Biblical Covenants[1]
BIBLICAL COVENANTS
Covenants are not just agreements between two parties nor are they arbitrary but covenants create binding relationships. Covenants create a special relationship when two parties agree. There are many kinds of covenants, some between groups and nations and some between individuals. In the Old Testament, covenants between God and the Children of Israel for the most part are agreements where God provides His love and protection and Israel provides its pledge to worship and serve God alone. There are at least four elements in all covenants: participants, usually two or more, terms, for a set period of time, significance and expectations. There may be additional depending on the type of covenant but these elements are in them all. A covenant can also be defined as:
a formal agreement or treaty between two parties with each assuming some obligation. In the Hebrew Bible, a covenant might be a pact of mutuality concerning individuals, such as Laban and Jacob (Gen. 31:44-54) or David and Jonathan (1 Sam. 18:3; 23:18); states or other political units, such as Abraham and the Amorites (Gen. 14:13), Abraham and Abimelech, king of Gerar (Gen. 21:22-32), Abner and David (2 Sam. 3:12-13, 21), David and the people (2 Sam. 5:3), Solomon and Hiram (1 Kings 5:12), and Asa and Ben-hadad (1 Kings 15:18-19); husband and wife (cf. Mal. 2:14; Ezek. 16:8).
A covenant also might be imposed by a greater power upon a lesser one. The greater power demands loyalty and obligates itself to the protection of the lesser one, such as Israel and the Gibeonites (Josh. 9) and the request by Jabesh-gilead of the king of Ammon (1 Sam. 11:1-2). The vast majority of the references to covenant in the Bible are to such a treaty—the covenant that God makes with Israel at Sinai. This covenant must be understood on the basis of political and judicial categories.[1]
Covenants can also be conditional and unconditional. Conditional meaning that there are obligations upon parties involved that must be fulfilled or the covenant is void. An unconditional covenant is one-sided. One party agrees to perform but does not impose obligations upon the other party. As we proceed, we will from time to time designate a covenant as conditional or unconditional. Covenants are given for a purpose, and are intended to get a desired response. Covenants have duration, for a set time or for eternity. Covenants have significance, it is important that this covenant be fulfilled. And covenants have a result, either it was fulfilled, partially fulfilled or not sufficiently fulfilled at this time. We must also point out that biblical covenants are in a class by themselves. They come from God because we are unable to save and secure ourselves; hence biblical covenants are designed by God to fulfill His Divine purposes. Karleen says it this way:
A series of key divine promises or covenants forms the backbone of God’s dealings with human beings. Because of our inability to secure our own prosperity—spiritual and physical—on the earth, a gracious God has committed Himself to providing what we cannot.
The main biblical covenants are a unifying factor for all events described in the Bible involving God and human beings. Some of them provide the guarantee that yet—future predicted events will occur. For example, the Abrahamic covenant is the basis for all of God’s subsequent dealings with Israel, and is expanded in the Palestinian, Davidic, and New covenants, which, respectively, provide for Israel’s eternal possession of the land, an eternal kingship, and the conversion of a remnant.[2]
Abrahamic Covenant (GENESIS 12:1-3)
Abram originally came from Ur of the Chaldees in Mesopotamia. He was a descendant of Noah’s son Shem. After he was married to Sarai, he moved with his father Terah and his nephew, Lot and settles in Haran. After Abrams father dies, God called Abram to leave his country, kindred and father’s house and go to a land that God would show him. At the age of 75 years, Abram left Haran with his nephew Lot. For 24 years Sarai was barren. The faith of both Sarai and Abram was tested to the point that Abram offered his household steward Eliezer and God said no. Sarai offered her servant Hagar which Abram accepted but God said no. At 86, Abram had his first son Ishmael by Sari’s Egyptian servant Hagar. There are many who disbelieve the Bible, but these were real historical people who believed God and Abram had Isaac at the age of 100 years and Sarai was 90 years. This is a miracle from God. It was through Isaac that the promise would continue. This covenant embodies the agreement that God made with Abram once he obeyed God and sought the land that God had told him of.
