Covenant
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Copyright Teach-Me, Aust.1996.
COVENANT INTRODUCTION
God has always been concerned for His people, thus there has never been a time in the existence of humanity where God's promise has not been revealed to his creatures. From creation to consummation, God has revealed himself, his love and standard to His coventor's, each of which contributed in pointing toward the New covenant. However, these covenants "do not appear as monotonous duplications of one another," each one revealed "the fuller implications of the covenant of redemption being made manifest. Ultimately, this redemptive purpose reached its consummation in the appearance of Jesus Christ." (Robertson, p.53)
WHAT IS COVENANT?
Historically, scholars, recognised the difficulty to adequately define the term "covenant" due to its possible complex and divergent meaning, resulting in many theories being put forward (see Appendix A). (Robertson. p.4)
The English word "covenant" is translated from the Hebrew word "Beriyth" (H-#1285-SEC [from #1262-H; like #1254]) meaning "a compact (made by passing between pieces of flesh)". Suggesting a "cutting" of the covenant (Gen. 15:10,17; Jer. 34:18).
( Strong)
In the New Testament two Greek works are used; "diatheke" and "suntheke". "Diatheke" comprised of a covenant made by one party with plenary power, being established on the basis of that "party's love and affection toward another, without necessarily being dependent on the other party's acceptance of the covenant for it to be initially established, yet dependent on the second party's faithfulness to the covenant for its benefits to be able to be transferred from the giver to the second party." (Vickers, p.2) By contrast, "suntheke" was to place together; a two way arrangement or coming together in agreement. (Conner & Malmin, p.2 SEE ALSO Lecture notes)
Every Biblical covenant was by nature a diatheke, being unilaterally instituted by God toward humanity. God always acted as the initiator, declaring His will for His people. Each covenant contract was presented by God to humankind who was allowed to exercise free will to either accept or reject God’s covenant promise. (Conner, p.2)
PROCESS AND FORMATION OF A COVENANT
God was the covenant maker, making covenants with Noah (Gen. 6:18); Abraham (Gen. 15:18; 17:2;) and David (2 Sam. 23:5). Each of these have been understood to be a manifestation of the Everlasting covenant (Is. 55:3; 61:8) each leading to the ultimate covenant, found in Christ. (Copeland, p. 1-12)
God was a covenant keeping God, promising that as long as the sun continued to rule over the day and the moon over the night God's relationship with man would continue (Jer. 33:20,21,25,26). Yahweh promised not to forget His covenant(s) to His chosen people (Ex. 2:24). He openly revealed and declared the promises and terms of each covenant to humanity, ensuring that humanity understood the possibility of such a relationship (Ps. 25:14; Deut. 4:13). Not only did God make, keep and reveal His covenant to humanity but he also enabled him to fulfill his part of the covenant through God's grace.
Each member of the Godhead performed a vital role in the making of a covenant, without the Father, Son and Holy Spirit working in unison in their specified roles, a covenant could not be formed. These three components were a promise, blood and a seal, each of which were vital in the formation of any covenant. (Conner, p.4)
INTER-RELATIONSHIP OF THE COVENANTS
Every covenant that God made with His people demonstrated his grace and mercy, each one being unique and all being interrelated, being progressively revealed and pointing toward the new covenant which fulfilled all of the earlier covenants and itself equating to the great everlasting covenant. (Vickers, p.2 SEE ALSO Robertson, p.45) "The covenant structure of Scripture manifested a marvelous unity. God, in binding a people to himself, never changed. For this reason, the covenant of God relate organically to one another. From Adam to Christ, a unity of covenantal administration characterized the history of God dealing with his people." (Robertson, p.45)
It was through these divine covenants, that God expressed His will and purpose for humankind and it was the effective means by which His will and purpose was fulfilled and the most comprehensive expression of God's creative and redemptive purposes of man.
EVERLASTING COVENANT
Prior to the foundation of the world, the Godhead had an "eternal purpose" for man, even being aware of the flaws that would be present. The Everlasting covenant (Is. 55:3) was made in the heavenlies (eternity past), and encompassed all other covenants. Humanity did not play a part in the making of this covenant, but was the object of it.
