historical perspectives: from the hasmoneans to bar kokhba in light ...

THE CONCEPT OF THE COVENANT 89
reforms as covenant renewal is found in late biblical literature, such
as the cultic reform of King Assa (2 Chron. 15:14-15) and the religiosocial
reform of Nehemiah (Nehemiah 9-10).
In biblical literature, the historical renewals of the covenant were
always necessary after the breaking of a former covenant. This situation
motivated hope for the eschatological renewal of the covenant
between God and Israel, as formulated in Jer. 31:30-33, Ezek.
36:24-28, 37:23-28. This eschatological idea was based on the aforementioned
principles of continuity and renewal. However, both
prophets emphasized the eternity of the eschatological covenant, as
opposed to the earlier covenants between God and Israel that were
repeatedly broken by Israel's transgressions (Jer. 31:31). According
to both prophets, this revolutionary act would have been attainable,
not by a human action, but by a divine action either by a psychological
change of Israel's disobedient character (Jer. 31:32, Ezek.
36:25) or by a divine selection removing rebels and transgressors from
among the multitude of Israel (Ezek. 20:38). Thus, the significance
of the eschatological 'new covenant' seems to reflect the hope for
an eternal covenant. However, according to the biblical texts, the
realization of this hope is dependent on new situations that seem to
be Utopian, and thus might have been considered by the readers of
the Bible as merely a symbol for the necessary change that would
ensure the eternal existence of Israel as the holy people of God (see
Dan. 7:27). Nevertheless, in post-biblical literature, such as Jub.
1:15—29 and the Qumran literature, the concept of covenant renewal
was applied to the new eschatological covenant, one based on the
revealed interpretations of the Law of Moses. 12 Because the Qumran
community adopted the term 'new covenant' for its legal code (CD
6:19, 20:11-12; cf. CD 19:32-34), it would seem that the hope for
the eschatological renewal of the covenant between God and Israel
was considered by the community not just a Utopian ideal, but rather
an attainable change to ensure the eternal status of Israel as the
chosen people of God.
Thus, in light of the historical survey of covenant renewal, we
may conclude that the history of Israel was considered, in biblical
of establishing religious reforms, see Weinfeld, Deuteronomy, 163; M. Weinfeld, From
Joshua to Josiah (Jerusalem: Magnes Press, 1992), 134—39 (Hebrew).
12 On the system of setting out new interpretations to the Law of Moses held in
the Book of Jubilees, see below.