An Overview of the Biblical Covenants
By
Bryan Hurlbutt
There is no other theological issue that is as vital to a proper understanding of the whole of Scripture as the issue of the covenants. How one interprets the covenants in their historical nature, in New Testament revelation, and in their eschatological nature will greatly affect the manner in which one approaches the Bible. Inevitably any student of the Bible develops an approach to how they will interpret the Scriptures. We call this a “hermeneutic.” It is important that we have a well thought out approach to interpreting God’s sacred revelation to us. It is even more vital that we attempt to unpack the Scripture in the manner in which God packaged it. For every time we come to the text we want to know first of all what is being said in the historical context in which the text was written. Second, we want to recognize what the author, through the divine inspiration of the Holy Spirit, is attempting to say theologically. In other words, what is he saying about God and His program that He is mediating through the lives of his people? Third, we want to determine what the truth is that lies in the text that can be applied to our life situation. Therefore we come to a study of the covenants realizing that we are looking at the major threads of Scripture. We are inspecting and observing them as a carpenter would the beams and wall studs of a house so that he can more clearly understand the formation of the large structure. In so doing we will form our “hermeneutic.”
Major Evangelical Theological Views of Scripture
Certainly there are other approached that could be used to layout these theological views. These three that are mentioned are certainly not all inclusive but in briefly observing these three we get the best potential perspective for our intended course of study.
1. Covenant Theology – This system focuses on the continuity of God’s plan
throughout all of history. In some ways
this is the strength of the system. Its weaknesses come to view in the manner
in which individual texts are handled without apparent due regard to the
historical situation and natural literal nature of their rendering. This approach to Scripture emphasizes
three covenants in Scripture. These covenants are as follows:
1) The Covenant of Works – This covenant deals with the relationship established between God and man in the Garden of Eden in Genesis 1 and 2. The expectation was placed on man to be obedient to what God laid out for him to do. If man violated this covenant by being disobedient then he would receive “death” as punishment for his violation of the covenant relationship. If man were obedient to this covenant relationship then he would receive blessing. “This blessing would consist of not receiving death, and the implication is that the blessing would be the opposite of ‘death.’ It would involve physical life that would not end and spiritual life in terms of a relationship with God that would go on forever.”[1] Although there are no explicit uses of the term covenant all of the key markers for a covenant are present.[2] Even though it is not as often discussed in terms of a covenant (albeit occasionally recognized in terms of the “Adamic Covenant”), Dispensationalists recognize the reality of man and his violation of God’s standard of obedience communicated to Adam. However, it seems perfectly all right to see this as a covenant since Hosea could look back and say in reference to Israel, “But like Adam they transgressed the covenant,” (Hosea 6:7). Therefore it is clear that there is a covenant that is seen extending all the way back to Adam.
2)
The Covenant
of Redemption – Whereas the Covenant of Works is a covenant that exists
between God and man, the Covenant of Redemption exists between the members of
the Trinity. In brief, the Father sent the Son to redeem man and made all the
necessary preparations to do so (John
3)
The Covenant
of Grace – God established the Covenant of Grace with man as a means of
communicating His redemptive plan to him.
This was necessary since man had broken the original Covenant of Works
established in the Garden of Eden
(Gen. 3). This Covenant of Grace serves as a conditional covenant. It is conditioned upon man’s response of
faith in the work of Christ. In the
system of Covenant Theology it is also known that to remain or continue in that
covenant man must continue in his response of faith to God. The blessing
associated with this covenant is eternal life.[3]
Dispensational theologians recognize the Covenant of Grace as well as the
Covenant of Redemption as being elements of the New Covenant.
2. Traditional Dispensationlism – This approach to Scripture recognizes that God works
with humanity by using different modes of operation during different periods of
time. These periods of time are called
“dispensations.” Traditional Dispensationalism sees seven distinct
dispensations throughout the whole of Scripture. Traditional Dispensationalism has usually
been defined by means of these dispensations however J. Dwight Pentecost has
done an admirable job in His work Thy
Kingdom Come[4]
of presenting the Dispensational model in view of the major covenants of
Scripture. These major covenants consist of:
1) The Noahic Covenant (Gen. 9:8-17)
2)
The Abrahamic
Covenant (Gen. 12:1-3; 15:1-21;
3) The Mosaic Covenant (Ex. 19-23; Lev. 18:4,5)
4) The Palestinian Covenant (Deut. 29:1)
5) The Davidic Covenant (2 Sam. 7:5-16)
6) The New Covenant (Jer. 31:31-40)
While keeping in mind these covenants as key defining markers of the Dispensational system, it would be pertinent to mention the various dispensations that are observed by most Traditional Dispensationalists since they serve as the lynch pin for most Dispensationalists that predate Pentecost’s work.[5]
1)
The Dispensation of Created Man (often called the Dispensation of Innocence) (Gen. 1:28-29;
2) The Dispensation of Fallen Man (often called the Dispensation of Conscience) (Gen. 3:16-4:7)
3) The Dispensation of Governed Man (often called the Dispensation of Government) (Gen. 9:1-7)
4) The Dispensation of the Patriarchs (Gen. 12:1; 17:1; 26:5; 31;3,13; 35:1; 46:1-4)
5) The Dispensation of the Mosaic Law (Ex. 19-23; Lev. 1-24; Num. 5,6,9,10,27-30)
6)
The Dispensation of Grace (Tit.