The "covenant of redemption", (Robertson, p.54) was an agreement which the Father entered into with Christ, giving him the commission to free all of humanity "from that dreadful condemnation wherein God foresaw from eternity they would fall in Adam." (Pink, p.22) Christ's death fulfilled the requirements of the covenant, it was the completion of His agreement with the Father, which guaranteed the salvation, blessings and curses of all who were named in it. (Pink, p.25 SEE ALSO Conner, p.92 SEE ALSO Pink, p.24)
The promise from the Godhead that every person who partook in this covenant would be entitled to everlasting life, gain immorality, righteousness, mercy, strength and everlasting joy. By contrast the curses of such a covenant were fulfilled at this point from all of the earthly covenants had been made. The ultimate curse was being "banished from the presence of God" into the "everlasting lake of fire and brimstone" (Matt. 18:8; Rev. 14:10,11; 19:20; 20:14,15; 21:8). (Conner, p.95)
The Holy Spirit was commissioned by the Godhead to be the sign, seal and token of the covenant. Hence, the Holy Spirit was considered the executor of the covenant his role was to point "to the completeness of the seal and work of the spirit which took place under entrance into the Everlasting covenant." (Conner, p.97)
EDENIC/CREATION COVENANT
Man was created in God's image and likeness (Gen. 1:26,27), thus being enabled for a rare relationship between God, humanity and creation to exist.
The Edenic Covenant was the Covenant God made with Adam and Eve in the Garden of Eden prior to the entrance of sin (Gen. 1:1; 2:25). It was it was the first expression on earth of the pre-existent Everlasting covenant in heaven. This first covenant, placed humanity as the focal point of God's creation (Gen. 1:26-31), signifying God's purpose for them.
Humanity was the recipient not the originator of this covenant, illustrating God's desire that every person be in a covenantal relationship. Without such a covenant in place, humanity could not have a relationship with God. (Conner, p.13)
Faith, love and obedience were the threes aspects which Adam failed in under the Edenic covenant. However in the New Covenant, every believer was restored in Christ for all eternity. (Conner, p.98)
The Edenic covenant, also known as the covenant of works, required Adam's participation. It "consisted of a covenant between God and Adam, in which Adam was promised life on the condition of obedience". (McComiskey, p.214) The conditions involved in this covenant have been furiously debated amongst scholars (see Appendix B).
Even though the word "covenant" is not mentioned until Genesis 6:18 the elements and language of a covenant are implied in chapters one and two along with scripture to support the idea of a covenant (Jer. 31:35-37; 33:19-25; Gen. 8:22 with Gen. 1:14-19 and Ps. 89:34-37). The promises of the Edenic covenant were expressions of God's purpose in creating man, thus they are statements of purpose and command rather than statements of promise.
The Edenic covenant demonstrated God's creative purpose for man including his desire to be in a covenantal relationship with man, and for man to have character, dominion, fruitfulness and eternal life. This covenant was unique in that it was the only covenant ever formed with man prior to sin entering the world. Due to Adam "failing" at this covenant there was no other possible way to reform other than the shedding of blood in order to restore humanity back to God; this was to later be accomplished in the New covenant. (McComiskey, p.220-221)
ADAMIC COVENANT
The Adamic covenant (also known as the covenant of grace) was a "seed" covenant which God made with Adam and Eve in the Garden of Eden, detailing His purpose in the covenant of redemption (Gen. 3). Adam's unbelief and disobedience resulted in the failure of the Edenic covenant, which resulted in "death being passed upon all men" and the need for a Redeemer to come. (McComiskey, p.220 SEE ALSO Pink, p.31)
Even though this time would had of been one of the most sobering times "in human history", it can be seen that God's abounding grace was present. The curse firstly was placed on the serpent (Gen. 3:14-15), followed by the initiating of His covenants. (McComiskey, p.219) This inseparable connection of the covenant of creation with the covenant of redemption stressed the restoration goal of the covenant of redemption." (Robertson, p.91)
NOAHIC COVENANT
God originated, established and initiated the Noahic covenant with Noah, his family, all future generations and creation after the Flood. Out of all of humanity Noah was the only one who "found favor in the sight of the Lord" (Gen. 6:8). God's instruction for Noah to enter the ark (Gen. 6:18) did not initiate the covenant rather, it was after the flood that God established this covenant (Gen. 9:9-11). God came to His people in judgment mode, sovereignly centering his grace on a single family, saving them from the "destructive judgment of the flood". God "provided a context of preservation in which the grace of redemption may operate". (Robertson, p.125;209 SEE ALSO Vickers, p.4 see also Conner,, p.22)
The Noahic covenant otherwise known as the covenant of preservation, was "a renewal of the provisions of creation, and even reflected closely the language of the original covenant." (Gen. 9:9-11) (Robertson, p209,110) God demonstrated His commitment and grace to His people via the establishment of a covenant, which was "an early manifestation of a theme that continued throughout the covenant of redemption." (Robertson, p113 SEE ALSO Vickers op. cit., p.4, SEE ALSO Kenneth, Barker, P.23 SEE ALSO Enns P.64) The Noahic covenant, like the Edenic saw the re-establishment and addition of principles whereby "God gave directives for the transmission, provision and protection of the human race," (Enns, p.642) while humanity's role in this covenant "was to multiply, replenish the earth" (Gen. 1:28). (Robertson, p.209)
The curse which accompanied this covenant was the one given under the Adamic covenant (Gen. 9:25-27). However, Noah and his sons were told to be fruitful and multiply (Gen. 9:1,7; 8:15-17), that they would rule over the animals (Gen. 9:2-3), and finally that never again would a universal flood occur (Gen. 9:11,15). The seal of God's promise came "by the sign of the rainbow", His promise to never flood the earth again (Gen. 9:17). (Robertson, p.209) (
ABRAHAMIC COVENANT
The covenant of promise, "involved a relationship between God on one hand and Abraham and his descendants on the other. It crystallized an aspect of obedience on which the integrity of that relationship depended." (McComiskey, p.63 SEE ALSO Robertson, p.210) God not only made this covenant with Abraham but also with Isaac and Jacob, which not only included the promises of the previous covenants (Edenic, Adamic and Noahic) but expanded upon them.
