CHAPTER 2 – The Covenants

A note about this page

The information in this section is provided in order to establish a basic understanding of what a covenant is, and to describe some of the rituals that were involved in enacting a covenant. This discussion is necessary because the command to observe Sabbath was given within the framework of a covenant.

QUESTION: What is a covenant?

A covenant is an agreement between two parties.

The following excerpt is from, “What is the Abrahamic Covenant?” by Got Questions Ministries:

There are two types of covenants: conditional and unconditional. A conditional or bilateral covenant is an agreement that is binding on both parties for its fulfillment. Both parties agree to fulfill certain conditions. If either party fails to meet their responsibilities, the covenant is broken and neither party has to fulfill the expectations of the covenant. An unconditional or unilateral covenant is an agreement between two parties, but only one of the two parties has to do something. Nothing is required of the other party. (Got Questions Ministries 2002)

Covenant Rituals and Signs

The following excerpt is from the Holman Illustrated Bible Dictionary:

The technical language used when covenants were made was “to cut a covenant” (karat berit). This terminology referred to ritual sacrifices that accompanied covenant making. Often animals sacrificed would be cut in two. In some covenant rituals part of the animal would be eaten by the covenanting parties and part burned in honor of their god. Sometimes the parties would walk symbolically between the pieces of the animal. In any case, the shedding of blood in such rituals signified the solemnity of the covenant, each party vowing not to break the covenant on pain of death.

The making of covenants often included signs as well. A sign served as a memorial, reminding the parties of their promises. Abraham gave Abimelech seven ewe lambs “as a witness” to their covenant (Gen. 21:30); Jacob and Laban used a heap of stones (Gen. 31:46–48); the sign of God’s covenant with Noah was the rainbow (Gen. 9:12–15); circumcision was the sign of the Abrahamic and Mosaic covenants (Gen. 17:10–14; Exod. 12:47–48); and baptism is the sign of the new covenant (Col. 2:9–12; Rom. 6:3–4). (Holman Bible Publishers 2003)

Note: What follows is not a complete list of all covenants in the Bible.

QUESTION: What is the Abrahamic Covenant?

The unilateral, unconditional covenant between God and Abraham.

The following excerpt is from, “The Abrahamic Covenant.” (See the full article online at Got Questions Ministries, “What is the Abrahamic Covenant?“)

There are three main features to the Abrahamic Covenant:

(Got Questions Ministries 2002)

Genesis 17 shows how circumcision became the sign of the Abrahamic Covenant.

QUESTION: What is the Davidic Covenant?

The unilateral, unconditional covenant between God and David.

The following excerpt is from, “The Davidic Covenant.” (See the full article online at Got Questions Ministries: “What is the Davidic Covenant?“)

[The Davidic Covenant] is an unconditional covenant made between God and David through which God promises David and Israel that the Messiah (Jesus Christ) would come from the lineage of David and the tribe of Judah and would establish a kingdom that would endure forever (2 Samuel 7:10–13). (Got Questions Ministries 2002)

QUESTION: What was the Old Covenant?

The bilateral, conditional covenant with Israel.

The following excerpt is from, Got Questions Ministries – “What is the Mosaic Covenant“:

The Mosaic Covenant is a conditional covenant made between God and the nation of Israel at Mount Sinai (Exodus 19–24). It is sometimes called the Sinai Covenant but is more often referred to as the Mosaic Covenant since Moses was God’s chosen leader of Israel at that time. The pattern of the covenant is very similar to other ancient covenants of that time because it is between a sovereign king (God) and his people or subjects (Israel). At the time of the covenant, God reminded the people of their obligation to be obedient to His law (Exodus 19:5), and the people agreed to the covenant when they said, “All that the Lord has spoken we will do!” (Exodus 19:8). This covenant would serve to set the nation of Israel apart from all other nations as God’s chosen people and was as equally binding as the unconditional covenant that God made with Abraham because it is also a blood covenant. The Mosaic Covenant is a significant covenant in both God’s redemptive history and in the history of the nation of Israel through whom God would sovereignly [choose] to bless the world with both His written Word and the Living Word, Jesus Christ.

The Mosaic Covenant was centered around God’s giving His divine law to Moses on Mount Sinai. In understanding the different covenants in the Bible and their relationship with one another, it is important to understand that the Mosaic Covenant differs significantly from the Abrahamic Covenant and later biblical covenants because it is conditional in that the blessings that God promises are directly related to Israel’s obedience to the Mosaic Law. If Israel is obedient, then God will bless them, but if they disobey, then God will punish them. The blessings and curses that are associated with this conditional covenant are found in detail in Deuteronomy 28. The other covenants found in the Bible are unilateral covenants of promise, in which God binds Himself to do what He promised, regardless of what the recipients of the promises might do. On the other hand the Mosaic Covenant is a bilateral agreement, which specifies the obligations of both parties to the covenant.

The Mosaic Covenant is especially significant because in it God promises to make Israel “a kingdom of priests and a holy nation” (Exodus 19:6). Israel was to be God’s light to the dark world around them. They were to be a separate and called-out nation so that everyone around them would know that they worshiped Yahweh, the covenant-keeping God. It is significant because it is here that Israel received the Mosaic Law that was to be a schoolmaster pointing the way towards the coming of Christ (Galatians 3:24–25). The Mosaic Law would reveal to people their sinfulness and their need for a Savior, and it is the Mosaic Law that Christ Himself said that He did not come to abolish but to fulfill. This is an important point because some people get confused by thinking that keeping the Law saved people in the Old Testament, but the Bible is clear that salvation has always been by faith alone, and the promise of salvation by faith that God had made to Abraham as part of the Abrahamic Covenant still remained in effect (Galatians 3:16–18).

