DIVINE LAWS: NOAH’S TEN COMMANDMENTS

“For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the LORD that hath mercy on thee.” (Isaiah 54:10, King James Version)

ABSTRACT

This article delves into the profound theological parallels between the Noahic Covenant and the Ten Commandments, revealing how the moral law was embedded in God’s interactions with humanity from the post-flood era, distinguishing various covenants, and underscoring the law as an expression of divine love, with the Rainbow and Sabbath serving as enduring seals of God’s authority and mercy, urging obedience and responsibility toward God and others.

THE COVENANTAL MIRRORS: NOAH, THE LAW, AND THE GOSPEL

The world was silent. It was a silence born of judgment, a heavy, water-logged stillness that hung over the mountains of Ararat like a funeral shroud. The great fountains of the deep had been stopped, and the windows of heaven were shut, but the memory of the cataclysm remained etched into the very geology of the new earth. The violent cacophony of the deluge—the shrieking winds, the groaning timber, the desperate cries of a drowning civilization—had been replaced by the eerie quiet of a planet washed clean. In this moment of profound restart, where humanity stood reduced to a single family trembling upon the mud of a cleansed planet, God did not leave man to guess at His character. He spoke. And when He spoke, He did not merely issue a decree of survival; He established a structural reality, a covenantal architecture that would mirror His eternal law. Revealing the divine response clearly, God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters assuaged (Genesis 8:1, KJV). Scripture reveals that I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh (Genesis 9:15, KJV). In Patriarchs and Prophets we read, “As the ark went forth upon the waters, the family of Noah offered earnest prayer that God would spare them. The wrath of God did not cease until the earth was rid of its moral pollution, not by a sea of fire, but by a flood. The dead bodies of men and beasts floating upon the waters were so numerous that the atmosphere was infected. The Lord would not permit Noah and his family to endanger their health or lives by leaving the ark. He Himself gave the sign that it was safe, by sending out the dove which returned with an olive leaf in her mouth, which was a symbol of mercy to the repentant, humbled souls, who receive it submissively” (Patriarchs and Prophets, p. 106, 1890). A prophetic voice once wrote, “In the ark were preserved the few that God could trust, who had not been swept away by the prevailing wickedness. They had received the warning and had obeyed the word of the Lord. They did not perish with the disobedient; God loved them and preserved them” (The Signs of the Times, p. 6, 1879). Through this covenant, God’s mercy endures forever as humanity begins anew. But what profound truths does this covenant reveal about our duties to the divine?

We often view the giving of the Ten Commandments at Sinai as a singular, isolated explosion of divine jurisprudence, a moment where God suddenly decided to legislate morality amidst thunder and smoke. Yet, a careful, Spirit-led examination of the Noahic narrative reveals that the Decalogue was not a new invention, but a codification of principles already woven into the fabric of God’s dealings with Noah. The law was not novel to Moses; it was ancient to Noah. It is here, on the damp soil of the post-diluvian world, that we find a startling theological reflection. The narrative of Genesis 8 and 9 is not merely a historical record of drying ground and planting vineyards; it is a theological mirror. As we peer into the four steps of the Noahic Covenant’s ratification, we see the distinct outline of the first four commandments—the duty of man to God. As we witness the tragic domestic drama that unfolds within Noah’s tent, we see the chilling violation and subsequent vindication of the last six commandments—the duty of man to man. Revealing His eternal plan, 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, KJV). Scripture reveals that thou shalt love thy neighbour as thyself: I am the Lord (Leviticus 19:18, KJV). Through inspired counsel we are told, “The law of God, from its very nature, is unchangeable. It is a revelation of the will and the character of its Author. God is love, and His law is love. Its two great principles are love to God and love to man…. Love must be the principle of action. Love is the underlying principle of God’s government in heaven and earth, and it must be the foundation of the Christian’s character. This alone can make and keep him steadfast. This alone can enable him to withstand trial and temptation” (Christ’s Object Lessons, p. 49, 1900). A prophetic voice once wrote, “The moral law was never a type or a shadow. It existed before man’s creation, and will endure as long as God’s throne remains. God could not change nor alter one precept of His law in order to save man; for the law is the foundation of His government. It is unchangeable, unalterable, infinite, and eternal” (The Signs of the Times, p. 5, 1876). This reflection illuminates our path forward. But how do these covenants shape our understanding of divine pledges?

COVENANT QUEST: DIVINE PROMISES UNVEILED

To understand the mirror of the law in the story of Noah, we must first understand the nature of the covenant itself. A covenant in Scripture is not a cold contract between equal business partners; it is a sovereign dispensation of grace and law from a Superior to an inferior, from the Creator to the creature. It is a binding of God’s character to His creation. The immutability of God’s law and the continuity of His grace is nowhere clearer than in the progression of the great covenants. We must distinguish between the Adamic, the Noahic, and the Abrahamic, for while they all flow from the same divine heart, their functions and ratifications differ in profound ways that illuminate the work of Christ. Scripture reveals that God hath remembered his covenant for ever, the word which he commanded to a thousand generations (Psalm 105:8, KJV). Revealing His faithfulness, thou hast commanded us to keep thy precepts diligently (Psalm 119:4, KJV). In Patriarchs and Prophets we read, “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” (Patriarchs and Prophets, p. 370, 1890). A passage from The Desire of Ages reminds us, “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” (The Desire of Ages, p. 126, 1898). These distinctions guide our journey. But what promise did the Adamic Covenant hold?

ADAMIC ALLIANCE: SEED OF SALVATION

The first great epoch of covenantal history begins in Eden and transitions immediately into the crisis of the Fall. The Adamic Covenant is dual in nature: it begins with the Covenant of Works in the garden—obey and live—and transitions, post-Fall, into the first intimation of the Covenant of Grace. The pivotal moment is the protoevangelium, the first gospel promise found in Genesis 3:15. Here, God does not merely punish; He promises a remedial system.
“And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” (Genesis 3:15, King James Version)
This covenant was ratified not by the blood of bulls and goats, but by the future reality of the death of Christ. It was a promise that required the shedding of royal blood to be fulfilled. The pioneer Sr. White, writing in Patriarchs and Prophets, illuminates this connection, noting that the law was known to Adam, and the remedial system was established to bridge the gap caused by transgression.
“Adam and Eve, at their creation, had a knowledge of the law of God; they were acquainted with its claims upon them; its precepts were written upon their hearts. When man fell by transgression the law was not changed, but a remedial system was established to bring him back to obedience. The promise of a Saviour was given, and sacrificial offerings pointing forward to the death of Christ as the great sin offering were established.” (Patriarchs and Prophets, Sr. White, Page 363)
The ratification of this covenant is Christological in the most direct sense. The “Seed” is Christ. The “bruising of the heel” is the Cross. Therefore, the Adamic covenant is ratified by the death of Christ, who fulfills the promise of redemption. This covenant set the stage for all human history, framing the cosmic conflict between the Serpent and the Seed. It introduced the concept of substitutionary atonement, a theme that would echo through the corridors of time until it reached its crescendo at Calvary. Scripture reveals that by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned (Romans 5:12, KJV). Revealing His redemptive plan, for as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous (Romans 5:19, KJV). In Patriarchs and Prophets we read, “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” (Patriarchs and Prophets, p. 370, 1890). The inspired pen tells us, “Know, then, that God did not adopt the family of Abraham as his first action in behalf of mankind. He attempted thus to make his own the family of the first man, Adam, the common head and father of the human race. But at the end of the antediluvian age, only eight persons remained upon the earth who feared the God of Heaven” (Sermon on the Two Covenants, p. 3, 1880). This foundation leads us further. But how does the Noahic Covenant preserve this legacy?

