What is a Covenant?
WEEK 1: Introduction – What Is a Covenant?
Primary Texts
Genesis 15:1–21
Exodus 19:3–6
Jeremiah 31:31–34
Hebrews 8:6–13
Expositional Outline
I. Covenants in the Ancient World
Explain what a berit (בְּרִית) is: not a contract, but a relational bond with obligations, often sealed by a sign or sacrifice.
Compare biblical covenants to Ancient Near Eastern suzerainty treaties (e.g., Hittite treaties). Show how God uniquely initiates and sustains His covenants.
II. God’s Initiative in Covenant
Genesis 15: God alone walks through the pieces (v.17), showing unilateral commitment.
Application: God’s faithfulness does not depend on our performance.
III. Thematic Threads Across Covenants
Land, Seed, Blessing, and God’s Presence.
Covenant signs (e.g., rainbow, circumcision, Sabbath, blood, Spirit-written hearts).
IV. Covenantal Theology and Continuity
Show how covenants progress and point forward to Christ.
Hebrews 8: Jesus as mediator of a “better covenant” built on better promises.
Original Language Insights
בְּרִית (berit) – Used over 280 times in the OT. Root may mean “to bind.” In covenant context, it speaks of a formalized, relational agreement with obligations.
כָּרַת בְּרִית (karat berit) – “Cut a covenant” (Gen 15:18). Suggests the seriousness of the agreement (involving blood/sacrifice).
διαθήκη (diathēkē) – Greek term used in the LXX and NT. Can mean “covenant” or “testament,” but has stronger relational and legal weight than a mere contract.
Cross-References
Deuteronomy 7:7–9 – God's love and faithfulness as covenant-keeper.
Psalm 105:8–11 – Covenant remembered for a thousand generations.
Luke 22:20 – Jesus redefines covenant in His blood.
Galatians 3:15–29 – Paul’s covenant theology: promise > law.
Hermeneutical Practice
Historical-Grammatical Method
Read covenant texts in their historical context (e.g., Genesis 15 in light of ancient covenant-cutting rituals).
Consider the literary structure: Genesis 15 includes divine dialogue, a ritual, and a promise.
Canonical Perspective
Don’t treat covenants in isolation. Genesis 15 → Exodus 19 → Jeremiah 31 → Luke 22 form a theological trajectory culminating in Christ.
Redemptive-Historical Lens
Every covenant contributes to the unfolding story of redemption. They aren’t replaced but fulfilled.
Deep-Dive, Theologically Rich Insights
Genesis 15:17 – “A smoking fire pot and a flaming torch passed between the pieces.” This is theophanic language (cp. Ex. 3:2; Ex. 19:18). God takes full responsibility for the covenant’s fulfillment, anticipating substitutionary atonement.
Jeremiah 31:33 – “I will write it on their hearts.” Echoes Deuteronomy 6:6. The shift is from external obedience to internal transformation. This is echoed in Ezekiel 36:26–27, linking the new covenant to the Spirit’s indwelling.
Hebrews 8:6 – “Better covenant” doesn’t mean the old was bad, but that the new fulfills what the old anticipated. It brings the full realization of relational intimacy and forgiveness.
Group Teaching or Preaching Application
Teaching Hook: Begin with modern contract examples—then contrast with covenantal commitment. Ask: What kind of relationship does God want with His people?
Discussion Questions:
What is the difference between a contract and a covenant?
How does understanding biblical covenants affect your view of salvation and assurance?
Why does God keep renewing and expanding His covenants?
Closing Point: The God of Scripture is a covenant-making and covenant-keeping God. From the first promise to the final fulfillment in Christ, He initiates and sustains relationship with His people.