Purpose:
The purpose of this covenant lies in the Divine intent of God to begin the process of salvation for mankind. He would accomplish this through a people that He would call and nurture toward the fulfillment of His ultimate plan; to provide an eternal home for His creation. Enns states it this way:
God determined to call out a special people for Himself through whom He would bring blessing to all the nations. The Abrahamic Covenant is paramount to a proper understanding of the kingdom concept and is foundational to Old Testament theology. (1) The Abrahamic Covenant is described in Genesis 12:1–3 and is an unconditional covenant. There are no conditions attached to it (no “if” clauses, suggesting its fulfillment is dependent on man). (2) It is also a literal covenant in which the promises should be understood literally. The land that is promised should be understood in its literal or normal interpretation—it is not a figure of heaven. (3) It is also an everlasting covenant. The promises that God made to Israel are eternal[3]
Abraham and his family came from Ur of the Chaldees
— light, or the moon city, a city “of the Chaldees,” the birthplace of Haran (Gen. 11:28,31), the largest city of Shinar or northern Chaldea, and the principal commercial centre of the country as well as the centre of political power. It stood near the mouth of the Euphrates, on its western bank, and is represented by the mounds (of bricks cemented by bitumen) of el-Mugheir, i.e., “the bitumined,” or “the town of bitumen,” now 150 miles from the sea and some 6 miles from the Euphrates, a little above the point where it receives the Shat el-Hie, an affluent from the Tigris. It was formerly a maritime city, as the waters of the Persian Gulf reached this far inland. Ur was the port of Babylonia, whence trade was carried on with the dwellers on the gulf, and with the distant countries of India, Ethiopia, and Egypt. It was abandoned about 500, but long continued, like Erech, to be a great sacred cemetery city, as is evident from the number of tombs found there.[4]
It should not strike you as coincidental that Abraham is called from the same region as it is believed the Garden of Eden existed. It is evident from hindsight that God has something in mind.
Duration:
This covenant is eternal.
1) The Abrahamic Covenant is described in Genesis 12:1–3 and is an unconditional covenant. There are no conditions attached to it (no “if” clauses, suggesting its fulfillment is dependent on man). (2) It is also a literal covenant in which the promises should be understood literally. The land that is promised should be understood in its literal or normal interpretation—it is not a figure of heaven. (3) It is also an everlasting covenant. The promises that God made to Israel are eternal.[5]
Significance:
In Genesis 12:1-3 His covenant with Abraham is stated. Abraham was called from his land at the age of 75 years and God in His covenant with Abraham promises him land. God also promised him that he would be a great nation and that all the families of the earth would be blessed. Enns states it this way:
There are three main features to the Abrahamic Covenant.
The promise of land (Gen. 12:1 ). God called Abraham from Ur of the Chaldees to a land that He would give him (Gen. 12:1). This promise is reiterated in Genesis 13:14–18 where it is confirmed by a shoe covenant; its dimensions are given in Genesis 15:18–21 (precluding any notion of this being fulfilled in heaven). The land aspect of the Abrahamic Covenant is also expanded in Deuteronomy 30:1–10, which is the Palestinian Covenant.
The promise of descendants (Gen. 12:2 ). God promised Abraham that He would make a great nation out of him. Abraham, who was 75 years old and fatherless (Gen. 12:4), was promised many descendants. This promise is amplified in Genesis 17:6 where God promised that nations and kings would descend from the aged patriarch. This promise (which is expanded in the Davidic Covenant of 2 Sam. 7:12–16) would eventuate in the Davidic throne with Messiah’s kingdom rule over the Hebrew people.
The promise of blessing and redemption (Gen. 12:3 ). God promised to bless Abraham and the families of the earth through him. This promise is amplified in the New Covenant (Jer. 31:31–34; cf. Heb. 8:6–13) and has to do with “Israel’s spiritual blessing and redemption.” Jeremiah 31:34 anticipates the forgiveness of sin.[6]
Results:
This covenant has partially been fulfilled but its ultimate fulfillment will be at the return of Christ. It can be said that this covenant was partially fulfilled when Joshua crossed the Jordan and began his conquest of the land promised. The Nation of Israel was a United Kingdom under both David and Solomon and divided under Rehoboam and Jeroboam. Israel fell into apostasy and Israel (the Northern Kingdom) was exiled and disperse and Judah (Southern Kingdom) was also exiled approximately 130 years later. The fulfillment of the complete covenant is a future event. All the nations of the earth are promised to be blessed under this covenant. Enns describes it this way:
The important element of the Abrahamic Covenant, however, demands a future fulfillment with Messiah’s kingdom rule. (1) Israel as a nation will possess the land in the future. Numerous Old Testament passages anticipate the future blessing of Israel and her possession of the land as promised to Abraham. Ezekiel envisions a future day when Israel is restored to the land (Ezek. 20:33–37, 40–42; 36:1–37:28). (2) Israel as a nation will be converted, forgiven, and restored (Rom. 11:25–27). (3) Israel will repent and receive the forgiveness of God in the future (Zech. 12:10–14). The Abrahamic Covenant finds its ultimate fulfillment in connection with the return of Messiah to rescue and bless His people Israel. It is through the nation Israel that God promised in Genesis 12:1–3 to bless the nations of the world. That ultimate blessing will issue in the forgiveness of sins and Messiah’s glorious kingdom reign on earth.[7]
DAVIDIC COVENANT (2 SAMUEL 7)
Purpose:
The purpose of the Davidic Covenant is to usher in the True King of Kings, Jesus the Christ.