NOAHIC NEXUS: PLEDGE OF PRESERVATION

We move then to the covenant in question—the Noahic. Is it a covenant of salvation? No. It is a covenant of preservation. It is universal, extending to “every living creature of all flesh.” It promises that the cycles of nature—seedtime and harvest, cold and heat—will not cease. This distinction is vital. Salvation requires the shedding of blood for the remission of sins. Preservation requires the sustaining power of the Creator.
“And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.” (Genesis 9:11, King James Version)

Was this covenant ratified by the blood of Christ on the cross? In the technical, legal sense of blood-ratification for the remission of sins, no. However, it is upheld by the power of Christ. Colossians 1:17 tells us, “And he is before all things, and by him all things consist.” If Christ had ceased to exist or lost His power at the Cross, the preservation of the universe would have failed. Thus, the Cross confirms the Noahic covenant by proving that the Sustainer has conquered death, but the covenant itself is based on His creative authority rather than His atoning blood. It is a covenant of common grace, ensuring the stage of history remains stable so that the drama of redemption can play out.

“This symbol in the clouds was to confirm the belief of all, and establish their confidence in God, for it was a token of divine mercy and goodness to man… God Himself looks upon the bow in the clouds, and remembers His everlasting covenant between Himself and man.” (The Story of Redemption, Sr. White, Page 70) This covenant is unilateral; it depends entirely on God’s faithfulness. The rainbow appears whether men are wicked or righteous. It is the blanket of security under which both the just and the unjust live, breathe, and have their being. Revealing His sustaining power, he that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty (Psalm 91:1, KJV). Scripture reveals that for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him (Colossians 1:16, KJV). In Patriarchs and Prophets we read, “As Noah looked upon the powerful beasts of prey that came forth with him from the ark, the Lord sent an angel to him with the assuring message: ‘The fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered. Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.’ Hitherto man had been authorized to eat only fruits and vegetables and the seeds of grains; now, in view of the fact that nearly all green herbs had been destroyed by the Flood, flesh was given as a part of his diet” (Patriarchs and Prophets, p. 107, 1890). A prophetic voice once wrote, “God made man in His own image and endowed him with capabilities little less than angelic. He was to be a wondrous specimen of Jehovah’s power. He alone of all the creatures of earth was to reveal the principles of God’s law. But the enemy determined to make void the law of God” (The Signs of the Times, p. 2, 1901). This preservation sets the stage. But what faith does the Abrahamic Covenant demand?

ABRAHAMIC ACCORD: FAITH’S ETERNAL PACT

The Abrahamic covenant narrows the focus from the universal preservation of Noah to the specific line of redemption. It is the covenant of the “Seed” renewed, carrying the promise of land, nationhood, and blessing to all families of the earth.
“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.” (Galatians 3:16) This covenant is strictly ratified by the blood of Christ. The ceremonial sacrifices Abraham performed were shadows; the substance was Calvary. When Christ died, He legally secured the promises made to Abraham. “The Abrahamic covenant was ratified by the blood of Christ, and it is called a ‘second’ or ‘new’ covenant, because the blood by which it was sealed was shed after the blood of the first covenant.” (Patriarchs and Prophets, Page 371) While the Noahic covenant keeps the earth spinning, the Abrahamic covenant ensures that there is a people to inhabit it who are redeemed by faith. The distinction is crucial: Noah gives us the place for history; Abraham gives us the purpose of history. Scripture reveals that now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee (Genesis 12:1, KJV). Revealing His promise, 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 (Galatians 3:16, KJV). In Patriarchs and Prophets we read, “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” (Patriarchs and Prophets, p. 370, 1890). A prophetic voice once wrote, “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” (Patriarchs and Prophets, p. 370, 1890). This purpose endures. But how does the first tablet manifest in Noah’s altar?

FIRST TABLET: NOAH’S ALTAR RIGHTS

Having established the nature of the covenants, we now turn to the text of Genesis 8 and 9 to witness the mirror of the Decalogue. The first four commandments deal exclusively with humanity’s relationship to divinity: Who we worship, how we worship, the reverence of His name, and the sign of His authority. The narrative of Noah’s ratification of the covenant follows this precise four-step sequence, revealing that true worship is the foundation of all covenantal life. Scripture reveals that I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage (Exodus 20:2, KJV). Revealing His sovereignty, thou shalt have no other gods before me (Exodus 20:3, KJV). In The Story of Redemption we read, “Noah had come forth upon a desolate earth, but before preparing a house for himself he built an altar to God. His stock of cattle was small, and had been preserved at great expense; yet he cheerfully gave a part to the Lord as an acknowledgment that all was His. In like manner it would be our duty to do justice and judgment, and to render to God His own, even if by so doing we were left in as destitute a condition as Elijah was” (The Story of Redemption, p. 69, 1947). A passage from Patriarchs and Prophets reminds us, “Noah and his household were no more in the ark, and God spoke to Noah, saying, ‘Go forth of the ark.’ One year he and his family, consisting of eight persons, were shut in the ark. Noah did not forget God who had so mercifully preserved them, but immediately erected an altar and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar, showing his faith in Christ the great sacrifice, and manifesting his gratitude to God for their wonderful preservation during the flood. The offering of Noah came up before God like a sweet savor. He accepted the offering, and blessed Noah and his family. Here a lesson is taught all who should live upon the earth. If we would have the blessing of God, we must do our duty to honor Him who has placed temporal blessings upon us” (Patriarchs and Prophets, p. 105, 1890). This foundation strengthens our bond. But what does exclusive worship entail?

