In Part 1, we saw what a blood covenant was, how it was practiced, that it was even referenced in scripture to an audience familiar with the concept, and that it relates to Christ when He came the first time, and when He returns.
We saw that the Hebrew word for covenant, berith, implies cutting, but let's look at the word a little closer. It is derived from the Hebrew word barah, which means to eat. It is different from the Hebrew word akal, which also means to eat. Barah implies both to cut as well as to eat. The one word to convey both meanings is significant.
How could eating relate to a covenant? Let's look at a few instances of scripture mentioning covenants.
In Genesis 21:27, Abraham enters a covenant for peace with Abimelech, but the details are not included. Those who would read this when it was written were familiar with the aspects of making covenants.
In Genesis 26:28-30, Isaac entered a covenant for peace with Abimelech also. The passage says that Isaac prepared them a feast.
In Genesis 31: 44-46, Jacob entered a covenant with Laban for peace, and the passage includes "and they ate".
There is an eastern practice of reconciliation that in Arabic is called sulha which I have just recently learned of through a lesson from Ray Vander Laan. A sulha is an ancient tradition of a reconciliation between enemies. When there is a grievous offense between individuals, families, or even communities, - typically of a violent nature - such an offense can result in feuds that can pass from generation to generation including blood feuds. Vengeance is seen as a right and as an obligation. Tribal and family honor is at stake, and such contentions can even lead to the instability of the community as a whole.
I am just learning about sulha and my understanding of the practice is currently limited, therefore my description of the practice will be rather superficial. There are involved and intricate steps each with deep meanings, ceremony, entreaties, and cultural aspects to the practice that I will fail to relate. However even at this level, there are already striking similarities that can be made to scripture.
When sulha is invoked, the offending party seeks a respected and influential person as mediator to facilitate a meeting between the parties. The mediator must also be accepted by the aggrieved party. The offending party must confess the offense and accept the responsibility for their offenses. Both parties must agree to abide by the mediator's adjudicative authority. This agreement initiates a truce so there can be no violence or retribution while the mediator is at work to bring peace. In ancient times, the offenders would relocate their tents far away from the victims so that there could be no accidental meeting that could potentially cause incitement of angers and retaliation. In modern times, if members of the involved parties are in the same place, the member of the offending party immediately leaves that location. This is done to show humility and remorse to the aggrieved. In fact, various aspects of the sulha are done to show great repentance and sorrow on the part of the offenders, sometimes in humbling manners, and to allow the victims to show magnanimity and keep their honor. At the conclusion of the sulha, a meal is shared between the offenders and the victims.
The sulha isn't simply a truce or peace treaty; it is contrition and total forgiveness. The offense is forgiven just as it never happened and never mentioned or held against the perpetrator again.
While I'm not familiar with a specific Jewish practice equivalent of sulha, it is interesting to note that the Hebrew word for table shulchan is very close to sulha and derives from the root word shalach which means to send away, to dismiss, to let go.
It is easy to see a correlation of this concept in redemption through Christ.
As sinners, we have all offended and aggrieved God.
There are none righteous; no not one.
- Romans 3:10
For all have sinned and fall short of the glory of God.
- Romans 3:23
To have reconciliation, there must be a mediator.
For there is one God, and one mediator between God and men, the man Jesus Christ.
- 1 Timothy 2:5
Then there is the confession and taking of responsibility by the offending party.
Therefore, repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the present of the Lord.
- Acts 3:19
And humble yourself before the aggrieved party.
But He gives a greater grace. Therefore it says "God is opposed to the proud, but gives grace to the humble."
- James 4:6
There is also a restitution or a compensation. Since the penalty for sin is death (Romans 6:23), Jesus paid the penalty we are incapable of paying.
Christ paid the price to free us from the curse that the laws in Moses' teachings bring by becoming cursed instead of us. Scripture says, "Everyone who is hung on a tree is cursed." Christ paid the price so that the blessing promised to Abraham would come to all people of the world through Jesus Christ and we would receive the promised Spirit through faith.
- Galatians 3:13-14
And finally, the meal. The first picture of such a meal is the Passover feat instituted in Exodus. John the Baptizer makes the comparison of Jesus as the sacrificial Lamb when he proclaimed:
"Behold! The Lamb of God who takes away the sins of the world!"
- John 1:29
The meal does not reconcile the parties; it is a ceremony indicating that reconciliation has been reached. Jesus' hard teaching about being the Bread of Life, and that His flesh and that His blood is shed for the reconciliation, sets the stage for the meal of that reconciliation. Jesus then teaches that this special meal is a sign of the covenant of reconciliation through Him.
Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, "Take, eat; this is my body". And he took a cup, and when He had given thanks, He gave it to them, saying, "Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins."
- Matthew 26:26-28 (Mark 14:22-24)
And he said to them, “This is my blood of the covenant, which is poured out for many.
- Mark 14:24
And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.
- Luke 22:20
Reconciliation is achieved, the ceremony is complete, and the offense is dismissed and never brought up again.
When Jesus has received the sour wine, he said, "It is finished," and He bowed his head and gave up His spirit.
- John 19:30
And he said to them, "Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He has rise; he is not here. See the place where they laid Him."
- Mark 16:6
For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.
- Romans 5:10
As far as the east is from the west - that is how far He has removed our rebellions acts from Himself.
- Psalm 103:12
Like a sulha with its very specific and exacting steps, there are required aspects to receiving reconciliation with God that He informs us of in His word.
There must be a mutually agreed upon mediator. God has established that Jesus Christ alone is the only mediator He will find acceptable. He alone is the way, the truth, and the life; no one comes to the Father except through Him (John 14:6). The offender must confess their guilt and offenses and must humble themselves.
When we as Christians take part in communion, it is the celebration that we have had reconciliation with God through Christ Jesus.
Don't get the impression that God is the angry, white haired and bearded old man just waiting for you to mess up so He can pound you into oblivion. While His nature of righteousness and justice demands that sin be punished unless that reconciliation is made through Christ, He tells us His desire is for reconciliation - that all would repent and be saved.
As my brother Steve points out:
We have this idea that the Father is a stark, sullen, vengeful figure that is just itching to squash people, and would... were it not for the "mediator". I do not think this is the case.
God only deals with men through covenant. Not sure why He made that rule, but that's how He does it.
Every covenant between God and man ended badly. Adam broke his. Jacob/Israel broke his/theirs.
So finally God purchased His way out of the unhealthy covenant and establishes one with mankind – again – with the representor being His Son, the second MAN Adam. So this covenant is between Father and Son only. It’s a blood covenant and no failure is possible between either side.
How do we become benefactors? You have to be IN Christ. It's the only safe place. That... is where eating His flesh and drinking His blood comes from. He is IN you. "If you abide in me, and I in you..." You are in Him, therefore, the covenant is yours through proxy. But technically, you aren't involved in the mechanics of it.
I see grace. Why would God even desire to purchase His way out of an unhealthy covenant? Because He is tired of punishing us for not being able to hold up our end. He knew we couldn't, but the truth is that we were the ones who wanted the rule system - not Him.
He wants relationship, and relationship is FULL of grace.
When we come to Christ, His righteousness is imputed to us just as He takes our sin. Why? Because of His love and grace. Without Christ, there is no reconciliation; without reconciliation, there is no relationship. If you haven't done so already, seek Him as your mediator.
- - - - -
For an interesting read on sulha from a Jewish Christian perspective and experience, the following article relates an amazing tale:
https://jewsforjesus.org/publications/issues/issues-v06-n04/the-sulha-reconciliation-in-the-middle-east/
[Originally written: June 19, 2017]
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