In previous chapters we have depicted man in his holy nature, and as being in relationship with God in a glorious covenant of works. Subsequently, we have depicted man in his misery, being subject to sin and its punishment as a result of breaking the covenant of works. We will now consider man as being subject to grace, and therefore we will first discuss the covenant of grace.
The Word “Covenant” in Old and New Testaments
The Hebrew word for “covenant” is ברית (berith). It is more consistent with the nature of that language to view this word not as a derivative of ברא (bara), that is, to create, but rather of ברה (barah), that is, to elect, for in a covenant there also is a selection of persons and conditions. It was customary to dedicate and confirm such a covenant with various ceremonies, to which also belonged the slaughter of animals. These animals would be hewn in half, and the pieces would be placed opposite each other. The covenanting parties would then walk between the pieces, thereby testifying, “Thus must I be hewn in pieces if I break this covenant.” This is to be observed in Gen 15:9-10 and also Jer 34:18,20 where we read, “And I will give the men that have transgressed My covenant … which they had made before Me, when they cut the calf in twain, and passed between the parts thereof.” This is why the act of covenanting in Hebrew is called כרת כרית (karat berith) (cf. Ps 50:5), and in Latin percutere foedus, that is, to cut a covenant. It was also customary to eat a meal in conjunction with the act of covenanting (cf. Gen 31:44-46). For this purpose salt was used, which is pure and stable and keeps food from spoiling. This may possibly be the reason why a sure and desirable covenant is called a covenant of salt in 2 Chron 13:5.
The Greek refer to a covenant as διαθήχη (diatheke). The Septuagint uses that word to translate ברית (berith). In the New Testament it is either translated as covenant or as testament. There is no basis for—and it is contrary to the Greek writers, the Septuagint, and several texts in the New Testament—insisting that διαθήχη (diatheke) is not to be translated as covenant, but solely as testament. In a subtle manner this undermines the covenant transaction with God and the exercise of faith.
The difference, among others, between a testament and a covenant is that in the making of a testament there is no permission needed from the heir, whereas mutual acquiescence of both parties is a necessary prerequisite to a covenant. διαθήχη (diatheke) is most certainly very suitable to describe the covenant of grace, for it is a covenant which has the element of a testament in it, and it is a testament which has something of a covenant in it. It is a covenantal testament, and a testamental covenant.
In our language “covenant” is derived from the verb “to bind,”1 whereby things which previously were not connected, are joined together and united. In a covenant, parties which previously were not one but existed separately, are bound together and thus united.
The word “covenant” has many connotations in God’s Word, due to the nature of the agreement or covenant:
(1) It can refer to an immutable promise. “And I, behold, I establish My covenant with you, and with your seed after you; and with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth” (Gen 9:9-10). No mention is made of any acquiescence by the animals, but it is nevertheless stated that the covenant was made with them. This is nothing less than a promise, at least as far as one of the parties is concerned, promises being a constituent element of a covenant;
(2) It can refer to a sure and unbreakable ordinance. “Thus saith the Lord; if ye can break My covenant of the day, and My covenant of the night, and that there should not be day and night in their season …” (Jer 33:20).
(3) Peace is a result of a covenant, and therefore, by way of comparison, “covenant” is used to designate peace. “For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee” (Job 5:23).
(4) He who partakes of a covenant must take great care not to conduct himself contrary to the covenant. Therefore the act of careful observation is referred to as a covenant. “I made a covenant with mine eyes” (Job 31:1).
(5) A covenant includes laws which are conditional requirements, and therefore a command is called a covenant. “And He declared unto you His covenant, which He commanded you to perform, even ten commandments” (Deut 4:13). Actually, these ten words did not constitute the covenant, for the covenant already had been established earlier. However, they were laws to which members of the covenant were obliged to adhere.
(6) The administration of the covenant is occasionally also referred to as the covenant. “This is My covenant. … Every man child among you shall be circumcised” (Gen 17:10). Thus, the new administration of this singular covenant, which already was established with Adam and Eve immediately after the fall, bears the name “covenant.” “I will make a new covenant with the house of Israel, and with the house of Judah” (Jer 31:31). These are all the figurative meanings of “covenant.”