The Covenants and Human Dignity in Biblical Perspective

A covenant, in biblical terms, represents a formal agreement or contract between two parties ^[4]. The Hebrew word berith, often translated as "covenant" in the Old Testament, literally means "a cutting," referencing the ancient practice of cutting animals in two and the covenanting parties passing between the parts to ratify the agreement (Genesis 15; Jeremiah 34:18-19) ^{[3, 4]}. This ritual symbolized the solemnity of the oath and the consequences of breaking the covenant ^{[4, 11]}. The New Testament equivalent, diatheke, is frequently translated as "testament" in the Authorized Version but also refers to a covenant ^{[3, 4]}.

Covenants in the Bible are not merely human agreements; they are foundational to understanding God's relationship with humanity and His plan for redemption. While human covenants can be made for various purposes, such as establishing friendship, procuring assistance, mutual protection, or commerce ^{[2, 9]}, divine covenants are initiated by God and often involve promises and conditions ^{[5, 17]}.

The Nature of Divine Covenants

Divine covenants are characterized by God's initiative and His faithfulness. Matthew Henry notes that "all God's covenants with man are of his own making," emphasizing God's condescending favor and the encouragement it provides for human obedience ^[17]. These covenants are often confirmed by an oath and are considered unalterable once ratified ^{[2, 5, 7]}. The apostle Paul, in Galatians 3:15, uses the analogy of a human covenant, stating that once ratified, it "cannot be canceled or amended" ^{[7, 18]}. This principle underscores the immutability of God's covenants.

Key Covenants in Biblical History

The biblical narrative unfolds through a series of covenants that progressively reveal God's redemptive purposes:

The Noahic Covenant: After the flood, God covenanted with Noah that such a judgment would not be repeated ^[3]. This covenant, established with all living creatures, demonstrates God's universal care and commitment to the preservation of life on earth (Genesis 9:8-10) ^[17].
The Abrahamic Covenant: This covenant is central to understanding God's plan for Israel and, ultimately, for all humanity. God made promises to Abraham, including the promise of land, numerous descendants, and that through him, all the families of the earth would be blessed (Genesis 12:3, 7; 15:7-18; 17:2-14) ^{[1, 5]}. Circumcision was instituted as a sign and seal of this covenant (Genesis 17:9-11) ^[6]. John Calvin highlights the significance of God's covenant with Abraham, noting its enduring nature ^{[14, 15]}.
The Mosaic Covenant (Old Covenant): Made at Sinai, this covenant established Israel as God's chosen people and provided them with the Law (Exodus 19:5-6) ^[14]. It included specific conditions and blessings for obedience, and curses for disobedience. The first covenant, however, was not faultless and did not ultimately solve human weaknesses, pointing to the need for a new covenant ^[13].
The Davidic Covenant: God covenanted with David, promising him an eternal dynasty and that his throne would be established forever (2 Samuel 7:12; Psalm 89:3-4, 35-36) ^{[1, 5]}. This covenant foreshadowed the coming of the Messiah, who would be a descendant of David.
The New Covenant: Prophesied by Jeremiah (Jeremiah 31:31-33), the new covenant is presented as superior to the old ^{[1, 13]}. God promised to write His law on the hearts of His people, to be their God, and to forgive their iniquity ^{[1, 16]}. This covenant is "renewed under the gospel" and "fulfilled in Christ" ^[1]. Jesus Christ is the Mediator of this new covenant, which is ratified by His blood (Hebrews 8:6; 9:11-14, 16-23; 12:24) ^[1]. The author of Hebrews explicitly states that by speaking of a "new covenant," God has made the first one old, indicating its eventual vanishing away (Hebrews 8:13) ^[8].

Covenants and Human Dignity

The concept of covenant inherently elevates human dignity by establishing a relationship between God and humanity. In these divine agreements, God condescends to enter into a binding relationship with His creation, offering promises and inviting participation.

