Abrahamic Covenant

Introduction

There are many convents in the Israel History which God made with His chosen people, Israelite. In the study of the Old Testament theology, there are four convents, Nochaci, Abahamic, Mosic and Davadid . In the Old Testament, God made convent with his people, with possession of land, prosperity, fruitful and so on. Whereas the New Testament that God made with those who believers in Jesus, savior who shade His blood to save His people from the bondage of sin. Both Old and New Testaments, solely base on the saving action of God and the faith and response of people.

God communicated with His people both past and present with covenants. God make a covenant in order to give salvation to human beings. A convent is a bound between God and human. This convent is based on love. In the Bible, the word convent means the testament. There are two testaments in the bible, Old and New. Therefore the Bible is the convent of God and human. In the Old Testament God made convents with Noah, Abraham, Moses, and David. Also there were the convents between human each other, the present of God in Shecham, in the time of Nehemiah when they returned from the exile and so on. Jeremiah hoped for the new convent and it was fulfilled in the last supper of Lord Jesus Christ. To understand the Old Testament, there are also needs to study the convents. The convent can be called the eternal communication of God and Human. In this paper, I will present the convent between God and Abraham, in other word the convent of promise. This promise was God made with Abraham, the Faith Father of Israel people.    

I.    Covenants in the Bible

The Hebrew word Berit,, which is used most often to express the ideas of a covenant, originally meant a “shackle” or a “chain”, but it acme to mean any form of binding agreement. It expresses the solemn contract between Jacob and Laban in Genesis 31:44, or the alliance of friendship between David and Jonathan in I Samuel 18:3. it describes the peace part made by Abraham with the whole tribe of Amorites in Genesis 14:13, and the bond of marriage in Proverbs 2:17 or Malachi 2:17. And it can be a solemn treaty between Kings, as the case with Solomon and Hiram of Tyre in I Kings 5, or with Ahab and Benhadad of Syria in I Kings 20:34. But most often it is used of his special alliance between Yahweh and Israel.

According to the Bible there are seven kinds of covenants, (1) the convent with the Lord, (2) early covenants, (3) the patriarchal covenant, (4) the Sinai Covenant, (5) the Davidic Covenant, and (6) Covenant in New Testament.

1. The covenant with the Lord: the idea of a covenant relationship between a god and a king or his people is well attested through the history of the ancient Near East. The Lord used this form of relationship to give expression to His relation with his people.

 

2.  Early covenant:  Biblical tradition mentions two covenants   contracted between God and Noah (Gen 6:18; Gen 9:8-17). It is clearly called a covenant, with a certain obligation on Noah and certain promises from the Lord. This is a prelude to biblical covenants where the promise plays an important role. The covenant which God made with Noah is the “everlasting covenant” berit olam or “covenant in perpetuity” (Gen. 9:16). This is a covenant of “grace alone” sala gratia , because its permanence is based solely on God’s pledge, guaranteed by a solemn divine oath, and therefore is not conditioned or threatened by human behavior.  

    

3. The Patriarchal covenant: Gen 15 and 17. The Lord has contracted this covenant with Abraham with strong emphasis on the promise. Two promises were made the multiplication of Abraham’s offspring and inheritance of the Promised Land. The Patriarchal covenant is mainly promissory. The author of the Exodus demonstrates that the patriarchal covenant was still in force (Ex. 33:1).It is thus to be noted that the Sinai covenant did not replace the patriarchal covenant, but co-existed with it.      

4. The Sinai covenant: This covenant was formed with Moses as mediator at Sinai after the Israelites were wonderfully saved by the Lord from their Egyptian bondage. In Ex. 24 the actual rite of the covenant-forming is described. This description has an ancient flavour. A sacrificial was made to the Lord.

5. The Davidic covenant: This covenant is mainly promissory. It is not be regarded as a new covenant, but as a further extension of the Sinai covenant. In this covenant, new words were used “kingdom and throne”, means the promise of God to the Patriarchs for the Land and in this Land, God will always reigns.      

6. Covenant in New Testament: In about 600 BC a great upsurge of interest in the covenant occurred (e.g. in Jeremiah). The influence of the covenant idea was also strongly felt during the intertestamental period. The sect of Qumran can be regarded as a covenant community. In the New Testament, the word covenant is used in close connection the Lord Supper (Mk 14:22-25; 1 Cor. 11:23-25). With the institution of the Holy Communion Jesus refers to his body as the bread and his blood as the wine. This is obviously references to Jesus the paschal lamb which must be slaughtered with Passover and be eaten by his disciples. The paschal lamb became the covenant animal and the Holy Communion a covenant meal. Christ’s sacrificial on the cross is the most important part of the forming of new covenant. With the new covenant the curse of the old Sinaitic covenant is removed by Christ. He became the new Davidic King on the eternal throne. At once two old covenants superseded: the curses of the Sinai covenant were removed and the promise of Davidic covenant was fulfilled.              

