The Ordinance of Covenanting Part 4

[88] Hosea xiv. 2, 3, 8.

[89] 2 Cor. vi. 16-18.

[90] Ezek. xx. 37, 38.

[91] Is. xliii. 1.

[92] Ps. cxix. 94.

[93] Josh. xxiv. 14.

[94] Ps. cxvi. 16.

[95] Ps. cxix. 43, 44.

[96] Ps. lxi. 4, 5.

[97] 2 Cor. viii. 5.

[98] Rom. iv. 20-22.

[99] Heb. xi. 17.

[100] Rom. ix. 4.

[101] Exod. xxiv. 7.

[102] Josh. xxiv. 24. See also, v. 25.

[103] 2 Chron. x.x.xiv. 31, 32.

[104] Jer. x.x.xiv. 8-18; see also Exod. xxi. 2.

[105] 2 Kings xi. 17.

[106] Isa. xliv. 8.

[107] Ps. cxix. 30.

[108] Ps. cxix. 111.

[109] Ps. l. 16.

[110] Ps. cxix. 15, 16.

[111] Deut. xxix. 14, 15.

[112] Deut. x.x.x. 19.

[113] Exod. xx. 5, 6.

[114] Ezek. xvi. 59.

[115] Gen. xxi. 27, 28, 30, 31. See Gesen. Lex.

CHAPTER II.

MANNER OF COVENANTING.

Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of G.o.d's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as G.o.d acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence ill.u.s.trated by that word, he has given us to see that He does act in wondrous condescension to his saints. Being an infinite, glorious Spirit, He does not perform the deeds of men clothed with flesh and blood, but being the upholder of all things, and the glorious fountain of all the means of operation which men employ, with them He can and does hold communication. In the ordinances of His grace He has made his chosen ones to know him. Proofs of His gracious regard to them He has in all ages given. In the earlier part of the history of time, their bodily senses he addressed: in all time their souls, by the inhabitation of his Holy Spirit, experienced the goodness of His grace. What He records of His transactions with His people is after the manner of beings possessed of material qualities, as well as gifted with undying spirits. Though not possessed of bodily organs, He spake to men; though not material, He hears and sees them; and He testifies to their deeds and thoughts. Unchanging, He acts not nor thinks as men do. But through the illimitable resources of His perfect character He has dealt with them as if He were possessed of the faculties not merely of an infinite, but of a perfect material, being.

And what in the language of metaphor He has taught, or what He has presented before the bodily organs and minds of all, they are called to receive as bearing the character of truth. When His people, in vowing or swearing to Him, take hold on Him, He covenants with them. Receiving their various services offered to Him, He acknowledges them as covenant children. They vow unto Him; He made promises to them. They swear unto Him; He has sworn unto them. They avouch Him to be their G.o.d; He avouches them to be His people.

On occasions of Covenanting, G.o.d has actually made promises, and sworn to men. To Noah, to Abraham, to Isaac, to Jacob; to the whole people of Israel at Sinai; to David and others in these circ.u.mstances He spake. To Noah once and again with enlargement the promise of His covenant He uttered. Abraham had addressed to Him the promise on various occasions of this nature, by the Lord holding converse with him as a friend. With the people of Israel the Lord talked face to face in the Mount, out of the midst of the fire. To Jacob he spake in a vision of the night at Bethel. And a covenant of royalty with David he made in like manner. And the oath of G.o.d at such seasons was given. He sware to Noah. Though the first inspired historian does not mention the fact, it is recorded.

"This is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee."[116] To Abraham he sware,--"For when G.o.d made promise to Abraham, because he could swear by no greater, he sware by himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee."[117] The oath of G.o.d was made to Isaac.[118] To Israel at Sinai: when the Lord brought them out of Egypt He lifted up His hand.[119] It is because not merely that with His finger He wrote the law on two tables of stone, but that in lifting up his hand in swearing to them there, while giving the law, that it is said,--"From his right hand went a fiery law for them."[120] And to David also, in making a covenant with him, the Lord sware. "The Lord hath sworn in truth unto David; he will not turn from it; of the fruit of thy body will I set upon thy throne."[121]

Even in those ordinary cases in which, on Covenanting, communion with G.o.d is enjoyed, He Covenants with them. This is implied in the very designation of the exercise; but it is otherwise obvious. We have no reason to believe that when Israel Covenanted in the land of Moab such manifestations of G.o.d's presence as were vouchsafed at Sinai were made.

