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Some preachers have claimed that the New Covenant is not really new but merely a
renewal of the covenant which was made at Sinai, or a modification of it. Some have
even claimed, on the basis of English translations of certain ancient Hebrew words,
that the Sinaitic covenant supposedly is "everlasting" or "eternal". Further, some
have claimed that the "newness" in the phrase New Covenant merely means that the
Old Covenant is now applied, not according to its letter (literally) but in its
"spiritual meaning".
Are any of those things true? In other words: Is the New Covenant a "renewal" or "modification" of the Old Covenant – or is it so that the Old Covenant is one thing and the New Covenant another? What does the Bible say about this?
This essay takes a closer look at what the biblical teaching regarding the covenants really is. And, since errors in bible-translations have caused a number of misunderstandings in that connection, even that matter will be considered here.
A note: For more on the covenants, old and new, please read the essays ec01c.htm and ec02d.htm, and the other parts in this series on the covenants; you can find links to them in the "Additional reading" section towards the end of this present essay, and under the heading "Covenants" on the index-page keyw-c4.htm.
Let us begin by considering the claim or dogma that the New Covenant is "merely a spiritual application of the Old Covenant".
As a part of such a dogma, some preachers have referred to 2 Corinthians 3:6 and claimed that that verse supposedly talks about "the letter of the law" and "the spirit of the law". But as anyone can see, that is nonsense – neither that verse nor any other part of Bible contain such phrases or concepts as "spirit of the law" or "letter of the law".
The apostle Paul wrote about the Spirit versus the letter, but that refers to something very different. Let us first read the passage in question, in his letter to the saints in Corinth:
2 Corinthians 3:6 Who has made us able to be servants of a new agreement; not of the letter, but of the Spirit: for the letter gives death, but the Spirit gives life. 7 For if the operation of the law, giving death, recorded in letters on stone, came with glory, so that the eyes of the children of Israel had to be turned away from the face of Moses because of its glory, a glory which was only for a time: 8 Will not the operation of the Spirit have a much greater glory? (BBE)
Here, it is important to note that in this passage,
Some people may not have realised this, but the New Covenant does not have an on physical things written "set of rules" or code of conduct. The apostle had just mentioned that matter, in that same letter to those saints in Corinth. He noted that the New Covenant is written, "not on tables of stone" but instead on "the fleshly tables of the heart", and that it is not written "with ink" but instead "by the Spirit of the living God" (2 Corinthians 3:3).
Once again: The Bible does not mention any such concepts as "spirit of the law" or "letter of the law". With the phrase "the letter", the apostle referred to the Old Covenant and its written rules. And, with the phrase "the Spirit" (2 Corinthians 3:6), he referred to the Holy Spirit and the New Covenant. The essays ec13c.htm and ec06f.htm have more on that subject.
And again, the New Covenant's "writing" consists of the Holy Spirit. That has nothing to do with the Old Covenant. The essay ec08c.htm has more on this.
A partial answer to that question is found in Galatians 3:19:
Galatians 3:19 To what purpose, then, was the Law? It was imposed later for the sake of transgressions, until the "Offspring" should come to whom the promise had been made. It was arranged through angels by the hand of a mediator. (MontNT)
So, the Old Covenant was only temporary, meant to last only "until the Offspring should come" – that is, until Jesus came. He was the Offspring of Abraham to whom the (spiritual) Promises were directed (Galatians 3:16).
There is much more to say about Galatians 3 and 4; see the essay ec10c.htm which takes a closer look at those two chapters; see even the essay ea02d.htm.
In his letter to the Jewish saints ("Hebrews"), and in his letter to the saints in Colosse, Paul noted that the Old Covenant and its rituals had been a shadow of things to come (Hebrews 10:1, Colossians 2:17).
The Old Covenant and its rituals were not "the real thing", they only symbolically pictured the Real Thing which was to come (the New Covenant).
The point here is that the Real Thing is not a "renewal" or "modification" of something that had foreshadowed it. When the Real Thing (the New Covenant) came, the foreshadow (the Old Covenant) had served its purpose and was set aside.
The essays ec01c.htm and ec02d.htm have more on the two covenants, old and new. See also the essays mentioned in the "Additional reading" section towards the end of this present treatise.
