Calvin's View on New Covenant Theology and Covenant Theology

John Calvin's understanding of New Covenant theology is deeply rooted in his interpretation of biblical covenants, particularly the covenant made with Abraham and the new covenant prophesied by Jeremiah ^[3]. Calvin saw the covenant with Abraham as a pivotal moment in biblical history, foreshadowing the coming of Christ and the establishment of the new covenant ^[4].

Calvin's covenant theology is characterized by his emphasis on the unity of the covenant of grace throughout the Old and New Testaments. He argued that the covenant made with Abraham was not limited to the Israelites but was a universal covenant that included Gentiles, pointing to the coming of Christ as the ultimate fulfillment ^[4]. This understanding is reflected in his commentary on Genesis, where he notes that the covenant with Abraham was a manifestation of God's gracious promise to bless all nations.

The new covenant, as prophesied in Jeremiah 31:31-34, is seen by Calvin as a fulfillment of God's promise to Abraham. The author of Hebrews quotes this prophecy, highlighting the superiority of the new covenant over the old ^{[1, 2]}. Calvin's commentary on Hebrews emphasizes that the new covenant is not a replacement of the old but rather its fulfillment and perfection. The old covenant, made at Sinai, was not faultless and was limited in its ability to bring about true righteousness ^[2].

Calvin's view on the new covenant is also influenced by his understanding of the relationship between the Old and New Testaments. He saw the sacraments of the Old Testament, such as circumcision, as signs and seals of the covenant of grace, pointing to the coming of Christ ^[4]. In contrast, the sacraments of the New Testament, such as baptism and the Lord's Supper, are seen as more effective means of communicating God's grace.

Other Reformed traditions, such as those represented by Charles Hodge, also emphasize the importance of covenant theology in understanding the relationship between the Old and New Testaments ^[5]. However, there are nuances in how different traditions interpret the specifics of Calvin's covenant theology. For instance, some Reformed traditions emphasize the federal headship of Adam and Christ, while others focus on the covenant of works and the covenant of grace.

In contrast, Eastern Orthodox theologians like John Chrysostom have a different emphasis in their understanding of the new covenant. Chrysostom's homilies on Hebrews and other New Testament books highlight the importance of the new covenant in bringing about a deeper understanding of God's grace and the nature of Christ ^{[6, 7]}.

The Jewish tradition, as represented by Targum Jonathan, also provides insight into the understanding of the new covenant in Jeremiah 31:31. The Targum translates the Hebrew text into Aramaic, providing a interpretive lens that highlights the expectation of a new covenant that would be made with the house of Israel and Judah ^[8].

The Patristic tradition, as represented by Augustine, also sheds light on the early Christian understanding of the new covenant. Augustine's writings against the Pelagians and Donatists demonstrate the importance of the new covenant in understanding the nature of God's grace and the Church ^{[9, 11]}.

Calvin's covenant theology has had a lasting impact on Reformed and Presbyterian traditions, shaping their understanding of the relationship between the Old and New Testaments. The Thirty-Nine Articles of Religion, an Anglican document, also reflects a similar understanding of the Old Testament and its relationship to the New Testament ^[10].

The complexities of Calvin's covenant theology are reflected in the various interpretations and emphases within different Christian traditions. While there are areas of agreement, such as the importance of the new covenant in understanding God's grace, there are also nuances and differences in how this theology is articulated and applied.

The historical development of covenant theology, from the early Church Fathers to the Reformation and beyond, demonstrates the ongoing importance of this doctrine in understanding the Christian faith. Calvin's contribution to this theological tradition continues to be studied and debated by scholars across various Christian denominations.

The biblical anchor for Calvin's covenant theology is firmly rooted in his interpretation of key passages such as Jeremiah 31:31-34 and Hebrews 8:7-13. These passages provide the foundation for his understanding of the new covenant and its relationship to the old covenant. As Calvin and other theologians have noted, the new covenant is not merely a new administration of God's grace but a fulfillment of God's promises made to Abraham and the Israelites ^{[1, 2, 4]}.

The ongoing discussion and debate surrounding Calvin's covenant theology reflect the richness and complexity of this doctrine. As scholars continue to engage with Calvin's writings and the broader Reformed tradition, they shed new light on the significance of covenant theology for contemporary Christian thought and practice.

