Difference between revisions of "Covenant"

<p> <strong> COVENANT </strong> . The term is of frequent occurrence in the Bible, and is used in the general sense of a compact or agreement between parties, and also in the more technical and legal sense of an arrangement entered into by God, and confirmed or sealed with the due formalities. The Hebrew word ( <em> berîth </em> ) has a similarly wide signification; whilst the Greek ( <em> diathçkç </em> ) is used alike in the classics and on the papyri in the further sense of ‘testament’ or ‘will,’ though [[Aristophanes]] ( <em> [[Av]] </em> . 439) is a good witness for the meaning of mutual agreement. The rendering ‘testament’ is retained by the RV [Note: Revised Version.] in two places only ( Hebrews 9:16-17; cf. margin of Galatians 3:15 ), and is perpetuated in the titles given to the two main parts of the Bible (see Testament). </p> <p> As for the formalities in concluding a covenant, the primitive way seems to have been for the two parties to swallow each a drop of the other’s blood, thus becoming covenant-brothers. This actual mingling of blood soon became distasteful, and substitutes were found, such as the cutting of sacrificial animals into two parts, between which the contracting parties passed (Genesis 15:10; Genesis 15:17 , Jeremiah 34:18 f.), the meat probably being eaten afterwards in a joint meal. This ritual appears to have been inherited from the nomadic period, and it afterwards generally gave way to a solemn oath or invocation of God, combining a pledge to observe the covenant ( Genesis 26:31 , Hebrews 6:17 ) and the imprecation of a curse on non-observance ( Deuteronomy 27:15 ff.). Sometimes a handshake took the place of the oath ( Ezra 10:19 , Proverbs 6:1; Proverbs 17:18; Proverbs 22:26 , 1 Chronicles 29:24 marg., 1Ma 6:58 ), or was added to it ( Ezekiel 17:18 ). In very early times an agreement between two men was sometimes confirmed by setting up a pillar or a heap of stones ( Genesis 31:44-48 ), the religious sanction being added ( Genesis 31:49 f., Genesis 31:53 ). When God was Himself directly one of the parties, and an obligation was thought to be assumed by Him rather than by both, a token was substituted ( Genesis 9:12 ); but in these cases the transaction takes the form chiefly of a pledge or assurance, though the idea of some obligation upon the other party is often implicit. Compacts would often be made or confirmed at a shrine; and the god was invoked as a witness ( Genesis 31:49 ff., Joshua 24:27 , 2 Kings 11:4; 2 Kings 23:3 ), or a sacrificial meal accompanied the act ( Genesis 26:30; Genesis 31:54 , 2 Samuel 3:20 ). [[Sprinkling]] of sacrificial blood ( Exodus 24:8 , Zechariah 9:11 , Hebrews 9:20 ) was a specially solemn indication of God’s approving presence and of the obligations undertaken; and its significance survives and is deepened in the death of Christ ( Hebrews 10:29; Hebrews 13:20 ) and in the [[Eucharist]] ( Matthew 26:28 , Mark 14:24 , Luke 22:20 , 1 Corinthians 11:25 ). </p> <p> Of the covenants referred to in Scripture, there are two classes. </p> <p> <strong> 1. </strong> <em> Covenants between men </em> . These, again, are of several kinds, the most frequent being international alliances ( <em> e.g. </em> Genesis 21:27 , Joshua 9:6 , Psalms 83:5 , Amos 1:9 ), judicial decisions and codes ( Sir 38:33 , possibly Exodus 24:7 ), agreements between a ruler and the people ( 2 Samuel 5:3 , Daniel 9:27 ), and civil and domestic compacts of every variety. The word was used for alliances of friendship ( 1 Samuel 18:3 , Psalms 55:20 ), and of marriage ( Proverbs 2:17 , Malachi 2:14 ). By an easy metaphor, a covenant in the sense of an imposed will may be made with the eyes ( Job 31:1 ); or, in the other sense of agreement, with the stones ( Job 5:23 ), but not with Leviathan ( Job 41:4 ), because of his greatness and intractability, nor wisely with death either in scorn of God ( Isaiah 28:15; Isaiah 28:18 ) or in yearning ( Wis 1:16 ). In Daniel 11:22 ‘the prince of the covenant’ is sometimes rendered ‘a prince in league with him’; but if the other translation stands, ‘covenant’ will represent the nation as a religious community (cf. Daniel 11:28; Daniel 11:30 , Psalms 74:20 ), and the prince will be the high priest, [[Onias]] III., who was deposed by [[Antiochus]] about b.c. 174. Similarly in Malachi 3:1 ‘the messenger of the covenant’ may be the attendant of God, His instrument in dealing with the nation (cf. RVm [Note: Revised Version margin.] ). </p> <p> <strong> 2. </strong> <em> Covenants between God and men </em> . The idea of a covenant with Adam, beyond the simple injunction of Genesis 2:16-17 , has been found by some writers in Sir 17:12 , which is more easily interpreted of the transactions on [[Horeb]] ( Deuteronomy 5:3 ). In Psalms 25:14 , as in Psalms 55:20 , the word has its fundamental meaning of an alliance of friendship, with a specific allusion in the former case to the Deuteronomic covenant of the tenth verse. In other cases the technical meaning of an agreement with signs and pledges is more conspicuous. The Noachian covenant ( Genesis 6:18; Genesis 9:8-17 , Isaiah 54:9 f., Jeremiah 33:20; Jeremiah 33:25 ) guarantees the stability of natural law. The covenant with Abraham ( Genesis 15:18; Genesis 17:2-21 ) was confirmed in its promise to Isaac and Jacob ( Exodus 2:24 , Leviticus 26:42 , Psalms 105:9 f.), and ensured a blessing through their seed to all nations, circumcision being adopted as the token (cf. Acts 7:8 , 1Ma 1:15 ). Of still greater significance was the covenant at Horeb or Sinai ( Exodus 19:5; Exodus 34:10; Exodus 34:27 f. <em> et al. </em> ), which was renewed in the plains of [[Moab]] ( Deuteronomy 29:1 ), and is frequently referred to in the OT. It was really a constitution given to Israel by God, with appointed promise and penalty, duly inscribed on the tables of the covenant ( Deuteronomy 9:9; Deuteronomy 9:11; Deuteronomy 9:15 ), which were deposited in the ark ( Deuteronomy 10:2; Deu 10:5 , 1 Kings 8:9; 1Ki 8:21 , 2 Chronicles 5:10 , Hebrews 9:4 ). [[Elsewhere]] the covenant is described as set forth in words ( Exodus 34:28 , Deuteronomy 29:9 ) and written in a book ( Exodus 24:7 , 2 Kings 23:2 ). [[Amongst]] other covenants of minor importance are that with [[Phinehas]] establishing an everlasting priesthood in his line ( Numbers 25:12 f.), and that with David establishing an everlasting kingdom ( Psalms 89:3 f., Jeremiah 33:21; cf. 2 Samuel 7:1-29 ). Joshua and the people covenant to serve Jehovah only ( Joshua 24:25 ); so Jehoiada and the people ( 2 Kings 11:17 ). [[Hezekiah]] and the people solemnly agree to reform the worship ( 2 Chronicles 29:10 ); [[Josiah]] ( 2 Kings 23:3 ) and Ezra ( Ezra 10:3 ) lead the people into a covenant to observe the Law. </p> <p> [[Whilst]] the Sinaitic covenant is rightly regarded as the charter of the Jewish dispensation, the establishment by God of a new constitution was contemplated by a series of prophets (Jeremiah 31:31; Jeremiah 31:33; Jeremiah 32:40; Jeremiah 50:5 , Isaiah 55:3; Isaiah 59:21; Isaiah 61:8 , Ezekiel 16:60; Ezekiel 16:62; Ezekiel 20:37; Ezekiel 34:25 ). Some of the pledges were new, and not confined in their range to Israel, whilst the Messianic Servant becomes ‘for a covenant of the people’ ( Isaiah 42:6 f., Isaiah 49:8; cf. ‘messenger of the covenant,’ Malachi 3:1 ). The Sinaitic covenant is thus transformed, and, whilst continuing as a note of racial separation until the period for the [[Incarnation]] was come, gave way then to a new dispensation with increased emphasis on personal religion and the provision of means adequate to ensure it ( Hebrews 8:6-13 ). Yet the ancient covenant, even that with Abraham, was everlasting ( Genesis 17:7 ), and still stands in its supreme purpose ( Leviticus 26:44 f., Acts 3:25 , Romans 11:26 f.) of making men the people of God, the new elements consisting mainly in the adoption of more effective influences and inspiration. The [[Exile]] is sometimes thought of as marking the dissolution of the Old Covenant ( Jeremiah 31:31 ff.), though the new one was not fully introduced until some centuries later. The act of making the New Covenant is compared with the transactions in the wilderness ( Ezekiel 20:36 ff.). On God’s part there is forgiveness with the quickening of the inner life of man ( Ezekiel 36:24 ff.). And both the activity and the blessedness are associated with the Messianic expectations ( Jeremiah 33:15 f., Ezekiel 37:21-28 , Luke 1:20 ). </p> <p> In the later OT writings the word ‘covenant,’ as appears from the previous citations, has lost much of its technical signification, and does not always denote even a formal act of agreement, but becomes almost a synonym, and that without much precision, for the conditions of religion (Psalms 103:18 ). St. Paul recognizes a series of covenants ( Romans 9:4 , Ephesians 2:12 ) on an ascending scale of adequacy ( 2 Corinthians 3:6 , Galatians 4:24 ff.; cf. Hebrews 7:22; Hebrews 8:6 ff.); and Sinai is but a stage ( Galatians 3:15 ff.) in the course from Abraham to Christ. </p> <p> Of special phrases, two or three may present some difficulty. ‘A covenant of salt’ (Numbers 18:19 , 2 Chronicles 13:5 ) is a perpetual covenant, the eating of salt together being a token of friendship as sealed by sacred hospitality. ‘The salt of the covenant’ ( Leviticus 2:13 ) has probably the same primary suggestion, as at natural accompaniment of the sacrificial meal, and with it constituting an inviolable bond. Sometimes the two great divisions of Scripture are called the books of the Old and of the New Covenant respectively. The name ‘Book of the Covenant’ (see next article) is given to Exodus 20:22-23; that of ‘Little Book of the Covenant’ to Exodus 34:11-26 . A distinction is often drawn between the Covenant of Works, assumed to have been made by God with Adam ( Genesis 2:17 ), and that of Grace or Redemption ( 2 Timothy 1:9 ), whereby Christ becomes to man the medium of all spiritual blessings. </p> <p> R. W. Moss. </p>

