Your ShelfYour Projects

THE COVENANTS

3%

Publishing Committee · Battle Creek, Mich. · Apr 12, 1860

FromReview and Herald, Vol. 15, No. 21.

Read the full edition

THE COVENANTS.

Some of our readers appear to be troubled upon this subject. We have of late received two letters relative to this question, one from O. P. of Reedsburgh Wis., and the other from E. J. of Dryden Mich. For the satisfaction of these brethren, as well as others who may be similarly troubled, we conclude, agreeably to the suggestion of one of the corresponding editors, to give through the paper the following article from the Bible Student's Assistant. All do not possess the Assistant, but all should have this article, which will set the subject of the covenants in its true light before all minds which will carefully study it. Mark this: it is not to be merely read over in a hasty manner, but studied. We have also one question to ask in this connection, of those who may be inclined to think that the ten commandments are abolished by the new covenant. It is in relation to Jer. xxxi, 33, a text which bears a prominent part in all discussions on this question; and we wish to inquire what those laws are which God said he would write in the hearts of his people under the new covenant. Let this be carefully considered. Under the former covenant, God's laws were written on tables of stone; under the new they are written on the fleshly tables of the heart. There is then no intimation in Jer. xxxi, 33 of a change in that law, but only of a change of its position—a transfer from the tables of stone to the hearts of the disciples. We think this will appear to all who, as before said, will study the following testimony from B. S. Assistant pp. 30–33.
The word covenant, (Gr. diathēkē), signifies, according to Robinson, "a disposition, arrangement. Hence. 1. Of a testamentary disposition, a testament, a will. 2. A covenant, i. e. a mutual arrangement, embracing mutual promises, or mutual conditions," &c. Greenfield;—"Any disposition, arrangement, institution, or dispensation; hence, a testament, will; a covenant, i. e., mutual promises or mutual conditions, or promises with condition annexed; meton, a body of laws and precepts to which certain promises are annexed."
It is so variously used that its precise meaning in any place must be determined by its connection, as is shown by the following examples:
God's promise to Noah. Gen. ix, 8–17.
His promise to Abraham. Gen. xvii, 1–8.
The agreement of Abimelech with Abraham. Chap. xxi, 27, 32.
Also with Isaac. Chap. xxvi, 28.
The agreement made between the Lord and Israel at Sinai. Heb. viii, 9; Gal. iv, 24; Ex. xix, 4–8.
The Sabbath. Ex. xxxi, 16.
The promises to Israel through Moses. Deut. xxix, 1, &c.
An agreement between Ahab and Ben-hadad. 1 Kings xx, 34.
Josiah's promise of obedience. 2 Kings xxiii, 3.
Israel's promise to seek God. 2 Chron. xv, 12.
The promises to David. Ps. lxxxix, 3, 4, 34, 39.
Agreement with death. Isa. xxviii, 15, 18.
Agreement between the king of Babylon and Israel. Eze. xvii, 12, 13.

THE ABRAHAMIC COVENANT.

The blessings of the Abrahamic covenant embraced all that was lost in the fall of Adam.
It is identical with the gospel, otherwise termed the New and everlasting Covenant. Gal. iii, 7, 8, 16–18, 29; Acts xxvi, 6, 7; Heb. vi, 11–20; Rom. iv, 1, 11, 12, 16; Luke xix, 9, 10; Gal. iv, 22, 26–28.
It is evident that the gospel was called the new Covenant, because it was second in order as made with the children of Israel, and it was ratified or confirmed by the blood of Christ after the Sinaitic. But it existed in promise (to Abraham) and its blessings were secured by faith before the Sinaitic covenant was made.

THE TWO COVENANTS.

Webster gives the following definitions of covenant: "1. A mutual consent or agreement of two or more persons, to do or to forbear some act or thing: a contract, stipulation. 2. A writing containing the terms of agreement or contract between parties."
It is used in both senses in 2 Kings xxiii, 3: the king made a covenant, to perform the words of the covenant, written in the book found in the house of the Lord.
In the scriptures speaking of the "two covenants," both these senses are included, either expressed or understood.
I. Sinaitic.—1. The agreement made on conditions. Ex. xix, 5–8; xxiv, 3, 7; Deut. xxiv, 16–19.
5. Its sole condition was obedience; therefore it did not embrace forgiveness of sins. Ex. xix, 5; Heb. vii, 18, 19; ix, 9; x, 1–4.
6. It was typical of the New Covenant. Luke xxiv, 44; Col. ii, 17; Heb. viii, 1–5; ix, 9, 23, 24; x, 1.
3. Its basis or condition is the law of God. Jer. xxxi, 33; John vi, 38; Rom. ii, 12, 16; iii, 31; Gal. iii, 13, 14; Heb. viii, 10.
By the above scriptures it will be seen that the "better promises" of the New Covenant are, the placing the law of God in the heart, instead of on stone, and the forgiveness of sin, (by remission and surety of future obedience), which the old did not contain, because its ministers had no blood to offer which could remove sin. The points of identity show that if it had not been broken, or being broken, if their sins could have been remitted under it, there would have been no need of another, as the object of the new would then have been fully accomplished by that.
Some suppose that the covenant that passed away was the ten commandments. A contract, or mutual agreement is made void by the failure of either party to fulfill its obligations: the children of Israel did not obey as they promised, and the covenant ceased of necessity. But a law is never invalidated or annulled by being transgressed. The transgressor, by transgression, changes his position or relation to the government of which the law is the basis, but the law is not changed or weakened by his action.