Here is the wording on the picture, followed by some context for the quotes (all-caps added for emphasis):

“Now to ABRAHAM and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the COVENANT, that was confirmed before of God in Christ, THE LAW, which WAS FOUR HUNDRED AND THIRTY YEARS AFTER, cannot disannul, that it should make the promise of none effect.” (Galatians 3:16,17 KJV)

“The terms of this oneness between God and man in the great covenant of redemption were arranged with Christ from all eternity. THE COVENANT OF GRACE was revealed to the patriarchs. THE COVENANT MADE WITH ABRAHAM FOUR HUNDRED AND THIRTY YEARS BEFORE THE LAW was spoken on Sinai was a covenant confirmed by God in Christ, THE VERY SAME GOSPEL … preached to us.” (The Signs of the Times, August 24, 1891, par. 10, by Ellen G. White)

“THE COVENANT OF GRACE was first made with man in Eden …” (Patriarchs and Prophets, p. 370, by Ellen G. White) “THE ABRAHAMIC COVENANT was ratified by the blood of Christ, and it IS CALLED THE ‘SECOND,’ OR ‘NEW,’ COVENANT …” (Ibid., p. 371)

“… BECAUSE that ABRAHAM obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.” (Genesis 26:5 KJV)



“‘This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ The knowledge of God and of Christ is the only knowledge which can lead to true and eternal happiness. This knowledge all may obtain; all may win the crown of glory, and the life which measures with the life of God.

“Sin, that cost Adam beautiful Eden, exists everywhere in our world. Evil triumphs wherever God is not known or his character contemplated. We could not commit sin if we realized the presence of God, and thought upon his goodness, his love, and his compassion. Satan knows that if he can obscure the vision so that the eye of faith cannot behold God, there will be no barrier against sin. It is necessary to know God in order to be attracted to him. And the perception of his image as represented in Christ changes the sinner’s views of evil. The shadow of Satan obscures the character of Jesus and of God; but if we by faith gain a knowledge of God, and hold steadfastly to Jesus, we shall be changed. In Jesus is manifested the character of the Father, and the sight of him attracts. It softens and subdues, and ceases not to transform the character, until Christ is formed within, the hope of glory. The human heart that has learned to behold the character of God may become, under the influence of the Holy Spirit, like a sacred harp, sending forth divine melody.

“What benefit to the world are those professed Christians who have nothing to say about Jesus? Are they indeed standing under the banner of Prince Emmanuel when they are not doing him the service of faithful soldiers? Has your study of the law of God, the standard of all righteousness, led you to exclaim with Isaiah: ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts’? Has the sight brought you to see that your only hope is in Christ, the sin-pardoning Saviour? Has the sight of Jesus on the cross, dying for the guilt of man, brought you in contrition to the foot of the cross, so that you can say with Job, ‘Wherefore I abhor myself, and repent in dust and ashes’? Have you made an entire surrender of your will to God’s will, your ways to God’s ways? Have you renounced self-confidence, self-boasting, and accepted Jesus, who is made everything to you,–wisdom and righteousness and sanctification and redemption? Do you see Christ as the anti-type of all the types, the precious, glorious substance of all the shadows, the full signification of all the symbols? The types and shadows were instituted by Christ himself, to transmit to man an idea of the plan devised for his redemption.

“When Moses was feeding his flock in the pastures of Midian, the Lord was preparing him for a position of great responsibility; he was to be a laborer together with God. Educated in the court of Pharaoh, king of Egypt, he was imperfectly qualified to take his place as the leader of a suffering, tempted people, to help them in their oppression, sympathize with their sufferings, and conduct them through a rough and dangerous desert to the land of promise. The Lord in his providence took Moses from the king’s court, and gave him the humble work of a shepherd, that, while caring for the sheep in the desert, he might be trained for the trials and hardships and perils of the wilderness, and qualified for the office of a shepherd of his own flock, for a church whose God was the Lord.

“Forty years was Moses in this training school in the mountains. At Mount Horeb the angel of the Lord appeared to him in a flame of fire out of the midst of a bush. ‘He looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And he said, Draw not nigh hither; put off thy shoes from of thy feet, for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.’

“How many today see evidences of God’s work, but their attention is not arrested! The enemy has cast his hellish shadow over them, so they do not perceive that God would have them pay special attention to his requirements, and be prepared to answer at any time as did Moses, ‘Here am I.’