God assured Abraham of his covenant by his instructions to present certain animals in a particular form to God (Gen. 15:7-9). These instructions were exactly in the form of a covenant that might take place between two men. Abraham halved the animals placing the halves opposite each other, except the bird which he killed but did not divide (Gen. 15:10-11). As Abraham slept, the Lord came as a "blazing torch" (Gen. 15:17), passed in between the animals, and established a covenant that could never be annulled (Gal 3:15-17). This act symbolized not only that this covenant was a diatheke but, the participants pledged to the other total commitment, and that if that was to be broken "they were asking that their own bodies be torn in pieces just as the animals had been divided ceremonially." (Robertson, p.130) The dividing of the animals coupled with the passing between the pieces became known as a bond in blood.
The Old Testament seal which arose from the covenant was circumcision which symbolizing purification between "a holy God and an unholy people". (Robertson, p.150) However, in the New Testament this external expression of the seal was abolished by Christ's death leaving only an "internal and spiritual reality of the seal" being the circumcision of the heart. (Conner, p.7)
The covenant that was "cut" with Abraham, like other covenants included both blessings and curses. God promised various types of blessings both personally to Abraham (Gen. 12:2), to be blessed by others (Gen. 12:3), that Abraham's seed would multiply (Gen. 17:4-8; 16; 26:4) and that Abraham was to be a part of the Messianic line. Out of all of the blessings that were promised to Abraham, one curse existed, where God promised "whoever curses you I will curse" (Gen. 12:3b). The validity of the Abrahamic covenant is still debated amongst scholars as to whether or not the covenant was broken when the Israelite nation divided into two tribes (see Appendix C).
"The Abrahamic covenant revealed the sovereign purpose of God, to fulfill through Abraham his program for Israel, and to provide in Christ the Saviour for all who believe". ("New" Scofield Bible p19f cited by Robertson p212)
MOSAIC COVENANT
The Mosaic Covenant was entered into by God and the nation of Israel, the purpose being for the covenant to be a "schoolmaster" (Conner p.40) "an external disciplinarian to bring us to Christ" (Gal. 3:23-26). (Robertson, p.89 SEE ALSO Enns p.56)
God originally made a covenant with the people of Israel, yet they never met God's standards, thus the law was given so that the people could see how far they had moved away from the covenant God had made (Gal. 3:19). This law was not designed for the purpose of salvation, but for a purpose of direction.
The Mosaic covenant did not annul the Abrahamic covenant, rather the Abrahamic covenant was eternal and irrevocable, while the Mosaic covenant was a temporary added or "was added" to the Abrahamic covenant because of Israel's transgressions (Gal. 3:8,9,14-19). It was a "measuring stick" whereby people could compare themselves to see if they were measuring up to God's standards. This covenant was only in place until the time of Christ, where reformation would come, being brought by the New covenant (Gal. 3:19; Heb. 9:10). The purpose of this covenant was to prepare the people to understand and accept the Cross of Calvary. Under the Mosaic covenant, Israel could only obtain the promise of life by fulfilling the works of the law in order that righteousness might be obtained (Deut. 6:25; Lev. 18:5; Rmn. 10:1-5; Gal. 3:21). However, in Christ the covenant promised was fulfilled. (Conner, p.43)
The law was divided into three types: Moral (found mainly in the Ten Commandments(Ex. 20:2-17; Deut. 5:6-21), Civil (reflecting the social rights such as property of others and injuring others) and Ceremonial (the Tabernacle, being a place where God could dwell (Ex. 25:8), to reveal His glory (Ex. 40:34-35) and provide a way for the people for worship God (Lev. 17:11).
