In Proposition 49, George Peters states:
“The covenants being in Revelation, the foundation of the Kingdom, must first be received and appreciated.”
Now by the word “Revelation”, Peters is not referring to the Revelation of John found at the conclusion of Scripture. Conversely, Peters is noting that the covenants are found in the revealed Word of God and thus are a foundational element for understanding, receiving, and appreciated the doctrine of the Kingdom. He spends some time discussing the Abrahamic Covenant, the Sinaitic (or Mosaic) Covenant, and the Davidic Covenant, providing observations for each.
The most notable observation Peters presents in Proposition 49 is the following:
“The Sinaitic Covenant is an outgrowth of the Abrahamic covenant , and embraces an offer to the Jews nationally of a complete verification of the blessings tendered under the original promises. This procedure of erecting a Theocracy indicates that it was contemplated in teh covenant with Abraham, as preparatory to the future realization of the promises. Its provisionary and initiatory character has already (Prop. 25) been noticed, while its conditional nature (Prop. 26) is evident from the blessings and curses pronounced by Moses in Leviticus and Deuteronomy, and also by the language of Paul in Hebrews, who, among other things illustrative of this, refers to God as saying: “Because they continued not in my covenant and I regarded them not, saith the Lord.” This covenant, as the result shows, was designed both to test the nation and to separate a seed to whom, at some future time, the Kingdom could be safely entrusted. It was the inauguration of means by which a suitable preparation could be made for the ultimate fulfillment of the Abrahamic covenant. While it was the bond under the Kingdom of God, as an earnest, was bestowed, it embraced many things which were only temporary and provisionary, looking forward to a period when the contained and the contemplated blessings in the former covenant could be realized in the spirit and manner indicated. So that, in the very nature of the case, the Mosaic covenant being also a legitimate, but yet inferior, resultant of the previous covenant, it must itself, when the original covenant is to be fully fulfilled, give place to its superior. How it does this will appear, e.g. in our next Proposition.”
Peters aptly defines the Sinaitic Covenant as “an outgrowth of the Abrahamic Covenant, and embraces an offer to the Jews nationally of a complete verification of the blessings tendered under the original promises. This procedure of erecting a Theocracy indicates that it was contemplated in the covenant with Abraham, as preparatory to the future realization of the promises.” While I do not wish to get into a discussion in this type of a post as to the relevance of aspects or the entirety of the Mosaic covenant, let’s just say there are many who believe it to be completely annulled based on a false premise of God’s law being replaced by grace. Peters rightly notes that while the Mosaic covenant is a temporary construct, its temporary nature is based on the fact it established guidelines that extend from the former covenant, namely the Abrahamic covenant. When the Abrahamic covenant comes to its full realization, all the nations of the earth will indeed be blessed. Of course the blessing is rooted in the work of the Messiah and his atonement for our sin. With that said, another aspect of the promised blessing to Abraham made by God in that covenant was the blessing of the Theocratic Kingdom when the Messiah returns. The provisions of the Mosaic covenant help us as God’s people understand how to be obedient as we look forward to that day when sin is no more and the law of God is written forever and completely on our hearts. I am sure Peters will elaborate more on the full aspects of how this fulfillment will come about.