7) The Dispensation of Christ’s Earthly Rule (Isa. 2:1-4)
3.
Progressive
Dispensationalism – This system of interpreting the Scripture attempts to
see a more unifying theme of the same covenants that the Traditional
Dispensationalists put forth. The major differences that exist between
Traditional Dispensationalism and Progressive Dispensationalism are:
1) Progressive Dispensationalism sees that some of the fulfillments of the Old Testament covenants such as the Abrahamic and the Davidic are filled in an inaugural manner in the New Testament.
2)
Progressive Dispensationalism often interprets
New Testament Scriptures that quote the Old Testament in a different way than
does the traditional form of Dispensationalism.
3)
Progressive Dispensationalism has a more focused
emphasis that all of the covenants were in some way (albeit some in an
inaugural form) fulfilled in Christ at his first advent (coming in bodily form)
to the earth.
4)
Where
Traditional Dispensationalism sees the present age as a “mystery” form of the
kingdom[6]
awaiting the establishment of the anticipated
5)
Progressive Dispensationalism sees the church as
being not unrevealed in the Old Testament, just unrealized.
At the
same time it is worthy to note that Progressive Dispensationalism retains some
similarities to the more traditional form of Dispensationalism. While having several differences they both
retain the reality of an earthly rule of Christ seated on the Davidic Throne in
the
It is also worthy to note that Progressive
Dispensationalism differs from Covenant Theology. “Progressives” see the
necessity of a literal millenium, Covenantalists do not. “Progressives” see the
necessity of a literal earthly reign of Christ on the Davidic Throne, the
Covenantalists do not.
While Covenantalists and Progressive Dispensationalists
disagree on several points (more than the sampling above) they also have a
certain similarity in that they recognize that the Church has a larger role in
the Abrahamic Covenant than the Traditional Dispensationalists would recognize.
The chart below is a good example of these three theological
perspectives and how they view the role of the Church and
|
Covenant Theology |
|
||||||||
|
The Church benefits from Israel’s Participation in the
Covenant Traditional Dispensationalism |
Church |
||||||||
|
Progressive Dispensationalism |
The Church comes alongside |
An Introduction to the Concept of the Covenants
Through
the course of our study we will look at predominantly four main covenants. However in beginning our discussion it is
important to note what a covenant is and also to define some initial terms that
will aid in our understanding of the biblical concept of the covenants.
The Hebrew
word berit is used
for the word covenant in the Old Testament, while in the Greek language (the
Septuagint), the word is diatheke. This is a term that was often used as one would refer to a
“will” or a “testament.”[7]
An
essential element to properly understanding the nature of the biblical
covenants is to understand the nature of the covenants during the ancient
period in general. Here are several types of covenants that can be determined
from biblical revelation:[8]
1. Hand Covenant – The participating parties
would strike their hands together or shake each other’s hand signifying that an
agreement had been made. (Ezra 10:19; Ezek. 17:18)
2. Shoe Covenant – The participating parties
would exchange sandals as a sign of the agreement that they entered into
together. (Ruth 4:8)
3. Salt Covenant – The participating parties
would take a pinch of salt from their sash and place it in another man’s sash,
and the other party would do the same in like manner as a sign of the covenant
that they had entered into. (Num. 18:19; Lev. 2:13; 2 Chr. 13:5)
4. Blood Covenant – The participating parties
would sacrifice an animal. Then they
would cut the animal’s carcass into two parts and lay them opposite each other
in the ground. The two parties would then join hands and recite the terms of
the covenant together and walk through in between the parts. (Gen. 15:6-21)[9]
There are two major categories
that the biblical covenants fit into. This is very important to the discussion
of the biblical covenants and cannot be emphasized enough.
