Relationship Between Old and New Testament Covenants

The relationship between the Old and New Testament covenants is characterized by both continuity and discontinuity, with the New Covenant superseding and fulfilling the Old. The Hebrew term for covenant, berith, means "a cutting," referring to the ancient practice of cutting animals in two and parties passing between them to ratify an agreement (Genesis 15; Jeremiah 34:18-19) ^{[2, 4]}. The corresponding Greek word in the New Testament is diatheke, which is often translated as "testament" in older English versions, though "covenant" is considered more accurate ^{[4, 5]}.

The Old Testament records several covenants God made with humanity, including those with Noah, Abraham, and David ^{[2, 6]}. The covenant with Abraham, for instance, promised descendants and land (Genesis 17:2-14) ^[6]. The Mosaic covenant, established at Sinai, is often referred to as the "first covenant" in the New Testament ^[7]. This covenant, which included the Law, was not considered "faultless" and did not fully address human weaknesses, indicating it was not the ultimate end of God's plan ^[7].

The New Testament presents Jesus Christ as the mediator of a "new covenant" (Hebrews 8:6; 9:15; 12:24) ^[6]. This new covenant was prophesied in Jeremiah 31:31-34, where God declared, "Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah" ^{[7, 8]}. The author of Hebrews explicitly quotes this prophecy to demonstrate the superiority of the new covenant over the old ^[7].

A key distinction between the two covenants lies in their nature and promises. The old covenant was external and legal, with God's instructions written on stone tablets. In contrast, the new covenant involves God writing his instructions "deep within his people's hearts," emphasizing a vital, personal relationship and a transformative change of an individual's spiritual nature (Jeremiah 31:32-34; Hebrews 10:16) ^[9]. The old covenant offered promises of secular good, while the new covenant offers spiritual and eternal blessings ^[11].

The New Testament explicitly states that by introducing a "new covenant," God has made the first one "old," and "that which is becoming old and grows aged is near to vanishing away" (Hebrews 8:13) ^{[3, 10]}. This implies that the old covenant, from the time of the prophecy of a new one, began to diminish until its complete abolition with the actual introduction of the Gospel ^[10]. The new covenant is considered "ever fresh, flourishing, and excellent," dispensed in a more clear, spiritual, extensive, and powerful manner than the old ^[1].

The new covenant is ratified by the blood of Christ (Hebrews 9:11-14, 16-23) ^[6]. Jesus is seen as the substance and messenger of this covenant, fulfilling the promises made under the old covenants (Luke 1:68-79; Galatians 3:17) ^[6]. The establishment of the new covenant through Christ's redemptive mission marks the realization of Jeremiah's prophecy ^[8].

Sources

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.)”
Smith's Bible Dictionary “Smith's Bible Dictionary: Covenant — The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- + Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between”
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: Covenant — A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19). The corresponding word in the New Testament Greek is diatheke, which is, however, rendered "testament" generally in the Authorized Version. It ought to be rendered, just as the word berith o”
Easton's Bible Dictionary “Easton's Bible Dictionary: Testament — Occurs twelve times in the New Testament (Heb. 9:15, etc.) as the rendering of the Gr. diatheke, which is twenty times rendered "covenant" in the Authorized Version, and always so in the Revised Version. The Vulgate translates incorrectly by testamentum, whence the names "Old" and "New Testament," by which we now designate the two sections into which the Bible is divided. (See [629]BIBLE.)”
Torrey's Topical Textbook “Torrey's Topical Textbook: Covenant, The — Christ, the substance of -- Isa 42:6; 49:8. Christ, the Mediator of -- Heb 8:6; 9:15; 12:24. Christ, the Messenger of -- Mal 3:1. Made with Abraham. -- Ge 15:7-18; 17:2-14; Lu 1:72-75; Ac 3:25; Ga 3:16. Isaac. -- Ge 17:19,21; 26:3,4. Jacob. -- Ge 28:13,14; 1Ch 16:16,17. Israel. -- Ex 6:4; Ac 3:25. David. -- 2Sa 23:5; Ps 89:3,4. Renewed under the gospel -- Jer 31:31-33; Ro 11:27; Heb 8:8-10,13. Fulfilled in Christ -- Lu 1:68-79. Confirmed in Christ -- Ga 3:17. Ratified by the blood of Christ -- Heb 9:11-14,16-23. Is a covenant of peace -- Isa 54:9,10; ”
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).”
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).”
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 (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 ”
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 ”

Ask Your Own Question