WHERE IS GOD’S COVENANT MENTIONED?<\/strong><\/h2>\n\n\n\nAlthough the Bible does not explicitly mention a covenant until Gen 6:18<\/a> (when God announces that he intends to establish a covenant with Noah), many believe that God made a covenant with Adam (cf. Hos 6:7<\/a>; see NIV text note there). They refer to this covenant with Adam as \u201cthe covenant of works\u201d or a \u201ccovenant with creation\u201d. Others, however, while not denying that God had a relationship with Adam involving mutual obligations, distinguish this from a covenant, which involves additional formalizing elements such as a sworn and\/or enacted oath. Understanding covenant in the more formal sense, the first divine-human covenant is the one God established with Noah (cf. Isa 54:9<\/a>). That covenant affirms God\u2019s commitment to creation after the flood.<\/p>\n\n\n\nHowever, while the concept of a covenant may not appear until after the flood, the major divine-human covenants (Noahic, Abrahamic, Mosaic, Davidic, and the new covenant) all support and advance God\u2019s creative (and redemptive) goal. Each covenant provides further divine assurance that God will realize his purpose for creation in general and humanity in particular by fully establishing his kingdom on earth.<\/p>\n\n\n\n![\"Holy](\"https:\/\/blog.olivetree.com\/wp-content\/uploads\/2020\/01\/covenenat.jpg\")
<\/figure>\n\n\n\nTHE UNIVERSAL\/NOAHIC COVENANT<\/strong><\/h2>\n\n\n\nWhile God announces his covenant with Noah and all creation prior to the flood (Gen 6:18<\/a>), he establishes it after the deluge subsides (Gen 8:20\u20149:17<\/a>). The first mention of this covenant highlights God\u2019s plan to preserve Noah and the others in the ark (Gen 6:18<\/a>). God\u2019s covenant with Noah reaffirms his original creational intent that the flood had \u201cdisrupted.\u201d So he solemnly promises that a suspension of the natural order will never again interrupt (Gen 8:21\u201322<\/a>; 9:11\u201315<\/a>) the fulfillment of humanity\u2019s creational mandate (cf. Gen 1:26\u201330<\/a>; 9:1\u20137<\/a>).<\/p>\n\n\n\nMoreover, the additional commands (Gen 9:4\u20136<\/a>) emphasize the value of human life in particular. This further highlights the primary rationale for this covenant: preserving life on earth without further divine interruption. It is at least implicit from the scope of this covenant that God\u2019s redemptive goal will ultimately encompass all creation. That global emphasis in Gen 1\u201311 isn’t lost in the subsequent chapters of Genesis and beyond, despite their narrowing focus.<\/p>\n\n\n\n![\"covenant](\"https:\/\/blog.olivetree.com\/wp-content\/uploads\/2020\/01\/noah.jpg\")
<\/figure>\n\n\n\nTHE ABRAHAMIC COVENANT<\/strong><\/h2>\n\n\n\nThe promises encompassed by the patriarchal covenants (those God established with Abraham, Isaac, and Jacob) are recorded in Gen 12:1\u20133<\/a>. The essence of these divine promises is that God would bless Abraham in two ways. (1) God would make him into a great nation and so make his name great. (2) through him God would mediate blessing to others (i.e., all peoples on earth).<\/p>\n\n\n\nSignificantly, each of these two aspects are subsequently ratified by covenant: (1) the national dimension of God\u2019s promise is the focus of Gen 15<\/a>, where God establishes (lit. \u201ccuts\u201d) \u201ca covenant with Abram\u201d (Gen 15:18<\/a>); (2) the international dimension of the promise is apparently ignored in Gen 15<\/a>, but it is alluded to in Gen 17<\/a> (cf. vv. 4\u20136<\/a>,16<\/a>), where God announces an \u201ceverlasting covenant\u201d (Gen 17:7<\/a>), the so-called \u201ccovenant of circumcision\u201d (Acts 7:8<\/a>).<\/p>\n\n\n\nWhile many hold that the latter simply elaborates or enhances the covenant already established back in Gen 15<\/a>, the different circumstances and emphases at very least suggest that this is a significant second stage in God\u2019s covenant history with Abraham. Indeed, if Gen 17<\/a> is read in conjunction with Gen 22<\/a> (see below), these chapters arguably present a second covenant\u2014one that is distinct from, but related to, the earlier covenant established in Gen 15<\/a>.<\/p>\n\n\n\n![\"God's](\"https:\/\/blog.olivetree.com\/wp-content\/uploads\/2020\/01\/abraham.jpg\")
