Our Covenants

2005-02-09T07:29:00.000-08:00

The Forgotten Treasure Chest
of
Our Covenants

Introduction
In this Essay I will reflect upon the history and meaning of the idea of “covenant.” I will also discuss how understanding the concept of covenant can help deepen our understanding of the Bible with the hope of seeing its relative affect on our Biblical faith. Stated differently, The goal of this essay is to reveal the importance of looking into the historical, cultural, and linguistic backgrounds to the Biblical texts, using the subject of covenant to see the how understanding even one aspect of the background of Biblical writings can greatly affect our belief and our faith. In doing so, we will ultimately find that God relates to his people through covenant. It is true that “Virtually every school of biblical interpretation today has come to appreciate the significance of the covenants for the understanding of the distinctive message of the Scriptures.”[i]
This essay is in four parts:
I. The meaning and origins of “covenant”
II. Covenants in the ancient world
III. Covenants in the Bible
IV. The affect of covenant on the Bible Believer

I. The Meaning and Origins of Covenant

The most commonly used Hebrew word for ‘covenant’ in the Hebrew Scriptures is brit. But, “the etymology of this word is uncertain. However, it was probably used in the sense of “binding” taken form the Akkadian word ‘biritu’. [Thus,] the Akkadian (and Hittite) terms for covenant also signify binding.”[ii] Based on this, it is safe to assert that “A Covenant is a legally binding relationship between two or more people.”[iii]
We can see from the ancient Semitic languages that the origins of covenant relationships, or ‘binding’ relationships were, in fact, a product of the ancient world of Mesopotamia and very well politically established. Moreover, covenant relationships were a cultural and religious part of the ancient societies. Thus, it is important to look into the origin of covenant relationships by specifically examining the Acadian, Sumerian, and Hittite civilizations of the Fertile Crescent and Asia Minor, the regions of Mesopotamia and of modern day Turnkey.

II. Covenant in the Ancient World

In ancient Mesopotamia, covenant relationships of different kinds were found throughout the various city states. We will briefly look at three main classifications of the various covenant relationships; Political, Social, and Commercial. Then briefly look at some different relevant aspects of the covenant making process.

Political
Political Covenants or Treaties would include a variety of relations on the governmental level. This would mainly include what was known as a Suzerain/Vassal Treaty (we will look at this in more depth later on). Briefly, this is a defensive pact between two City States being threatened by a rivalling powerful City State, this treaty would serve for a protective defence if attacked.

Commercial
Commercial covenants would include land sales or transfers, or other various business agreements.

Social
Social agreements/covenants would be made in order to end hostility between rivalling individuals or their families/clans. There would also include be conveniently binding relationships such as marriage.

The Taking of Oaths
One of the most important stages of the covenant making process was the making or taking of the oath. Treaties were sealed or received credibility with an oath[iv] Oaths were taken in various different ways. The oaths were usually taken in an action that was communicated with strong imagery. One of the most common images was the “dramatic act of the dividing of an animal and the passing of the parties between the portions.”5 In passing through the split animal parts, the man taking the oath would be communicating the message that “if I do not hold to the promise that I have made in this covenant, just as has been done to these animals, so shall it be with me.”
In the Torah, we find God making such an oath in his covenant with Abraham. (Genesis 15) By doing so, God was communicating in the strongest way possible to Abraham that the promises that He made with Abraham, He would surly bring to fulfilment. For, in the narrative we find God walking through the rows of split animal parts communicating to Abraham what was culturally understood about such an action, in Abraham’s day and world. This act was God’s strongest confirmation to Abraham.

Covenantal Words
Another important aspect of the covenant making process was the words that were spoken. There was a covenantal vocabulary that was shared by the different Semitic languages – Hebrew being one of them. Therefore, naturally, God used these words in the Torah within their covenantal context. Here are two examples:
A- ahava - ‘love’
B- khesed- ‘faithfulness’

Love in the ancient world within the context of covenant was not feeling based, but rather action based. When a covenantal party vowed to “love” the other, he was promising to relate continually to the other participant in action that was consistent with the agreement made – not depending on the outward circumstance or feeling.

Faithfulness, like wise, in the covenant context, was to abide by the promises made, even if circumstances made this very difficult.

Covenantal Signs
To help the covenant participants remember their obligations and to remember to abide by their agreement, a suitable external covenantal sign was designated and established, so that all might see it and remember.

