The Three Covenants as a Mirror of the Plural One
- Charles
- Aug 22
- 5 min read
“Hear, O Israel: YHWH our Elohim, YHWH is One” (Deuteronomy 6:4)
Introduction: The Covenant and the Nature of God
The Bible’s story is Covenantal from beginning to end. At the heart of that Covenantal story is the revelation of Elohim Himself: “Hear, O Israel: YHWH our Elohim, YHWH is One” (Deuteronomy 6:4). The term Elohim is plural, yet the verb “is One” is singular. This paradox reveals a profound truth: Elohim is not a solitary monad, but a plural One, perfect unity in diversity, relational Oneness.
Just as the nature of Elohim is revealed in His plurality-in-unity, so too His Covenantal dealings with His Bride unfold in three distinct yet inseparable Covenants of Promise. The Abrahamic, Sinai, and New Covenants form a Living Mirror of the Divine Nature: distinct, yet One; diverse, yet Unified; multiple, yet Indivisible.
The Abrahamic Covenant: The Father’s Initiative
The story begins with the Father’s call. Out of a world of idolatry and rebellion, YHWH calls Abram:
Promise of a Seed: “In you all the families of the earth shall be blessed” (Genesis 12:3).
Promise of a Land: “To your offspring I will give this land” (Genesis 12:7).
Promise of Nations: “I will make you exceedingly fruitful; I will make you into nations, and kings shall come from you” (Genesis 17:6).
Here the Bride’s Identity is secured by Promise, not by performance. Just as the Father initiates Love, Election, and Blessing, so the Abrahamic Covenant establishes the foundation of the Bride’s calling.
The Abrahamic Covenant thus reflects the Initiating Love of the Father, the One who Chooses, Calls, and Promises before the Bride even responds.
The Sinai Covenant: The Son’s Vows
At Sinai, the story deepens into intimacy. The Bridegroom enters into covenant with His Bride through spoken vows:
Proposal: “If you will indeed obey My voice and keep My covenant, you shall be My treasured possession among all peoples” (Exodus 19:5).
Consent of the Bride: “All that YHWH has spoken we will do” (Exodus 19:8).
Vows Spoken: The Ten Words (Exodus 20), the very heart of the covenant.
This moment is not abstract law, it is Marital Covenant. The Sinai Covenant is the Marriage Ceremony where the Bridegroom speaks HisVows directly to the Bride.
Just as the Son came in the flesh to Tabernacle among us, so at Sinai the Bridegroom entered into direct, Spoken Covenant with His people. The Sinai Covenant thus mirrors the role of the Son: the Word made flesh, the Bridegroom binding Himself to His Bride.
The New Covenant: The Ruach’s Sealing and Indwelling
When the Bride breaks her vows, the story does not end in abandonment. Through the prophets, YHWH Promises a New Covenant:
Forgiveness of Sin: “I will forgive their iniquity, and I will remember their sin no more” (Jeremiah 31:34).
Royal Covenant Written on Hearts: “I will put My Spirit within you, and cause you to walk in My statutes” (Ezekiel 36:27).
Sealing of the Bride: “In Him you also… were sealed with the promised Holy Spirit” (Ephesians 1:13).
Here the Covenant becomes Internal, Intimate, Indwelling. The Ruach HaKodosh is the One who writes the Vows on the heart, Seals the Bride for the Day of Redemption, and Nurtures her into bridal maturity.
The New Covenant thus mirrors the role of the Ruach HaKodosh: Indwelling, Sealing, and Completing the Marriage Bond in Living Intimacy.
Crowned Together as One Royal Covenant
Though Abrahamic, Sinai, and New are distinct, they are not three separate systems. They are three strands woven into one Crown, the Royal Covenant.
The Father (Abrahamic Promise) initiates the covenant story.
The Son (Sinai Vows) speaks and embodies the marriage covenant.
The Ruach (New Covenant) seals and completes the covenant within the Bride.
Together, these three Covenants reflect the very nature of Elohim: a Plural One in Perfect Unity.
Just as Father, Son, and Ruach are distinct yet indivisible, so the Abrahamic, Sinai, and New Covenants are distinct yet indivisible, crowned together in Messiah as the Eternal Marriage Bond.
Love Story vs. Legal System
Here is where Love Story Theology departs sharply from traditional covenant theology:
Traditional: three manmade constructs (works, grace, redemption) centered on legal categories.
Love Story: three Covenants of Promise centered on relational categories, Crowned as a Plural One Royal Covenant.
Where traditional theology fragments the story into abstract frameworks, the Love Story reveals the Organic Unity of God’s Promises as a mirror of His very Nature.
Conclusion: The Mirror of the Plural One
The entire Bible can be read as a Love Story because the God who Authored it is Himself Covenantal Love. His very nature as the Plural One is mirrored in the threefold Covenant He makes with His Bride.
The Father promises.
The Son vows.
The Ruach seals.
Three Covenants, three divine actions, one Royal Covenant, just as there is One Elohim who is Plural in Perfect Unity.
“I will betroth you to Me forever; I will betroth you to Me in righteousness and in justice, in steadfast love and in mercy. I will betroth you to Me in faithfulness. And you shall know YHWH.” (Hosea 2:19–20)
Reflection Questions: The Three Covenants as a Mirror of the Plural One
The Nature of Elohim
Read Deuteronomy 6:4. What does it mean that Elohim is described with a plural word (Elohim) yet declared to be One?
How does the oneness of Elohim differ from a solitary singularity? What does this teach us about the relational nature of God?
How might seeing God as a plural One help us understand why covenant is at the heart of the Bible?
The Abrahamic Covenant (The Father’s Promise)
Read Genesis 12:1–3 and Genesis 15:5–6. How did God secure Abram’s future through promise rather than performance?
In what ways does the Abrahamic covenant reveal the initiating love of the Father?
How does this covenant establish the Bride’s identity before the vows of Sinai are ever spoken?
The Sinai Covenant (The Son’s Vows)
Read Exodus 19:4–8 and Exodus 20:1–17. How does this moment resemble a wedding ceremony?
Why are the Ten Words best understood as covenant vows rather than abstract laws?
How does Sinai mirror the role of the Bridegroom, and how does this connect to Messiah as the Word made flesh?
The New Covenant (The Ruach’s Sealing)
Read Jeremiah 31:31–34 and Ezekiel 36:26–27. What promises define the New Covenant?
How does the Ruach HaKodosh bring the covenant inside the heart of the Bride?
What does it mean that the Ruach “seals” the Bride for the day of redemption (Ephesians 1:13–14)?
Crowned as One Royal Covenant
How do the three Covenants of Promise, Abrahamic, Sinai, and New, form one unified story?
In what ways do these three covenants mirror the unity of the plural One (Father, Son, Ruach)?
How does this unified picture differ from traditional covenant theology’s fragmented system?
Personal Reflection
Which covenant stage, promise, vows, or sealing, do you most identify with in your current walk with YHWH? Why?
How does seeing the Bible as a love story rather than a legal system change the way you read Scripture?
Take time to pray: Ask the Ruach HaKodosh to seal the vows of the Royal Covenant deeper into your heart this Sabbath.
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Instructions
Use the Worksheet, whether printed or digital, and let Scripture be your guide as you prayerfully respond to each question.
When you’re ready for further insight, consult the Answer Key to compare your thoughts with clear explanations and supporting verses.
This companion is ideal whether you’re journeying personally in devotional study or leading a group through inductive discovery.
Blessing
May this tool deepen your understanding of the Royal Covenant, and further shape your walk as a priest in the Presence of the Righteous King.
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