<p> A contract, or agreement between two or more parties on certain terms. The terms are made use of in the Scriptures for covenant in Hebrew and Greek. The former signifies choosing, or friendly parting; as in covenants each party, in a friendly manner, consented, and so bound himself to the chosen terms; the latter signifies testament, as all the blessings of the covenant are freely disposed to us. The word covenant is also used for an immutable ordinance, Jeremiah 33:20 . a promise, Exodus 34:10 . Is. 59: 21. and also for a precept, Jeremiah 34:13-14 . In Scripture we read of various convenants; such as those made with Noah, Abraham, and the Hebrews at large. Anciently covenants were made and ratified with great solemnity. The Scriptures allude to the cutting of animals asunder; denoting that, in the same manner, the perjured and covenant-breaker should be cut asunder by the vengeance of God, Jeremiah 34:18 . The covenants which more especially relate to the human race, are generally called the covenant of works and the covenant of grace. </p> <p> The covenant of works is that whereby God requires perfect obedience from his creatures, in such a manner as to make no express provision for the pardon of offences, committed against the precepts of it on the repentance of such offenders, but pronounces a sentence of death upon them, Genesis 2:1-25 : Galatians 4:24 . Psalms 89:3-4 . The covenant of grace is generally defined to be that which was made with Christ, as the second Adam, and in him with all the elect as his seed, Isaiah 42:1-6 . 1 Peter 1:20 . Is. 52: 13. </p> <p> I. the covenant of works was made with Adam; the condition of which was, his perseverance during the whole time of his probation; the reward annexed to this obedience was the continuance of him and his posterity in such perfect holiness and felicity he then had while upon earth, and everlasting life with God hereafter. The penalty threatened for the breach of the command was condemnation; terminating in death temporal, spiritual, and eternal. The seals of this covenant were, the tree of knowledge and the tree of life; and, perhaps, the Sabbath and Paradise, Genesis 2:3 : Gal 6: 24; Romans 5:12; Romans 5:19 . This covenant was broken by Adam's eating of the forbidden fruit, whereby he and his posterity were all subject to ruin, Genesis 3:1-24 : Romans 5:12; Romans 5:19; and without the intervention of the divine grace and mercy, would have been lost for ever, Romans 3:23 . </p> <p> The Divine Being, foreseeing this, in infinite wisdom and unspeakable compassion planned the covenant of grace; by virtue of which his people are reinstated in the blessings of purity, knowledge, and felicity, and that without a possibility of any farther defalcation. </p> <p> II. The covenant of grace. Some divines make a distinction between the covenant of redemption and that of grace; the former, they say, was made with Christ in eternity; the latter with believers in time. Others object to this, and suppose it a needless distinction; for there is but one covenant of grace, and not two, in which the head and members are concerned; and, besides, the covenant of grace, properly speaking, could not be made between God and man; for what can man restipulate with God, which is in his power to do or give him, and which God has not a prior right unto? [[Fallen]] man has neither inclination to yield obedience, nor power to perform it. The parties, therefore, in this covenant, are generally said to be the Father and the Son; but Dr. Gill supposes that the Holy [[Ghost]] should not be excluded, since he is promised in it, and in consequence of it, is sent down into the hearts of believers; and which must be by agreement, and with his consent. </p> <p> If we believe, therefore, in a Trinity, it is more proper to suppose that they were all engaged in this plan of the covenant, than to suppose that the Father and Son were engaged exclusive of the Holy Spirit, 1 John 5:6-7 . As to the work of the Son, it was the will and appointment of the Father that he should take the charge and care of his people, John 6:39 . Hebrews 2:13 , redeem them by his blood, John 17:1-26 : Hebrews 10:1-39 : obey the law in their room, Romans 10:4 . justify them by his righteousness, Daniel 9:24 , &c., and finally, preserve them to glory, Is. 40: 11. Jesus Christ, according to the divine purpose, became the representative and covenant head of his people, Ephesians 1:1-23; Colossians 1:18 . They were all considered in him, and represented by him, Ephesians 1:4 . promises of grace and glory made to them in him, Titus 1:2 . 1 Corinthians 1:20 . he suffered in their stead. 2 Corinthians 5:21 . He is also to be considered as the mediator of the covenant by whom justice is satisfied, and man reconciled to God. </p> <p> See art. MEDIATOR. </p> <p> He is also the surety of this covenant, Hebrews 7:22 . as he took the whole debt upon him, freed his people from the charge, obeyed the law, and engaged to bring his people to glory, Hebrews 2:1-18 . Is. 49: 5, 6. He is called the testator of the covenant, which is denominated a Testament, Hebrews 7:1-28 . Hebrews 9:15 . He disposes of his blessings according to his will or testament, which is unalterable, signed by his hand, and sealed by his blood. In this covenant, as we before observed, the Holy Spirit also is engaged. His assent is given to every part thereof; he brings his people into the enjoyment of its blessings, 1 Peter 1:2 . 2 Thessalonians 2:13 . He was concerned in the incarnation of Christ, Matthew 1:18 . and assisted his human nature, Hebrews 9:14 . He takes of the things of Christ, and shows them unto us; cleanses, enlightens, sanctifies, establishes, and comforts his people, according to the plan of the covenant, Romans 8:15-16 . </p> <p> See HOLY GHOST. </p> <p> III. The properties of this covenant are such as these: </p> <p> 1. It is eternal, being made before time, Ephesians 1:1-23; 2 Timothy 1:9 . </p> <p> 2. Divine as to its origin, springing entirely from free grace, Romans 11:5-6 . Psalms 89:1-52 </p> <p> 3. It is absolute and unconditional, Ephesians 2:8-9 . </p> <p> 4. It is perfect and complete, wanting nothing, 2 Sam. xxiii 5. </p> <p> 5. It is sure and immoveable, Isaiah 54:10 . Isaiah 55:3 . </p> <p> 6. Called new in opposition to the old, and as its blessings will be always new, Hebrews 8:6; Hebrews 8:8 . </p> <p> IV. These two covenants above-mentioned agree in some things, in others they differ. </p> <p> 1. "In both, " says Witsius, "the parties concerned are God, and [[Prayer]] of [[Manasseh]] 1:1 : </p> <p> 2. In both, the same promise of eternal life. </p> <p> 3. The condition of both is the same, perfect obedience to the law prescribed; for it is not worthy of God to admit man to a blessed communion with him but in the way of holiness. </p> <p> 4. In Both is the same end, the glory of God. </p> <p> But they differ in the following respects: </p> <p> 1. In the covenant of works, the character or relation of God is that of a supreme lawgiver, and the chief good rejoicing to communicate happiness to his creatures. In the covenant of grace he appears as infinitely merciful, adjudging life to the elect sinner, agreeably to his wisdom and justice. </p> <p> 2. In the covenant of works there was no mediator: the covenant of grace has a mediator, Christ. </p> <p> 3. In the covenant of works, the condition of perfect obedience was required to be performed by man himself in covenant. In the covenant of grace the same condition is proposed, but to be performed by a mediator. </p> <p> 4. In the covenant of works man is considered as working, and the reward as to be given of debt. In the covenant of grace the man in covenant is considered as believing; eternal life being given as the merit of the mediator, out of free grace, which excludes all boasting. </p> <p> 5. In the covenant of works something is required as a condition, which being performed entitles to reward. The covenant of grace consists not of conditions, but of promises: the life to be obtained; faith, by which we are made partakers of Christ; perseverance, and, in a word, the whole of salvation, are absolutely promised. </p> <p> 6. The special end of the covenant of works was the manifestation of the holiness, goodness, and justice of God; but the special end of the covenant of grace, is the praise of the glory of his grace, and the revelation of his unsearchable and manifold wisdom." </p> <p> 7. The covenant of works was only for a time, but the covenant of grace stands sure for ever. </p> <p> V. The administration of the covenant of grace. </p> <p> The covenant of grace, under the Old Testament, was exhibited by promises, sacrifices, types, ordinances, and prophecies. Under the New it is administered in the preaching of the Gospel, baptism, and the Lord's supper; in which grace and salvation are held forth in more fulness, evidence, and efficacy to all nations, 2 Corinthians 3:6-18 . Hebrews 8:1-13 : Matthew 28:19-20 . But in both periods, the mediator, the whole substance, blessings, and manner of obtaining an interest therein by faith, are the very same, without any difference, Hebrews 11:6 . Galatians 3:7; Galatians 3:14 . The reader, who may wish to have a more enlarged view of this subject, may peruse Witsius, Strong, or [[Boston]] on the Covenants, in the former of which especially he will find the subject masterly handled. CONVENANT, in ecclesiastical history, denotes a contract or convention agreed to by the Scotch, in the year 1638, for maintaining their religion free from innovation. In 1581, the general assembly of [[Scotland]] drew up a confession of faith, or national covenant, condemning episcopal government, under the name of hierarchy, which was signed by James I. and which he enjoined on all his subjects. It was again subscribed in 1590 and 1596. The subscription was renewed in 1638, and the subscribers engaged by oath to maintain religion in the same state as it was in 1580, and to reject all innovations introduced since that time. </p> <p> This oath, annexed to the confession of faith, received the name of Covenant, as those who subscribed it were called Covenanters. [[Solemn]] league and covenant, was established in the year 1643, and formed a bond of union between Scotland and England. It was sworn to and subscribed by many in both nations; who hereby solemnly abjured popery and prelacy, and combined together for their mutual defence. It was approved by the parliament and assembly at Westminister, and ratified by the general assembly of Scotland in 1645. King [[Charles]] I. disapproved of it when he surrendered himself to the Scots army in 1646; but, in 1650, Charles Ii. declared his approbation both of this and the national covenant by a solemn oath; and, in August of the same year, made a farther declaration at [[Dunfermline]] to the same purpose, which was also renewed on occasion of his coronation at Scone, in 1651. The covenant was ratified by parliament in this year; and the subscription of it was required by every member, without which, the constitution of the parliament was declared null and void. It produced a series of distractions in the subsequent history of that country, and was voted illegal by parliament, and provision made against it. Stat. 14. Car. 2, 100:4. </p>

