Q:  Shouldn’t the New Covenant be viewed as the Old Covenant written on our hearts?  Aren’t the covenants characterized by continuity rather than discontinuity?

A:  When I was coming out of Adventism, I had a very difficult time grasping the discontinuity of the covenants because I was so immersed in the SDA viewpoint.  I read scripture through the lens of Adventism rather than giving it a fresh look.  Once I did take a fresh look at the Bible, the discontinuity theme repeatedly jumped out at me as I read the New Testament.

The idea that the Old Covenant is written in our hearts under the New Covenant comes from a misunderstanding of Jeremiah 31:33.  We will quote this Old Testament passage in the context with which it is given in Hebrews 8:6-13:

“But in fact the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises. For if there had been nothing wrong with that first covenant, no place would have been sought for another. But God found fault with the people and said: ‘The days are coming, declares the Lord, when I will make a new covenant with the people of Israel and with the people of Judah. It will not be like the covenant I made with their ancestors when I took them by the hand to lead them out of Egypt, because they did not remain faithful to my covenant, and I turned away from them, declares the Lord. This is the covenant I will establish with the people of Israel after that time, declares the Lord. I will put my laws in their minds and write them on their hearts. I will be their God, and they will be my people. No longer will they teach their neighbor, or say to one another, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest. For I will forgive their wickedness and will remember their sins no more.’ By calling this covenant ‘new,’ he has made the first one obsolete; and what is obsolete and outdated will soon disappear.”

Is this passage describing a completely new covenant, or is it merely stating that God will continue the Old Covenant by writing it in our hearts?  The passage begins by asserting that the New Covenant will be “superior” to the old, that it will be “established on better promises,” and that there was a deficiency of the Old Covenant.  The passage goes on to state (quoting the Old Testament) that the New Covenant “will not be like the covenant I make with their ancestors.”  Finally, the author of Hebrews observes that the Old Covenant is “obsolete,” and it “will soon disappear.”  From the context of this passage, is the transition from Old to New Covenants characterized by continuity or discontinuity?  The passage directly says that the New Covenant “will not be like the covenant I made with their ancestors.”  Therefore, covenantal discontinuity must be envisioned by the prophecy of Jeremiah.

If this prophecy envisions a complete change of law, then what is written on the heart under the New Covenant?  When Adventists (and many other Christians) read the word law, they immediately assume that it is describing the Ten Commandments or possibly the entire Pentateuch.  But what does the New Testament call New Covenant law, in contrast to Old Covenant law?  “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death” (Rom. 8:2).  New Covenant law is “the law of the Spirit of life in Christ Jesus”; the Old Covenant law is “the law of sin and death” (see 2 Cor. 3:6-9).  So, what law is written on the hearts of New Covenant believers?  The law of sin and death?  No way!  The law of the Spirit of life in Christ Jesus has been written on our hearts, and it is diametrically opposed to the old law given to Moses.

Let’s not rest our understanding of the covenants upon Hebrews 8, even though that passage is quite thorough.  What does the rest of the New Testament teach about the covenants?  It will come as a surprise to many that the Bible actually sets time parameters for the operation of the Old Covenant law. 

“Brothers and sisters, let me take an example from everyday life. Just as no one can set aside or add to a human covenant that has been duly established, so it is in this case. The promises were spoken to Abraham and to his seed. Scripture does not say ‘and to seeds,’ meaning many people, but ‘and to your seed,’ meaning one person, who is Christ. What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise. For if the inheritance depends on the law, then it no longer depends on the promise; but God in his grace gave it to Abraham through a promise. Why, then, was the law given at all? It was added because of transgressions until the Seed to whom the promise referred had come….” (Gal. 3: 15-19).

According to Galatians 3, the Old Covenant law began 430 years after the Abrahamic covenant, and it lasted until the Seed (Christ) came.  Thus, “Christ is the end of the law for righteousness to every one that believeth” (Rom. 10:4).  Hebrews 7:12 says that the law has now been changed, and Hebrews 8:13 calls the Old Covenant “obsolete.”  Galatians 4:21-31 declares that believers must send the law away in the same manner that Abraham sent Hagar away, for the law from Sinai represents slavery. 

