Covenant was once the subject of many theological treatises. However, the author claims that covenants of the Bible are the founding covenants of Western civilization. They have their beginnings in the need to establish clear and binding relationships between God and humans and among humans. These relationships are primarily political in character in that they were designed to establish lines of authority, distributions of power, and systems of law. In Covenant and Polity in Biblical Israel, the first of a trilogy, Daniel J. Elazar addresses political uses of the idea of covenant, the tradition that has adhered to that idea, and the political arrangements that flow from it.

In this first volume of a trilogy, Daniel J. Elazar addresses political uses of the idea of covenant, the tradition that has adhered to that idea, and the political arrangements that flow from it, Among the topics covered are covenant as a political concept, the Bible as a political commentary, the post-biblical tradition, medieval covenant theory, and Jewish political culture.

Covenant was once the subject of many theological treatises. However, the author claims that covenants of the Bible are the founding covenants of Western civilization. They have their beginnings in the need to establish clear and binding relationships between God and humans and among humans. These relationships are primarily political in character in that they were designed to establish lines of authority, distributions of power, and systems of law. In Covenant and Polity in Biblical Israel, the first of a trilogy, Daniel J. Elazar addresses political uses of the idea of covenant, the tradition that has adhered to that idea, and the political arrangements that flow from it.

In this first volume of a trilogy, Daniel J. Elazar addresses political uses of the idea of covenant, the tradition that has adhered to that idea, and the political arrangements that flow from it, Among the topics covered are covenant as a political concept, the Bible as a political commentary, the post-biblical tradition, medieval covenant theory, and Jewish political culture.

This work offers a reconstruction of the politics of ancient Israel within the wider political environment of the ancient Near East. Gottwald begins by questioning the view of some biblical scholars that the primary factor influencing Israel's political evolution was its religion.

This volume traces the trends and the developing relationships of constitutionalism and covenant that ultimately led to the transformation of the latter into the former. Elazar explores the paths that emerged out of the constitutionalized covenantal tradition in Europe such as federalism, communitarianism, and the cooperative movement.

The struggle in Europe to produce a Christian covenantal commonwealth, that climaxed in the Reformed Protestantism of the sixteenth and seventeenth centuries is the focus of this volume. It also examines Islam and other premodern polities that shape our present. "[W]ould make a rewarding text for a course on the history of European political thought." --George M. Gross, Review of Politics

Legal Friction: Law, Narrative, and Identity Politics in Biblical Israel tracks the mystery of narratives in the Hebrew Bible and their allusions to Sinai laws by highlighting intertextual allusions created by verbal resonances. While the second and the third parts of the volume illustrate allusions to Sinai narratives made by some narratives occurring in the post-Sinaitic era, twenty-three Genesis narratives are analyzed to show that the protagonists were bound by Sinai Laws before God supposedly gave them to Moses, anticipating the Book of Jubilees. Legal Friction suggests that most of Genesis was composed during or after the Babylonian exile, after the codification of most Sinai laws, which Genesis protagonists consistently violate. The fact that they are not punished for these violations implies to the exiles that the Sinai Covenant was unconditional. In addition, the author proposes that Genesis contains a hidden polemic, encouraging the Judean exiles to follow the revisions of laws of the Covenant Code by the Holiness Code and Deuteronomy. Genesis narratives, like those describing post-Sinai events, often cannot be understood properly without recognition of their allusions to biblical laws.

Geoffrey P. Miller argues that the narratives from Genesis to Second Kings present a sophisticated argument for political obligation and for limited monarchy as the best form of government. The Hebrew Bible, in this sense, can be considered as one of the earliest political philosopies of the western world.The Garden of Eden story identifies revelation, consent, utopia, natural law, ownership, power, patriarchy, and justice as bases for political obligation. The stories of life after the expulsion from Eden argue that government and law are essential for a decent life. The Genesis narratives recognize patriarchal authority but also identifies limits based on kinship, higher authority and power. The book of Exodus introduces the topic of political authority, arguing that nationhood strictly dominates over other forms of political organization. The Sinai narratives explore two important sources of authority: revelation and consent of the governed. The book of Joshua presents a theory of sovereignty conceived of as the exclusive and absolute control over territory. The book of Judges examines two types of national government: military rule and confederacy. It argues that military rule is inappropriate for peacetime conditions and that the confederate form is not strong enough to deliver the benefits of nationhood. The books of Samuel and Kings consider theocracy and monarchy. The bible endorses monarchy as the best available form of government provided that the king is constrained by appropriate checks and balances. Contrary to the view of some scholars, no text from Genesis to Second Kings disapproves of monarchy as a form of government.