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The Cosmic Covenant: Biblical Themes of Justice Peace and Integrity of Creation
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233 pages, Paperback
First published September 1, 1992
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July 20, 2023
Warning: Spoilers abound. You have been warned.
The author shares his thesis:
I have argued that in the Bible 'justice, peace and the integrity of creation' form an interconnected complex of ideas, at first connected with sacral kingship, but later 'democratized' (p. 152).
The author goes the ideas of the binding of cosmic elements in creation (chapter 1) to the motif that the cosmic covenant has been broken by mankind’s willful disobedience (chapter 2), to ways that the covenant can be re-established (chapter 3).
In chapter 3, Murray, citing important passages from Hosea, explains:
My reason for insisting on attention to the structure of these first chapters of Hosea is that it gives particular and central emphasis to the 'cosmic covenant'. Despite the difference between the prose and poetic passages, the whole section ( 1-3) presents a loose 'reversal pattern'. in which wrongs or midortunes in the earlier part are successively put right in the later (p. 31).
Murray sees a common theme existing between Hosea 2 and Genesis 9, both fundamental passages that speak of God being unified with humanity. Hosea 2.19 reads:
"And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies."
The idea expressed in Hosea 2.19 of God betrothing His people to Himself forever, with righteousness, judgment, lovingkindness (hesed), and mercies, can be tied to the cosmic covenant established in Genesis 9.
In Genesis 9, after the flood, God makes a covenant with Noah and all living creatures, promising never to destroy the earth again by flood. The rainbow serves as a sign of this covenant—a reminder of God's faithfulness to His promise.
The connection between these two passages lies in the concept of covenant and God's unwavering commitment to His people. In both cases, God establishes a covenant, a binding agreement, that signifies His enduring relationship with humanity. In Hosea, this covenant is portrayed as a betrothal, symbolizing a deep and intimate relationship between God and His people.
Furthermore, the attributes mentioned in Hosea 2.19, such as righteousness, judgment, lovingkindness, and mercies, also align with God's character as portrayed in Genesis 9. In Genesis 9:8-17, God displays His righteousness and judgment by upholding His promise not to bring another flood, while also demonstrating His lovingkindness and mercies by offering a sign of the rainbow—a symbol of hope and assurance—for all generations.
Overall, both passages highlight God's covenantal nature, showcasing His commitment to humanity and His consistent display of righteousness, judgment, lovingkindness, and mercies throughout the ages.
Murray explains:
My hypothesis is that a common origin in ritual underlies the concept of covenant in Hos 2 and that in Gen 9, and that Hosea stands nearer to that origin. But they are not unconnected. This is implied, I believe. by the one prophetic passage which refers explicitly to the Flood and to the Noachic covenant, Isaiah 54:9-10 (p. 36).
Personally, I see a connection here with D&C 1 where it reads:
11 Wherefore the voice of the Lord is unto the ends of the earth, that all that will hear may hear: 12 Prepare ye, prepare ye for that which is to come, for the Lord is nigh; 13 And the anger of the Lord is kindled, and his sword is bathed in heaven, and it shall fall upon the inhabitants of the earth.14 And the arm of the Lord shall be revealed; and the day cometh that they who will not hear the voice of the Lord, neither the voice of his servants, neither give heed to the words of the prophets and apostles, shall be cut off from among the people;15 For they have strayed from mine ordinances, and have broken mine everlasting covenant; 16 They seek not the Lord to establish his righteousness, but every man walketh in his own way, and after the image of his own god, whose image is in the likeness of the world, and whose substance is that of an idol, which waxeth fold and shall perish in Babylon, even Babylon the great, which shall fall. (D&C 1.11-16).
In the context of the Doctrine and Covenants, this covenant seems to be applied to all of creation, at least as I read the passages that talk about the commotion upon and under the earth. The D&C seems to say that what man does on the face of the earth is actually affecting the planet as a whole. (D&C 88.90 reads “And also cometh the testimony of the voice of thunderings, and the voice of lightnings, and the voice of tempests, and the voice of the waves of the sea heaving themselves beyond their bounds. 91 And all things shall be in commotion; and surely, men's hearts shall fail them; for fear shall come upon all people.”)