<p> A covenant was an agreement between two parties that laid down conditions and guaranteed benefits, depending upon a person’s keeping or breaking the covenant. It was sealed by some form of witness (Genesis 21:22-32; Genesis 31:44-54; 1 Samuel 18:3-4; Malachi 2:14). </p> <p> Covenants between God and the people he created, however, differed from purely human covenants. They were not agreements between equals, because God was always the one who gave, and people were always the ones who received. No human being could negotiate an agreement with God or make demands upon him. God’s promises originated in his sovereign grace alone, and those who received those promises could do nothing but accept his directions. </p> <p> Through one man to the world </p> <p> From the time of the earliest recorded covenant (God’s covenant with Noah, and with the human race through him), features of grace are prominent. The covenant originated in God’s grace and depended upon God’s grace for its fulfilment. The rainbow was the sign, or witness, that sealed the covenant (Genesis 6:18; Genesis 9:8-17; see GRACE). </p> <p> Having promised to preserve the human race (Genesis 9:15-16), God then revealed that he had a plan of salvation for it. This plan again was based on a covenant that originated in God’s grace. In his sovereign will God chose one man, Abraham, promising him a multitude of descendants who would become a nation, receive Canaan as their homeland, and be God’s channel of blessing to the world (Genesis 12:1-3; Genesis 15:18-21; Genesis 17:2-8; Acts 3:25). </p> <p> God confirmed his promise to Abraham by a covenant ceremony. The ancient custom was for the two parties to kill an animal, cut it in halves, then pass between the two halves, calling down the fate of the slaughtered animals upon themselves should they break the covenant (Genesis 15:9-11; Jeremiah 34:18). But in Abraham’s case, only God (symbolized by a smoking fire-pot and a flaming torch) passed between the halves of the animal. He alone made the covenant and guaranteed its fulfilment (Genesis 15:17). </p> <p> Abraham, however, had a responsibility to respond to God’s grace, and his response would determine whether he would enjoy the covenant benefits. A truly spiritual relationship could exist only where people responded to God in faith and obedience. The rite of circumcision, which God gave as the sign and seal of the covenant, gave Abraham and his descendants the opportunity to demonstrate such faith and obedience. Those who responded to God’s grace by being circumcised kept the covenant; those who did not were cut off from it. The covenant depended upon God, but only those who were obedient to God experienced the communion with God that was the covenant’s central blessing (Genesis 17:9-14; see CIRCUMCISION; OBEDIENCE.) </p> <p> Developed through Israel </p> <p> Once the promised nation existed and was on the way to its promised homeland, God renewed the covenant made earlier with Abraham, this time applying it to the whole nation. Since Moses was the mediator through whom God worked in dealing with the people, the covenant is sometimes called the Mosaic covenant. It is also called the Sinaitic covenant, after Mt Sinai, where the ceremony took place. </p> <p> God, in his sovereign grace, had saved the people of Israel from bondage in Egypt and taken them into a close relationship with himself. Grace was again the basis of God’s covenant dealings (Exodus 2:24; Exodus 3:16; Exodus 4:22; Exodus 6:6-8; Exodus 15:13; Exodus 19:4-6; Exodus 20:2). As in the covenant with Abraham, so in the covenant with his descendants, the central blessing was communion with God; for he was their God and they were his people (Genesis 17:7; Exodus 6:7; Leviticus 26:12). Again, the people would enjoy this blessing only as they were holy in life and obedient to God (Exodus 19:5-6). The people understood this and agreed to be obedient to all God’s commands. They were in no position to argue with God; they could do nothing but surrender completely to his will (Exodus 24:7-8; see also LAW). </p> <p> The two parties to the covenant were then bound together in a blood ritual. Half the blood was thrown against the altar (representing God) and half sprinkled on the people (Exodus 24:3-8). </p> <p> But this blood ritual was more than just a dramatic way of swearing loyalty to the covenant. The Passover had shown the people of Israel that blood symbolized life laid down to release those under condemnation of death (Exodus 12:13). Blood was linked with release from the penalty of sin; therefore, the blood ritual at Sinai was an indication to Israel that it began its formal existence as God’s covenant people in a condition of ceremonial purity (Hebrews 9:19-22; see BLOOD). </p> <p> All this ceremonial procedure emphasized once more that the covenant with Israel, following the covenant with Abraham, was based on divine grace, not human effort (Galatians 3:17-18). Nevertheless, the people had to keep their part of the covenant if they were to enjoy its benefits (Exodus 19:5; cf. Genesis 17:9). God had no obligation to bless his people when they disobeyed his covenant commands, though in his mercy he was patient with them (Leviticus 26:27-33; Deuteronomy 4:25-31; Deuteronomy 7:9-10; Nehemiah 9:33; Hebrews 3:16-19). </p> <p> Note on the form of the covenant </p> <p> The covenant between God and Israel was of a kind that people of the time understood. It was similar in form to the common Near Eastern treaty by which a sovereign overlord made a covenant with his subject peoples. </p> <p> Such a treaty was not a negotiated agreement. It was an authoritative document prepared by the overlord, declaring his sovereignty over his people and laying down the order of life he required of them. The features of these ancient documents are well illustrated in the book of Deuteronomy, which was written in the form of a covenant document. (For details see DEUTERONOMY. [[Concerning]] the illustration that likens the covenant between God and Israel to the marriage covenant see LOVE, sub-heading ‘Steadfast love’.) </p> <p> Towards a specific goal through David </p> <p> After the promised nation had become established in the promised land, God revealed the next stage in directing his covenant purposes towards their ultimate goal. The promised offspring of Abraham through whom God would send his salvation to the world was Jesus the Messiah (Genesis 12:3; Genesis 12:7; Galatians 3:16; Galatians 3:29). </p> <p> God prepared Israel to produce the Messiah by choosing from the nation one person, King David, and promising that his dynasty would be the channel through which the Messiah would come. God gave David this promise by means of a covenant that followed on from his earlier covenants, namely, those with Abraham and with the nation Israel (2 Samuel 7:12-17; 2 Samuel 23:5; Psalms 89:3-4; Psalms 89:28-37). </p> <p> Jesus therefore was the true fulfilment of all God’s covenant purposes. The Abrahamic covenant led to the Sinaitic covenant, which in turn led to the Davidic covenant, which led finally to Jesus Christ, the Saviour of the world (Luke 1:32-33; Luke 1:72-73; Acts 13:17-23). </p> <p> The new covenant </p> <p> [[Former]] covenants, then, were but a preparation for that saving work of God through Christ which the Bible calls the new covenant. Or, to put it another way, the new covenant fully develops the features consistently displayed in the former covenants. </p> <p> Like the former covenants, the new covenant originates in the sovereign grace of God (Romans 3:24; Romans 5:15-21; Ephesians 2:8-9; Titus 3:5). Through it God makes unworthy sinners his people and promises to be their God (Hebrews 8:8; Hebrews 8:10; 1 Peter 2:9-10). But if people are to enjoy that life-giving relationship with God which is the covenant’s central blessing, they must respond to God’s grace in faith and obedience (Galatians 3:14; Hebrews 5:9; 1 Peter 1:2). Also, since faith involves perseverance, they must continue in the covenant (Colossians 1:23; cf. Hebrews 8:9; see PERSEVERANCE). </p> <p> Yet there are great differences between the old and new covenants. All former covenants were imperfect – not in the sense of being wrong, but in the sense of being incomplete. They belonged to the era before Christ and therefore could not in themselves bring salvation. Only the atoning death of Christ can do that (see ATONEMENT). Therefore, until Christ came, there was always the need for a new covenant, one that carried with it better promises (Hebrews 8:6-9; Hebrews 8:13; Hebrews 10:9-10). </p> <p> The new covenant, in contrast to the old, is not concerned with a particular nation, nor is it concerned with any nation as a whole. Rather it is concerned with individuals, regardless of their nation. It does not demand obedience to a set of laws, but puts God’s laws in people’s hearts. It does not need priests to mediate between God and individuals, for all believers know God personally and have direct fellowship with him. There is no remembrance of sins through repetitive sacrifices, for all sins are at once removed and are gone for ever (Hebrews 8:10-12). (For further details of the contrast between the old and new covenants see HEBREWS, LETTER TO THE.) </p> <p> Jesus Christ’s atoning death is the basis of the new covenant. He is the mediator through whom God makes the covenant, and he is the sacrifice whose blood seals the covenant (1 Corinthians 11:25; Hebrews 9:15; Hebrews 12:24). Through that same blood, sin is forgiven completely, so that God’s people enter the covenant not with mere ceremonial cleansing, but with actual cleansing (Matthew 26:28; cf. Hebrews 9:19-22). This is an eternal covenant, for there will never be another to follow it. Covenant grace is fully revealed, and the blessings that flow from it are eternal (Hebrews 10:16-18; Hebrews 13:20). </p>

