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Another instance in which posterity is recognized in covenant obligation is found in Joshua 9:15. This covenant was made between the children of Israel and the Gibeonites. Between four and five hundred years after that time, the children of Israel are visited with a very severe famine, in the days of David. 2 Sam. 21:1. And it is expressly declared by the Lord that, 'It is for Saul, and for his bloody house, because he slew the Gibeonites.' And at the same time, v. 2, that very covenant is recognized, and the breach of it is stated, as being the formal reason of the divine displeasure. Now, had it not been for this covenant, the extirpation of the Gibeonites would not have been imputed to Israel as a thing criminal; for they were comprehended in Canaanitish nations, which God had commanded them to root out (The Reformed Presbyterian Catechism by William Roberts (1853), pp. 139-140).

The wrath of God upon a whole nation could have been avoided in this situation had someone done what you call "contentious," "foolish," and apt to "promote strife." At this point Joe, I really have to conclude that you just do not know your Bible.

Examples abound in Scripture of the point that I am trying to make (regarding the binding nature of lawful covenants concerning the moral person — especially when God is a party to the covenant, as He was in the Solemn League and Covenant), but I will leave you with just one more biblical example:

Jehoram was thirty and two years old when he began to reign, and he reigned eight years in Jerusalem. And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to wife: and he wrought that which was evil in the eyes of the LORD. Howbeit the LORD would not destroy the house of David, because of the covenant that he had made with David, and as he promised to give a light to him and to his sons for ever (2 Chr. 21:5-7, emphasis added).

Even God binds himself to previous covenant engagements — but you would have us forget ours.