XCLUSIVE WORSHIP REVEALED

The narrative begins with Noah exiting the ark. The world is empty. He is the new Adam, stepping into a silent, cleansed creation. His first act is not to build a house, plant a field, or seek treasure. His first act is to build an altar. This is a profound statement of priority. In a world where resources were scarce—where every animal was a precious commodity for repopulation and food—Noah chose to sacrifice.
“And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.” (Genesis 8:20) This act establishes the singularity of the object of worship. Noah does not offer sacrifices to the winds, the waters, or the spirits of the dead. He builds an altar “unto the LORD” (YHWH). This aligns perfectly with the First Commandment: “Thou shalt have no other gods before me.” (Exodus 20:3) The essence of the First Commandment is the recognition of God’s exclusive sovereignty. By sacrificing the very animals he had spent a year preserving, Noah declared that God’s worthiness exceeded the value of the creation itself. He acknowledged God as the sole Deliverer. Sr. White comments on this priority of worship: “Noah did not forget God, who had so graciously preserved them, but immediately erected an altar and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar, showing his faith in Christ the great sacrifice, and manifesting his gratitude to God for their wonderful preservation.” (The Story of Redemption, Page 68) The parallel is undeniable. The covenant begins with the recognition of the One True God, just as the Decalogue begins with the command to have no other gods. Noah’s altar is a physical manifestation of the First Commandment’s spiritual requirement: God first, God only. Scripture reveals that the Lord is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father’s God, and I will exalt him (Exodus 15:2, KJV). Revealing His uniqueness, know ye that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture (Psalm 100:3, KJV). In Patriarchs and Prophets we read, “Noah’s offering on the altar not only expressed his gratitude, but his faith in Christ the great sacrifice. It was also a memorial to keep before the minds of his descendants the great truth that God had provided a sacrifice for sin, and that through the blood of Christ alone can man find pardon. The offering of Noah was acceptable to God because it was offered in faith and in heartfelt gratitude” (Patriarchs and Prophets, p. 106, 1890). A prophetic voice once wrote, “Noah did not forget the One who had preserved him and his family during the fearful storm which destroyed everything upon the earth with the waters of the Flood. His first work after leaving the ark was to build an altar, and to offer sacrifices of every kind of clean four-footed beasts, and of clean fowls, according to the requirements of the Lord” (The Signs of the Times, p. 4, 1876). This worship invites response. But how does God accept our devotion?

ACCEPTANCE AND LIVING GOD

The second step in the narrative is God’s response. Worship in the Noahic covenant is not a monologue; it is a dialogue. It is not the worship of a stone idol that cannot see, hear, or smell. The text uses anthropomorphic sensory language to describe God’s reception of the sacrifice. “And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done.” (Genesis 8:21) This interaction mirrors the Second Commandment, which forbids idolatry and establishes God as a jealous (zealous/responsive) God who visits iniquity but shows mercy. “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.” (Exodus 20:4) Idolatry reduces God to a static object, a thing to be managed. The Second Commandment protects the nature of worship—it must be spiritual and directed toward a Living Being who interacts with His people. In Genesis, God “smelled a sweet savour.” This signifies acceptance and relationship. It stands in stark contrast to the silence of idols, which “have noses, but they smell not” (Psalm 115:6). Noah’s worship was accepted because it was directed to the living God, rejecting the idolatry that had corrupted the antediluvians. The “sweet savour” is a term of propitiation, indicating that the relationship between God and man is restored through accepted worship, fulfilling the requirement of true, imageless devotion. Scripture reveals that the idols of the heathen are silver and gold, the work of men’s hands (Psalm 135:15, KJV). Revealing His responsiveness, the Lord is nigh unto all them that call upon him, to all that call upon him in truth (Psalm 145:18, KJV). In Patriarchs and Prophets we read, “In the joy of their release, Noah did not forget Him by whose gracious providence they had been preserved. His first act after leaving the ark was to build an altar, and to offer of every kind of clean beast and fowl a sacrifice, thus manifesting his gratitude to God for deliverance and his faith in Christ, the great sacrifice. This offering was pleasing to the Lord; and a blessing resulted not only to the patriarch and his family, but to all who should live upon the earth” (Patriarchs and Prophets, p. 105, 1890). Through inspired counsel we are told, “The offering of Noah came up before God like a sweet savor. He accepted the sacrifice, and blessed the patriarch and his family. Here a lesson is taught for all who shall live upon the earth. If we would have the blessing of the Lord, we must devise plans and erect an altar, and present our offerings to God” (The Signs of the Times, p. 3, 1878). This dialogue deepens our connection. But what verbal pledge seals this bond?

VERBAL ESTABLISHMENT HONORED

The third step is the formal declaration of the covenant. God speaks. He gives His word. He binds Himself to a promise. This is the verbal ratification of the relationship.
“And I, behold, I establish my covenant with you, and with your seed after you.” (Genesis 9:9) This corresponds to the Third Commandment, which protects the sanctity of God’s name and His oath. “Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.” (Exodus 20:7) To take God’s name in vain is not merely to use profanity; it is to carry His name falsely, to swear falsely, or to treat His character as empty (vain). When God establishes His covenant, He places the weight of His Name behind it. If God were to break this covenant, He would be taking His own name in vain—denying His character of truth. The writer of Hebrews elaborates on this divine oath-taking: “For when God made promise to Abraham, because he could swear by no greater, he sware by himself… Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath.” (Hebrews 6:13, 17) Thus, the establishment of the covenant is the positive expression of the Third Commandment: God honoring His own Name by keeping His word. In the Noahic narrative, God’s integrity is the bedrock of the covenant, just as the reverence for His name is the bedrock of our speech and conduct. Scripture reveals that let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged (Romans 3:4, KJV). Revealing His faithfulness, God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good (Numbers 23:19, KJV). In The Desire of Ages we read, “The covenant of mercy was made before the foundations of the earth. It has existed from all eternity, and is called the everlasting covenant. So surely as there never was a time when God was not, so surely there never was a moment when it was not the delight of the eternal mind to manifest His grace to humanity” (The Desire of Ages, p. 834, 1898). A passage from Patriarchs and Prophets reminds us, “The Lord graciously promised to establish His covenant with Noah and his sons and with all the living creatures that were with him in the ark. As a token of this covenant, He set His bow in the cloud” (Patriarchs and Prophets, p. 106, 1890). This integrity calls us onward. But what seal crowns this covenant?