Romans 7:1-4 teaches that we must not try to be married to the law and to Christ, as law + Christ = spiritual adultery: 

“Do you not know, brothers and sisters—for I am speaking to those who know the law—that the law has authority over someone only as long as that person lives? For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law that binds her to him. So then, if she has sexual relations with another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress if she marries another man.  So, my brothers and sisters, you also died to the law through the body of Christ, that you might belong to another, to him who was raised from the dead, in order that we might bear fruit for God.”

Therefore, believers died in Christ in order to be freed from allegiance to the Old Covenant law that they cannot keep.  It is significant that believers died; the law itself does not die because non-believers still need the law to reveal their sins.  These non-believers stand condemned before God because they cannot keep the law (Gal. 3:10-12). 

What more could the Bible say to persuade people that the Old Covenant has been discontinued?  The Old Covenant is not even written on our hearts.  It is gone.  The New Covenant law that is written in our hearts is a completely new law—the law of the Spirit of life in Christ Jesus.  We keep it in the spirit rather than in the flesh.  To illustrate the stark differences between Old Covenant and New Covenant laws, we must keep Sarah and Hagar in mind (Gal. 4:21-31).  Sarah and Hagar had some similarities (e.g. they were both women; they both bore sons), but they were also vastly different.  They were two completely different women with different thoughts, feelings, and values!  And Abraham could not keep both of them without committing adultery….  As long as both women were together as his wives, the patriarch would never be able to please either one.  In the same manner, the Old Covenant and the New Covenant are completely different laws—they are as dissimilar as Sarah and Hagar.  They are diametrically opposed to one another.

Adventists insist that the law must still be kept in the New Covenant era—but only from the right motives.  They say that they keep the law to show their love for God—not in order to be saved.  But is that any different from retaining Hagar when God has said, “Send her away”?  If God says Hagar must go, then it isn’t an act of love to keep her—it is an act of adulterous disobedience.  We must all decide whether we will love the law or rely completely on Jesus Christ, who calls us to freedom apart from law (Rom. 3:21-22).



Q:  Aren’t you charging God with extreme injustice by claiming that God’s law cannot be kept?  Why would He give a law to the people if they could not keep it?

A:  The answer to your question depends on what the Bible says.  If the Bible says the law can be kept, then we would be guilty of a false charge against the character of God.  But if the Bible says the law cannot be kept, then our position represents submission to the authority of scripture.  It is also important to note that the premise of this question rests on the assumption that God would never give a law that human beings couldn’t keep.  We must explore this assumption in the light of scripture, abandoning our human reasoning to the teaching of scripture.

Even in the Old Testament, we find evidence that the Israelites were never intended to keep the law, as it was predicted that the law would be a witness against them, not for them:  “Take this Book of the Law and place it beside the ark of the covenant of the LORD your God. There it will remain as a witness against you” (Deut. 31:26).  The law was never intended to be good news.  It was always a ministry of death and condemnation:  “He has made us competent as ministers of a new covenant—not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. 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!” (2 Cor. 3:6-9).

Other texts indicate that human beings cannot keep the law:

“For all who rely on the works of the law are under a curse, as it is written: ‘Cursed is everyone who does not continue to do everything written in the Book of the Law.’ Clearly no one who relies on the law is justified before God, because ‘the righteous will live by faith.’ The law is not based on faith; on the contrary, it says, ‘The person who does these things will live by them.’ Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: ‘Cursed is everyone who is hung on a pole.’ He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit” (Gal. 3:10-14).

“It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery [what is the yoke of slavery? - see Gal. 4:24]. Mark my words! I, Paul, tell you that if you let yourselves be circumcised [e.g. if you hold to any part of the Old Covenant law], Christ will be of no value to you at all. Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law [such a person cannot be saved because he/she cannot keep the whole law—he/she has fallen from grace]. You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace” (Gal. 5:1-4).

