Suzerain-Vassal Treaties

Introduction

Suzerainty is the rights and obligations of a person, state or other polity who controls the foreign policy and relations of a tributary state, while allowing the tributary state to have internal autonomy.

While the subordinate party is called a vassal, vassal state or tributary state, the dominant party is called a suzerain.

Suzerainty treaties and similar covenants and agreements between Middle Eastern states were quite prevalent during the pre-monarchic and monarchy periods in Ancient Israel. The Hittites, Egyptians, and Assyrians had been suzerains to the Israelites and other tribal kingdoms of the area from 1200 to 600 BC. The structure of Jewish covenant law was like the Hittite form of suzerain.

The Neo-Assyrian treaties employ fear as the singular basis for compelling the loyalty of the vassal. The Hittite treaties are based on the principle of reciprocity, which emphasizes the mutual benefits offered to both sides. This latter approach finds analogues in the Bible that tends to temper any coercive aspects of the covenant by emphasizing the positive aspects of the relationship with God.

Specifics

In these treaties, the “suzerain,” or superior ruler, promised blessings for loyalty and obedience, and curses for rebellion. Many times, in the Suzerain-Vassal treaty, the vassal would receive a new name as a reward, in addition to a grant of land and blessing. The Suzerain ruler would adopt the vassal as his own son, adding him as a member of the royal family. The treaty mostly outlined agreements to honor each other's boundaries, to maintain trade relations, return run-away slaves, etc. In these agreements, autonomy within their own borders is retained, and there was an alliance in wars. If the vassal had issue with another vassal, they would bring it before the suzerain.

Dr. Kline, in his lecture notes on the "Suzerain Treaties & The Covenant Documents the Bible", mentions that these Suzerain/Vassal covenants open with these two sections:

The identification of the Suzerain by his name and titles.
The historical survey of the Suzerain's dealings with the vassal, with the purpose of illustrating to the vassal how much the Suzerain has done to protect and establish the vassal, who therefore owes submission and allegiance to the Suzerain.

Following the historical prologue came the stipulation. This included tributes, obligations and other forms of subordination that would be imposed on the vassal. According to the Hittite form, after the stipulations were offered to the vassal, it was necessary to include a request to have copies of the treaty that would be read throughout the kingdom periodically. The treaty would have divine and earthly witnesses purporting the treaty's validity, trustworthiness, and efficacy.

These two sections are referred to as the ‘preamble’ and the next section as the 'stipulations.' What the vassal is required to do is spelled out in principle and detail. This section is often concluded with the requirement that the vassal deposit his copy of the treaty in his temple, where he is to occasionally read and study it to refresh his memory concerning his duties.

The last section of the Suzerain/Vassal covenant contains the blessings and curses of the Suzerain. If the stipulations are met by the vassal, he will receive the Suzerain's blessings, which are listed. If the vassal fails to meet the stipulations, he will receive the Suzerain's curses, which are also listed.

We can find archaeological evidence for these treaties in modern-day Turkey, which was once the home to the Hittite Empire. These treaties are preserved in the Mari Tablets and in the Amarna texts and you will find this treaty referred to often as Hittite in origin since the tablets found were Hittite.

The Mechanics

The Sinai covenant reflects the pattern of the ancient Near Eastern suzerain-vassal treaty. The pattern with its parallel sections in Exodus can be outlined as:

The preamble: which identifies the initiator and recipients of the covenant (Exodus 20:2) “I am the LORD your God”).
The historical prologue which recounts the past relationship between the parties (Exodus 20:2), “who brought you out of the land of Egypt, out of the house of slavery”).
The stipulations to maintain the treaty (Exodus 20:3-23:19; 25:1-31:18).
The witness to the treaty (Exodus 29:46; 31:13)
The Document clause: provisions allowing the writing of the document for future learning and reading (Exodus 24:4, 7, 12).
The blessings and curses as consequences for choices (Exodus 20:5-6, 12, 24; 23:20-31).

This is a form of a Hittite suzerainty treaty.

Preamble: Identifies the parties involved in the treaty, the author, the title of the sovereign party, and usually his genealogy. It usually emphasizes the greatness of the king or dominant party.