COVENANT SEAL SHINING

The climax of the first section of the Noahic narrative is the giving of the sign. God does not leave the covenant as a mere verbal abstraction; He attaches a visual seal to it. “I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.” (Genesis 9:13) This finds its direct parallel in the Fourth Commandment, the Sabbath. “Remember the sabbath day, to keep it holy… For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.” (Exodus 20:8, 11) Both the Rainbow and the Sabbath function as seals. A seal contains the name of the lawgiver, his title, and his territory. The Rainbow declares God as the Preserver of the Earth. The Sabbath declares God as the Creator of Heaven and Earth. Both are signs of authority. Both point back to Creation. The Sabbath is the memorial of the creation of the world; the Rainbow is the memorial of the preservation of the world. They are twin pillars of God’s dominion over time and nature. Sr. White draws a powerful connection between these signs:
“The Sabbath is a pledge given by God to man—a sign of the relation existing between the Creator and His created beings. By observing the memorial of the creation of the world in six days and the rest of the Creator on the seventh day, by keeping the Sabbath holy, according to His directions, the Israelites were to declare to the world their loyalty to the only true and living God, the Sovereign of the universe.” (Selected Messages Book 3, Sr. White, Page 256) Just as the rainbow appears in the clouds to remind us of God’s covenant with the earth, the Sabbath appears in time to remind us of God’s covenant with man. They are both “tokens” of the everlasting covenant. Revealing His creative seal, for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed (Exodus 31:17, KJV). Scripture reveals that it is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed (Exodus 31:17, KJV). In The Story of Redemption we read, “The rainbow in the clouds is but a token of the covenant between God and the earth. The waters shall no more become a flood to destroy all flesh. The bow is placed in the clouds, a token of the mercy of God” (The Story of Redemption, p. 71, 1947). A prophetic voice once wrote, “As the bow in the cloud is formed by the union of the sunlight and the shower, so the rainbow encircling the throne represents the combined power of mercy and justice. It is not justice alone that is to be maintained; for this would eclipse the glory of the rainbow of promise above the throne; man could see only the penalty of the law. Were there no justice, no penalty, there would be no stability to the government of God” (The Signs of the Times, p. 5, 1884). These seals unite us. But how does the second tablet unfold in domestic tragedy?

SECOND TABLET: DOMESTIC DRAMA UNFOLDED

As we move from the altar to the tent, the narrative shifts from the vertical (God and man) to the horizontal (man and man). The transition in the Decalogue is from the Fourth Commandment to the Fifth. The transition in Genesis is from the Rainbow to the Vineyard. It is here, in the tragic account of Noah’s drunkenness and Ham’s rebellion, that we see the violation and vindication of the last six commandments. This is not merely a story of family dysfunction; it is a tableau of the breakdown of moral law. Scripture reveals that honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee (Exodus 20:12, KJV). Revealing human duty, thou shalt not kill (Exodus 20:13, KJV). In Patriarchs and Prophets we read, “The sin of Ham did not occur through accident or ignorance. Though it is true that he himself had been saved from the waters of the Flood, he was a wicked, immoral man, and had been educated by his father to disrespect and irreverence. All young persons should seek the counsel of those who have experienced the trials of life, and are taught in the school of adversity” (Patriarchs and Prophets, p. 97, 1890). A prophetic voice once wrote, “Noah, the faithful preacher of righteousness, drank of the wine of the vineyard he had planted. His example should warn us to exercise temperance in all things. Noah was not aware of the strength of the beverage he was drinking. Many who condemn Noah’s course of action, themselves indulge in wine and strong drink” (The Signs of the Times, p. 3, 1878). This breakdown warns us. But how does the fifth commandment honor the father?

FIFTH COMMANDMENT: HONOR THY FATHER

The narrative presents Noah, the second father of the human race, in a moment of profound weakness. He plants a vineyard, drinks of the wine, and becomes drunk.
“And he drank of the wine, and was drunken; and he was uncovered within his tent.” (Genesis 9:21) The Fifth Commandment commands: “Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.” (Exodus 20:12) The test for Shem, Ham, and Japheth was not whether their father was perfect; the test was whether they would honor him despite his flaw. Ham failed this test. He saw the weakness of the patriarch and sought to exploit it. He dishonored the source of his own life. Shem and Japheth, however, fulfilled the commandment. They honored the position of the father, covering his shame. The parallel establishes that the authority of the parent is derived from God, and honor is due to the office even when the man stumbles. This commandment is the hinge upon which society turns; when the father is dishonored, the social fabric unravels, as evidenced by the subsequent curse on Canaan. Revealing familial duty, children, obey your parents in the Lord: for this is right (Ephesians 6:1, KJV). Scripture reveals that honour thy father and mother; (which is the first commandment with promise;) (Ephesians 6:2, KJV). In Patriarchs and Prophets we read, “And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. And Noah awoke from his wine, and knew what his younger son had done unto him” (Patriarchs and Prophets, p. 117, 1890). A prophetic voice once wrote, “The fifth commandment was spoken by the Lord from Sinai, and is as follows: ‘Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.’ This commandment is binding upon children to the latest period of life. Our parents have claims upon us which we can never fully meet” (The Signs of the Times, p. 2, 1879). This honor builds society. But how does the sixth commandment protect dignity?

SIXTH COMMANDMENT: THOU SHALT NOT KILL

The Sixth Commandment forbids murder. But as Christ expanded in the Sermon on the Mount, the spirit of the law forbids hatred and the destruction of a brother. Ham’s action was a character assassination. “And Ham, the father of Canaan, saw the nakedness of his father, and told his two brothers outside.” (Genesis 9:22) To expose the nakedness of the father was to strip him of his dignity, to socially and morally “kill” his authority. In the Hebrew mind, shame was a form of death. Ham acted as a destroyer. By broadcasting the shame of his father, he was engaging in the spirit of murder—he wished to see his father’s authority dead.

“To kill another human being is to destroy one who is a bearer of the divine image… The sixth commandment should not be translated ‘you shall not murder,’ implying only the specific case of a criminal act, but ‘you shall not kill humans’ in a general sense.” (Perspective Digest, The Meaning of the Sixth Commandment) Ham killed the honor of his father. He violated the sanctity of life by violating the sanctity of the living soul’s dignity. His action was a spiritual homicide, an attempt to eradicate the respect due to the patriarch. Scripture reveals that thou shalt not kill (Exodus 20:13, KJV). Revealing the spirit of the law, whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him (1 John 3:15, KJV). In Patriarchs and Prophets we read, “Noah’s sin is recorded as a warning to others, that they may shun the evil of intemperance. The profanation of the marriage relation followed close upon the indulgence of appetite. This sin of Ham shows to what lengths indulgence in perverted appetite will lead. Noah, through intemperance, lost his self-control, and lay shamefully naked in his tent” (Patriarchs and Prophets, p. 101, 1890). A prophetic voice once wrote, “The sixth commandment, ‘Thou shalt not kill,’ includes more than human beings can comprehend. Rash, angry feelings are a transgression of the commandment. ‘Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him’” (The Signs of the Times, p. 4, 1899). This dignity must be guarded. But how does the seventh commandment uphold purity?

