Lessons from The History of How the True Light on the Covenants Was Established
1888 – 1900

Lesson 6

Calvary at Sinai

Waggoner's Analysis of the Events at Sinai

For three years after 1892 Waggoner had been working on the manuscript for his new book "The Everlasting Covenant." In May 1896 he published the first article on the Everlasting Covenant. The series of articles ran through the year 1896 and into 1897.

In the year 1900 the International Tract Society of London published the entire series in book form in the book "The Everlasting Covenant." Waggoner's dream had come true. He had written to Ellen White in 1895 about his plans to write such a book. He felt the burden of the Spirit of God upon his soul and at last the task was accomplished.

In order to explain clearly what happened at Sinai, Waggoner analysed the history of Abraham, Isaac and Jacob.

Abraham

Starting with the Abrahamic covenant Waggoner pointed out that:
" At the very outset we may see that this promise to Abraham was a promise in Christ … the blessing of Abraham which was to come on all the families of the earth was to come only through the cross of Christ." E.J. Waggoner "The Promise to Abraham". P.T. 12, 21 (May 21, 1896) p. 322

Waggoner went on to discuss Abraham and Mechisedec and he mentioned the "Christian dispensation" as it is popularly called. He said…

“….the main point with reference to Melchisedec is that Abraham lived under the same "dispensation" that we do. Abraham therefore was a Christian as much as anyone who has ever lived since the crucifixion of Christ." E.J.W. "Building an Altar" P.T. May 28, 1896, p. 342.

Waggoner never tired of emphasizing that God's covenant was His promise to be received by faith.

"When God spoke the promise, Abraham said "Amen" (the Hebrew word for "believe" is amen) …. he built upon God (Amen means "building upon"), taking His Word as a sure foundation." E.J.W. "Making a Covenant.” P.T. (June 4, 1896) p. 355.

He further explained that the "Promise in the Seed" who is Christ included righteousness by faith and the resurrection from the dead. Abraham believed all this.

Sarah doubted the promise that she would bear a son. She persuaded her husband to take Hagar, her bondwoman, unto himself. Ishmael was born after the flesh. Anyone born after the flesh cannot be an heir of the promise to Abraham.

At last their faith reached the point where they believed fully and claimed the promise.

"Isaac was born after the Spirit as was Christ. Anyone born after the Spirit is a child of the promise Gal. 4:28" Ibid (June 11, 1896).

For this reason Jesus told Nicodemus that a man must be born again in order to see the kingdom of God. To be born again is to be born of the Spirit, it is to be born of the promise. John 3:3-8.

Here Jesus was teaching Nicodemus the meaning of the new covenant. Nicodemus was a Master of Israel but did not understand the covenants. John 3:9-15.

Waggoner continued:
" When God gave Abram a new name, Abraham, this signified full assurance to him that God would fulfill His promises. Abraham meant father of many people. The blessing that Abraham received is the blessing of sins forgiven, through the righteousness of Jesus Christ." E.J.W. P.T. p. 388 (June 18, 1896).

Waggoner understood all this from Paul's analysis in Romans 4:1-13.

Circumcision

Circumcision was a sign of forgiveness of sins through the righteousness of Christ in the covenant. Circumcision was given to Abraham after he thought he could work out God's promise through Ishmael who was born after the flesh. Abraham had already been forgiven and given righteousness through the Holy Spirit. Now God gave him circumcision which was a cutting off of some flesh. It would forever remind him that he could not work out God's promise. "We are the circumcision, which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." Philippians 3:3 E.J. Waggoner, The Covenant Sealed, PT 12, 26 (June 25, 1896). p. 406.

Abraham's faith was tested when God asked him to sacrifice the child of the promise. But the whole thing had to do with Abraham's belief in Christ who could raise the dead, because of His own resurrection. So Abraham did not balk at slaying his son.

Waggoner discussed this kind of genuine faith which works. There was no contradiction between justification by faith and a faith which works. He said: "He was justified, not by faith and works, but by faith which works" by love. Galatians 5:6, E.J. Waggoner, "The Test of Faith", PT 12, 27 (July 2, 1896), pp 422, 423.

