Reformed Theology on Old and New Covenants

The concept of the Old and New Covenants is central to Reformed theology, rooted in biblical passages such as Jeremiah 31:31-34 and Hebrews 8:7-13. According to Jeremiah 31:31, God promises to make a "new covenant" with the house of Israel and Judah, distinct from the covenant made with their ancestors ^[6]. The writer of Hebrews interprets this prophecy as being fulfilled in Jesus Christ, stating that the new covenant has made the first one old and ready to vanish ^[1].

Reformed theologians understand the Old Covenant as a covenant of works, which is superseded by the New Covenant of grace. Easton's Bible Dictionary notes that the New Covenant is called "new" because it succeeds the old broken covenant of works and is dispensed in a more clear, spiritual, and powerful manner under the gospel ^[2]. Calvin's commentary on Isaiah highlights the distinction between the two covenants, emphasizing that the New Covenant is characterized by a more intimate and personal relationship between God and his people ^[3].

The New Covenant is seen as a fulfillment of God's promise to write his laws on the hearts of his people, rather than on tablets of stone. Tyndale House commentary on Jeremiah 31:32-34 explains that the key difference between the new covenant and the old is that the Lord would write his instructions deep within his people's hearts, creating a vital, person-to-person relationship ^[8]. John Gill's commentary on Hebrews 8:8 notes that the new covenant is not new in terms of its original constitution, but rather in its application and fulfillment in Jesus Christ ^[9].

Reformed theology emphasizes that the New Covenant is established on better promises than the Old Covenant. Adam Clarke's commentary on Hebrews 8:6 highlights that the new covenant refers to heavenly things, whereas the old covenant referred to earthly things ^[10]. The superiority of the New Covenant is rooted in its mediator, Jesus Christ, who has obtained a more excellent ministry than the Levitical priesthood.

The relationship between the Old and New Covenants is not one of simple replacement, but rather one of fulfillment and transformation. Jamieson, Fausset & Brown's commentary on Jeremiah 31:13 notes that the new covenant brings joy and restoration to God's people, with both young and old participating in the blessings of the covenant ^[4]. The writer of Hebrews argues that the new covenant has made the first covenant old, not in the sense that it is completely abolished, but in the sense that it has been superseded and fulfilled in Jesus Christ ^[7].

The Reformed understanding of the Old and New Covenants has significant implications for the doctrine of salvation. According to Calvin's commentary on Genesis, the covenant of grace is a unified concept that underlies both the Old and New Testaments, with the difference being in the administration and application of the covenant ^[5]. The New Covenant is seen as a more glorious and effective administration of the covenant of grace, with Jesus Christ as the mediator and guarantor of the covenant.

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”
Easton's Bible Dictionary “Easton's Bible Dictionary: New Testament — (Luke 22:20), rather "New Covenant," in contrast to the old covenant of works, which is superseded. "The covenant of grace is called new; it succeeds to the old broken covenant of works. It is ever fresh, flourishing, and excellent; and under the gospel it is dispensed in a more clear, spiritual, extensive, and powerful manner than of old" (Brown of Haddington). Hence is derived the name given to the latter portion of the Bible. (See [438]TESTAMENT.)”
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”
Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 31:13: young . . . old-- (Zac 8:4-5).”
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”
Jeremiah (Protestant academic) “Tyndale House on Jeremiah 31:31: 31:31 The day of the new covenant was realized when Jesus Christ accomplished his redemptive mission on earth (see Heb 8:8-12).”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:13: he--God. made . . . old--"hath (at the time of speaking the prophecy) antiquated the first covenant." From the time of God's mention of a NEW covenant (since God's words are all realities) the first covenant might be regarded as ever dwindling away, until its complete abolition on the actual introduction of the Gospel. Both covenants cannot exist side by side. Mark how verbal inspiration is proved in Paul's argument turning wholly on the one word "NEW" (covenant), occurring but once in the Old Testament. that which decayeth--Greek, "that which is ”
Jeremiah (Protestant academic) “Tyndale House on Jeremiah 31:32: 31:32-34 The key difference between the new covenant and the one God made with their ancestors is that the Lord would write his instructions deep within his people’s hearts (see Heb 10:16). The old covenant was external and legal, whereas the new covenant would be a vital, person-to-person relationship. The new covenant would emphasize the redeeming, transforming change of an individual’s spiritual nature.”
Hebrews (Baptist/Reformed) “John Gill on Hebrews 8:8: For finding fault with them,.... Both with the covenant, which had its faults, and with the people who continued not in it, and were therefore disregarded by the Lord, Heb 8:9 he saith, behold, the days come (saith the Lord) when I will make a new covenant with the house of Israel, and with the house of Judah; the words are cited from Jer 31:31 in which God promises a "new covenant"; so called, not because newly made; for with respect to its original constitution, it was made from eternity; Christ the Mediator of it, and with whom it was made, was set up from everlas”
Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 8:6: Now hath he obtained a more excellent ministry - His office of priesthood is more excellent than the Levitical, because the covenant is better, and established on better promises: the old covenant referred to earthly things; the new covenant, to heavenly. The old covenant had promises of secular good; the new covenant, of spiritual and eternal blessings. As far as Christianity is preferable to Judaism, as far as Christ is preferable to Moses, as far as spiritual blessings are preferable to earthly blessings, and as far as the enjoyment of God throughout eternity is ”

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