The
following chart should explain the types of covenants and how they relate to
other terminology regarding the covenants:
|
Unilateral |
Unconditional[10] |
Grant Covenant |
|
Bilateral |
Conditional[11] |
Suzerain-vassal Treaty |
It is
important that the concept of a Grant Covenant and a Suzerain-vassal treaty be
explained in a bit more detail.[12]
Grant Covenant – A legal form of an agreement used to ensure a gift
given from one individual to another. Often times a master to his servant.
Suzerain-vassal Treaty – A treaty between a king (Suzerain) and his
subjects (vassals). This was a bilateral agreement in which the king would
allow the subjects to enjoy their life under his reign in return for their
loyal service.
Knowing
these facts about how ancient biblical covenants worked will allow us to better
comprehend the theological implications of these covenants throughout the
course of Scripture.
An Analysis of the Biblical Covenants
It is
important to note at the beginning of our discussion of the covenants of
Scripture that to properly understand the covenants one must keep in mind two
key premises or assumptions. These assumptions are to always be kept in view
when attempting to gain a proper interpretation of the biblical covenants.
These two assumptions are:
1. The purpose of biblical history is to recount God’s
redemptive plan for mankind that finds its focus on the person of Jesus Christ,
God the Son.
2. All of the covenants are linked together to one
degree or another since they form the major threads for the unfolding of God’s
redemptive plan.
These assumptions will prove to be invaluable as an
analysis of these covenants takes on further shape.
The
discussion will now be focused on the development of the covenants. There will be no detailed explanation
regarding the three evangelical views that have been discussed already. Rather a proper perspective of the covenants
will be put forth that will most closely resemble that of the Progressive Dispensationalist. However that is not to say that there are not
legitimate merits and considerations to be discussed regarding Traditional
Dispenationalism. For it is in itself important to note that Progressive Dispensationalism
is part of the Dispensational tradition.
The assumption that it is completely distinct or that it has abandoned
all of the Dispensational tradition is erroneous and worth dismissing. Our
study will begin with the Adamic Covenant and conclude with the New Covenant.
I. Adamic Covenant (Genesis 1
and 2)
As has
already been mentioned, not all Dispensationalists recognize or at least
include the Adamic Covenant in their system of developing the covenants. This has traditionally been a knock against
the dispensational perspective. For it
has been perceived by many (in a sense rightly so) that Genesis 1-11 is not
dealt with sufficiently in the dispensational system. This was probably true to
a certain degree, however the development of J. Dwight Pentecost’s presentation
of the theological idea of the
The Nature of the Adamic Covenant
The Adamic Covenant is
found in Genesis 2. However there is a decree that precedes the actual statement
of the conditions of the covenant. It must first be understood that the
language is somewhat covenantal while not being clearly covenantal. That is to
say that while Genesis does not specifically cite the arrangement between God
and man as a covenant, all of the language is present for a covenant to be
taking place. The covenantal nature of this arrangement is obviously attested
to by Hosea 6:7.
The decree is found in Genesis 1:26-30. It is especially noteworthy to observe vs.
28.
“God blessed them and said to them, ‘Be fruitful and increase
in number; fill the earth and subdue it. Rule over the fish of the
sea and the birds of the air and over every living creature that
moves on the ground’.”
God gave to man initial
blessing. That initial blessing centers around the concept of “administrative responsibility” that
was passed from God to his created beings. Specifically it was passed from God
to his representative head on earth, Adam. This responsibility has been
encapsulated in the word “rule.” The blessing of a position of rule was
bestowed upon man, specifically Adam for an indefinite period of time. We can
say an indefinite period of time because Adam was created to live forever in
perfect fellowship with God. We know
this because God would later observe the purity of his creation by
acknowledging that it was “very good”
(vs. 31).
However amidst the grandeur of this blessing Adam would forfeit
his right to continue his life indefinitely. It is in Gen. 2:15-17 that God placed the conditions for the covenant
(thus making it a conditional covenant). It says:
“The Lord God took man and put him in the Garden of Eden to
work it and take care of it. And the Lord God commanded the
man, ‘You are free to eat from any tree in the garden; but you must
not eat from the tree of the knowledge of good and evil, for when
you eat of it you will surely die’.”
The condition is obedience. If Adam was to experience
life then he was to be obedient, but if he chose to transgress the conditions
of the covenant then he would find the result to be death (death being both in
a physical sense and in a spiritual sense). Of course Genesis 3 reveals that
Adam and Eve both transgressed the covenant by partaking of the forbidden tree.
Consequently, we learn from Romans
While the conditions of the covenant dealt with the life and
death of man, it is important to note that the principle that was expressed in
the decree of God in Gen. 1:26-30 remains until the New Heaven and the New
Earth are created.[15]
In other words man still had the responsibility to rule the earth as its
God-ordained administrator. This is reaffirmed in Psalm 8:6-8.
