Counting and Categorizing Biblical Promises
The concept of biblical promises is rooted in the covenants between God and humanity, with specific promises made to individuals and groups throughout scripture. The biblical covenants are agreements between two parties, often involving mutual obligations and benefits [3].
God's promises are a central theme in the biblical narrative, beginning with Abraham, to whom God made numerous promises, including the promise of a great nation and blessings to all nations through his seed [1, 8]. These promises were confirmed by an oath and were seen as a covenant between God and Abraham's descendants [1]. The promises made to Abraham are considered foundational to the biblical understanding of God's relationship with his people.
The nature and scope of biblical promises vary, with some being conditional upon human obedience and others being unconditional, relying solely on God's faithfulness [3]. The Bible categorizes promises in various ways, including those made to specific individuals like Abraham, Isaac, and Jacob, and those made to the Israelites as a whole [1].
Reformed theologians like Charles Hodge emphasize that God's promises are not merely announcements of future events based on natural laws but are personal commitments made by God to his people [5]. The promises are often accompanied by signs and seals, such as circumcision in the Old Testament and baptism in the New Testament, which serve as pledges of God's faithfulness to his promises [6].
The interpretation of biblical promises has varied across Christian traditions. Some, like John Calvin, have cautioned against reducing the promises to merely earthly or carnal blessings, emphasizing their spiritual significance [4]. The promises are seen as having both immediate and future fulfillment, with some being realized in the present life of believers and others awaiting eschatological fulfillment [7].
The biblical promises are characterized by their divine origin, being made by God himself, and their faithfulness, as God is seen as reliable in keeping his promises [1]. The New Testament continues the theme of God's promises, with Christ being seen as the ultimate fulfillment of the promises made to Abraham and his descendants [8].
The counting and categorizing of biblical promises involve identifying and classifying the various promises made throughout scripture. Torrey's Topical Textbook provides a comprehensive listing of God's promises, categorizing them by theme and recipient [1]. Understanding the biblical promises requires a nuanced consideration of their historical context, theological significance, and ongoing relevance to Christian faith and practice.
The biblical understanding of promises is closely tied to the concept of covenant, with the two being interdependent in the biblical narrative [2]. The promises made by God are seen as an expression of his covenantal relationship with humanity, particularly with his people Israel and, through Christ, with the broader community of believers.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Promises of God, The — Contained in the Scriptures -- Ro 1:2. Made in Christ -- Eph 3:6; 2Ti 1:1. Made to Christ. -- Ga 3:16,19. Abraham. -- Ge 12:3,7; Ga 3:16. Isaac. -- Ge 26:3,4. Jacob. -- Ge 28:14. David. -- 2Sa 7:12; Ps 89:3,4,35,36. The Israelites. -- Ro 9:4. The Fathers. -- Ac 13:32; 26:6,7. All who are called of God. -- Ac 2:39. Those who love him. -- Jas 1:12; 2:5. Confirmed by an oath -- Ps 89:3,4; Heb 8:6. Covenant established upon -- Heb 8:6. God is faithful to -- Tit 1:2; Heb 10:23. God remembers -- Ps 105:42; Lu 1:54,55. Are Good. -- 1Ki 8:56. Holy. -- ”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Covenant — The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- + Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Covenants — Agreements between two parties -- Ge 26:28; Da 11:6. Designed for Establishing friendship. -- 1Sa 18:3. Procuring assistance in war. -- 1Ki 15:18,19. Mutual protection. -- Ge 26:28,29; 31:50-52. Establishing peace. -- Jos 9:15,16. Promoting commerce. -- 1Ki 5:6-11. Selling land. -- Ge 23:14-16. Conditions of Clearly specified. -- 1Sa 11:1,2. Conformed by oath. -- Ge 21:23,31; 26:31. Witnessed. -- Ge 23:17,18; Ru 4:9-11. Written and sealed. -- Ne 9:38; 10:1. God often called to witness -- Ge 31:50,53. When confirmed, unalterable -- Ga 3:15. Made by passing”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 98: to them as dwindling down into present and corporeal blessings. If this dogma is received, what remains but that the Jewish nation was overloaded for a time with divine kindness (just as swine are gorged in their sty), that they might at last perish eternally? Whenever we quote circumcision and the promises annexed to it, they answer, that circumcision was a literal sign, and that its promises were carnal. 2536 11. Certainly, if circumcision was a literal sign, the same view must be taken of baptism, since, in the second chapter to”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 63: general law or economy. It is, however, to be remembered that God is a person, capable of speaking with other persons, of promising and threatening. These promises are not merely announcements of the results of cosmical laws, physical or moral. That Christ should be born of the seed of Abraham, of the tribe of Judah, and of the house of David, is not to be attributed to the working of any general law. Nothing pertaining to his advent, his person, his work, or to the application of his redemption, is to be accounted for in any such way. Ou”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 65: a pledge of the promise which He had made. When he promised to Abraham to be a God to him and to his seed after him, He appointed circumcision as the seal and pledge of that promise. So when He promised to save men 589 by the blood of Christ and by the renewing of the Holy Ghost, he appointed baptism to be, not only the sign, but also the seal and pledge of those exceeding great and precious promises. No believer in the Bible can look on the rainbow without having his faith strengthened in the promise that a deluge shall never again destr”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 88: § 5. Conversion of the Jews. The second great event, which, according to the common faith of the Church, is to precede the second advent of Christ, is the national conversion of the Jews. First, that there is to be such a national conversion may be argued, — 1. From the original call and destination of that people. God called Abraham and promised that through him, and in his seed, all the nations of the earth should be blessed. He entered into a solemn covenant with him engaging to be his God and the God of his posterity to the latest gen”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 3:16: This verse is parenthetical. The covenant of promise was not "spoken" (so Greek for "made") to Abraham alone, but "to Abraham and his seed"; to the latter especially; and this means Christ (and that which is inseparable from Him, the literal Israel, and the spiritual, His body, the Church). Christ not having come when the law was given, the covenant could not have been then fulfilled, but awaited the coming of Him, the Seed, to whom it was spoken. promises--plural, because the same promise was often repeated (Gen 12:3, Gen 12:7; Gen 15:5, Gen 15:1”