In a theological landscape frequently divided by abstractions, doctrinal debates, and systematic formulations disconnected from lived experience, I propose a broader path: Covenantal Realism. This theological method emerges from the conviction that Scripture as Authority is first and foremost a story of God’s unwavering covenantal fidelity—a story not just historically bound, but dynamically unfolding into our present reality.
Covenantal Realism begins with the fundamental assertion that God’s self-disclosure is inherently relational and historical, rather than abstractly metaphysical or primarily doctrinal (Horton, 2002). The central premise here is that theology should never be reduced to mere intellectual exercise or speculative philosophy, nor should it be divorced from the tangible, covenantal relationship between God and humanity (Van Til, 1967; Vanhoozer, 2005). Instead, theology must serve as a realistic engagement with the historical acts of God, anchored firmly in His covenant promises, and extending outward to real-world implications for our lives today (Simpson, 1915). As a C&MA minister and missionary I have studied A.B. Simpson’s Prebyterianism for a long time even serving as a PCA Ruling Elder in a church that still supports my wife and my ministry.
When I use the term covenant, I am referring not to a static doctrinal system or contractual framework, but to a living, relational bond initiated by God and grounded in His ongoing faithfulness. For a fuller explanation of how this contrasts with idealogical dimension of covenant theology which I relegate to typology, see my essay: “From Gospel Proclamation to Ideology or Idealogy?”
When I speak of law in relation to the nations, I am not calling for a revival of Christendom or the imposition of theocratic systems. In fact, much of Christendom has acted like Esau—trading covenantal responsibility for control, privilege, or ideology. Instead, I point to the enduring Biblical framework of accountability, rooted in the fear of God and oriented toward justice among the nations. For more on this distinction, see my essay: “Theonomy, Nations, and Law”.
This method draws deeply from biblical Judaism, acknowledging remnant Israel’s unique role in preserving the knowledge of God’s covenantal actions and promises (Falk, 1985). Covenantal Realism respects and integrates the Jewish interpretive tradition, particularly rabbinic exegesis, as essential to understanding the biblical text in its covenantal depth (Neusner, 1993). Rather than superseding Israel’s story, Covenantal Realism affirms that Christians share fully in the promises given to Israel as the ‘Cultivated Olive Tree’ through their union with Israel’s Messiah, Jesus of Nazareth. This unity reframes the relationship between Judaism and the Christian faith as two communities within a single, unfolding covenantal narrative rather than opposing or separate religions (Kinzer, 2005). However, I reject most of the modern Messianic Jewish Theology as a varient of Dispensationalism as the term ‘ethnic Jew’ needs qualification.
Central to Covenantal Realism is a robust Jewish Christology that identifies Jesus of Nazareth not only as Messiah but as the divine manifestation of the Sar HaPanim (Prince of the Presence). This perspective emphasizes continuity with Jewish theological traditions, recognizing Jesus as fully immersed within Judaism’s covenantal framework rather than external to or replacing it (Boyarin, 2012; Alloro, 2023). Imbedded in this is a deep theology that Christianity has absorbed, yet through Greek metaphysical categories.
Additionally, Covenantal Realism emphasizes the biblical concepts of Qahal (assembly) and Edah (witness community), recognizing these terms as foundational for understanding the nature of God’s people. This distinction underscores the communal, participatory, and covenantal character of the faith community, highlighting shared accountability and collective witness in continuity with Israel’s historical experience and Judaism’s mission as light unto the nations (Heschel, 1955). Not necessarily the way the religion is understood and conflated with the Kingdom of Israel and Judah.
Covenantal Realism takes seriously the historical and prophetic dimensions of Scripture. It acknowledges that much biblical prophecy has found historical fulfillment—particularly in pivotal moments like the destruction of Jerusalem in 70 CE—but it also firmly anticipates continued and ultimate fulfillment in the unfolding Messianic Age (Wright, 1996), yet rejects the dichotomy of their anti-substitution and sacrifice trajectory as as result of the New Perspective on Paul Movement’s ecclesiology and covenantal nomism interpretation.
This stance also sets Covenantal Realism apart from traditional forms of preterism or dispensationalism. It neither confines prophecy entirely to the past nor relegates it exclusively to a distant future. Instead, it views prophecy through a dynamic lens, continually relevant, always covenantally oriented, and intimately connected to our current historical moment (Gentry, 2003).
A crucial dimension of this realism is the insistence that theology must be practically grounded. Covenantal Realism critiques the common theological tendency toward abstraction and idealism, urging believers instead toward responsible engagement with concrete realities—economics, governance, technology, and community (North, 1982; Taleb, 2012). Drawing on prophetic and covenantal ethics, it calls for tangible forms of faithfulness, such as decentralized community structures, responsible economic stewardship informed by biblical principles, and an active pursuit of justice and reconciliation reflective of the covenant’s transformative power (Sider, 1977).
A crucial dimension of this realism is the insistence that theology must be practically grounded. Covenantal Realism critiques the common theological tendency toward abstraction and idealism, urging believers instead toward responsible engagement with concrete realities—economics, governance, technology, and community (North, 1982; Taleb, 2012). Drawing on prophetic and covenantal ethics, it calls for tangible forms of faithfulness, such as decentralized community structures, responsible economic stewardship informed by biblical principles, and an active pursuit of justice and reconciliation reflective of the covenant’s transformative power (Sider, 1977).
In our contemporary context, this includes advocating incorruptible structures of accountability, economic transparency, and justice—whether through shared community governance or through technological tools such as decentralized block chain ledgers such as Bitcoin and AI as a logic tool. These become visible expressions of possible covenantal order, bearing witness to God’s desire for ethical structures aligned with His promises to Abraham.