This
covenant sets the stage for the rest of redemptive history. It is the
transgression of this covenant that makes the person of Jesus (the Second Adam
and the New Covenant (Jer. 31:31) a necessity for the redemption of fallen
humanity. The curse on the created order is not to be lifted completely until
the New Heaven and the New Earth are created (note Rev. 22:3).
II. Noahic Covenant (Genesis
9:1-17)
The
violation of the Adamic Covenant certainly had a “trickle-down effect.” It is
clear that man became continuously rebellious toward the Lord. So great was
their rebellion that God was going to bring Divine judgment upon all of the
earth and all of it’s people. However before annihilating the earth of his
creation God acknowledged the righteousness of one, Noah, as significant enough
to temper the extent of that Divine judgment.
The Nature of the Noahic Covenant
In Divine judgment God
poured out a flood upon the earth that annihilated all of its human inhabitants
with the exception of Noah, his wife and their three sons and daughters-in-law.
It is hear that the height of imperfection comes to the created order. The continuance
of human civilization is secured because of Noah’s righteousness. In this
Divine judgment all of the earth was covered in water completely altering the
earth’s environment. Noah was obedient to the Lord in that he prepared for the
judgment and preserved the lives of both himself and his family.
In Genesis
9 God blessed Noah in much the same fashion as he did Adam in Gen.1:26-30. It is
important to realize that Noah is God’s chosen man to carry on the
“administrative responsibility” that had been bestowed upon man in the garden.
This is further demonstrated as one looks at the covenant mentioned
in Gen. 6:18. God made a covenant of preservation with Noah and his family.
“But I will establish my covenant with you, and you will enter the
ark – you and your sons and your wife and your sons wives with you.”
It is important to note
this aspect of the Noahic Covenant, for in it one can see that God was
attempting to keep his Adamic decree (Gen.1:26-30) and allow man to exercise
his “administrative responsibility.”
After bestowing upon Noah this blessing (9:1-7), God made an
unconditional covenant with Noah and all of his descendants (9:9). The covenant
is stated in
“Never again will all life be cut off by the waters of a flood; never
again will there be a flood to destroy the earth.”
This covenant was sealed with the sign of a rainbow,
placed on earth as a reminder of the Noahic Covenant.
The Noahic Covenant therefore demonstrates that God was
committed to the “administrative responsibility” of man over the earth. This
“administrative responsibility” becomes essential to the theme of Scripture
when we understand the aspect of the chosen administration of Abraham, David
and eventually Christ. The whole scenario surrounding Noah also demonstrates
the need for a redeemer to redeem rebellious humanity.
III. Abrahamic Covenant (Genesis
15:1-21)
The
Abrahamic Covenant is considered to be the key covenant. This is particularly
true in the Traditional Dispensationalist model of covenantal analysis. The
Traditional Dispensationalists see the other covenants as flowing out of or
expanding on certain aspects of the Abrahamic Covenant. The Palestinian
Covenant is mentioned in Deuteronomy 29:1. This covenant deals with the promise
of land that was mentioned in Genesis 13:14-17 to Abraham stating that his
offspring would possess it forever. The Davidic Covenant deals with the seed that would come from Abraham that Gal. 3:16 makes
reference to. The New Covenant deals with the blessings that come as a result
of the covenant God made with Abraham. The Traditional Dispensational model
looks something like this:
Abrahamic
Covenant
Palestinian Covenant Davidic Covenant New Covenant
“land” “seed” “blessing”
In some
respects it is proper to see the Abrahamic covenant as a guide to the other
covenants. Therefore this dispensational model is indeed viable. However it is
imperative to emphasize that all of the covenants find their fulfillment in
Christ. Therefore we can say that the
Abrahamic Covenant functions as the engine that drives story of history to the
person of Christ in the New Covenant. The key is discerning what part if
any of the covenants were fulfilled in the first advent of Christ or if they
will be fulfilled only in the second advent of Christ.
A. The Nature of the Abrahamic Covenant
In Genesis 12:1-3 there is
stated what many have interpreted to be the Abrahamic Covenant. However it is
better stated that this is the initial decree of God or the initial promise of
God that moves toward the sealing of the actual covenant relationship that is
found in Genesis 15. Genesis 12:1-3 lays out for us the contents of the
covenant however, even though they are in promise form.
“The Lord had said to Abraham ‘leave your country, your people
and your father’s household and go to the land I will show you.
