Silence between Old and New Testaments Explained

The period between the Old and New Testaments is sometimes referred to as a "silent" period, reflecting a perceived cessation of prophetic revelation from God to his people ^[2]. This "silence" is not explicitly named in the biblical text as a distinct era, but the transition from the Old Covenant to the New Covenant is a significant theological theme in the New Testament ^{[1, 3]}.

The New Testament itself draws a clear distinction between the "old covenant" and the "new covenant." The author of Hebrews, for instance, argues that God's mention of a "new covenant" in prophecy effectively antiquated the first covenant, causing it to dwindle away until its complete abolition with the introduction of the Gospel ^[3]. This perspective suggests that the old covenant was never intended to be a permanent fixture but rather a preparation for the institutions of the gospel ^[7]. The new covenant, established by Jesus, is contrasted with the old, particularly concerning rituals like fasting, though Jesus is said to consummate, not abolish, the law ^[9].

The concept of a "new covenant" is rooted in the idea of a covenant of grace, which supersedes the "old broken covenant of works" ^[1]. This new covenant is described as "ever fresh, flourishing, and excellent," dispensed in a more clear, spiritual, extensive, and powerful manner under the gospel ^[1]. Paul, in 2 Corinthians, emphasizes that ministers of the New Testament are not merely ministers of the "letter" but of the "spirit," distinguishing between the law of Moses and the gospel of Jesus Christ ^[5]. The Law, according to this view, served to elicit the consciousness of sin and the need for redemption, acting as a type or shadow of the reality found in the Gospel ^[8].

The "silence" can be understood metaphorically as the period awaiting the fulfillment of the promises of the old covenant in the person and work of Jesus Christ. The death of Christ is presented as the means by which the new covenant is ratified, ensuring forgiveness for sins not covered by the former covenant and securing an eternal inheritance for those called ^[10].

While the term "silence" is not used to describe the intertestamental period, the New Testament does speak of a "silence in heaven" in Revelation 8:1, which precedes divine judgment ^{[4, 6]}. This silence is interpreted by some as suggesting the mystery of God's dealings with the world, analogous to God's rest on the seventh day of creation ^[4]. This brief hush precedes the unfolding of God's judgment and answers the prayers of his people ^[4]. This eschatological silence, however, is distinct from the historical period between the testaments.

The theological emphasis is on the transition from the preparatory nature of the Old Testament to the substantive reality of the New Testament ^{[7, 8]}. The Old Testament dispensation is seen as "antiquated and vanishing away" in light of the New ^[7].

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.)”
Psalms “Psalms 10:1 (LEB) — Why, O Yahweh, do you stand far off? Why do you hide during times of distress?”
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 ”
Revelation (Protestant academic) “Tyndale House on Revelation 8:1: 8:1 The opening of the seventh seal concludes the first act and dramatically initiates silence, which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour: This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.”
2 Corinthians (Nonconformist/Puritan) “Matthew Henry on 2 Corinthians 3:6: Here the apostle makes a comparison between the Old Testament and the New, the law of Moses and the gospel of Jesus Christ, and values himself and his fellow-labourers by this, that they were able ministers of the New Testament, that God had made them so, Co2 3:6. This he does in answer to the accusations of false teachers, who magnify greatly the law of Moses. I. He distinguishes between the letter and the spirit even of the New Testament, Co2 3:6. As able ministers of the New Testament, they were ministers not merely of the letter, to read the written word”
Revelation (Baptist/Reformed) “John Gill on Revelation 8:1: And when he had opened the seventh seal,.... That is, when the Lamb had opened the seventh and last seal of the scaled book: there was silence in heaven about the space of half an hour; not in the third heaven, the seat of the divine Being, of angels and glorified saints, where are hallelujahs without intermission; but in the church, which is oftentimes signified by heaven in this book, and where now the throne of God was placed, in that form as described in Rev 4:4, or rather in the Roman empire: nor is this silence the sum of this seal, or the only thing in it;”
Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 9 (introduction): The apostle, having declared the Old Testament dispensation antiquated and vanishing away, proceeds to let the Hebrews see the correspondence there was between the Old Testament and the New; and that whatever was excellent in the Old was typical and representative of the New, which therefore must as far excel the Old as the substance does the shadow. The Old Testament was never intended to be rested in, but to prepare for the institutions of the gospel. And here he treats, I. Of the tabernacle, the place of worship (Heb 9:1-5). II. Of the worship and ”
John (Presbyterian) “Jamieson, Fausset & Brown on John 1:17: For, &c.--The Law elicits the consciousness of sin and the need of redemption; it only typifies the reality. The Gospel, on the contrary, actually communicates reality and power from above (compare Rom 6:14). Hence Paul terms the Old Testament "shadow," while he calls the New Testament "substance" (Col 2:17) [OLSHAUSEN].”
Matthew (Protestant academic) “Tyndale House on Matthew 9:16: 9:16-17 These riddle-like parables contrast the new covenant that Jesus has established (26:26-29) with the old covenant, especially in relation to such rituals as fasting. Jesus consummates, but does not abolish, the law (5:17-20; see Gal 2:21; 5:4). Yet the new covenant requires new practices.”
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; ”

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