<\/figure>\n\n\n\nThe First of the God’s Covenants with Abraham<\/strong><\/h3>\n\n\n\nThe first of these covenants (Gen 15<\/a>) formally ratified God\u2019s promise to make Abraham into a \u201cgreat nation\u201d (Gen 12:2<\/a>), thus the primary focus is on how God will work out his creative goal in Abraham\u2019s biological \u201coffspring,\u201d subsequently identified as the sons of Jacob (Israel).<\/p>\n\n\n\nThis, however, was only the preliminary stage in God\u2019s unfolding plan of redemption. The second stage relates to how Abraham, through that great nation descended from him, would mediate blessing to \u201call peoples on earth\u201d (Gen 12:3<\/a>). This seems to be the main focus in Gen 17<\/a> and 22<\/a>.<\/p>\n\n\n\nEven though the promise of nationhood is not altogether absent in Gen 17<\/a> (cf. v. 8<\/a>), stress is placed on \u201cnations,\u201d \u201ckings,\u201d and a perpetual divine-human relationship with Abraham\u2019s \u201coffspring\u201d (Gen 17:4\u20138<\/a>,16\u201321<\/a>). Significantly, particular focus is placed on Isaac (Gen 17:21<\/a>; cf. Gen 21:12<\/a>) as the one through whom this covenant will be perpetuated, highlighting what was at stake in the divine test of Gen 22<\/a>. There Abraham\u2019s obedient faith (Gen 22:16b,18b<\/a>) met the demands of Gen 17:1 <\/a>(cf. Gen 18:19<\/a>; 26:5<\/a>), thus prompting God to ratify the promises of Gen 17<\/a> (cf. Gen 22:17\u201318a<\/a>; 26:4<\/a>) by a solemn oath (Gen 22:16a<\/a>; cf. 26:3<\/a>).<\/p>\n\n\n\nThus understood, two distinct covenants were established between God and Abraham. The first (Gen 15<\/a>) guaranteed God\u2019s promise to make Abraham into a \u201cgreat nation\u201d. The second (anticipated in Gen 17<\/a> and ratified by divine oath in Gen 22<\/a>) affirmed God\u2019s promise to bless all nations through Abraham and his \u201coffspring.\u201d<\/p>\n\n\n\nTHE MOSAIC COVENANT<\/strong><\/h2>\n\n\n\nGod established the Mosaic covenant just after a significant development anticipated in Gen 15 had taken place: the emancipation of Abraham\u2019s descendants from oppression in a foreign land (cf. Gen 15:13\u201314<\/a>; Exod 19:4\u20136<\/a>; 20:2<\/a>). The focus at Sinai is less on what Abraham\u2019s descendants must do in order to inherit the land and more on how they must conduct themselves within the land as the unique nation that God intended them to be (Exod 19:5\u20136<\/a>). In order to be God\u2019s \u201ctreasured possession,\u201d \u201ckingdom of priests,\u201d and \u201choly nation\u201d (Exod 19:5\u20136<\/a>), Israel must keep God\u2019s covenant by submitting to its requirements (i.e., the stipulations set forth in Exod 20\u201323<\/a>). By adhering to these and the subsequent covenant obligations given at Sinai, Israel would be manifestly different from other nations and thus reflect God\u2019s wisdom and greatness to surrounding peoples (cf. Deut 4:6\u20138<\/a>).<\/p>\n\n\n\n![\"God's](\"https:\/\/blog.olivetree.com\/wp-content\/uploads\/2020\/01\/moses.jpg\")
<\/figure>\n\n\n\nGod’s Covenant: An Act of Grace<\/strong><\/h3>\n\n\n\nBy such means, Abraham\u2019s descendants would not only follow in the footsteps of their ancestor (cf. Gen 26:5<\/a>) but also facilitate the fulfillment of God\u2019s promises (Gen 18:19<\/a>). Thus, like Abraham, Israel must \u201cwalk before [God] faithfully and be blameless\u201d (Gen 17:1<\/a>). Failing to do so would undermine the very reason for Israel\u2019s existence, a lesson that the golden calf incident so graphically illustrates (Exod 32\u2013<\/a>34<\/a>). Although God reestablished the covenant (Exod 34<\/a>), this was an act of grace rather than justice (Exod 34:6\u20137<\/a>). Moreover, by reissuing the same covenant obligations at the end of this incident, God demonstrated that Israel\u2019s responsibility had not changed.<\/p>\n\n\n\nIsrael had to obey God in order to fulfill his purpose for delivering them from Egypt and subsequently giving them the promised land. They were to be his priestly kingdom and holy nation. By reflecting God\u2019s holiness (Lev 19:2<\/a>), Israel would showcase true theocracy and thus serve as God\u2019s witnesses to the world.<\/p>\n\n\n\nThe Threat of Human Rebellion<\/strong><\/h3>\n\n\n\nMoreover, since human rebellion threatened to jeopardize God\u2019s ultimate objective (i.e., blessing all nations through Abraham\u2019s \u201coffspring\u201d), the Mosaic covenant also encompassed the means by which the divine-human relationship between Yahweh and Israel could be maintained: Sacrificial worship, particularly on the Day of Atonement (Lev 16<\/a>), would ritually atone for Israel\u2019s sin and symbolically express God\u2019s forgiveness.