From Genesis to Revelation, God has had a faithful remnant who have accepted the call to obedience in response to His grace (see Jer. 31:7, 31–34). For example, years after the dispersion from Babel, God chose Abram (later Abraham) to be an example of covenant faith, not just to his family but for all future generations. Surrounded by apostasy and moral ambivalence, Abram proved faithful to God’s call. (See Gen. 12:1–9.)
God communicated the terms of the covenant to Abraham and showed him how humanity’s salvation would be accomplished through the sacrifice of Christ (Gen. 15:6–17). To test Abraham’s faith and to illustrate the future sacrifice of God’s Son, Abraham was called upon to offer Isaac, his son, as a sacrifice to God (Gen. 22:1–17). What an excruciating test for the father of the faithful. Think of all the reasons Abraham could have used to disregard God’s explicit command, yet he faithfully obeyed. God stayed the hand of Abraham from killing Isaac and provided a ram in his stead.
Not all prophets were called by God to warn of impending doom. All were called, however, to restore the people to faithfulness and often to warn against apostasy, against oppression of those who were poor and needy, and against violation of the covenant and its stipulations.
Most important of all, however, the prophets were to reveal the promise of salvation found in the Messiah. The enduring testimony of the biblical prophets and of His Spirit in our post-apostolic era calls us to recognize and to warn others of the impending crisis that will come upon the world. Yet central to that warning is the good news of redemption for Jesus’ faithful people, those who have remained in covenantal relationship with Him (Rev. 12:17).
Read Genesis 15:6, Galatians 3:6–9, and Hebrews 11:8. What about Abraham’s life and character qualified him for God’s service, even though he was, clearly, a flawed man?
There are many parallels between Abraham’s day and ours. As paganism and idolatry ran rampant in Abraham’s day, so today many of the world’s competing ideologies aim to eliminate or marginalize Christianity. In contrast with much of the prevailing culture, God’s people today are called to reflect His image faithfully in their daily interactions with others, including their proclamation of the three angels’ messages (Rev. 14:6–12).
Scripture says that Abram “believed in the Lord; and he counted it to him for righteousness” (Gen. 15:6). How do you see the promise of the gospel powerfully revealed in this text? What hope can you take from this for yourself?
Supplemental EGW Notes
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, 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.” 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 17:1; 26:5. . . .
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. —The Faith I Live By, p. 77.
After the Flood the people once more increased on the earth, and wickedness also increased. . . . The Lord finally left the hardened transgressors to follow their evil ways, while He chose Abraham, of the line of Shem, and made him the keeper of His law for future generations. . . .
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.—God’s Amazing Grace, p. 133.
The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.