In this light, Covenantal Realism reclaims the Noahide laws as a foundational ethical framework for those outside of ethnic Israel, particularly Gentile believers grafted into the covenant through Christ. These seven laws—rooted in the covenant with Noah and upheld in Acts 15—serve as a moral compass for what Paul terms the “obedience of faith” (Romans 1:5). Rather than offering a legalistic substitute for grace, they function as covenantal scaffolding: universal, ethical, and preparatory. In union with Messiah, the Noahide laws help form the basis of a life shaped by covenantal accountability, orienting believers toward justice, reverence, and right worship. They honor the holiness of life, truth, and relational integrity, setting the stage for deeper discipleship and fuller conformity to the image of Christ. In today’s fractured and relativistic moral environment, they provide clear, Spirit-affirmed markers for covenantal fidelity among the nations.
This practical emphasis also aligns Covenantal Realism with certain Anabaptist proclivities, including nonviolence, communal discernment, mutual accountability, and a commitment to radical discipleship exemplified by lived community practices. This includes understading the Trail of Blood. Nevertheless, this highlights the importance of living out the teachings of Jesus practically and collectively in daily life (Snyder, 1995).
Moreover, Covenantal Realism recognizes Torat Edom as an overlooked yet essential outgrowth of the Abrahamic Covenant. Just as Abraham was promised to be a father of many nations, Torat Edom arises as a prophetic summons to those nations—particularly Edom, often seen as a figure for the West—to return to covenantal ethics and the fear of God. Flowing from the Abrahamic vision of justice and righteousness (Genesis 18:19), Torat Edom calls for covenantal accountability beyond ‘ethnic Israel,’ establishing a missiological vision for the Gentile world that is rooted in moral clarity, prophetic rebuke, and practical righteousness beyond the entrenchment of our reactive theological camps.
At the heart of Covenantal Realism is the proclamation that the gospel is not merely a set of doctrines or a personal escape plan, but the public declaration of God’s faithfulness to His covenantal promises—fulfilled in Jesus the Messiah, extended to all nations, and manifest in the renewal of creation. The gospel is good news because it reveals a God who has not abandoned the world, but who has entered it in love, judgment, and redemption.
Evangelism, therefore, is not proselytism nor coercion; it is bearing witness to the reality that God has kept His word—that the long-expected deliverance promised to Israel has arrived and is still unfolding. It is the invitation into a covenantal relationship with the living God through union with the risen Christ, Israel’s King and the world’s true Lord. This is good news for all because it proclaims that God’s justice is not abstract, His mercy is not myth, and His kingdom is not a future fantasy—it is breaking in now.
To evangelize is to extend the call of Abraham’s blessing to the nations (Genesis 12:3), to proclaim the forgiveness of sins and the restoration of all things (Acts 3:21), and to embody a life that reflects the obedience of faith (Romans 1:5). It is to live and speak in such a way that the nations see that God’s promises are trustworthy, His presence is real, and His Son is alive.
Out of this expansion, Covenantal Realism also seeks a deeper understanding of Ishmael, Abraham’s firstborn, and actively encourages dialogue with Islam. Rather than engaging primarily in polemics, it emphasizes reasoned discourse on shared understandings of Isa (Jesus) as Messiah, Savior, and Deliverer, seeking common ground for peaceful, covenantally rooted theological exchange.
In this regard, Covenantal Realism also engages deeply with Jewish theological authorities such as Rabbi Akiva, Saadia Gaon, and Rashi, incorporating their insights while critically engaging and opposing certain rationalist and abstract approaches typified by Maimonides and their Aristotelian dependance. At the same time, it positively affirms Jacob Emden’s perspective, highlighting the significance of Christianity complimenting Judaism.
Furthermore, Covenantal Realism appreciates Meister Eckhart’s scholastic method as a bridge affirming medieval Ashkenazi Hasidism, providing a powerful theological critique of the abstractions and the sacramentalism introduced by Thomas Aquinas through metaphysics, thereby reconnecting theology to its covenantal, historical, and communal roots—forming the homo iustus, the just human, as an individual yet always within community as redeemed in Christ.
In sum, Covenantal Realism is an invitation to reorient theology back to its biblical roots, Jewish heritage, historical realism, and practical relevance. It seeks to faithfully interpret God’s revelation as a living, dynamic reality, fully committed to His covenant and responsive to our present historical situation. This theological method provides both a foundation for renewed biblical interpretation and a transformative vision for individual living faithfully witihin community in today’s complex world.
References:
Horton, Michael. Covenant and Eschatology: The Divine Drama. Westminster John Knox Press, 2002.
Van Til, Cornelius. The Defense of the Faith. Presbyterian and Reformed Publishing Co., 1967.
Vanhoozer, Kevin J. The Drama of Doctrine: A Canonical Linguistic Approach to Christian Theology. Westminster John Knox Press, 2005.
Simpson, A.B. The Gospel of Healing. Christian Publications, 1915.
Falk, Harvey. Jesus the Pharisee. Paulist Press, 1985.
Neusner, Jacob. Rabbinic Judaism: Structure and System. Fortress Press, 1993.
Kinzer, Mark S. Postmissionary Messianic Judaism. Brazos Press, 2005.
Boyarin, Daniel. The Jewish Gospels: The Story of the Jewish Christ. The New Press, 2012.
Alloro, Ariel Cohen. Edom and the Kingdom: A Prophetic Perspective. Private Publications, 2023.
Heschel, Abraham Joshua. God in Search of Man. Farrar, Straus and Giroux, 1955.
Wright, N.T. Jesus and the Victory of God. Fortress Press, 1996.
Gentry, Kenneth L. He Shall Have Dominion. Institute for Christian Economics, 2003.
