Covenant, Part 1

Covenant, Part 1

From the dictionary definitions, below, one would assume that covenant and contract are mere synonyms. Biblically, they are two different words.

This highlights a problem with translating any work, but especially the Bible. Translators have to use a word in English that only has approximately the same meaning as the word in Greek or Hebrew.

For example, in 21st century English-language, American dialect, and the legal sub-dialect, slander has to be a lie, or spoken with a complete disregard to the truth. In Biblical Greek and Hebrew, slander can be truthful, as long as the slander damages a reputation or causes division.

Covenant, as used in both Greek and Hebrew, specifically refers to a type of agreement called a "one-sided promise" or a "one-sided guarantee." The best analogy in English is the "last will and testament." The author of the will guarantees the beneficiary of the will certain things to occur upon the death of the author. 

Even the conditions placed on the agreement by the granting party (here, God) can be considered as part of the promise or guarantee.

Genesis 17:9 (NASB)
God said further to Abraham, “Now as for you, you shall keep My covenant, you and your descendants after you throughout their generations.

God both places a condition on the agreement; and He also gives to Abraham, and his descendants, the power and ability to carry it out as part of the agreement.

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Covenant: Definition

1: a usually formal, solemn, and binding agreement: compact
2: a written agreement or promise usually under seal between two or more parties especially for the performance of some action

Word origin:  Anglo-French, from present participle of "covenir" meaning to be fitting, from Latin "convenire," meaning to agree, or a coming together (related to the word, "convene")

Synonym: accord, alliance, compact, convention, treaty, pact, contract

 Contract: Definition

1: a binding agreement between two or more persons or parties; especially: one legally enforceable
2: a business arrangement for the supply of goods or services at a fixed price
3: the act of marriage or an agreement to marry

Word origin: from the Latin, "contrahere" meaning to draw together

Synonym: bond, guarantee, covenant, deal, guaranty, surety, warranty

Covenant:
http://www.bible-researcher.com/covenant.html

The Greek word διαθηκη (diatheke), usually translated “covenant” in English versions of the Bible, is a legal term denoting a formal and legally binding declaration of benefits to be given by one party to another, with or without conditions attached. In secular contexts it was most often used of a “last will and testament.” In the Greek version of the Old Testament διαθηκη was used as the ordinary rendering for the Hebrew word ברית.

ברית (berith) is also translated “covenant” in English versions, but, like διαθηκη, it also refers to legal dispositions or pledges which may or may not have the character of an “agreement.” Sometimes a ברית is more in the nature of a one-sided promise or grant.

When English readers see the word “covenant” in the Bible, it is important to bear this in mind, because the true sense is often missed if readers suppose that the word must refer to a reciprocal “agreement” or “contract.” The issue is important because misunderstandings along this line can have some serious consequences for theology.

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Herman Ridderbos, The Epistle of Paul to the Churches of Galatia (Grand Rapids: Eerdmans, 1953), pp. 130-31.

In the Septuagint διαθηκη is regularly used as the translation of the covenant of God (berith), rather than the apparently more available word συνθηκη. In this there is already an expression of the fact that the covenant of God does not have the character of a contract between two parties, but rather that of a one-sided grant. This corresponds with the covenant-idea in the Old Testament, in which berith, even in human relations, sometimes refers to a one-party guarantee which a more favored person gives a less favored one (cf. Josh. 9:6, 15; 1 Sam. 11:1; Ezek. 17:13). And it is most peculiarly true of the divine covenantal deed that it is a one-party guarantee. It comes not from man at all, but from God alone. This does not rule out the fact, of course, that it involves religious and ethical obligation, namely that of faith and obedience (Gen. 17:9-10), and that thus the reciprocal element is taken up in the covenant.

Ridderos also points out that there is a second word for covenant that the translators of the Septuagint and the authors of the New Testament could have used, but did not. This second word implied "the legal equality of the parties."

The slanderer, the devil, the serpent of old.

Devil: Greek word, “diabolos;” slanderous, accusing falsely: devil(34), malicious gossips(3).

