actively intervened in human affairs. Yet, the chosen people were summoned not for privilege, but for a task, to be a kingdom of priests, a light to the nations. Whether these people would continue to be the people of God was dependent upon the condition, "if you will only hear my voice and keep my covenant." (Anderson, 84)
             The Covenant is a Treaty, it has been likened in numerous works to the "suzerain" treaties that were common to the peoples in the area of the Fertile Crescent. In this covenant God was not legally bound to Israel, he was free to void them as "the people of God", Israel, however was bound to God (Anderson, 92). In describing the relationship between God and Israel, the term "patron" as used by John J. Pilch seems more accurate than as suzerain. Suzerain indicates only a legal, binding, relationship. The term "patron" includes the legal aspects of the relationship, but extends the meaning to include God as father and benefactor of an adopted family. I will use the term "Covenant" to describe the treaty used as it is unique to Israelites; suzerain forms were common only to settled peoples, not nomadic tribes (Anderson, 91). In addition, we must remember that the covenant was not one of God's mighty acts, but Israel's response to his actions (Anderson, 93). The covenant es!
             tablished God as the God of Israel, the object of faith and worship; note that his commandment states "you shall have no other gods", not that there are no other gods (Anderson, 99). He is also the King of Israel, the head and source of the laws governing the life of his chosen people. As such, the Covenant established God both as transcendent (far off) and immanent (near) (Anderson, 98).
             Those that followed Moses in the flight from Egypt and accepted this covenant were a mixed multitude (Exodus. 12:38) held together primarily by the desire to be free from slavery (Anderson 77). This means that while they were shared a cultural sim...