Also, the sacrificial system of the Mosaic Covenant did not really take away sins (Hebrews 10:1–4); it simply foreshadowed the bearing of sin by Christ, the perfect high priest Who was also the perfect sacrifice (Hebrews 9:11–28). Therefore, the Mosaic Covenant itself, with all its detailed laws, could not save people. It is not that there was any problem with the Law itself, for the Law is perfect and was given by a holy God, but the Law had no power to give people new life, and the people were not able to obey the Law perfectly (Galatians 3:21).

The Mosaic Covenant is also referred to as the Old Covenant (2 Corinthians 3:14; Hebrews 8:6, 13) and was replaced by the New Covenant in Christ (Luke 22:20; 1 Corinthians 11:25; 2 Corinthians 3:6; Hebrews 8:8; 8:13; 9:15; Hebrews 12:24. The New Covenant in Christ is far better than the old Mosaic Covenant that it replaces because it fulfills the promises made in Jeremiah 31:31–34, as quoted in Hebrews 8. (Got Questions Ministries 2002)

The Ten Commandments

The words of the Old Covenant were the Ten Commandments.^[1]

Then the LORD said to Moses, “Write down these words, for in accordance with these words I have made a covenant with you and with Israel.” So he was there with the LORD forty days and forty nights; he did not eat bread or drink water. And he wrote on the tablets the words of the covenant, the Ten Commandments. (Exodus 34:27–28)

QUESTION: Did Israel fulfill their Old Covenant obligations?

No.

When a covenant is active, one or both parties stand to gain something beneficial, if covenant obligations are met and maintained. Once a covenant is broken, the potential for benefits becomes diminished, if not eliminated. Additionally, any penalties for breach of agreement which are stated in the covenant are activated. Since Israel persisted in disobedience to the Law of God, they forfeited the continuation of blessings from the Lord, and instead, the penalties were activated and Israel incurred the wrath of God (Leviticus 26:14–16, 25; Nehemiah 9:13–38; Psalm 78).

Israel will “break My covenant”

Deuteronomy 31:19–20

They did not keep the covenant of God

Psalm 78:9–10

“My covenant which they broke”

Jeremiah 31:31–32

“They made my covenant void”

Ezekiel 44:6–7

“For they did not continue in My covenant”

Hebrews 8:8–9, 13

The Bible details the repeated treachery of Israel towards God, and how they did not live up to their part of the Old Covenant, which they had agreed to when they said, “All that the LORD has spoken we will do, and we will be obedient!” (Exodus 19:8; 24:3, 7) Knowing that Israel would be disobedient and therefore break the covenant, the Lord gave Moses the “words” to a new covenant to be established in the future.

QUESTION: What is the New Covenant?

The unilateral, unconditional covenant between God and Israel.

The following excerpt is from, “What is the New Covenant,” from Got Questions Ministries.

The New Covenant is spoken about first in the book of Jeremiah.^[2] The Old Covenant that God had established with His people required obedience to the Old Testament Mosaic law. Because the wages of sin is death^[3] (Romans 6:23), the law required that people perform rituals and sacrifices in order to please God and remain in His grace. The prophet Jeremiah predicted that there would be a time when God would make a New Covenant with the nation of Israel.

“‘The day will come,’ says the Lord, ‘when I will make a New Covenant with the people of Israel and Judah. . . . But this is the New Covenant I will make with the people of Israel on that day,’ says the Lord. ‘I will put my law in their minds, and I will write them on their hearts. I will be their God, and they will be my people'” (Jeremiah 31:31, 33). Jesus Christ came to fulfill the law of Moses (Matthew 5:17) and create a New Covenant between God and His people. The Old Covenant was written in stone, but the New Covenant is written on our hearts, made possible only by faith in Christ, who shed His own blood to atone for the sins of the world. Luke 22:20 says, “After supper, [Jesus] took another cup of wine and said, ‘This wine is the token of God’s New Covenant to save you – an agreement sealed with the blood I will pour out for you.'”

Now that we are under the New Covenant, we are not under the penalty of the law. We are now given the opportunity to receive salvation as a free gift (Ephesians 2:8–9). Through the life-giving Holy Spirit who lives in all believers (Romans 8:9–11), we can now share in the inheritance of Christ and enjoy a permanent, unbroken relationship with God. Hebrews 9:15 declares, “For this reason Christ is the mediator of a New Covenant, that those who are called may receive the promised eternal inheritance—now that He has died as a ransom to set them free from the sins committed under the first covenant.” (Got Questions Ministries 2002)

Commentary on Deuteronomy 29:1

In Deuteronomy 29 there is mention of a new covenant, “besides” the Mosaic covenant:

These are the words of the covenant which the LORD commanded Moses to make with the sons of Israel in the land of Moab, besides the covenant which He had made with them at Horeb. (Deuteronomy 29:1, emphasis mine)

These are the words. The Heb. text numbers this verse as 28:69 rather than 29:1, seeing it as the conclusion to the second address of Moses. However, as in 1:1, these words introduce what follows, serving as the introduction to Moses’ third address. the covenant…in the land of Moab. The majority of interpreters view the covenant stated here as a reference to the covenant made at Sinai. According to this view, the covenant that God made with Israel at Sinai (Horeb) was renewed in Moab. However, this verse clearly states that the covenant of which Moses now speaks was “besides,” or “in addition to,” the previous covenant. This was another covenant distinct from the one made at Sinai. This other covenant is viewed by some interpreters as the Palestinian Covenant, which gave Israel the title to the land (see 30:5). However, the emphasis of these two chapters is not on the Land, but on the change of Israel’s heart (see the contrast between 29:4 and 30:6). It was exactly this change of heart which the later prophets would term “the New Covenant” (see Jere. 31:31–34; Ezek. 36:26, 27). In response to Israel’s certain failure under the provisions of the Sinaitic covenant ([Deut.] 29:23–28), Moses anticipated the New Covenant under which Israel would be obedient to the Lord and finally reap His blessings. (30:1–10) (MacArthur, Deuteronomy 29:1 2005)

This additional, and new covenant was not ratified until the death of Jesus Christ on the cross (see, “NEW COVENANT: Confirmed by the blood of Jesus“).