Prologue: Lists the deeds already performed by the Suzerain on behalf of the vassal. This section would outline the previous relationship the two groups had up until that point with historical detail.

The suzerain would document previous events in which he did a favor that benefited the vassal. The purpose of this would show that the more powerful group was merciful and giving, therefore, the vassal should obey the stipulations that are presented in the treaty.

It discusses the relationship between them as a personal relationship instead of a solely political one. Most importantly in this section, the vassal agrees to future obedience for the benefits that he received in the past without deserving them.

Stipulations: Terms to be upheld by the vassal for the life of the treaty; defines how the vassal is obligated and gives more of the legalities associated with the covenant.

Provision for annual public reading: A copy of the treaty was to be read aloud annually in the vassal state for the purpose of renewal and to inform the public of the expectations involved and increase respect for the sovereign party, usually the king.

Divine witness to the treaty: These usually included the deities of both the Suzerain and the vassal but put special emphasis on the deities of the vassal.

Blessings if the stipulations of the treaty were upheld and curses if the stipulations were not upheld. These blessings and curses were generally seen to come from the gods instead of punishment by the dominant party.

Sacrificial Meal: Both parties would share a meal to show their participation in the treaty.

Application

God speaks to humanity in terms we can understand. If He were to speak in heavenly terms, we most likely would not understand. So He speaks to us in earthly terms (John 3:12). "I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things?"

God uses this same treaty structure when He makes a covenant with Israel so they will understand it. As you read scholarship materials on the Ancient Near East you find God often handled His affairs with Israel following the pattern of the cultural atmosphere, but elevated. This elevated approach can be understood to be a part of God’s evangelistic paradigm to draw nations into Israel’s life circle. This informed the surrounding cultures of the supremacy of God and bestowed honor on His people, Israel.

This appears in the suzerain treaty He formed with Israel when He formed His covenant with them. The unique Israel aspects of this include:

All of Israel participated (Exodus 19). The whole nation was invited and cleansed.

All of Israel entered a solemn blood pact to support this covenant-treaty (Exodus 24:1-8)

All of Israel was required to participate in the 7-year cycle of treaty remembrance (Deuteronomy 31).

All of Israel was provided knowledge of the priesthood’s roles and practices, as part of this covenant (Leviticus).

God declared all of Israel was integrated into the priesthood paradigm (Exodus 19). Everyone was elevated in a position of mutual respect, and strangers from other nations could also join.

We need to consider how big of a paradigm shift this was. All the surrounding nations were familiar with the status quo. Two kings get together and establish a treaty among themselves. Maybe some ranking nobilities were also included. Then it was put away in the temple as a backup alliance. The people were just incidentals who might be called on in mutual war support.

In contrast the superior king, God of heaven and earth, calls all the peoples of the nation to hear this treaty and ratify it together. They are to also do this every 7 years, as they go through a kingdom year of release, canceling debt. And they are expected to support, guide, and assist the priesthood in carrying out their mission.

Basically, all the people of Israel were elevated to the role of nobles and were expected to follow the ideals of the kingdom, which were considered in detail. They were a special priestly nation, demonstrating to their neighbors how to live constructively, in a “love your neighbor” culture, rather than “the strong exploit the weak” culture of the surrounding pagan nations.

We can see the contrast clearly now. We can understand the evangelistic paradigm’s strength, the way God intended it (Deuteronomy 4:5-8). We can look more deeply into the Ten Commandments, the cornerstone of God’s Kingdom on earth.

“5 See, I have taught you decrees and laws as the LORD my God commanded me, so that you may follow them in the land you are entering to take possession of it. Observe them carefully, for this will show your wisdom and understanding to the nations, who will hear about all these decrees and say, “Surely this great nation is a wise and understanding people.” What other nation is so great as to have their gods near them the way the LORD our God is near us whenever we pray to him? And what other nation is so great as to have such righteous decrees and laws as this body of laws I am setting before you today?”

The Larger Context of the Kingdom of God

God had already made unconditional promises to Israel prior to them entering the Mosaic covenant with Him. The Israelites were granted land as a perpetual possession (Genesis 15:7-18). God also promised that Israel would be a perpetual people for Him (Genesis 22:17-18; Deuteronomy 7:6-8).