Concluding his remarks in chapter 3 and the restoring of the covenantal relationship with Yahweh, Murray writes:
We have surveyed various texts which by narrative, prophetic proclamation or blessing, present the vision of harmony restored between heaven and earth, humankind and other creatures, sometimes by what is referred to as a covenant, eternal or peaceful. The vision is essentially the same whether it comes in the form of epic narrative, telling of God's restoration of creation after the flood, or is used to express the hope of restoration after the ruin of Judah. It is suggested that underlying both applications of the theme were rituals, presided over by the king, aiming to counter hostile powers and affirm right order, cosmic and earthly. The 'priestly' theology has left no trace of kings, but in other texts the royal figure can often still be discerned, on the stage or in the wings. (p. 43)
In chapter 4 and 5 the author gets into the idea that rituals were used by the Israelites of the First Temple period that were to remind them of the importance of the cosmic covenant, and how their behavior (and especially thing king’s behavior!) affected their world. Political, spiritual, and environmental spaces were affected by keeping or breaking the covenant. Murray sees clues to these rituals (like Mowinckel does) in the Psalms. He writes:
In the Hebrew Bible we find descriptions of rituals without accompanying hymns or recitations, and conversely texts which suggest that they accompanied rituals, but lack rubrics to tell us what the latter were. Some psalms almost self-evidently point to accompanying activities, for example a royal wedding (Ps 45), a coronation or its anniversary (Pss 2, 72, 110), or various kinds of processions (e.g. Pss 24, 67, 118); clues to particular rituals or stages in them may be preserved in some of the obscure terms in psalm titles, or in the term selah, but the problems of these now seem insoluble. (p. 69)
I would add that Sigmund Mowinckel, among others (see Ricks and Baker), have provided a framework for understanding how these Psalms may have been used in a ritual setting. Murray sees these rituals as ways that man was to remember peace and justice or shalom and tzedeq. He explains:
The establishment of shalom is the positive side of the 'rituals of control': the side of blessing as against cursing, of attracting good power as against exorcizing evil power. The rituals of shalom will have affirmed the supremacy of tzedeq, right order in the cosmos and on earth, and symbolized the 'marriage of heaven and earth' so as to ensure the right functioning of nature and right relationships between all the inhabitants of earth… The themes of disorder and of divine order are often combined in the same text; order may not yet be victorious, as in Pss 74 and 89, or this may be proclaimed, as in Joel. The theme of tzedeq and shalom in heaven and on earth, corresponding in perfect harmony, is celebrated in (for example) Hosea 2 and in Pss 72 and 85. Clearly a central theme was the fertility of the land, the subject of thanksgiving and prayer for continued blessing, as expressed in psalms such as 65 and 67; the main ritual action related to this theme was doubtless always the great waterpouring ceremony, described with enthusiasm in the Mishnah, but surely implicitly alluded to in psalms such as 36, 46, 65, in Isaiah 12 and many other places in that and other prophetic books, and (above all) the basis of Ezekiel's vision of the river flowing out from the temple (Ezek 47). The significance of the water ceremony as a ritual for the control of rain has been illuminatingly expounded by R. Patai. (p. 82-83)
Murray then goes on to explain how the king was the mediator or righteousness and peace, adopted as a “Son of God” by the everlasting covenant (p. 84-85), but this teaching was lost when the first temple was destroyed. The Second Temple period experienced an editing of texts as well as ideas about sacral kingship.
Sacral Kingship
Sacral kingship, as understood by many biblical scholars, refers to the ancient concept of monarchs being divinely appointed and regarded as representatives of the divine or gods on earth. In this system, the king's authority was deeply intertwined with religious beliefs, and he was often seen as the intermediary between the human realm and the divine realm. The king's legitimacy and power were believed to stem from his close connection to the divine, making him not only a political ruler but also a religious figure. I would also add that the king also represented the people to God, and in this way, was a kind of nexus of power, as he represented God to the people and vice-versa. The Hebrew Bible offers many examples of sacral kingship, showcasing how rulers were anointed by prophets or priests and performed religious duties in addition to their political responsibilities (see 1 Kings 8 and 2 Samuel 6). This sacral dimension of kingship in biblical times played a crucial role in shaping the religious and political landscape of ancient societies, emphasizing the significance of the divine element in governance and authority.