Commentary on Jeremiah 31:31–34:

31:31–34 a New Covenant In contrast to the Mosaic covenant under which Israel failed, God promised a New Covenant with a spiritual, divine dynamic by which those who know Him would participate in the blessings of salvation. The fulfillment was to individuals, yet also to Israel as a nation (v. 36; Rom. 11:16–27). It is set (1) in the framework of a reestablishment of the nation in their land (for example, [Jeremiah] 30–33 and in [Jeremiah 31:]38–40) and (2) in the time after the ultimate difficulty (30:7).

In principle, this covenant, also announced by Jesus Christ (Luke 22:20), begins to be fulfilled spiritually by Jewish and Gentile believers in the church era (1 Cor. 11:25; 2 Cor. 3:6; Heb. 8:7–13; 9:15; 10:14–17; 12:24; 13:20. It has already begun to take effect with “the remnant according to the election of grace” (Romans 11:5). It will be also realized by the people of Israel in the last days, including the regathering to their ancient land, Palestine ([Jeremiah] 30–33). The streams of the Abrahamic, Davidic, and New Covenants find their confluence in the millennial kingdom ruled by the Messiah. (MacArthur, Deuteronomy 29:1 2005)

Commentary on Hebrews 9:13–22

9:13–22 Christ’s death was necessary for the fulfillment of the older covenant and the establishment of the new. (MacArthur, Hebrews 9:13-22 2006)

QUESTION: Why do some people still insist on observing parts of the Old Covenant, such as the Sabbath?

Some people observe elements of the Old Covenant such as Sabbath because, instead of putting their trust in what Jesus has already done to redeem us from the bondage to sin, they put their trust in a misunderstanding, misinterpretation, and misapplication of Scripture.

But their minds were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ. But to this day whenever Moses is read, a veil lies over their heart; (2 Corinthians 3:14–15)

Their minds are hardened

The English word “hardened” (blinded, KJV; dull, NIV; stubborn, NIrV) is rendered from the Greek poros¸ which is, (a kind of stone); to petrify, that is, (figuratively) to indurate (render stupid or callous): – blind, harden. (Strong 1890) (See also Psalm 95:8; Hebrews 3:8, 15; 4:7)

There is a veil over their heart.

What is a veil? A veil is something that conceals, disguises, or obscures something else (Oxford 2005). The longer a person focuses on meeting the requirements of the Old Covenant, the longer the veil remains.

Note on 2 Corinthians 3:14–15: the same veil remains … a veil lies on their heart. The “veil” here represents unbelief. Those Israelites did not grasp the glory of the old covenant because of their unbelief. As a result, the meaning of the old covenant was obscure to them (compare with Heb 3:8, Heb 3:15; Heb 4:7) . Paul’s point was that just as the old covenant was obscure to the people of Moses’ day, it was still obscure to those who trusted in it as a means of salvation in Paul’s day. The veil of ignorance obscures the meaning of the old covenant to the hardened heart (compare with Joh 5:38). (MacArthur, The MacArthur Bible Commentary 2005)

In the context of 2 Corinthians 3:14–15, the word “their” refers to the “sons of Israel” (compare with 2 Corinthians 3:7, 13). However, there are some people today who were not born of Israel but have identified themselves as Israelites, or they feel they could possibly be descendants of Israel. Others may not identify in this way with Israel but somehow miss the point that the Old Covenant was exclusively between the Lord and Israel. Some of these individuals take it upon themselves to observe elements of the Old Covenant, which includes strict observance of the seventh day of the week as Sabbath.

Unbelief

Why all this confusion? Because of unbelief. Israel did not believe in God and His promises even though they were direct witnesses of His miraculous power (Numbers 14:11; Psalm 78:22, 32; Hebrews 3:18–19; see also John 5:38; 5:47; Luke 16:29–31).

But why is it that some people today do not understand the truth about Sabbath? Because of unbelief. They do not believe what the Bible reveals about the Lord God, but instead depend on false prophets and teachers, which leads to a misunderstanding, misinterpretation, and misapplication of Scripture.

The command to observe Sabbath was given by the Lord God to His chosen people the Israelites. Since this command was given in the context of a conditional covenant, the command was in force as long as the covenant was in force. Many people do not understand that the Old Covenant between the Lord God and Israel is now null and void. Israel did not uphold their part of the covenant to obey, “All that the Lord has spoken” therefore the covenant is no longer in force (Exodus 19:5, 8; 20:1–24:7; Ezekiel 16:8, 59; 20:13). Therefore, the command to, “Remember the sabbath day, to keep it holy” (Exodus 20:8) is not required, at this time.

Of course, the question becomes, “What about the other nine commandments. Are they also not required at this time?” The section of this study, “QUESTION: How do the Old and New Covenants compare with each other” answers that question.

QUESTION: How can a person gain freedom from the Old Covenant?

Belief in Jesus leads to freedom

Freedom from the dictates of the Old Covenant is gained when a person turns to the Lord Jesus Christ, whether that person is a Jew or a Gentile.

