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If a man keeps the “statutes” (i. e. the ordinances of Leviticus 18:4) and “judgments” of the divine law, he shall not be “cut off from his people” (compare Leviticus 18:29), he shall gain true life, the life which connects him with Yahweh through his obedience. See the margin reference and Luke 10:28; Romans 10:5; Galatians 3:12.

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. PP 372.1

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. PP 372.2

Two Laws Bear Stamp of Divinity—Paul desires his brethren to see that the great glory of a sin-pardoning Saviour gave significance to the entire Jewish economy. He desired them to see also that when Christ came to the world, and died as man's sacrifice, type met antitype. 6BC 1095.1

After Christ died on the cross as a sin offering the ceremonial law could have no force. Yet it was connected with the moral law, and was glorious. The whole bore the stamp of divinity, and expressed the holiness, justice, and righteousness of God. And if the ministration of the dispensation to be done away was glorious, how much more must the reality be glorious, when Christ was revealed, giving His life-giving, sanctifying, Spirit to all who believe (The Review and Herald, April 22, 1902)? 6BC 1095.2

The Ministration of Death—The holy law of God is both brief and comprehensive; for it is easily understood and remembered; and yet it is an expression of the will of God. Its comprehensiveness is summed up in the following words: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.... Thou shalt love thy neighbour as thyself.” “This do, and thou shalt live.” “Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the Lord.”... 6BC 1095.3

If the transgressor is to be treated according to the letter of this covenant, then there is no hope for the fallen race; for all have sinned, and come short of the glory of God. The fallen race of Adam can behold nothing else in the letter of this covenant than the ministration of death; and death will be the reward of everyone who is seeking vainly to fashion a righteousness of his own that will fulfill the claims of the law. By His word God has bound Himself to execute the penalty of the law on all transgressors. Again and again men commit sin, and yet they do not seem to believe that they must suffer the penalty for breaking the law (The Signs of the Times, September 5, 1892). 6BC 1095.4

(Hebrews 8:5.) Ceremonies of Jewish Law Prophetic—The gospel of Christ reflects glory upon the Jewish age. It sheds light upon the whole Jewish economy, and gives significance to the ceremonial law. The tabernacle, or temple, of God on earth was a pattern of the original in heaven. All the ceremonies of the Jewish law were prophetic, typical of mysteries in the plan of redemption. 6BC 1095.5

The rites and ceremonies of the law were given by Christ Himself, who, enshrouded in a pillar of cloud by day and a pillar of fire by night, was the leader of the hosts of Israel; and this law should be treated with great respect, for it is sacred. Even after it was no longer to be observed, Paul presented it before the Jews in its true position and value, showing its place in the plan of redemption and its relation to the work of Christ; and the great apostle pronounces this law glorious, worthy of its divine Originator. That which was to be done away was glorious, but it was not the law instituted by God for the government of His family in heaven and on earth; for as long as the heavens shall remain, so long shall the law of the Lord endure (The Signs of the Times, July 29, 1886). 6BC 1095.6

(Revelation 22:14.) Glory Gives Way to Greater Glory—There is no discord between the Old Testament and the New. In the Old Testament we find the gospel of a coming Saviour; in the New Testament we have the gospel of a Saviour revealed as the prophecies had foretold. While the Old Testament is constantly pointing forward to the true offering, the New Testament shows that the Saviour prefigured by the typical offerings has come. The dim glory of the Jewish age has been succeeded by the brighter, clearer glory of the Christian age. But not once has Christ stated that His coming destroyed the claims of God's law. On the contrary, in the very last message to His church, by way of Patmos, He pronounces a benediction upon those who keep His Father's law: “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (The Signs of the Times, July 29, 1886). 6BC 1095.7