I will make you into a great nation and I will bless you; I will make
your name great and you will be a blessing. I will bless those who
bless you and whoever curses you I will curse; and all peoples on
earth will be blessed through you.”
These promises can be
broken up into categories that are theologically significant.
1. Personal Promises – “I will bless
you” and “I will make your name great”
2. National Promises – “I will make you into a great nation”
3. Universal Promises – “You will be a blessing…and all peoples on earth will be blessed
through you”[16]
These also correspond to
the breakdown of the above chart regarding Traditional Dispensationalism.
While the contents of the covenant were given in Gen. 12:1-3
the most pertinent Scripture to note is Gen.
15:1-21. It is in this context
that God makes a unilateral, unconditional, grant covenant with Abraham. This covenant takes the form of a blood
covenant. In verse 12 God caused a “deep
sleep” to fall on Abraham. During this deep sleep God, in the form of a blazing
firepot with a torch, passed in between the segments of animal carcasses. Of
course typically both parties passed through the middle of the pieces while
reciting the terms of the covenant but this was unilateral in nature so
therefore only God passed through the pieces.[17] Therefore Abraham was not a participant in the covenant but rather a recipient of
the covenant.
It is important to
understand that although the covenant was indeed
unconditional the experience
of blessing was very conditional. Thus throughout much of
The sign of the covenant is
found Genesis 17:10.
“This is my covenant with you and your descendants after you,
the covenant you are to keep: every male among you shall be
circumcised.”
This sign was very
significant in
The covenant was ratified completely in Genesis 22 through
Abraham’s obedience to God in his willingness to sacrifice Isaac by faith (Heb.
|
Gen. 12:1-3 |
The promise is made to Abraham of a nation,
blessing, a great name, and that he will be used as an avenue of
blessing. It seems initially to be
conditional upon whether or not he leaves his homeland in obedience to God. |
|
Gen. 13:14-17 |
The element of the land promise is added to
those already mentioned in 12:1-3. |
|
Gen. 15 |
The covenant is given an unconditional
status due to the nature of the blood covenant and Abraham’s role as a
recipient rather than a participant. |
|
Gen. 17 |
The promise of an heir to Abraham is given
and as a sign of the continuance of the covenant the boy is to be
circumcised. Thus circumcision becomes a sign for the covenant. |
|
Gen. 18:18-19 |
Abraham will become a great nation and he
is expected to continue in his obedience before YHWH. |
|
Gen.22:15-18 |
The covenant is completely ratified and the
unconditional nature of it expressed in chapter 15 is verified due to
Abraham’s faith. |
B. The Fulfillment of the Abrahamic Covenant
The covenant finds its
fulfillment ultimately in the millennial kingdom after Christ returns in glory
to claim all who have been redeemed. It is then that the Palestinian aspect of
the Abrahamic Covenant will be finally realized. However it can be briefly
stated that the Abrahamic Covenant is being constantly realized to a certain
degree in the fact that after Christ came all of the people on earth received
blessing from God the Son who came to earth in the form of an Israelite man.
Thus Abraham and his descendants were literally used to bless all nations of
the earth. For the book of Revelation would tell us that there will be indeed a
representative in glory of every nation under heaven (Rev. 5:9-10). This is how the New Covenant and the Abrahamic
Covenant overlap and work together. Even Mary attested to this at the beginning
of Luke’s Gospel wherein she says in Luke
1:54-55:[18]
“He has
helped His servant Israel, remembering to be merciful
to Abraham
and his descendants forever, even as He said to our
fathers.”
It is also significant to note that the New Testament refers to
those who are believers as having experienced justification just like Abraham.
It is important to note Gal. 3:6-9. Especially
note vs. 8-9:
“The Scripture foresaw that God would justify the Gentiles by faith,
and announced the Gospel in advance to Abraham: ‘all nations will
be blessed through you.’ So those who have faith are blessed along
with Abraham, the man of faith.”
Thus the New Testament
tells us that we are partakers not only along with Abraham but also because of
God’s covenant with Abraham.
IV. Mosaic Covenant (Ex. 19-24
and Deut. 5:1-22)
The
Mosaic Covenant is termed such because it was mediated from God to the people
through Moses. Moses was God’s chosen “administrator” to lead the people out of
captivity in the land of Egypt and into the Promised Land that was promised to Abraham as
per the Abrahamic Covenant and would later be reaffirmed in the Palestinian Covenant
of Deuteronomy 29:1.