But whenever a person turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Lord’s Spirit is, there is freedom. As all of us reflect the glory of the Lord with unveiled faces, we are becoming more like him with ever-increasing glory by the Lord’s Spirit. (2 Corinthians 3:16–18 ISV; compare with Romans 8:29–30)

“Therefore, my friends, I want you to know that through Jesus the forgiveness of sins is proclaimed to you. Through him everyone who believes is set free from every sin, a justification you were not able to obtain under the law of Moses.” (Acts 13:38–39 NIV)

In 2 Corinthians 3:17 we see that in Christ, the veil is removed because, “where the Spirit of the Lord is, there is liberty”; freedom from trying to earn salvation through good works. Paul’s statement agrees with what the Lord said to the Jews:

So Jesus was saying to those Jews who had believed Him, “If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free.” They answered Him, “We are Abraham’s descendants and have never yet been enslaved to anyone; how is it that You say, ‘You will become free’?” Jesus answered them, “Truly, truly, I say to you, everyone who commits sin is the slave of sin. The slave does not remain in the house forever; the son does remain forever. So if the Son makes you free, you will be free indeed.” (John 8:31–36)

So then, when a person turns to the Lord Jesus by believing in Him, the veil over his heart is removed; the Old Covenant and the Law of Moses no longer governs his life; he is set free from the law^[4], and slavery to sin, and the penalty of sin which is death. (Romans 6:14–23)

Blessed are they who believe

The disciple of Jesus who is sometimes referred to as “doubting Thomas” is known as such because he claimed he needed to see and touch Jesus in order to believe that Jesus had really risen from the dead (John 20:24–25). Eight days after the resurrection, when Thomas finally saw the risen Christ, he acknowledged his belief by saying, “My Lord and my God!” Thomas confessed with his mouth that Jesus is Lord and God, and now believed in his heart that He rose from the dead (John 20:26–28). Jesus acknowledged Thomas’ belief, but looked past his belief which was confirmed based on physical evidence, and declared a blessing on those who believed in His resurrection, even without physical evidence:

Jesus *said to him, “Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed.” (John 20:29)

Believe what about Jesus?

In Romans 10:9–10 there is an echo of this encounter between Thomas and Jesus. Paul wrote:

[If] you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. (see also 1 Corinthians 15:1–4; compare with John 12:42–43)

“Therefore, repent and live”

Coupled with belief in the death, burial, and resurrection of Jesus is repentance. True repentance means that you recognize and acknowledge that you have sinned against the holy law of God (Romans 7:12; 1 John 3:4), and that you are unable to save yourself from the penalty of sin, which is death (Romans 6:23). Repentance means that you turn away from a life of willful, willing, even passive sin, and then “turn to God, performing deeds appropriate to repentance” (Matthew 3:8; Acts 26:19–20; Luke 3:8–14). Jesus began and ended His earthly ministry preaching a message about the need for repentance for the forgiveness of sins.

The message at the beginning of the earthly ministry of Jesus:

Now after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” (Mark 1:14–15)

The message at the end of the earthly ministry of Jesus:

Now [Jesus] said to them, “These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” Then He opened their minds to understand the Scriptures, and He said to them, “Thus it is written, that the Christ would suffer and rise again from the dead the third day, and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem.” (Luke 24:44–47)

Paul, as well as the other apostles continued this message about repentance. He explained that repentance is not something we do on our own:

Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance? (Romans 2:4; see also 2 Timothy 2:24–26)

“Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.” (Acts 17:30–31)

Believe and obey, or see God’s wrath

In the conclusion of John chapter 3, there is a statement from John the Baptist that draws a contrast between belief and disobedience. Here is the verse according to the New American Standard Bible:

“He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.” (John 3:36)

The reason belief is contrasted with disobedience in this verse is that when Jesus said repent and believe the gospel, He was issuing a command (Mark 1:14–15). A person who believes the gospel obeys the command to repent—to turn from sin and turn back to God. A person who disbelieves the gospel disobeys the command to repent and believe, and therefore disobeys the Lord. Paul and Peter confirm this is a command.

As part of a message to comfort believers in Thessalonica, Paul told them that when Jesus returns to earth, He would be, “dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus.” (2 Thessalonians 1:8) Concerning the persecution and suffering of Christians Peter wrote, “For it is time for judgment to begin with the household of God; and if it begins with us first, what will be the outcome for those who do not obey the gospel of God?” (1 Peter 4:17)

In both of these verses, the proper response to hearing the gospel is to believe it, which is an act of obedience. The alternative—disbelief and disobedience, results in a person experiencing the wrath of God at a time of God’s choosing. Here again is John 3:36, but this time taken from the New Living Translation of the Bible:

“And anyone who believes in God’s Son has eternal life. Anyone who doesn’t obey the Son will never experience eternal life but remains under God’s angry judgment.” (John 3:36 NLT)

The last part of this verse refers to the end of the age, at the great white throne judgment, when those who have not believed and obeyed Jesus will experience the angry judgment of God (Revelation 20:11–15). This wrath was already our destiny until we heard and believed the gospel:

“He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. (John 3:18; see also John 3:14–18; Romans 2:4–8; Revelation 20:11–15)

QUESTION: How do the Old and New Covenants compare with each other?

.

OLD COVENANT: Confirmed by the blood of animals

“Behold the blood of the covenant”

The Old Covenant was confirmed by the killing and sacrifice of young bulls (Exodus 24:1–8).

So Moses took the blood and sprinkled it on the people, and said, “Behold the blood of the covenant, which the LORD has made with you in accordance with all these words.” (Exodus 24:8; compare with Hebrews 9:19–20)

NEW COVENANT: Confirmed by the blood of Jesus

“This is My blood of the covenant”

The New Covenant was confirmed by the killing and sacrifice of Jesus. On the night before Jesus was crucified, He met with His apostles to celebrate Passover. At that time Jesus instituted what we now call “The Lord’s Supper,” and “Communion.” After the meal He confirmed the New Covenant:

In the same way He took the cup also after supper, saying, “This cup is the new covenant^[5] in My blood; do this, as often as you drink it, in remembrance of Me.” (1 Corinthians 11:25; compare with Matthew 26:27–28; Mark 14:23–24; Luke 22:20; see also Hebrews 9:11–28; 12:24)

OLD COVENANT: Brings wrath

There is no salvation—no permanent forgiveness of sins in trying to keep the Law of Moses. The benefit of the law was to point out how sinful a person was, and is (Hebrews 10:1–4; Romans 7:1–13). If a person did not repent of his sin, and then turn his heart to the Lord, he remained subject to the wrath^[6] of God (Leviticus 26:14–39, 43; Isaiah 1:1–20; Hebrews 10:26–31). The Hebrew word for wrath is orge, which by implication means “punishment.”