We read:
Jeremiah 31:31 The days are surely coming, says the LORD, when I will make a new covenant with the house of Israel and the house of Judah. 32 It will not be like the covenant that I made with their ancestors [...] (NRSV, highlighting added)
Note the phrases "a new covenant" and "it will not be like the [former] covenant".
Paul referred to that passage, in his letter to the Jewish saints:
Hebrews 8:13 In that He says, "A new covenant," He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away. (NKJV)
"He has made the first [covenant] obsolete" – very clear words.
A bit later, the apostle repeated that, this time using the word "abolish":
Hebrews 10:9 then he added, "See, I have come to do your will." He abolishes the first in order to establish the second. (NRSV)
(The 1769 King James version has "He taketh away the first, that he may establish the second".)
Point: It was not a matter of "renewing" the Sinaitic covenant; it was a matter of abolishing it, and launching something totally new.
(In Hebrews 10:9, the Greek word for "abolishing" is anaireô. The unabridged "Greek-English Lexicon" by Liddell and Scott shows that in old Greek, anaireô referred to such things as taking something to burial, making away with, destroying, killing, abrogating, annulling, cancelling.)
Confusing translations have caused many people to misunderstand Jeremiah 31:33. Also, some have twisted that verse and caused people to think that it supposedly means that it was the Old Covenant and its rules that were to be "written in men's hearts".
But, Jeremiah 31:33 talks about a new covenant, and specifically states that that new covenant was not to be like the old one which was made at Sinai.
Regarding Jeremiah 31:33 – it is clear that the word torah in the Hebrew text of that verse is to be understood in its literal meaning, "instruction", "guidance". That verse refers to the Holy Spirit being given to people, to instruct and guide them.
The Theological Workbook of the Old Testament (by Harris, Archer and Waltke) states,
"The word tora means basically 'teaching' whether it is the wise man instructing his son or God instructing Israel".
(The noun torah was related to the verb yarah which is meant "to teach", "to instruct".)
Again: The Holy Spirit is the New Covenant's "writing" and its torah – guidance and instruction.
That has nothing to do with the Old Covenant – just as Jeremiah 31:32 states, "this covenant will not be like the one I made with their ancestors". The essay ec08c.htm has more on this.
Here is a version that has a better translation of verse 33:
Jeremiah 31:31 "The day is coming," says the LORD, "when I will make a new covenant with the people of Israel and Judah. 32 This covenant will not be like the one I made with their ancestors when I took them by the hand and brought them out of the land of Egypt. They broke that covenant, though I loved them as a husband loves his wife," says the LORD. 33 "But this is the new covenant I will make with the people of Israel on that day," says the LORD. "I will put my instructions [A] deep within them, and I will write them on their hearts. I will be their God, and they will be my people. 34 And they will not need to teach their neighbors, nor will they need to teach their relatives, saying, 'You should know the LORD.' For everyone, from the least to the greatest, will know me already," says the LORD. "And I will forgive their wickedness, and I will never again remember their sins." (NLT-04)
[A] Here in verse 33, many bible-versions have put in the word "law", but that is misleading. The makers of the above-quoted NL translation chose instead to use the word "instructions", which is correct because even the immediate context makes it clear that the author of Jeremiah 31:31 had used the word torah in its literal meaning "instruction", "guidance".
And, that is what Jeremiah 31:31-34 is all about. Just as even the apostle Paul noted, the New Covenant is written, "not on tables of stone" but instead on "the fleshly tables of the heart", and, it is not written "with ink", but instead "by the Spirit of the living God" (2 Corinthians 3:3).
In other words: The New Covenant's "writing" does not consist of a "law-code". No, it consists of the Holy Spirit who can instruct people and guide them in the right way. [B]
[B] A note: The word "righteousness" actually means "right-ways-ness" (the Old English form was riht-wis-nes). The essay eg08b.htm has more on this, and explains what new covenantal righteousness actually is and consists of.
Earlier in this essay it was mentioned that the Old Covenant was only a temporary thing, something that was
"imposed later for the sake of transgressions, until the Offspring should come to whom the promise had been made" (Galatians 3:19, MontNT).