“In the Jewish service, under the special direction of God the sacrifices were to be offered only at the tabernacle, through the medium of the priest. If he who wished to make an offering was negligent, and failed to carry out the specified arrangement of God, he was to be cut off from his people. ‘What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp, and bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the Lord before the tabernacle of the Lord; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people.’

“This was strictly enjoined in the typical service, in order to give it its fullest significance. The object was to impress the minds of the people with the great truth that man can have access to God only through Christ. The Saviour says, ‘No man cometh to the Father but by me.’

“All religious service, however attractive and costly, that endeavors to merit the favor of God, all mortification of the flesh, all penance and laborious work to procure the forgiveness of sin and the divine favor,–whatever prevents us from making Christ our entire dependence, is abomination in the sight of God. There is no hope for man but to cease his rebellion, his resistance of God’s will, and own himself a sinner ready to perish, and cast himself upon the mercy of God. We can be saved only through Christ. Not by any good works which we may do, can we find salvation. There is no mercy for the fallen race except that which comes as the free gift of God. There is no blessing we receive but that which comes through the mediation of Christ. It is ever to be borne in mind that ‘God so loved the world, that he gave his only-begotten Son, that whosoever believeth on him’ as his personal Saviour, able to save to the uttermost all who come unto him, ‘should not perish, but have everlasting life.’ The Father gave his well-beloved Son, that through this divine channel his love might reach to man. The Father loves those who believe on Christ, even as he loves the Son, for they are made one with Christ. Jesus encircles the race with his human arm, while with his divine arm he lays hold upon infinity. He is the ‘daysman’ between a holy God and our sinful humanity,–one who can ‘lay his hand on us both.’

“THE TERMS OF THIS ONENESS BETWEEN GOD AND MAN IN THE GREAT COVENANT OF REDEMPTION WERE ARRANGED WITH CHRIST FROM ALL ETERNITY. THE COVENANT OF GRACE WAS REVEALED TO THE PATRIARCHS. THE COVENANT MADE WITH ABRAHAM FOUR HUNDRED AND THIRTY YEARS BEFORE THE LAW WAS SPOKEN ON SINAI WAS A COVENANT CONFIRMED BY GOD IN CHRIST, THE VERY SAME GOSPEL WHICH IS PREACHED TO US. ‘The Scripture, foreseeing that God would justify the heathen through faith preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham.’ The covenant of grace is not a new truth, for it existed in the mind of God from all eternity. This is why it is called the everlasting covenant. The plan of redemption was not conceived after the fall of man to cure the dreadful evil; the apostle Paul speaks of the gospel, the preaching of Jesus Christ, as ‘the revelation of the mystery, which hath been kept in silence through times eternal, but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, is made known unto all the nations unto obedience of faith.’ (Revised Version.)” (The Signs of the Times, August 24, 1891 issue, article title: “Christ our Hope,” pars. 1-10, by Ellen G. White)


The opinion is held by many that God placed a separating wall between the Hebrews and the outside world; that His care and love, withdrawn to a great extent from the rest of mankind, were centered upon Israel. But God did not design that His people should build up a wall of partition between themselves and their fellow men. The heart of Infinite Love was reaching out toward all the inhabitants of the earth. Though they had rejected Him, He was constantly seeking to reveal Himself to them and make them partakers of His love and grace. His blessing was granted to the chosen people, that they might bless others.

“God called Abraham, and prospered and honored him; and the patriarch’s fidelity was a light to the people in all the countries of his sojourn. Abraham did not shut himself away from the people around him. He maintained friendly relations with the kings of the surrounding nations, by some of whom he was treated with great respect; and his integrity and unselfishness, his valor and benevolence, were representing the character of God. In Mesopotamia, in Canaan, in Egypt, and even to the inhabitants of Sodom, the God of heaven was revealed through His representative.

“So to the people of Egypt and of all the nations connected with that powerful kingdom, God manifested Himself through Joseph. Why did the Lord choose to exalt Joseph so highly among the Egyptians? He might have provided some other way for the accomplishment of His purposes toward the children of Jacob; but He desired to make Joseph a light, and He placed him in the palace of the king, that the heavenly illumination might extend far and near. By his wisdom and justice, by the purity and benevolence of his daily life, by his devotion to the interests of the people–and that people a nation of idolaters–Joseph was a representative of Christ. In their benefactor, to whom all Egypt turned with gratitude and praise, that heathen people were to behold the love of their Creator and Redeemer. So in Moses also God placed a light beside the throne of the earth’s greatest kingdom, that all who would, might learn of the true and living God. And all this light was given to the Egyptians before the hand of God was stretched out over them in judgments.