One of the most powerful statements about the impossibility of keeping the law comes from a statement made by the apostle Peter at the Jerusalem Council.  The legalists had stated, “The Gentiles must be circumcised and required to keep the law of Moses” (Acts 15:5). Peter rebuked them, saying, “Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are” (Acts 15:10-11).  What was the “yoke that neither we nor our ancestors have been able to bear”?  Was it circumcision?  No, the Israelites were all circumcised in accordance with the law.  The yoke was the entire law given to Moses, including the Ten Commandments (see vs. 5 for context).  Peter is saying that the Israelites—even the most holy among them—had never been able to keep the law.  Even Moses failed to keep the law.  Therefore, Peter observes, the law is a yoke of bondage (see Gal. 4:21-31).

Your question implies that God intends to save His people based on imparted righteousness (power from God which enables one to be righteous).  Imparted righteousness is envisioned by many Adventists as power to keep the law; thus, righteousness by faith would mean having enough faith to become righteous.  This is a major aspect of conservative SDA soteriology, but we believe the Bible exclusively teaches imputed (credited) righteousness.  Imputed righteousness means that we receive the credit for Christ’s perfect life as if we had lived that life ourselves.  Imputation is most clearly taught in Rom. 4:4-8:

“Now to the one who works, wages are not credited as a gift but as an obligation. However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness. David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works: ‘Blessed are those whose transgressions are forgiven, whose sins are covered. Blessed is the one whose sin the Lord will never count against them.’”



Salvation is a free gift.  Therefore, what wages would the working individual described in verse 4 receive?  Death—for this person has not accepted the free gift of salvation, and he/she cannot keep the law perfectly.  Verse 4 actually teaches that those who work for righteousness (i.e. try to keep the law) cannot do it.  Adventists respond that people can keep the law in the power of Christ, and this argument sounds good, but is there any teaching of scripture to indicate that keeping the law in the power of Christ is God’s plan?  I have never seen any text to support salvation by imparted righteousness.  Yes, I have seen texts that show growth in Christ, but this growth has nothing to do with becoming saved….  It occurs after one is irrevocably credited with the righteousness of Christ—after one “has crossed over from death to life” (John 5:24).

Romans 4:8 implies that the righteous will continue to sin, but it makes clear that their sin isn’t counted against them. “Blessed is the one whose sin the Lord will never count against them.”  Why will the Lord never count or credit their sin against them? Because there is no law to condemn them….  Continue reading in Romans 4:

“It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith. For if those who depend on the law are heirs, faith means nothing and the promise is worthless, because the law brings wrath. And where there is no law there is no transgression” (vs. 13-15).

Again, this passage emphasizes that the Old Covenant law is not good news, for it can only bring wrath due to our inevitable inability to keep it.  Then Paul makes the startling statement, “And where there is no law there is no transgression.”  Romans 3:19 reveals that the whole world is under law, so what situation could possibly exist in which there is no law?  It is the situation of the righteous, who are righteous in Christ—“apart from law” (Rom. 3:21).  That’s why there is no condemnation of the righteous—there is no law to condemn them! (Col. 2:14).

So what does the Bible say about the Old Covenant law?  Does any passage of scripture declare that this law can be kept?  No!  In fact, the Bible repeatedly states that fallen human beings cannot keep God’s law.  We will always fall short.  Maybe that was God’s point in giving the law—to drive us to Christ on our knees!

Is it fundamentally unfair of God to establish a law that cannot be kept?  It’s only unfair to those who insist on trying to keep the law!  They will be crushed under the weight of their failure, for they are under the “curse” of the law.  But for those who are in Christ, the perfection of Jesus is imputed to their account, and they are considered perfect.  Is that fair?  Not in human terms.  But it sure is good news!   

“Now to the one who works, wages are not credited as a gift but as an obligation. However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness. David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works: ‘Blessed are those whose transgressions are forgiven, whose sins are covered. Blessed is the one whose sin the Lord will never count against them’” (Rom. 4:4-8).



Q:  Matthew 5:17 says that Jesus did not come to abolish the laws of Moses or the writings of the prophets, but to fulfill them.  So wouldn't that mean the the Old Covenant is still in place, including the Sabbath and the rest of the commandments?