<\/p>\n\n\n\nTherefore, just as the Noahic covenant guaranteed the preservation of human life on earth, so the Mosaic covenant guaranteed the preservation of Israel, Abraham\u2019s great nation, in the land. Such was crucial for the next stage in fulfilling God\u2019s promises: establishing a royal line through which Abraham\u2019s ultimate \u201cseed\u201d and covenant heir would eventually come (cf. Gal 3:16<\/a>).<\/p>\n\n\n\nTHE DAVIDIC COVENANT<\/strong><\/h2>\n\n\n\nAfter Sinai, the next major covenantal development comes with Nathan\u2019s message to David (2 Sam 7<\/a>; 1 Chr 17<\/a>). David intends to build a \u201chouse\u201d (i.e., temple) for God, but God promises to build a \u201chouse\u201d (i.e., dynasty) for David. Neither 2 Sam 7 nor 1 Chr 17 explicitly describes God\u2019s promise as a \u201ccovenant,\u201d but several other texts do (cf. 2 Sam 23:5<\/a>; 2 Chr 7:18<\/a>; 13:5<\/a>; Ps 89:3<\/a>; Jer 33:21<\/a>).<\/p>\n\n\n\n![\"god's](\"https:\/\/blog.olivetree.com\/wp-content\/uploads\/2020\/01\/david.jpg\")
<\/figure>\n\n\n\nSimilarities to God’s Covenant with Abraham<\/strong><\/h3>\n\n\n\nThe Davidic covenant continues the trajectory of both the Mosaic and Abrahamic covenants. God\u2019s plans for David and Israel are clearly intertwined (cf. 2 Sam 7:8\u201311<\/a>,23\u201326<\/a>). Moreover, significant parallels link David to Abraham:<\/p>\n\n\n\n- God promises both a great name (Gen 12:2<\/a>; 2 Sam 7:9<\/a>).<\/li>
- In the future both will conquer their enemies (Gen 22:17<\/a>; 2 Sam 7:11<\/a>; cf. Ps 89:23<\/a>);<\/li>
- Both have a special divine-human relationship (Gen 17:7\u20138<\/a>; 2 Sam 7:24<\/a>; cf. Ps 89:26<\/a>).<\/li>
- A special line of \u201coffspring\u201d perpetuates both of their names (Gen 21:12<\/a>; 2 Sam 7:12\u201316<\/a>).<\/li>
- The descendants of both must keep God\u2019s laws (Gen 18:19<\/a>; 2 Sam 7:14<\/a>; cf. Pss 89:30\u201332<\/a>; 132:12<\/a>).<\/li>
- The offspring of both would mediate international blessing (Gen 22:18<\/a>; Ps 72:17<\/a>).<\/li><\/ul>\n\n\n\n
The Davidic covenant thus identifies more precisely the lineage of the \u201coffspring\u201d who will mediate international blessing: He will be a royal descendant of Abraham through David.<\/p>\n\n\n\n
This covenant therefore introduces a subtle but significant shift in focus. With the great nation promised to Abraham now firmly established (2 Sam 7:1<\/a>), attention zooms in on his royal progeny (cf. Gen 17:6,16<\/a>). This royal line, already traced explicitly in Genesis (cf. Gen 35:11<\/a>; 49:10<\/a>; see also Gen 38<\/a>; Ruth 4:18\u201322<\/a>), culminates in an individual, conquering \u201coffspring\u201d who fulfills the promise of Gen 22:18<\/a> and the hope expressed in Ps 72:17<\/a>.<\/p>\n\n\n\nTHE NEW COVENANT<\/strong><\/h2>\n\n\n\nPersistent failure to live according to God\u2019s covenant requirements led to inevitable disaster for both the nation and its monarchy, culminating in judgment: the destroyed temple and Babylonian exile. This might have spelled the end had God\u2019s plans for Israel not been crucial for fulfilling his covenant promises. Israel’s exile and the demise of the monarchy had to be overcome for God\u2019s creation plan to be realized. Covenant history thus continued through the prospect of a \u201cnew covenant\u201d\u2014one that would be both continuous and discontinuous with those of the past.<\/p>\n\n\n\n
Though referred to explicitly as a \u201cnew covenant\u201d only once in the OT (Jer 31:31<\/a>), several passages, both in Jeremiah and elsewhere, allude to it. In Isaiah this everlasting covenant of peace is closely associated with the servant figure (Isa 42:6<\/a>; 49:8<\/a>; 54:10<\/a>; 55:3<\/a>; 61:8<\/a>). It is inclusive in that it incorporates even foreigners and eunuchs (Isa 56:3<\/a>) but also exclusive in that it is confined to those who \u201chold fast to\u201d its obligations (Isa 56:5\u20136<\/a>; cf. 56:1\u20132<\/a>).<\/p>\n\n\n\n![\"god's](\"https:\/\/blog.olivetree.com\/wp-content\/uploads\/2020\/01\/newcov.jpg\")
