Israel's Chosen Role in Covenant History and Theology
Israel's role in covenant history is foundational to biblical theology, marked by God's specific choice of them as his own people. The Psalms declare, "Yah has chosen Jacob for himself; Israel for his own possession" [1]. This election established a unique relationship, emphasizing Israel's status as God's "adopted children" or "sons," a concept seen in texts like Exodus 4:22, Jeremiah 31:9, and Hosea 11:1 [8, 10]. This adoption signified that Israel was set apart to receive God's blessings and promises [8].
The covenant with Israel was formally established at Sinai, also known as Horeb, with a covenant sacrifice [2]. This event, detailed in Exodus 19:5 and 24:7-8, involved a divine constitution given to Israel, outlining promises conditioned on their obedience [2]. The covenant was later renewed in the plains of Moab, as recorded in Deuteronomy 28:69, and included both blessings and curses [2]. The ark of the covenant, which housed the covenant of Yahweh, served as a tangible symbol of this relationship [4].
The Old Testament frequently refers to this covenant, highlighting its enduring nature. For instance, 1 Chronicles 16:17 states that God appointed his precepts to Jacob and an "everlasting covenant" to Israel [3]. This covenant relationship is distinct from the "first covenant" made at Sinai, which, according to the author of Hebrews, was not faultless and did not fully address human weaknesses [6]. The prophet Jeremiah foretold a "new covenant" that would supersede the old, a prophecy quoted in Hebrews 8:7-13 [6, 7]. This new covenant, realized through Jesus Christ, offered a superior solution to the limitations of the Sinai covenant [6, 7].
The term "Israel" itself emphasizes this covenant relationship with God, distinguishing it from a mere national identity [8, 10]. As Adam Clarke notes, the name "Israel" (meaning "prince of God") implied their high dignity as a "royal nation" [10]. God's selection of leaders, such as David, was also part of this covenantal framework, with God explicitly choosing David to rule over his people Israel [5, 9]. This divine choice and the subsequent covenant established Israel's central role in God's redemptive plan, setting the stage for the coming of the new covenant.
Sources
- Psalms “For Yah has chosen Jacob for himself; Israel for his own possession. -- Psalms 135:4”
- 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”
- I Chronicles “I Chronicles 16:17 (DRC) — And he appointed the same to Jacob for a precept: and to Israel for an everlasting covenant:”
- 2 Chronicles “There I have set the ark, in which is the covenant of Yahweh, which he made with the children of Israel.” -- 2 Chronicles 6:11”
- 2 Chronicles “but I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel.’ -- 2 Chronicles 6:6”
- 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).”
- 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).”
- 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 ”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 9:4: Who are Israelites - Descendants of Jacob, a man so highly favored of God, and from whom he received his name Israel - a prince of God, Gen 32:28; from which name his descendants were called Israelites, and separated unto God for his glory and praise. Their very name of Israelites implied their very high dignity; they were a royal nation; princes of the most high God. The adoption - The Israelites were all taken into the family of God, and were called his sons and first-born, Exo 4:22; Deu 14:1; Jer 31:9; Hos 11:1; and this adoption took place when God made the coven”