Thus far we have given a comprehensive presentation of both the nature and the characteristics of the gracious work of man’s redemption. We shall now proceed to consider the difference of the administration of this work prior and subsequent to the incarnation of Christ. The administration preceding the time of Christ is called the Old Covenant or Testament; after His incarnation it is referred to as the New Covenant or Testament. Since Scripture uses the words ברית (berith) and διαθήκη (diatheke), I have used the words “covenant” as well as “testament” to show that there is no basis for erroneous views which are propagated by making a distinction between them. The distinction between the manner in which the covenant of grace is administered in the Old and New Testaments is based upon the Word: “… ministers of the New Testament” 2 Cor 3:14 “… in the reading of the Old Testament” (2 Cor 3:14); “For if that first covenant had been faultless, then should no place have been sought for the second” Heb 8:13 “In that He saith, A new covenant, He hath made the first old” (Heb 8:13).
The Old Testament is an administration during which it was promised that the Surety and Savior would come. Thus, the time from Adam to Christ was the age of promise, wherein the Savior was typified in His natures, suffering, and death—the purpose being that the people of Israel would be better acquainted with and believe in Him. This was accomplished by way of many sacrifices, which the apostle denominates as figures. They clearly depicted Christ; and thus the people, so to speak, with their physical eyes daily witnessed and beheld Christ in His suffering and death. “Which was a figure for the time then present” Heb 9:9, Christ not having as yet become incarnate.
The writer of Hebrews also refers to these ceremonies as types. All types were constructed according to the divine prescription, precisely typifying the coming Christ. Thus, we do not define Christ according to the types, but the types are defined according to Christ; in the type, the people beheld the image of Christ who was to come. “Who serve unto the example and shadow of heavenly things” (Heb 8:5).
The ceremonies were also referred to as shadows—not because their intent was to darken, conceal, and obscure the matter, but to depict the matter as clearly as possible, even though the matter itself could not yet be seen. This can be compared to a man standing on one side of a fence in the brightly shining sun, who is able to see the shadow of another man standing on the other side of the fence. He cannot see the person himself because the fence blocks his view. However, the shadow extending beyond the end of the fence can be observed by him. Furthermore, he is not only able to infer from this shadow that a human being is present whom he has not yet seen, but he can also observe whether this person is a child or an adult; and by way of the clothing he can determine whether it is a man or woman—yes, whether the person is moving or standing still, standing upright or bending over, and even what he might be doing. The sacrifices of the Old Testament were such shadows. “Which are a shadow of things to come; but the body is of Christ” (Col 2:17). They are commonly referred to as ceremonies; however, this word is not to be found in the Bible.1 Ceremonies are external exercises, accompanied with words or gestures. Since the term is not scriptural, we only wish to say that the term tends to incline the reader to either not understand or misunderstand the matters at hand. It is therefore better to use scriptural words. Such a practice we wish to adhere to.
The Old Testament Administration of the Covenant of Grace Begins in Paradise
The Old Testament or Covenant encompasses the entire period from the gospel declaration in Paradise until Christ. During this entire time frame there was no diversity in its manner of administration—an administration which functioned during this entire period by way of promises and figures. However, relative to the subjects of this administration, we can make a chronological distinction between the church prior to Abraham and thereafter. Prior to Abraham the church consisted of various nationalities—as is also true in the New Testament era. However, God took Abraham and his seed to be His church. Thus, subsequent to Abraham’s time, other nations rapidly became estranged from true religion. This pure religion was preserved, however, among the descendants of Abraham. Therefore, when speaking of a national covenant, it must be understood as the covenant of grace established with that particular nation. The term does not imply more than that.