Covenant Cut
Covenants are established with blood, tokens, and divine promises.
AI-generated artistic depiction (no historical imagery exists)
The motif of a covenant being 'cut' (berith karath in Hebrew) is a recurring theme in the passages, though the phrase itself does not appear. The concept involves the formal establishment of a binding agreement, often accompanied by a visible token or ritual. In Genesis, God establishes covenants with Noah (Genesis 9:9, 9:11, 9:17) and Abraham (Genesis 17:2, 17:4, 17:7, 17:19, 17:21), using the rainbow (Genesis 9:13, 9:16) and circumcision (Genesis 17:10-11, 17:13-14) as tokens. Human covenants are also made, as between Abraham and Abimelech (Genesis 21:27, 21:32) and Jacob and Laban (Genesis 31:44). In Exodus, Moses sprinkles blood on the people, calling it 'the blood of the covenant' (Exodus 24:8). Hebrews 8:6 refers to Jesus as the mediator of a 'better covenant' established on better promises.
Lore & Background
The covenant motif begins with God's promise to Noah after the flood, establishing an everlasting covenant with all flesh (Genesis 9:9, 9:11, 9:16-17). The rainbow is set as the token of this covenant (Genesis 9:13, 9:16), a sign that God will remember his promise not to destroy the earth by flood again (Genesis 9:15). This covenant is unilateral, initiated by God, and extends to every living creature (Genesis 9:12, 9:15-16). With Abraham, God makes a covenant that includes promises of numerous descendants and land (Genesis 15:18, 17:2, 17:4). The token of this covenant is circumcision, to be performed on every male as a sign in the flesh (Genesis 17:10-11, 17:13). Failure to be circumcised is considered breaking the covenant (Genesis 17:14). The covenant is established as everlasting, passed to Isaac and his seed (Genesis 17:19, 17:21). Human covenants also appear: Abraham and Abimelech make a covenant involving sheep and oxen (Genesis 21:27, 21:32), and Jacob and Laban make a covenant as a witness between them (Genesis 31:44). In Exodus, Moses seals the covenant between God and Israel by sprinkling blood on the people, declaring it 'the blood of the covenant' (Exodus 24:8). Hebrews 8:6 contrasts this with Jesus' ministry as mediator of a better covenant, established upon better promises.
Reader's Guide
The passages portray covenant cutting as a solemn act that establishes a binding relationship, often between God and humans or between human parties. God's covenants are initiated by him and are everlasting (Genesis 9:16, 17:7, 17:13, 17:19), accompanied by visible tokens: the rainbow for Noah (Genesis 9:13, 9:16) and circumcision for Abraham (Genesis 17:11). These tokens serve as perpetual reminders of the covenant's terms. The covenant with Noah is universal, including every living creature (Genesis 9:12, 9:15-16), while the covenant with Abraham is specific to his lineage and includes the promise of land and multiplication (Genesis 15:18, 17:2). Human covenants, such as those between Abraham and Abimelech (Genesis 21:27, 21:32) and Jacob and Laban (Genesis 31:44), are mutual agreements sealed by oaths or gifts. The Mosaic covenant is sealed with blood sprinkled on the people (Exodus 24:8), a ritual that Hebrews 8:6 later interprets as a type of a superior covenant mediated by Christ. The passages do not describe the act of cutting an animal in half (a common ancient practice), but the term 'covenant cut' is implied by the solemn establishment and sealing of these agreements.
Did You Know?
- The rainbow is explicitly called a 'token of the covenant' between God and the earth (Genesis 9:13).
- Circumcision is described as a 'token of the covenant' in the flesh (Genesis 17:11) and failure to perform it is considered breaking the covenant (Genesis 17:14).
- Moses sprinkles blood on the people and calls it 'the blood of the covenant' (Exodus 24:8), a phrase later echoed in the New Testament.
- Hebrews 8:6 states that Jesus is the mediator of a 'better covenant' established upon 'better promises' than the earlier covenants.