The Animal Kingdom
Chapter 6 discussed how the animal kingdom is related to man and his relationship with God. Murry discusses the importance of the creation accounts, tackles issues like Adam and Eve being lord over the earth. In the Hebrew Bible, there is no specific passage that explicitly states Adam ruling as "lord" over creation, but there are verses that suggest his role as a steward or caretaker of the created world.
In Genesis 1.28, God blesses Adam and Eve and gives them dominion over the fish of the sea, the birds of the heavens, and every living thing that moves on the earth. This verse implies that Adam and Eve were entrusted with authority and responsibility to oversee and care for God's creation.
Furthermore, in Genesis 2.15, it is mentioned that God put Adam in the Garden of Eden to work it and keep it. This indicates Adam's role as a caretaker and manager of the garden, highlighting his responsibility over the created environment. I see this as Adam and Eve working as sacral priests, shamaring “guarding/keeping” and ebeding “dressing/working” over the garden, two terms used to describe the priests in the sacred space of the temple.
Murray explains:
This background of Gen 1:26-28 makes it clear that the verbs commonly translated 'subdue' (kbs) and 'have dominion· (rdh) have been understood too crudely by those who say that they both connote violent subjection without implying limits on how humans may treat other creatures. Appeal to how the verbs are used in other contexts, while relevant, does not overrule the force of the present context, which is governed by the 'image' relationship. Kbs is the stronger of the two, but it is used here only of taming the earth; rdh is compatible with just and wise rule. In the context the verbs should not be taken to imply permission for arbitrary or exploitative treatment of creatures. Indeed, Gen 1:29-30 envisages only vegetarian diet for both humans and animals in the beginning; it is only after the flood that this peaceful regime has to give way to the reality of a world in which humans and animals eat each other (Gen 9:2-6). (p. 99)
He goes on to show how the cosmic covenant will be realized, using famous passages like Isaiah 11.1-9 and Isaiah 65. Clearly, to Murray this world where animals and mankind live in harmony is part of a vision though yet not realized, is hoped for by authors of these sacred texts. He discusses creation, sin, and how evil has come into the world, citing both the passage from Genesis 1-3 as well as the lesser-known reason for evil used throughout the Enoch material, that of the fallen angels or “Watchers” in Genesis 6. He explains:
This was by no means universal in the pre-Christian period, and it was Christians, not Jews, who were to develop theories of 'original sin' based on interpretations of the paradise story. My reason for mentioning the beginning of such developments is that the climate of expectation which is commonly summed up under the term 'messianism' included much thought about theodicy and the problem of evil as well as longing for a political saviour who would restore the great Davidic dream. A saviour was needed who could restore the human race and the world. If a new Adam was a theme of messianic hope, so was the healing of the old Adam and his relationships, both with Eve and with other creatures, whose suffering is also part of the problem of evil. This was the world into which Jesus was born, and these were the expectations against which he was measured as he began to make an impact on his contemporaries. (p. 123)
Murray realizes that not all scholars see sacral kings, the use of Adam as a person representing mankind, or ideas of ritual and kings as being central to the message of the Bible. But to him, it is all connected, kings, the behavior of mankind, the environment, and the animal kingdom. As go the king, so go the people. As the people go, so does the world in which we live. To Murray (and in many ways I agree), one of the fundamental messages of the Bible is that we are to live in such as way so that we can appreciate how we are all connected, and we need to stop focusing on our “rights” and start thinking of our responsibilities. He sees this message in Tolkien’s work The Lord of the Rings, when he writes:
If the idea of sacral kingship is so devoid of meaning today, why was a whole generation totally gripped by J.R.R. Tolkien’s The Lord of the Rings, in which that idea is fundamental and central? I believe that the royal metaphor can help us to a nobler vision of the human situation vis-a’-vis ofther creatures; a vision in which wisdom, justice, compassion and the sense of responsibility are taken seriously as being inseparable from the dignity of the image of God, while any thought of exploitation is totally alien to it. (p. 171)
The author shares his thesis:
I have argued that in the Bible 'justice, peace and the integrity of creation' form an interconnected complex of ideas, at first connected with sacral kingship, but later 'democratized' (p. 152).