But then the Lord made an oath to his people, and thereby Covenanted with them. "That thou shouldst enter into covenant with the Lord thy G.o.d, and into his oath, which the Lord thy G.o.d maketh with thee this day."[122] Yea there, after whatever manner, He avouched them to be His people. "Thou hast avouched the Lord this day to be thy G.o.d, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice: and the Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments."[123] Yea, except the contrary be stated or implied somewhere, we should not be warranted in maintaining that the oath of G.o.d was not always given on occasions of Covenanting, before the Canon of Scripture was closed. In the historic record of Jacob's life no account is given of G.o.d's making an oath to him. Yet we are certain that He covenanted with him. And that he actually sware to him, is one of the conclusions that may be legitimately drawn from the words, "As he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob."[124] And that He, under this last dispensation, always Covenants with believers, when they vow and swear to Him, is manifest from those declarations in which he promises to make a covenant with them. Whether or not on these occasions he absolutely makes an oath, is not revealed. That we should know whether or not he does so, is not necessary, else the book of Divine revelation had not been completed. But even though, as under the law, when the sons of Aaron on entering on the priesthood, took vows upon them to fulfil its duties, he should not actually make a new oath, the vows and oaths of His people came up before Him as formerly they did from before his altar, and the oaths which He had sworn before, even on their behalf, are made available to them. Thus Israel were enjoined, "That thou shouldest enter into covenant with the Lord thy G.o.d, and into his oath, which the Lord thy G.o.d maketh with thee this day; that he may establish thee to-day for a people unto himself, and that he may be unto thee a G.o.d, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. Neither with you only do I make this covenant and this oath; but with him that standeth here with us this day before the Lord our G.o.d, and also with him that is not here with us this day."[125] And thus were encouraged those who should succeed these in drawing near to G.o.d. "The sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; even them will I bring to my holy mountain; and make them joyful in my house of prayer; their burnt-offerings and their sacrifices shall be accepted upon mine altar: for mine house shall be called an house of prayer for all people."[126]

Now, Covenanting must be engaged in intelligently. Not merely must there be a desire to perform the service; but there must be an enlightened apprehension of its nature. "It is a snare to the man who devoureth that which is holy, and after vows to make inquiry."[127] Applicable to the intellectual discernment that true faith includes, as well as to that grace in its spiritual character, is the declaration, "He that cometh to G.o.d must believe that he is, and that he is a rewarder of them that diligently seek him."[128] The Covenant children of G.o.d are taught of him, and draw near to him as if He were not unknown, but revealed to them in his grace. Though none can by searching find out G.o.d, nor find out the Almighty unto perfection, yet those whom He saves know whom they worship. According to the instructions delivered in his word, must be the performance of every service of religion; and the character of G.o.d as revealed, is that which must be apprehended in the discharge of each.

It was according to a Divine warrant and direction that the saints of old entered into Covenant; and every lawful approach to him by vow or oath requires a just appreciation of his character. "The Lord shall be known to Egypt, and the Egyptians shall know the Lord in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the Lord, and perform it."[129] "This shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their G.o.d, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know ye the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord."[130]