                         

3. The Promise of God to Abraham

After the Noachic covenant which is also called the everlasting covenant, the covenant in the covenantal history is Abrahamic covenant. Like Noachic covenant, it is also unilateral that is based on God’s loyalty, which endows the relationship with constancy and durability, not on the people’s response. This covenant is characterized by the giving of promises, but not the imposition of obligation.Therefore, this covenant can be called a covenant of promises, which bonded with God’s promises to Abraham.

After the fall of Tower of Babel, people could not receive the revelation from God for a while. It is needed the divine revelation from God far a while. It is needed the divine revelation for human because human cannot find this revelation by themselves. At that time, God elected the Abraham through the calling. He gave special promises for the new beginning of relationship between God and humans.    

These promises were made by God with the concerning of humans’ righteousness and perfect. It can be founded in Genesis 12:1-3, 13:14-16, 15:4-21, and 17:4-16 that are related to this promissory covenant. The promises are as follows:

1. To make Abraham a great nation and the father of great nations

(2)   To make a blessing for other.

(3)   To give a Land which he could see.

The contest of these promises can be basically summarized threefold: as seed, a land, and a blessing to all the nations of the earth.

Before God gave first promise, He asked Abraham to go out from his relative. Here, some will object to an unconditional construction being laid over the Abrahamic promises. This is the imperative; Go from your country and your kindred and your father's house to the land that I will show you. (Gen 12:1, NRSV). While admitting that there is a certain conditional element present, Cleon Rogers’s correctly demonstrated that the accent of the passage was on the colortatives which emphasized intentionally rather than obligation. The summon to GO then, was an invitation to receive the gift of promise by faith.

It is right and agreed that God’s asking was not as law that needs to obey. But response with faith to what God’s promise is need.

1. First Promise

According to the first promise of God, Abraham and Sarah will have numerous descendants. According to Anderson, he does not explain widely but briefly. He left that Abraham married other women, Hager and Keturah. He only describes Abraham and Sarah. In this sense, when God promised Abraham in Genesis 12:2, it is written that Abraham received the promise that he will be the father of great nations. This promise will be based on the son who will bear in Sarah not the other women. But in the promise, I will make your offspring as numerous as the stares of Haven and as the send that is on the seashore (Gen 22:17). The promise will be fulfilled not only by Isaac but the other Children of Abraham. But when it deals with heritage, it is specifically intended only for, Isaac, a son of Abraham and Sarah. The other Children of Abraham had got some gifts by Abraham. But the promissory and the only son Isaac inherited all inheritance of his father as hire. It can be said that Anderson concerns only true heir who was a son of Abraham and Sarah when he expresses the promise Abraham and Sarah will have many descendants. “God made his selection of His apart from the tragic and ridiculous human attempts to upstage the divine plan and free gift.

Not even Abraham’s attempt to preserve this seed (Isaac) was to count, for the whole life of this child. And each one that followed him was entirely a gift of God. Therefore, when God “tested” nissah Abraham’s faith by asking him to sacrifice his only son, he did not demur (Gen 22:1-10). He feared God (v.12) and believed that God would “provide” (vv.8, 14 yireh). Therefore he and the rest would be able to rejoin the party waiting at the based of Mount Moriah (v.5).

2. Second Promise

This second promise has some contradictory. In Genesis 12:3,

I will bless those who bless you, and the one who curses you I will curse; and in you all the families of the earth shall be blessed, whereas in Genesis 17:7, I will establish my covenant between me and you, and your offspring after you throughout their generations, for an everlasting covenant, to be God to you and to your offspring after you. For Anderson, he emphasis the Genesis 14:7, he interprets and explores the theology from this verse. Other Scholars like Walter C. Kaiser gives attention to Genesis 12:3 and makes theology from that verse.

It is not certain that why Anderson emphasizes on Genesis 17:7 as second promise while other assume Genesis 12:3 as second promise. But there a hint that why Anderson does not concern on Genesis 12: 3.it is written that:

Through this people blessing would be medicated to all the broken and scatted families of the earth. It is uncertain whether the verb should be translated as a passive, be blessed, suggesting that blessing will overflow from Abraham’s people to other nations, or as a reflexive, bless themselves, meaning that the nations will bring blessing on themselves by invoking that God of Abraham.

