![]() ![]() This form of foreign relations treaty was used to control the activities of conquered foes. While the word itself is relatively new to the English language, the concept has been traced to an ancient legal process used by the Hittites beginning c. In recent use, with reference to international relations, a sovereign or a state having supremacy over another state which possesses its own ruler or government but cannot act as an independent power.” In Gosselin’s Power Pope of the Middle Ages, it is used to describe the position of the pope over his vassals concerning territorial lands: “They may hold it in peace, and maintain therein the pure Catholic faith, saving the rights of the suzerain lord (1853).” According to the Oxford, the formal definition of suzerain is: “A feudal overlord. An early use of the word as found in the Oxford Dictionary, says: “The king was called the Sovereign lord his immediate vassal was called the Suzereign” (1807). “Suzerain” didn’t enter the English language until 1807. Use of the word suzerain to specify this type of treaty is a relatively new idea, even though the process has been in existence for millennia. The covenant stipulations were spoken or read before the parties and then sanctioned by the swearing of an oath of allegiance in a ceremony of ratification. ![]() Briefly defined, the suzerain covenant was a means for establishing a relationship that otherwise did not naturally exist between two or more parties. ![]() The first covenant formula we will examine is often referred to as a suzerain covenant, treaty, or contract. Part I Suzerain Covenant Defined Suzerain Covenant History ![]() One method was necessitated by unbelief, while the other was founded on faith in the Yahweh’s promises. What is at issue is the method by which God made His covenant with His people throughout history, beginning with Adam. Neither are faulty in and of themselves, nor can it be said that either are “against us” in some way. The Decalogue nor the ceremonial law are at issue in this discussion. In this discussion we will examine the two covenant formulas found in the Bible and study their effect on the experience of God’s people. Paul continues in 4:22-26 to further define the two covenants by telling us that the covenant made at Sinai “gendereth to bondage,” while the covenant made with Abraham “is free.” Paul clearly sees these two covenants as contrary to one another, being mutually exclusive of each other. He tells us that the covenant of promise was given to Abraham, while a covenant of “law” was created at Sinai with the children of Israel. In Galatians 3:6-21, Paul sets forth the two covenants in contrast to one another they do not agree with each other. One “genders to bondage” and one “is freedom.” The two issues deal with the nature of the covenants-Was it a contract or a promise specifically, who was obligated by what? And history-Did God make a mistake with the covenant He made with Abraham, necessitating later adjustments and amendments with the children of Israel, which then required further adjustments when Christ came at the first advent? Is dispensationalism a reality-multiple methods of salvation in differing periods of time? Is the old covenant time-bound or continuing? What constitutes the “old covenant”? We will examine the covenants with these issues in mind by studying the formulas by which God made His covenant with Abraham and with the children of Israel at Sinai. Throughout our history of discussion on the covenants there have been two major issues at work, each sometimes working to obscure truth on the other. In an effort to clarify God’s everlasting covenant of salvation, we will first define, and then compare and contrast these two formulas.Ī solid comprehension of the covenantal forms used by God is critical to our understanding of God’s covenant with His people. In this study we will discuss the two formulas for covenant-making found in the Bible. Understanding God's Everlasting Covenant Understanding God’s Everlasting Covenant ![]()
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