Duration:
This covenant is forever. David and his descendants would rule on his throne forever.
Forever emphasizes that the right to rule will never be taken from the family of David; moreover, the posterity of David will never cease to rule over the house of Israel.[8]
Significance:
The Davidic Covenant anticipates a Kingdom rule by the Messiah and that this Kingdom will be a political Kingdom. This is likely true because David and his near descendants ruled over a literal political Kingdom. The Old Testament writers anticipated as well a political as well as a spiritual Kingdom. The prophets Jeremiah, Ezekiel (while Judah was in captivity) Hosea, Amos and Zechariah all prophesied a coming political and spiritual kingdom from the descendants of David.
It should be noted that the disciples of Jesus asked a question concerning kingdom restoration before His ascension in Acts 1: 6-7 :
6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? 7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. [9]
The asking of this question should indicate that they too were aware of the provisions of the Davidic Covenant and were anticipating the fulfillment. They also ask about seats in that kingdom:
21 And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. 22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. 23 And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father. [10]
Please note that Jesus responded that those seats will be given to those for whom they have been prepared as noted above. Enns summarizes the significance of the Davidic Covenant as follows:
The nature of the ultimate fulfillment of the covenant can be understood in examining the initial fulfillment of the promises to David. Solomon’s throne was a literal, political throne; therefore, the ultimate fulfillment through Messiah will also be literal and political (as well as spiritual). God reiterated the future fulfillment of the Davidic Covenant to David in Psalm 89. God swore in an oath to David that his lineage would continue forever and that David would have a descendant ruling above the kings of the earth (Ps. 89:3–4, 27–29, 33–37).
The Old Testament prophets also expected a literal fulfillment of the Davidic Covenant through Messiah. They reiterated the promises of the future fulfillment amid Israel’s sin and apostasy (suggesting the unconditional nature of the covenant). Isaiah prophesied of the Son who would be given, exercising a governmental rule on the throne of David (Isa. 9:6–7); he spoke of the justice of Messiah’s kingdom rule (Isa. 11:4–5). Jeremiah envisioned a day of tranquility in which a “righteous Branch of David” would “execute justice and righteousness on the earth” (Jer. 33:15). Jeremiah promised the continuation of the Davidic line enabling Messiah, a descendant of David, to fulfill this promise (Jer. 33:15–17; cf. also 23:5–6; 30:8–9). Ezekiel also anticipated the fulfillment of the Davidic Covenant in which David (a title of Messiah) would rule over them (Ezek. 37:24–28). It is important to notice that the prophecy of Ezekiel was given to a nation that had apostatized continually and was now in captivity in Babylon for her sins. Hosea also reaffirmed the covenant (Hos. 3:4–5), as did Amos (Amos 9:11) and Zechariah (Zech. 14:4, 9).
“Thus the Old Testament proclaims a kingdom to be established on the earth by the Messiah, the Son of David, as heir of the Davidic Covenant. The Jews expected such a kingdom for they took God literally at His word, which strongly and repeatedly confirmed the hopes and promises of the covenant with David.”[11]
Results:
Again, this covenant is partially fulfilled. The descendants of David did occupy the throne and the Messiah has come. The fulfillment of The Davidic Covenant awaits the return of the Christ whereby He will set up a literal earthly Kingdom where He will reign as King and Son of David.
LAND COVENANT (PALESTINIAN COVENANT) (Deuteronomy 28-30)
Purpose:
The purpose of the Land Covenant is to assure Israel that God will keep His promise made to Abraham and provide for His beloved Israel, a land of her own, free from hostility.
Duration:
Because it is the fulfillment of the land portion of the Abrahamic Covenant, this is a future covenant with an eternal duration.