<\/figure>\n\n\n\nA Fundamental Change to God’s Covenant Community<\/strong><\/h3>\n\n\n\nWhile Jeremiah and Ezekiel use different terminology to describe it, both anticipate a fundamental change taking place in the covenant community: Jeremiah speaks of internalizing the Torah (Jer 31:33<\/a>), whereas Ezekiel speaks of spiritual surgery and radical transformation (Ezek 36:26\u201327<\/a>). For both prophets, this inner renewal would result in the ideal divine-human relationship, which this and earlier covenants express in terms of the covenant formula; \u201cI will be their God, and they will be my people\u201d. In this new covenant, all the hopes and expectations of previous covenants will attain climactic fulfillment and eschatological expression.<\/p>\n\n\n\nIt is unsurprising, therefore, that the New Testament (\u201ccovenant\u201d) declares that all God\u2019s covenant promises are realized in and through Jesus (cf. Luke 1:54\u201355<\/a>,69\u201375<\/a>; 2 Cor 1:20<\/a>), the long-awaited Davidic Messiah (Matt 1:17\u201318<\/a>; 2:4\u20136<\/a>; 16:16<\/a>; 21:9<\/a>; Luke 2:11<\/a>; John 7:42<\/a>, Acts 2:22\u201336<\/a>). As the ultimate offspring of Abraham (Matt 1:1<\/a>; Gal 3:16<\/a>) and royal offspring of David (Matt 1:1<\/a>; Luke 1:27,32\u201333<\/a>; 2:4<\/a>; Rom 1:3<\/a>; 2 Tim 2:8<\/a>; Rev 5:5<\/a>; 22:16<\/a>), Jesus also fulfills the role of Isaiah\u2019s servant (Acts 3:18<\/a>; 4:27\u201328<\/a>; 8:32\u201335<\/a>)\u2014not only in redeeming Israel (Luke 2:38<\/a>; Acts 3:25\u201326<\/a>; Heb 9:12,15<\/a>) but also by mediating God\u2019s blessing to an international community of faith (Acts 10:1\u201411:18<\/a>; 15:1\u201329<\/a>; Rom 1:2\u20136<\/a>; 3:22\u201324<\/a>; 4:16\u201318<\/a>; 15:8\u201312<\/a>; Gal 3:7\u201314<\/a>).<\/p>\n\n\n\nJesus’ Sacrificial Death<\/strong><\/h3>\n\n\n\nAccording to the NT Gospels and letters, the new covenant was ratified through Jesus\u2019 sacrificial death on the cross (cf. Matt 26:28<\/a>; Mark 14:24<\/a>; Luke 22:20<\/a>; 1 Cor 11:25<\/a>). In the inaugural Lord\u2019s Supper, Jesus alludes to both the forgiveness linked by Jeremiah to the new covenant (Matt 26:28<\/a>; cf. Jer 31:34<\/a>) and the blood associated with the establishment of the old (i.e., Mosaic) covenant (Luke 22:20<\/a>; cf. Exod 24:8<\/a>. Accordingly, the NT emphasizes the forgiveness of sins, something only fully attainable under the new covenant (Acts 13:39<\/a>; cf. Heb 10:4<\/a>), as the primary benefit of Jesus\u2019 death (e.g., Luke 1:77<\/a>; 24:46\u201347<\/a>; Acts 2:38<\/a>; 10:43<\/a>; 13:38<\/a>; 26:18<\/a>; Rom 3:24\u201325<\/a>; Eph 1:7<\/a>; Col 1:14<\/a>; Heb 9:12,28<\/a>; 1 John 1:7<\/a>; Rev 1:5<\/a>; 7:14<\/a>; 12:10\u201311<\/a>).<\/p>\n\n\n\nAccording to the Hebrews<\/strong><\/h3>\n\n\n\nThus, according to both Paul and the writer of Hebrews, the new covenant is far superior to the old. Such is already implicit in the use of the adjective \u201cnew\u201d in 1 Cor 11:25<\/a> (cf. Luke 22:20<\/a>), which clearly alludes to Jeremiah\u2019s negative contrast (Jer 31:31\u201332<\/a>). Paul is even more pointed, however, in 2 Cor 3, where he explicitly contrasts the new and the old covenants, highlighting the vast inferiority of the old in comparison with the surpassing glory and permanence of the new. A similar, negative comparison is also made by his \u201cfigurative\u201d contrast between Hagar and Sarah in Gal 4:21\u201331<\/a>.<\/p>\n\n\n\nThe author of Hebrews draws analogous conclusions. Having noted the superiority of the new covenant in Heb 7:22<\/a>, the writer elaborates his point through an extended comment on Jer 31:31\u201334<\/a>, which forms a literary bracket around much of the argument in Heb 8\u201310<\/a>.<\/p>\n\n\n\nJesus, the Perfect Covenant Mediator<\/strong><\/h3>\n\n\n\nNot only does Jesus exercise a permanent, perfect, and heavenly priesthood (Heb 7:23\u20148:6<\/a>), but the covenant of which he is mediator \u201cis established on better promises\u201d (Heb 8:6b<\/a>), explained in terms of an \u201ceternal redemption\u201d (9:12<\/a>) and \u201ceternal inheritance\u201d (9:15<\/a>) secured through the blood of Christ (Heb 9:11\u201410:18<\/a>)\u2014later described as \u201cthe blood of the eternal covenant\u201d (Heb 13:20<\/a>). Like Paul, therefore, the contrast is not between something bad and something good, but between something good (but temporal) and something better (because, unlike the old covenant, the new is unbreakable and eternal).<\/p>\n\n\n\nGod’s Covenant Fulfillment<\/strong><\/h3>\n\n\n\n![\"god's](\"https:\/\/blog.olivetree.com\/wp-content\/uploads\/2020\/01\/chapel.jpg\")
