1st. The promise given during the preceding period, (Gen. iii., 15,) is now renewed in the form of a more definite covenant, re- vealing the coming Saviour as in the line of Abraham's posterity through Isaac, and the interest of the whole world in his salva- tion is more fully set forth, Gen. xvii., 7 ; xxii., 18. This was the gospel preached beforehand, Gal. iii., 8.
2d. Sacrifices were continued as before.
3d. The church, or company of believers, which existed from the beginning in its individual members, was now formed into a general body as an aggregate of families, by the institution of circumcision, as a visible symbol of the benefits of the covenant of grace, and as a badge of church membership.
16. What was the true nature of the covenant made by God with the Israelites through Moses ?
It may be regarded in three aspects —
1st. As a national and political covenant, whereby, in a po- litical sense, they became his people, under his theocratical gov- ernment, and in this peculiar sense he became their God. The church and the state were identical. In one aspect the whole system had reference to this relation.
2d. It was in one aspect a legal covenant, because the moral law, obedience to which was the condition of the covenant of works, was prominently set forth, and conformity to this law was made the condition of God's favor, and of all national blessings. Even the ceremonial system in its merely literal, and apart from its symbolical aspect, was also a rule of works, for cursed was he that confirmeth not all the words of this law to do them.— Deut. xxvii., 26.
3d. But in the symbolical and typical significance of all the Mosaic institutions, they were a clearer and fuller revelation of. the provisions of the covenant of grace than had ever before been made. This Paul abundantly proves throughout the Epistle to the Hebrews.— -Hodge on Eomans.
17. What are the characteristic differences between the dis- pensation of the covenant of grace under the law of Moses and after the advent of Christ ?
280 THE COVENANT OF GEACE.
These differences, of course, relate only to the mode of admin- istration, and not to the matter of the truth revealed, nor of the grace administered. 1st. The truth was then signified by sym- bols, which, at the same time, were types of the real atonement for sin afterwards to be made. Now the truth is revealed in the plain gospel history. 2d. That revelation was less full as well as less clear. 3d. It was so encumbered with ceremonies as to be comparatively a carnal dispensation. The present dispensation is spiritual. 4th. It was confined to one people. The present dis- pensation, disembarrassed from all national organizations, em- braces the whole earth. 5th. The former method of administra- tion was evidently preparatory to the present, which is final.
CHAPTER XX.
THE PERSON OF CHRIST.
1. How can it be proved that the promised Messiah of the Jewish Scriptures has already come, and that Jesus Christ is that person ?
We prove that lie must have already come by showing that the conditions of time and circumstances, which the prophets declare should mark his advent, are no longer possible. We prove, secondly, that Jesus of Nazareth was that person by show- ing that every one of those conditions was fulfilled in him.
2. Prove that Gen. xlix., 10, refers to the Messiah, and shoiv how it proves that the Messiah must have already come.
The original word, translated shiloh, signifies peace, and is applied to the Messiah. (Compare Micah v., 2, 5, with Matt, ii., 6.) Besides, it is only to the Messiah that the gathering of the nations is to be, see Isa. lv., 5 ; lx., 3 ; Hag. ii., 7. The Jews, moreover, have always understood this passage as referring to the Messiah.
Up to the time of the birth of Jesus Christ the sceptre and the lawgiver did remain with Judah ; but seventy years after his birth, at the destruction of Jerusalem, they finally departed. If the advent of the Messiah had not occurred previously this pro- phecy is false.
3. Do the same ivith reference to the prophecy of Dan. ix.. 24-27.
This prophecy refers expressly to the Messiah, and to his peculiar and exclusive work. That the seventy weeks here men- tioned are to be interpreted weeks of years is certain, 1st, from
282 THE PERSON OF CHEIST.
the fact that it was the Jewish custom so to divide time ; 2d, from the fact that this was precisely the common usage of the prophetical books, see Ezek. iv., 6 ; Kev. xii. 6 ; xiii.3 5 ; 3d, from the fact that the literal application of the language as seventy common weeks is impracticable.
The prophecy is, that seven weeks of years, or forty-nine years from the end of the captivity, the city would be rebuilt. That sixty-two weeks of years, or four hundred and thirty-four years after the rebuilding of the city, the Messiah should appear, and that during the period of one week of years he should confirm the covenant, and in the midst of the week be cut off.