![]() ![]() In 2007, Hafemann identifies that God’s unconditional promise relates to perpetuity, but it does not excuse transgression. Rollock’s catechism explored both conditionality and un-conditionality of the major covenants as early as 1596. ConditionalityĪn enduring debate centres on whether divine covenants are “conditional”, containing “bilateral obligations”, in Alexander’s words, or “unconditional”, irrespective of the disobedience of one or more parties. The Septuagint translates berit as “diatheke” and subsequent English translations have worked hard to try and capture the word’s full meaning by using “Testament” and “Covenant”. It is also used to describe the call to remember, refresh or re-establish a previous berit. The term “covenant” (“berit ”) in Scripture is used not only for divine agreements, but also those between humans, including marriage, and friendship. This discussion will reveal that each covenant is highly “conditional” in one sense, and absolutely “unconditional” in another. They represent formal agreements, possibly influenced by contemporary inter-tribal and international treaties. These covenants share some similarities but also have important distinctions in context and purpose. ![]() The four most recognisable covenants of the Bible are the Noahic, Abrahamic, Mosaic and Davidic. This paper stops short of declaring that all Biblical theology must be understood in terms of “covenant”, and does not attempt completely to harmonise the various covenants, but finds “a single, ongoing covenant-style relationship between God and His people.” Detail The New Covenant in Christ is then introduced to show a discernable “covenant tradition” in which God’s relationship is revealed across the whole body of Scripture. ![]() “Conditionally”, however, an individual transgressor may be excommunicated from the promise or suffer other specific “curses”.Ī reasonable link with the Hittite treaty form is found in the Abrahamic covenant, but less so in the others. The “unconditional” perspective is found to apply to the ongoing nature of the covenant and the availability of the promise to future generations. The issue of whether the covenants are “conditional” or “unconditional” is developed, revealing that there are both elements in all of the covenants. ![]() The formal features of the four covenants are compared to the Hittite treaty form, and also considered without that constraint for their context and significance. It was common in the Near East at that time, and included four main parts: (1) Preamble: Identifies the parties and their history, (2) Stipulations: The terms the vassal is responsible to uphold, (3) Blessing & Curse: Result of keeping or not the stipulations, (4) Treaty Document: Includes its reading, storage, and witnesses.The four “major covenants”, with Noah, Abraham, Moses and David are reviewed with a particular eye to their possible relationship with the Hittite suzerainty form of treaty, in the ancient Near East. What a masterful way to lay the foundations for nation building!ĭeuteronomy follows the structure of a suzerain-vassal treaty, which established the relationship between a superior (the suzerain) and their beneficiary (the vassal). how to deal with specific cases in a court of law. The latter is giving Israel court precedent once trouble comes-i.e. The first is an analysis of human nature and its antidote-i.e. Ever wonder why Deuteronomy 5-11 is so general and focused largely on the human heart, but from chapter 12 onwards all the cases are so specific and seemingly so.distant. But what's the difference? In English, it's almost nothing. When Moses introduces the 10 Commandments (and the 20 chapters that follow), he calls it "the statutes and the rules" (4:1, 5:1, 6:1). As a constitution is to a nation today, so the covenant was to Israel-but perhaps with both greater details and holism. There, on the banks of Israel, Yahweh – through Moses-delivers His covenant prescription for human flourishing. In 1500 B.C., Yahweh is building a nation-on earth-for the first time. ![]()
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