Jacob and Esau

The Jacob and Esau narrative provided abundant insights into the nature of the old and the new covenants. Esau was a profane individual with no interest in spiritual things. He treated the birthright blessing as a common thing of no value.

On the other hand, Jacob had an interest in God. God had promised to bless him. However, his deceptive nature gained the best of him. He was able to obtain his brother's birthright through a barter. And, then, in order to secure its possession, Rebekah, encouraged him to literally steal it out from under the nose of his aged father Isaac.

This led to a sequence of bad events in Jacob's life. He had to flee home under a death threat from his brother. He never saw his beloved mother again. The pattern of Jacob's life was one of bondage under the old covenant. He sought to work out God's promises by his own schemes.

After receiving a wonderful assurance of God's Presence during a fitful night of sleep, God gave him a dream of a ladder representing Christ and Him crucified. God promised him the blessing of Abraham.

With this hope Jacob went on to work for Laban. Jacob found his match and more with his uncle. He was as much a bargainer as was Jacob.

The test of Jacob's life was his great time of trouble when he returned home. With his entourage of wives and children, flocks and servants, he awaited the encounter with his brother Esau. Waggoner said: “Jacob had once tried to get the better of his brother by fraud. He had thought that thus he could become an heir of the promise of God. Now he had learned that it could be gained only by faith,…” E. J. Waggoner, The Everlasting Gospel, p.141.

That night as he prayed he agonized with God over his sin. An unknown assailant came upon him in the dark and they wrestled all night long. It was not until dawn that a “Divine touch" threw his hip out of joint. Then Jacob knew that his opponent was the Lord.

When the Lord sought release from his grip, Jacob would not let him go until he was blessed. "Resting upon God, he had ceased from his own works, so that he was no more the supplanter, seeking to further his own ends, but the prince of God, who had fought the good fight of faith, and had laid hold on eternal life." Ibid., p. 45.

His name would be Israel--one who prevailed with God by faith alone.

The Egyptian Bondage and Deliverance

Waggoner traced the covenant history through the Israelites' Egyptian bondage. He said even the Egyptians could enjoy the blessings of the covenant by believing in the God of Israel.

The Lord finally delivered them from slavery under the leadership of Moses. Faith was the victory. By a miraculous opening of the Red Sea the Lord gave them safe passage and destroyed their enemies. The Lord sought to teach them through these miraculous deliverances, that He was their Provider, Sustainer, and Righteousness. They could do absolutely nothing except to believe in God.

In the desert passage they were given manna to eat. It was a symbol of the presence of the Lord in their midst. When they became thirsty, the Lord provided a flowing stream from the rock. "And that Rock was Christ." 1 Corinthians 10:4. Moses struck the rock at the Lord's command and life-giving water came forth. Christ was crucified for the life of the world. When the people drank from the Rock, not only would their thirst be physically quenched, but if by faith they believed in Christ, they would receive righteousness. Ibid., p. 265-266.

Israel at Sinai

Why did God introduce the law at Sinai? Waggoner said: “The object,... of the entering of the law at Sinai, was to cause the sin that already existed to stand out in its true nature and extent, so that the superabounding grace of God might be appreciated at its true value. Ibid.

The law did not affect the covenant God had made with Abraham. Waggoner said:
“… After God's promise to Abraham not a single new feature could be introduced into the plan of salvation…

“ Therefore the entering of the law at Sinai could not contribute any new feature to the covenant made with Abraham and confirmed in Christ, nor could it in any way whatever interfere with the promise. Ibid., 302.

“ When Waggoner penned the chapter, "Calvary Revealed at Sinai," he was at his best. “It was from Horeb, whence the water came that restored their life, that God spoke the law. The law came from the same rock whence the water was already flowing, 'and that Rock was Christ.” Ibid., p. 307.