<\/figure>\n\n\n\nWhile these new covenant realities are in many respects already present (cf. Heb 9:11<\/a>), it is nevertheless true that the best is still to come. Just as Israel\u2019s restoration hopes were not exhausted in repatriation after the Babylonian exile, neither were they fully realized in the first coming of their Messiah.<\/p>\n\n\n\nWhile in Jesus\u2014the promised \u201cseed\u201d of Abraham (Gal 3:16<\/a>), the anticipated prophet like Moses (Acts 3:22\u201323;<\/a> cf. Deut 18:15<\/a>; Matt 17:5<\/a>), King David\u2019s greater son (Matt 22:41\u201346<\/a>), and the mediator of the new covenant (Heb 8:6<\/a>)\u2014God\u2019s covenant promises for both Israel and the nations have come to fruition, the ultimate expression of God\u2019s creative and redemptive goal awaits fulfillment in the eschatological reality of the new creation.<\/p>\n\n\n\nOnly then will the hope expressed in the age-old covenant formula be most fully experienced (Rev 21:3<\/a>), for \u201cthe throne of God and of the Lamb will be in the city, and his servants will serve him \u2026 And they will reign for ever and ever\u201d (Rev 22:3,5<\/a>).<\/p>\n\n\n\nLEARN MORE<\/strong><\/h3>\n\n\n\n
However, while the concept of a covenant may not appear until after the flood, the major divine-human covenants (Noahic, Abrahamic, Mosaic, Davidic, and the new covenant) all support and advance God\u2019s creative (and redemptive) goal. Each covenant provides further divine assurance that God will realize his purpose for creation in general and humanity in particular by fully establishing his kingdom on earth.<\/p>\n\n\n\n While God announces his covenant with Noah and all creation prior to the flood (Gen 6:18<\/a>), he establishes it after the deluge subsides (Gen 8:20\u20149:17<\/a>). The first mention of this covenant highlights God\u2019s plan to preserve Noah and the others in the ark (Gen 6:18<\/a>). God\u2019s covenant with Noah reaffirms his original creational intent that the flood had \u201cdisrupted.\u201d So he solemnly promises that a suspension of the natural order will never again interrupt (Gen 8:21\u201322<\/a>; 9:11\u201315<\/a>) the fulfillment of humanity\u2019s creational mandate (cf. Gen 1:26\u201330<\/a>; 9:1\u20137<\/a>).<\/p>\n\n\n\n Moreover, the additional commands (Gen 9:4\u20136<\/a>) emphasize the value of human life in particular. This further highlights the primary rationale for this covenant: preserving life on earth without further divine interruption. It is at least implicit from the scope of this covenant that God\u2019s redemptive goal will ultimately encompass all creation. That global emphasis in Gen 1\u201311 isn’t lost in the subsequent chapters of Genesis and beyond, despite their narrowing focus.<\/p>\n\n\n\n The promises encompassed by the patriarchal covenants (those God established with Abraham, Isaac, and Jacob) are recorded in Gen 12:1\u20133<\/a>. The essence of these divine promises is that God would bless Abraham in two ways. (1) God would make him into a great nation and so make his name great. (2) through him God would mediate blessing to others (i.e., all peoples on earth).<\/p>\n\n\n\n Significantly, each of these two aspects are subsequently ratified by covenant: (1) the national dimension of God\u2019s promise is the focus of Gen 15<\/a>, where God establishes (lit. \u201ccuts\u201d) \u201ca covenant with Abram\u201d (Gen 15:18<\/a>); (2) the international dimension of the promise is apparently ignored in Gen 15<\/a>, but it is alluded to in Gen 17<\/a> (cf. vv. 4\u20136<\/a>,16<\/a>), where God announces an \u201ceverlasting covenant\u201d (Gen 17:7<\/a>), the so-called \u201ccovenant of circumcision\u201d (Acts 7:8<\/a>).<\/p>\n\n\n\n While many hold that the latter simply elaborates or enhances the covenant already established back in Gen 15<\/a>, the different circumstances and emphases at very least suggest that this is a significant second stage in God\u2019s covenant history with Abraham. Indeed, if Gen 17<\/a> is read in conjunction with Gen 22<\/a> (see below), these chapters arguably present a second covenant\u2014one that is distinct from, but related to, the earlier covenant established in Gen 15<\/a>.<\/p>\n\n\n\n The first of these covenants (Gen 15<\/a>) formally ratified God\u2019s promise to make Abraham into a \u201cgreat nation\u201d (Gen 12:2<\/a>), thus the primary focus is on how God will work out his creative goal in Abraham\u2019s biological \u201coffspring,\u201d subsequently identified as the sons of Jacob (Israel).