Witnesses
Witnesses were chosen to observe and see weather or not the covenant participants held to their agreement and abided by their word. The witnesses’ testimony was then given in the court of law if needed.

III. Covenants in the Bible

The Bible contains many, if not all, of the different kinds and aspects of covenants described above. We will focus on two; the Covenant of Marriage and the Hittite covenant known as a Suzerain Vassal Treaty. But first it is important to note the fact that the Bible contains covenants! We will see that the Bible revels to us that God related to his people through covenant. God did not create a new and unknown kind of relationship to establish himself with the people of his choosing, but rather he chose a cultural form already established and familiar to the people.
There is a good example of this concept found in Genesis 6-9. Here we find (it is suggested) that the God of creation was at war with His creation. Man rebelled against God in such a horrible way that God had to annihilate man because of man’s evil. After the “war” was over, God made a covenant of peace with man; the sign of this covenant was a rainbow. In Hebrew there is no specific word for rainbow, the word “Keshet” is used which is the same word for war bow.
“In Literature throughout the ancient Near East, the bow speaks of male strength. The quiver full of arrows and taut bow symbolize the virility of warriors in Mesopotamian literature. Breaking the bow of a warrior came to symbolize the signing of a treaty between parties.”6
This is very fitting because water and rain was the striking force of God’s “war”. Therefore a rainbow would indeed serve well as a covenantal sign reminding man of God’s “military” might, and so to be cautious in their conduct and reminding God of his oath to never again completely annihilate mankind by the same means.
Even today, thousands of years later, we can still see a rainbow in the heavens after a rain fall, and being reminded by the sign of the covenant, we know that God will not destroy mankind in the same way again.
This is a perfect example (if it is true) of how God related to the people of time in their own culture in order to fully communicate in a clear and understandable way that will also be meaningful.
There are a number of examples of how God chose to make covenants with the people of his choosing to then relate to Himself, their new and exclusive God. Why did god choose the form of covenant? Perhaps it was because a covenant relationship was the clearest way that the people could understand what such a relationship was like. They could easily relate it to their culture.
However, because God made His covenants eternal, we will see that still today He continues to relate to his people through covenant. At this point, let us ask two thetorical questions:
1) Has God changed the way through which He relates to His people today?
2) Has God changed the people of His choosing to which He will relate directly and intimately?
In answering these two questions, I hope that we will see the continuity and reliability of our God, the One in whom we put our faith today.

A. The Covenant of Marriage
After choosing a people for Himself, which God did through making a covenant with Abraham in Genesis 15, God then made His relationship even more intimate and exclusive then He had done before. He chose to make a covenant of marriage at Mount Sinai (Exodus. 19-20) He made this special covenant with Israel, the descendants of Abraham – the man with whom He made a previous covenant.
We find that the language used in these passages by God is marriage terminology. More marriage terminology is then found throughout the Torah, terminology such as “I will take you as my own people, and I will be your God” (Exodus 6:7). “I carried you on eagles' wings and brought you to myself” (Exodus 19:4). And, do not forget, “For I the Lord your God am a jealous God” (Exodus 20:5). The root word "kana" – jealous, is often used in the sense of a husband who is jealous of his wife, as we might see in Numbers 5:14. Similarly, the verb used in the Torah for disloyalty is "zona achari", this means, “to whore after.” “Furthermore, the formula expressing the covenantal relationship between God and Israel, ‘you will be my people and I will be your God’ (Leviticus. 26:12 and Deuteronomy 29:12) is a legal formula taken from the sphere of marriage, as attested in various legal documents from the Ancient Near East.” 7

B. The Suzerain Treaty of Deuteronomy
Scholars now generally agree that Exodus 19-24 has a very similar structure and takes the form of a Hittite treaty. 8 Scholars have also noticed that the book of Deuteronomy very closely resembles that of a Hittite covenant/treaty. They have observed that the outline of Deuteronomy is a similar outline to that of what is called a Suzerain – Vassal treaty, very well established in the Hittite civilization. 9
The Suzerain – Vassal treaty is a type of a covenant in which a powerful king (Suzerain) would establish with an overpowered subject (Vassal) in order to establish a working and binding relationship. The Vassal would give a form of taxes (tribute) in return for various benefits, such as the protection and prestige or honour of being part of the overpowering kingdom. This treaty would be a binding relationship with legal ramifications.
This discovery of the Deuteronomy Covenant is significant because it further establishes the idea that God relates to the people of his choosing through covenant. Therefore we know what kind of relationship we have with our God. It is well defined, established and trustworthy. We know what to expect, and what is expected of us. Therefore this discovery is significant because it affects our walk of life.

