p. 4 | The Age-to-Come Doctrine by J. O. CORLISS

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Apr 8, 1915

The Age-to-Come Doctrine

By J. O. CORLISS

— No. 5

Object of the Old Covenant

J. O. CORLISS

THE everlasting covenant was an established fact as the basis of creation. To serve throughout countless ages. By its authority Christ brought the peopled world into existence (John 1: 3; Col. 1: 16), by it his blood was pledged to redeem from sin (Rev. 13: 8; Heb. 13: 20), and by it eternal salvation was secured for sinners. Heb. 5: 9; Eph. 3: 8-11. Christ was from the beginning its pledge and “sure mercies.” Acts 13: 34. Through Christ alone could its provisions ever be fulfilled. Acts 4: 12. It mattered not how many other covenants might be framed, this everlasting covenant must forever hold its place as the sinner’s refuge, to attest the faithfulness of God’s eternal purpose, as at first confirmed in Jesus Christ. Heb. 6: 16-20.

This settled, eternal purpose of God was confirmed to Abraham by an immutable

oath, that all following generations might have a strong assurance for help to lay hold upon the hope that covenant provided. Heb. 6: 18-20. It was, however, needful, in view of man’s helplessness, for Christ first to enter within the veil as forerunner, that is, one who goes on before to prepare the way (John 14: 1-3), as minister of peace. In the day of the oath’s confirmation to Abraham, Melchizedek was God’s high priest ministering in man’s behalf. He was king of Salem, as well as priest of God. Gen. 14: 18. When Christ assumed the high priesthood for man, he became such in continuance of the same Melchizedek line, even though that distinctive priestly name had been forgotten since the time when Israel went into Egyptian bondage, and there lost sight of the guiding hand of Jehovah. But somewhat more than four hundred years later when, under the leadership of Moses, God delivered his people and led them to the base of Sinai, another covenant was presented to them for acceptance. Yet, since the one before confirmed through Christ to Abraham was an everlasting covenant, the Sinaitic arrangement could in no wise supersede it. Gal. 3: 15-17.

The Sinaitic covenant, however, was not therefore purposeless. The people with whom it was made were descendants of the patriarch with whom the covenant of all ages had been confirmed. The purpose of God was to confirm unto them also the same everlasting covenant, which he did. Ps. 105: 8-10. But as they had been reared in Egypt, under heathen influence, and consequently knew little of God and his ways, it was necessary not only to have them pledge loyalty to their Deliverer, but also to hedge them about against the corrupting influences of surrounding heathenism.

Besides, were they to mingle freely with other nations, and intermarry with them, the pedigree of Christ as the “Seed of Abraham,” would be entirely clouded. It was therefore necessary so to guard these contingencies that no doubt should follow the entrance of Christ upon his earthly work, as the promised Seed and Minister of the covenant. Ps. 89: 27, 28; Mal. 3: 1. So essential was it that all the predicted tokens of the Messiahship should center in Christ that, first of all, Matthew took pains, in the first chapter of his book, to trace the lineage of Christ from Abraham to Joseph, the Lord’s reputed father, before recording a single incident of his earthly pilgrimage. Luke, too, felt it necessary in his early record to follow Christ’s family line from Mary’s side of the house, not only back to Abraham, but to Adam, the father of the entire race, who is there called the “son of God.” Luke 3: 38.

To this end it was necessary to have a local covenant for the house of Israel, by which to regulate its social relations, and keep them a separate and distinct race. Ex. 19: 5, 6. Whoever attempted to violate the conditions of that compact, by blending the blood of aliens with that of his own offspring, was summarily executed. Compare Num. 25: 1-9; Rev. 2: 14; Num. 31: 9-16. In fact, whatever course was taken which tended to make that nation like others surrounding it, was visited with swift retribution. Lev. 18: 26-30. Indeed, everything was done to prevent Israel from gaining a desire to be like alien nations. The Sinaitic covenant could therefore be but a temporary, national affair, at best; for as already learned, when Christ’s priesthood was inaugurated, it was accounted as the extension of the Melchizedek priesthood recognized in the days of Abraham, with whom the everlasting covenant was established, to make him the father of all the faithful. Rom. 4: 11, 16. This of itself would show that at no time following the establishment of the covenant with Abraham was it in any way invalidated. More than this, the resumption of the Melchizedek priesthood under Christ would certainly displace the Sinaitic covenant with its Levitical priesthood.

This will be more readily seen after considering the relationship each covenant sustained to the people. The one established with Abraham was confirmed by the oath of God (Heb. 6: 17), without any word of promise from that patriarch. Gen. 17: 7. The one entered upon at Sinai rested entirely on the promise of the people for its fulfillment. Thus God said, “If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me.” To this proposition the people all together replied, “All that the Lord hath spoken we will do.” Ex. 19: 5-8.

This promise of the people was therefore that which sealed the contract, and became the condition upon which they would receive benefit from it. When they failed to keep their promise, God was under no obligation to make of the nation the peculiar people he had promised to make them. Less than forty days sufficed to show the inability of the people to do of themselves what they had so positively promised, and yet no one would dare affirm that God asked conditions that were impossible for them to perform of themselves, without providing necessary assistance. That would be entirely unlike God, who loved his people with an everlasting love. Jer. 31: 3. The help available for them was the everlasting covenant, the benefits of which they might have turned to account had they appreciated their need. But because they did not do this, they made void their national covenant, thus permitting their branches to be broken (Rom. 11: 19-21), which made it necessary for Gentiles to be grafted in to form a complete Israel.

The failure of the Sinaitic agreement was not so much with the covenant itself as with the people. It was with them that the Lord found fault. Heb. 8: 8. Neither did the people lack zeal; for of this they had a large supply. Rom. 10: 2-4. But they did not discover the end, or design, of the requirement, which was Christ (verse 4), and so did not seek by faith the necessary strength to carry out the precept. Rom. 9: 32. This inspired testimony concerning the source of their failure is good evidence that the everlasting covenant was their sure refuge in Christ, had they but availed themselves of the opportunity.

All through this period they might have stood on the “Rock of their salvation,”—the Lord Jesus,—who went with them to Sinai, there delivering to them the law of “ten words” (Acts 7: 37, 38), and from there went before them in the fiery, cloudy pillar, to be their support and strength, even to the Promised Land. 1 Cor. 10: 1-4. Indeed, they might, in such an experience, have acquainted themselves with the Author of the everlasting covenant, and so made themselves partakers of its benefits.

God is no respecter of persons. That which was Israel’s privilege was also the privilege of all other people. So when Christ returns to earth to gather his own, the work of the covenant for redeeming man is done. This cannot be otherwise, since that covenant has been operative throughout all the ages, and those not receiving its benefits are alone at fault. He who rests his hope on the theory of a millennial dawn, when those of past ages will rise from their dusty beds to enjoy opportunities of a second probation, are sure to be disappointed, both for themselves and for their friends. It is far better to hang the hope of life on Christ while in the present state of existence.

Glendale, Cal.