<p> The Greek word διαθηκη occurs often in the Septuagint, as the translation of a Hebrew word, which signifies <em> covenant: </em> it occurs also in the Gospels and the Epistles; and it is rendered in our English Bibles sometimes <em> covenant, </em> sometimes <em> testament. </em> The Greek word, according to its etymology, and according to classical use, may denote a testament, a disposition, as well as a covenant; and the Gospel may be called a testament, because it is a signification of the will of our Saviour ratified by his death, and because it conveys blessings to be enjoyed after his death. These reasons for giving the dispensation of the Gospel the name of a testament appeared to our translators so striking, that they have rendered διαθηκη more frequently by the word <em> testament, </em> than by the word <em> covenant. </em> Yet the train of argument, where διαθηκη occurs, generally appears to proceed upon its meaning a covenant; and therefore, although, when we delineate the nature of the Gospel, the beautiful idea of its being a testament, is not to be lost sight of, yet we are to remember that the word <em> testament, </em> which we read in the Gospels and Epistles, is the translation of a word which the sense requires to be rendered <em> covenant. </em> A covenant implies two parties, and mutual stipulations. The new covenant must derive its name from something in the nature of the stipulations between the parties different from that which existed before; so that we cannot understand the propriety of the name, </p> <p> <em> new, </em> without looking back to what is called the <em> old, </em> or <em> first. </em> On examining the passages in Galatians 3, in 2 Corinthians 3, and in Hebrews 8-10, where the old and the new covenant are contrasted, it will be found that the old covenant means the dispensation given by Moses to the children of Israel; and the new covenant the dispensation of the Gospel published by Jesus Christ; and that the object of the Apostle is to illustrate the superior excellence of the latter dispensation. But, in order to preserve the consistency of the Apostle's writings, it is necessary to remember that there are two different lights in which the former dispensation may be viewed. [[Christians]] appear to draw the line between the old and the new covenant, according to the light in which they view that dispensation. It may be considered merely as a method of publishing the moral law to a particular nation; and then with whatever solemnity it was delivered, and with whatever cordiality it was accepted, it is not a covenant that could give life. For, being nothing more than what divines call a covenant of works, a directory of conduct requiring by its nature entire personal obedience, promising life to those who yielded that obedience, but making no provision for transgressors, it left under a curse "every one that continued not in all things that were written in the book of the law to do them." This is the essential imperfection of what is called the covenant of works, the name given in theology to that transaction, in which it is conceived that the supreme Lord of the universe promised to his creature, man, that he would reward that obedience to his law, which, without any such promise, was due to him as the Creator. </p> <p> No sooner had Adam broken the covenant of works, than a promise of a final deliverance from the evils incurred by the breach of it was given. This promise was the foundation of that transaction which [[Almighty]] God, in treating with Abraham, condescends to call "my covenant with thee," and which, upon this authority, has received in theology the name of the Abrahamic covenant. Upon the one part, Abraham, whose faith was counted to him for righteousness, received this charge from God, "Walk before me, and be thou perfect;" upon the other part, the God whom he believed, and whose voice he obeyed, beside promising other blessings to him and his seed, uttered these significant words, "In thy seed shall all the families of the earth be blessed." In this transaction, then, there was the essence of a covenant; for there were mutual stipulations between two parties; and there was superadded, as a seal of the covenant, the rite of circumcision, which, being prescribed by God, was a confirmation of his promise to all who complied with it, and being submitted to by Abraham, was, on his part, an acceptance of the covenant. </p> <p> The Abrahamic covenant appears, from the nature of the stipulations, to be more than a covenant of works; and, as it was not confined to Abraham, but extended to his seed, it could not be disannulled by any subsequent transactions, which fell short of a fulfilment of the blessing promised. The law of Moses, which was given to the seed of Abraham four hundred and thirty years after, did not come up to the terms of that covenant even with regard to them, for, in its form it was a covenant of works, and to other nations it did not directly convey any blessing. But although the Mosaic dispensation did not fulfil the Abrahamic covenant, it was so far from setting that covenant aside, that it cherished the expectation of its being fulfilled: for it continued the rite of circumcision, which was the seal of the covenant; and in those ceremonies which it enjoined, there was a shadow, a type, an obscure representation, of the promised blessing, Luke 1:72-73 . </p> <p> Here, then, is another view of the Mosaic dispensation. "It was added, because of transgressions, till the seed should come to whom the promise was made," Galatians 3:19 . By delivering a moral law, which men felt themselves unable to obey; by denouncing judgments which it did not of itself provide any effectual method of escaping; and by holding forth, in various oblations, the promised and expected Saviour; "it was a schoolmaster to bring men unto Christ." The covenant made with Abraham retained its force during the dispensation of the law, and was the end of that dispensation. </p> <p> The views which have been given furnish the ground upon which we defend that established language which is familiar to our ears, that there are only two covenants essentially different, and opposite to one another, the covenant of works, made with the first man, intimated by the constitution of human nature to every one of his posterity, and having for its terms, "Do this and live;" —and the covenant of grace, which was the substance of the Abrahamic covenant, and which entered into the constitution of the Sinaitic covenant, but which is more clearly revealed, and more extensively published in the Gospel. This last covenant, which the Scriptures call <em> new </em> in respect to the mode of its dispensation under the Gospel, although it is not new in respect of its essence, has received, in the language of theology, the name of the covenant of grace, for the two following obvious reasons: because, after man had broken the covenant of works, it was pure grace or favour in the Almighty to enter into a new covenant with him; and, because by the covenant there is conveyed that grace which enables man to comply with the terms of it. It could not be a covenant unless there were terms,— something required, as well as something promised or given,—duties to be performed, as well as blessings to be received. Accordingly, the tenor of the new covenant, founded upon the promise originally made to Abraham, is expressed by Jeremiah in words which the Apostle to the Hebrews has quoted as a description of it: "I will be to them a God, and they shall be to me a people," Hebrews 8:10 :—words which intimate on one part not only entire reconciliation with God, but the continued exercise of all the perfections of the [[Godhead]] in promoting the happiness of his people, and the full communication of all the blessings which flow from his unchangeable love; on the other part, the surrender of the heart and affections of his people, the dedication of all the powers of their nature to his service, and the willing uniform obedience of their lives. But, although there are mutual stipulations, the covenant retains its character of a covenant of grace, and must be regarded as having its source purely in the grace of God. For the very circumstances which rendered the new covenant necessary, take away the possibility of there being any merit upon our part: the faith by which the covenant is accepted is the gift of God; and all the good works by which Christians continue to keep the covenant, originate in that change of character which is the fruit of the operation of his Spirit. </p> <p> Covenants were anciently confirmed by eating and drinking together; and chiefly by feasting on a sacrifice. In this manner, Abimelech, the Philistine, confirmed the covenant with Isaac, and Jacob with his father Laban, Genesis 26:26-31; Genesis 31:44-46; Genesis 31:54 . Sometimes they divided the parts of the victim, and passed between them, by which act the parties signified their resolution of fulfilling all the terms of the engagement, on pain of being divided or cut asunder as the sacrifice had been, if they should violate the covenant, Genesis 15:9-10; Genesis 15:17-18; Jeremiah 34:18 . Hence the Hebrew word <em> charat, </em> which properly signifies to divide, is applied allusively in Scripture to the making of a covenant. When the law of Moses was established, the people feasted in their peace-offerings on a part of the sacrifice, in token of their reconciliation with God, Deuteronomy 12:6-7 . See CIRCUMCISION . </p>