“In the deliverance of Israel from Egypt a knowledge of the power of God spread far and wide. The warlike people of the stronghold of Jericho trembled. ‘As soon as we had heard these things,’ said Rahab, ‘our hearts did melt, neither did there remain any more courage in any man, because of you: for Jehovah your God, He is God in heaven above, and in earth beneath.’ Joshua 2:11. Centuries after the exodus the priests of the Philistines reminded their people of the plagues of Egypt, and warned them against resisting the God of Israel.

“God called Israel, and blessed and exalted them, not that by obedience to His law they alone might receive His favor and become the exclusive recipients of His blessings, but in order to reveal Himself through them to all the inhabitants of the earth. It was for the accomplishment of this very purpose that He commanded them to keep themselves distinct from the idolatrous nations around them.

“Idolatry and all the sins that followed in its train were abhorrent to God, and He commanded His people not to mingle with other nations, to ‘do after their works,’ and forget God. He forbade their marriage with idolaters, lest their hearts should be led away from Him. It was just as necessary then as it is now that God’s people should be pure, ‘unspotted from the world.’ They must keep themselves free from its spirit, because it is opposed to truth and righteousness. But God did not intend that His people, in self-righteous exclusiveness, should shut themselves away from the world, so that they could have no influence upon it.

“Like their Master, the followers of Christ in every age were to be the light of the world. The Saviour said, ‘A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house’–that is, in the world. And He adds, ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14-16. This is just what Enoch, and Noah, Abraham, Joseph, and Moses did. It is just what God designed that His people Israel should do.

“It was their own evil heart of unbelief, controlled by Satan, that led them to hide their light, instead of shedding it upon surrounding peoples; it was that same bigoted spirit that caused them either to follow the iniquitous practices of the heathen or to shut themselves away in proud exclusiveness, as if God’s love and care were over them alone.

“As the Bible presents two laws, one changeless and eternal, the other provisional and temporary, so there are two covenants. THE COVENANT OF GRACE WAS FIRST MADE WITH MAN IN EDEN, when after the Fall there was given a divine promise that the seed of the woman should bruise the serpent’s head. To all men this covenant offered pardon and the assisting grace of God for future obedience through faith in Christ. It also promised them eternal life on condition of fidelity to God’s law. Thus the patriarchs received the hope of salvation.

“This same covenant was renewed to Abraham in the promise, ‘In thy seed shall all the nations of the earth be blessed.’ Genesis 22:18. This promise pointed to Christ. So Abraham understood it (see Galatians 3:8, 16), and he trusted in Christ for the forgiveness of sins. It was this faith that was accounted unto him for righteousness. The covenant with Abraham also maintained the authority of God’s law. The Lord appeared unto Abraham, and said, ‘I am the Almighty God; walk before Me, and be thou perfect.’ Genesis 17:1. The testimony of God concerning His faithful servant was, ‘Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws.’ Genesis 26:5. And the Lord declared to him, ‘I will establish My covenant between Me and thee and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee.’ Genesis 17:7.

“Though this covenant was made with Adam and renewed to Abraham, it could not be ratified until the death of Christ. It had existed by the promise of God since the first intimation of redemption had been given; it had been accepted by faith; yet when ratified by Christ, it is called a new covenant. The law of God was the basis of this covenant, which was simply an arrangement for bringing men again into harmony with the divine will, placing them where they could obey God’s law.

“Another compact–called in Scripture the ‘old’ covenant–was formed between God and Israel at Sinai, and was then ratified by the blood of a sacrifice. THE ABRAHAMIC COVENANT WAS RATIFIED BY THE BLOOD OF CHRIST, AND IT IS CALLED THE ‘SECOND,’ OR ‘NEW,’ COVENANT, because the blood by which it was sealed was shed after the blood of the first covenant. That the new covenant was valid in the days of Abraham is evident from the fact that it was then confirmed both by the promise and by the oath of God–the ‘two immutable things, in which it was impossible for God to lie.’ Hebrews 6:18.

“But if the Abrahamic covenant contained the promise of redemption, why was another covenant formed at Sinai? In their bondage the people had to a great extent lost the knowledge of God and of the principles of the Abrahamic covenant. In delivering them from Egypt, God sought to reveal to them His power and His mercy, that they might be led to love and trust Him. He brought them down to the Red Sea–where, pursued by the Egyptians, escape seemed impossible–that they might realize their utter helplessness, their need of divine aid; and then He wrought deliverance for them. Thus they were filled with love and gratitude to God and with confidence in His power to help them. He had bound them to Himself as their deliverer from temporal bondage.

