Reading: "Covenants in the Old Testament" George Ricker Berry ISBE

 I. General Meaning.

The Hebrew word berith is probably derived from the Assyrian word biritu, which has the common meaning "fetter," but also means "covenant." The meaning of biritu as covenant seems to come directly from the root, rather than as a derived meaning from fetter. If this root idea is to bind, the covenant is that which binds together the parties.

In the Old Testament the word has an ordinary use, when both parties are people, and a distinctly spiritual use, between God and people. There are two types of covenants: 1) a parity covenant between two equals and 2) a suzerainty covenant between a greater party and a lesser party.

II. Among People

A. Principal Elements:

The covenants in the Old Testament consisted of: 

(1) A statement of the terms agreed upon (Genesis 26:29; 31:50,52).

(2) An oath by each party to observe the terms, God being witness of the oath (Genesis 26:31; 31:48-53). The oath was such a characteristic feature that sometimes the term "oath" is used as the equivalent of covenant (see Ezekiel 17:13).

(3) A curse invoked by each one upon himself in case of disregard of the agreement by either party. In a sense this may be considered a part of the oath, adding emphasis to it. This curse is not explicitly stated in the case of human covenants, but may be inferred from the covenant with God (Deuteronomy 27:15-26).

(4) The formal ratification of the covenant by some solemn external act.

In early pagan cultures the covenant was ratified by the drinking of each other's blood. In the Old Testament accounts the ratification were acts like a sacrificial meal (for example in Genesis 31:54) and the sprinkling of blood upon the two parties. Both a sacrificial meal and the sprinkling of blood (the altar representing Yahweh) are mentioned in Exodus 24:4-8, with allusions elsewhere, like in the ratification of the covenant at Sinai between Yahweh and Israel. In the covenant of God with Abraham there is another ceremony, quite certainly with the same purpose. This is a different observance, namely, the cutting of animals into two parts and passing between the severed portions (Genesis 15:9-18), a custom also referred to in Jeremiah 34:18. Here it is to be noted that it is a smoking fire pot and a flaming torch, representing God, not Abraham, which passed between the pieces. Such an act, it would seem, should be shared by both parties, but in this case it is to be explained by the fact that the covenant is principally a promise by Yahweh. He is the one who binds Himself and promises to pay the debt.

The unchanging nature (immutability) of a covenant is everywhere assumed.

Other features beyond those mentioned are not considered as fundamental. This is the case with the setting up of a stone, or raising a heap of stones (Genesis 31:45,46). This was an ancient custom used so that the covenant or event could be recalled to future generations when they saw the standing stone(s) or heap of stones. Striking hands is a general expression of an agreement made (Ezra 10:19; Ezekiel 17:18, etc.).

B. Different Varieties:

In observing different varieties of agreements among men, we note that they may be either between individuals or between larger units, such as tribes and nations. In a great majority of cases, however, they are between the larger units. In some cases, also, when an individual acts it is in a representative capacity, as the head of a clan, or as a king. When the covenant is between tribes it is thus a treaty or alliance. The following passages have this use of covenant: Genesis 14:13; 21:27,32; 26:28; 31:44; Exodus 23:32; 34:12,15; Deuteronomy 7:2; Joshua 9:6,7,11,15,16;Judges 2:2; 1 Samuel 11:1; 1 Kings 3:12; 15:19 parallel 2 Chronicles 16:3; 1 Kings 20:34; Psalms 83:5; Isaiah 33:8; Ezekiel 16:61; 17:13-19; 30:5; Daniel 11:22; Amos 1:9. In other cases it is between a king and his subjects, when it is more a command or ordinance, as 2 Samuel 3:12,13,11; 5:3 parallel 1 Chronicles 11:3; Jeremiah 34:8-18; Daniel 9:27. In other cases it is between individuals, or between small groups, where it is an agreement or pledge (2 Kings 11:4parallel 2 Chronicles 23:1; Job 31:1; 41:4; Hosea 10:4). Between David and Jonathan it is more specifically an alliance of friendship (1 Samuel 18:3; 20:8; 23:18), as also apparently in Psalms 55:20. It means an alliance of marriage in Malachi 2:14, but probably not in Proverbs 2:17, where it is better to understand the meaning as being "her covenant with God."