<p> 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. </p> <p> "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 Psalms 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. </p> <p> "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 Psalms 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." </p> <p> 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. </p> <p> 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. </p> <p> 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. </p> <p> 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: </p> <p> 1. The Testator. </p> <p> 2. The heirs. </p> <p> 3. Goods. </p> <p> 4. The Testator's death. </p> <p> 5. The fact of His death brought forward. In Matthew 26:28 two additional requisites appear. </p> <p> 6. Witnesses, His disciples. </p> <p> 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; Psalms 2:8) they are heirs. </p>

<p> <em> Berı̂yth </em> (בְּרִית, Strong'S #1285), “covenant; league; confederacy.” This word is most probably derived from an [[Akkadian]] root meaning “to fetter”; it has parallels in Hittite, Egyptian, Assyrian, and Aramaic. <em> Berı̂yth </em> is used over 280 times and in all parts of the Old Testament. The first occurrence of the word is in Gen. 6:18: “But with thee [Noah] will I establish my covenant.” </p> <p> The KJV translates <em> berı̂yth </em> fifteen times as “league”: “… Now therefore make ye a league with us” (Josh. 9:6). These are all cases of political agreement within Israel (2 Sam. 3:12- 13, 21; 5:3) or between nations (1 Kings 15:19). Later versions may use “covenant,” “treaty,” or “compact,” but not consistently. In Judg. 2:2, the KJV has: “And ye shall make no league with the inhabitants of this land.…” The command had been also given in Exod. 23:32; 34:12-16; and Deut. 7:2-6, where the KJV has “covenant.” The KJV translates <em> berı̂yth </em> as “covenant” 260 times. The word is used of “agreements between men,” as Abraham and Abimelech (Gen. 21:32): “Thus they made a covenant at Beer-sheba.…” David and Jonathan made a “covenant” of mutual protection that would be binding on David’s descendants forever (1 Sam. 18:3; 20:8, 16-18, 42). In these cases, there was “mutual agreement confirmed by oath in the name of the Lord.” Sometimes there were also material pledges (Gen. 21:28-31). </p> <p> [[Ahab]] defeated the Syrians: “So he made a covenant with [Ben-hadad], and sent him away” (1 Kings 20:34). The king of Babylon “took of the king’s seed [Zedekiah], and made a covenant with him, and hath taken an oath of him …” (Ezek. 17:13, NIV, “treaty”). In such “covenants,” the terms were imposed by the superior military power; they were not mutual agreements. </p> <p> In Israel, the kingship was based on “covenant”: “… David made a covenant [KJV, “league”] with them [the elders of Israel] in [[Hebron]] before the Lord …” (2 Sam. 5:3). The “covenant” was based on their knowledge that God had appointed him (2 Sam. 5:2); thus they became David’s subjects (cf. 2 Kings 11:4, 17). </p> <p> The great majority of occurrences of <em> berı̂yth </em> are of God’s “covenants” with men, as in Gen. 6:18 above. The verbs used are important: “I will <em> establish </em> my covenant” (Gen. 6:18)—literally, “cause to stand” or “confirm.” “I will <em> make </em> my covenant” (Gen. 17:2, RSV). “He <em> declared </em> to you his covenant” (Deut. 4:13). “My covenant which I <em> commanded </em> them …” (Josh. 7:11). “I have <em> remembered </em> my covenant. [[Wherefore]] … I will bring you out from under the burdens of the Egyptians” (Exod. 6:5-6). God will not reject Israel for their disobedience so as “to destroy them utterly, and to <em> break </em> my covenant with them …” (Lev. 26:44). “He will not … forget the covenant … which he <em> sware </em> unto them” (Deut. 4:31). The most common verb is “to cut [ <em> karat </em> ] a covenant,” which is always translated as in Gen. 15:18: “The Lord made a covenant with Abram.” This use apparently comes from the ceremony described in Gen. 15:9-17 (cf. Jer. 34:18), in which God appeared as “a smoking furnace, and a burning lamp [flaming torch] that passed between those pieces” (Gen. 15:17). These verbs make it plain that God takes the sole initiative in covenant making and fulfillment. </p> <p> “Covenant” is parallel or equivalent to the Hebrew words <em> dabar </em> (“word”), <em> hoq </em> (“statute”), <em> piqqud </em> (“precepts”—Ps. 103:18, NASB), <em> ‘edah </em> (“testimony”—Ps. 25:10), <em> torah </em> (“law”—Ps. 78:10), and <em> checed </em> (“lovingkindness”—Deut. 7:9, NASB). These words emphasize the authority and grace of God in making and keeping the “covenant,” and the specific responsibility of man under the covenant. The words of the “covenant” were written in a book (Exod. 24:4, 7; Deut. 31:24-26) and on stone tablets (Exod. 34:28). </p> <p> Men “enter into” (Deut. 29:12) or “join” (Jer. 50:5) God’s “covenant.” They are to obey (Gen. 12:4) and “observe carefully” all the commandments of the “covenant” (Deut. 4:6). But above all, the “covenant” calls Israel to “love the Lord thy God with all thine heart, and with all thy soul, and with all thy might” (Deut. 6:5). God’s “covenant” is a relationship of love and loyalty between the Lord and His chosen people. </p> <p> “… If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people … and ye shall be unto me a kingdom of priests, and a holy nation” (Exod. 19:5-6). “All the commandments … shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the Lord sware unto your fathers” (Deut. 8:1). In the “covenant,” man’s response contributes to covenant fulfillment; yet man’s action is not causative. God’s grace always goes before and produces man’s response. </p> <p> Occasionally, Israel “made a covenant before the Lord, to walk after the Lord, and to keep his commandments … , to perform the words of this covenant that were written in this book” (2 Kings 23:3). This is like their original promise: “All that the Lord hath spoken we will do” (Exod. 19:8; 24:7). Israel did not propose terms or a basis of union with God. They responded to God’s “covenant.” </p> <p> The wholly gracious and effective character of God’s “covenant” is confirmed in the Septuagint by the choice of <em> diatheke </em> to translate <em> berı̂yth. </em> A <em> diatheke </em> is a will that distributes one’s property after death according to the owner’s wishes. It is completely unilateral. In the New Testament, <em> diatheke </em> occurs 33 times and is translated in the KJV 20 times as “covenant” and 13 times as “testament.” In the RSV and the NASB, only “covenant” is used. </p> <p> The use of “Old Testament” and “New Testament” as the names for the two sections of the Bible indicates that God’s “covenant” is central to the entire book. The Bible relates God’s “covenant” purpose, that man be joined to Him in loving service and know eternal fellowship with Him through the redemption that is in Jesus Christ. </p>