God's Initiative and Relationship: The very act of God entering into covenant with humanity demonstrates His regard for them. He does not merely dictate but establishes a relational framework. Matthew Henry observes that God "magnifies his condescending favour" by dealing with humanity through covenants ^[17]. This relationship is not one of distant command but of intimate engagement, where God pledges His faithfulness and invites a response of love and obedience.
Moral and Ethical Framework: Covenants provide a moral and ethical framework that defines human responsibility and promotes justice. The Mosaic Covenant, for instance, laid down laws that protected the vulnerable, promoted fairness, and established standards for righteous living (Deuteronomy 25:1) ^[10]. The Qumran community, as evidenced in the Dead Sea Scrolls, understood their covenant as a commitment to "practise truth, righteousness, and justice upon earth" and to separate from wickedness ^[12]. This commitment to justice and righteousness reflects a high view of human conduct and its impact on society.
Promises of Blessing and Redemption: The promises embedded within the covenants speak to humanity's inherent value and God's desire for their well-being. The Abrahamic Covenant, with its promise of blessing for all nations, highlights a universal scope of God's redemptive plan ^[5]. The New Covenant, in particular, addresses the deepest human need for forgiveness and transformation, promising a renewed relationship with God and an inner change of heart (Jeremiah 31:33) ^{[1, 16]}. This promise of redemption underscores the dignity of humanity as beings capable of receiving God's grace and being restored to His image.
Participation and Responsibility: While God initiates covenants, they also involve human participation and responsibility. The covenant at Sinai required Israel's obedience to the Law. Even in the New Covenant, where God writes His law on hearts, there is an expectation of walking in His ways ^[12]. This call to participate in God's purposes, to live righteously, and to seek Him with a whole heart and soul (Community Rule, 1QS Col.I) ^[12] affirms human agency and the significance of human choices within the divine plan.