A:  Let's take a look at what the Bible says about the abolition of the Old Covenant law, and then we'll address the Matt. 5 text at the end.

Heb. 7:11, 12 explains, "If perfection could have been attained through the Levitical priesthood—and indeed the law given to the people established that priesthood—why was there still need for another priest to come, one in the order of Melchizedek, not in the order of Aaron? 12 For when the priesthood is changed, the law must be changed also" (NIV).

In addition, Heb. 8:13 states, "By calling this covenant 'new,' he has made the first one obsolete; what is obsolete and outdated will soon disappear."

"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (KJV). 

Now, what was the law of death?  The Old Covenant, or the Ten Commandments.

"He has made us competent as ministers of a new covenant—not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. 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 Cor. 3:6-11, NIV).

Paul additionally explains that all who are under the law are under a curse: "For all who rely on the works of the law are under a curse, as it is written: 'Cursed is everyone who does not continue to do everything written in the Book of the Law.'  Clearly no one who relies on the law is justified before God, because “the righteous will live by faith.'  The law is not based on faith; on the contrary, it says, 'The person who does these things will live by them.'  Christ redeemed us from the curse of the law by becoming a curse for us, for it is written:  'Cursed is everyone who is hung on a pole.'  He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit" (Gal. 3:10-14, NIV). 

Paul also compares the Old Covenant law to the slave Hagar who was sent away by Abraham at God's direction:  "Tell me, you who want to be under the law, are you not aware of what the law says?  For it is written that Abraham had two sons, one by the slave woman and the other by the free woman.  His son by the slave woman was born according to the flesh, but his son by the free woman was born as the result of a divine promise.  These things are being taken figuratively:  The women represent two covenants.  One covenant is from Mount Sinai and bears children who are to be slaves:  This is Hagar"  (Gal. 4:21-26, NIV).

The Bible says that believers in Jesus are not under the Old Covenant (Mosaic law).  In Romans 10:4, Paul writes, "Christ is the end of the law so that there may be righteousness for everyone who believes."  Also, he writes, "For sin shall not be your master, because you are not under law, but under grace" (Rom. 6:14, NIV).

Believers are not under the law, according to these texts.  But what about the unsaved?  Are they under the law?  Yes, because Gal. 3:10, which we've already quoted, tells us that some people are relying on keeping the law, and, therefore, they are under a curse. 

So, the answer we propose to Matt. 5:17, 18 is that Christ was addressing an issue that was, at the time (pre-cross), too deep for the comprehension of His hearers.  Jesus knew they were wondering if He had come to abolish the law or prophets.  He said, "I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished" (Mt. 5:18, NIV).  Notice that Jesus uses the word until twice:  "until heaven and earth disappear..." and "until everything is accomplished."  The first part teaches that the law will never change during our time of sinful existence on earth.  But the second until clause seems to contradict the first one---"until all is accomplished."  All was accomplished when Jesus cried "It is finished!" on the cross.  In that moment, all was accomplished.  Regarding the implications of the cross, Paul writes, "...having canceled the written code, with its regulations, that was against us and that stood opposed to us; he [Jesus] took it away, nailing it to the cross" (Col. 2:14, NIV).  For believers, Christ nailed the written code, or the Old Covenant law, to the cross, thus causing it to be finished or accomplished.  Don't forget that Hebrews clearly states that the law was changed when Jesus became our high priest, and that Hebrews specifically designates the OC as obsolete.  But for those who are not under the New Covenant, the law will remain to condemn them "until heaven and earth disappear."

What, then, does Jesus mean when he said that the law will always exist and that it will end when "everything is accomplished"?  He means that the law continues to condemn non-believers who have not accepted Christ's death on their behalf.  But for those who are in Christ, their sins are forgiven and the very law that condemned them is nailed to His cross.  So the continuing relevance of the law can be answered both negatively and affirmatively.  Yes, it does condemn non-believers, but no, it does not apply to believers. ("Therefore, there is now no condemnation for those who are in Christ Jesus," Rom. 8:1, NIV).  Thus, by using two until clauses in Matt. 5:18, Jesus actually stated two ending points for the law given to Moses. 



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