The Covenants and the Messiah
What is a Covenant?
A Covenant is a solemn agreement or promise between G-d and the Jewish people. Unlike an ordinary contract, a covenant in Jewish tradition carries profound religious and moral weight: G-d makes promises to the people, and the people in turn commit to living according to G-d’s commands. Two covenants are particularly central to Jewish belief — the Covenant with Abraham and the Covenant at Sinai with Moses.
The Covenant with Abraham
Abraham is the founding patriarch of Judaism. In Genesis 12:1–3, G-d called Abraham to leave his homeland and travel to a new land, promising him: “I will make you into a great nation, and I will bless you; I will make your name great.” G-d promised Abraham three things: a special relationship with G-d, many descendants (a great nation), and the Promised Land of Canaan.
The sign of this covenant was circumcision: every Jewish male was to be circumcised as a physical mark of the covenant relationship between G-d and Abraham’s descendants. This practice continues in Judaism today through the ceremony of Brit Milah. Isaiah 51:3 speaks of the Promised Land being made like the Garden of Eden, reinforcing the vision of blessing attached to the covenant. The covenant with Abraham established the Jewish people as a people chosen by G-d for a special purpose and relationship.
In the Covenant with Abraham (Genesis 12:1–3), G-d promised: (1) a special relationship with G-d; (2) many descendants to become a great nation; (3) the Promised Land of Canaan. The covenant was sealed with circumcision as its sign.
The Covenant at Sinai and Moses
Moses is the most important prophet in Judaism. According to the Tenakh, G-d appeared to Moses on Mount Sinai and gave him the Torah, including the Ten Commandments (Exodus 20:2–17). This is known as the Covenant at Sinai — G-d promised to be the G-d of Israel and to protect the people, while the Israelites promised to keep G-d’s laws. The Torah became the basis of Jewish law and practice.
The Ten Commandments cover both the relationship between humans and G-d (such as having no other gods and keeping the Sabbath holy) and the relationship between human beings (such as prohibitions on murder, theft and dishonesty). Moses’ role as lawgiver and prophet makes him uniquely important in Judaism: no prophet before or after is regarded as having known G-d as directly as Moses did. The Covenant at Sinai is understood as making the whole Israelite people — not just their leaders — responsible for keeping G-d’s commands.
The modern State of Israel, established in 1948, is viewed in very different ways by different Jewish groups. Many Orthodox and Zionist Jews see it as the fulfilment of G-d’s promise of the Promised Land to Abraham (Genesis 12:1–3; Isaiah 11:11–12). Isaiah 11:11–12 speaks of G-d gathering the scattered people of Israel from the four corners of the earth — a verse often cited in relation to Jewish return to the land.
Some ultra-Orthodox Jews, however, believe that a Jewish state should only be established by the Messiah, not by human political action, and therefore reject the State of Israel on religious grounds. Progressive (Reform) Jews often interpret the Promised Land more symbolically — as a vision of a just and flourishing society — rather than a literal territorial claim. Ezekiel 37:24–28 envisions G-d’s servant dwelling among the people in the land forever, a passage interpreted differently across these traditions.
The Messiah
The word Messiah (Hebrew: mashiach) means “anointed one.” In ancient Israel, kings and priests were anointed with oil as a sign of divine appointment. Over time, Jewish belief developed the idea of a future Messiah — a great leader descended from the line of King David — who would bring an era of peace, justice and restored relationship between humanity and G-d.
The prophet Elijah is closely associated with the coming of the Messiah. Tradition holds that Elijah will return to announce the Messiah’s arrival. At Passover, Jews leave a cup of wine for Elijah and briefly open the door to welcome him as a symbolic expression of Messianic hope.
The Messiah is expected to: be descended from King David; be a political and spiritual leader; bring world peace; rebuild the Temple in Jerusalem; and gather the Jewish people from exile. Micah 4:1–3 describes a future age when “nation will not take up sword against nation.” Elijah is expected to return first to prepare the way.
The Messianic Age
The Messianic Age is the period of peace and perfection that will follow the Messiah’s coming. Micah 4:1–3 describes a time when nations will stream to Mount Zion to learn G-d’s ways, when swords will be beaten into ploughshares and warfare will cease. Isaiah 51:3 speaks of the Promised Land being comforted and made like the Garden of Eden, linking the Messianic Age with the restoration of paradise. Ezekiel 37:24–28 envisions a future in which G-d’s servant will reign over a united people living in the land, with G-d dwelling among them forever.
Orthodox Jews generally believe in a literal, personal Messiah — an individual human leader (not divine) descended from King David, who will restore the Temple, gather the exiled Jewish people and bring universal peace. This belief in a personal Messiah is central to traditional Jewish faith. Maimonides, the medieval Jewish philosopher, listed belief in the Messiah as one of his thirteen principles of faith.
Progressive (Reform) Jews often interpret the Messianic Age more collectively — as a future era of justice and peace that humanity will bring about through its own moral efforts, guided by Jewish values. In this view, the “Messiah” is less a specific individual and more a symbol of the human capacity to build a better world. Some Conservative and Masorti Jews hold positions between these two poles, accepting both individual and collective interpretations as valid.