Sword & Trowel 2016: Issue 2 


Descendant who at cost to himself would crush the serpent’s head. He would be man’s representative, who would pay the penalty of disobedi- ence and deserve the blessing of God on their behalf (Genesis 3.15). Readers know well that man fell, and the curse followed – death in every sense, physical, spiritual and the cursing of the environment. But it is important to note that although the first covenant was broken from the beginning by man’s disobedi- ence, it was not actually terminated or abrogated. It could never lead to acceptance with God and eternal life, for man was now depraved, a sinner by nature, but it was never withdrawn. Even today, every human person in the continuing history of the world who will not receive the grace of God is subject to the cov- enant of works, and its punishments. While the present world continues, the demand of works is (in principle) still in force. It is incorrect to speak of this covenant as having been re- scinded.


In the time of Moses, at Sinai, the


covenant of works would be reiter- ated by God, as we shall see, as a warning and as a means of driving people to grace. The first covenant mentioned in the Bible – that of works – was made by God with man, but the second – that of grace – was made between God the Father and God the Son (as we are told in John 6.39-40, 17.9 and 17.24). The first covenant depended on man’s performance, but the sec- ond on Christ’s obedience. The first was (and is) unable to save on ac- count of man’s sin, while the second


page 4 God’s Parallel Covenants


is as secure as the holiness and infal- libility of Christ the Lord. These two covenants, as we have mentioned, would run side by side, in parallel, throughout time, the first being un- able to save, only to condemn, and the second being the power of God unto salvation. After the first promise of grace in the Garden of Eden, the covenant of grace was revealed by further promises given to Abraham, Isaac and Jacob. Abraham was shown that the great Descendant would come through his family line, and that by him people of all the nations of the world would be blessed and receive a glorious eternal inheritance, a ‘city’ not made by man (Hebrews 11.13-16).


The status of Sinai Turning the pages of Scripture, the


promises of a coming Deliverer con- tinue to be given to the patriarchs, but all too soon we are reading of the Exodus, and of Sinai and the giving of the covenant of Moses and the law. What might this be? Is it a new revelation of the covenant of grace, as many believe? Here is a major ques- tion, and one that has been answered differently by those in the ‘reformed’ tradition. Was the covenant given through Moses an expression or administra- tion of the covenant of grace? On the surface it certainly does not look like it. It looks like an offer of blessing only in return for good performance – ‘Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live’ (Leviticus 18.5). The law of God is perfect and won- derful, expressing God’s standards


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