The progression of covenants from Noah to Abraham, Moses, and David, culminating in the New Covenant in Christ, reveals an unfolding narrative of God's unwavering commitment to humanity. Each covenant builds upon the previous, deepening the understanding of God's character and His ultimate goal of restoring and dignifying humanity through a relationship with Him. The New Covenant, in particular, establishes a profound basis for human dignity by offering complete forgiveness and an intimate, transformative relationship with God through Christ ^{[1, 13]}.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Covenant, The — Christ, the substance of -- Isa 42:6; 49:8. Christ, the Mediator of -- Heb 8:6; 9:15; 12:24. Christ, the Messenger of -- Mal 3:1. Made with Abraham. -- Ge 15:7-18; 17:2-14; Lu 1:72-75; Ac 3:25; Ga 3:16. Isaac. -- Ge 17:19,21; 26:3,4. Jacob. -- Ge 28:13,14; 1Ch 16:16,17. Israel. -- Ex 6:4; Ac 3:25. David. -- 2Sa 23:5; Ps 89:3,4. Renewed under the gospel -- Jer 31:31-33; Ro 11:27; Heb 8:8-10,13. Fulfilled in Christ -- Lu 1:68-79. Confirmed in Christ -- Ga 3:17. Ratified by the blood of Christ -- Heb 9:11-14,16-23. Is a covenant of peace -- Isa 54:9,10; ”
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”
Smith's Bible Dictionary “Smith's Bible Dictionary: Covenant — The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- + Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between”
Easton's Bible Dictionary “Easton's Bible Dictionary: 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 (Gen. 15; Jer. 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 o”
Torrey's Topical Textbook “Torrey's Topical Textbook: Promises of God, The — Contained in the Scriptures -- Ro 1:2. Made in Christ -- Eph 3:6; 2Ti 1:1. Made to Christ. -- Ga 3:16,19. Abraham. -- Ge 12:3,7; Ga 3:16. Isaac. -- Ge 26:3,4. Jacob. -- Ge 28:14. David. -- 2Sa 7:12; Ps 89:3,4,35,36. The Israelites. -- Ro 9:4. The Fathers. -- Ac 13:32; 26:6,7. All who are called of God. -- Ac 2:39. Those who love him. -- Jas 1:12; 2:5. Confirmed by an oath -- Ps 89:3,4; Heb 8:6. Covenant established upon -- Heb 8:6. God is faithful to -- Tit 1:2; Heb 10:23. God remembers -- Ps 105:42; Lu 1:54,55. Are Good. -- 1Ki 8:56. Holy. -- ”
Torrey's Topical Textbook “Torrey's Topical Textbook: Circumcision — Instituted by God -- Ge 17:9,10. Described -- Ge 17:11; Ex 4:25. Enforced by the law -- Le 12:3; Joh 7:22. Called the Covenant of circumcision. -- Ac 7:8. Circumcision in the flesh. -- Eph 2:11. Concision. -- Php 3:2. A painful and bloody rite -- Ex 4:26; Jos 5:8. Promises to Abraham previous to -- Ro 4:9,13. A seal of the covenant -- Ge 17:11; Ro 4:11. Introductory Jewish ordinances -- Ga 5:3. Outward sign of -- Ro 2:28. Inward grace -- Ro 2:29. Necessary to enjoying the privileges of the Jewish State -- Ex 12:48; Eze 44:7. Was performed On males home”
Galatians “Galatians 3:15 (BSB) — Brothers, let me put this in human terms. Even a human covenant, once it is ratified, cannot be canceled or amended.”
Hebrews “In that he says, “A new covenant”, he has made the first old. But that which is becoming old and grows aged is near to vanishing away. -- Hebrews 8:13”
Genesis “Now come, let us make a covenant, you and I; and let it be for a witness between me and you.” -- Genesis 31:44”
Deuteronomy “If there is a controversy between men, and they come to judgment, and the judges judge them; then they shall justify the righteous, and condemn the wicked. -- Deuteronomy 25:1”
Jeremiah “I will give the men who have transgressed my covenant, who have not performed the words of the covenant which they made before me, when they cut the calf in two and passed between its parts; -- Jeremiah 34:18”
Dead Sea Scrolls “Community Rule (Serekh ha-Yahad) (c. 100-75 BCE), section 1: THE COMMUNITY RULE Translated by G. Vermes 1QS COL.I . . . Book of the Community Rule, that they may seek 2. God with a whole heart and soul. and do good and right before Him as 3. He commanded by the hand of Moses and all His servants the Prophets; that they may love 4. all that He has chosen and hate all that he has rejected; that they may abstain from all evil and 5. hold fast to all good; that they may practise truth, righteousness, and justice 6. upon earth and no longer stubbornly follow a sinful heart and lustful eyes committi”
Hebrews (Protestant academic) “Tyndale House on Hebrews 8:7: 8:7-13 The author quotes Jer 31:31-34, an Old Testament prophecy concerning the new covenant that includes a number of striking promises. Establishing the superiority of the new covenant lays a foundation for the argument in Heb 9:1–10:18 that the Son’s offering under the new covenant was superior to the offerings of the old covenant. 8:7 The first covenant, made at Sinai, was not faultless. It was not the end of God’s plan, because it didn’t solve human weaknesses (see 7:11-28; 8:9).”
CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 53.1: Index of Scripture References Genesis 1:1 1:27 1:27 3:17 3:17 3:18 4:11 4:13 4:14 6:5 7:11 8:1 10:4 10:11 11:29 11:31 11:31 12:1 12:1 12:17 14:6 14:16 15:1 17:7 17:7 19:24 19:37 20:2 20:8 20:14 21:2 21:5 25:1 25:14 25:14 27:38 27:38 32:3 32:10 32:12 36:8 36:9 Exodus 3:8 7:13 8:15 13:3 13:5 13:8 13:14 13:17 14:14 14:21 14:22 15:10 17 18:21 19:5 19:6 19:6 19:6 19:6 20:1 20:2 20:24 20:25 23:32 27:1 29:45 33:3 34:6 34:6 34:15 34:30 Leviticus 19:9 19:10 26:3-13 26:8 26:12 26:12 26:16 Numbers 3:1-4:49 10:36 12:6 13:22 23:19 24:13 30:3 32:34 Deutero”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 28.1: Index of Scripture References Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:2”
Jeremiah (Protestant academic) “Tyndale House on Jeremiah 31:31: 31:31 The day of the new covenant was realized when Jesus Christ accomplished his redemptive mission on earth (see Heb 8:8-12).”
Genesis (Nonconformist/Puritan) “Matthew Henry on Genesis 9:8: Here is, I. The general establishment of God's covenant with this new world, and the extent of that covenant, Gen 9:9, Gen 9:10. Here observe, 1. That God is graciously pleased to deal with man in the way of a covenant, wherein God greatly magnifies his condescending favour, and greatly encourages man's duty and obedience, as a reasonable and gainful service. 2. That all God's covenants with man are of his own making: I, behold, I. It is thus expressed both to raise our admiration - "Behold, and wonder, that though God be high yet he has this respect to man," and ”
Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 3:15: I speak after the manner of men--I take an illustration from a merely human transaction of everyday occurrence. but a man's covenant--whose purpose it is far less important to maintain. if it be confirmed--when once it hath been ratified. no man disannulleth--"none setteth aside," not even the author himself, much less any second party. None does so who acts in common equity. Much less would the righteous God do so. The law is here, by personification, regarded as a second person, distinct from, and subsequent to, the promise of God. The promi”

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