The Types of Covenants

The covenants of the Bible are of two types: conditional and unconditional. A conditional covenant is a proposal of God to man conditioned by the formula if you will whereby He promises to grant special blessings to man providing he fulfills certain conditions contained in the covenant. Man’s failure to do so often results in punishment. An unconditional covenant is a sovereign act of God whereby He unconditionally obligates Himself to bring to pass definite blessings and conditions for the covenanted people. This covenant is characterized by the formula I will which declares God’s determination to do as He promises.

The Covenants with Israel

Only one of the five covenants made with Israel is conditional: the Mosaic Covenant. The other four covenants with Israel are all unconditional: the Abrahamic, the Land, the Davidic, and the New Covenants. Four things should be noted concerning the nature of the unconditional covenants made with Israel. First, they are literal covenants and their contents must be interpreted literally as well. Secondly, the covenants that God has made with Israel are eternal and are not in any way restricted or altered by time. Thirdly, it is necessary to reemphasize that these are unconditional covenants, which were not abrogated because of Israel’s disobedience. Because the covenants are unconditional and totally dependent upon God for fulfillment, their ultimate fulfillment can be expected. The fourth thing to note is that the covenants were made with a specific people: Israel.

This point is brought out by Paul in Romans 9:4. This passage clearly points out that these covenants were made with the covenanted people and are Israel’s possession. Ephesians 2:11-12 states the eight covenants belong to the people of Israel and Gentiles were considered strangers from the covenants.

I. The Abrahamic Covenant

Six different passages of Scripture pertain to the Abrahamic Covenant. Genesis 12:1-3,7; 13:14-17; 15:1-21; 17:1-21; 22:15-18.

A. The Participants in the Covenant

The persons involved are God and Abraham. In this covenant Abraham stood, not for all humanity, but for the whole Jewish nation.

B. The Token of the Covenant

Circumcision was to be a token of the covenant (Gen. 17:9-14); thus, according to the Abrahamic Covenant, circumcision was to be a sign of one’s Jewishness.

C. The Provisions of the Covenant

These Genesis passages show thirteen provisions in this covenant. First, a great nation was to come out of Abraham, namely, the nation of Israel (12:2; 13:16; 15:5; 17:1-2, 7; 22:17b). Secondly, he was promised a Land; specifically, the land of Canaan (12:1, 7; 13:14-15, 17; 15:17-21; 17:8). Thirdly, Abraham himself was to be greatly blessed (12:2b). Fourthly, Abraham’s name would be great (12:2c). Fifth, Abraham will be a blessing to others (12:2d). Sixth, those who bless Israel will be blessed (12:3a). Seventh, those who curse Israel will be cursed (12:3b). Eighth, in Abraham all will ultimately be blessed (12:3c; 22:18). Ninth, Abraham would receive a son through his wife Sarah (15:1-4; 17:16-21). Tenth, his descendants would undergo the Egyptian bondage (15:13-14). Eleventh, other nations as well as Israel would come forth from Abraham (17:3-4, 6); the Arab states are some of these nations. Twelfth, his name was to be changed from Abram to Abraham (17:5). And thirteenth, Sarai’s name was to be changed to Sarah (17:15). These provisions of the Abrahamic Covenant can be categorized in three areas: to Abraham; to the Seed, Israel; and to the Gentiles.

D. Basis for Development of Other Covenants

Reducing the Abrahamic Covenant to its very basics, it can be seen that it contained three aspects: the Land aspect, the Seed aspect, and the blessing aspect. The Land aspect is developed in the Land Covenant. The Seed aspect is covered in the Davidic Covenant. And the blessing aspect is presented in the New Covenant.

E. The Confirmation of the Covenant

Abraham had several sons by three different women, and the question arose: through which son would the Abrahamic Covenant be confirmed? God revealed that it was to be through Sarah’s son Isaac (Gen. 26:2-5, 24). Concerning Jacob, Isaac had two sons, and God chose to confirm the covenant with Jacob, as seen in Genesis 28:13-15. Concerning the Sons of Jacob: next, it was confirmed through all of Jacob’s twelve sons, who fathered the twelve tribes of Israel (Gen. 49).

II. The Land Covenant

The content of the Land Covenant is found in Deuteronomy 29:1-30:10. Although this covenant is within the Fifth Book of Moses, Deuteronomy 29:1 clearly shows that the Land Covenant is distinct from the Mosaic Covenant:

These are the words of the covenant which Jehovah commanded Moses to make with the children of Israel in the land of Moab, besides the covenant which he made with them in Horeb.

A. The Participants in the Covenant

The covenant was made between God and Israel.