<div> A — 1: Διαθήκη (Strong'S #1242 — Noun [[Feminine]] — diatheke — dee-ath-ay'-kay ) </div> <p> primarily signifies "a disposition of property by will or otherwise." In its use in the Sept., it is the rendering of a Hebrew word meaning a "covenant" or agreement (from a verb signifying "to cut or divide," in allusion to a sacrificial custom in connection with "covenant-making," e.g., Genesis 15:10 , "divided" Jeremiah 34:18,19 ). In contradistinction to the English word "covenant" (lit., "a coming together"), which signifies a mutual undertaking between two parties or more, each binding himself to fulfill obligations, it does not in itself contain the idea of joint obligation, it mostly signifies an obligation undertaken by a single person. For instance, in Galatians 3:17 it is used as an alternative to a "promise" (vv. 16-18). God enjoined upon Abraham the rite of circumcision, but His promise to Abraham, here called a "covenant," was not conditional upon the observance of circumcision, though a penalty attached to its nonobservance. </p> Galatians 3:15Luke 1:72Acts 3:25Romans 9:411:27Galatians 3:17Ephesians 2:12Hebrews 7:228:6,8,1010:16Deuteronomy 2930 Hebrews 7:18Hebrews 7:22Hebrews 8:99:20Acts 7:82 Corinthians 3:14Hebrews 9:4Revelation 11:19Matthew 26:28Mark 14:24Luke 22:201 Corinthians 11:252 Corinthians 3:6Hebrews 10:2912:2413:20Hebrews 9:15Hebrews 8:7Hebrews 7:22Hebrews 9:16,17Testament. <div> B — 1: Συντίθημι (Strong'S #4934 — Verb — suntithemi — soon-tith'-em-ahee ) </div> <p> lit., "to put together," is used only in the Middle Voice in the NT, and, means "to determine, agree," John 9:22; Acts 23:20; "to assent," Acts 24:9; "to covenant," Luke 22:5 . See [[Agree]] , Assent. </p> Matthew 26:15

<p> The Scripture sense of this word is the same as in the circumstances of common life; namely, an agreement between parties. Thus Abraham and Abimelech entered into covenant at Beersheba. (Genesis 21:32) And in like manner, David and Jonathan. (1 Samuel 20:42) To the same amount, in point of explanation, must we accept what is related in Scripture of God's covenant concerning redemption, made between the sacred persons of the GODHEAD, when the holy undivided Three in One engaged to, and with, each other, for the salvation of the church of God in Christ. This is that everlasting covenant which was entered into, and formed in the council of peace before the word began. For so the apostle was commissioned by the Holy Ghost, to inform the church concerning that eternal life which was given us, he saith, in Christ Jesus, "before the world began?" (Titus 1:2; 2 Timothy 1:9) So that this everlasting covenant becomes the bottom and foundation in JEHOVAH'S appointment, and security of all grace and mercy for the church here, and of all glory and happiness hereafter, through the alone person, work, blood-shedding, and obedience of the Lord Jesus Christ. It is on this account that his church is chosen in Christ before the foundation of the world. (Ephesians 1:4) And from this appointment, before all worlds, result all the after mercies in time, by which the happy partakers of such unspeakable grace and mercy are regenerated, called, adopted, made willing in the day of God's power, and are justified, sanctified, and, at length, fully glorified, to the praise of JEHOVAH'S grace, who hath made them accepted in the Beloved. </p> <p> Such are the outlines of this blessed covenant. And which hath all properties contained in it to make it blessed. It is, therefore, very properly called in Scripture everlasting; for it is sure, unchangeable, and liable to no possibility of error or misapplication. Hence, the patriarch David, with his dying breath, amidst all the untoward circumstances which took place in himself and his family, took refuge and consolation in this: "Although (said he,) my house be not so with God, yet hath he made with me an everlasting covenant, ordered in all things, and sure; for this is all my salvation and all my desire, although he make it not to grow." (2 Samuel 23:5) </p> <p> In the gospel, it is called the New Testament, or covenant, not in respect to any thing new in it or from any change or alteration in its substance or design, but from the promises of the great things engaged for in the Old Testament dispensation being now newly confirmed and finished. And as the glorious person by whom the whole conditions of the covenant on the part of man was to be performed, had now, according to the original settlements made in eternity, been manifested, and agreeably to the very period proposed, "in [what is called] the fulness of time, appeared to put away sin by the sacrifice of himself," it was, therefore, called Covenant, in his blood. But the whole purport, plan, design and grace, originating as it did in the purposes of JEHOVAH from all eternity, had all the properties in it of an everlasting covenant; and Christ always, and from all eternity, "was considered the Lamb slain from the foundation of the world." (Revelation 13:8) </p>

<p> The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and new covenants. See [[Testament]] . </p> <p> A covenant is properly an agreement between two parties. Where one of the parties is infinitely superior to the other, as in a covenant between God and man, there God's covenant assumes the nature of a promise, Isaiah 59:21 Jeremiah 31:33,34 Galatians 3:15-18 . The first covenant with the Hebrews was made when the Lord chose Abraham and his posterity for his people; a second covenant, or a solemn renewal of the former, was made at Sinai, comprehending all who observe the law of Moses. The "new covenant" of which Christ is the Mediator and Author, and which was confirmed by his blood, comprehends all who believe in him and are born again, Galatians 4:24 Hebrews 7:22 8:6-13 9:15-23 12:24 . The divine covenants were ratified by the sacrifice of a victim, to show that without an atonement there could be no communication of blessing and salvation form God to man, Genesis 15:1-8 Exodus 24:6-8 Hebrews 9:6 . [[Eminent]] believers among the covenant people of God were favored by the establishment of particular covenants, in which he promised them certain temporal favors; but these were only renewals to individuals of the "everlasting covenant," with temporal types and pledges of its fulfilment. Thus God covenanted with Noah, Abraham, and David, Genesis 9:8,9 17:4,5 Psalm 89:3,4 , and gave them faith in the [[Savior]] afterwards to be revealed, Romans 3:25 Hebrews 9:15 . </p> <p> In common discourse, we usually say the old and new testaments, or covenants-the covenant between God and the posterity of Abraham, and that which he has made with believers by Jesus Christ; because these two covenants contain eminently all the rest, which are consequences, branches, or explanations of them. The most solemn and perfect of the covenants of God with men is that made through the mediation of our Redeemer, which must subsist to the end of time. The Son of God is the guarantee of it; it is confirmed with his blood; the end and object of it is eternal life, and its constitution and laws are more exalted than those of the former covenant. </p> <p> Theologians use the phrase "covenant of works" to denote the constitution established by God with man before the fall, the promise of which was eternal life on condition of obedience, Hosea 6:7 Romans 3:27 Galatians 2:19 . They also use the phrase, "covenant of grace or redemption," to denote the arrangement made in the counsels of eternity, in virtue of which the Father forgives and saves sinful men redeemed by the death of the Son. </p>