C. Words Used:

In all cases of covenants between humans, except Jeremiah 34:10 and Daniel 9:27, the technical phrase for making a covenant is karath berith, in which karath meant originally "to cut." Everything indicates that this verb is used with reference to the formal ceremony of ratification above mentioned, of cutting animals in pieces.

III. Between God and People - Covenants Recorded in the Old Testament:

A. Noah Covenant: A covenant of this general kind is said in the Old Testament to have been made by God with Noah (Genesis 9:9-17 and elsewhere). In this the promise is that there shall be no more deluge.

B. Abraham Covenant: A covenant is made with Abraham, the thought of which includes his descendants. In this the promise of God is to multiply the descendants of Abraham, to give them the land of Canaan, and to make them a blessing to the nations. This is narrated in Genesis 15:18; 17:2-21, etc.

C. Sinai Covenant: A covenant is made with the nation of Israel at Sinai (Horeb) (Exodus 19:5; 24:7,8; 34:10,27,28, etc.), ratified by a covenant sacrifice and sprinkling of blood (Exodus 24:4-8). This constituted the nation as the peculiar people of God, and was accompanied by promises for obedience and penalties for disobedience. This covenant was renewed on the plains of Moab (Deuteronomy 29:1). In these national covenants the individual had a place, but only as a member of the nation. The individual might forfeit his rights under the covenant, however, by deliberate rebellion against Yahweh, sinning "with a high hand" (Numbers 15:30), and then he was regarded as no longer a member of the nation, he was "cut off from among his people," that is put to death. This is the teaching of the priestly code, and is also implied elsewhere; in the mercy of God, however, the punishment was not always inflicted.

D. Levi Covenant: A covenant with the tribe of Levi, by which that became the priestly tribe, is alluded to in Deuteronomy 33:9; Jeremiah 33:21; Malachi 2:4. The covenant with Phinehas (Numbers 25:12,13) established an everlasting priesthood in his line.

E. The Joshua and Israel Covenant: The covenant with Joshua and Israel (Joshua 24) was an agreement on their part to serve Yahweh only. The covenant with David (2 Samuel 7 parallel 1 Chronicles 17; see  also Psalms 89:3,18,34,39; 132:12; Jeremiah 33:21) contained a promise that his descendants should have an everlasting kingdom, and should stand to God in the relation of sonship.

F. The Jehoiada Covenant: The covenant with Jehoiada and the people (2 Kings 11:17 parallel 2 Chronicles 23:3) was an agreement on their part to be the people of Yahweh.

G. The Hezekiah Covenant: The covenant with Hezekiah and the people (2 Chronicles 29:10) consisted essentially of an agreement on their part to reform the worship; the covenant with Josiah and the people (2 Kings 23:3), of an agreement on their part to obey the Book of the Law.

H. The Ezra Covenant: The covenant with Ezra and the people (Ezra 10:3) was an agreement on their part to put away foreign wives and obey the law.

I. The New Covenants Mentioning the Coming of Messiah: The prophets also speak of a new covenant, most explicitly in Jeremiah, but with references elsewhere, which is connected with the Messianic time (see Isaiah 42:6; 49:8; 55:3; 59:21; 61:8;Jeremiah 31:31,33; 32:40; 50:5; Ezekiel 16:60,62; 20:37; 34:25; 37:26; Hosea 2:18).

LITERATURE.

Valeton, ZATW, XII, XIII (1892-93); Candlish, The Expositor Times, 1892, Oct., Nov.; Kraetzschmar, Die Bundesvorstellung im Altes Testament, Marburg, 1896; articles "Covenant" in Hastings, Dictionary of the Bible (five volumes) and Encyclopedia Biblica.

George Ricker Berry