SEVENTH COMMANDMENT: PURITY PRESERVED

The Seventh Commandment guards sexual purity and the boundaries of nakedness.
“Thou shalt not commit adultery.” (Exodus 20:14) The concept of “uncovering nakedness” in Scripture (Leviticus 18) is strictly forbidden. It relates to sexual transgression, incest, and shameful exposure. Shem and Japheth’s reaction to their father’s state is a profound defense of the Seventh Commandment. “And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness.” (Genesis 9:23) They protected the sexual and moral privacy of the patriarch. They refused to look upon that which should remain covered. The “garment” here serves as a type of righteousness—covering the shame of sin. They acted as guardians of purity, contrasting sharply with the voyeurism or perversion implied in Ham’s action. Sr. White comments on the importance of modesty, a principle upheld by Shem and Japheth: “The Bible teaches modesty in dress… Any device designed to attract attention to the wearer or to excite admiration is excluded from the modest apparel which God’s word enjoins.” (Counsels to Parents, Teachers, and Students, Sr. White, Page 302) By covering their father, they upheld the sanctity of the body and the moral boundaries that the Seventh Commandment protects. Scripture reveals that thou shalt not commit adultery (Exodus 20:14, KJV). Revealing purity’s call, let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth (Ephesians 4:28, KJV). In Patriarchs and Prophets we read, “The sin of Ham was not a small sin, and his posterity bore the curse of God for many generations. ‘Honor thy father and thy mother,’ is a command with promise. Had Ham honored his father, his posterity would have been blessed. But the Lord can not bless in disobedience; he blesses only in the path of obedience” (Patriarchs and Prophets, p. 117, 1890). A prophetic voice once wrote, “The seventh commandment was given to guard the sacredness of the marriage relation. God designed that husband and wife should be true to each other” (The Signs of the Times, p. 3, 1881). This purity safeguards us. But how does the eighth commandment prevent theft of honor?

EIGHTH COMMANDMENT: STEALING FORBIDDEN

The Eighth Commandment forbids stealing. “Thou shalt not steal.” (Exodus 20:15, King James Version) What did Ham steal? He stole his father’s reputation. He stole the respect due to the elder. He stole the privacy that belonged to Noah within his own tent. When Noah awoke, he pronounced a curse on Canaan, signifying that something valuable had been taken—the right of the father to rule in dignity. By exposing Noah, Ham attempted to rob him of his authority before his other sons. “Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer.” (Proverbs 28:24) Ham became the companion of a destroyer by robbing his father of his honor. Scripture reveals that thou shalt not steal (Exodus 20:15, KJV). Revealing theft’s consequence, let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth (Ephesians 4:28, KJV). In Patriarchs and Prophets we read, “Noah awoke from his wine, and knew what his younger son had done unto him. And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. And he said, Blessed be the Lord God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant” (Patriarchs and Prophets, p. 117, 1890). A prophetic voice once wrote, “The eighth commandment is to barricade the soul against all impulses and evil desires to rob, to steal” (The Signs of the Times, p. 2, 1899). This protection preserves trust. But how does the ninth commandment combat false witness?

NINTH COMMANDMENT: FALSE WITNESS EXPOSED

The Ninth Commandment forbids false witness, but it also covers the concept of being a “talebearer.” “Thou shalt not bear false witness against thy neighbour.” (Exodus 20:16) Ham “told his two brethren without.” He was a talebearer. Even if the report was factually true (Noah was indeed naked), the intent was malicious. It was a report designed to harm, to mock, and to lower Noah in the estimation of others. This is the essence of bearing false witness—using words to tear down rather than build up. He spread a report that brought shame, violating the principle of truth which requires love. “The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.” (Proverbs 18:8, King James Version) “The law of God condemns all selfishness, and is at variance with all evil-thinking and evil-speaking.” (The Signs of the Times, Sr. White, March 11, 1897) Ham’s speech was an act of violence against his father’s character, a violation of the Ninth Commandment. Scripture reveals that thou shalt not bear false witness against thy neighbour (Exodus 20:16, KJV). Revealing truth’s demand, thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness (Exodus 23:1, KJV). In Patriarchs and Prophets we read, “The unnatural crime of Ham proved that filial reverence had long before been cast from his soul, and it revealed the impiety and vileness of his character. These evil characteristics were perpetuated in Canaan and his posterity, whose continued guilt called upon them the judgments of God” (Patriarchs and Prophets, p. 117, 1890). A prophetic voice once wrote, “The ninth commandment requires of us an inviolable regard for exact truth in every declaration by which the character of our fellow men may be affected. The tongue which is kept so little under the control of the human agent, is to be bridled by strong conscientious principles, by the law of love toward God and man” (The Signs of the Times, p. 3, 1880). This truth upholds justice. But how does the tenth commandment curb covetousness?

TENTH COMMANDMENT: COVETOUSNESS CURBED

The final commandment deals with the internal state of desire.
“Thou shalt not covet…” (Exodus 20:17, King James Version) The narrative ends with the distribution of blessings and curses. Ham’s action likely stemmed from a covetous desire to seize authority or superiority over his father and brothers. He wanted to lower Noah to raise himself. In contrast, Noah’s death is recorded at 950 years, a life lived out. The narrative closes with an air of finality and order. Shem and Japheth, who did not covet their father’s position but honored it, are blessed. The covetous spirit of Ham results in servitude. “Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry.” (Colossians 3:5) The covetousness of Ham—desiring the power or the mockery of his father—led to the idolatry of self, the root of all sin. Scripture reveals that thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s (Exodus 20:17, KJV). Revealing desire’s danger, let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man (James 1:13, KJV). In Patriarchs and Prophets we read, “Instead of becoming a blessing, Ham became a curse to his descendants. The irreverence of Ham toward his father bore the fruit of rebellion, and resulted in a curse that has followed his posterity” (Patriarchs and Prophets, p. 118, 1890). A prophetic voice once wrote, “Covetousness is one of the most common and popular sins of the last days, and has a paralyzing influence upon the soul” (The Signs of the Times, p. 2, 1882). This desire warns us. But how does the marriage covenant reflect Christ’s nature?