The Mosaic covenant can be seen as another Diatheke, through the "I will's" and "I am" (Ex. 6:6-8). This covenant was activated solely by God, who did not expect Moses to contribute to this covenant in any form (Ex. 2:24; 6:4-5; 19:5). God's holiness and standard was demonstrated at the Mosaic covenant, and any person who desired to join in this participant with God needed to meet these standards, which could only be achieved through the promises in the New covenant. By the Israelites failing to keep the law, it paved the way for the New covenant which would bring" a new heart and a new spirit" enabling the Israelites to obey God (Ez. 36:24-27). (Enns, p.36)
DAVIDIC COVENANT
The covenant which God made with David was not just a confirmation and extension of the Mosaic but it also promised the establishment of a ruling dynasty. The New covenant could also be found in the Davidic covenant because the major "promise of kingship of the line of David finds its fulfillment in Jesus Christ". (Conner, p.59) It is clearly seen that God solely established the Davidic covenant without proposing that David took part in the establishment of the covenant, by the use of the pronoun "I" (2 Sam. 7:12-14; see also Ps. 89:3-4;19-20;25;27;29;33-34). (Conner, p.59 SEE ALSO Robertson, p. 229-230 SEE ALSO Vickers, p.7)
The Davidic covenant was best succinctly expressed through four main elements (2 Sam. 7: 16):
1. House - God promised to continue the line of David;
2. Kingdom - Involved the people and the dominion over whom the king would rule;
3. Throne - Suggested that the king had power and authority; and
4. Forever - That David's family will never cease to rule over Israel, this covenant being fulfilled when Christ returns. (Enns, p.61-62, 390)
Under the Davidic covenant, David was instructed to take up the rest of the land that had been promised to Israel in the Abrahamic covenant (2 Sam 7:10; 1 Chron 17:9), being assured victory over his enemies. Not only were these victories geographical, but they represented "the spiritual victories of Christ". (2 Sam 8:1; 2 Chron 9:26) (Conner, p.61) Finally, God promised to establish David's dynasty, which would rule all of earth forever (Ps 89:34; 27-29; 33-37). Christ Himself being the ultimate fulfillment of the Davidic covenant (2 Sam 7:11-16; 1 Chron 17:11-15). (Conner, p.60-64)
In the Noahic, Abrahamic and Davidic covenant each have a reference in some way to "heavenly celestial bodies". (Conner, p.68) The Noahic covenant involves a rainbow as the token and seal, while in the Abrahamic covenant God used the stars to demonstrate and bear witness to God's promise of a nation. However, in the Davidic covenant God "used the heavenly bodies of the sun, moon and stars to be its sign and seal (Ps 89:34-37; Jer 32:35). The sun, moon and stars were to be signs, of seasons days and years (Gen. 1:14-19). God promised David that as long as the ordinances of heaven remained, to the sun to govern the day and the moon and stars to govern the night, that David would have a seed upon his throne (Jer. 32:35-37; 33:19-26)." (Conner, p.68)
NEW COVENANT
The New Covenant otherwise known as the covenant of consummation fulfilled all previous covenants, abolishing their temporal nature, and "completing the cycle of the covenantal revelation." (Conner, p.69) This covenant "was to be like all Old Testament covenants before it, in that it too would be centered" "not under the law but the under grace" of God (Rmn. 6:14) which was freely provided in the New covenant. This covenant was irrevocable being solely established by God's promise of "I will" (Jer. 31:33-34). The New covenant was not unconditional, rather it required every individual to personally receive what God had offered. (Vickers, p.8 SEE ALSO Robertson, p.272 SEE ALSO Conner, p.69)
"Although Israel had failed in fulfilling its covenantal responsibilities, the Lord God of Israel would not fail in His purpose to establish a great people and a great nation to glorify his own name. The Lord's intention to redeem a people to Himself from among the fallen of humanity would not be thwarted." (Robertson, p.272) Every believer was therefore, allowed to take part in that covenant relationship with God, through Christ via the New Covenant.