Significance:
The Land Covenant is closely tied to the Abrahamic Covenant because it is the fulfillment of the land portion. Israel because of her apostasy was prohibited from entering into the Promised Land for 40 years and once entering was punished again by dispersing Israel (Northern Kingdom). Jeremiah 3:8 emphasizes how Judah (Southern Kingdom) learned very little while Israel was being carded away. Jeremiah called her a “wicked sister.” Judah, 130 years later was taken into captivity by the Babylonians.
8 And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. [12]
God made an unconditional promise to Abraham who included the land and this promise will be fulfilled in God’s own time. Enns describes the covenants’ significance as follows:
The Book of Deuteronomy anticipates the possession of the land by Israel. The people journeyed through the wilderness and came up on the east side of the Dead Sea in anticipation of possessing the land. This is an important emphasis of the book since “Sixty-nine times the writer of Deuteronomy repeated the pledge that Israel would one day ‘possess’ and ‘inherit’ the land promised to her.” The Lord reiterated the conditional nature of the covenant by citing the necessity of obedience for blessing (Deut. 28:1–14) while citing the judgments for disobedience (Deut. 28:15–68). The judgments anticipated the dispersions by Assyria (722 b.c.), Babylon (586 b.c.), and Rome (a.d. 70) (Deut. 28:64). However, when all those calamities were over, God revealed that Israel would once again possess the land (Deut. 30:1–10). This would ultimately be fulfilled in the millennial kingdom.[13]
Results:
This covenant has been partially fulfilled. Deuteronomy did anticipate and Israel did enter the land and take possession of it even though they lost it by being dispersed and exiled respectively. Judah did return to the land after a 70 year stay in Babylon. Israel is presently in the land promised although the amount of land is not as large as described by God nor have they ever reached massive amount of land occupied by David under his rule.
The nature of the Palestinian Covenant is as follows: “(1) The nation will be plucked off the land for its unfaithfulness (Deut. 30:1–3); (2) there will be a future repentance of Israel (Deut. 28:63–68); (3) their Messiah will return (Deut. 30:3–6); (4) Israel will be restored to the land (Deut. 30:5); (5) Israel will be converted as a nation (Deut. 30:4–8; cf. Rom. 11:26–27); (6) Israel’s enemies will be judged (Deut. 30:7); (7) the nation will then receive her full blessing (Deut. 30:9). A study of Deuteronomy 28–30 shows that God foretold Israel’s apostasy and dispersion under Assyria, Babylon, and Rome prior to her occupation of the land. Before the Palestinian Covenant will be fulfilled Israel must first come to a place of repentance and knowledge of Messiah (Zech. 12:10–14) and be regathered to the land from the nations where the people have settled over the millennia. The Palestinian Covenant, then, is a future, eschatological event finding fulfillment in Israel’s appropriation of the land in the millennial kingdom”[14]
NEW COVENANT (JEREMIAH 31)
This term was given by Jeremiah to a new arrangement between God and human beings in which the law would be written in their hearts rather than on tablets of stone (Jer. 31:31-33)[15]
Purpose:
The purpose of The New Covenant is that God’s people, Israel would enjoy Kingdom blessings and righteousness that could not be provided by the Mosaic agreement.
Duration:
The duration of the New Covenant is everlasting.
Significance:
Jeremiah was one of the greatest prophets of the Old Testament. He was the son of Hilkiah. He was called to his prophetic office while still young and was uncertain of his ability to be a prophet because of his youth. He was assured by God that he was not to be afraid. Jeremiah was instrumental in assisting Josiah in his work of reformation. Jeremiah warned Judah of their impeding exile. Jeremiah stated in (3:8):
8 And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. [16]
Where 130 years later Judah did not learn a lesson form the dispersion of her northern sister, Israel and continued in her wicked ways.
