covenant Summary and Overview

a contract or agreement between two parties. In the Old Testament the Hebrew word "berith" is always thus translated. "Berith" is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19). The corresponding word in the New Testament Greek is "diatheke", which is, however, rendered "testament" generally in the Authorized Version. It ought to be rendered, just as the word "berith" of the Old Testament, "covenant." This word is used (1) of a covenant or compact between man and man (Gen. 21:32), or between tribes or nations (1 Sam. 11:1; Josh. 9:6, 15). In entering into a convenant, Jehovah was solemnly called on to witness the transaction (Gen. 31:50), and hence it was called a "covenant of the Lord" (1 Sam. 20:8). The marriage compact is called "the covenant of God" (Prov. 2:17), because the marriage was made in God's name. Wicked men are spoken of as acting as if they had made a "covenant with death" not to destroy them, or with hell not to devour them (Isa. 28:15, 18). (2.) The word is used with reference to God's revelation of himself in the way of promise or of favour to men. Thus God's promise to Noah after the Flood is called a covenant (Gen. 9; Jer. 33:20, "my covenant"). We have an account of God's covernant with Abraham (Gen. 17, compare Lev. 26:42), of the covenant of the priesthood (Num. 25:12, 13; Deut. 33:9; Neh. 13:29), and of the covenant of Sinai (Ex. 34:27, 28; Lev. 26:15), which was afterwards renewed at different times in the history of Israel (Deut. 29; Josh. 1:24; 2 Chr. 15; 23; 29; 34; Ezra 10; Neh. 9). In conformity with human custom, God's covenant is said to be confirmed with an oath (Deut. 4:31; Ps. 89:3), and to be accompanied by a sign (Gen. 9; 17). Hence the covenant is called God's "counsel," "oath," "promise" (Ps. 89:3, 4; 105:8-11; Heb. 6:13-20; Luke 1:68-75). God's covenant consists wholly in the bestowal of blessing (Isa. 59:21; Jer. 31:33, 34). The term covenant is also used to designate the regular succession of day and night (Jer. 33:20), the Sabbath (Ex. 31:16), circumcision (Gen. 17:9, 10), and in general any ordinance of God (Jer. 34:13, 14). A "covenant of salt" signifies an everlasting covenant, in the sealing or ratifying of which salt, as an emblem of perpetuity, is used (Num. 18:19; Lev. 2:13; 2 Chr. 13:5). COVENANT OF WORKS, the constitution under which Adam was placed at his creation. In this covenant, (1.) The contracting parties were (a) God the moral Governor, and (b) Adam, a free moral agent, and representative of all his natural posterity (Rom. 5:12-19). (2.) The promise was "life" (Matt. 19:16, 17; Gal. 3:12). (3.) The condition was perfect obedience to the law, the test in this case being abstaining from eating the fruit of the "tree of knowledge," etc. (4.) The penalty was death (Gen. 2:16, 17). This covenant is also called a covenant of nature, as made with man in his natural or unfallen state; a covenant of life, because "life" was the promise attached to obedience; and a legal covenant, because it demanded perfect obedience to the law. The "tree of life" was the outward sign and seal of that life which was promised in the covenant, and hence it is usually called the seal of that covenant. This covenant is abrogated under the gospel, inasmuch as Christ has fulfilled all its conditions in behalf of his people, and now offers salvation on the condition of faith. It is still in force, however, as it rests on the immutable justice of God, and is binding on all who have not fled to Christ and accepted his righteousness. CONVENANT OF GRACE, the eternal plan of redemption entered into by the three persons of the Godhead, and carried out by them in its several parts. In it the Father represented the Godhead in its indivisible sovereignty, and the Son his people as their surety (John 17:4, 6, 9; Isa. 42:6; Ps. 89:3). The conditions of this covenant were, (1.) On the part of the Father (a) all needful preparation to the Son for the accomplishment of his work (Heb. 10:5; Isa. 42:1-7); (b) support in the work (Luke 22:43); and (c) a glorious reward in the exaltation of Christ when his work was done (Phil. 2:6-11), his investiture with universal dominion (John 5:22; Ps. 110:1), his having the administration of the covenant committed into his hands (Matt. 28:18; John 1:12; 17:2; Acts 2:33), and in the final salvation of all his people (Isa. 35:10; 53:10, 11; Jer. 31:33; Titus 1:2). (2.) On the part of the Son the conditions were (a) his becoming incarnate (Gal. 4:4, 5); and (b) as the second Adam his representing all his people, assuming their place and undertaking all their obligations under the violated covenant of works; (c) obeying the law (Ps. 40:8; Isa. 42:21; John 9:4, 5), and (d) suffering its penalty (Isa. 53; 2 Cor. 5:21; Gal. 3:13), in their stead. Christ, the mediator of, fulfils all its conditions in behalf of his people, and dispenses to them all its blessings. In Heb. 8:6; 9:15; 12:24, this title is given to Christ. (See DISPENSATION T0001044.)