Secondly. Covenanting must be engaged in cordially. That is not religious homage which comes not from the heart. For an intelligent being in any case to utter any thing that is inconsistent with the thoughts of the mind is sinful; but in this case it is peculiarly foolish and daring. If the affections of the heart be sanctified, they will be elevated to G.o.d in every religious exercise, and especially in this. Those who value their own souls, will not be devoid of intense concern for their salvation, when before G.o.d they engage in testifying to their acceptance thereof. They who seek to glorify G.o.d, will in this draw near to him with their mouth, and with their lips do honour to him, but not remove their hearts far from him. If a transaction that concerns only a limited part of this world's good is often important, how much more that which concerns the enjoyment of G.o.d as a portion! If an engagement that concerns a few years' enjoyment is often found to engross all the feelings of the mind, how absorbent of all the best exercises of the heart should be a transaction for communion with G.o.d to eternity! The men of Judah, on a solemn occasion, afforded an important pattern in this. "All Judah rejoiced at the oath: for they had sworn with all their heart."[131] And wherever the Covenant of G.o.d will be taken hold upon by men returning to him, the whole heart will be engaged. "I will give them an heart to know me, that I am the Lord; and they shall be my people, and I will be their G.o.d: for they shall return unto me with their whole heart."[132]

Thirdly. Covenanting must be engaged in with deliberation. To avow the resolution, to abandon the service of satan and to fight under the banner of Christ, is an exercise that entails momentous consequences.

And corresponding to its importance should be the fixedness of heart called to its performance. In it a solemn attestation and adherence to a choice of G.o.d as a Lord and Master, is made before him. Joshua's patriotic and pious address at Shechem was delivered, not that Israel should all choose G.o.d as if none of them had chosen him before, but that those who had not cleaved to his Covenant should then cleave to it, and that those who had taken hold upon it before, should again adhere to it.

He said, "If it seem evil unto you to serve the Lord, choose you this day whom you will serve; whether the G.o.ds which your fathers served that were on the other side of the flood, or the G.o.ds of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the Lord." And all attempting such an exercise, should possess a devotedness such as that evinced by the answer returned by the people,--"G.o.d forbid that we should forsake the Lord, to serve other G.o.ds, for the Lord our G.o.d, he it is that brought us up and our fathers out of the land of Egypt, from the house of bondage."[133]

Fourthly. Covenanting should be engaged in with sincerity, and with a resolution to perform the engagement made. Dreadful are the denunciations uttered against such as swear falsely. The Lord swears in truth: he will not turn from it. And how daring on the part of any is it to swear falsely in making a covenant! In an oath given falsely, G.o.d is defied, his power to punish is challenged, and the stroke of his indignation is impiously invoked to descend upon the guilty juror's head. "If any man trespa.s.s against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house: then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness."[134] The people of G.o.d swear, "The Lord liveth," in truth, in righteousness, and in judgment. With David they can declare, "I have sworn, and I will perform it, that I will keep thy righteous judgments."[135] Each of them may be denominated, "He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully."[136]

And firm will be their purpose to keep their pledge given in vowing unto G.o.d--"Thine are we, David, and on thy side, thou son of Jesse."[137]

Fifthly. In the first ages, the exercise was accompanied by sacrifice.

