Horton’s covenantal theology is based on good exegesis of Scripture within a biblical theological context, conversing with historical theology (Augustine, Irenaeus, Cocceius, Perkins, Ursinius, Beza just to name a few!) along the way. He interacts with all the who’s who of covenantal research also: from Mendenhall, Kline, Vos, and von Rad through to O. Palmer Robertson and N.T Wright. All up, there’s no wonder that Jim Packer endorsed it as a ‘masterful survey of the covenantal frame of God’s self-disclosure’.

Horton explains that to determine the role of the law in the new covenant, we must distinguish between the three uses of the moral (the cermemonial and civil laws pertain exclusively to the Mosaic theocracy) law:

1) The Civil use of the law. “Sometimes in Scripture the law is regarded as a curb to criminal behaviour. Even a pagan emperor known for his persecution of the church can be called ‘God’s servant,’ as in Romans 13… Because this law is known at least in a framentary way by unbelievers, it can cause evildoers to think twice in the light of civil penalties.”

2) The Pedagogical use of the law. The law shows up our sin, and drives us to Christ. “It is in this sense that Paul says [Romans 7:7-13] even though it brings only bad news and death because of our sin”

3) The Normative use of the law; that which provides norms for the Christian life. “No longer capable of condemning us, the law sees us in Christ as those who have fulfilled it, and instead of standing over against us, it is written on our heart. The law becomes a delight even though we continue to offend in though, word and deed.”

I could go on, and perhaps I will! The continuity and discontinuity between the Abrahamic and Mosaic covenants is quite a key issue I think, so I might post about that soon! But all in all, this book is a short, but excellent read for anyone grappling with the biblical-theological shape of the Bible!