B. The Provisions of the Covenant

Eight provisions can be gleaned from this passage. First, Moses prophetically spoke of Israel’s coming disobedience to the Mosaic Law and subsequent scattering over all the world (Deut. 29:2-30:1). All remaining provisions speak of various facets of Israel’s final restoration. Secondly, Israel will repent (Deut. 30:2). Thirdly, the Messiah will return (v. 3). Fourthly, Israel will be regathered (vv. 3-4). Fifth, Israel will possess the Promised Land (v. 5). Sixth, Israel will be regenerated (v. 6). Seventh, the enemies of Israel will be judged. And finally, Israel will receive full blessing; specifically, the blessings of the Messianic Age (vv. 8-10).

The special importance of the Land Covenant is that it reaffirms the title deed to the Land as belonging to Israel. Although she would prove unfaithful and disobedient, the right to the Land would never be taken from her. Furthermore, it shows that the conditional Mosaic Covenant did not lay aside the unconditional Abrahamic Covenant. It might be taken by some that the Mosaic Covenant displaced the Abrahamic Covenant, but the Land Covenant shows that this is not true. The Land Covenant is an enlargement of the original Abrahamic Covenant. It amplifies the Land aspect and emphasizes the promise of the Land to God’s earthly people in spite of their unbelief.

III. The Davidic Covenant

Two Scripture passages set forth the teaching on the Davidic Covenant (II Sam. 7:11b-17; I Chron. 17:10b-15). Though they sound almost the same, there are variations in the points they make.

A. The Participants in the Covenant

This covenant was made between God and David, who stands as the head of the Davidic house and dynasty, the only rightful claimant to the Davidic throne in Jerusalem.

B. The Provisions of the Covenant

Careful study of both biblical accounts brings out six main provisions of the Davidic Covenant. First, David is promised an eternal dynasty (II Sam. 7:11b, 16; I Chr. 17:10b). Nothing could ever destroy the House of David; it will always be in existence. Although it is unknown who they are, to this day somewhere in the Jewish world members of the House of David still exist. Second, one of David’s own sons, specifically Solomon, was to be established on the throne after David (II Sam. 7:12). Third, Solomon would build the Temple (II Sam. 7:13a). Fourth, the throne of David’s kingdom was to be established for ever (II Sam. 7:13b, 16). It was not Solomon himself who was promised to be established for ever, but rather the throne upon which he would sit. Fifth, Solomon would be disciplined for disobedience, but God would not remove His lovingkindness (II Sam. 7:14-15). Earlier God did remove His lovingkindness from King Saul because of disobedience. But the promise is made that although Solomon may disobey and require God’s discipline; God’s lovingkindness will never depart from him. Sixth, the Messiah and His throne, house, and kingdom will be established for ever (I Chr. 17:11-15). The emphasis in the II Samuel passage is on Solomon, but in the I Chronicles passage it is on the Messiah. In the I Chronicles passage, God is not speaking of one of David’s own sons to be established upon the throne for ever, but the Seed of one of his sons coming many years later. Furthermore, in this passage it is the Person Himself that is established upon David’s throne for ever, not merely the throne. Clearly the emphasis in the I Chronicles passage is not on Solomon, but on the Messiah. That is why this passage does not mention the possibility of sin as the II Samuel passage did, for in the case of the Messiah no sin would be possible. So the Messiah, as well as His throne, His house, and His kingdom are to be established for ever.

The unique importance of the Davidic Covenant is that it amplifies the Seed aspect of the Abrahamic Covenant. According to the Abrahamic Covenant, the Messiah was to be of the Seed of Abraham. This merely stated that He was to be a Jew and could be of any of the twelve tribes. Later, in the time of Jacob, the Seed aspect was limited to a member of the Tribe of Judah only (Gen. 49:10). Now the Seed aspect is further narrowed to one family within the Tribe of Judah, the family of David.

IV. The New Covenant

The content of the New Covenant is recorded in Jeremiah 31:31-34.

A. The Participants in the Covenant

This covenant made between God and Israel receives further confirmation in other passages including: Isaiah 55:3;59:21;61:8-9; Jeremiah 32:40; Ezekiel 16:60; 34:25-31; 37:26-28; and Romans 11:26-27.