MARRIAGE COVENANT: RATIFIED BY CHRIST

Among the covenants of Scripture, the Marriage Covenant stands as a unique institution. It is not merely a social contract; it is a divine ordinance, a mirror of the relationship between Christ and the Church. It is one of the two institutions, along with the Sabbath, that comes to us from Eden, before the fall of man. Its ratification is threefold, reflecting the nature of Christ Himself. Scripture reveals that therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh (Genesis 2:24, KJV). Revealing union’s sanctity, what therefore God hath joined together, let not man put asunder (Mark 10:9, KJV). In The Adventist Home we read, “The family tie is the closest, the most tender and sacred, of any on earth. It was designed to be a blessing to mankind. And it is a blessing wherever the marriage covenant is entered into intelligently, in the fear of God, and with due consideration for its responsibilities” (The Adventist Home, p. 18, 1952). A prophetic voice once wrote, “God celebrated the first marriage. Thus the institution has for its originator the Creator of the universe. ‘Marriage is honorable’ (Hebrews 13:4); it was one of the first gifts of God to man, and it is one of the two institutions that, after the Fall, Adam brought with him beyond the gates of Paradise. When the divine principles are recognized and obeyed in this relation, marriage is a blessing; it guards the purity and happiness of the race, it provides for man’s social needs, it elevates the physical, the intellectual, and the moral nature” (Patriarchs and Prophets, p. 46, 1890). This threefold bond inspires. But how is it ratified by creation?

CREATION RATIFICATION: MARRIAGE INSTITUTED

Christ, the Pre-Incarnate Word, ratified marriage by creating it. “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” (Genesis 2:24, King James Version) Because Christ is the Creator (John 1:3), the institution of marriage bears His seal. It was His idea. He walked in the garden and officiated the first wedding. “God celebrated the first marriage. Thus the institution has for its originator the Creator of the universe. ‘Marriage is honourable’ (Hebrews 13:4); it was one of the first gifts of God to man.” (The Adventist Home, Sr. White, Page 25) Revealing creation’s gift, male and female created he them (Genesis 1:27, KJV). Scripture reveals that so God created man in his own image, in the image of God created he him (Genesis 1:27, KJV). In Patriarchs and Prophets we read, “God Himself gave Adam a companion. He provided ‘an help meet for him’—a helper corresponding to him—one who was fitted to be his companion, and who could be one with him in love and sympathy. Eve was created from a rib taken from the side of Adam, signifying that she was not to control him as the head, nor to be trampled under his feet as an inferior, but to stand by his side as an equal, to be loved and protected by him” (Patriarchs and Prophets, p. 46, 1890). A prophetic voice once wrote, “The family ties are the closest, the most tender and sacred, of any upon earth. They were designed to be a blessing to mankind. And they are a blessing wherever the marriage covenant is entered into intelligently, in the fear of God, and with due consideration for its responsibilities” (The Adventist Home, p. 18, 1952). This beginning endures. But how does incarnation affirm it?

INCARNATION RATIFICATION: MARRIAGE BLESSED

When Christ took on human flesh, He ratified marriage by His teaching and His presence. His first miracle was at a wedding in Cana, signifying His blessing upon the union. He defended the permanency of marriage against the Pharisees, citing the Creation account. “What therefore God hath joined together, let not man put asunder.” (Matthew 19:6, King James Version) By stepping into human history and upholding the sanctity of the vow, the Incarnate Christ confirmed the covenant. He elevated it from a civil arrangement to a divine mystery. Scripture reveals that for this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh (Matthew 19:5, KJV). Revealing marriage’s mystery, wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder (Matthew 19:6, KJV). In The Desire of Ages we read, “Jesus did not begin His ministry by some great work before the Sanhedrin at Jerusalem. At a household gathering in a little Galilean village His power was put forth to add to the joy of a wedding feast. Thus He showed His sympathy with men, and His desire to minister to their happiness. In the wilderness of temptation He Himself had drunk the cup of woe. He came forth to give to men the cup of blessing, by sanctifying the relations of human life” (The Desire of Ages, p. 144, 1898). A prophetic voice once wrote, “The presence of Christ alone can make men and women happy. All the common waters of life Christ can turn into the wine of heaven. The home then becomes as an Eden of bliss; the family, a beautiful symbol of the family in heaven” (The Adventist Home, p. 28, 1952). This blessing sustains. But how does the cross seal it?

CROSS RATIFICATION: SACRIFICE REVEALED

Ultimately, the marriage covenant is ratified by the Cross because marriage is a symbol of the Gospel. The husband is to love the wife “as Christ also loved the church, and gave himself for it” (Ephesians 5:25). The Cross gives marriage its deepest meaning: sacrificial love. Without the Cross, marriage is merely a partnership; with the Cross, it is a redemptive analogy. “The family tie is the closest, the most tender and sacred, of any on earth. It was designed to be a blessing to mankind. And it is a blessing wherever the marriage covenant is entered into intelligently, in the fear of God.” (The Ministry of Healing, Sr. White, Page 356)

The blood of Christ cleanses the partners in the covenant, enabling them to love one another with a divine love. Thus, the Cross is the seal of the marriage bond. Scripture reveals that husbands, love your wives, even as Christ also loved the church, and gave himself for it (Ephesians 5:25, KJV). Revealing sacrificial love, that he might sanctify and cleanse it with the washing of water by the word (Ephesians 5:26, KJV). In Patriarchs and Prophets we read, “God made from the man a woman, to be a companion and helpmeet for him, to be one with him, to cheer, encourage, and bless him, he in his turn to be her strong helper. All who enter into matrimonial relations with a holy purpose—the husband to obtain the pure affections of a woman’s heart, the wife to soften and improve her husband’s character and give it completeness—fulfill God’s purpose for them” (Patriarchs and Prophets, p. 46, 1890). A prophetic voice once wrote, “Christ honored the marriage relation by making it also a symbol of the union between Him and His redeemed ones. He Himself is the Bridegroom; the bride is the church, of which, as His chosen one, He says, ‘Thou art all fair, My love; there is no spot in thee’” (The Adventist Home, p. 26, 1952). This analogy inspires. But what twin seals proclaim authority?

TWIN SEALS: AUTHORITY’S DUAL WITNESSES

In the study of eschatology and the law, immense weight is placed on the concept of the “Seal of God.” A seal serves to authenticate a document or a covenant. We have identified two primary seals in the Genesis account and the Law: The Rainbow and the Sabbath. These are not competing signs; they are complementary witnesses to the same God. Scripture reveals that I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth (Genesis 9:13, KJV). Revealing the Sabbath seal, it is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed (Exodus 31:17, KJV). In Patriarchs and Prophets we read, “The rainbow, a manifestation of God’s mercy, will always be seen by God, recalling His covenant never to destroy the earth again by a flood” (Patriarchs and Prophets, p. 106, 1890). A prophetic voice once wrote, “The Sabbath was made for man, and Christ said that He was Lord of the Sabbath. Can we imagine that the Lord of the Sabbath would abolish His own institution? The Sabbath is to be taught and observed” (The Signs of the Times, p. 3, 1899). These witnesses stand firm. But how does the Rainbow preserve?

