God's Sovereignty and Benefits in the Abrahamic Covenant
The Abrahamic Covenant, detailed in Genesis, establishes a foundational relationship between God and Abraham, characterized by God's sovereign initiative and promises of blessing [10]. A covenant, in biblical terms, is a binding agreement, often involving a "cutting" ceremony where parties pass between divided animal pieces, symbolizing the solemnity of the oath [3].
God's sovereignty is central to this covenant. As Easton's Bible Dictionary defines it, God's sovereignty refers to His absolute right to act according to His own will [2]. This is evident in the unilateral nature of the initial promises made to Abraham. God promised to make Abraham a great nation, bless him, make his name great, and bless those who blessed him while cursing those who cursed him [1]. The most far-reaching promise was that "through him all the nations of the earth will be blessed" [1]. This blessing extends beyond Abraham's immediate descendants to encompass all humanity.
The benefits of this covenant are multifaceted. They include:
- Numerous Descendants: God promised Abraham a vast progeny, which would become a great and powerful nation [1].
- Land: The covenant included the promise of a specific land, often referred to as the "Holy Land," "Land of Canaan," or "Land of Promise," described as extremely fruitful [4].
- Blessing to All Nations: The promise that all nations would be blessed through Abraham points to a universal scope, foreshadowing the coming of Christ [1]. Calvin, in his commentary on Genesis, highlights the significance of this promise, noting its enduring nature [6].
The covenant was not just for Abraham but was established "with his seed after him," indicating its continuous and everlasting nature in an evangelical sense [8]. While the initial covenant was made with Abraham and his physical descendants, its true intent and meaning are fulfilled in the New Testament through Christ [9]. The New Covenant, prophesied in Jeremiah 31:31-34, is seen as the realization of these promises, addressing the limitations of the earlier covenant made at Sinai [5, 7]. This new covenant is not subject to alteration or revocation, being as firm as divine power and truth can make it [8].
Sources
- Genesis “Genesis 18:18 (BSB) — Abraham will surely become a great and powerful nation, and through him all the nations of the earth will be blessed.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Sovereignty — Of God, his absolute right to do all things according to his own good pleasure (Dan. 4:25, 35; Rom. 9:15-23; 1 Tim. 6:15; Rev. 4:11).”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Covenant — A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19). The corresponding word in the New Testament Greek is diatheke, which is, however, rendered "testament" generally in the Authorized Version. It ought to be rendered, just as the word berith o”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Holy Land — Extremely fruitful -- Ex 3:8; Nu 13:27; De 8:7-9; 11:10-12. Abounded in minerals -- De 8:9; 33:25. Called The land. -- Le 26:42; Lu 4:25. The Lord's land. -- Ho 9:3. Land of Canaan. -- Ge 11:31; Le 14:34. Land of Israel. -- 1Sa 13:19; Mt 2:20,21. Land of Judah. -- Isa 26:1. Land of the Hebrews. -- Ge 40:15. Land of promise. -- Heb 11:9. Land of Immanuel. -- Isa 8:8. Pleasant land. -- Ps 106:24; Da 8:9. Good land. -- Nu 14:7; De 3:25. Glorious land. -- Da 11:16. Palestine. -- Ex 15:14; Isa 14:29,31. Original inhabitants of, expelled for wickedness -- Ge 15”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 8:7: 8:7-13 The author quotes Jer 31:31-34, an Old Testament prophecy concerning the new covenant that includes a number of striking promises. Establishing the superiority of the new covenant lays a foundation for the argument in Heb 9:1–10:18 that the Son’s offering under the new covenant was superior to the offerings of the old covenant. 8:7 The first covenant, made at Sinai, was not faultless. It was not the end of God’s plan, because it didn’t solve human weaknesses (see 7:11-28; 8:9).”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 28.1: Index of Scripture References Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:2”
- Jeremiah (Protestant academic) “Tyndale House on Jeremiah 31:31: 31:31 The day of the new covenant was realized when Jesus Christ accomplished his redemptive mission on earth (see Heb 8:8-12).”
- Genesis (Nonconformist/Puritan) “Matthew Henry on Genesis 17:7: Here is, I. The continuance of the covenant, intimated in three things: - 1. It is established; not to be altered nor revoked. It is fixed, it is ratified, it is made as firm as the divine power and truth can make it. 2. It is entailed; it is a covenant, not with Abraham only (then it would die with him), but with his seed after him, not only his seed after the flesh, but his spiritual seed. 3. It is everlasting in the evangelical sense and meaning of it. The covenant of grace is everlasting. It is from everlasting in the counsels of it, and to everlasting in the”
- Jeremiah (Nonconformist/Puritan) “Matthew Henry on Jeremiah 33:17: Three of God's covenants, that of royalty with David and his seed, that of the priesthood with Aaron and his seed, and that of Peculiarity with Abraham and his seed, seemed to be all broken and lost while the captivity lasted; but it is here promised that, notwithstanding that interruption and discontinuance for a time, they shall all three take place again, and the true intents and meaning of them all shall be abundantly answered in the New Testament blessings, typified by those conferred on the Jews after their return out of captivity. I. The covenant of roya”
- Genesis (Nonconformist/Puritan) “Matthew Henry on Genesis 15 (introduction): In this chapter we have a solemn treaty between God and Abram concerning a covenant that was to be established between them. In the former chapter we had Abram in the field with Kings; here we find him in the mount with God; and, though there he looked great, yet, methinks, here he looks much greater: that honour have the great men of the world, but "this honour have all the saints." The covenant to be settled between God and Abram was a covenant of promises; accordingly, here is, I. A general assurance of God's kindness and good-will to Abram (Gen 1”