The Mosaic covenant adds various conditional promises to these previously unconditional promises. A conditional promise depends on both parties for its fulfillment. In a conditional covenant, both parties make promises under oath to perform or to hold back certain actions. If one party fails to meet its obligations, the covenant is then broken. In the Sinai covenant—established between Yahweh and Israel—the obligations (covenant stipulations) are clearly spelled out and summarized,

“You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you to Myself. Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.” (Exodus 19:4-6)

This is God’s statement to Israel just before He gives them the Ten Commandments in Exodus 20. The first part of this statement sets forth the reality of God’s love for His chosen people in redeeming them out of slavery. The second part describes the basic agreement: if Israel will obey, they will be blessed. They will be a special priestly nation, demonstrating to their neighbors how to live constructively, in a “love your neighbor” culture, rather than the “strong exploit the weak” culture of the surrounding pagan nations (Leviticus 18).

It is made clear in this conditional covenant that Israel has a free choice whether to obey or not obey, and it will be they who determine whether they gain the conditional blessings.

The primary thing God required of Israel is to follow His commands: treat one another with respect. Tell the truth. Care for the welfare of others as if it was their own. We can see this in God’s heavy emphasis in His laws for how the average Israeli was to treat orphans, widows, and strangers.

The Bible makes it clear that seeking God means changing our ways of treating one another. To seek good for others, rather than evil. To seek justice, rather than bribes. To lift and provide opportunity for the poor, rather than exploit them. If Israel does so, then they might gain great blessings. Of course, much of that blessing would be the culture that resulted from such living. All could thrive in such a loving and caring community.

In Deuteronomy 27 and 28, God gives the Israelites a ritual to perform once they enter the Promised Land. They will pronounce the blessing and cursing associated with the Mosaic covenant, that mirrors the Suzerain-Vassal Treaty. It appears that this ceremony was intended to cement in the minds of Israel the very clear choice they would make to follow God’s laws, and what consequences would stem from that choice. If they chose God’s ordered path of loving their neighbors, they would gain great blessing. But if they chose to follow the pagan approach of exploitation, they would be cursed.

This is a pattern throughout Scripture for God’s chosen people. In each case, the conditional offer does not affect God’s selection and provision of fully accepting His people as His children. Israel will always be God’s people (Romans 11:26-29). God never rejects His children. God is always the inheritance for New Testament believers, without condition (Romans 8:17).

However, New Testament believers only gain the reward of reigning with Christ if they suffer as Christ suffered, obeying His Father, enduring the world’s hostility (Romans 8:17; 2 Timothy 2:12; Revelation 3:21). Being accepted by God is always a matter of grace, receiving a gift (Deuteronomy 7:7-9; Ephesians 2:8-9). It is an unconditional gift. However, gaining the blessings of God depends upon our choices. The New Testament presents each believer as having a daily choice whether to walk in the Spirit, with consequences that lead to life, or walk in the flesh, with consequences that lead to death (Romans 6:20-23; Galatians 5:1, 13-15; James 1:14-15, 21).

New Testament believers appear to live under a similar arrangement to this Suzerain-Vassal Treaty structure. God unconditionally accepts those who receive Him by faith. Those who believe are given the gift of eternal life (John 3:14-16). Then God sets forth His statutes and encourages us to walk in them that we might have positive consequences that lead to great life experiences.

God made the earth for humanity to rule over in harmony with Him, nature, and one another. Humanity failed to do so. Jesus came down from heaven and became a man, made for a little while lower than the angels (Hebrews 2:6-9). By suffering death, He was then given rulership over the earth by God (Matthew 28:18; Revelation 3:21). By the grace of God, He died for everyone and was rewarded with the inheritance of ruling the earth.

By this suffering He was crowned with glory and honor (Philippians 2:10-11; Hebrews 2:7,9). This phrase “crowned with glory and honor” in Hebrews 2 refers to Psalm 8, where humanity is said to have been crowned with glory and honor because God appointed humanity to rule over the earth. Christ has now been appointed to this role.

Christ did all of this, dying for all humans, out of obedience to God. What Adam squandered; Jesus restored; He proved that He was willing to walk in faithful obedience. Go and do likewise, to be one with Him.