Covenantal Relationships in the Bible Beyond Israel
A covenant in the biblical sense is an agreement between two parties, often established to secure friendship, mutual protection, or assistance [1]. While the concept of covenant is central to God's relationship with Israel, the Bible also describes covenantal relationships that extend beyond the nation of Israel.
The Hebrew word for covenant, berith (H1285), is used to describe various agreements [2, 3]. God's covenant with Israel at Sinai, for instance, involved a covenant sacrifice and promises conditioned on obedience [2]. This relationship is often symbolized by marriage, with Israel's unfaithfulness depicted as adultery [5, 6]. Israel's status as God's adopted children emphasized their unique covenant relationship and the blessings they received [7, 10].
However, the biblical narrative also presents instances of covenants with broader implications. For example, Solomon, in his prayer, expressed a hope that non-Israelites would come to fear the Lord and enter into a relationship with Him, recognizing Israel's role in representing God to those outside the covenant [9]. This suggests an understanding that God's redemptive plan was not exclusively confined to Israel.
Furthermore, the concept of a covenant relationship is not always explicitly named but can be inferred from divine interactions with individuals or groups outside the direct lineage of Israel. The Lord's care for Israel is often described in terms of a father-child relationship, reflecting the covenant [10]. This imagery, however, also has parallels in secular suzerain-vassal treaties where a king might regard a vassal as a son, indicating a broader understanding of such relational agreements in the ancient world [8, 10].
The Bible also speaks of an "everlasting covenant" of peace that God will make, implying a scope that transcends specific historical agreements with Israel [4]. This broader understanding of covenantal relationships points to God's universal sovereignty and His desire for all peoples to know Him [9].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Covenants — Agreements between two parties -- Ge 26:28; Da 11:6. Designed for Establishing friendship. -- 1Sa 18:3. Procuring assistance in war. -- 1Ki 15:18,19. Mutual protection. -- Ge 26:28,29; 31:50-52. Establishing peace. -- Jos 9:15,16. Promoting commerce. -- 1Ki 5:6-11. Selling land. -- Ge 23:14-16. Conditions of Clearly specified. -- 1Sa 11:1,2. Conformed by oath. -- Ge 21:23,31; 26:31. Witnessed. -- Ge 23:17,18; Ru 4:9-11. Written and sealed. -- Ne 9:38; 10:1. God often called to witness -- Ge 31:50,53. When confirmed, unalterable -- Ga 3:15. Made by passing”
- Brown-Driver-Briggs “[BDB H1285] berith (part 3/6) — with Israel at Sinai = Horeb, with a covenant sacrifice Exod 19:5; 24:7-8, (E) 34:10, 27, 28 (J) 31:16; Lev 2:13 (P) 24:8; 26:9, 15, 25, 44, 45 (H) Deut 4:13; renewed in plains of Moab Deuteronomy 28:69; with blessings and curses 29:20; frequently referred to in other books 2Chr 34:32; Psa 25:10; 44:18; 50:5; 50:16; 74:20; 78:10; 78:37; 103:18; 106:45; 111:5; 111:9; Isa 56:4, 6; Jer 1:2-3, 6, 8, 10; 14:21; 22:9; 31:32; Ezek 16:8, 59, 60; 44:7; Dan 9:4; 11:28, 30, 32; Hosea 6:7; 8:1; Zech 9:11; 11:10; a divine constitution given to Israel with promises on conditi”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Berith — covenant”
- Ezekiel “Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them; and I will place them, and multiply them, and will set my sanctuary in their midst forever more. -- Ezekiel 37:26”
- Ezek (Protestant academic) “Tyndale House on Ezek 23:4: 23:4 Marriage is commonly used in the Bible as a symbol for the covenant relationship between God and his people (e.g., Isa 54:1-8; Eph 5:22-33). Adultery symbolizes Israel’s spiritual unfaithfulness (e.g., Hos 1–3). God makes his covenants in spite of, not because of, his people’s character (Rom 5:6-11).”
- Ezekiel (Protestant academic) “Tyndale House on Ezekiel 23:4: 23:4 Marriage is commonly used in the Bible as a symbol for the covenant relationship between God and his people (e.g., Isa 54:1-8; Eph 5:22-33). Adultery symbolizes Israel’s spiritual unfaithfulness (e.g., Hos 1–3). God makes his covenants in spite of, not because of, his people’s character (Rom 5:6-11).”
- Romans (Protestant academic) “Tyndale House on Romans 9:4: 9:4 Up to this point in Romans, Paul has called the Jewish people Jews. His shift to people of Israel, here and throughout most of chs 9–11, is significant. Jew connotes national identity, but Israel emphasizes the covenant relationship of the people with God. • chosen to be God’s adopted children: The Old Testament called Israel God’s son or child to emphasize that God had selected Israel to be his own people (e.g., Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Israel’s adopted status meant that they received God’s blessing and promises, not that they were necessarily sav”
- 2 Samuel (Protestant academic) “Tyndale House on 2 Samuel 5:2: 5:2 you were the one: In the ancient world, a covenant relationship (a suzerain-vassal treaty) was sometimes formed between subjects (the vassals) and a ruler (the suzerain) because of past aid, often rescue from enemies (see Judg 8:22, Gideon; Judg 11:8-11, Jephthah; 1 Sam 11:1-15, Saul). This type of relationship is the background for the covenant concept in Scripture: God was Israel’s covenant Lord because he had freed them from Egypt (cp. Exod 19:4; 20:1-2). • the Lord told you: Israel was already aware of God’s selection of David (cp. 2 Sam 3:9). • shepherd ”
- 1 Kings (Protestant academic) “Tyndale House on 1 Kings 8:41: 8:41-43 Solomon asked that non-Israelites would learn to fear the Lord and live in relationship with him. Solomon realized that Israel must properly represent the Lord to those outside the covenant (see Gen 12:7; Ps 102:15; Hab 2:14; Matt 28:19).”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 1:31: 1:31 God’s tender care as a father reflected his covenant relationship with Israel (Exod 4:22; Hos 11:1-4; cp. Matt 6:26-33; John 14:21; Acts 13:18; Rom 8:15-17; 1 Pet 1:2-3; 1 Jn 3:1). Israel was God’s child by descent from Abraham and because God had chosen and adopted Israel from among all the nations (Deut 14:2; Exod 19:4-6). The imagery is similar to that found in secular covenant texts in which a great king regarded a vassal with whom he had made a treaty as his son.”