RAINBOW: PRESERVER’S ETERNAL SEAL

The rainbow is the seal of the Noahic covenant. It authenticates the promise that the physical world will be preserved. “I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.” (Genesis 9:13, King James Version)
Uriah Smith, the great expositor of prophecy, links the rainbow not just to Noah, but to the very throne of God in Revelation. “And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.” (Revelation 4:3, King James Version) Smith notes: “In the rainbow above the throne is an everlasting testimony that ‘God so loved the world, that he gave his only begotten Son…’ It is an assurance to us of strength and protection as long as the throne itself shall endure.” (Daniel and the Revelation, Uriah Smith, Page 385) The rainbow acts as a “faithful witness in heaven” (Psalm 89:37). It testifies that the God who judges is also the God who shows mercy. It is the visual guarantee that justice will not swallow up humanity entirely. Scripture reveals that as the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord (Ezekiel 1:28, KJV). Revealing mercy’s pledge, and God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations (Genesis 9:12, KJV). In Patriarchs and Prophets we read, “As the bow in the cloud is formed by the union of the sunlight and the shower, so the rainbow encircling the throne represents the combined power of mercy and justice. It is not justice alone that is to be maintained; for this would eclipse the glory of the rainbow of promise above the throne; man could see only the penalty of the law. Were there no justice, no penalty, there would be no stability to the government of God” (Patriarchs and Prophets, p. 522, 1890). A prophetic voice once wrote, “In the rainbow above the throne is an everlasting testimony to this covenant” (The Signs of the Times, p. 4, 1884). This mercy assures. But how does the Sabbath create?

SABBATH: CREATOR’S TIMELESS SEAL

The Sabbath is the seal of the Decalogue. It authenticates the authority of the Lawgiver. “For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day.” (Exodus 20:11, King James Version) J.N. Andrews, in his monumental History of the Sabbath, argues that the Sabbath is the only commandment that identifies the God of the covenant. “The Sabbath was ordained of God as a memorial of the work of creation… It is a sign of God’s power and His love. The Scripture says, ‘He hath made His wonderful works to be remembered.’” (History of the Sabbath, J.N. Andrews, Page 40) The Sabbath is the seal of the living God to be placed in the foreheads of the 144,000 (Revelation 7). It is the mark of loyalty to the Creator. Scripture reveals that remember the sabbath day, to keep it holy (Exodus 20:8, KJV). Revealing creation’s memorial, six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God (Exodus 20:9-10, KJV). In Patriarchs and Prophets we read, “God saw that a Sabbath was essential for man, even in Paradise. He needed to lay aside his own interests and pursuits for one day of the seven, that he might more fully contemplate the works of God and meditate upon His power and goodness. He needed a Sabbath to remind him more vividly of God and to awaken gratitude because all that he enjoyed and possessed came from the beneficent hand of the Creator” (Patriarchs and Prophets, p. 48, 1890). A prophetic voice once wrote, “The Sabbath given to the world as the sign of God as the Creator is also the sign of Him as the Sanctifier. The power that created all things is the power that re-creates the soul in His own likeness” (Testimonies for the Church, vol. 6, p. 350, 1901). This loyalty calls. But what parallels unite them?

THEOLOGICAL PARALLEL: SEALS COMPARED

Both seals point backward to Creation. The Rainbow says, “I will not destroy the creation I made.” The Sabbath says, “I am the One who made the creation.” To reject the Sabbath is to reject the authority of the Creator; to reject the Rainbow is to reject the mercy of the Preserver. They stand together as the twin guardians of God’s covenantal relationship with this planet. Scripture reveals that for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it (Exodus 20:11, KJV). Revealing preservation, and God set them in the firmament of the heaven to give light upon the earth (Genesis 1:17, KJV). In Patriarchs and Prophets we read, “Like the Sabbath, the week originated at creation, and it has been preserved and brought down to us through Bible history. God Himself gave the weekly cycle of seven literal days, pointing to them as the basis of the Sabbath law, which He designed should be a perpetual covenant between Himself and His people” (Patriarchs and Prophets, p. 111, 1890). A prophetic voice once wrote, “The Sabbath institution, which originated in Eden, is as old as the world itself. It was observed by all the patriarchs, from creation down” (Patriarchs and Prophets, p. 336, 1890). These parallels enlighten. But how does God’s love found the law?

GOD’S LOVE: LAW’S LOVING FOUNDATION

How do these rigorous legal structures—covenants, commandments, seals, and ratifications—reflect the love of God? It is easy to view the law as a restriction, a cage of “thou shalt nots.” However, the perspective, rooted in the Bible and the Spirit of Prophecy, views the law as a transcript of God’s character, which is pure love. The Noahic covenant is an explosion of love. Humanity deserved total annihilation. The “imagination of man’s heart is evil from his youth” (Genesis 8:21). Yet, God binds Himself to preserve this wicked race. Why? To give them time to find the Redeemer. The law is given not to condemn, but to protect. The first four commandments protect our relationship with the Source of Life. The last six protect us from destroying one another. The “fence” of the law is a fence of love, keeping the wolves of self-destruction at bay. “God is love, and His law is love. Its two great principles are love to God and love to man. The law of God condemns all selfishness, and is at variance with all evil-thinking and evil-speaking.” (The Signs of the Times, Sr. White, March 11, 1897) The parallel between Noah’s altar and the First Commandment is not a parallel of tyranny, but of gratitude. Noah offered sacrifices because he was saved. We keep the law not to be saved, but because we are saved. The law is the language of love spoken by a redeemed people.

“We love him, because he first loved us.” (1 John 4:19, King James Version)

Scripture reveals that herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins (1 John 4:10, KJV). Revealing love’s essence, and we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him (1 John 4:16, KJV). In Patriarchs and Prophets we read, “The law of God, from its very nature, is unchangeable. It is a revelation of the will and the character of its Author. God is love, and His law is love. Its two great principles are love to God and love to man. ‘Love is the fulfilling of the law.’ Romans 13:10. The character of God is righteousness and truth; such is the nature of His law. Says the psalmist: ‘Thy law is the truth: … all Thy commandments are righteousness.’ Psalm 119:142, 172. And the apostle Paul declares: ‘The law is holy, and the commandment holy, and just, and good.’ Romans 7:12. Such a law, being an expression of the mind and will of God, must be as enduring as its Author” (Patriarchs and Prophets, p. 52, 1890). A prophetic voice once wrote, “The law of love being the foundation of the government of God, the happiness of all intelligent beings depends upon their perfect accord with its great principles of righteousness. God desires from all His creatures the service of love—service that springs from an appreciation of His character. He takes no pleasure in a forced obedience; and to all He grants freedom of will, that they may render Him voluntary service” (Patriarchs and Prophets, p. 34, 1890). This love transforms. But what is our responsibility to God?

