Old and New Covenant Comparison and Contrast Overview
The concept of a "covenant" in biblical theology refers to a contract or agreement between two parties, often involving a solemn oath or ritual. The Hebrew word berith for covenant is derived from a root meaning "to cut," referencing the ancient practice of cutting animals in two and passing between the parts when ratifying an agreement (Genesis 15; Jeremiah 34:18-19) [3, 4]. In the New Testament, the corresponding Greek word is diatheke, frequently translated as "testament" in older versions of the Bible, though "covenant" is often preferred [3, 4].
The Bible speaks of an "old covenant" and a "new covenant," with the latter superseding the former [1]. The old covenant, established at Mount Sinai, is often depicted as external and legal, characterized by God's encounter with Israel through thunder, lightning, and a terrifying voice, emphasizing separation from a holy God (Exodus 19:16-22; 20:18-21; Deuteronomy 4:11-12; 5:23-27) [7, 8]. This covenant, according to the author of Hebrews, was not faultless and did not resolve human weaknesses, indicating it was not the ultimate fulfillment of God's plan (Hebrews 8:7-9) [5]. Its promises were primarily concerned with secular good and earthly matters [9].
In contrast, the new covenant is presented as superior, established on "better promises" [9]. The prophet Jeremiah foretold this new covenant, stating that God would write his law not on tablets of stone, but "in their inward parts, and in their heart will I write it" (Jeremiah 31:31-34) [8]. This prophecy is quoted in Hebrews 8:8-12, where the author argues for the superiority of the new covenant, laying the foundation for the argument that Christ's offering under this new covenant is superior to the sacrifices of the old [5].
Key distinctions between the old and new covenants include:
- Nature of the Law: The old covenant was external, with laws written on stone tablets. The new covenant involves God's instructions written "deep within his people’s hearts," emphasizing an internal, transforming change of an individual's spiritual nature (Jeremiah 31:32-34; Hebrews 10:16) [8].
- Relationship with God: The old covenant, symbolized by Mount Sinai, was intimidating and unapproachable, communicating separation [7]. The new covenant, represented by Mount Zion, is described as relational, welcoming, and celebratory, fostering a vital, person-to-person relationship with God [7, 8].
- Promises and Blessings: The old covenant offered promises of secular and earthly good [9]. The new covenant, however, offers spiritual and eternal blessings, leading to the enjoyment of God throughout eternity [9].
- Mediator: The ministry of Christ under the new covenant is considered more excellent than the Levitical priesthood of the old covenant [9]. Jesus Christ accomplished his redemptive mission on earth, realizing the day of the new covenant (Hebrews 8:8-12) [6].
The author of Hebrews explicitly states, "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) [2]. This signifies that the old covenant has been superseded. The covenant of grace, which is called new, succeeds the "old broken covenant of works" [1]. 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 than of old" [1]. This distinction is so fundamental that the latter portion of the Bible is named the "New Testament" in reference to this new covenant [1].
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.)”
- 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”
- 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”
- 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).”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 12:18: 12:18-24 This passage contrasts the old covenant with the new. The old covenant, represented by Mount Sinai (12:18-21), is depicted as impersonal, intimidating, and unapproachable; it booms, flashes, and terrifies. The new covenant, represented by Mount Zion (12:22-24), is depicted as relational, welcoming, and celebratory. 12:18 The descriptions of Mount Sinai come directly from God’s encounter with Israel at that mountain (see Exod 19:16-22; 20:18-21; Deut 4:11-12; 5:23-27). The images communicate separation from a holy God.”
- 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 (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 ”