Sources

Hebrews “In that he says, “A new covenant”, he has made the first old. But that which is becoming old and grows aged is near to vanishing away. -- Hebrews 8:13”
Hebrews (Protestant academic) “Tyndale House on Hebrews 8:7: 8:7-13 The author quotes Jer 31:31-34, an Old Testament prophecy concerning the new covenant that includes a number of striking promises. Establishing the superiority of the new covenant lays a foundation for the argument in Heb 9:1–10:18 that the Son’s offering under the new covenant was superior to the offerings of the old covenant. 8:7 The first covenant, made at Sinai, was not faultless. It was not the end of God’s plan, because it didn’t solve human weaknesses (see 7:11-28; 8:9).”
CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 53.1: Index of Scripture References Genesis 1:1 1:27 1:27 3:17 3:17 3:18 4:11 4:13 4:14 6:5 7:11 8:1 10:4 10:11 11:29 11:31 11:31 12:1 12:1 12:17 14:6 14:16 15:1 17:7 17:7 19:24 19:37 20:2 20:8 20:14 21:2 21:5 25:1 25:14 25:14 27:38 27:38 32:3 32:10 32:12 36:8 36:9 Exodus 3:8 7:13 8:15 13:3 13:5 13:8 13:14 13:17 14:14 14:21 14:22 15:10 17 18:21 19:5 19:6 19:6 19:6 19:6 20:1 20:2 20:24 20:25 23:32 27:1 29:45 33:3 34:6 34:6 34:15 34:30 Leviticus 19:9 19:10 26:3-13 26:8 26:12 26:12 26:16 Numbers 3:1-4:49 10:36 12:6 13:22 23:19 24:13 30:3 32:34 Deutero”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 28.1: Index of Scripture References Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:2”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 98: Index of Scripture References Genesis 1:5 2:3 2:3 2:3 2:23 2:24 2:24 4:19 8:10 8:12 9:6 12:3 14:22 15:1-21 17:7 17:12 21:23 22:2 24:1-67 24:3 26:31 27:4 27:12 27:34-38 29:18 29:27 29:28 30:1 34:12 47:31 49:2-4 49:10 49:17 Exodus 1:19 1:20 3:13 3:14 6:8 6:12 16:23 16:26 20:1-26 20:2 21:9 21:12 21:14 21:17 22:10 22:19 23:7 24:8 26:3 26:5 26:6 26:17 31:13 31:14 31:16 31:17 34:28 Leviticus 4:17 7:18 10:11 14:6 17:1-16 17:4 18:1-30 18:6 18:8 18:16 18:18 18:18 18:18 19:12 20:23 23:1-44 24:17 25:39-41 26:1 26:41 Numbers 5:19 6:3-5 19:11 19:11-13”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: Index of Scripture References Genesis 1:1 1:2 1:3 1:20 1:26 1:26 2:7 2:17 2:18 3:5 3:9 3:9 3:10 3:16 3:18 3:19 4:4 4:7 4:7 4:9 4:10 6:2 6:5 6:9 7:1 11:4 12:1 12:7 12:7 13:15 13:15 15:5 15:6 17:14 18 18 18:15 18:17 18:21 18:21 21:12 22:1 22:1-2 22:12 23:4 25:27 26:18-22 27:41 28:20 37:7 37:9 37:10 47:9 47:9 47:31 49:9 Exodus 2:14 2:14 2:14-15 3:6 3:14 6:9 12:3 12:46 14:21 17:12 17:12 19 19:16 19:16 19:18 19:19 19:19 19:19 19:20 19:20 20:9 20:13 20:19 20:21 23:3 32:10 33:13 33:20 35:23 Leviticus 15:18 Numbers 5 6:3 9:12 11:12 14:3 14:29 16:5 17:12 Deu”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: Index of Scripture References Genesis 1:11 1:11 1:26 1:26 1:26 1:27 1:27 1:27 1:31 1:31 2:2 2:7 2:17 2:17 2:18 2:23 2:24 2:24 2:24 3:5 3:16 3:24 4 4:9 4:14 6:2 6:3 6:4 6:9 6:12 7:7 8:21 12:1 12:4 12:16 13:10 13:10-11 14:14 14:21-23 15:16 16:5 16:6 17:8 18:11 18:12 18:14 18:21 19:13 19:14 19:24 21:10 21:12 21:12 22:7-8 22:16 22:18 22:18 24:1-67 24:22 24:65 25:21 25:21 26:4 27:46 28:1 28:13 31:42 31:45 32:48 35:18 37:9-10 37:20 39:1 39:6 40:4 40:7 40:8 40:14-15 40:22 41 41:16 42:36 43:14 43:30 45:5 48:15-16 49:9 64:28 Exodus 2:11 2”
Targum Jonathan (Jewish (Rabbinic)) “Targum Jonathan, Targum Jonathan on Jeremiah 31:31: "On this day, says the Lord, I will make a new covenant with the house of Israel and with the house of Judah."”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 33.--THE PROPHECY OF JEREMIAH CONCERNING THE NEW TESTAMENT.: Observe this also in that testimony which was given by the prophet on this subject in the clearest way: "Behold, the days come, saith the Lord, that I will consummate a new covenant with the house of Israel, and with the house of Judah; not according to the covenant which I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt. Because they continued not in my covenant, I also have rejected them, saith the Lord. But this shall be the cov”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 7.Of the Old Testament.: 7.Of the Old Testament.”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — CHAP. 14.--22. It is to no purpose, then, that they say to us, "If you acknowledge our baptism, what do we lack that should make you suppose that we ought to think seriously of joining your communion? (part 2): such a nature in this life, that, although they have partaken of such divine sacraments as were appointed for the dispensation under which they lived, they yet savor of carnal things, and hope for and desire carnal things from God, whether in this life or afterwards, they are yet carnal. But the Church, which is the people of God”

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