Covenant Procedure

by FULLARTON, R. B. | Category: Bible Covenants | Jan 2007

The making of a covenant or contract is the method by which business is conducted or agreement reached by two parties on a course of action for which they will bear equal responsibility. In our world today, covenants/ contracts can be a diverse and complex branch of law and affect so many areas of our lives. Our personal, as well as our working lives, are rooted in agreements with obligations, e.g. the buying of a house and the entering into contractual employment are two examples of legally enforceable agreements. Biblical covenants share some features but differ in others from various types of agreement extant in our world today.

Special features in Scriptural covenants :

1. Terms of agreement

When we consider the covenants of Scripture the first we come across is that drawn up by God with His servant Noah that involved his family and every living creature on the earth following the worldwide flood. The terms of the covenant were dictated by the God of all the earth binding Himself to a particular course of action, not to bring again His judgment on the earth in such a form. The obligation to fulfil its terms was on one party only but the other substantially benefited from it. There was also an accompanying sign or �token� in this covenant for all to see when the rainbow is seen in the cloud after rain (Gen.6:18; 9:9-17). A different covenant was made by God with Abraham when he was ninety nine years of age, here the terms of the covenant related to Abraham walking before God in faith, and as a result of that his succeeding generations would know blessing, in addition to which there was also the promise of the land of Canaan. Like the first, there was to be a sign, this time in the flesh of his male progeny, the mark of circumcision (Gen.17:1-14).

2. Swearing of the oath

In Scots Law, which applies to the writer's country of residence, there are obligations to a contract that are provable by 'writ' or 'oath'. In the first, writing is required that bears the signature of the party alleged to be bound. It does not need to be witnessed. In the second, one party's whole case, in a matter of disagreement, can be imperilled by what the other party states in court under oath. So the word of oath carries great weight. God's oath far outweighs that of mortal beings. Men swear by God but He swears by Himself and while the passage of Hebrews 6:13-17 has particular reference to what transpired in the land of Moriah when Abraham offered up Isaac his son as a sacrifice, it also applies to every divine covenant (see Gen.26:27-30; Ps.89:34; Luke 1:72-75).

3. Offering of sacrifice

This does not appear to be a regular feature of covenant-making but in the meaning of the Hebrew word for covenant ('beriyth') there is the thought of 'cutting', bearing out the idea of two parties at least being involved, and we can see its application clearly in the Lord instructing Abraham in the time of his concern as to a male heir, to cut three animals in equal pieces, laying each half against the other, and the flame passing through the midst. There is also the possibility the actual passing of human feet between the animals divided was a practice that developed (Gen.15:2, 9,10, 17,18; see also Ps.50:5; Jer.34:18). It is also an indication perhaps that in any sacrificial service for the Lord He has great enjoyment, as well as that aspect of our deep reverence for the One in whose kingdom we render service (Heb.12:29; see also 1 Kin.18:38).

4. Witness(es)

Another feature of scriptural covenants is that of a witness, which need not be of human origin. In the case of the covenant made between Abraham and Abimelech seven ewe lambs were set aside by Abraham for the king of Gerar as testimony to Abraham's integrity and commitment to the pledge made. In a later covenant enacted between Abraham's grandson Jacob and Jacob's father-in-law, Laban, it was a heap of stones. However, the greatest witness of any covenant is God Himself, as was acknowledged publicly in the latter case, but is true of every covenant made (Gen.21:27-32; 31:44-48,50; cp.Judg.11:10).

5. Feasting

Evidence of this being a part of the setting up, establishing, and confirmation of some covenants is found in the story of Isaac and Abimelech, king of the Philistines, whom Abraham had encountered years earlier, and also Jacob before his departure from Laban (Gen.26:28,30; 31:44,54). Understandably, in these cases, it was a celebration of an agreement made that lessened tensions between previously opposing parties, and the auguring well of better relationship prospects in future days.

6. Exchange of gifts

In the covenant of pure brotherly love between David and Jonathan we find that the king's son wished to express his deepest feelings of love and respect for Israel's youthful conqueror and his newly-found best friend by offering David his princely robe with other accoutrements. Jonathan was instrumental in forging another covenant with the Lord's anointed at a later time, ensuring David would show kindness to Jonathan's family after the Lord established him on the throne of Israel (1 Sam.18:1-4; 20:15-17). The giving of the gift was simply an expression of gratitude for the fact that a covenant had been enacted.

Offer and acceptance

It goes without saying that an essential part of any human contract is that of offer and acceptance, the acceptance being a final unqualified assent to an offer. Acceptance can be expressed or implied. Silence does not always constitute acquiescence, but on occasions it may amount to valid acceptance. In scriptural covenants, where these are drawn up by God, acceptance is implied because He knows perfectly the benefits that will accrue in adhering to the terms of the covenant, and honour will be given to His holy name (Ex.19:5,6).

Consequences of failure to keep covenants and possible termination

The breaking by Israel of the perpetual covenant of the Sabbath would result in either the penalty of death where it was profaned, or exclusion from the camp for the person who did work on that day. The breach of this covenant was extremely serious (Ex.31:12-17). The covenant the Lord made with His people Israel through and with His servant Moses also, forbade them making a covenant with the people of the land of Canaan, which was to be their inheritance. Failure in this respect would bring His judgement upon them, but would not release them from obligation to its terms. On the contrary, the Lord sought their restoration and was willing to forgive when there was repentance, and reactivate His blessings upon them. He reserved the prerogative to either terminate or retain His covenant (Ex.34:7, 10,27,28; Lev.26:40-44; Deut. 4:13; 7:9).

As we have seen the Lord establishes covenants with His people, the whole earth, nations, and the individual. Men may fail, and often do, to keep their part of such an agreement; the Lord, on His part, will not and cannot fail to fulfil His obligation (Deut.29:13-15; Judg.2:1; Ps.89:34,35; 111:5; 2 Tim.2:13; Heb.6:18;13:5).

FULLARTON, R. B. | Jan 2007
Bible Covenants