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This article is about the theological concept of the New Covenant. For other uses, see New Covenant (disambiguation).  The term New Covenant (Hebrew:
[edit] Jeremiah textThe only reference in the Hebrew Bible that uses the wording "new covenant" is Jeremiah 31:31-34,[3] but there are many other passages that speak about the same epochal relationship, without using this exact wording. Some passages speak of a "covenant of peace;" others use other constructions; some simply say "covenant," but in context it is clearly the New Covenant at issue; and some use metaphorical descriptions, like "Mount Zion," referring to the New Covenant. The key text at issue here is quoted in full in Hebrews 8:8-12[4] in the New Testament, with an interpretation in the surrounding text. That full quotation, with partial quotations of the same text in other New Testament passages, reflects that the authors of the New Testament and Christian leaders generally, consider Jeremiah 31:31-34 to be a central Old Testament prophecy of the New Covenant. Here is the key text:
The 1988 New JPS version of Jeremiah 31:34 is:
[edit] OutlineBased on a general, non-denominational, non-interpretive, reading of the text of Jeremiah 31:31-34, the following points are discernible:
[edit] New Testament textsIn English translations of the Greek New Testament, the use of the phrase "New Covenant" varies, however, for example, it occurs in the NIV translation at Luke 22:20,[11] 1 Corinthians 11:25,[12] 2 Corinthians 3:6,[13] Hebrews 8:8,[14] Hebrews9:15,[15] and Hebrews 12:24[16] as a translation of some form of διαθήκη (Strong's G1242) and καινός (Strong's G2537) or νέας (Strong's G3501). Luke 22:17-20 is disputed, six forms of the text have been identified, for example the Western text-type such as Codex Bezae omit verses 19b-20, see Bruce M. Metzger's Textual Commentary on the Greek New Testament for details. [edit] Views[edit] JudaismThe Jewish view of the New Covenant is no more than a renewed national commitment to abide by God's laws. In this view, the word new does not refer to commitment that replaces a previous one, but rather to an additional and greater level of commitment.[17] Because Jews view the Sinaitic covenant as applying only to Jews and any New Covenant merely a strengthening of the already existing one, Jews do not see this phrase as relevant in any way to non-Jews. For non-Jews, Judaism advocates the Seven Laws of Noah. See also Jewish eschatology. [edit] ChristianityFurther information: Good news (Christianity) The Christian view of the New Covenant is a new relationship between God and humans mediated by Jesus which necessarily includes all people, both Jews (See the Gospel according to the Hebrews) and Gentiles, in order to bring about the type of global peace and obedience to God expected in the era of the Jewish Messiah.[18] The New Covenant also breaks the generational curse of physical death on all children of Adam who accept it as offered by Jesus, both Jews and Gentiles, causing death to be swallowed up forever (Isaiah 25:8) after people are judged for their own sins, which is also expected to happen with the arrival of the Jewish Messiah (see also Eternal life)[19].
Thus as the Apostle Paul states that the Old Covenant of Sinai does not in itself prevent Jews from sinning and dying,[21] and is not given to Gentiles at all, Christians believe the New Covenant ends sin and death for everyone who accepts it and cannot simply be a renewal of the Mosaic Covenant since it accomplishes much more. See also Types of Supersessionism. Also based much on what Paul wrote, a dispensationalist Christian view of the nature of Israel is that it is primarily a spiritual nation composed of Jews who claim Jesus as their Messiah, as well as Gentile believers who through the New Covenant have been grafted into the promises made to Israelites. This spiritual Israel is based on the faith of the patriarch Abraham (before he was circumcised[22]) who was ministered by the Melchizedek priesthood, which is understood to be a type for the Christian faith of believing Jesus to be Christ and Lord in the order of Melchizedek. The Apostle Paul says that "it is not the children of the flesh (i.e. the natural descendants of Abraham), who are the Children of God, but the children of the promise (i.e. the spiritual descendants of Abraham)."
