The Covenants of Scripture: Abrahamic, Davidic, Mosaic, and New—A Theological and Academic Examination

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

The concept of “covenant” is foundational to biblical theology, shaping the entire narrative of God’s redemptive work. From Genesis to Revelation, the divine covenants serve as the backbone for understanding Israel’s election, the coming of the Messiah, and the ultimate purpose of salvation history. The four central covenants—Abrahamic, Davidic, Mosaic, and New—are unique, interrelated, and, importantly, culminate in the New Testament, which Christians recognize as the final and ultimate testament of God. This article will examine each covenant’s theological basis, biblical witness, and implications for Christian doctrine. Furthermore, this article will engage with Islamic claims, demonstrating that the Quran is neither God’s testament nor a fulfillment of any prior biblical covenant, and that Islam is never mentioned within the biblical covenantal framework.

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1. The Abrahamic Covenant

Nature and Foundation

The Abrahamic Covenant is the foundational, unconditional promise God made to Abraham and his descendants (Genesis 12:1–3; 15:18–21). This covenant is marked by God’s unilateral commitment: God alone passes between the divided pieces in Genesis 15:17, signifying the irrevocability of His promises.
Key elements include the promise of land, a great nation, and a universal blessing—fulfilled in the people of Israel and ultimately through the Messiah (cf. Galatians 3:8).

Theological Implications

The Abrahamic Covenant forms the basis for Israel’s ongoing election:

“As regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable” (Romans 11:28–29, ESV).

It is reaffirmed to Isaac (Genesis 26:3) and Jacob (Genesis 28:13), underlining its perpetual nature. The New Testament sees Christ as the Seed (Galatians 3:16) through whom the blessings to all nations are realized.

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2. The Davidic Covenant

Nature and Foundation

The Davidic Covenant, likewise unconditional, centers on God’s promise to David of an everlasting dynasty, throne, and kingdom (2 Samuel 7:12–16). This covenant is forward-looking, pointing to a Messianic King from David’s line whose reign is eternal (Isaiah 9:7; Luke 1:32–33).

Theological Implications

The Davidic Covenant establishes the legitimacy of Jesus Christ as the promised King:

“The Lord God will give him the throne of his father David, and he will reign… and of his kingdom there will be no end” (Luke 1:32–33).

It also grounds eschatological hope: the Messiah will one day rule from Zion (Psalm 2:6; Revelation 20:4–6).

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3. The Mosaic Covenant

Nature and Foundation

Distinct from the previous covenants, the Mosaic Covenant is conditional, established at Sinai and mediated through Moses (Exodus 19–24). Its central tenet is the principle of blessings for obedience and curses for disobedience (Deuteronomy 28). Its temporality is highlighted by Paul:

“Why then the law? It was added because of transgressions, until the offspring should come…” (Galatians 3:19).

Theological Implications

The Mosaic Covenant exposes sin and points to humanity’s need for grace (Galatians 3:24). Crucially, it does not annul or replace the Abrahamic promise (Galatians 3:17). Rather, it functions as a “guardian” until the coming of Christ.

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4. The New Covenant

Nature and Foundation

The New Covenant, prophesied in Jeremiah 31:31–34 and Ezekiel 36:26–28, is unconditional and inaugurated by the death and resurrection of Jesus (Luke 22:20). Its distinctive blessings include a new heart, the indwelling Spirit, and complete forgiveness of sins. The New Testament identifies Jesus as its mediator (Hebrews 8:6–13).

Theological Implications

The New Covenant fulfills and supersedes all prior covenants. It is already transforming lives (2 Corinthians 3:6), but awaits national fulfillment in Israel’s restoration (Romans 11:25–27). The New Testament—literally, “New Covenant”—is the final, ultimate testament from God to humanity (Hebrews 9:15–17). No further covenant or testament is anticipated or recognized in Christian faith.

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5. The Finality of the New Testament and the Quranic Challenge

The New Testament: God’s Last Testament

Jesus’ declaration, “This cup is the new covenant in my blood” (Luke 22:20), marks the inauguration of the final testament. The Greek word diathēkē (διαθήκη) is best translated as both “covenant” and “testament,” and is used consistently for God’s binding commitments throughout Scripture. The Book of Hebrews repeatedly stresses the superiority and finality of the New Covenant (Hebrews 8:13; 10:9).

“He sets aside the first to establish the second” (Hebrews 10:9).

The canon of Christian Scripture is closed with the New Testament; no later “revelation” can be considered a continuation or fulfillment of God’s covenantal work.

The Quran and Islam: Outside the Biblical Covenantal Framework

The Quran, written in the 7th century CE, never presents itself as a covenant in the biblical sense. Islam does not continue or fulfill any prior biblical covenant. Rather, it introduces a radically different theological system, detached from the structure and promises of Abrahamic, Davidic, Mosaic, or New Covenants.

Nowhere does the Quran claim that Islam is a fulfillment or continuation of the Abrahamic, Davidic, Mosaic, or New Covenants. In fact, the Quran misinterprets and alters the narratives of these covenants (cf. Surah 2:124–141), yet never claims to be a testament in the biblical sense, nor does it provide any ceremony of ratification as seen in Genesis 15 or Exodus 24.

Modern Islamic apologetics often retroject Islam into the story of Abraham, yet the Bible nowhere speaks of a future prophet or testament after the Messiah. The New Testament affirms its own finality:

“But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed” (Galatians 1:8).

Islam’s claim to covenantal continuity is, therefore, theologically and historically unfounded. The Bible’s covenants are unique, historically grounded, and find their telos—end and fulfillment—in Christ.

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Conclusion

The Abrahamic, Davidic, Mosaic, and New Covenants form the divinely revealed progression of God’s redemptive plan. Each covenant, though unique, points forward to and is fulfilled in Jesus the Messiah, the mediator of the New and everlasting Covenant. The New Testament stands as God’s last, authoritative testament. The Quran, emerging centuries later, is not a divine testament, does not constitute a covenant, and is nowhere mentioned or anticipated by biblical revelation. Thus, Islam stands outside the covenantal history that unites the Old and New Testaments. True hope, blessing, and forgiveness are found in the covenants of Scripture, consummated in the Lord Jesus Christ.

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References

1. Waltke, Bruce K. An Old Testament Theology: An Exegetical, Canonical, and Thematic Approach. Grand Rapids: Zondervan, 2007.

2. Kaiser, Walter C. Jr. The Promise-Plan of God: A Biblical Theology of the Old and New Testaments. Grand Rapids: Zondervan, 2008.

3. Schreiner, Thomas R. The King in His Beauty: A Biblical Theology of the Old and New Testaments. Grand Rapids: Baker Academic, 2013.

4. Wright, N.T. Paul and the Faithfulness of God. Minneapolis: Fortress Press, 2013.

5. The Holy Bible: ESV, NASB, NIV, and KJV versions used for scriptural references.

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Dr. Maxwell Shimba
Shimba Theological Institute