One of the most helpful claims made in God’s Kingdom through God’s Covenants is also one of the simplest. The authors argue that the covenants form the backbone of the Bible’s metanarrative. Scripture is not a loose collection of stories, laws, and poems. It is a unified account of God’s redemptive work, and that unity is held together through the covenants He establishes with His people.
Understanding these covenants is not optional for faithful interpretation. Every major section of Scripture either introduces, develops, fulfills, or reflects on a covenant God has made. Without a clear grasp of how those covenants function and relate to one another, it becomes impossible to understand the Bible on its own terms. Biblical interpretation then becomes fragmented, selective, and often distorted.¹
The covenants are not an abstract theological framework imposed on the text. They are the structure Scripture itself presents.
Covenants and Bible Backgrounds
The study of biblical covenants connects directly to the study of Old Testament backgrounds because covenants function within real historical, cultural, and social contexts. They are not timeless contracts floating above history. God established them at specific moments, with specific people, using forms and language the ancient world clearly understood.
Understanding covenantal context clarifies why certain commands exist, why Scripture frames particular promises as it does, and how Israel understood its relationship with God. When readers detach covenants from their historical setting, they often misinterpret their purpose or impose modern assumptions onto ancient texts.
This is why the authors emphasize that covenants are “central to grasping the Bible’s story, drawing correct theological conclusions, and rightly applying Scripture to our daily lives.”² Bible backgrounds are not supplemental information. They are essential for reading Scripture accurately.
Presuppositions and the Problem of Interpretation
One of the most striking sections of the chapter is the historical overview of theological method, particularly the discussion of how Enlightenment presuppositions shaped illegitimate approaches to Scripture. The authors describe how certain interpretive paths emerged that were disconnected from Scripture’s own claims about itself.³
The concept of presuppositions is especially important. Every reader brings assumptions to the text. Some come from personal experience, others from church hurt, cultural influence, or social media teaching. These presuppositions, if left unexamined, can distort how Scripture is read and how God Himself is understood.
This problem is not new. History shows that when interpreters approach Scripture with external frameworks that override the text, confusion and theological error follow. The same dynamic continues today, often without readers realizing it.
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Biblical Theology and the Nature of Scripture
One of the most compelling insights in the chapter is the authors’ definition of biblical theology as “the hermeneutical discipline that seeks to do justice to what Scripture claims to be and what it actually is.”⁴ This definition centers interpretation on Scripture’s own self-testimony.
Scripture claims to be the Word of God, given through human authors. Biblical theology takes that claim seriously. It does not flatten Scripture into a purely human product, nor does it ignore the historical realities of its composition. Instead, it holds both together.
Historically, interpreters have repeatedly missed this balance. When readers neglect either the divine or human aspect of Scripture, their interpretation becomes skewed. Biblical theology guards against that imbalance by letting Scripture define the rules for reading it.
A Lingering Question
One question that naturally arises from this discussion is how these insights are communicated to those who do not share the same theological framework. Understanding illegitimate interpretive paths is one thing. Explaining why they are problematic to someone who doubts Scripture’s claims is another.
How does one engage those conversations without overwhelming, alienating, or talking past the other person? How does one gently expose presuppositions without sounding dismissive or combative? The chapter invites these questions but does not fully resolve them, leaving room for further reflection on how theology is lived and communicated, not just studied.
Why This Matters
Biblical covenants are not merely theological concepts. They shape how Scripture is read, how history is understood, and how faith is practiced. Old Testament backgrounds help anchor those covenants in reality, preventing modern readers from reshaping Scripture according to personal preference.
Together, they protect the integrity of the biblical story. They help readers move beyond isolated verses and into the grand narrative of God’s redemptive work. Without them, the Bible quickly becomes something it was never meant to be.
FAQs
Q: Why are biblical covenants the backbone of Scripture?
A: Biblical covenants unify the Bible’s storyline by revealing how God consistently works to redeem His people across history.
Q: How do biblical covenants help with Bible interpretation?
A: They provide structure and context, preventing fragmented or selective readings of Scripture.
Q: Do I need to understand biblical covenants to read the Bible correctly?
A: Yes. Without understanding biblical covenants, key themes of redemption, promise, and fulfillment are easily misunderstood.
Footnotes
- Peter J. Gentry and Stephen J. Wellum, God’s Kingdom through God’s Covenants: A Concise Biblical Theology (Wheaton, IL: Crossway, 2015), 17.
- Ibid., 18.
- Ibid., 21.
- Ibid., 23.
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