Every time “devil” is used in English in the New Testament, it is “diabolos” in Greek.

Revelation 12:9-10.
9 And the great dragon was thrown down, the serpent of old who is called the devil [diabolos, the slanderer] and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him.
10 Then I heard a loud voice in heaven, saying,
“Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come, for the accuser of our brethren has been thrown down, he [diabolos, the slanderer] who accuses them before our God day and night.

Proverbs 16:28b. “...A slanderer separates intimate friends.” When the devil stands before God, he accuses me before God. Does he lie to God? Or does he speak truth about me? God knows the truth about me, so why would the devil, the slanderer, lie? He speaks truth about me because, he wants to separate God from me. But nothing can separate me from the love of God.

Slander is not false speech, it is divisive speech. Slander drives a wedge between intimate friends. For example, between God and me, a forgiven sinner. When the slanderer talks to God about me, he speaks the truth about my sin and my falling short. When the slanderer talks to me, he speaks truth about my sin, but he lies about God.

The slanderer says things to me like, “Look at what you just did. How can God love someone like you? Did God say that He loves you even when you do things like that? What nonsense.”

If he cannot separate God from me, he will try to separate me from God.

Ephesians 4:26-27
26 Be angry, and yet do not sin; do not let the sun go down on your anger
27 and do not give the devil [diabolos, the slanderer] an opportunity [or “a place”]

If I get angry at someone, I am divided from that person. That which fills my heart comes out my mouth. If I, in my anger, talk about a person, division will come out my mouth. Slander is division in spoken form. I need to deal with my anger that day, lest it fester and turn into division and slander

Ephesians 6:11. Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. [diabolos, the slanderer].

1 Timothy 3:7. [An overseer]... must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil [diabolos, the slanderer].

If an overseer has a bad reputation, it will provide a place for the slanderer to bring reproach against the overseer and against the church. The slanderer has schemes and he wants to bring about division.

2 Timothy 2:24-26.
24 The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged,
25 with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth,
26 and they may come to their senses and escape from the snare of the devil [diabolos, the slanderer], having been held captive by him to do his will [the will of diabolos, the slanderer].

Those, in the world, who are quarrelsome and “who are in opposition” have been snared by the diabolos, the slanderer. They are captives and are doing his will. However, those in the church, behaving the same way, have the same problems.

1 Peter 5:8. Be of sober spirit, be on the alert. Your adversary, the devil [diabolos, the slanderer], prowls around like a roaring lion, seeking someone to devour.

Lions hunt by separating one animal from the herd, and attacking it when it is by itself. The animal may be weak, old, very young, or just unlucky, turning one way then the rest of the herd turned another. In other words, it was not “on the alert.” Slander separates. When I listen to it, I am more likely to be by myself, separated from others. I may be distrustful, angry, or fearful, but I am alone. And therefore, I am in danger.

2 Corinthians 11:3. But I am afraid that, as the serpent [“the serpent of old who is called the devil,” diabolos, the slanderer] deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ.

The slanderer distracts me, leads me astray, by questioning God’s motives and promises. The serpent said to Eve, “Has God said...?” This slanders God by making an false accusation against God, calling Him a liar. But the “Has God said...? question also slanders God by creating division between God and me. It raises questions about whether I can trust Him about what He says. By listening to the questioning and the lies, I become double-minded. But can also get distracted by listening to the division that the slanderer speaks about my brothers and sisters, too. He slanders them as well. And it does not matter if what he says is true or false, as long what he says divides me from Him and divides me from my brothers and sisters.

Summary: The devil’s purpose is to create division. Or to aggravate existing division. (We are quite fallen enough to generate lots of division on our own.) He has schemes, he has a will, he is deceptive and crafty, and he seeks opportunities to devour us. And yes, he also tempts us to sin.

How to overcome? Simplicity and purity of devotion to Jesus. This is by grace. We need God’s grace to see that we need God’s grace. We do not seek Jesus on our own, but by His leading. Therefore, we need to depend on Him to overcome the slanderer’s schemes.