God’s self-revelation to us was not made for a primarily intellectual purpose. It is not to be overlooked, of course, that the truly pious mind may through an intellectual contemplation of the divine perfections glorify God. This would be just as truly religious as the intensest occupation of the will in the service of God. But it would not be the full-orbed religion at which, as a whole, revelation aims. It is true, the Gospel teaches that to know God is life eternal. But the concept of ‘knowledge’ here is not to be understood in its Hellenic sense, but in the Shemitic sense. According to the former, ‘to know’ means to mirror the reality of a thing in one’s consciousness. The Shemitic and Biblical idea is to have the reality of something practically interwoven with the inner experience of life. Hence ‘to know’ can stand in the Biblical idiom for ‘to love’, ‘to single out in love.’ Because God desires to be known after this fashion, He has caused His revelation to take place in the milieu of the historical life of a people. The circle of revelation is not a school, but a ‘covenant’.
~Geerhardus Vos~
Biblical Theology: Old and New Testaments (Edinburgh, Scotland; The Banner of Truth Trust; 1975), p. 8.
(Spokane, Washington; Olive Tree Bible Software; 2010) eBook. Vol. 1, Sermon No. 17; Titled: Joseph Attacked by the Archers; Delivered on Sabbath Morning, April 1st, 1855.
The Old Guys 
Wolfgang Musculus: What is a Covenant?
8 OctA covenant not only is based on friendship and mutual benevolence but also carries an obligation by which covenanting parties are mutually bound to one another. In the world, covenants are constituted for this purpose, so that each party gets something useful from it, whether peace or mutual aid. But that logic falls short here. Indeed, God does not make covenants with humans for that reason, that he might make use of their works or obtain some other advantage from their obligation to the covenant, but rather so that he might assure human beings of his will, faithfulness and beneficence by means of such a bond. The point is driven home [in Gen. 6:18] not only by calling this a covenant but also by the verb haqimoti that is, “I will establish, I will build, I will confirm.” Thus he labors on behalf of the weakness of our faith, lest we have any doubts about the firmness of his benevolence. Here, in the making of a covenant, God’s benevolence comes together with his faithfulness and truth–traits in which he has never failed anyone. He could have simply blessed Noah and his family, but God wished to strengthen him in his faith and confidence in him through the firmness of his own benevolence and truth.
~Wolfgang Musculus~
Reformation Commentary on Scripture: Genesis 1-11: (Downers Grove, IL; IVP Academic; 2012) p. 251-252.
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