In the ancient Near East, covenants were basically the same as in our modern world. They were commitments that created relationships with sanctions. Of course, the ceremonies and rituals associated with covenants in the ancient world were very different (and far more gruesome) than ours. Instead of taking a self-maledictory oath by signing a contract that could put you in financial jeopardy if you don’t keep your end of the bargain, a person making a covenant in the ancient world was required to participate in a ceremony that involved blood. Because the sanction for not keeping one’s covenant oath was the curse of death, the people making a covenant would often kill animals as a symbol of their own death, serving as a warning to the oath-taker.
This imagery comes across vividly in the Hebrew idiom for making a covenant, which is literally “to cut a covenant.” The cutting referred to the ceremony of killing animals and cutting them in half. The person promising to fulfill the conditions of the covenant would then swear by the gods that he would keep his word. Often, this included a dramatic ritual, such as passing between the severed animal or having its blood sprinkled before him. Added to this was a shared meal between the parties who made the covenant. They would eat the animals cut in the covenant ceremony. The meal was reflective of their committed relationship and a reminder of the oath made in the treaty. These rituals varied, however, according to the kind of covenant they accompanied.
The secular use of covenants in the ancient Near East provides us with important cultural background that helps us understand the religious covenants of the Bible. When God made covenants with his people in redemptive history, he did so in ways they could understand. As he brought Adam, Noah, Abraham, the Israelites, and David into particular covenants, he accommodated his language to fit their historical and cultural context. If God made a covenant with us today, we could expect him to use forms of treaties and legal agreements that our common to our society today. This does not mean that the biblical covenants are exhausted in their secular counterparts, but it does mean that our understanding of the God’s covenants is greatly aided by our knowledge of the common ancient covenants.
The Lord’s accommodation to use covenant forms from the ancient world does not mean these are the original pattern for his covenants with his people. Reformed theologians have rightly observed that the original design for God’s covenants is the perfect communion found in the Trinity. As Louis Berkhof (1873–1957) pointed out, “The covenant idea developed in history before God made any formal use of the concept in the revelation of redemption.”
Covenants among men had been made long before God established His covenant with Noah and with Abraham, and this prepared men to understand the significance of a covenant in a world divided by sin, and helped them to understand the divine revelation, when it presented man’s relation to God as a covenant relation. This does not mean, however, that the covenant idea originated with man and was then borrowed by God as an appropriate form for the description of the mutual relationship between Himself and man. Quite the opposite is true; the archetype of all covenant life is found in the trinitarian being of God, and what is seen among men is but a faint copy of this. God so ordered the life of man that the covenant idea should develop there as one of the pillars of social life, and after it had so developed, he formally introduced it as an expression of the existing relation between Himself and man.
We should not be surprised that God adopted covenant treaties for his own purposes, for covenant-making among humans reflects the triune God in whose image they are made. The Father, Son, and Holy Spirit live in unceasing devotion and commitment to each other. As creatures made in the image of the triune God, we then reflect this life by keeping our promises and committing ourselves to others in ordinary covenant relationships. God used this function of his creatures for his own redemptive purposes to communicate his promises to us. We should be eager, therefore, to grasp the significance of ancient covenants in order to appreciate God’s covenant relationship with us.
~ Michael Brown
Louis Berkhof, Systematic Theology(Grand Rapids: Eerdmans, 1938; repr. 1996) 263.