The Bible is a storyline spanning Genesis to Revelation, replete with interactive themes similar to subplots that contribute to the main plot of a novel. Scholars summarize the key theme of God\u2019s story in different ways. The term \u201crestoration\u201d captures the Biblical narrative well. The storyline from Genesis to Revelation unfolds God\u2019s plan to restore what Adam\u2019s race lost in disobedience to its Creator. A major theme in the restoration process is the nation of Israel.<\/p>\n
Through a series of covenants, God chose Israel to be the channel through whom ultimate restoration would happen. These covenants contain important strands of truth that help us trace God\u2019s purpose to restore all things. This article presents two story lines woven into the Abrahamic and Davidic Covenants that highlight God\u2019s ongoing purpose for Israel<\/span>. They are <\/span>blessing<\/i><\/b> (Abrahamic Covenant) and <\/span>dominion<\/b>1<\/a><\/sup> <\/span>(Davidic Covenant).<\/p>\n Blessing and dominion originate in the creation account of Genesis 1, long before God made a covenant with Abraham. Both of these storylines are a part of God\u2019s creative purpose for humanity and emerge <\/span>together<\/i><\/b> in Genesis 1:28: \u201cAnd God <\/span>blessed<\/b> them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have <\/span>dominion<\/b> over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.\u201d The blessing of God on humanity included the privilege of exercising dominion over the creation. That is to say, humanity was blessed with the authority to reign as God\u2019s steward or vice-regent.<\/span><\/p>\n Adam surrendered the blessing when he rebelled against God\u2019s perfect design, and with the blessing went the dominion. In their place came the curse recorded in Genesis 3. That is not to say that humanity lost all ability to multiply and subdue the earth, but that sin crippled humanity\u2019s ability to represent God as his vice-regent over the creation.2<\/a><\/sup> <\/span>God graciously promised a solution that would restore what was lost, often called the protoevangelium<\/i>, or first good news<\/i>: \u201cAnd I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.\u201d (Gen. 3:15). Strikingly, God uttered this promise not to Adam, but to the serpent, a subtle hint that the epic conflict that ensued at the fall was not between God and humanity, but between God and Satan.<\/p>\n Humanity shunned the blessing of multiplying and filling the earth and insisted on staying in one location to make a name for itself. At the tower of Babel, wicked leaders uttered their evil resolve:<\/span><\/p>\n And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter.\u00a0And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.\u00a0 (Gen. 11:3-4).<\/span><\/p>\n At this low point in human history, the Creator broke through to utter his holy resolve to a man from Ur of the Chaldeans and initiated the Abrahamic Covenant. The chapter division makes it easy to miss the contrast between man\u2019s evil resolve in Genesis 11 and God\u2019s holy resolve in Genesis 12:<\/span><\/p>\n Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:\u00a0And I will make of thee a great nation, and I will <\/span>bless<\/b> thee, and make thy name great; and thou shalt be a <\/span>blessing<\/b>:\u00a0And I will <\/span>bless<\/b> them that <\/span>bless<\/b> thee, and curse him that curseth thee: and in thee shall all families of the earth be <\/span>blessed<\/b>. (Gen. 12:1-3).<\/span><\/p>\n The contrasts between chapters 11 and 12 are clearly intentional:<\/span><\/p>\n Jesus came as Israel\u2019s Messiah but also provided restoration for those of any nation who would receive him<\/span>. The emphasis on global blessing in the Abrahamic Covenant presents itself in several iterations of the covenant in Genesis:<\/span><\/p>\nPRE-COVENANT BLESSING AND DOMINION<\/h4>\n
THE ABRAHAMIC COVENANT<\/h4>\n
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\n CHAPTER 11<\/b><\/td>\n CHAPTER 12<\/b><\/td>\n<\/tr>\n \n Humanity speaks.<\/span><\/td>\n God speaks.<\/span><\/td>\n<\/tr>\n \n Humanity reaches up to the heavens to be blessed.<\/span><\/td>\n God reaches down from heaven to bless.<\/span><\/td>\n<\/tr>\n \n Humanity says, \u201cLet us\u2026\u201d (3 times).<\/span><\/td>\n God says, \u201cI will\u2026\u201d (5 times).<\/span><\/td>\n<\/tr>\n \n Humanity desires to make a great name for itself.<\/span><\/td>\n God determines to make Abram\u2019s name great.<\/span><\/td>\n<\/tr>\n \n Humanity wants to hoard its goods in one place.<\/span><\/td>\n God wants to extend his blessing everywhere.<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n<\/span> The Abrahamic Covenant stood in stark contrast to the whims of rebellious humanity. God formed a new nation through whom his blessings would extend to the whole world. From Genesis 12 forward, God continued to display his covenant faithfulness to Israel despite her stubborn refusal to embrace his promises. In due time, the ultimate seed of Abraham came, through whom the fulfillment of the covenant became possible (Gal. 4:4-5). Paul refers to this seed as a singular person in Galatians 3:16: \u201cNow to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.\u201d<\/span><\/p>\n