Dict: easton - Covenant

easton:

Covenant @ a contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant kjv@Genesis:15; Jeremiah:34:18-19). The corresponding word in the New Testament Greek is diatheke, which is, however, rendered "testament" generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, "covenant." This word is used

(1) of a covenant or compact between man and man kjv@Genesis:21:32), or between tribes or nations ( kjv@1Samuel:11:1; kjv@Joshua:9:6 kjv@Joshua:9:15). In entering into a convenant, Jehovah was solemnly called on to witness the transaction kjv@Genesis:31:50), and hence it was called a "covenant of the Lord" ( kjv@1Samuel:20:8). The marriage compact is called "the covenant of God" kjv@Proverbs:2:17), because the marriage was made in God's name. Wicked men are spoken of as acting as if they had made a "covenant with death" not to destroy them, or with hell not to devour them kjv@Isaiah:28:15 kjv@Isaiah:28:18).

(2.) The word is used with reference to God's revelation of himself in the way of promise or of favour to men. Thus God's promise to Noah after the Flood is called a covenant kjv@Genesis:9; Jeremiah:33:20, "my covenant"). We have an account of God's covernant with Abraham kjv@Genesis:17, comp. kjv@Leviticus:26:42), of the covenant of the priesthood kjv@Numbers:25:12-13; kjv@Deuteronomy:33:9; kjv@Nehemiah:13:29), and of the covenant of Sinai kjv@Exodus:34:27-28; kjv@Leviticus:26:15), which was afterwards renewed at different times in the history of Israel kjv@Deuteronomy:29; Joshua:1:24; kjv@2Chronicals:15; 23; 29; 34; kjv@Ezra:10; Nehemiah:9). In conformity with human custom, God's covenant is said to be confirmed with an oath kjv@Deuteronomy:4:31; kjv@Psalms:89:3), and to be accompanied by a sign kjv@Genesis:9; 17). Hence the covenant is called God's "counsel," "oath," "promise" kjv@Psalms:89:3-4 kjv@Psalms:105:8-11; kjv@Hebrews:6:13-20; kjv@Luke:1:68-75). God's covenant consists wholly in the bestowal of blessing kjv@Isaiah:59:21; kjv@Jeremiah:31:33-34). The term covenant is also used to designate the regular succession of day and night kjv@Jeremiah:33:20), the Sabbath kjv@Exodus:31:16), circumcision kjv@Genesis:17:9-10), and in general any ordinance of God kjv@Jeremiah:34:13-14). A "covenant of salt" signifies an everlasting covenant, in the sealing or ratifying of which salt, as an emblem of perpetuity, is used kjv@Numbers:18:19; kjv@Leviticus:2:13; kjv@2Chronicals:13:5). COVENANT OF WORKS, the constitution under which Adam was placed at his creation. In this covenant,

(1.) The contracting parties were (a) God the moral Governor, and (b) Adam, a free moral agent, and representative of all his natural posterity kjv@Romans:5:12-19).

(2.) The promise was "life" kjv@Matthew:19:16-17; kjv@Galatians:3:12).

(3.) The condition was perfect obedience to the law, the test in this case being abstaining from eating the fruit of the "tree of knowledge," etc.

(4.) The penalty was death kjv@Genesis:2:16-17). This covenant is also called a covenant of nature, as made with man in his natural or unfallen state; a covenant of life, because "life" was the promise attached to obedience; and a legal covenant, because it demanded perfect obedience to the law. The "tree of life" was the outward sign and seal of that life which was promised in the covenant, and hence it is usually called the seal of that covenant. This covenant is abrogated under the gospel, inasmuch as Christ has fulfilled all its conditions in behalf of his people, and now offers salvation on the condition of faith. It is still in force, however, as it rests on the immutable justice of God, and is binding on all who have not fled to Christ and accepted his righteousness. CONVENANT OF GRACE, the eternal plan of redemption entered into by the three persons of the Godhead, and carried out by them in its several parts. In it the Father represented the Godhead in its indivisible sovereignty, and the Son his people as their surety kjv@John:17:4-6, 9; kjv@Isaiah:42:6; kjv@Psalms:89:3). The conditions of this covenant were,

(1.) On the part of the Father (a) all needful preparation to the Son for the accomplishment of his work kjv@Hebrews:10:5; kjv@Isaiah:42:1-7); (b) support in the work kjv@Luke:22:43); and (c) a glorious reward in the exaltation of Christ when his work was done kjv@Philippians:2:6-11), his investiture with universal dominion kjv@John:5:22; kjv@Psalms:110:1), his having the administration of the covenant committed into his hands kjv@Matthew:28:18; kjv@John:1:12 kjv@John:17:2; kjv@Acts:2:33), and in the final salvation of all his people kjv@Isaiah:35:10 kjv@Isaiah:53:10-11; kjv@Jeremiah:31:33; kjv@Titus:1:2).

(2.) On the part of the Son the conditions were (a) his becoming incarnate kjv@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 kjv@Psalms:40:8; kjv@Isaiah:42:21; kjv@John:9:4-5), and (d) suffering its penalty kjv@Isaiah:53; 2Corinthians:5:21; kjv@Galatians:3:13), in their stead. Christ, the mediator of, fulfils all its conditions in behalf of his people, and dispenses to them all its blessings. In kjv@Hebrews:8:6 kjv@Hebrews:9:15 kjv@Hebrews:12:24 , this title is given to Christ. (
See DISPENSATION.)