According
to the Abrahamic Covenant if a people were to experience the covenantal
blessing of dwelling in the land then they had to be obedient and respond to
God in faith. Thus because Abraham believed God it was “credited to him as
righteousness.” (Gen. 15:6; Jms. 2:23) So also the nation of Abraham’s
descendants had to follow the pattern of faith that had already been
established by the “father” of their nation. The difficulty arises when we realize that there was an expectation of
obedience but no tangible expression of what the standards of expected conduct
were. Therefore in His great wisdom God saw fit to pass down a standard or
a law in the form of the Mosaic Covenant that would function as the moral,
civil and ceremonial guide for His chosen people.
A. The Nature of the Mosaic Covenant
The Mosaic Covenant is a
bilateral agreement that follows completely in the Suzerain-vassal treaty style
of ancient covenants. In fact it can be observed that virtually the whole book
of Deuteronomy functions as such a covenant by its structure. The lay out of
the book as a Suzerain-vassal treaty is as follows:
Deut. 1:6-3:29 – Historical Prologue
Deut.
5:1-11:32 – Basic Stipulations of the Agreement
Deut.
12:1-26:19 – Detailed Stipulations of the Agreement
Deut.
28 – Blessing and Cursing for Obedience or Disobedience
Deut.
29:1-30:10 – Review of Entire Treaty[19]
These same elements can
also be seen throughout Exodus 20-24.[20]
As a bilateral covenant it is conditional. It has stipulations that the parties
of the covenant (in this case only man, specifically Israel) must meet in order
to experience the benefits or blessings that come as part of the covenant.
Therefore the Mosaic Covenant blessings essentially restate the promises of the
Abrahamic Covenant.[21]
However what makes the Mosaic Covenant different is that it lays out the
specific standards by which blessing and cursing will be judged. Therefore in
reverting to the Traditional Dispensational model of the covenants (see pg. 9)
it is imperative to realize that the Mosaic Covenant functions as the deciding
fact (during the dispensation of Law) as to whether or not Israel experiences
the various blessings that stem from the Abrahamic Covenant.
The Mosaic Covenant does not merely consist of the Ten
Commandments found in Ex. 20 and Deut.5 but it also includes all of those
stipulations that are spelled out throughout the rest of Deuteronomy, some of
the latter parts of Exodus, Leviticus and Numbers. The Jewish tradition
indicates that there were in fact 613 commandments given in the Old Testament
Scriptures.[22]
The actual term covenant can be seen in Deut. 5:2 where
Moses says to the people:
“The Lord our God made a covenant with us at Horeb. It was
not with our fathers that the Lord made this covenant, but with
us, with all of us who are alive here today.
It is important to note
that Moses declares that this is a new covenant that was made. He is sure to
state that this is not a mere reiteration of a previous covenant that was made
with the Israelite ancestry but rather it is completely new. This covenant was
made on Sinai (Horeb). It was upon that mountain that God etched the Ten
Commandments into stone tablets. Although
it has already been said that the Law did not consist solely of these
commandments it is still noteworthy to mention that they do serve as the core
features of the Mosaic Law.
The key point that
must be understood concerning the nature of the Mosaic or Law Covenant is that
it serves as the standard of judgment by which Israel would experience either
blessing or cursing all throughout Old Testament and Intertestamental
history.
B. The Fulfillment of the Mosaic Covenant
The fulfillment of the
Mosaic Covenant is a bit different than the other covenants since it functions
as a standard by which blessing and cursing are received. There are two points
to make concerning its fulfillment.
First, it needs to
be understood that the covenant was in one sense fulfilled historically
throughout the Old Testament. There were times in Old Testament history that
Israel was obedient and received blessing as a result of that obedience. This
is best demonstrated through the time of David’s reign. The Nation had a godly
king and therefore they tended to follow him in this path. At other times in
the nation's history they were rebellious and as a result they not only
forfeited blessing but they brought down cursing upon themselves. Such was the
case with Israel after they had received the Law at Sinai. In order to enter
the Promised
Land they had to emit a faith response to God trusting Him for protection
and strength in the face of difficult enemies in the land. Instead of trusting
they doubted and did not respond to God in faith. As a result the entire
generation would not see the Promised Land. It is
important to note that the mediating of blessing and cursing depended upon the
overall state of the nation.
Second, the Mosaic
Covenant ultimately found its fulfillment as it was replaced by the New
Covenant. Christ ushered this in as he brought in a new economy of God’s
governing of His people. This is called the Dispensation of Grace. In one sense
those principles of conduct found in the Law were not done away with but rather
were strengthened. Such is the case when Christ says in Matthew 5:21-22a:
“You have heard that it was said to the people long ago, ‘Do not
murder, and anyone who murders will be subject to judgment.’
But I tell you that anyone who is angry with his brother will be
subject to judgment.”