The author goes the ideas of the binding of cosmic elements in creation (chapter 1) to the motif that the cosmic covenant has been broken by mankind’s willful disobedience (chapter 2), to ways that the covenant can be re-established (chapter 3).
In chapter 3, Murray, citing important passages from Hosea, explains:
My reason for insisting on attention to the structure of these first chapters of Hosea is that it gives particular and central emphasis to the 'cosmic covenant'. Despite the difference between the prose and poetic passages, the whole section ( 1-3) presents a loose 'reversal pattern'. in which wrongs or midortunes in the earlier part are successively put right in the later (p. 31).
Murray sees a common theme existing between Hosea 2 and Genesis 9, both fundamental passages that speak of God being unified with humanity. Hosea 2.19 reads:
"And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies."
The idea expressed in Hosea 2.19 of God betrothing His people to Himself forever, with righteousness, judgment, lovingkindness (hesed), and mercies, can be tied to the cosmic covenant established in Genesis 9.
In Genesis 9, after the flood, God makes a covenant with Noah and all living creatures, promising never to destroy the earth again by flood. The rainbow serves as a sign of this covenant—a reminder of God's faithfulness to His promise.
The connection between these two passages lies in the concept of covenant and God's unwavering commitment to His people. In both cases, God establishes a covenant, a binding agreement, that signifies His enduring relationship with humanity. In Hosea, this covenant is portrayed as a betrothal, symbolizing a deep and intimate relationship between God and His people.
Furthermore, the attributes mentioned in Hosea 2.19, such as righteousness, judgment, lovingkindness, and mercies, also align with God's character as portrayed in Genesis 9. In Genesis 9:8-17, God displays His righteousness and judgment by upholding His promise not to bring another flood, while also demonstrating His lovingkindness and mercies by offering a sign of the rainbow—a symbol of hope and assurance—for all generations.
Overall, both passages highlight God's covenantal nature, showcasing His commitment to humanity and His consistent display of righteousness, judgment, lovingkindness, and mercies throughout the ages.
Murray explains:
My hypothesis is that a common origin in ritual underlies the concept of covenant in Hos 2 and that in Gen 9, and that Hosea stands nearer to that origin. But they are not unconnected. This is implied, I believe. by the one prophetic passage which refers explicitly to the Flood and to the Noachic covenant, Isaiah 54:9-10 (p. 36).
Personally, I see a connection here with D&C 1 where it reads:
11 Wherefore the voice of the Lord is unto the ends of the earth, that all that will hear may hear: 12 Prepare ye, prepare ye for that which is to come, for the Lord is nigh; 13 And the anger of the Lord is kindled, and his sword is bathed in heaven, and it shall fall upon the inhabitants of the earth.14 And the arm of the Lord shall be revealed; and the day cometh that they who will not hear the voice of the Lord, neither the voice of his servants, neither give heed to the words of the prophets and apostles, shall be cut off from among the people;15 For they have strayed from mine ordinances, and have broken mine everlasting covenant; 16 They seek not the Lord to establish his righteousness, but every man walketh in his own way, and after the image of his own god, whose image is in the likeness of the world, and whose substance is that of an idol, which waxeth fold and shall perish in Babylon, even Babylon the great, which shall fall. (D&C 1.11-16).
In the context of the Doctrine and Covenants, this covenant seems to be applied to all of creation, at least as I read the passages that talk about the commotion upon and under the earth. The D&C seems to say that what man does on the face of the earth is actually affecting the planet as a whole. (D&C 88.90 reads “And also cometh the testimony of the voice of thunderings, and the voice of lightnings, and the voice of tempests, and the voice of the waves of the sea heaving themselves beyond their bounds. 91 And all things shall be in commotion; and surely, men's hearts shall fail them; for fear shall come upon all people.”)