The phrase (??? ????), which is most commonly employed to designate the making of a covenant, consists of two terms, each of which conducts us to the sacrificial rite. The latter of these, (????, a covenant,) would appear to be derived from a verb which, according to circ.u.mstances, bears the significations, _to cut, to choose, to eat_. The connection between all these and an expression which means _to purify_, is not obscure, nor is their relation to a word (??), with which that so rendered is intimately connected, difficult to be traced. That which is eaten is made choice of for its purity, or because that by cutting, it is separated from what is less fitted for food, or even during the process of eating is cut. It is an opinion held by one cla.s.s of commentators, that the reason why that term is put to signify _a covenant_, is, that it may be deduced from the verb bearing the meaning _to choose_, and to which there would appear no objection, provided that that meaning were reckoned to be secondary to the signification _to eat_. The idea implied in the verb _to choose_ is essentially abstract. Not so is that included in either the verb _to cut_, or the verb _to eat_. From one of these, which may be considered as collateral primary meanings, it must therefore be deduced. And since it cannot be deduced from the one without the other, it must consequently be derived from the latter. But since, on the occasion of entering into covenant, feasts were wont to be kept, and since the flesh of animals slain for sacrifice was not seldom partaken of by those a.s.sociated to present them, there is reason to conclude that food eaten on the occasion of solemn Covenanting included the flesh of sacred victims, and that while this term for _Covenant_ may be considered as derived immediately from an expression signifying _to choose_, it is to be viewed as tracing its origin to the same expression viewed as denoting _to eat_, because the flesh of sacrifice afforded to the federal parties a means of convivial entertainment in the accustomed friendly feast. The other of these terms (???) means literally _to cut_. It is used in describing the operation of cutting in twain the animal sacrificed at the ratification of a covenant. "I will give the men that have transgressed my covenant, which have not performed the words of the covenant which they had made before me, when they cut the calf in twain, and pa.s.sed between the parts thereof. The princes of Judah, and the princes of Jerusalem, the eunuchs, and the priests, and all the people of the land, which pa.s.sed between the parts of the calf; I will even give them into the hand of their enemies, and into the hand of them that seek their life: and their dead bodies shall be for meat unto the fowls of the heaven, and to the beasts of the earth."[138] The practice of so dividing the victim was evidently in accordance with the operation performed by Abraham, when the Lord made a covenant with him.[139] Indeed, in the record given of that transaction, a different term (???) is used to denote the performance of the division, but this the more establishes its fact. And though G.o.d's covenant is before spoken of as having been established, and though Noah, on the occasion of his adhering to that covenant immediately after the flood, offered sacrifice,[140] yet, it is in the account given of that with Abraham, and as if the practice of cutting the victim in twain had originated when it was entered into, that the phrase connecting the two terms or their modifications is first used.

Thereafter, however, in reference to every variety of solemn Covenant engagements, the phrase is adopted. It is employed to describe the entering into covenant of men with men before the Lord, and consequently of both parties with him. The cases of David and the elders of Israel at Hebron,[141] and of Jehoash and his people,[142] afford instances.

Another such case is found in the account of the league between Joshua and the princes of the congregation, and the Gibeonites.[143] In the commands forbidding Israel to enter into covenant with the Canaanites, or their G.o.ds, the phrase is used.[144] It is used when men are represented as making a covenant with G.o.d. The record of that of Israel, under Ezra, gives an ill.u.s.tration.[145] And it is the form of expression by which the Lord himself is represented as entering into covenant with men. The records of the transactions at Sinai and Moab, of his covenant with David, and of his purposes to enter into covenant with his people, as those appear in his precious word of promise, as well as other pa.s.sages, contain it. Yea, sometimes even where that word of the phrase which means _covenant_ is omitted, the meaning of the other is most manifestly the same as that of the whole.[146]

The bisection of the victim symbolized Christ slain and affording access to G.o.d through himself. The act pointed out precisely what was represented by the rending of the vail of the temple, when Jesus suffered on the cross. Both signified his death, and the opening up thereby of a way of access to G.o.d. The act of pa.s.sing between the parts of the sacrifice was an emblem of the exercise of holding communion with G.o.d, as made known in Christ, reconciling the world unto himself. As when the vail was rent the most holy place was no longer concealed, but might be approached with safety; so when Jesus suffered there was presented the reality of that provision for communion with G.o.d, which was typified by the cutting of the calf in twain and pa.s.sing between the parts thereof. And the believing Covenanter employed in performing that exercise enjoyed substantially the blessedness which is in reserve for those who, in contemplation of the exercise of renewing their vows to G.o.d, are enabled with an apostle to say,--"Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the vail, that is to say, his flesh; and having an high priest over the house of G.o.d; let us draw near with a true heart, in full a.s.surance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water;" and being strengthened with Divine grace, after engaging in it, he would feel disposed to do as these in similar circ.u.mstances in ages long future urged:--"Let us hold fast the _profession_ of our faith without wavering (for he is faithful that promised.)"[147]