Or in 5:27-28:
“You have heard that it was said, ‘Do not commit adultery.’ But
I tell you that anyone who looks at a woman lustfully has already
committed adultery with her in his heart.”
However in another sense
Christ did away with the Law, particularly the legalistic aspects and expectations
and replaced it with the Law of Christ. This is a law governed by grace
(Rom.6:14). This principle of Christ abolishing the Law is seen clearly in Ephesians 2:11-22. It is important to
especially note vs. 14-15a:
“For He Himself is our peace, who has made the two one and
has destroyed the barrier, the dividing wall of hostility, by
abolishing in His flesh the law with its commandments and
regulations.”
Therefore Christ did away
with the law yet its moral principles have been reaffirmed in the Dispensation
of Grace.
V. Davidic Covenant (2 Sam. 7:5-16; 1 Chr. 17:4-14)
The
Davidic Covenant is indelibly linked to the Abrahamic Covenant. For the Davidic
Covenant becomes a primary avenue for the fulfillment of certain aspects of the
Abrahamic Covenant. The Dispensational model that was discussed previously (see
pg. 9) demonstrates that the Davidic Covenant is essential to the promise of
“seed” that serves as a part of the Abrahamic Covenant.
Israel came to a point in their
history where they had consistently broken the Mosaic Covenant and were reaping
their just rewards for their rebellion. The book of Judges portrays these
cycles of disobedience very well. Israel decided that they wanted to be
governed as all the other nations were governed by having an earthly king to
rule over them. David came along as their second king after the tragic failure
of Saul. As the king David served as God’s chief “administrator” in His program
on earth. David was still under the Mosaic Covenant or the Dispensation of Law
so therefore the terms for blessing and cursing were the same as they had been
since the time of Moses. In the framework of God’s plan He saw fit to use David
in a unique way to be the bearer of covenant blessing.
A. The Nature of the Davidic Covenant
The
Davidic Covenant is found in 2 Sam. 7 and 1 Chr. 17. It is also important to
note that the covenant has very pertinent passages in Psalm 89, 110 and 132.
These Psalms play a key role in the development of a proper understanding of
the Davidic Covenant. This covenant has served as a point of division between
Traditional Dispensationalists and Progressive Dispensationalists. At the
outset it is helpful to note that the nature of the covenant with David is
completely unilateral. In other words it serves as a grant covenant. God made
this covenant unconditionally with David as is seen in 2 Sam. 7. Note the
nature of the “I will” statements that God makes within the context of the
covenant. Observe vs. 11b-16:
“The Lord declares to you that the Lord Himself will establish a
house for you: When your days are over and you rest with your
fathers I will raise up your offspring to succeed you who will come
from your own body, and I will establish his Kingdom. He is the
one who will build a house for my Name and I will establish the
throne of His Kingdom forever. I will be his father, and he will be
my so. When he does wrong, I will punish him with the rod of men,
with floggings inflicted by men. But my love will never be taken away
from him, as I took it away from Saul, whom I removed from before
you. Your house and your kingdom will endure forever before me; your
throne will be established forever.”
Even a
passing glance at this passage demonstrates that these “I will” statements
stand out and lend significance to the unconditional nature of the Davidic
Covenant.
But what is the actual covenant. The
covenant has three aspects that are essential to see.
1.
The
Immediate aspect – Solomon will be the one to build the Temple or the
Lord. Therefore although David does not get the chance to do his hearts desire
his son will be able to. This aspect of the covenant was fulfilled or at least
begun even before David’s death.
2.
The
Intermediate aspect – The Lord said that the Kingdom and specifically
the throne would be established forever. If one looks back in Israel’s history
it is clear that there was not always someone on the throne in Jerusalem who
was of Davidic descent. However, it is important to note that there was always
someone of Davidic descent on the throne of the nation of Judah throughout its
existence. This is in keeping with the promise mentioned in 1 Kings 11:34-36 (an important passage
to note). Also note Ps.89:3
3.
The Future
aspect – This is fulfilled in the person of Christ who is the great
descendant of David that the Prophets spoke about and that the New Testament
affirms. He is the one who would assume the throne and fulfill the prophecies
concerning the Davidic ruler who will reign in the Millenium from Jerusalem.[23]
B. The Fulfillment of the Davidic Covenant
It is this
aspect of the Davidic Covenant that serves as the tension in terms of theology.