Concluding his remarks in chapter 3 and the restoring of the covenantal relationship with Yahweh, Murray writes:
We have surveyed various texts which by narrative, prophetic proclamation or blessing, present the vision of harmony restored between heaven and earth, humankind and other creatures, sometimes by what is referred to as a covenant, eternal or peaceful. The vision is essentially the same whether it comes in the form of epic narrative, telling of God's restoration of creation after the flood, or is used to express the hope of restoration after the ruin of Judah. It is suggested that underlying both applications of the theme were rituals, presided over by the king, aiming to counter hostile powers and affirm right order, cosmic and earthly. The 'priestly' theology has left no trace of kings, but in other texts the royal figure can often still be discerned, on the stage or in the wings. (p. 43)
In chapter 4 and 5 the author gets into the idea that rituals were used by the Israelites of the First Temple period that were to remind them of the importance of the cosmic covenant, and how their behavior (and especially thing king’s behavior!) affected their world. Political, spiritual, and environmental spaces were affected by keeping or breaking the covenant. Murray sees clues to these rituals (like Mowinckel does) in the Psalms. He writes:
In the Hebrew Bible we find descriptions of rituals without accompanying hymns or recitations, and conversely texts which suggest that they accompanied rituals, but lack rubrics to tell us what the latter were. Some psalms almost self-evidently point to accompanying activities, for example a royal wedding (Ps 45), a coronation or its anniversary (Pss 2, 72, 110), or various kinds of processions (e.g. Pss 24, 67, 118); clues to particular rituals or stages in them may be preserved in some of the obscure terms in psalm titles, or in the term selah, but the problems of these now seem insoluble. (p. 69)
I would add that Sigmund Mowinckel, among others (see Ricks and Baker), have provided a framework for understanding how these Psalms may have been used in a ritual setting. Murray sees these rituals as ways that man was to remember peace and justice or shalom and tzedeq. He explains:
The establishment of shalom is the positive side of the 'rituals of control': the side of blessing as against cursing, of attracting good power as against exorcizing evil power. The rituals of shalom will have affirmed the supremacy of tzedeq, right order in the cosmos and on earth, and symbolized the 'marriage of heaven and earth' so as to ensure the right functioning of nature and right relationships between all the inhabitants of earth… The themes of disorder and of divine order are often combined in the same text; order may not yet be victorious, as in Pss 74 and 89, or this may be proclaimed, as in Joel. The theme of tzedeq and shalom in heaven and on earth, corresponding in perfect harmony, is celebrated in (for example) Hosea 2 and in Pss 72 and 85. Clearly a central theme was the fertility of the land, the subject of thanksgiving and prayer for continued blessing, as expressed in psalms such as 65 and 67; the main ritual action related to this theme was doubtless always the great waterpouring ceremony, described with enthusiasm in the Mishnah, but surely implicitly alluded to in psalms such as 36, 46, 65, in Isaiah 12 and many other places in that and other prophetic books, and (above all) the basis of Ezekiel's vision of the river flowing out from the temple (Ezek 47). The significance of the water ceremony as a ritual for the control of rain has been illuminatingly expounded by R. Patai. (p. 82-83)
Murray then goes on to explain how the king was the mediator or righteousness and peace, adopted as a “Son of God” by the everlasting covenant (p. 84-85), but this teaching was lost when the first temple was destroyed. The Second Temple period experienced an editing of texts as well as ideas about sacral kingship.
Sacral Kingship
Sacral kingship, as understood by many biblical scholars, refers to the ancient concept of monarchs being divinely appointed and regarded as representatives of the divine or gods on earth. In this system, the king's authority was deeply intertwined with religious beliefs, and he was often seen as the intermediary between the human realm and the divine realm. The king's legitimacy and power were believed to stem from his close connection to the divine, making him not only a political ruler but also a religious figure. I would also add that the king also represented the people to God, and in this way, was a kind of nexus of power, as he represented God to the people and vice-versa. The Hebrew Bible offers many examples of sacral kingship, showcasing how rulers were anointed by prophets or priests and performed religious duties in addition to their political responsibilities (see 1 Kings 8 and 2 Samuel 6). This sacral dimension of kingship in biblical times played a crucial role in shaping the religious and political landscape of ancient societies, emphasizing the significance of the divine element in governance and authority.