<p> To this subject as spoken of in scripture there are two branches: </p> <p> 1. man's covenant with his fellow, or nation with nation, in which the terms are mutually considered and agreed to: it is then ratified by an oath, or by some token, before witnesses. Such a covenant is alluded to in Galatians 3:15; if a man's covenant be confirmed it cannot be disannulled or added to. When Abraham bought the field of [[Ephron]] in Machpelah, he paid the money "in the audience of the sons of Heth" as witnesses, and it was thus made sure unto him. Genesis 23:16 . In the covenant Jacob made with Laban, they gathered a heap of stones to be witness between them, and "they did eat there upon the heap." Genesis 31:46 . When the Gibeonites deceived Joshua and the heads of Israel, "the men took of their victuals, and asked not counsel at the mouth of the Lord, and . . . sware unto them." Joshua 9:14,15 . So to this day, if a stranger in the East can get the head of a tribe to eat with him, he knows he is safe, the eating is regarded as a covenant. In 2 Chronicles 13:5 we read of 'a covenant of salt;' and to eat salt together is also now regarded as a bond in the East. </p> <p> 2. The covenants made by God are of a different order. He makes His covenants from Himself, without consulting man. With Noah God made a covenant that he would not again destroy the world by a flood, and as a token of that covenant, He set the rainbow in the cloud. Genesis 9:8-17 . This kind of covenant takes the form of an unconditional promise. Such was God's covenant with Abraham, first as to his natural posterity, Genesis 15:4-6; and secondly, as to his seed, Christ. Genesis 22:15-18 . He gave him also the covenant of circumcision, Genesis 17:10-14; Acts 7:8 , — a seal of the righteousness of faith. Romans 4:11 . </p> <p> The covenant with the children of Israel at Sinai, on the other hand, was conditional: if they were obedient and kept the law they would be blessed; but if disobedient they would be cursed. Deuteronomy 27,28 . </p> <p> In the Epistle to the Galatians the apostle argues that the ' <i> promise </i> ' made by God — "the covenant that was confirmed before of God in Christ" — could not be affected by the law which was given 430 years later. Galatians 3:16,17 . The promise being through Christ, the apostle could add respecting Gentile believers, "If ye be Christ's, then are ye Abraham's seed, and heirs according to promise." Galatians 3:29 . </p>

<p> Covenant. An agreement or mutual contract made with great solemnity. The Hebrew word bireth, for covenant, means "a cutting," having reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. Genesis 15:1-21; Jeremiah 34:18-19. In the New Testament the corresponding word is diathékç, which is frequently translated testament in the Authorized version. In the Bible the word is used: 1. Of a covenant between God and man; as God's covenant with Noah, after the flood. The Old Covenant, from which we name the first part of the Bible the Old Testament, is the covenant of works; the New Covenant, or New Testament, is that of grace. 2. Covenant between tribes, Joshua 9:6; Joshua 9:15; 1 Samuel 11:1, or between individuals, Genesis 31:44. In making such a covenant God was solemnly invoked as witness, Genesis 31:50, and an oath was taken. Genesis 21:31. A sign or witness of the covenant was sometimes framed, such as a gift, Genesis 21:30, or a pillar or heap of stones erected. Genesis 31:52. God's covenants, from the beginning, have been with his people and their seed—with Adam, Genesis 2:17; Romans 5:12; 1 Corinthians 15:22; with Noah, Genesis 9:9.; with Abraham, Genesis 17:7; Genesis 22:18; with the Jews, Exodus 6:4; Exodus 19:5; Exodus 20:6; Exodus 34:27; Leviticus 26:9; Leviticus 26:42; Leviticus 26:45; Deuteronomy 4:9; Deuteronomy 4:37; with Christians, Acts 2:39; Ephesians 6:2. A covenant of salt, Numbers 18:1-32; Numbers 19:1-22; 2 Chronicles 13:5, was a compact in which salt was used in its ratification. </p>

<p> Covenant. The Hebrew 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. (Genesis 15; Jeremiah 34:18-19. In the New Testament, the corresponding Greek word is diatheke, which is frequently translated testament, in the Authorized Version. In its biblical meaning two parties, the word is used - </p> <p> 1. Of a covenant between God and man; for example, 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. </p> <p> 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. </p> <p> 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. </p> <p> 2. Covenant between man and man, that is, a solemn compact or agreement, either between tribes or nations, Joshua 9:6; Joshua 9:15; 1 Samuel 11:1, or between individuals, Genesis 31:44. By which each party bound himself to fulfill certain conditions and was assured of receiving certain advantages. </p> <p> In making such a covenant, God was solemnly invoked as witness, Genesis 31:50, and an oath was sworn. Genesis 21:31. A sign or witness of the covenant was sometimes framed, such a gift, Genesis 21:30, or a pillar or heap of stones erected. Genesis 31:52. </p>

<li> On the part of the Son the conditions were (a) his becoming incarnate (Galatians 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 (Psalm 40:8; Isaiah 42:21; John 9:4,5 ), and (d) suffering its penalty (Isaiah 53; 2 co. 5:21; Galatians 3:13 ), in their stead. <p> Christ, the mediator of, fulfils all its conditions in behalf of his people, and dispenses to them all its blessings. In Hebrews 8:6; 9:15; 12:24 , this title is given to Christ. (See [[Dispensation]] .) </p> <div> <p> Copyright StatementThese dictionary topics are from M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> Bibliography InformationEaston, Matthew George. Entry for 'Covenant'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/c/covenant.html. 1897. </p> </div> </li>

<p> COVENANT, n. L, to come a coming together a meeting or agreement of minds. </p> 1. A mutual consent or agreement of two or more persons, to do or to forbear some act or thing a contract stipulation. A covenant is created by deed in writing, sealed and executed or it may be implied in the contract. 2. A writing containing the terms of agreement or contract between parties or the clause of agreement in a deed containing the covenant. 3. In theology, the covenant of works, is that implied in the commands, prohibitions, and promises of God the promise of God to man, that mans perfect obedience should entitle him to happiness. This do, and live that do, and die. <p> The covenant of redemption, is the mutual agreement between the Father and Son, respecting the redemption of sinners by Christ. </p> <p> The covenant of grace, is that by which God engages to bestow salvation on man, upon the condition that man shall believe in Christ and yield obedience to the terms of the gospel. </p> 4. In church affairs, a solemn agreement between the members of a church, that they will walk together according to the precepts of the gospel, in brotherly affection. <p> COVENANT, To enter into a formal agreement to stipulate to bind ones self by contract. A covenants with B to convey to him a certain estate. When the terms are expressed ti has for before the thing or price. </p> <p> They covenanted with him for thirty pieces of silver. Matthew 26 . </p> <p> COVENANT, To grant or promise by covenant. </p>

<p> (1): (v. i.) To agree (with); to enter into a formal agreement; to bind one's self by contract; to make a stipulation. </p> <p> (2): (v. t.) To grant or promise by covenant. </p> <p> (3): (n.) A mutual agreement of two or more persons or parties, or one of the stipulations in such an agreement. </p> <p> (4): (n.) A form of action for the violation of a promise or contract under seal. </p> <p> (5): (n.) An undertaking, on sufficient consideration, in writing and under seal, to do or to refrain from some act or thing; a contract; a stipulation; also, the document or writing containing the terms of agreement. </p> <p> (6): (n.) A solemn compact between members of a church to maintain its faith, discipline, etc. </p> <p> (7): (n.) The promises of God as revealed in the Scriptures, conditioned on certain terms on the part of man, as obedience, repentance, faith, etc. </p> <p> (8): (n.) An agreement made by the Scottish [[Parliament]] in 1638, and by the English Parliament in 1643, to preserve the reformed religion in Scotland, and to extirpate popery and prelacy; - usually called the "Solemn [[League]] and Covenant." </p>

