Covenants, part 3

In mortality, gospel covenants originated with God and Adam in the Garden of Eden (which functioned as the earth's first temple).  The earliest covenants recorded in the Bible between individuals are found in Genesis between Abraham and Mamre the Amorite (Gen 14:13) and later between Abraham and Abimelech (Gen 21:22-34).  God also made covenants with Abraham.  (Gen 15, 17:10-14).

Anciently, covenant ceremonies between individuals were often completed publicly in an open field and before a witness or witnesses.  The ceremony generally involved one or more of the following steps.

- An exchange of robes

- An exchange of weapons

- The shedding of blood (through sacrifice of an animal or blood covenant of the parties)

- Pronouncement of blessings and cursings for keeping or breaking the covenant
- Covenant Marks and Tokens

- A covenantal meal

- An exchange of names

- A monument or witness to the covenant

Let’s examine these elements individually and their application in the Biblical record.  At the same time, let’s consider their potential application to us as well.

1.  Exchange of robes– The two covenanting parties often exchanged robes and/or other garments.  Unlike today when clothing is mass produced and not unique to an individual, anciently robes often revealed the identity or status of the individual (see 2 Samuel 13:18 for example where Tamar’s robe indicated her status as royalty and as a virgin.)  Likewise, Joseph’s coat of many colors easily identified Joseph even from a distance and was likely a symbol of his favored status with his father.

This exchange of robes then in a covenant represented an exchange of identity between the two parties (or rather a merging of identities), similar to the idea behind a blood covenant.

We find example of this in the exchange between Jonathan and David. 

The soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul … Then Jonathan and David made a covenant, because he loved him as his own soul.  And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle. (1 Samuel 18:1-4)

Here David and Jonathan make this exchange.  Jonathan is giving his identity and his status as the heir to the kingdom to David.  In part, this may have been Jonathan’s acceptance and recognition that God had anointed David to be the next King of Israel (if, in fact, Jonathan knew that at this point).  But whether he knew or not, what motivates this exchange is Jonathan’s love for David even as his own soul.  Here they symbolically merge their identities into one.

Jonathan also gives David his weapons and his girdle.  The girdle referred to was probably closer to what we would call a sash tied around his robe. Common girdles were made of leather (2 Kings 1:8). Finer ones made of linen (Jeremiah 13:1, Ezekiel 16:10).  It confined otherwise flowing robes as well as held a sword or dagger suspended from it. (Judges 3:16, 2 Sam 20:8, Psalm 45:3).  Girding up the loins denoted preparation for battle or active exertion. (The robes were drawn up under the girdle as an outward sign and to allow running or free movement).  The girdle was a symbol of strength and power (Isa. 22:21, Isa. 45:5).  Girdles were also used as pockets and as purses for coins. (see Easton’s or Smith’s Bible Dictionary)

By giving his girdle, Jonathan is symbolically pledging all of his assets to David as well.  What is mine is now yours.  All that rightly belonged to one, the other now has claim upon if needed.

When we accept the gospel and enter into covenant with the Savior, we likewise are invited to an exchange of robes.  We are offered a chance to exchange the filthiness and nakedness of the natural man and to be clothed with garments of salvation and with a robe of righteousness.  “And I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness” (Isaiah 61:10, see also 2 Nephi 9:14). 

This exchange for us also involves a merging of identities as the Savior through the atonement was clothed in my sinfulness.  “For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him” (2 Corinthians 5:21).

In addition to a robe of righteousness, we receive a girdle (sash).  Righteousness and faithfulness were the Savior’s girdle (Isaiah 11:5).  These traits should also become ours.

The Lord made a garment of skins for Adam and Eve to clothe their nakedness (Genesis 3:21). This wasn’t simply about covering a nude body.  Nakedness represented their vulnerability, their exposure to sin, death, and the fall.  We can surmise that the skins, which covered their nakedness, were made from an unblemished, male lamb.  These garments of salvation represent the Savior (see Hebrews 10:20).  He covers our nakedness as well.

Jonathan's unselfish love for David is a type of the Savior's love for us.