Paul wrote, “the Law brings about wrath” (Romans 4:15). In the New Living Translation of the Bible this verse is translated to say, “For the law always brings punishment on those who try to obey it.” Why is that? The reason for this is that if you break one law of God, you are guilty of breaking the entire law (James 2:10). And since the Lord is a God of justice, He must, and will punish sinners for breaking His law (Exodus 34:6–7; Nahum 1:2–3); God’s wrath must be meted out.

Wrath defined

What is wrath? According to Webster’s Dictionary (Webster 1828) wrath is defined as, violent anger; vehement exasperation; indignation. It can be seen as the effects of anger (Proverbs 27:4). Wrath is also seen as the just punishment of an offense or crime. In Scripture, God’s wrath is His holy and just indignation against sin. “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men…” (Romans 1:18–32).

This wrath of God began in the Garden of Eden when Adam and Eve sinned against God. As a result of their sin, God cursed Adam, Eve, the serpent, and the ground. God displayed wrath because Adam and Eve believed the serpent, rather than God who created them (Genesis 3:1–15). God has wrath because man continues to reject the knowledge of God.

God is angry with sinners every day (Psalm 7:11–13); He wants men to acknowledge Him, and believe in Him (Numbers 14:11–12; John 16:7–9), but men refuse to acknowledge Him, therefore the wrath comes (Ezekiel 18:4, 20; Malachi 4:1; Ephesians 5:6; Colossians 3:5–6).

NEW COVENANT: Brings peace

In the New Covenant Jesus brings about peace^[7] between the nation of Israel and the Gentiles, and therefore makes them into one group. This group is the body of Christ—the Church which Jesus Himself established. This peace was made possible when Jesus died on the cross to pay the penalty for the sins of those who believe, whether Jew or Gentile (Romans 1:16; Ephesians 2:11–22).

Jesus also brings about peace between God and man, ending the hostility, and therefore saving some from God’s wrath.

Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. (Romans 5:1, 9; see also Romans 11:14; 1 Corinthians 1:21; 9:22)

God’s wrath ends when His enemies are finally thrown into the lake of fire (1 Corinthians 15:24–26; Revelation 15:1; 20:10, 14–15).

What is peace? Peace through Jesus Christ means that a person is no longer condemned by God, and therefore, not subject to the wrath of God.

Therefore there is now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. (Romans 8:1–2; compare with John 3:16–18)

OLD COVENANT: Law written on stone

The Lord God wrote the law on stone tablets which He then gave to Moses and the Israelites.

Now the LORD said to Moses, “Come up to Me on the mountain and remain there, and I will give you the stone tablets with the law and the commandment which I have written for their instruction.“ (Exodus 24:12)

The Hebrew word used in this verse for “instruction” is yarah (H3384), which is the root of the Hebrew word used here for “law” which is torah (H8451). These stone tablets were referred to as the “two tablets of the testimony” (Exodus 31:18; 32:15–19; 34:1, 4, 28–29), and the “tablets of the covenant” (Deuteronomy 9:9). The law was also written in a book:

It came about, when Moses finished writing the words of this law in a book^[8] until they were complete, that Moses commanded the Levites who carried the ark of the covenant of the LORD, saying, “Take this book of the law and place it beside the ark of the covenant of the LORD your God, that it may remain there as a witness against you.” (Deuteronomy 31:24–26)

One problem associated with having the law written on tablets of stone, or in a book is that the words were external to the reader, and not necessarily a part of the person’s life until it was read, studied, understood, and obeyed. This physical rendering of the law required that it be accessible to the reader and the listener. A copy of the law was not readily available since it was kept in a central location—in the ark of the covenant, which was also known as the ark of the testimony. When the book of the law was tucked away and out of sight, the people often lived contrary to the law. Of course, this was not an excuse for the people to live in sin (compare with Deuteronomy 17:18–20).

When the book of the law was available, and was read, studied, and understood, the people turned to the Lord and began to do those things required by the law and the Lord. Two good examples of this occurred during the reign of King Josiah over Judah (2 Kings 22:1–20; 23:1–30), and the ministry of Ezra the priest and scribe to Judah (Nehemiah 8:13).

NEW COVENANT: Law written on the heart

In the New Covenant, God’s law is not physically restricted to a particular location on tablets of stone, or in a book; it is contained within the people of God, within both Jews and Gentiles (Romans 1:16; 10:12; Galatians 3:28; Colossians 3:1–11). Therefore, wherever the Lord’s people are, the law is there with them. When God’s law is within the heart, the righteous will speak wisdom and justice; he remains steadfastly on the right path, and doing God’s will is a delight (Psalm 37:30–31; 40:8; 119:11; compare with Psalm 51:10–13).

No longer would it be necessary for God’s people to teach one another about the Lord because they would all know Him (Jeremiah 31:31–34; compare with 1 John 2:20, 27). And through the prophet Ezekiel the Lord said:

“Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.” (Ezekiel 36:26–27)

Many years after these prophecies of Jeremiah and Ezekiel, Jesus Christ confirmed the institution of the New Covenant, on the night before He was crucified:

And when He had taken some bread and given thanks, He broke it and gave it to them, saying, “This is My body which is given for you; do this in remembrance of Me.” And in the same way He took the cup after they had eaten, saying, “This cup which is poured out for you is the new covenant in My blood.” (Luke 22:19–20)

Earlier that night Jesus told His disciples that the Holy Spirit had been with them, but soon, the Holy Spirit would be in them. He said that the Holy Spirit would bring to remembrance everything Jesus had taught them, and would guide them into all truth (John 7:37–39; 14:15–17, 26; 15:26–27; 16:12–15; 20:22).

