As the Bible presents two laws, one changeless and eternal, the other provisional and temporary, so there are two covenants. The covenant of grace was first made with man in Eden, when, after the fall, there was given a divine promise that the seed of the woman should bruise the serpent’s head. To all men this covenant offered pardon, and the assisting grace of God for future obedience through faith in Christ. It also promised them eternal life on condition of fidelity to God’s law. Thus the patriarchs received the hope of salvation.
This same covenant was renewed to Abraham in the promise, “In thy seed shall all the nations of the earth be blessed.” Genesis 22:18. This promise pointed to Christ. So Abraham understood it (see Galatians 3:8, 16), and he trusted in Christ for the forgiveness of sins. It was this faith that was accounted unto him for righteousness. The covenant with Abraham also maintained the authority of God’s law. The Lord appeared unto Abraham, and said, “I am the Almighty God; walk before me, and be thou perfect.” Genesis 17:1. The testimony of God concerning his faithful servant was, “Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.” Genesis 26:5. And the Lord declared to him, “I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.” Genesis 17:7.
Though this covenant was made with Adam and renewed to Abraham, it could not be ratified until the death of Christ. It had existed by the promise of God since the first intimation of redemption had been given; it had been accepted by faith; yet when ratified by Christ, it is called a new covenant. The law of God was the basis of this covenant, which was simply an arrangement for bringing men again into harmony with the divine will, placing them where they could obey God’s law.
Another compact—called in Scripture the “old” covenant—was formed between God and Israel at Sinai, and was then ratified by the blood of a sacrifice. The Abrahamic covenant was ratified by the blood of Christ, and it is called the “second,” or “new” covenant, because the blood by which it was sealed was shed after the blood of the first covenant. That the new covenant was valid in the days of Abraham, is evident from the fact that it was then confirmed both by the promise and by the oath of God,—the “two immutable things, in which it was impossible for God to lie.” Hebrews 6:18.
But if the Abrahamic covenant contained the promise of redemption, why was another covenant formed at Sinai?—In their bondage the people had to a great extent lost the knowledge of God and of the principles of the Abrahamic covenant. In delivering them from Egypt, God sought to reveal to them his power and his mercy, that they might be led to love and trust him. He brought them down to the Red Sea—where, pursued by the Egyptians, escape seemed impossible—that they might realize their utter helplessness, their need of divine aid; and then he wrought deliverance for them. Thus they were filled with love and gratitude to God, and with confidence in his power to help them. He had bound them to himself as their deliverer from temporal bondage.
But there was a still greater truth to be impressed upon their minds. Living in the midst of idolatry and corruption, they had no true conception of the holiness of God, of the exceeding sinfulness of their own hearts, their utter inability, in themselves, to render obedience to God’s law, and their need of a Saviour. All this they must be taught.
God brought them to Sinai; he manifested his glory; he gave them his law, with the promise of great blessings on condition of obedience: “If ye will obey my voice indeed, and keep my covenant, then … ye shall be unto me a kingdom of priests, and an holy nation.” Exodus 19:5, 6. The people did not realize the sinfulness of their own hearts, and that without Christ it was impossible for them to keep God’s law; and they readily entered into covenant with God. Feeling that they were able to establish their own righteousness, they declared, “All that the Lord hath said will we do, and be obedient.” Exodus 24:7. They had witnessed the proclamation of the law in awful majesty, and had trembled with terror before the mount; and yet only a few weeks passed before they broke their covenant with God, and bowed down to worship a graven image. They could not hope for the favor of God through a covenant which they had broken; and now, seeing their sinfulness and their need of pardon, they were brought to feel their need of the Saviour revealed in the Abrahamic covenant, and shadowed forth in the sacrificial offerings. Now by faith and love they were bound to God as their deliverer from the bondage of sin. Now they were prepared to appreciate the blessings of the new covenant.
The terms of the “old covenant” were, Obey and live: “If a man do, he shall even live in them” (Ezekiel 20:11; Leviticus 18:5); but “cursed be he that confirmeth not all the words of this law to do them.” Deuteronomy 27:26. The “new covenant” was established upon “better promises,”—the promise of forgiveness of sins, and of the grace of God to renew the heart, and bring it into harmony with the principles of God’s law. “This shall be the covenant that I will make with the house of Israel: After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts…. I will forgive their iniquity, and I will remember their sin no more.” Jeremiah 31:33, 34.
The same law that was engraved upon the tables of stone, is written by the Holy Spirit upon the tables of the heart. Instead of going about to establish our own righteousness, we accept the righteousness of Christ. His blood atones for our sins. His obedience is accepted for us. Then the heart renewed by the Holy Spirit will bring forth “the fruits of the Spirit.” Through the grace of Christ we shall live in obedience to the law of God written upon our hearts. Having the Spirit of Christ, we shall walk even as he walked. Through the prophet he declared of himself, “I delight to do thy will, O my God: yea, thy law is within my heart.” Psalm 40:8. And when among men he said, “The Father hath not left me alone; for I do always those things that please him.” John 8:29.
The apostle Paul clearly presents the relation between faith and the law under the new covenant. He says, “Being justified by faith, we have peace with God through our Lord Jesus Christ.” “Do we then make void the law through faith? God forbid; yea, we establish the law.” “For what the law could not do, in that it was weak through the flesh,”—it could not justify man, because in his sinful nature he could not keep the law,—“God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” Romans 5:1; 3:31; Romans 8:3, 4.
God’s work is the same in all time, although there are different degrees of development, and different manifestations of his power, to meet the wants of men in the different ages. Beginning with the first gospel promise, and coming down through the patriarchal and Jewish ages, and even to the present time, there has been a gradual unfolding of the purposes of God in the plan of redemption. The Saviour typified in the rites and ceremonies of the Jewish law is the very same that is revealed in the gospel. The clouds that enveloped his divine form have rolled back; the mists and shades have disappeared; and Jesus, the world’s Redeemer, stands revealed. He who proclaimed the law from Sinai, and delivered to Moses the precepts of the ritual law, is the same that spoke the sermon on the mount. The great principles of love to God, which he set forth as the foundation of the law and the prophets, are only a reiteration of what he had spoken through Moses to the Hebrew people: “Hear, O Israel: The Lord our God is one Lord: and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.”
“Thou shalt love thy neighbor as thyself.” Deuteronomy 6:4, 5; Leviticus 19:18. The teacher is the same in both dispensations. God’s claims are the same. The principles of his government are the same. For all proceed from him “with whom is no variableness, neither shadow of turning.” James 1:17; Patriarchs and Prophets, 373.1White, Ellen Gould. “The Two Covenants.” The Review and Herald (October 17,1907): n. pag. Ellen G. White Writings. EGW Estate. Web.
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|1.||↑||White, Ellen Gould. “The Two Covenants.” The Review and Herald (October 17,1907): n. pag. Ellen G. White Writings. EGW Estate. Web.|