The act of swearing by the name of G.o.d was wont to be symbolized by the offering of sacrifice. It has been shown that the number _seven_ was an emblem of the oath. One of the things, therefore, denoted by the offering of seven sacrifices was the swearing of it. Once, and again and again, did Balak at Balaam's suggestion build seven altars, and offer a bullock and a ram on every altar.[148] And whether we believe the religious homage presented on each occasion to have been in ignorance addressed to the true G.o.d, or to some idol, there is reason to conclude that the injunction of the false prophet was suggested by the practice of the people of G.o.d, and that the service was an emblematical representation of the religious worship offered in the swearing of the oath. Besides, was not his design to curse Israel either by the true G.o.d, or by some G.o.ds of the heathen? And was it not in imitation of some such practices, as that which he attempted, that Goliath cursed David by his G.o.ds? But offerings of this kind were presented when federal transactions were ratified by the worshippers of G.o.d. After the three friends of Job had uttered all their hard speeches against him, the Lord addressed to them a command which included not less than the injunction, to enter into an amicable compact with the afflicted character whom they had so much misrepresented, and also to accompany it with a religious service.[149] The duty enjoined embodied likewise a confession of sin and an appeal to G.o.d for the truth of their acknowledgments. The covenant promise made to them was, that G.o.d would accept them through the intercession of Job,--not as if that were of itself meritorious, but approved through the great Mediator. The offering of seven bullocks and seven rams was a confirmation of their friendly Covenant, and could not be less than an emblem of their oath to the Most High. Finally. In the first year of his reign, Hezekiah declared, "Now it is in mine heart to make a Covenant with the Lord G.o.d of Israel, that his fierce wrath may turn away from us." That He, the priests and Levites, the rulers of Jerusalem, and as many of the congregation of Israel as were present, carried his design into effect, for the first time, on the occasion of the solemnities which took place in the first month, appears from his command, uttered when he declared his devout intention. He said,--"My sons, be not now negligent: for the Lord hath chosen you to stand before him, to serve him, and that ye should minister unto him and burn incense (or, _offer sacrifice_)."[150] That all Judah and Israel were enjoined to accede to the Covenant, in the second month, is manifest from the King's command to them--"Now be ye not stiff-necked, as your fathers were, but yield yourselves unto the Lord, and enter into his sanctuary, which he hath sanctified for ever; and serve the Lord your G.o.d, that the fierceness of his wrath may turn away from you."[151] That such of them as came up to the pa.s.sover, at the King's command, by the word of the Lord, gave their adherence to what had been done before at Jerusalem, appears from the account given of them engaging in making confession to the Lord G.o.d of their fathers. And whether or not the keeping of the feast, for the accustomed seven days, and other seven days besides, symbolized the act of swearing to the Lord, with a cordiality which the repet.i.tion denoted, sacrifices were offered, both on the occasion of the making of the Covenant and on that of the people's latter acquiescence in it, and on the former when sacrifices were presented for Israel, the sin-offering--testifying to the oaths that were then sworn, was offered by sevens.

It is explicitly said, that a Covenant with G.o.d was made by sacrifice.

It is not obscurely intimated in Scripture that the people of Israel, who fell into idolatry by offering sacrifice on high places, made a Covenant with idols instead of G.o.d himself. The practice must have been a corruption of the worship of G.o.d. The vow was made frequently not merely to offer sacrifice, but by the offering of oblation. "Gather my saints together unto me; those that have made a Covenant with me by sacrifice."[152]

And Covenants were ratified by the sprinkling of the blood of sacrifice.

A full account is given of the practice in the record of the Covenant transaction at Sinai. Moses "sent young men of the children of Israel, which offered burnt-offerings, and sacrificed peace-offerings of oxen unto the Lord. And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the Covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words."[153] The blood sprinkled on the altar testified to the Lord's acceptance of the sacrifice and of the people who presented it, and to the Father's acquiescence in and approval of the great propitiation that should be made for sin. The sprinkling of the blood upon the people signified the application of the blood of Christ for pardon, pacification, and cleansing, to the consciences of a ransomed community.