The Word of God as Covenant
It is clear from a study of the structure of the Torah (and specifically certain
sections as well as the whole book of Deuteronomy) that the word of God was
given to Israel in the form of a covenant. It is specifically called a “covenant”
in its initial giving. In the Ancient Near East (ANE), the various parts of a
covenant were fairly standardized. In general, a covenant or treaty consisted of 1)
Titulature: the naming of the covenant parties, and the history of their relationship;
2) Stipulations: the various requirements enacted by the covenant; 3) Blessings:
the rewards for each party relative to their obedience to and maintenance of the
covenant; 4) Curses: the penalty for disobeying or breaking the covenant, and 5)
Witnesses: those who validated the covenant and remained as testimony to its
binding nature upon the covenant parties.
The fact that a covenant is itself a binding agreement, establishes the concept
of “canon,” or “rule.” The covenant given to Israel at Sinai, in the words of the
Torah, became the “canon” or “rule” for Israel in terms of her relationship with
God. This is why the “testimony” is deposited in the Ark of the Testimony: the
written word of God as covenant became the standard by which His covenant
people were to live in relationship with Him.
The Ten words begins with the Titulature:
Ex. 20:2 “I am the LORD your God, who brought you out of the
land of Egypt, out of the house of slavery.
The LORD (יהוה (identifies Himself as the God of Israel, and Israel as His vassal
(servant king), based upon the history of their relationship in which Israel is
saved from Egypt by the mighty hand of God. This is therefore where the written
Scriptures began—as a covenant between God and Israel.
One can imagine that Moses, writing out the more complete explanation
of the covenant, considered the need for expanding this opening history and
covenant relationship between God and Israel. Later generations, reading the
covenant, would have obvious questions: why were we enslaved in Egypt? Thus
it was needful for Moses to tell the story of Israel’s Egyptian bondage, and the
whole exodus story (Ex 1–19). But then subsequent generations would wonder
how Israel got to Egypt in the first place. Were they conquered by the Egyptians
and taken into servitude? Thus Moses wrote the Joseph narrative (Gen 37-50) to
explain how Jacob and his sons found themselves in Egypt. But in the story of
the exodus, Moses notes that it was because of the covenant promises made to
Abraham, Isaac, and Jacob that He was moved with compassion to rescue Israel
out of her slavery. Thus, the story of Abraham, Isaac, and Jacob was necessary
(Gen 12-36). Of course, inquiring minds of subsequent generations would ask
the next obvious question: How did Abraham come to be God’s friend? Who
is Abraham, and where did he come from? What about Abraham’s family—his
father and mother, and clan? Thus Moses was compelled to write the history of
the beginnings of mankind, showing the manner in which God’s purpose was,
from the beginning, to bring about His salvation of man through the offspring of
Abraham (Gen 1-11).
This scenario is speculative, or course, but it makes good sense, especially in
light of the covenant structure in which the Torah is presented, and in view of the
For further study on the form of ANE
treaties, see Kenneth Kitchen, Ancient
Orient and the Old Testament (IVP,
1968), pp. 93ff; M. G. Kline, Treaty
of the Great King (Eerdmans, 1963);
Delbert R. Hillers, Covenant: History of
a Biblical Idea (John Hopkins, 1969); J.
A. Thompson, The Ancient Near Eastern
Treaties and the Old Testament (London,
1964).
8 – Introduction How We Got Our Bible
manner in which ANE covenants were perceived. Moreover, when the Genesis
and Exodus narratives are read in this light (e.g., that they were being written
by Moses as an explanation of the covenant he had received from God), their
structure and message come through with additional clarity.
If the scenario suggested has merit, then we should see Leviticus as the fuller
explanation and expansion of the covenant in terms of Israel’s life in worship,
particularly pertaining to the Tabernacle and its services, and the priesthood who
were in charge of cultus. Numbers is Moses’ account of the history of Israel as
she journeyed to the Land given to her in the covenant, and particularly how
she obeyed or disobeyed the covenant stipulation. Deuteronomy, then, is the
restatement of the covenant in preparation for Israel to inherit the Land.
As Israel enters the Land, she brings with her the Bible, consisting of the
written covenant, and her recent history in that covenant. This is her “canon,” her
rule of life, her “Scriptures” formulated primarily in covenant terms.