The prophet Jeremiah announced the impending invasion by Nebuchadnezzar and the subsequent captivity in Babylon. But Jeremiah envisioned a future day when God would restore the fortunes of Israel and bring them back into the land (Jer. 30:3). This would be an eschatological restoration for it would follow the time of great tribulation for Israel (Jer. 30:7).[17]
According to Enns, there were eleven provisions of the New Covenant which are as follows:
(1) The new covenant is an unconditional grace covenant resting on the ‘I will’ of God.…(2) The new covenant is an everlasting covenant.…(3) The new covenant also promises the impartation of a renewed mind and heart which we may call regeneration.…(4) The new covenant provides for restoration to the favor and blessing of God.…(5) Forgiveness of sin is also included in the covenant, ‘for I will remove their iniquity, and I will remember their sin no more’ (Jer. 31:34b). (6) The indwelling of the Holy Spirit is also included. This is seen by comparing Jeremiah 31:33 with Ezekiel 36:27. (7) The teaching ministry of the Holy Spirit will be manifested, and the will of God will be known by obedient hearts.…(8) As is always the case when Israel is in the land, she will be blessed materially in accordance with the provisions of the new covenant.…(9) The sanctuary will be rebuilt in Jerusalem, for it is written ‘I … will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them’ (Ezek. 37:26–27a). (10) War shall cease and peace shall reign according to Hosea 2:18.…(11) The blood of the Lord Jesus Christ is the foundation of all the blessings of the new covenant, for ‘by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water’ (Zech. 9:11).[18]
Results:
There are many who believe that this covenant was fulfilled already with the church. If that is true, it must be argued that the church is the same as Israel, because the covenant, one would think, must be kept with the one with which is was made. The argument could be given that the New Covenant is a covenant based on the faith demonstrated by Abram and that the New Covenant is one of three covenants in the Abrahamic Covenant:
: [19]
Enns says in reference to the results of the covenant:
Although the New Covenant is quoted in Hebrews 8, it cannot be taken to mean the New Covenant is fulfilled in the church for in Jeremiah 31:31, as well as in Hebrews 8:8, it is stated that the covenant is made with “the house of Israel and with the house of Judah.” The covenant will be fulfilled with the nation with which the covenant is made. The time of the fulfillment of the New Covenant is eschatological as seen from the context of Jeremiah 31.[20]
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[1] Achtemeier, P. J., Harper & Row, P., & Society of Biblical Literature. (1985). Harper's Bible dictionary. Includes index. (1st ed.) (190). San Francisco: Harper & Row.
[2]Karleen, P. S. (1987). The handbook to Bible study : With a guide to the Scofield study system. "This book is intended as a companion to the Scofield Reference Bible"--Pref.; Includes indexes. New York: Oxford University Press.
[3]Enns, P. P. (1997, c1989). The Moody handbook of theology (51). Chicago, Ill.: Moody Press
[4]Easton, M. (1996, c1897). Easton's Bible dictionary. Oak Harbor, WA: Logos Research Systems, Inc.
[5]Enns, P. P. (1997, c1989). The Moody handbook of theology (51). Chicago, Ill.: Moody Press.
[6] Ibid
[7]Enns, P. P. (1997, c1989). The Moody handbook of theology (51). Chicago, Ill.: Moody Press.
[8] Ibid.
[9]The Holy Bible : King James Version. 1995 (electronic ed. of the 1769 edition of the 1611 Authorized Version.) (Ac 1:6-8). Bellingham WA: Logos Research Systems, Inc.
[10]The Holy Bible : King James Version. 1995 (electronic ed. of the 1769 edition of the 1611 Authorized Version.) (Mt 20:21-24). Bellingham WA: Logos Research Systems, Inc.
[11] Enns, P. P. (1997, c1989). The Moody handbook of theology (51). Chicago, Ill.: Moody Press.
[12]The Holy Bible : King James Version. 1995 (electronic ed. of the 1769 edition of the 1611 Authorized Version.) (Je 3:8-9). Bellingham WA: Logos Research Systems, Inc.
[13] Enns, P. P. (1997, c1989). The Moody handbook of theology (51). Chicago, Ill.: Moody Press.
[14] Enns, P. P. (1997, c1989). The Moody handbook of theology (51). Chicago, Ill.: Moody Press.
[15]Achtemeier, P. J., Harper & Row, P., & Society of Biblical Literature. (1985). Harper's Bible dictionary. Includes index. (1st ed.) (698). San Francisco: Harper & Row.
[16]The Holy Bible : King James Version. 1995 (electronic ed. of the 1769 edition of the 1611 Authorized Version.) (Je 3:8-9). Bellingham WA: Logos Research Systems, Inc.
[17] Enns, P. P. (1997, c1989). The Moody handbook of theology (51). Chicago, Ill.: Moody Press.
[18] Enns, P. P. (1997, c1989). The Moody handbook of theology (67). Chicago, Ill.: Moody Press.
[19]Enns, P. P. (1997, c1989). The Moody handbook of theology (35). Chicago, Ill.: Moody Press.
[20] Ibid.