B. The Provisions of the Covenant

From the original covenant and its various confirmations, a total of eight provisions can be found. First, it is an unconditional covenant involving God and both houses of Israel (Jer. 31:31). Hence, it includes the entire Jewish nation: the descendants of Abraham, Isaac, and Jacob. Secondly, it is clearly distinct from the Mosaic Covenant (Jer. 31:32). It is not merely a further elaboration of the Mosaic Covenant, but it is distinct from it. It is ultimately to replace the Mosaic Covenant, which was now considered broken. Thirdly, it promises the regeneration of Israel (Jer. 31:33; Is. 59:21). The key aspect of this entire covenant is the blessing of salvation, which includes Israel’s national regeneration. Fourth, the regeneration of Israel is to be universal among all Jews (Jer. 31:34a; Is. 61:9). The national salvation is to extend to every individual Jewish person, and it is to be true through succeeding generations from the time that the initial regeneration of Israel occurs. Thus during the Kingdom, unregenerate people will all be Gentiles; in the entire period of the Kingdom, there will be no unsaved Jews. That is the reason there will be no need for one Jew to say to another, "Know the Lord," for they shall all know Him. Fifth, there is provision for the forgiveness of sin (Jer. 31:34b). The New Covenant will do that very thing which the Mosaic Covenant was unable to do. The latter was able only to cover the sins of Israel, but the New Covenant will take them away. The sixth provision is the indwelling of the Holy Spirit (Jer. 31:33; Ezek. 36:27). The reason Israel failed to keep the Law under the Mosaic Covenant was that the people lacked the power to comply with the righteous standards of God. The Mosaic Law did not provide the indwelling of the Holy Spirit; that was not its purpose. But the New Covenant will do just that, and every Jew will be enabled to do the righteous work of God. Seventh, Israel will be showered with material blessings (Jer. 32:41; Ezek. 34:25-27). The Mosaic Law did provide material blessings for obedience, but for the most part, Israel was in disobedience because of her failure to keep the Law. However, such failure will not exist under the New Covenant. Along with Israel’s regeneration and empowerment to keep the Law, material blessings will be given by the Lord. Eighth, the Sanctuary will be rebuilt (Ezek. 37:26-28). The Davidic Covenant did provide for the building of the First Temple by Solomon; the New Covenant will provide for the building of the Messianic or Millennial Temple. This Temple will be a continual reminder to Israel of all that God has done. The importance of the New Covenant is that it amplifies the blessing aspect of the Abrahamic Covenant, especially in relationship to salvation.

C. The Relationship of the Church to the New Covenant

At this point some confusion has arisen as to the relationship of the Church to the New Covenant, because, according to Jeremiah, the covenant is made, not with the Church, but with Israel. Nevertheless, a number of Scriptures connect the New Covenant with the Church (Mat. 26:28; Mk. 14:24; Lk. 22:14-20; I Cor. 11:25; II Cor. 3:6; Heb. 7:22; 8:6-13; 9:15; 10:16, 29; 12:24; 13:20).

Some writers teach that there are two New Covenants: one made with the Church and one made with Israel. This view is not supported by the teachings of Scripture. Others have said that there is only one covenant but that it has two aspects: one related to Israel and one related to the Church. Yet nothing in the covenant seems to teach that there are two completely different aspects. Furthermore, even those who hold this view are unable to say which aspect relates to the Church and which relates to Israel. Actually the solution is not so difficult, for it is clearly explained in Ephesians 2:11-16; 3:5-6 and the key word is partaker. The point of these passages is that God made four unconditional covenants with Israel, all of God’s spiritual blessings are mediated by means of these four covenants.

However, there is also a fifth covenant, the conditional Mosaic Covenant. This was the middle wall of partition. Essentially it kept the Gentiles from enjoying the spiritual blessings of the four unconditional covenants. For a Gentile to begin receiving the blessings of the unconditional covenants, he had to totally submit to the Mosaic Law, take upon himself the obligations of the Law, and, for all practical purposes, live as a son of Abraham. Gentiles as Gentiles were not able to enjoy the spiritual blessings of the Jewish covenants and, hence, were strangers from the commonwealth of Israel. They did not receive any of the spiritual benefits contained in the covenants.

When the Messiah died, though, the Mosaic Law, the middle wall of partition, was broken down. Now Gentiles as Gentiles can by faith enjoy the spiritual blessings of the four unconditional covenants. That is why Gentiles today are partakers of Jewish spiritual blessings.

D. The Beneficiaries of the Covenant

The relationship of the Church to the New Covenant is the same as the relationship of the Church to the Covenants. The spiritual blessing aspect amplified by the New Covenant was to include the Gentiles. The Church is enjoying the spiritual blessings of these covenants, not the material and physical benefits. The physical promises still belong to Israel and will be fulfilled exclusively with Israel, especially those involving the Land. However, all spiritual benefits are now being shared by the Church. This is the relationship of the Church to these four unconditional covenants between God and Israel.