According to uncertainty of verb, he took Genesis 17:7 rather than Genesis 12:2-3. Moreover, he wants to emphasize the promises of God for Abraham in this covenant is more concerned with God’s part.  Therefore, as the opinion of the author of this paper, Anderson’s intention in the second promise God’s greatness when human is in trouble and calls His name for help, God is already there fore help.

There can be added the promise of blessing for other nations into this second promise along with the promissory presentation of Bernhard W. Anderson. This promise was that Abraham and each successive son of promise were to be the source of blessing, indeed, they were to be the touchstone of blessing to all other people. All nations of the earth could be blessed by them, for each was the fore father or the mediator of life of the nations.

By this promise, Abraham’s family became a divinely appointed channel through which blessing would come to all human kinds. This promise was repeated several additional times; many times to Abraham himself (Gen 17:6-8; 22:16-18, 18:18, 22:18), once to Isaac    (Gen 26:3, 4), and once to Jacob (Gen 28:13, 14).Abrahamic covenant can be called a channel of blessing for other. Firstly, through Abraham’s efforts, the king of Sodom was rescued (14:17), and through his prayers the childless woman and female slaves of Abimelech, so that they can bare children (20:17). Another evidence is that can be found in Genesis 30: 7, Laban, father-in-law of Jacob confessed that his prosperity was increased by Jacob.

Most dramatically of all, Joseph was instrumental in saving many lives, not just his own family but also Egyptians Who he ruled as an authority next to Pharaoh and those of other nations too (41:37). He acknowledges that this was part of God’s plan (45:5-7, 50:20-21).

3.  Third Promise

This third promise is very important in studying Old Testament Theology. Throughout the history of Israel, the people of God struggle for possession of the land that was promised by God. It was beginning by Abram who was called by God. Abraham left his father’s home and his land, Ur (Gen 12:3) when he heard the divine revelation. He went to a land where God would show him (Gen 12:3) and was given a land (12:7) although they faced the famine in the land and moved to Egypt for a while (12:10). The land issue had a problem at the beginning, when Abraham and his nephew become rich and prosperity; they had a problem for a land. Abraham had to solved the problem between his nephew, Lot by allowing him to choose the land that impressed him at that time(13:5-12), after leaving Lot for Sodom, the promise which God would give him the land of Canaan was  confirmed twice after resolving the conflict and seating in the land (13:12-15). It was again repeated three times in the covenant making sense (15:7, 3, 18) and once more in chapter it where God declared circumcision to be the covenant sign, God also said to Abraham, To your seed I will give this land ,from the river of Egypt to the great river, the river of Euphrates (Gen 13:18), as be cut the covenant with him.

Here, we have to think the world, the Land. According to Walter Brueggemann, “Land will be used to refer to actual earthly turf where people can be safe and secure, where meaning and well-being are enjoyed without pressure or coercion. Land will also used in a symbolic sense, as a Bible itself uses it, to express the wholeness of joy and well-being characterized by social coherence and personal ease in prosperity, security, and freedom. It will be important to recognize that land continually more back and between literal and symbolic intention.

Moreover, land is important for worshipping God and exercising what God wants justice, peace and love. Without land, we can have right to worship together in the Temple or in the building. For example, in the history of Israel, when they were slave to Egyptian, they have no right to w3orship for a while because they have no their own lands.

According to Anderson, land is more concerned with geographical scene which is stipulated in Gen 15:8-21. And also, he added that God promised Abraham the Land and his descendant were not just temporary but for perpetual holdings.

4. Reflection on the Abrahamic Covenant and Hope for Myanmar

The Abrahamic covenant can be called the promissory covenant for past, present and future. To reflect this covenant of promise, firstly, the promise which is fulfilled to be a great nation has some doubtful scene in the present situation. Did God fulfill his promise to Abraham?  Both for past and present time. Because through the history, Israel is just a small country and around her there are all anti-Jewish countries. She is also a small country, has only 12 million populations in the present day while China and India have over 1 billion population. In this sense, God can use any people from any nation for his promise to be fulfilled. In this promise, God chooses his partner, Abraham and promise to be a great nation and has got a land. God used not only Israelites but also other people to maintain this great name of Abraham. For instance, we see this in Ruth 4:5, where Ruth used to maintain her late husband’s name, as the great grand mother of David and also one of the women in the genealogy of Jesus Christ. Form this promise of God to Abraham, the promised Messiah was come to the earth. And also latter covenant of David, God also promised to make David’s name great (2 Samuel 7:9).