The book of the Acts of the Apostles details the beginning of the fulfillment of the Holy Spirit taking up residence in believers. There were at least four notable outpourings of the Holy Spirit: ^[9]

Jews added to the church

On the day of Pentecost when the Holy Spirit was poured out on the apostles, and the church began (Acts 2:1–4, 14–18, 33, 38)

Samaritans added to the church

In Samaria where believers had been baptized only in the name of the Lord Jesus (Acts 8:14–17)

Gentiles added to the church

When Peter preached to Cornelius, the Centurion, and those gathered at his home (Acts 10:44–48)

Old Covenant saints added to the church

When Paul laid hands on some of the disciples of John the Baptist (Acts 19:1–7)

OLD COVENANT: Ministry of death and condemnation

In the church, when we hear the word “ministry” attached to another word we usually think of that ministry function as something beneficial. In 2 Corinthians 3:7–9, Paul attached the word “ministry” to the words “death” and “condemnation.”

But if the ministry of death (2 Corinthians 3:7)

For if the ministry of condemnation (2 Corinthians 3:9)

The words “death” and “condemnation” do not usually cause us to think of anything beneficial. In this case though, when used together with “ministry” within the context of 2 Corinthians 3, the words “ministry of death and condemnation” are referring to the Law of God, as contained within the Old Covenant. This is made clear in 2 Corinthians 3:7 where it says, “in letters engraved on stones.” This refers to the tablets of stone that the Lord gave to Moses, on which He had written the law.

The purpose of the Law

The law pointed out that the “natural” tendencies of man are sinful (Genesis 6:5; 8:21; Deuteronomy 31:24–29; Jeremiah 17:9; Romans 3:9–18), and that the Lord does not want us to do those things (Exodus 20:1–17). The ministry of death and condemnation also pointed out that when a person did not keep the whole law, he was subject to the penalty attached to the law, which is death (Ezekiel 18:4, 20; Romans 6:23).

The law was called the ministry of death and condemnation because all it could produce was condemnation and death. There was no salvation in trying to keep the law since breaking one law made a person guilty of breaking all of them (James 2:10), and no one was able to keep from breaking the law (Romans 3:23), except Jesus Christ (Hebrews 4:15). All that the Israelites could expect by observing the law was:

But let us not forget that the Lord gives good gifts, which includes the law:

But we know that the Law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching. (1 Timothy 1:8–10; ^[10] see also Romans 3:19–24; 7:16; James 1:17)

The tenure of the Law

In the book of Galatians Paul explains that the law was designed to last for a certain amount of time:

Before the coming of this faith, we were held in custody under the law, locked up until the faith that was to come would be revealed. So the law was our guardian until Christ came that we might be justified by faith. Now that this faith has come, we are no longer under a guardian. (Galatians 3:23–25 NIV)

NEW COVENANT: Ministry of the Spirit and righteousness

In contrast to the ministry of death and condemnation, Paul attached the word “ministry” to the words “Spirit” and “righteousness” which makes sense to us, because the Holy Spirit has been given to us for the common good of the church (1 Corinthians 12). The “ministry of the Spirit and righteousness” is served in the New Covenant, and is better than the “ministry of death and condemnation.”

Now if the ministry that brought death, which was engraved in letters on stone, came with glory, so that the Israelites could not look steadily at the face of Moses because of its glory, transitory though it was, will not the ministry of the Spirit be even more glorious? If the ministry that brought condemnation was glorious, how much more glorious is the ministry that brings righteousness! For what was glorious has no glory now in comparison with the surpassing glory. And if what was transitory came with glory, how much greater is the glory of that which lasts! (2 Corinthians 3:7–11 NIV)

The end of the Law?

Hebrews 8:6–13 explains that the New Covenant replaced the Old Covenant. Within the Old Covenant was the Law of Moses. That law written on stone has become obsolete. Many people get angry or upset or confused when they are told that the law has been put to the side, or has come to an end. Here is what the apostle Paul said about the law:

For Christ is the end of the law for righteousness to everyone who believes. (Romans 10:4)

The English word “end” has many definitions. Some of them are included here for emphasis and clarification:

End (noun)
1. A final part of something such as a period of time, an activity, or a story.
2. The furthest or most extreme part or point of something.
3. A goal or result that one seeks to achieve.
(Oxford 2005)

The Greek word for “end” is telos (G5056), and has basically the same meanings as the English definitions:

Telos—From a primary word tellō, which means to set out for a definite point or goal; properly the point aimed at as a limit, that is, by implication the conclusion of an act or state (termination [literally, figuratively or indefinitely], result [immediate, ultimate or prophetic], purpose) … (Strong 1890)

Based on these definitions, and based on the context of Romans 9:30–33 and 10:1–13, the text in Romans 10:4 affirms:

“Christ is the end of the law for righteousness” – Israel pursued righteousness by trying to keep the law, but true righteousness only comes through Jesus Christ

“righteousness to everyone who believes” – A person is declared righteous when he or she believes the truth about the life, death, and resurrection of Jesus Christ

The law was set aside?

When the law was given to Moses and Israel, Gentiles were excluded from the commonwealth of Israel, they had no part in the covenants; they were without hope and had no connection to God (Ephesians 2:11–13). And so, in order to bring Gentiles into the fold of salvation, it was necessary to move—or remove what separated Gentiles from fellowship with Israel and God—the law.^[11]

For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. (Ephesians 2:14–16 NIV; see also Ephesians 2:17–22; 3:1–7)

Again, Paul explained that the law is no longer needed because the way of salvation has come, and that way is through faith in Jesus Christ:

But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction. (Romans 3:21–22; see also John 1:17; Hebrews 8:13; 10:1–10)

“But where there is no Law, there also is no violation”

One of the wonderful things about the Law of Moses being put aside is that the wrath of God no longer applies to those who are of faith, for those who believe the gospel of God.

For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith. For if those who are of the Law are heirs, faith is made void and the promise is nullified; for the Law brings about wrath, but where there is no law, there also is no violation. (Romans 4:13–15; see also Romans 8:1–4)

Shall we sin because there is no Law?