<p> a mutual contract or agreement between two parties, each of which is bound to fulfill certain engagements to the other. In Scripture it is used mostly in an analogical sense, to denote certain relations between God and man. (See Danville Review, March, 1862.) </p> <p> I. Terms. — In the Old Test. בְּרַית, berith' (rendered "league," Joshua 9:6-7; Joshua 9:11; Joshua 9:15-16; Judges 2:2; 2 Samuel 3:12-13; 2 Samuel 3:21; 2 Samuel 5:3; 1 Kings 5:12; 1 Kings 15:19, twice; 2 Chronicles 16:3, twice; Job 5:23; Ezekiel 30:5; "confederacy," Obadiah 1:7; "confederate," Genesis 14:13; Psalms 83:5), is the word invariably thus translated (Sept. διαθήκη; once, Wisdom of Solomon 1:16, συνθήκη; Vulg. faedus, pactum, often interchangeably, Genesis 9, 17; Numbers 25; in the [[Apocrypha]] testamentum, but sacramentum, 2 [[Esdras]] 2:7; sponsiones, Wisdom of Solomon 1:16; in N.T. testamentum [absque foedere, Romans 1:31; Gr. ἀσυνθέτους ]). The Hebrew word is derived by [[Gesenius]] (Thes. Heb. p. 237, 238; so First, Hebr. Handzw. p. 217) from the root בָּרָה, i. q. בָּרָא, "he cut," and taken to mean primarily "a cutting," with reference to the custom of cutting or dividing animals in two, and passing between the parts in ratifying a covenant (Genesis 15; Jeremiah 34:18-19). Hence the expression "to cut a covenant" (כָּרִת בְּרַית, Genesis 15:18, or simply כָּרִת, with בְּרַית understood, 1 Samuel 11:2) is of frequent occurrence. (Comp. ὅρκια τέμνειν, τέμνειν σπονδάς, icere, ferire, percuterefoedus. See Sicvogt, De more Ebraeor. dissectione animalium foedera ineundi, Jen. 1759.) Professor [[Lee]] suggests (Heb. Lex. s.v. בְּרַית ) that the proper signification of the word is an eating together, or banquet, from the meaning "to eat," which the root בָּרָה sometimes bears; because among the Orientals to eat together amounts almost to a covenant of friendship. This view is supported by Genesis 31:46, where Jacob and [[Laban]] eat together on the heap of stones which they have set up in ratifying the covenant between them. It affords also a satisfactory explanation of the expression "a covenant of salt" (בְּרַית מֶלִח, διαθήκη ἁλός,, Numbers 18:19; 2 Chronicles 13:5), when the Eastern idea of eating salt together is remembered. If, however, the other derivation of בְּרַית . be adopted, this expression may be explained by supposing salt to have been eaten or offered with accompanying sacrifices on occasion of very solemn covenants, or it may be regarded as figurative, denoting, either, from the use of salt in sacrifice (Leviticus 2:13; Mark 9:49), the sacredness, or, from the preserving qualities of salt, the perpetuity of the covenant. (See below.) </p> <p> In the New Test. the word διαθήκη is frequently, though by no means uniformly, translated testament in the English Auth. Vers., whence the two divisions of the Bible have received their common English names. This translation is perhaps due to the Vulgate, which, having adopted testamentum as the equivalent for διαθήκη in the Apocrypha, uses it always as such in the N.T. (see above). There seems however, to be no necessity for the introduction of a new word conveying a new idea. The Sept. having rendered בְּרַית (which never means will or testament, but always covenant or agreement) by διαθήκη consistently throughout the O.T., the N.T. writers, in adopting that word, may naturally be supposed to intend to convey to their readers, most of them familiar with the Greek O.T., the same idea. Moreover, in the majority of cases, the same thing which has been called a "covenant" (בְּרַית ) in the O.T. is referred to in the N.T. (e.g. 2 Corinthians 3:14; Hebrews 7, 9; Revelation 11:19); while in the same context the same word and thing in the Greek are in the English sometimes represented by "covenant," and sometimes by "testament" (Hebrews 7:22; Hebrews 8:8-13; Hebrews 9:15). In the confessedly difficult passage, Hebrews 9:16-17, the word διαθήκη has been thought by many commentators absolutely to require the meaning of will or testament. On the other side, however, it may be alleged that, in addition to what has just been said as to the usual meaning of the word in the N.T., the word occurs twice in the context, where its meaning must necessarily be the same as the translation of בְּרַית, and in the unquestionable sense of covenant (comp. διαθήκη καινή, Hebrews 9:15, with the same expression in 8:8; and διαθήκη, 9:16, 17, with Hebrews 9:20, and Exodus 24:8). If this sense of διαθήκη be retained, we may either render ἐπὶ νεκροῖς, "over, or in the case of, dead sacrifices," and ὁ διαθέμενος, "the mediating sacrifice" (Scholefield's Hintsfor an improved Translat:on of the N.T.), or (with Ebrard and others) restrict the statement of Exodus 24:16 to the O.T. idea of a covenant between man and God, in which man, as guilty, must always be represented by a sacrifice with which he was so completely identified that in its person he (ὁ διαθἐμενος, the human covenanter) actually died (comp. Matthew 26:28). (See [[Testament]]). </p> <p> II. Their Application. — In its Biblical meaning of a compact or agreement between two parties, the word "covenant" is used — </p> <p> 1. Properly, of a covenant between man and man; i.e. a solemn compact or agreement, either between tribes or nations (1 Samuel 11:1; Joshua 9:6; Joshua 9:15), or between individuals (Genesis 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 (Genesis 31:50), whence the expression "a covenant of Jehovah" בְּרַית יְהוָֹה, 1 Samuel 20:8; comp. Jeremiah 34:18-19; Ezekiel 17:19), and an oath was sworn (Genesis 21:31); and accordingly a breach of covenant was regarded as a very heinous sin (Ezekiel 17:12-20). A sign (אוֹת ) or witness (עֵד ) of the covenant was sometimes framed, such as a gift (Genesis 21:30), or a pillar, or heap of stones erected (Genesis 31:52). The marriage compact is called "the covenant of God," Proverbs 2:17 (see Malachi 2:14). The word covenant came to be applied to a sure ordinance, such as that of the shew- bread (Leviticus 24:8); and is used figuratively in such expressions as a covenant with death (Isaiah 28:18), or with the wild beasts (Hosea 2:18). The phrases בִּעֲלֵי בְרַית, בְרַית אִנְשֵׁי, "lords or men of one's covenant,' are employed to denote confederacy (Genesis 14:13, Obadiah 1:7). (See [[Contract]]). </p> <p> 2. Improperly, of a covenant between God and man. Man not being in any way in the position of an independent covenanting party, the phrase is evidently used by way of accommodation. (See [[Anthropomorphism]]). Strictly speaking, such a covenant is quite unconditional, and amounts to a promise (Galatians 3:15 sq., where ἐπαγγελία and διαθήκη are used almost as synonyms) or act of mere favor (Psalms 89:28, where חֶסֶד stands in parallelism with בְּרַית ) on God's part. Thus the assurance given by God after the [[Flood]] that a like judgment should not be repeated, and that the recurrence of the seasons, and of day and night, should not cease, is called a covenant (Genesis 9; Jeremiah 33:20). Generally, however, the form: of a covenant is maintained, by the benefits which God engages to bestow being made by him dependent upon the fulfillment of certain conditions which he imposes on man. Thus the covenant with Abraham was conditioned by circumcision (Acts 7:8), the omission of which was declared tantamount to a breach of the covenant (Genesis 17); the covenant of the priesthood by zeal for God, his honor and service (Numbers 25:12-13; Deuteronomy 33:9; Nehemiah 13:29 Malachi 2:4-5); the covenant of Sinai by the observance of the ten commandments (Exodus 34:27-28; Leviticus 26:15), which are therefore called "Jehovah's covenant" (Deuteronomy 4:13), a name which was extended to all the books of Moses, if not to the whole body of Jewish canonical Scriptures (2 Corinthians 3:13-14). This last- mentioned covenant, which was renewed at different periods of Jewish history (Deuteronomy 29; Joshua 24; 2 Chronicles 15, 23, 29, 34; Ezra 10; Nehemiah 9, 10), is one of the two principal covenants between God and man. They are distinguished as old and new (Jeremiah 31:31-34; Hebrews 8:8-13; Hebrews 10:16), with reference to the order, not of their institution, but of their actual development (Galatians 3:17); and also as being the instruments respectively of bondage and freedom (Galatians 4:24). Consistently with this representation of God's dealings with man under the form of a covenant, such covenant is said to be confirmed in conformity with human custom by an oath (Deuteronomy 4:31; Psalms 89:3), to be sanctioned by curses to fall upon the unfaithful (Deuteronomy 29:21), and to be accompanied by a sign (אוֹת ), such as the rainbow (Genesis 9), circumcision (Genesis 8), or the Sabbath (Exodus 31:16-17). Hence, in Scripture, the covenant of God is called his "counsel," his "oath," his "promise" (Psalms 89:3-4; Psalms 105:8-11; Hebrews 6:13-20; Luke 1:68-75; Galatians 3:15-18, etc.); and it is described as consisting wholly in the gracious bestowal of blessing on men (Isaiah 59:21; Jeremiah 31:33-34). Hence also the application of the term covenant to designate such fixed arrangements or laws of nature as the regular succession of day and night (Jeremiah 33:20), and such religious institutions as the Sabbath (Exodus 31:16); circumcision (Genesis 17:9-10); the [[Levitical]] institute (Leviticus 26:15); and, in general, any precept or ordinance of God (Jeremiah 34:13-14), all such appointments forming part of that system or arrangement in connection with which the blessings of God's grace were to be enjoyed. </p>