Secondly, the blessing for other people, the second promise is partially fulfill. In Genesis narrative, Abraham, Jacob and Joseph were fulfilled this promise when they become the blessing for both their relatives and other people. Later, Israelites gradually become the curse rather than the blessing. For example, in the book of Jonah, there some nationalism in Jonah’s mind. He did not want to go Nineveh to proclaim the citizens of this wicked city, to have repentance. Moreover, after exile, Jews separated form Samarians for they think that Samarians were not true Israelites, in the other word they were not true blood of their descendent, it was also can be seen in the time of Jesus. Here, they became the curse for other rather than blessings. Nowadays, many Palestinians are lamenting now because of the miseries they are    suffering in their region of West Bank and Gazer Region. And also the Jews who live in Palestine do not feel safe. The dividing wall that isolates between Jews and Palestinians, who are the descendants of Abraham. Those walls divided them from one village to another is most visible adversity. God promised Abraham that he would be blessing for other not a curse when God appeared to him and gave direction to his left homeland, Haran.

Finally there is a question is raised. Although God gave promise to Abraham to gain the Canaan, Abraham did not possess it till the end of his life. Why? He only possessed small portion as their grave by purchasing it from the hand of Hittites. Jacob bought a shoulder of land near Shechem(333:19,48:22). At the end of the book of Genesis, there were none of the descendants of Abraham who were living in Canaan, the land of promise. They all moved to Egypt, there is a question; did God not keep his promise? Or He wanted to fulfill other way? It is true; Israelites were saved from starvation of famine in Canaan by Joseph, Great Grand Son of Abraham. In other word the promise is fulfilled by one of the descendants of Abraham.   

Being a theological student and studying the covenantal history of Israel. This covenant can be fulfilled in this country by the followers of Lord Jesus Christ. Myanmar  is located in the South East Asia and is known as the Golden Land in the World, because of the innumerous golden pagodas built in almost the whole land. She is beautiful country and has plenty of land and other recourses.  By the geographically, this country a\can be divided into three regions, Western mountainous region, Middle plain region and Eastern mountainous region. There are four main raviers, Irrawaddy, Thanlwin, Chindwin and Sistawing which are very effective for both agriculture and transportation. There are many mountains which are always covering with snow in the northern part of the country, also the mountain which are planting of different kinds of trees in the whole country. By studying the history of Myanmar, the unity can be built up by the Great King Anawarahta, who is believed to have ascended the throne of Pagan in 1044 A.D. He was the first king who did the most to promote Theravada Buddhism among Burmese. And also the Great Kings after of Anawarahta, Bayinnaung and Alongpayar who made the country’s unity, prosperity and peace.  In my opinion, the name Myanmar is not only referring to the majority Burma but all citizens of the country who live in the region of Kharkaborazi mountain and Putao township to the southern cape of Bayinnaung, Korethong township. The promise of God to Abraham is also fulfilled in Myanmar, God gave us a great land and to be the great nation in the South East Asia. The Golden Pagodas describes the prosperity of our country, in other word; they show the promise of God for our land, Myanmar.

Even though, Myanmar was under the colony of British and Japanese.  The unity of the Children of Myanmar could bring Independent back. Although there were twelve different groups in Israel and also there are many different groups in Myanmar, different in culture, literature, and other. But try to unite each other to be the tranquility for the country is the duty of the new Israelites, the People of Myanmar. Abrahamic covenant is still fulfilled in the Promised Land, Israel by the descendants of Abraham. And I hope, this promise is also fulfilled in Myanmar by the early believers and also the followers of today and tomorrow.

Conclusion

Despite the Abrahamic covenant has some partial fulfillment in God for our future hope. In the history of patriarch, they did not see the fulfillment of the promise that they received but they did not abandon faith in God and also follow in the will of God. They lived by faith for their promises in their daily lives. Also in Myanmar, we are also promised to have promoted democracy which will make people to have equal in different needs. But till today this essential need cannot be seen, but just trying to achieve it. According to Abrahamic covenant,  both we and the future generation of Myanmar are encouraged to faith in God and hope for the batter future. Someday, it could not be too far, we all could feel the essence of the democracy or the basic needs in our country. to conclude this paper, I would like to mention Bernhard W. Anderson’s statement, in his book contours of Old Testament Theology;

In the long interim between promise and fulfillment, the people must live by faith(p.101). We should have courage that God is with us and we all believe that the promise of God will fulfilled in our country in one day.