Prophets such as Isaiah, Ezekiel and Hosea prophesied the realization of the New covenant, however, Jeremiah was the only one who gave the clearest and fullest prophecy concerning the "making of a New Covenant with the House of Israel and with the House of Judah" (Jer. 31:31 see also Heb. 8:6-13;10:16;). The promise being that God would place within His people a new heart and mind upon which the laws of God would be written instead of tablets of stone (Jer 31:31). In order for humanity to be restored to God, repentance is required, coupled with, faith that Christ was the New covenant, and obedience to Jesus' commandments. The greatest promise of the New covenant was the fullness of eternal life brought by faith and an "internal transformation of the heart". (Robertson, p.290 SEE ALSO Conner, p.71), p.68)
This covenant varied from its predecessors in that it did not require either circumcision of the flesh, or its laws written on stone. All of these temporal elements were fulfilled and abolished by Christ, leaving only an internal seal on the heart and spirit (Rmn. 2:24-29; Col. 2:11-12;2Cor 3;Heb 8-10). An "everlasting inheritance" (Abrahamic Covenant), an "everlasting priesthood" (Mosaic covenant), and an "everlasting throne and kingdom" (Davidic covenant) were all made only possible in and through Christ, the Redeemer. (Conner, p. 70-71, 73)
Even though the Old covenant completed its purpose, "the substance of the two covenants [the Old covenants and the New covenant] in terms of their redemptive intention is identical" (Robertson, p.282)
"The New covenant can be understood in no other way than as a bringing to fruition of that which was anticipated under the old covenant." (Robertson, p.286)
IMPLICATIONS FOR MINISTRY
The understanding of the significance of covenant in a Christian's ministry is vital, as it is the foundation in which believers' build their faith and understanding. The most important aspect to realise in the issue of covenant is that God was, is and will always be a promise keeping God. God continually fulfills His promises, working within the hearts of people, never allowing His people to perish.
Throughout every believer's Christian walk, both spiritual 'highs' and 'lows' are experienced. When experiencing a spiritual 'high', many believers find it easy to standing firm, believing in the promises of God. During the 'lows' it is often more difficult to stand on these promises, resulting in a waivering of that persons faith. People need to understand that God has a purpose, promise and provision for their life, and that He will never fail. While each individual is personally accountable within these promises, God will never condemn if that believer fails to fulfill the covenant (Ps. 37:24).
Covenant also plays a major role in counselling. People need to be told that God has a plan and promise for them. Unless they understand the terms, working and results of covenant, a misrepresentation of God's promise for their life will occur.
God's covenant keeping promise is the basis for faith, Christianity and healing. Unless a clear understanding of covenant exists it is impossible to fully believe and work in these things; "faith comes by hearing and hearing by the word of God" (Rmns 10:17).
CONCLUSION
God, being ever mindful of His covenant to His people, has always and will always be willing to reveal His purpose and plan to humanity. Jesus, become man in order to access the covenant on each individual's behalf, only requiring humanity to agree to the covenant and participate in it.
All the Old Testament covenants, can be seen to form one covenant, continuing to focus on Christ. None of these covenants point to Christ and cease, rather in Christ they are fulfilled and expanded, revealing the fullness of God. The Everlasting covenant, found in Christ continues today into every believer's life, demonstrating that the covenant is still alive today and that God is a promise keeping God.
BIBLIOGRAPHY
Anderson, Bernhard W. The Living World of the Old Testament 4th ed.
Singapore: Longman, 1993.
Barker, Kenneth. (Ed) The NIV Study Bible.Grand Rapids, Mich:
Zondervan, 1995
Barnhard, Clarence L. and Barnhard, Robert K. ed. World Book Dictionary.
Sydney: World Book Inc, 1990
Conner, Kevin & Malmin, Ken. The Covenants. Blackburn, Vic: Bible Temple- Conner/Malmin Publications, 1976.
Copeland, Kenneth. Kenneth Copeland Reference Edition - Holy Bible.
Fort Worth, Tx: Kenneth Copeland Ministries, Inc. 1991.
Dumbrell, William J. Covenant and Creation: A Theology of the Old Testament Covenants. Grand Rapids, Mich: Baker Book, 1984.
Enns, Paul. The Moody Handbook of Theology. Chicago, Moody Press, 1989.
Lecture Notes
McComiskey, Thomas Edward. The Covenants of Promise: A Theology of the Old Testament Covenants. Leicester, England: Inter-Varsity Press, 1987.
Pink, A.W. The Divine Covenants. Grand Rapids, Mich: Baker Book, 1973.
Robertson, O. Palmer. The Christ of the Covenants. Phillipsburg, NJ:
Presbyterian and Reformed Publishing Co., 1980.
Strong, J. The New Strong’s Exhaustive Concordance of the Bible. Nashville: Nelson, 1990.
Vickers, J.M.S The Covenant of God. Loganholme: Freedom Ministries Press, 1993.