<\/p>\n\n\n\n This, however, was only the preliminary stage in God\u2019s unfolding plan of redemption. The second stage relates to how Abraham, through that great nation descended from him, would mediate blessing to \u201call peoples on earth\u201d (Gen 12:3<\/a>). This seems to be the main focus in Gen 17<\/a> and 22<\/a>.<\/p>\n\n\n\n Even though the promise of nationhood is not altogether absent in Gen 17<\/a> (cf. v. 8<\/a>), stress is placed on \u201cnations,\u201d \u201ckings,\u201d and a perpetual divine-human relationship with Abraham\u2019s \u201coffspring\u201d (Gen 17:4\u20138<\/a>,16\u201321<\/a>). Significantly, particular focus is placed on Isaac (Gen 17:21<\/a>; cf. Gen 21:12<\/a>) as the one through whom this covenant will be perpetuated, highlighting what was at stake in the divine test of Gen 22<\/a>. There Abraham\u2019s obedient faith (Gen 22:16b,18b<\/a>) met the demands of Gen 17:1 <\/a>(cf. Gen 18:19<\/a>; 26:5<\/a>), thus prompting God to ratify the promises of Gen 17<\/a> (cf. Gen 22:17\u201318a<\/a>; 26:4<\/a>) by a solemn oath (Gen 22:16a<\/a>; cf. 26:3<\/a>).<\/p>\n\n\n\n Thus understood, two distinct covenants were established between God and Abraham. The first (Gen 15<\/a>) guaranteed God\u2019s promise to make Abraham into a \u201cgreat nation\u201d. The second (anticipated in Gen 17<\/a> and ratified by divine oath in Gen 22<\/a>) affirmed God\u2019s promise to bless all nations through Abraham and his \u201coffspring.\u201d<\/p>\n\n\n\n God established the Mosaic covenant just after a significant development anticipated in Gen 15 had taken place: the emancipation of Abraham\u2019s descendants from oppression in a foreign land (cf. Gen 15:13\u201314<\/a>; Exod 19:4\u20136<\/a>; 20:2<\/a>). The focus at Sinai is less on what Abraham\u2019s descendants must do in order to inherit the land and more on how they must conduct themselves within the land as the unique nation that God intended them to be (Exod 19:5\u20136<\/a>). In order to be God\u2019s \u201ctreasured possession,\u201d \u201ckingdom of priests,\u201d and \u201choly nation\u201d (Exod 19:5\u20136<\/a>), Israel must keep God\u2019s covenant by submitting to its requirements (i.e., the stipulations set forth in Exod 20\u201323<\/a>). By adhering to these and the subsequent covenant obligations given at Sinai, Israel would be manifestly different from other nations and thus reflect God\u2019s wisdom and greatness to surrounding peoples (cf. Deut 4:6\u20138<\/a>).<\/p>\n\n\n\n By such means, Abraham\u2019s descendants would not only follow in the footsteps of their ancestor (cf. Gen 26:5<\/a>) but also facilitate the fulfillment of God\u2019s promises (Gen 18:19<\/a>). Thus, like Abraham, Israel must \u201cwalk before [God] faithfully and be blameless\u201d (Gen 17:1<\/a>). Failing to do so would undermine the very reason for Israel\u2019s existence, a lesson that the golden calf incident so graphically illustrates (Exod 32\u2013<\/a>34<\/a>). Although God reestablished the covenant (Exod 34<\/a>), this was an act of grace rather than justice (Exod 34:6\u20137<\/a>). Moreover, by reissuing the same covenant obligations at the end of this incident, God demonstrated that Israel\u2019s responsibility had not changed.<\/p>\n\n\n\n Israel had to obey God in order to fulfill his purpose for delivering them from Egypt and subsequently giving them the promised land. They were to be his priestly kingdom and holy nation. By reflecting God\u2019s holiness (Lev 19:2<\/a>), Israel would showcase true theocracy and thus serve as God\u2019s witnesses to the world.<\/p>\n\n\n\n Moreover, since human rebellion threatened to jeopardize God\u2019s ultimate objective (i.e., blessing all nations through Abraham\u2019s \u201coffspring\u201d), the Mosaic covenant also encompassed the means by which the divine-human relationship between Yahweh and Israel could be maintained: Sacrificial worship, particularly on the Day of Atonement (Lev 16<\/a>), would ritually atone for Israel\u2019s sin and symbolically express God\u2019s forgiveness.<\/p>\n\n\n\n Therefore, just as the Noahic covenant guaranteed the preservation of human life on earth, so the Mosaic covenant guaranteed the preservation of Israel, Abraham\u2019s great nation, in the land. Such was crucial for the next stage in fulfilling God\u2019s promises: establishing a royal line through which Abraham\u2019s ultimate \u201cseed\u201d and covenant heir would eventually come (cf. Gal 3:16<\/a>).