“ Christ was the mediator of the law. “The law was therefore Christ's life,....” Ibid. The presentation climaxed with these words:
“ The Cross, with its healing, life-giving stream was at Sinai, and hence the Cross cannot possibly make any change in the law.... The smitten rock and the flowing stream at Sinai represented Calvary; Calvary was there so that it is an actual fact that from Calvary the ten commandments are proclaimed in the identical words that were heard from Sinai. Calvary, not less than Sinai, reveals the terrible and unchanging holiness of the law of God, so terrible and so unchangeable that it spared not even the Son of God when "He was reckoned among the transgressors.” Ibid., 310, 311.

God brought them to Sinai in order to renew with them the same covenant He had made with Abraham. Had they received it with a hearty, "Amen," as did Abraham, the blessings of righteousness in Christ, forgiveness of sin, and obedience to His life in the law, would have been theirs. Instead, they self-confidently proclaimed, "All that the Lord hath spoken, we will do." Exodus 19:8.

Then, why did God make the old covenant with them? It was to be a "witness against them." “Their entering into that covenant was a virtual notification to the Lord that they could get -along very well without Him; that they were able to fulfil (sic.) any promise He could make."

So instead of getting a ministration of righteousness in Christ they received a ministration of death. God delivered the law to them by speaking in thunderous tones, lightning and earthquake. A death boundary was placed about the mountain. All must know that when they signed on to obey the Lord it meant entire holiness. The old covenant was the promise of the people that they would obey the Lord.

“ For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.” Romans 10:3.

The Lord did not cast off His people, but He sought to lead them to Christ. This He did through the sanctuary service. The sacrificial system had been in existence ever since the inception of sin on earth. Now it was formally instituted. However, the system meant nothing as far as forgiveness of sin and conveying righteousness. It could never purify the conscience. All the dead animals in the world could not atone for sin.

Christ, and Christ alone, was the answer. A sinner could believe on Christ and be forgiven and cleansed. Then he expressed his faith in Christ by means of the sanctuary service. Faith manifested itself through the God-ordained ministry of the sanctuary.

The Everlasting Covenant was a brilliant study and well worth the time in gleaning its concepts of the old and new covenants. It marked a time in the career of E. J. Waggoner when his thoughts had matured on the subject.

False Theories About What Happened at Sinai

One of the early false theories was that there was nothing wrong with the Israelites' promise to obey. Those who held this error asserted that the real problem was in the breaking of the promise, not in the making of the promise. Those who held this position also asserted that the Levites who did not bow down to the golden calf did not break their promise and therefore were in the new covenant.

When the Spirit of Prophecy confirmed the Waggoner position, that the Old Covenant was the people's promise to obey, those who held that there was nothing wrong with the people's promise, changed their theory. Rather than giving up the false theory altogether they modified it. Uriah Smith, W.C. Wales, G.I. Butler and others continued to manufacture many theories rather than accept the true light on the covenants as presented by E.J. Waggoner and endorsed by the Spirit of Prophecy.

The theory that the Levites were under the new covenant because they did not bow down during the idolatrous apostacy at Sinai was a theory produced by misunderstanding of what the old covenant really was. And when it became clear that the old covenant was the people's promise, the theory was modified to a new position which stated that the Levites did not make the promise to obey. Even today this theory is adamantly held by some.

The key verse is Exodus 24:3:
" And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do." Exodus 24:3.

This verse clearly states that "All the people answered with one voice."

The Hebrew word for "all" is 'Kol' or 'Kowl.' According to Strong's Hebrew and Chaldee Dictionary, the word 'kol' or 'kowl' means the 'whole', hence it means all. When used in the singular only it means any or every but often in a plural sense; e.g. 'don't touch any of the books' - 'any' in this context still means 'all' though it is singular. Another example:- 'every tree was cut down' - here, 'every' still means 'all.' There is no evidence whatever that 'kol' (all) means less than all. Examples of the Hebrew word 'kol' meaning 'all' are given below:

“And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life.” Genesis 3:17.

“And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.” Daniel 2:44.