The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. #Ge 15; Jer 34:18,19| In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- 1. Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between men, but was a promise or agreement by God. The principal covenants are the covenant of works --God promising to save and bless men on condition of perfect obedience --and the covenant of grace, or God's promise to save men on condition of their believing in Christ and receiving him as their Master and Saviour. The first is called the Old Covenant, from which we name the first part of the bible the Old Testament, the Latin rendering of the word covenant. The second is called the New Covenant, or New Testament. 2. Covenant between man and man, i.e. a solemn compact or agreement, either between tribes or nations, #Jos 9:6,15; 1Sa 11:1| or between individuals, #Ge 31:44| by which each party bound himself to fulfill certain conditions and was assured of receiving certain advantages. In making such a covenant God was solemnly invoked as witness, #Ge 31:50| and an oath was sworn. #Ge 21:31| A sign or witness of the covenant was sometimes framed, such a gift, #Ge 21:30| or a pillar or heap of stones erected. #Ge 31:52|

COVENANT , an agreement or mutual obligation contracted deliberately and with solemnity. God's covenant with men signifies his solemn promise or engagement. Gen 17:14; Ex 34:10; Deut 4:13; Isa 59:21. The Hebrew word for "making a covenant" signifies "a cutting," because covenants were often made by cutting animals in two and passing between their parts. Gen 15:10, 2 Sam 21:17; Jer 34:18. The term "the covenants," Rom 9:4, refers to the various promises made to Abraham. God made a covenant with Noah and with Abraham. The chief and most important use of the word, however, is in relation to the two great dispensations which are distinguished as the old and new, or as the covenant of the law and the covenant of the gospel. The former was made with the children of Israel through Moses, and rested much in the outward ceremonies and observances which the law enjoined (meats and drinks, and divers washings and carnal ordinances). The new covenant was made through Christ, sealed by his own blood, and secures to every believer the blessings of salvation and eternal life. Comp. Ex 20:24; Gal 3; Heb 8. The titles "Old and New Testaments" arose from the inaccurate rendering of the word "covenant" by testamentum in the Latin Vulgate. Covenant of Salt. Num 18:19; 2 Chr 13:5. This term denotes a covenant in the sealing or ratification of which salt was used, which made it inviolable. Lev 2:13. See Salt.