IV. The Affect of Covenant on the Bible Believer

The covenants that God made with His people throughout the Bible were made eternal in their promise and oath. In addition, ancient Suzerain Treaties always provided for renewal when the situation or circumstances would change in future generations. The renewal would at times contain certain changes depending on the situation. Therefore, I would like to briefly compare the last covenant made by God with His people (promised in Jeremiah 31:31) with the covenant that the same God made with his people at Sinai to see if it is, indeed, a renewed covenant. If so, then what about it is actually new?

Jeremiah 31:31-34
31 "The time is coming," declares the Lord,
"when I will make a new covenant
with the house of Israel
and with the house of Judah.”

First, I would like to look at the concept of “new.” In Hebrew, the word is "HaDaSH" his word means “new,” but the thought behind it is more of renewal rather then something that is brand new.
The Hebrew word for month is also "HaDaSH" the same three consonant word as the word translated “new.” Why is this so? It is because a Hebrew month begins with the appearance of the new moon. Does God re-create a brand new moon for the occasion? No! Rather, the month begins with the appearance of a renewed moon. Thus, the word, hadash, is used in Hebrew to express the concept of renewal, as well as something new.
But there is another, more relevant, example that would tilt the linguistic scales in favour a renewal in Jeremiah 31. This is an example from Jeremiah’s own writing found in Lamentations 5:21. In this passage, the prophet beseeches the Holy One on Israel’s behalf saying, “Restore us to yourself, O Lord, that we may return; renew our days as of old.” When the English reads, “renew our days,” the Hebrew contains a form of the word hadash. Jeremiah is asking the Lord to renew the days of His people to be like the times when they walked closely with God. Jeremiah has a renewal in mind here and he uses a word that has the same root as he uses in Jeremiah chapter 31.
This brings us to our second point: With whom is God making, or renewing this covenant? The text tells us that it is with “the house of Israel and the house of Judah.” This phrase can parallel the previous covenant made at Sinai with God speaking to the house of Israel and the house of Jacob in Exodus 19. So from this verse, we find that God is actually renewing his previous covenant with the same people of the previous covenant.
It should be noted that although the Covenant of Sinai was made with the house of Israel, there was a mixed company present. Some Egyptians had apparently left Egypt together with the Israelites and were present at the covenant making seine at the foot of Mount Sinai. Therefore it would be assumed that Gentiles who enjoin themselves to the family of Israel would be included in this covenant renewal with Israel, since they were present in the previous covenant.
Now let us examine the promises that would be part of the covenant renewal.
33. "I will put my Torah in their minds
and write it on their hearts.
I will be their God,
and they will be my people.
Here we see that these promises are by no means new. First, it is written in the Torah; Deuteronomy 30:14 “…the word is very near you; it is in your mouth and in your heart…” Next, we note, “…And I will be their God…” Exodus 19:4-7 and Leviticus 26:12, “I will walk among you and be your God, and you will be My people.” Based on these passages in the Torah, it is easy to see how this covenant is nothing other than a mere renewal of the previous covenants.