<\/p>\n\n\n\n After Sinai, the next major covenantal development comes with Nathan\u2019s message to David (2 Sam 7<\/a>; 1 Chr 17<\/a>). David intends to build a \u201chouse\u201d (i.e., temple) for God, but God promises to build a \u201chouse\u201d (i.e., dynasty) for David. Neither 2 Sam 7 nor 1 Chr 17 explicitly describes God\u2019s promise as a \u201ccovenant,\u201d but several other texts do (cf. 2 Sam 23:5<\/a>; 2 Chr 7:18<\/a>; 13:5<\/a>; Ps 89:3<\/a>; Jer 33:21<\/a>).<\/p>\n\n\n\n The Davidic covenant continues the trajectory of both the Mosaic and Abrahamic covenants. God\u2019s plans for David and Israel are clearly intertwined (cf. 2 Sam 7:8\u201311<\/a>,23\u201326<\/a>). Moreover, significant parallels link David to Abraham:<\/p>\n\n\n\n The Davidic covenant thus identifies more precisely the lineage of the \u201coffspring\u201d who will mediate international blessing: He will be a royal descendant of Abraham through David.<\/p>\n\n\n\n This covenant therefore introduces a subtle but significant shift in focus. With the great nation promised to Abraham now firmly established (2 Sam 7:1<\/a>), attention zooms in on his royal progeny (cf. Gen 17:6,16<\/a>). This royal line, already traced explicitly in Genesis (cf. Gen 35:11<\/a>; 49:10<\/a>; see also Gen 38<\/a>; Ruth 4:18\u201322<\/a>), culminates in an individual, conquering \u201coffspring\u201d who fulfills the promise of Gen 22:18<\/a> and the hope expressed in Ps 72:17<\/a>.<\/p>\n\n\n\n Persistent failure to live according to God\u2019s covenant requirements led to inevitable disaster for both the nation and its monarchy, culminating in judgment: the destroyed temple and Babylonian exile. This might have spelled the end had God\u2019s plans for Israel not been crucial for fulfilling his covenant promises. Israel’s exile and the demise of the monarchy had to be overcome for God\u2019s creation plan to be realized. Covenant history thus continued through the prospect of a \u201cnew covenant\u201d\u2014one that would be both continuous and discontinuous with those of the past.<\/p>\n\n\n\n Though referred to explicitly as a \u201cnew covenant\u201d only once in the OT (Jer 31:31<\/a>), several passages, both in Jeremiah and elsewhere, allude to it. In Isaiah this everlasting covenant of peace is closely associated with the servant figure (Isa 42:6<\/a>; 49:8<\/a>; 54:10<\/a>; 55:3<\/a>; 61:8<\/a>). It is inclusive in that it incorporates even foreigners and eunuchs (Isa 56:3<\/a>) but also exclusive in that it is confined to those who \u201chold fast to\u201d its obligations (Isa 56:5\u20136<\/a>; cf. 56:1\u20132<\/a>).<\/p>\n\n\n\n While Jeremiah and Ezekiel use different terminology to describe it, both anticipate a fundamental change taking place in the covenant community: Jeremiah speaks of internalizing the Torah (Jer 31:33<\/a>), whereas Ezekiel speaks of spiritual surgery and radical transformation (Ezek 36:26\u201327<\/a>). For both prophets, this inner renewal would result in the ideal divine-human relationship, which this and earlier covenants express in terms of the covenant formula; \u201cI will be their God, and they will be my people\u201d. In this new covenant, all the hopes and expectations of previous covenants will attain climactic fulfillment and eschatological expression.<\/p>\n\n\n\n It is unsurprising, therefore, that the New Testament (\u201ccovenant\u201d) declares that all God\u2019s covenant promises are realized in and through Jesus (cf. Luke 1:54\u201355<\/a>,69\u201375<\/a>; 2 Cor 1:20<\/a>), the long-awaited Davidic Messiah (Matt 1:17\u201318<\/a>; 2:4\u20136<\/a>; 16:16<\/a>; 21:9<\/a>; Luke 2:11<\/a>; John 7:42<\/a>, Acts 2:22\u201336<\/a>). As the ultimate offspring of Abraham (Matt 1:1<\/a>; Gal 3:16<\/a>) and royal offspring of David (Matt 1:1<\/a>; Luke 1:27,32\u201333<\/a>; 2:4<\/a>; Rom 1:3<\/a>; 2 Tim 2:8<\/a>; Rev 5:5<\/a>; 22:16<\/a>), Jesus also fulfills the role of Isaiah\u2019s servant (Acts 3:18<\/a>; 4:27\u201328<\/a>; 8:32\u201335<\/a>)\u2014not only in redeeming Israel (Luke 2:38<\/a>; Acts 3:25\u201326<\/a>; Heb 9:12,15<\/a>) but also by mediating God\u2019s blessing to an international community of faith (Acts 10:1\u201411:18<\/a>; 15:1\u201329<\/a>; Rom 1:2\u20136<\/a>; 3:22\u201324<\/a>; 4:16\u201318<\/a>; 15:8\u201312<\/a>; Gal 3:7\u201314<\/a>).