Never! No way! No how!

What shall we say then? Are we to continue in sin so that grace may increase? May it never be! How shall we who died to sin still live in it? (Romans 6:1–2)

For sin shall not be master over you, for you are not under law but under grace. What then? Shall we sin because we are not under law but under grace? May it never be! (Romans 6:14–15)

God chose us, and then called us so that we would be conformed to the image of Christ (Romans 8:28–30). The process God uses to achieve this is called sanctification, a lifelong process that separates us from sin—to make us holy (Romans 6:19–23; 1 Thessalonians 4:3–8; 1 Peter 1:15–16). Within the process of sanctification, we are taught to observe everything Jesus commanded (Matthew 28:20), and we know His commands are not burdensome (1 John 5:1–3). And so, we see that even though the Mosaic law is obsolete, we are still required to obey commands from the Lord.

If there is no written Law as a guide, how will we know right from wrong?

In the Old Covenant the Israelites were required to obey the law written on tablets of stone; it was external from the person, and had no power to save anyone from sin (Hebrews 10:1–4; compare with Ezekiel 36:22–38). In the New Covenant believers obey the law written on the heart; it is internal to the person who has been saved from sin.

Remember, it was the law written on tablets of stone that has been done away with, not the law written on our hearts. Remember that the Lord had promised to put His Spirit within His people, and to write His law on their hearts, and as a result, “cause you to walk in My statutes, and you will be careful to observe My ordinances” (Ezekiel 36:27; Jeremiah 31:33; see also Romans 3:21–22).

Paul pointed out that even those who are not of faith and do not have the written law of God but continue to live in sin are without excuse for their disobedience against God (Romans 1:18–20).

The Ten Commandments and the New Covenant

Jesus and His apostles taught and clarified the Ten Commandments, as is evidenced throughout the New Testament. These are the commands that embody what we know as God’s moral law. Without help from the Lord we would not be able to obey His law (Galatians 2:20; 2 Peter 1:2–3).

The following table,^[12] “New Testament References to the Ten Commandments” shows some of the places in the New Testament where each of the Ten Commandments is quoted or mentioned.

OLD COVENANT—shadows observed: Festival, new moon, Sabbath day

The Old Covenant required observance of Sabbaths, new moons, and fixed festivals, at specific times of the year. When listing these events, the Old Testament scriptures follow the same pattern—Sabbaths, new moons, fixed festivals. They clearly show there is a difference between the Sabbath which occurred every seventh day of the week, versus the Sabbaths that were a part of the three annual appointed feasts, sabbatical years, and year of Jubilee.

Holy convocations, appointed times, appointed feasts

Leviticus 23 shows that a holy convocation^[13] was a part of the weekly Sabbath observance, as well as all three of the yearly appointed^[14] feasts of the Lord. One requirement for the holy convocations was essentially the same: “you shall not do any laborious work.”

The holy convocations and appointed times were:

The three yearly appointed feasts were:

See, “APPENDIX C – Appointed Times, Holy Convocations, Appointed Feasts” for more details.

Mere shadow

In the New Testament, Paul referred to these appointed times as being temporary when he said,

Therefore no one is to act as your judge in regard to food or drink^[15] or in respect to a festival or a new moon or a Sabbath day—things which are a mere shadow of what is to come; but the substance belongs to Christ. (Colossians 2:16–17)

What is a shadow?

We know that when we focus a light source on a solid object from one side, on the other side of the object is produced a dark area called a shadow. The shadow is representative or a representation of the solid object. The shadow is not the actual object; the shadow simply tells us there is an object somewhere that produced the dark area. Here is one way the New Oxford American Dictionary defines “shadow”:

A dark area or shape produced by a body coming between rays of light and a surface.

The Greek word for shadow is skia.^[16] One of the words used to define skia is “adumbration.” According to the Oxford Dictionary of English, the word “adumbrate” means:

So then, based on the definition of shadow, we understand that the food, drink, festival, new moon, and Sabbath day mentioned in Colossians 2:16–17 represented in outline form, and faintly indicated a future reality. They foreshadowed the arrival of the tangible object that can truly provide salvation from sin, and the penalty of sin, which is death (Romans 6:23). That tangible object is Jesus, the Christ, “the Lamb of God who takes away the sin of the world!” (John 1:29)

The problem with Christians trying to obey the Old Covenant rules about food, drink, festival, new moon, and Sabbath is that the reality of Christ is then overshadowed by a mere shadow; the shadow is elevated above the reality of Christ. That is a serious error!

The Lord promises to end the shadows

From time-to-time Israel followed the prescriptions of the law, but often did so while also committing sin through idolatry, injustice, oppression of orphans and widows, etc. After a while, the Lord had endured enough:

“I will also put an end to all her gaiety, Her feasts, her new moons, her sabbaths And all her festal assemblies.” (Hosea 2:11)

“What are your multiplied sacrifices to Me?” Says the LORD. “I have had enough of burnt offerings of rams And the fat of fed cattle; And I take no pleasure in the blood of bulls, lambs or goats. “When you come to appear before Me, Who requires of you this trampling of My courts? “Bring your worthless offerings no longer, Incense is an abomination to Me. New moon and sabbath, the calling of assemblies—I cannot endure iniquity and the solemn assembly. “I hate your new moon festivals and your appointed feasts, They have become a burden to Me; I am weary of bearing them. “So when you spread out your hands in prayer, I will hide My eyes from you; Yes, even though you multiply prayers, I will not listen. Your hands are covered with blood. “Wash yourselves, make yourselves clean; Remove the evil of your deeds from My sight. Cease to do evil, Learn to do good; Seek justice, Reprove the ruthless, Defend the orphan, Plead for the widow. (Isaiah 1:11–17)

NEW COVENANT—shadows fulfilled: Jesus, the Sabbath rest

The Law is fulfilled in Jesus

“Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished.” (Matthew 5:17–18; see also Luke 24:25–27, 44–47; John 5:39–40, 45–47)

In the New Covenant, the shadow elements of the Old Covenant have been fulfilled in Jesus:

Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day—things which are a mere shadow of what is to come; but the substance belongs to Christ. (Colossians 2:16–17)

What is substance?