“But there was a still greater truth to be impressed upon their minds. Living in the midst of idolatry and corruption, they had no true conception of the holiness of God, of the exceeding sinfulness of their own hearts, their utter inability, in themselves, to render obedience to God’s law, and their need of a Saviour. All this they must be taught.

“God brought them to Sinai; He manifested His glory; He gave them His law, with the promise of great blessings on condition of obedience: ‘If ye will obey My voice indeed, and keep My covenant, then . . . ye shall be unto Me a kingdom of priests, and an holy nation.’ Exodus 19:5, 6. The people did not realize the sinfulness of their own hearts, and that without Christ it was impossible for them to keep God’s law; and they readily entered into covenant with God. Feeling that they were able to establish their own righteousness, they declared, ‘All that the Lord hath said will we do, and be obedient.’ Exodus 24:7. They had witnessed the proclamation of the law in awful majesty, and had trembled with terror before the mount; and yet only a few weeks passed before they broke their covenant with God, and bowed down to worship a graven image. They could not hope for the favor of God through a covenant which they had broken; and now, seeing their sinfulness and their need of pardon, they were brought to feel their need of the Saviour revealed in the Abrahamic covenant and shadowed forth in the sacrificial offerings. Now by faith and love they were bound to God as their deliverer from the bondage of sin. Now they were prepared to appreciate the blessings of the new covenant.

“The terms of the ‘old covenant’ were, Obey and live: ‘If a man do, he shall even live in them’ (Ezekiel 20:11; Leviticus 18:5); but ‘cursed be he that confirmeth not all the words of this law to do them.’ Deuteronomy 27:26. The ‘new covenant’ was established upon ‘better promises’–the promise of forgiveness of sins and of the grace of God to renew the heart and bring it into harmony with the principles of God’s law. ‘This shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts. . . . I will forgive their iniquity, and will remember their sin no more.’ Jeremiah 31:33, 34.

“The same law that was engraved upon the tables of stone is written by the Holy Spirit upon the tables of the heart. Instead of going about to establish our own righteousness we accept the righteousness of Christ. His blood atones for our sins. His obedience is accepted for us. Then the heart renewed by the Holy Spirit will bring forth ‘the fruits of the Spirit.’ Through the grace of Christ we shall live in obedience to the law of God written upon our hearts. Having the Spirit of Christ, we shall walk even as He walked. Through the prophet He declared of Himself, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. And when among men He said, ‘The Father hath not left Me alone; for I do always those things that please Him.’ John 8:29.

“The apostle Paul clearly presents the relation between faith and the law under the new covenant. He says: ‘Being justified by faith, we have peace with God through our Lord Jesus Christ.’ ‘Do we then make void the law through faith? God forbid: yea, we establish the law.’ ‘For what the law could not do, in that it was weak through the flesh’–it could not justify man, because in his sinful nature he could not keep the law–’God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.’ Romans 5:1; 3:31; 8:3, 4.

“God’s work is the same in all time, although there are different degrees of development and different manifestations of His power, to meet the wants of men in the different ages. Beginning with the first gospel promise, and coming down through the patriarchal and Jewish ages, and even to the present time, there has been a gradual unfolding of the purposes of God in the plan of redemption. The Saviour typified in the rites and ceremonies of the Jewish law is the very same that is revealed in the gospel. The clouds that enveloped His divine form have rolled back; the mists and shades have disappeared; and Jesus, the world’s Redeemer, stands revealed. He who proclaimed the law from Sinai, and delivered to Moses the precepts of the ritual law, is the same that spoke the Sermon on the Mount. The great principles of love to God, which He set forth as the foundation of the law and the prophets, are only a reiteration of what He had spoken through Moses to the Hebrew people: ‘Hear, O Israel: The Lord our God is one Lord: and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.’ Deuteronomy 6:4, 5. ‘Thou shalt love thy neighbor as thyself.’ Leviticus 19:18. The teacher is the same in both dispensations. God’s claims are the same. The principles of His government are the same. For all proceed from Him ‘with whom is no variableness, neither shadow of turning.’ James 1:17.” (Patriarchs and Prophets, pp. 368-373, by Ellen G. White)