“And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” Daniel 7:27.

Examples of the 'singular' use of 'kol' translated 'every,' 'everyone,' 'any,' or 'whosoever,' but still meaning 'all' are given below:

“Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.” Isaiah 43:7.

“Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass.” Exodus 35:5.

In other words the Hebrew word for 'all' really means all unless there is a clear verse stating the exception!

But the absolute proof against the theory is found in the combination of 'all' with the term 'one voice.' The Hebrew word for one is 'echad' meaning 'unity.'

So the statement "all the people with one voice" really means that the decision was unanimous, it was done with one accord, there were no exceptions, every single person promised to obey! This is the Biblical proof!

Read also Exodus 24:3, 4 and Deut. 5:3.

Does the Spirit of Prophecy agree?

Yes!

Ellen White states that the Israelites unanimously consented to obey every obligation. In another place she said the people answered with one accord. Here now are the Spirit of Prophecy quotations.

“The conditions were plainly laid before the people. They were not left to misunderstand them. When they were requested to decide whether they would agree to all the conditions given, they unanimously consented to obey every obligation…

Bravely did the Israelites speak the words promising obedience to the Lord, after hearing His covenant read in the audience of the people. They said "all that the Lord hath said will we do and be obedient." Then the people were set apart and sealed to God.” MS 126, 1901.

“Having sprinkled the altar with the blood of the offerings, Moses "took the book of the covenant, and read in the audience of the people." Thus the conditions of the covenant were solemnly repeated, and all were at liberty to choose whether or not they would comply with them. They had at the first promised to obey the voice of God; but they had since heard His law proclaimed; and its principles had been particularized, that they might know how much this covenant involved. Again the people answered with one accord, "All that the Lord hath said will we do, and be obedient." "When Moses had spoken every precept to all the people according to the law, he took the blood, . . . and sprinkled both the book and all the people, saying, This is the blood of the testament which God hath enjoined unto you." Hebrews 9:19, 20.” Patriarchs Prophets p. 312.

It is clear from these statements that all the Israelites answered Moses and said "All that the Lord hath said will we do." No tribe was excepted.

Inductive Reasoning

But the argument that since the Levites did not bow they had to be under the New Covenant, reveals flawed deductive reasoning based on a lack of inductive reasoning. Follow carefully:

Whenever the Israelites entered into an arrangement with God He held them to the details of the arrangement even if the arrangement was not of God. Let's consider the monarchial system which is the old covenant form of Government. When Israel chose the monarchy against God's will, 1 Samuel 8, God anointed the first king and also subsequent kings. Some kings were loyal to God, some kings were disloyal to God. The kings who were loyal to God, who stood faithfully on the Lord's side were even blessed in their reign but that did not mean that the monarchy was God's way. In other words, within the monarchial system, which was not God's way for Israel, some kings obeyed God and some disobeyed God. To say that those who obeyed were not in the monarchial system but were in the better system (the theocracy) would be incorrect.

In other words, within a wrong system there could be those who were loyal to God and those who were disloyal and yet the system is not of God.

The Israelites at Sinai chose the old covenant and God held them to their choice. Those who broke their covenant had to be dealt with severely and those who kept their covenant, their promise to obey, exhibited loyalty to God but that did not mean that they were in the new covenant.

The old covenant was "obey and live." Therefore those who obeyed lived and those who disobeyed died. But 'obeying' and therefore living did not mean that those who obeyed and lived were under the new covenant.

The Levites were commended for their loyalty to God within the context of their pledge to God even as King David was commended for his loyalty to God within the monarchial system. But both systems were old covenant in nature.

Moses: The One Shining Example at Sinai of New Covenant Righteousness

Writing in The Present Truth, September 7, 1893 under the title "The Two Dispensations," Waggoner explained the true meaning of the two dispensations. He also showed that at Sinai Moses stood out, in contrast to all the people, as the only one who stood in Christ and His righteousness in the new covenant.

