New Covenant Agreement Based on Promises to Israel
The concept of a "new covenant" in biblical theology is rooted in God's promises to Israel, particularly as articulated in the prophetic books. The Hebrew term for covenant, berith, signifies a "cutting," referencing the ancient practice of cutting animals in two and parties passing between the parts to ratify an agreement (Genesis 15; Jeremiah 34:18-19) [1, 2]. The New Testament Greek equivalent, diatheke, is often translated as "testament" but also refers to this agreement [1, 2, 6].
God established various covenants with Israel throughout its history. These included covenants with Noah, Abraham, Isaac, and Jacob, which involved promises of land and descendants [1, 9]. A pivotal covenant was made at Sinai (also known as Horeb), where God provided a divine constitution to Israel with promises contingent on their obedience, including the Ten Commandments [5, 8]. This covenant was renewed in the plains of Moab (Deuteronomy 28:69) [5]. Other covenants included those with David, promising an everlasting kingdom, and constitutional agreements made by leaders like Jehoiada, Hezekiah, and Josiah to reform worship and obey God's law [4].
Despite these covenants, the people of Israel often failed to uphold their end of the agreement. The prophet Jeremiah foretold a future "new covenant" (Jeremiah 31:31) [3]. This new covenant would be made "with the house of Israel and with the house of Judah" [3]. John Gill notes that this promise of a new covenant implies a fault with the previous covenant and the people who did not remain faithful to it [10].
This new covenant is understood to be distinct from the "old covenant of works," which it supersedes [6]. It is described as "ever fresh, flourishing, and excellent," and under the Gospel, it is dispensed in a "more clear, spiritual, extensive, and powerful manner" [6]. The New Testament identifies Jesus Christ as the one who inaugurated this new covenant through his redemptive mission [7]. The book of Hebrews explicitly references Jeremiah 31:31-34, highlighting that the new covenant was realized through Christ [7, 10].
Sources
- 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”
- 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”
- Jeremiah “Jeremiah 31:31 (YLT) — Lo, days are coming, an affirmation of Jehovah, And I have made with the house of Israel And with the house of Judah a new covenant,”
- Brown-Driver-Briggs “[BDB H1285] berith (part 4/6) — with David Psa 89:4; 89:29; 89:34; 89:39; 132:12; Jer 33:21 (compare 2 Samuel 7 = 1 Chronicles 17); a divine promise to the seed of David of an everlasting kingdom, the relation of sonship, and the superintendence of the temple (compare Psalms 2..) g. Jehoiada and the people 2Kin 11:17 2Chr 23:3, a constitutional agreement to be the people of Yahweh. h. Hezekiah and the people2Chr 29:10, a constitutional agreement to reform the worship. i. Josiah and the people 2Kin 23:3, a constitutional agreement to obey the book of the covenant. j. Ezra and the people Ezra 10”
- Brown-Driver-Briggs “[BDB H1285] berith (part 3/6) — with Israel at Sinai = Horeb, with a covenant sacrifice Exod 19:5; 24:7-8, (E) 34:10, 27, 28 (J) 31:16; Lev 2:13 (P) 24:8; 26:9, 15, 25, 44, 45 (H) Deut 4:13; renewed in plains of Moab Deuteronomy 28:69; with blessings and curses 29:20; frequently referred to in other books 2Chr 34:32; Psa 25:10; 44:18; 50:5; 50:16; 74:20; 78:10; 78:37; 103:18; 106:45; 111:5; 111:9; Isa 56:4, 6; Jer 1:2-3, 6, 8, 10; 14:21; 22:9; 31:32; Ezek 16:8, 59, 60; 44:7; Dan 9:4; 11:28, 30, 32; Hosea 6:7; 8:1; Zech 9:11; 11:10; a divine constitution given to Israel with promises on conditi”
- 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.)”
- 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).”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 4:13: 4:13 The covenant is the key theological idea of Deuteronomy and perhaps of the entire Old Testament. A covenant was a legal arrangement involving two or more parties who entered into agreements with mutually binding obligations. The covenant at Sinai (Exod 20–23) codified this relationship between the Lord and Israel; in Deuteronomy, Moses interpreted and expanded the covenant for the new generation that was about to conquer and occupy the Promised Land. • The Ten Commandments (literally the ten words, “decalogue”) are so much at the heart of the covenant te”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 8:18: 8:18 This was not the covenant that God made with the previous generation of Israelites at Sinai but the one he first made with Abraham (Gen 15:1-21; 17:1-21), then Isaac (Gen 26:1-5) and Jacob (Gen 28:1-4, 13-15; 46:1-4). • In order to be legal and proper, a covenant had to be sworn to with an oath that all parties to the agreement uttered. Although by his very nature God could never rescind a promise, he honored the protocol (see Deut 7:12).”
- 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”