[edit] Membership
Among Christians, there are significant differences on the question of membership in the New Covenant. These differences can be so serious that they form a principal reason for division i.e., denominationalism. Christian denominations exist because of their answer to this question. The first major split is between those that believe that only believers are members of the New Covenant, the credobaptist view, and those that believe that believers and their children[24] are members of the New Covenant, the paedobaptist view. Secondarily, there are differences among paedobaptists as to the nature of the membership of children in the covenant. [edit] Knowledge of GodAnother difference is between those who believe the New Covenant has already substantially arrived, see also Preterism, and that this knowledge of God that the member of the New Covenant has is primarily salvific knowledge; and those that believe that the New Covenant has not yet substantially arrived, but will in the Second Coming, and that this knowledge is more complete knowledge, meaning a member of the New Covenant no longer has to be taught anything. This division does not just break down along Jewish v. Christian lines (as the previous difference did). In general, those that are more likely to lean toward the "already view", or salvific knowledge view, are those Christians that do not believe in the invisible Church (e.g. Roman Catholics), and Christians that practice believer's baptism, because both believe the New Covenant is more present reality than future reality. Also in general, those that lean toward the "not yet view", or complete knowledge view, are Jews, and Christians that practice infant baptism for covenantal reasons, and Dispensationalistic Christians (even though they tend to practice believer's baptism), because they believe the New Covenant is more future reality than present reality. [edit] Gift of the SpiritWhen the Lord had established the Covenant, He sealed the benefits to His followers by baptism. The New Covenant is accomplished by the pouring of the Spirit in man (Isaiah 59:21).[25] This is called the gift of the spirit (Acts 2:38) . John the Baptist said Jesus would baptize with holy spirit. (Matthew 3:11) .[26] To be baptized in the name of Jesus Christ is a spiritual baptism where the person is immersed with holy spirit from God (John 14:17).[27] There are nine manifestations of the gift of holy spirit: word of wisdom, word of knowledge, faith, gifts of healings, working of miracles, prophecy, discerning of spirits, kinds of tongues, interpretation of tongues. Nine are listed, no more, no less.[28] Metaphorically, fruit of the spirit is listed in Galatians 5:22, love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance.[29] Holy spirit cannot be seen by the five senses being in substance as immaterial,[30]but the fruit of it can be seen in the Christian’s life. The believer is re-created after the image of God and loves God and can therefore love his brother.[31] The requirement of the Law can be fulfilled according to the Spirit (Romans 8:4). The Law of God can be carved in the human mind through the Spirit (Ezekiel 36:26-27). The man then delights in the law of God after the inward man (Romans 7:22). He is re-made after the pattern of Christ who had no sin and could say, ‘yea, thy law is within my heart’ (Psalm 40:8).[32] [edit] Kingdom of GodThe New Covenant and the Kingdom of God are two very related concepts. So much so, that they are often considered interchangeable synonyms. While Jesus was much more likely to refer to the Kingdom of God (perhaps his favorite topic, as understood from the New Testament), he was not unknown to refer to the New Covenant. In the following passage reported by Luke, Jesus uses both terms to refer to the very same upcoming event, his death and resurrection, being represented in the Last Supper.
John the Evangelist recorded Jesus as saying:
Luke the Evangelist recorded Jesus as saying:
[edit] SupersessionismMain article: Supersessionism [edit] Criticism
Marc Zvi Brettler in his book, How To Read the Bible[34], argues that:
From Brettler's analysis, it is deduced that the New Covenant in Jeremiah is a continuation of the Mosaic Law, rather than introducing new content. Thus, the only way that Jeremiah's New Covenant differs from the covenant at Sinai is that the Israelites are not going to be given the choice of following it or not, they will be forced to. This conclusion reflects one of several views on the debated topic of Free will in theology. This view has been largely discredited by modern theologians.[citation needed] A relatively small group of Christians, such as members of the Sacred Name Movement begun in the United States in the 1930s, consider themselves bound to practice some or all of the mitzvot of Mosaic Law and other Jewish customs. This can, for example, include keeping the kosher dietary laws. [edit] See also
[edit] Notes
[edit] External links
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