Here is one way the New Oxford American Dictionary defines “substance”:

The real physical matter of which a person or thing consists and which has a tangible, solid presence.

After His resurrection, Jesus was able to suddenly appear in a room where the entry doors were locked. In John 20:26–29 we read that Thomas was able to prove the resurrection of Jesus when He suddenly appeared to the apostles behind closed doors. This speaks of His ability to appear as a tangible, solid presence. However, we know that solid objects cannot go through, or move through other solid objects without causing damage. This speaks of Jesus also being able to exist in spirit form (John 4:24), which is not restricted by solid objects.

In either case, Jesus is the substance, the reality, the fulfillment of what the Israelites labored for hundreds, and now thousands of years to achieve—rest from the physical labor of having their sins temporarily forgiven (Hebrews 10:1–10; Romans 10:4).

When a person believes in the resurrection of Jesus (Romans 10:9–10), that person is declared righteous, and freed from the penalty of sin, which is death. That person is granted rest from his labors (Matthew 11:28–30). Jesus is that rest, the Sabbath rest that the mere shadows pointed to (Hebrews 3; 4; see also Galatians 5:1).

Which Sabbath day is this?

Some people try to teach that the “Sabbath day” (sabbath days, KJV) mentioned in Colossians 2:16 is not referring to the weekly seventh day Sabbath. In actuality, the Greek word translated as “Sabbath” is sabbaton (G4521), which means, “the Sabbath, i.e. the seventh day of the week” (Foundation, NASEC 1981, 1998). In other words, when Paul used the Greek word sabbaton, he was referring to the weekly—seventh day Sabbath.

REFLECTION: The old versus new

In Luke 5:33–39 Jesus told a parable in order to answer the question of why His disciples did not fast. When you realize the significance of the concept in the parable, it makes you wonder, “Why would anyone want to take parts of the obsolete Old Covenant and apply it to the New Covenant church?”

CONCLUSION

A covenant is an agreement between two parties, stating certain obligations to be performed. God established both conditional and unconditional covenants; when conditional covenants are established both parties are required to meet certain conditions in order for the covenant to remain in effect. With unconditional covenants only one party is required to meet the conditions.

In order to confirm the establishment of a covenant the practice was to kill an animal which was sometimes cut into two pieces and sacrificed by fire. This shedding of blood was symbolic of the serious consequence that would be measured out to the one who broke the covenant. Each party would vow not to break the covenant, or death could be meted out on the one who broke the covenant.

Various covenants between God and men are mentioned in the Bible. Four of the significant ones are the Abrahamic, Mosaic, Davidic, and the New Covenant. When God established the Covenant with Abraham it was unconditional; God promised to give Abraham the land of Canaan, innumerable descendants, and, blessing and redemption for all families of the earth. When God established the covenant with David it was unconditional, and He reaffirmed the promise He had made to Abraham to give Israel the land of Canaan. God promised that a descendant of David would succeed him as king, that his descendant would build a house for God’s name, and that God would establish his descendant’s throne forever.

The Mosaic Covenant—also known as the Sinaitic and the Old Covenant was established between God and Israel at Mount Sinai, and was mediated by Moses. This was a conditional covenant. The words of the Old Covenant are what we know as the Ten Commandments; the conditions for obedience and disobedience, blessing and cursing are listed in the Bible in Leviticus 26 and Deuteronomy 28.

Israel agreed to God’s terms of the Old Covenant by saying, “All the words which the Lord has spoken we will do!” Moses sealed the agreement by sacrificing young bulls and sprinkling the blood on the altar, on the book of the law, and on the people. As he did this he said, “Behold the blood of the covenant which the Lord has made with you in accordance with all these words.”

Israel did not keep their part of the covenant; they did not obey God’s statutes, ordinances, and commandments. This had been predicted by God before Israel had set foot in the land of Canaan. At the time of that prediction the Lord promised that at a future date He would establish a new covenant with Israel. He promised to put His Spirit in His people so that they would all obey His law from the heart. This was an unconditional promise. On the night before He was crucified Jesus met with His apostles and announced the New Covenant. At the conclusion of their last meal together Jesus took up the cup of wine and said, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.” The death of Jesus confirmed the start of the New Covenant.

Currently, there are many people who continue to observe parts of the Old Covenant even though it is obsolete; one part of the Old Covenant that some people continue to observe is the Sabbath, believing it is required for salvation. Many people do this because they do not understand that the Sabbath and the other ceremonial aspects of the Old Covenant all pointed to fulfillment in Jesus Christ. The Apostle Paul wrote that these people have a veil over their hearts when they insist on adhering to the Old Covenant rituals.

Those who turn to Christ have the veil removed—they no longer live according to the Old, but the New Covenant. They are now free from the law of sin and death! This freedom comes when a person confesses with their mouth that Jesus is Lord, and believes in their heart that God raised Jesus from the dead.

When viewed side-by-side it is clear to see that the New Covenant is better than the Old Covenant. The Old Covenant was confirmed by the blood of animals; it brought wrath from God; it was written on stone and in a book; it brought condemnation and death; and it was a mere shadow of future fulfillment in Jesus Christ. The New Covenant was confirmed by the blood of Jesus; it brings peace. It is written on the hearts of those who believe the gospel. It gives us God’s Spirit and righteousness, and fulfills the promised rest in Jesus Christ.

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CHAPTER 2 – The Covenants

From The Sabbath Was Made For Man by Meshach Baptiste. Copyright 2021. RBGDevotional.org

RBGDev 82–0–105

26-Jun-21, 07:36