Now for a third point. The text in Jeremiah 31:34 reads,
No longer will a man teach his neighbour,
or a man his brother, saying, 'Know the Lord,'
because they will all know me,
from the least of them to the greatest,"
declares the Lord.
"For I will forgive their wickedness
and will remember their sins no more."
This verse indicates for us what it is that is ‘new’ or ‘different’ about this renewed covenant that the Lord will make with his chosen covenant people. It says that “they will all know Me”. In the previous covenant, the people as a nation had been redeemed, however standing at Mount. Sinai there was a ‘mixed company’ in more ways then just in the physical. There were those who knew the Lord and followed the Word which he had given them, and there were those who did not know the Lord and were quickly put to death in one way or another at different times for their “wickedness and sins.” In addition, to ‘know’ in the Hebrew sense is not just an intellectual knowledge but rather more of an intimate knowledge, as in the way a husband is to know his wife.
Forgiveness from the Lord is not a new theme of this renewed covenant. It is a major theme throughout the Torah (mentioned in different forms over 22 times). However, what is newly promised here is that there will be no need for forgiveness, for there will no longer be any sin to forgive. When God says, “I will remember their sins no more,” this does not mean that God will turn a blind eye to the evil sins of His people. If so, He would be not only unjust, but He would also be breaking His covenantal responsibilities by not holding his people responsible for their sin of breaking the covenant. Therefore, this communicates to us that God will take sin and evil away completely, leaving all of His people free from it. Thus, all of His people will know the Lord in a real and intimate way, to the very last person.
It is generally accepted in the Christian world that this promised covenant has been made and put into affect by Yeshua when He spilt His blood. If this is true (and I think that it is) then there is a problem. The problem is that there are still people being brought into the Covenant Community of God. We are still saying to our brother, “Know the Lord”. Therefore we can conclude that while this covenant has been put into affect, it has not yet come to its completion. When the time comes for its completion, the older covenant would then completely fade away into the renewed covenant. As it is now, it is fading but still in affect (Hebrews 8:6-13).
There are two main important points that I want to explore in light of what we have studied in the realm of covenant. First, the people: The Covenant People is still the people of Israel. All non-Israelites, therefore, who want to put their trust and faith in Yeshua for the forgiveness of their sins are bound to Him and to His people, the people of Israel. They become part of the family of Israel and are not to be considered to be a separate entity.
Second, the fruits of one’s walk: Gentiles who believe in Yeshua to be the Messiah, as part of Israel who, as the people of the Renewed Covenant have the Torah written on their hearts and minds (this speaks of identity, or spiritual DNA, if you would). This, then, would become a description for their identity and for their walk of life. Having the Torah on one’s heart and mind is not just for Israel, it is also, therefore, for those who are naturally born into Israel. If the fruits of Israel are the fruits of the Torah, then the Gentiles, being grafted into the “olive tree” of Israel, would bare the same fruits as Israel – the fruits of the Torah. This same idea is explored by Paul in both Romans 11:13-21; and in Ephesians 2:11-14.

Conclusion
So in conclusion, this is how we can benefit, and how our lives can be affected by understanding the concept of covenant within its ancient cultural context. By applying the knowledge to the Biblical covenants within their own contexts, we can see that the God of all creation has taken the initiative to establish a relationship with us through which we can relate to Him with intimacy. We know that we are His most treasured people throughout all the earth, and this gives us an identity. We know that we have a stable relationship with Him and that we can relay on that stability. We know what to expect from God. We know what God expects from us. So we now know how to walk. Moreover, we are now free to walk consistently with the new identity that He has given us within this binding relationship. This identity and walk is described for us in written form and in detail from Genesis to Revelation.
Finally, we can live with the hope of a world returned to its original perfection. As a token, we have our present relationship with a perfect God as a precursor or prologue to this coming perfect world. All these, and much more, are the valuable treasures locked up and waiting for our discovery, in the treasure chest of the world of Covenants.

Foot Notes

1 O. Palmer Robertson, The Christ of the Covenants, p. vii.
2 Encyclopedia Judaica, Covenant, p. 1012
3 Berkowitz, Ariel, Ways of Pleasantness, p. 1
4 Encyclopedia Judaica, Covenant, p. 1012
5 ibid
6 Dictionary of the Old Testament Pentateuch, p.668
7 Encyclopedia Judaica, Covenant, p. 1021
8 Encyclopedia Judaica, Covenant, p.p. 1014, 1015
9 The Illustrated Bible Dictionary, part I, p. 386

Bibliography

Young G.D., Mari, in Retrospect,1992
Berkowitz, Ariel, Ways of Pleasantness,2004
T. Desmond Alexander & Vavid W. Bakker, Dictionary of the Old Testament Pentateuch, A Compalation of Contemporary Biblical Scholarship, InterVarsity Press, 2003
J.A. Thompson, Deuteronomy, An Introduction and Commentary
Encyclopedia Judaica, Covenant
O. Palmer Robertson, The Christ of the Covenants, Presbyterian and Reform, 1980
Pritchard, James B., The Ancient Near East: An Anthology of Texts and Pictures, vols. 1, 1979
The Living World of the Old Testement
The Illustrated Bible Dictionary, part I, Inter-Varsity Press 1994

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Our Covenants