With regards to salvation, Waggoner said there are two dispensations but they are conditions of the heart rather than distinct eras:

“... The "Christian dispensation" began for man as soon, at least, as the fall. There are indeed, two dispensations, a dispensation of sin and death, and a dispensation of righteousness and life, but these two dispensations have run parallel from the fall. God deals with men as individuals, and not as nations, nor according to the century in which they live. No matter what the period of the world's history, a man can at any time pass from the old dispensation into the new." PT. (1893-09-07) p. 356.

Elder Waggoner used 2 Corinthians 3:5-18 as the basis for expounding the two dispensations. His article was a classic. He said that the ministration of death and the ministration of righteousness ran parallel at Sinai. “...there was the ministration of righteousness at Sinai, as well as the ministration of death.” Ibid.

He made clear what the ministration of death was all about.

“ The law merely upon tables of stone or written in a book, can work only wrath and death. The reason is that in such a case it is only the statement of righteousness, and no man can be saved by a mere statement of what his duty is. The law on stones, or in a book, simply tells us what to do, but gives us no power to do it. Therefore the giving of the mere written words of the law to any people, is simply ministering death to them. The thunders and lightnings and the earthquake at the giving of the law, and the fact that no one could touch the mount without dying, showed that men cannot approach the law to get righteousness from it of themselves.” Ibid.

But there was also a ministration of righteousness at Sinai. Moses was a shining example of righteousness. “…All would have received the righteousness of the law, through Christ, if all had believed as Moses did.” Ibid.

‘ The law entered that the offence might abound; but where sin abounded, grace did much more abound; that as sin had reigned unto death, even so might grace reign through righteousness unto eternal life through Jesus Christ our Lord." Romans 5: 20, 21.

The only reason Moses could be invited up to mount Sinai in the presence of the Lord was because he was a believer in Christ and stood in His righteousness. The glory on the face of Moses which had to be veiled in the presence of the people was the glory of the gospel in Christ. The glory of Christ's righteousness in Moses had to be veiled because of the people's unbelief.

The apostle Paul continued: "But if our Gospel be hid, it is hid to them that are lost, in whom the god of this world bath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them." 2 Corinthians 4: 3, 4. Waggoner commented:

“ The minds of the people were blinded, and so the light could not shine in; but the light was there, ready to shine in, for the mind of Moses was not blinded, and the light of the glorious Gospel of Christ shone in his face, transforming him. The law and the Gospel were united at Sinai, as everywhere else. The glory of Calvary was shining at Sinai, as clearly as it shines now.”

Calvary at Sinai was a new revelation for some Seventh-day Adventists. Sinai was the gospel and the law combined in Christ.

Therefore, the two dispensations were two parallel tracks that had ran alongside each other ever since the Garden of Eden. “The old dispensation is self, but the new dispensation is Christ.” The dispensations were two different principles at work in men's hearts. They were conditions of the heart. Nothing could be more simple and beautiful. All the confusion of progressive dispensationalism was cleared up. The unity of the testaments was preserved. The plan of salvation was one in all ages. This was Bible Adventism.

Closing Gem

“ Let no one take the limited, narrow position that any of the works of man can help in the least possible way to liquidate the debt of his transgression. This is a fatal deception. If you would understand it, you must cease haggling over your pet ideas, and with humble hearts survey the atonement.

“ This matter is so dimly comprehended that thousands upon thousands claiming to be sons of God are children of the wicked one, because they will depend on their own works. God always demanded good works, the law demands it, but because man placed himself in sin where his good works were valueless, Jesus' righteousness alone can avail. Christ is able to save to the uttermost because He ever liveth to make intercession for us. “ All that man can possibly do toward his own salvation is to accept the invitation, "Whosoever will, let him take the water of life freely" (Rev. 22:17). No sin can be committed by man for which satisfaction has not been met on Calvary. Thus the cross, in earnest appeals, continually proffers to the sinner a thorough expiation.” 1SM. 343.

Next in the series: The Glad Tidings of Advancing Light

Appeal

“This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” 1 John 1:5 – 7.

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