<\/p>\n\n\n\n According to the NT Gospels and letters, the new covenant was ratified through Jesus\u2019 sacrificial death on the cross (cf. Matt 26:28<\/a>; Mark 14:24<\/a>; Luke 22:20<\/a>; 1 Cor 11:25<\/a>). In the inaugural Lord\u2019s Supper, Jesus alludes to both the forgiveness linked by Jeremiah to the new covenant (Matt 26:28<\/a>; cf. Jer 31:34<\/a>) and the blood associated with the establishment of the old (i.e., Mosaic) covenant (Luke 22:20<\/a>; cf. Exod 24:8<\/a>. Accordingly, the NT emphasizes the forgiveness of sins, something only fully attainable under the new covenant (Acts 13:39<\/a>; cf. Heb 10:4<\/a>), as the primary benefit of Jesus\u2019 death (e.g., Luke 1:77<\/a>; 24:46\u201347<\/a>; Acts 2:38<\/a>; 10:43<\/a>; 13:38<\/a>; 26:18<\/a>; Rom 3:24\u201325<\/a>; Eph 1:7<\/a>; Col 1:14<\/a>; Heb 9:12,28<\/a>; 1 John 1:7<\/a>; Rev 1:5<\/a>; 7:14<\/a>; 12:10\u201311<\/a>).<\/p>\n\n\n\n Thus, according to both Paul and the writer of Hebrews, the new covenant is far superior to the old. Such is already implicit in the use of the adjective \u201cnew\u201d in 1 Cor 11:25<\/a> (cf. Luke 22:20<\/a>), which clearly alludes to Jeremiah\u2019s negative contrast (Jer 31:31\u201332<\/a>). Paul is even more pointed, however, in 2 Cor 3, where he explicitly contrasts the new and the old covenants, highlighting the vast inferiority of the old in comparison with the surpassing glory and permanence of the new. A similar, negative comparison is also made by his \u201cfigurative\u201d contrast between Hagar and Sarah in Gal 4:21\u201331<\/a>.<\/p>\n\n\n\n The author of Hebrews draws analogous conclusions. Having noted the superiority of the new covenant in Heb 7:22<\/a>, the writer elaborates his point through an extended comment on Jer 31:31\u201334<\/a>, which forms a literary bracket around much of the argument in Heb 8\u201310<\/a>.<\/p>\n\n\n\n Not only does Jesus exercise a permanent, perfect, and heavenly priesthood (Heb 7:23\u20148:6<\/a>), but the covenant of which he is mediator \u201cis established on better promises\u201d (Heb 8:6b<\/a>), explained in terms of an \u201ceternal redemption\u201d (9:12<\/a>) and \u201ceternal inheritance\u201d (9:15<\/a>) secured through the blood of Christ (Heb 9:11\u201410:18<\/a>)\u2014later described as \u201cthe blood of the eternal covenant\u201d (Heb 13:20<\/a>). Like Paul, therefore, the contrast is not between something bad and something good, but between something good (but temporal) and something better (because, unlike the old covenant, the new is unbreakable and eternal).<\/p>\n\n\n\n While these new covenant realities are in many respects already present (cf. Heb 9:11<\/a>), it is nevertheless true that the best is still to come. Just as Israel\u2019s restoration hopes were not exhausted in repatriation after the Babylonian exile, neither were they fully realized in the first coming of their Messiah.<\/p>\n\n\n\n While in Jesus\u2014the promised \u201cseed\u201d of Abraham (Gal 3:16<\/a>), the anticipated prophet like Moses (Acts 3:22\u201323;<\/a> cf. Deut 18:15<\/a>; Matt 17:5<\/a>), King David\u2019s greater son (Matt 22:41\u201346<\/a>), and the mediator of the new covenant (Heb 8:6<\/a>)\u2014God\u2019s covenant promises for both Israel and the nations have come to fruition, the ultimate expression of God\u2019s creative and redemptive goal awaits fulfillment in the eschatological reality of the new creation.<\/p>\n\n\n\n Only then will the hope expressed in the age-old covenant formula be most fully experienced (Rev 21:3<\/a>), for \u201cthe throne of God and of the Lamb will be in the city, and his servants will serve him \u2026 And they will reign for ever and ever\u201d (Rev 22:3,5<\/a>).<\/p>\n\n\n\n<\/figure>\n\n\n\nTHE UNIVERSAL\/NOAHIC COVENANT<\/strong><\/h2>\n\n\n\n
<\/figure>\n\n\n\nTHE ABRAHAMIC COVENANT<\/strong><\/h2>\n\n\n\n
<\/figure>\n\n\n\nThe First of the God’s Covenants with Abraham<\/strong><\/h3>\n\n\n\n
THE MOSAIC COVENANT<\/strong><\/h2>\n\n\n\n
<\/figure>\n\n\n\nGod’s Covenant: An Act of Grace<\/strong><\/h3>\n\n\n\n
The Threat of Human Rebellion<\/strong><\/h3>\n\n\n\n
THE DAVIDIC COVENANT<\/strong><\/h2>\n\n\n\n
<\/figure>\n\n\n\nSimilarities to God’s Covenant with Abraham<\/strong><\/h3>\n\n\n\n
THE NEW COVENANT<\/strong><\/h2>\n\n\n\n
<\/figure>\n\n\n\nA Fundamental Change to God’s Covenant Community<\/strong><\/h3>\n\n\n\n
Jesus’ Sacrificial Death<\/strong><\/h3>\n\n\n\n
According to the Hebrews<\/strong><\/h3>\n\n\n\n
Jesus, the Perfect Covenant Mediator<\/strong><\/h3>\n\n\n\n
God’s Covenant Fulfillment<\/strong><\/h3>\n\n\n\n
<\/figure>\n\n\n\nLEARN MORE<\/strong><\/h3>\n\n\n\n
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