Hebrew berit, Greek diatheekee. From baarah "to divide" or" cut in two" a victim (Gesenius), between the parts of which the covenanting parties passed (Genesis 15:9, etc.; Jeremiah 34:18-19). Probably the covenanting parties eating together (which barah sometimes means) of the feast after the sacrifice entered into the idea; compare Genesis 31:46-47, Jacob and Laban. "A COVENANT OF SALT," taken in connection with the eastern phrase for friendship, "to eat salt together," confirms this view. Salt, the antidote to corruption, was used in every sacrifice, to denote purity and perpetuity (Leviticus 2:13; Mark 9:49). So a perpetual covenant or appointment (Numbers 18:19; 2 Chronicles 13:5). The covenant alluded to in Hosea 6:7 margin is not with Adam (KJV "men" is better, compare Psalm 82:7), for nowhere else is the expression "covenant" applied to Adam's relation to God, though the thing is implied in Romans 5:12-19; 1 Corinthians 15:22; but the Sinaitic covenant which Israel transgressed as lightly as "men" break their every day covenants with their fellow men, or else they have transgressed like other "men," though distinguished above all men by extraordinary spiritual privileges. "Covenant" in the strict sense, as requiring two independent contracting parties, cannot apply to a covenant between God and man. His covenant must be essentially one of gratuitous promise, an act of pure grace on His part (Galatians 3:15, etc.). So in Psalm 89:28 "covenant" is explained by the parallel word "mercy." So God's covenant not to destroy the earth again by water (Genesis 9; Jeremiah 33:20). But the covenant, on God's part gratuitous, requires man's acceptance of and obedience to it, as the consequence of His grace experienced, and the end which He designs to His glory, not that it is the meritorious condition of it. The Septuagint renders berit by diatheekee (not suntheekee, "a mutual compact"), i.e. a gracious disposal by His own sovereign will. So Luke 22:29, "I appoint (diatithemai, cognate to diatheekee, by testamentary or gratuitous disposition) unto you a kingdom." The legal covenant of Sinai came in as a parenthesis (pareiselthee; Romans 5:20) between the promise to Abraham and its fulfillment in his promised seed, Christ. "It was added because of the (so Greek) transgressions" (Galatians 3:19), i.e. to bring them, and so man's great need, into clearer view (Romans 3:20; Romans 4:15; Romans 5:13; Romans 7:7-9). For this end its language was that, of a more stipulating kind as between two parties mutually covenanting, "the man that doeth these things shall live by them" (Romans 10:5). But the promise to David (2 Samuel 7; Psalm 89; 2; 72; Isaiah 11) took up again that to Abraham, defining the line, the Davidic, as that in which the promised seed should come. As the promise found its fulfillment in Christ, so also the law, for He fulfilled it for us that He might be "the Lord our righteousness," "the end of the law for righteousness to every one that believeth" (Jeremiah 23:6; 1 Corinthians 1:30; Romans 10:4; Matthew 3:15; Matthew 5:17; Isaiah 42:21; Isaiah 45:24-25). In Hebrews 9:15-18 the gospel covenant is distinguished from the legal, as the New Testament contrasted with the Old Testament "Testament" is the better translation here, as bringing out the idea of diatheekee, God's gracious disposal or appointment of His blessings to His people, rather than suntheekee, mutual engagement between Him and them as though equals. A human "testament" in this one respect illustrates the nature of the covenant; by death Christ chose to lose all the glory and blessings which are His, that we, who were under death's bondage, might inherit all. Thus the ideas of "mediator of the covenant," and "testator," meet in Him, who at once fulfills God's "covenant of promise," and graciously disposes to us all that is His. In most other passages "covenant" would on the whole be the better rendering. "Testament" for each of the two divisions of the Bible comes from the Latin Vulgate version. In Matthew 26:28, "this is My blood of the new testament" would perhaps better be translated "covenant," for a testament does not require blood shedding. Still, here and in the original (Exodus 24:8) quoted by Christ the idea of testamentary disposition enters. For his blood was the seal of the testament. See below. Moses by "covenant" means one giving the heavenly inheritance (typified by Canaan) after the testator's death, which was represented by the sacrificial blood he sprinkled. Paul by testament means one with conditions, and so far a covenant, the conditions being fulfilled by Christ, not by us. We must indeed believe, but even this God works in His people (Ephesians 2:8). Hebrews 9:17, "a testament is in force after men are dead," just as the Old Testament covenant was in force only in connection with slain sacrificial victims which represent the death of Christ. The fact of the death must be "brought forward" (Hebrews 9:16) to give effect to the will. The word" death," not sacrifice or slaying, shows that "testament" is meant in Hebrews 9:15-20. These requisites of a "testament" here concur: 1. The Testator. 2. The heirs. 3. Goods. 4. The Testator's death. 5. The fact of His death brought forward. In Matthew 26:28 two additional requisites appear. 6. Witnesses, His disciples. 7. The seal, the sacrament of the Lord's supper, the sign of His blood, wherewith the testament is sealed. The heir is ordinarily the successor of him who dies, and who so ceases to have possession. But Christ comes to life again, and is Himself (including all that He had), in the power of tits now endless life, His people's inheritance; in His being heir (Hebrews 1:2; Psalm 2:8) they are heirs.