RESPONSIBILITY TO GOD: OBEDIENCE CALLED

In light of these concepts, what is my responsibility to God? It is the response of the creature to the Creator, the redeemed to the Redeemer. It is the “reasonable service” of Romans 12:1. The Noahic narrative teaches us that our primary responsibility is Exclusive Worship. Just as Noah built the altar first, before he built a house, we must place the worship of God above our own comfort. Our responsibility is to honor His Name (Commandment 3) and to keep His Sign (Commandment 4). We cannot claim to serve the God of the Covenant while trampling on the Seal of the Covenant, the Sabbath. True obedience is not legalism; it is the inevitable outflow of love.
“If ye love me, keep my commandments.” (John 14:15, King James Version)
“Obedience—the service and allegiance of love—is the true sign of discipleship… The condition of eternal life is now just what it always has been—just what it was in Paradise before the fall of our first parents—perfect obedience to the law of God, perfect righteousness.” (Steps to Christ, Sr. White, Page 60-62)

We are called to offer our bodies as a living sacrifice (Romans 12:1), just as Noah offered the clean beasts. We are called to offer the “fruit of our lips giving thanks to his name” (Hebrews 13:15). Our responsibility is to be a people who reflect the character of the Lawgiver. Scripture reveals that if ye love me, keep my commandments (John 14:15, KJV). Revealing obedience’s fruit, and hereby we do know that we know him, if we keep his commandments (1 John 2:3, KJV). In Patriarchs and Prophets we read, “True faith asks the Lord, ‘What wilt Thou have me to do?’ And when the way is marked out by the Master, faith is willing to do His bidding, at whatever cost to itself” (Patriarchs and Prophets, p. 220, 1890). A prophetic voice once wrote, “The greatest praise that men can bring to God is to become consecrated channels through whom He can work” (The Review and Herald, p. 3, 1895). This call echoes. But what is our responsibility to our neighbor?

RESPONSIBILITY TO NEIGHBOR: DIGNITY’S MANTLE

What is my responsibility to my neighbor? The story of Ham, Shem, and Japheth provides a visceral answer. It is not merely “being nice.” It is the active protection of another’s dignity. Ham’s sin was that he saw and told. He feasted on the shame of another. Shem and Japheth’s virtue was that they covered and protected. Our responsibility is to be “coverers” of shame, not exposers of it. “Love covereth all sins” (Proverbs 10:12). To honor our parents (Commandment 5), to preserve life and dignity (Commandment 6), to protect purity (Commandment 7), to respect property (Commandment 8), to speak truth (Commandment 9), and to be content (Commandment 10)—these are acts of covenantal preservation. We are to be to our neighbors what God is to the earth: a rainbow of promise, not a flood of destruction.
“The divine law requires us to love God supremely, and our neighbor as ourselves. Without the exercise of this love, the highest profession of faith is mere hypocrisy… To leave a suffering neighbor unrelieved is a breach of the law of God.” (The Signs of the Times, Sr. White, January 10, 1911)

We must ask ourselves: Are we Ham, broadcasting the faults of others? Or are we Shem and Japheth, walking backward with the garment of love to cover the nakedness of our brethren? The responsibility to our neighbor is to be a restorer of paths to dwell in (Isaiah 58:12). Scripture reveals that thou shalt love thy neighbour as thyself (Leviticus 19:18, KJV). Revealing love’s cover, charity shall cover the multitude of sins (1 Peter 4:8, KJV). In Patriarchs and Prophets we read, “Love, the basis of creation and of redemption, is the basis of true education. This is made plain in the law that God has given as the guide of life. The first and great commandment is, ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind.’ Luke 10:27. To love Him, the infinite, the omniscient One, with the whole strength, and mind, and heart, means the highest development of every power” (Patriarchs and Prophets, p. 595, 1890). A prophetic voice once wrote, “We are commanded to love God supremely, and our neighbor as ourselves; but the daily experience of life shows that this law is reversed. Men unite in flattering one another, through love for praise and self-exaltation; but they love God with a cold, calculating, formal affection” (The Signs of the Times, p. 2, 1880). This mantle restores. But what eternal reflection concludes?

ETERNAL REFLECTION: COVENANT’S LASTING LIGHT

As we stand back from the text, the picture becomes clear. The God who stood on the muddy banks of the post-flood world is the same God who thundered from Sinai, and the same God who hung upon the cross of Calvary. The Noahic Covenant is a mirror. In its ratification, we see the duty to God. In its history, we see the duty to man. In the Rainbow, we see the mercy that preserves us; in the Sabbath, we see the authority that created us. The call is to rebuild the old waste places, to raise up the foundations of many generations (Isaiah 58:12). This means recognizing that the Law is not a relic of the past, but a living description of covenantal reality. We are called to be Shems and Japheths in a world of Hams—covering the nakedness of a fallen world with the robe of Christ’s righteousness, honoring the Father, and keeping the Covenant Seals. Let us, therefore, look to the Rainbow and remember His mercy. Let us keep the Sabbath and remember His power. And let us walk in the statutes of the Lord, not as slaves to a code, but as sons and daughters of the Covenant, ratified by the blood of the Lamb and sustained by the word of His power. “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.” (Ecclesiastes 12:13, King James Version)

Revealing final wisdom, fear God, and keep his commandments: for this is the whole duty of man (Ecclesiastes 12:13, KJV). Scripture reveals that for God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil (Ecclesiastes 12:14, KJV). In Patriarchs and Prophets we read, “The law of God is as sacred as Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator” (Patriarchs and Prophets, p. 52, 1890). A prophetic voice once wrote, “The law of God, spoken in awful grandeur from Sinai, is the utterance of condemnation to the sinner. It is the province of the law to condemn, but there is in it no power to pardon or to redeem. It is ordained to life; those who walk in harmony with its precepts will receive the reward of obedience. But it brings bondage and death to those who remain under its condemnation” (The Signs of the Times, p. 3, 1886).

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SELF-REFLECTION

How can I delve deeper into these covenant truths, allowing them to shape my character and priorities?

How can we adapt these themes to be understandable and relevant to diverse audiences, without compromising theological accuracy?

What are the most common misconceptions about these covenants in my community, and how can I gently correct them using Scripture and the writings of Sr. White?

In what practical ways can our congregations become vibrant beacons of covenantal living, embodying God’s love and obedience?

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