The Old Testament functions as a medium through which the concept of grace, as depicted in the New Testament, is communicated. Once the law was established, the people entered into a covenant, committing to uphold it, fully aware that failure to do so would result in the punishments described in the Old Testament. However, their desire to abide by the law did not consistently align with their actual behavior. Therefore, it would be unwise to analyze these passages without first gaining an understanding of the principles conveyed in the wisdom and poetry books. In these reverential texts, the Old Testament law is not distinct from the law elucidated in the New Testament.Both of these saints demonstrate a fundamental comprehension of legal principles, recognizing that their adherence to grace protects them from facing the repercussions of the law. Consequently, they recognize that acknowledging their inability to fully comply with the law does not carry any significant peril. It is highly precarious to categorize individuals solely based on their physical circumcision and subsequently place them in a vulnerable state where they find themselves delicately poised between the detrimental consequences of the law and the advantageous outcomes of the covenant.However, it is evident that circumcision does not contribute to the achievement of salvation. Once Abraham entered into the covenant of grace, the Old Testament saints who were also participants in the covenant of the law were completely freed from the consequences by the covenant of grace. The afflictions described in the New Testament remained unchanged after the death of Christ. Nonetheless, the Old Testament saints eagerly anticipated the forthcoming occurrence of Christ's death, whereas we presently contemplate it. Despite this change in perspective, they still experienced full protection against the curses linked to the law.