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Transition from Old to New Covenant in Scripture

The Transition from Old to New Covenant in Scripture

The concept of covenant is central to understanding the biblical narrative, with the transition from the Old Covenant to the New Covenant being a pivotal theme. The Hebrew word "berith" and the Greek word "diatheke" are used to describe this concept, often translated as "covenant" or "testament" [1, 3].

The Old Covenant, established through Moses, was characterized by a set of laws and regulations that governed the relationship between God and the Israelites. However, this covenant was not faultless, as it relied on human obedience and was prone to failure [6]. The prophet Jeremiah foretold a new covenant that would be distinct from the old, one that would be written on the hearts of God's people, rather than on stone tablets (Jeremiah 31:31-34) [9].

The author of Hebrews quotes Jeremiah's prophecy, emphasizing that the new covenant makes the first one old and obsolete [2, 4]. The new covenant is mediated by Jesus Christ, whose blood is seen as the ratifying element, providing forgiveness and an eternal inheritance to those who are called [11]. The writer of Hebrews argues that the new covenant is superior to the old, as it is based on better promises and is not subject to the same weaknesses and failures [6].

The transition from the Old to the New Covenant is not merely a replacement, but rather a fulfillment and transformation. The old covenant was a shadow or type of the new, with the latter being the reality [10]. The new covenant is characterized by a more intimate relationship between God and his people, with God's laws being written on their hearts, rather than on external tablets [5].

Calvin notes that the new covenant is not a new promise, but rather a new administration of the same promise, with Christ being the mediator and guarantor [7]. The new covenant is also seen as a more spiritual and internalized reality, with the focus shifting from external rituals and practices to a deeper, heart-level transformation.

one commentary tradition on Jeremiah highlights the prophet's emphasis on the new covenant as a time of restoration and renewal, where God will forgive his people's sins and remember them no more [8]. The Baptist/Reformed commentary on Hebrews notes that the new covenant is not just a new arrangement, but a new reality that makes the old obsolete [12].

The transition from the Old to the New Covenant is thus a significant theme in Scripture, marking a shift from an external, law-based relationship to a more internal, heart-based one. This transition is rooted in the biblical narrative, with the new covenant being a fulfillment and transformation of the old.

The concept of covenant remains a central aspect of Christian theology, with the New Covenant being seen as a key element in understanding God's relationship with humanity. As the author of Hebrews notes, the new covenant is a better covenant, based on better promises, and mediated by Jesus Christ, the ultimate mediator between God and humanity [4].

Sources

  1. 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”
  2. 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”
  3. 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”
  4. Hebrews “to Jesus, the mediator of a new covenant, and to the blood of sprinkling that speaks better than that of Abel. -- Hebrews 12:24”
  5. Treasury of Scripture Knowledge “2 Corinthians 3:3 cross-references: Exodus 24:12, Exodus 31:18, Exodus 34:1, Joshua 3:10, 1 Samuel 17:26, Psalms 40:8, Psalms 42:2, Psalms 84:2, Proverbs 3:3, Proverbs 7:3, Jeremiah 10:10, Jeremiah 17:1, Jeremiah 31:33, Ezekiel 11:19, Ezekiel 36:25, Daniel 6:26, Matthew 16:16, 1 Corinthians 8:5, 2 Corinthians 6:16, 1 Thessalonians 1:9, Hebrews 8:10, Hebrews 9:14, Hebrews 10:16, Revelation 2:1, Revelation 2:8, Revelation 2:12, Revelation 2:18, Revelation 3:1, Revelation 3:7, Revelation 3:14, Revelation 3:22”
  6. 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).”
  7. 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”
  8. Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 31:13: young . . . old-- (Zac 8:4-5).”
  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).”
  10. 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 ”
  11. Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 9:15: for this cause--Because of the all-cleansing power of His blood, this fits Him to be Mediator (Heb 8:6, ensuring to both parties, God and us, the ratification) of the new covenant, which secures both forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to the called. by means of death--rather, as Greek, "death having taken place." At the moment that His death took place, the necessary effect is, "the called receive the (fulfilment of the) promise" (so Luk 24:49 uses "promise"; Heb 6:15; ”
  12. Hebrews (Baptist/Reformed) “John Gill on Hebrews 8:13: In that he saith a new covenant,.... In the above prophecy, Heb 8:8 he hath made the first old; this naturally follows from hence; if the second is new, the first must be old; which is called so, not on account of its date and duration; for the covenant of grace itself is older than this mode of administration of it, and the manifestation of that to the patriarchs was before this covenant, and so was the covenant of works before it; but on the account of its faultiness and deficiency, its weakness, and unprofitableness, and especially its being antiquated, and made ”
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