The Animal Kingdom
Chapter 6 discussed how the animal kingdom is related to man and his relationship with God. Murry discusses the importance of the creation accounts, tackles issues like Adam and Eve being lord over the earth. In the Hebrew Bible, there is no specific passage that explicitly states Adam ruling as "lord" over creation, but there are verses that suggest his role as a steward or caretaker of the created world.
In Genesis 1.28, God blesses Adam and Eve and gives them dominion over the fish of the sea, the birds of the heavens, and every living thing that moves on the earth. This verse implies that Adam and Eve were entrusted with authority and responsibility to oversee and care for God's creation.
Furthermore, in Genesis 2.15, it is mentioned that God put Adam in the Garden of Eden to work it and keep it. This indicates Adam's role as a caretaker and manager of the garden, highlighting his responsibility over the created environment. I see this as Adam and Eve working as sacral priests, shamaring “guarding/keeping” and ebeding “dressing/working” over the garden, two terms used to describe the priests in the sacred space of the temple.
Murray explains:
This background of Gen 1:26-28 makes it clear that the verbs commonly translated 'subdue' (kbs) and 'have dominion· (rdh) have been understood too crudely by those who say that they both connote violent subjection without implying limits on how humans may treat other creatures. Appeal to how the verbs are used in other contexts, while relevant, does not overrule the force of the present context, which is governed by the 'image' relationship. Kbs is the stronger of the two, but it is used here only of taming the earth; rdh is compatible with just and wise rule. In the context the verbs should not be taken to imply permission for arbitrary or exploitative treatment of creatures. Indeed, Gen 1:29-30 envisages only vegetarian diet for both humans and animals in the beginning; it is only after the flood that this peaceful regime has to give way to the reality of a world in which humans and animals eat each other (Gen 9:2-6). (p. 99)
He goes on to show how the cosmic covenant will be realized, using famous passages like Isaiah 11.1-9 and Isaiah 65. Clearly, to Murray this world where animals and mankind live in harmony is part of a vision though yet not realized, is hoped for by authors of these sacred texts. He discusses creation, sin, and how evil has come into the world, citing both the passage from Genesis 1-3 as well as the lesser-known reason for evil used throughout the Enoch material, that of the fallen angels or “Watchers” in Genesis 6. He explains:
This was by no means universal in the pre-Christian period, and it was Christians, not Jews, who were to develop theories of 'original sin' based on interpretations of the paradise story. My reason for mentioning the beginning of such developments is that the climate of expectation which is commonly summed up under the term 'messianism' included much thought about theodicy and the problem of evil as well as longing for a political saviour who would restore the great Davidic dream. A saviour was needed who could restore the human race and the world. If a new Adam was a theme of messianic hope, so was the healing of the old Adam and his relationships, both with Eve and with other creatures, whose suffering is also part of the problem of evil. This was the world into which Jesus was born, and these were the expectations against which he was measured as he began to make an impact on his contemporaries. (p. 123)
Murray realizes that not all scholars see sacral kings, the use of Adam as a person representing mankind, or ideas of ritual and kings as being central to the message of the Bible. But to him, it is all connected, kings, the behavior of mankind, the environment, and the animal kingdom. As go the king, so go the people. As the people go, so does the world in which we live. To Murray (and in many ways I agree), one of the fundamental messages of the Bible is that we are to live in such as way so that we can appreciate how we are all connected, and we need to stop focusing on our “rights” and start thinking of our responsibilities. He sees this message in Tolkien’s work The Lord of the Rings, when he writes:
If the idea of sacral kingship is so devoid of meaning today, why was a whole generation totally gripped by J.R.R. Tolkien’s The Lord of the Rings, in which that idea is fundamental and central? I believe that the royal metaphor can help us to a nobler vision of the human situation vis-a’-vis ofther creatures; a vision in which wisdom, justice, compassion and the sense of responsibility are taken seriously as being inseparable from the dignity of the image of God, while any thought of exploitation is totally alien to it. (p. 171)
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