Did God make one or three or perhaps even more covenants with Abraham? Do Genesis 12, Genesis 15, Genesis 17, and Genesis 22 refer to different covenants? This article argues that the Lord made a single covenant with Abraham and later supplemented that covenant by adding name changes, requirements, and promises.
This study reflects upon the narrative manner in which the covenants are presented in the Old Testament. The covenants are portrayed with considerable narrative and architectonic art. Through a study of the relevant covenant narratives, one is enabled to see better the significance of God’s covenant-making procedure in the different covenants.
The author describes most of the lives of believers as closely associated with covenants in one way or another. He focuses on the community of believers who have to learn to keep the covenantal duty of living with others as brothers and sisters together in a covenant community. Other aspects of the covenant life include marriage and parenting.
Interpreters of the Bible often work with a concept of dichotomy between the Old and New Testaments. This essay argues for a greater appreciation of the unity of Scripture and refutes a number of false dichotomies. The essay has a number of implications for an understanding of the covenants in Scripture.
How is the Bible a unity? The Scriptures makes it clear that God has a unified plan for all of history. God’s ultimate purpose realized in the fullness of time is to unite all things in Christ (Ephesians 1:10). The Old Testament contains God’s promises and covenants. All of these were shadows, prefigurements, and types.
How should we understand the promise of the new covenant in Jeremiah 31:31-34? What are the continuities and discontinuities between the covenants? Kaiser reflects on the issues at stake—the content of the new covenant, the contrast with the Mosaic covenant, and Jeremiah 30 to Jeremiah 33 as a "book of comfort."
Looking at the biblical covenants in which God is the participant, this article discusses the nature of the covenant, the language used for the covenant, the manner in which covenants are established, and the manner in which God reacts to covenant violation. All of these things point to the permanence of the covenant. The author then applies this to the covenant of marriage.