Before discussing any of this it will be good to note the key prophecies that
deal with the future fulfillment of the Davidic Covenant. It can be readily
said that it is Christ who fulfills the Davidic promise. This can be seen even
by virtue of the title Jesus Christ. Christ means “anointed one” and reflects
the imagery form the Old Testament of the anointing of a king, in this case
specifically of David as per 1 Sam. 16. These Old Testament prophecies are
significant to our understanding of the covenant and its attestation all
throughout the biblical narrative. Please note the following:
|
Isaiah
9:6,7 |
Isaiah
lists several names for the one who “will reign on David’s throne and over
his kingdom.” |
|
Isaiah
11:1-2 |
The
Spirit of the Lord will rest on the one who is identified as a “shoot” from
the “stump of Jesse” |
|
Jeremiah
23:5-8 |
In the
days of this “righteous Branch” all Judah and Israel will dwell in safety. |
|
Jeremiah
30:3,8,9 |
The
people will be restored to the land under “David” their king. |
|
Ezekial
34:23,24 |
The Lord
will place His people under on shepherd, “David.” |
|
Ezekial
37:22-27 |
The Lord
will save Israel form their backsliding and place them under His “servant
David.” |
These are
important Scriptures to be studied for an understanding of the role of Christ
and the expectation of Christ in the Davidic Covenant.
The issue of tension theologically
focuses around Acts 2:30-36. This is a part of Peter’s sermon at Pentecost. He
is speaking of Jesus and makes reference to the fact that Christ would assume
the throne of David. This is exactly the expectation that all of the previous
Scriptures above make reference too. The question is not whether He will assume the Davidic Throne but rather when. Without a lengthy discussion
regarding this issue let it just be said that it seems to make sense that He
will assume the Davidic throne in the future when speaking from a political and
geographic sense. However, the text seems to indicate that in some inaugural sense He
assumed that position after His death on the cross and His resurrection. Please
note vs. 30 and 31. Thus Christ has assumed the position via His ascension to
the right hand of the father but is awaiting geographic and political placement
that will come in the context of the Millenium. Notice the connection between
the right hand of the Father and the “scepter from Zion” in Ps.110:1-2.
VI. New Covenant (Jeremiah 31:31-40)
The New Covenant serves as a
culmination of sorts for the biblical covenants. For it is in the New Covenant
that ultimately Christ is displayed as He takes the reigns of superiority and
fulfills that which was promised by Jeremiah and the other prophets, and what was
anticipated as far back as Gen. 3:15.
The great victory of redemption is claimed and the economy of Grace officially
replaces the former economy of the Law that found its roots in the Mosaic
Covenant, which ushered in the Mosaic dispensation.
A. The Nature of the New Covenant
The New Covenant is not a
conditional covenant. This can be easily rendered from the previous definitions
that have been established regarding conditional and unconditional covenants.
The Abrahamic Covenant was an example of an unconditional Grant covenant
because of the nature of its establishment as a blood covenant. The New
Covenant was unconditionally established due to the nature of the covenant as a
blood covenant, as the New Testament would inform us as it speaks of the death of
Christ and His shed blood. Christ Himself would inform us of this as he spoke
to His disciples in the upper room concerning the “New Covenant” in His blood (Luke 22:20). Paul would later affirm
this in 1 Cor. 11.
It is important to note Jeremiah’s
words in Jer. 31:31-33:
“’The time is coming’, declares the Lord, ‘when I will make a
new covenant with the house of Israel and with the house of
Judah. It will not be like the covenant I made with their forefathers
when I took them by the hand to lead them out of Egypt, because
they broke my covenant because I was a husband to them’, declares
the Lord. ‘This is the covenant I will make with the house of Israel
after that time’, declares the Lord. ‘I will put my law in their minds
and write it on their hearts. I will be their God and they will be my
people.’”
This
covenant would not be like the old covenant. This is referring to the Mosaic
Covenant. The New Covenant would do away with the need for the “old covenant”.
It was superior to the “old covenant” according to the book of Hebrews. This
New Covenant brought with it several key blessings that will be mentioned in
brief:
1.
A rebuilding of the city of
2.
A rebuilding of the
3.
Forgiveness of sins (Jer.31:34)
4.
New mind and new heart (Jer. 31:33; 32:39)
5.
Sending of the Spirit (Ezek. 36::27)[24]
Note that
the first two are clearly designated to national
B. The Fulfillment of the New Covenant
The New Covenant was fulfilled in
the death and resurrection of Christ. As Hebrews
The New Covenant also finds
fulfillment during the present dispensation, as those souls who have placed
their faith and trust in Christ will experience eternal salvation through the
blood of the New Covenant. This is where Progressives and Traditional
Dispensationalists differ slightly. Traditionalists think that the New Covenant
is made primarily with
In summary let it be said that the covenants all find
their fulfillment in the culmination of Christ as the promised Messiah. All of
biblical history points to Him.