The essay ec10c.htm has more on that matter, but in short: The word "Offspring" in that verse refers to Jesus.
Let us read something that the apostle Paul wrote to the saints in Rome:
Romans 7:2 For the woman who is subject to a husband is obligated to the law so long as the husband lives; but if the husband dies, she is free from the law of the husband. (JB-2000)
That verse mentions the word "husband". A closer study of the Bible shows that the Lord Jesus had, before he became a mortal, been the Lord (and Husband) of the Old Testament. In regard to that, let us again read Jeremiah 31:32 which shows that the same Lord was to make even the New Covenant:
Jeremiah 31:32 It will not be like the covenant that I made with their ancestors when I took them by the hand to bring them out of the land of Egypt—a covenant that they broke, though I was their husband, says the LORD. (NRSV)
Point: It seems that in the case of Romans 7, the apostle was making an allegory of things. It appears that the "woman" of Romans 7:2 was Israel, and the Lord was the "Husband" (see even Jeremiah 31:32 which is quoted above). Perhaps you can figure out the rest by yourself. Anyway, Paul continued, obviously writing as an Israelite, from the viewpoint of an Israelite:
Romans 7:6 But now we are free from the law of death in which we were held, that we might serve in newness of Spirit, and not in the oldness of the letter. (JB-2000)
A note: Even here, Paul used the phrase "the letter" as a reference to the Old Covenant, and the phrase "the Spirit" as a reference to the Holy Spirit which is the New Covenant's "writing". For more on this, see the essay ec08c.htm.
Another note: Again, Paul was writing as a Jew (Israelite), from the Jewish (Israelite) viewpoint. The other nations had not been under the Old Covenant; they had never had a covenant with the Lord.
The essay ec13c.htm has more on Romans 7:6.
In his letter to the saints in Galatia, Paul made an analogy. [C] He likened the Old Covenant to Hagar, a slavewoman with whom Abraham had a son, Ishmael. He connected Hagar to Mount Sinai, the place where the Old Covenant was made, and also to the earthly Jerusalem. He then likened the New Covenant to Sarah the freewoman, Abraham's true wife. And, he connected Sara to the heavenly Jerusalem. [D]
Then he noted:
Galatians 4:30 But what says the Scripture? "Cast out the slave woman and her son, for in no way shall the son of the slave woman inherit with the son of the free woman." (LIT)
"Cast out" – that was Paul's way in that analogy to express the fact that the Old Covenant was set aside, abolished. See even Genesis 21:10 and 12.
[C] The essays ea02d.htm and ec10c.htm have more on the slavewoman-freewoman allegory in Galatians 4.
[D] Those who had done a deeper study of Hebrews 12, may have noted that the formal celebration of the New Covenant – the Wedding Feast – was to take place in the heavenly Jerusalem, and that that City in Heaven is called "Mount Zion". The essays eb04c.htm and ea02d.htm have more on that point.)
This matter is connected to a misinterpretation of Matthew 5:17-18. Let us first read the passage in question:
Matthew 5:17 "Do not for a moment suppose that I have come to abrogate the Law or the Prophets: I have not come to abrogate them but to give them their completion. 18 Solemnly I tell you that until Heaven and earth pass away, not one iota or smallest detail will pass away from the Law until all has taken place. (WEY)
Please note that here, Jesus was not talking about "every demand of the Old Covenant being fulfilled". No, what Jesus was saying was that all things that were promised and prophesied "in the Law and the Prophets" (that is, in the Old Testament), indeed were to take place. So, it was a matter of promises and prophecies being fulfilled.
When the Lord Jesus lived here on Earth as a mortal, and also when he died in the place of others, he fulfilled many of those things. Other things still remain to be fulfilled, and they will be fulfilled; that is why Jesus said that not "one jot or tittle" (of the prophecies and promises recorded in the Law and the Prophets) would be made void.
The essays ec01c.htm and ec02d.htm have more on this; the latter also considers Romans 3:31, a passage which many misinterpret and twist.
Many bible-versions contain such expressions as "everlasting covenant" or "eternal covenant". That is misleading. The following will take a look some relevant passages.
Genesis 9 records how the Lord promised that there would not be another flood of the kind that had just ended. That was called, as some translations have it, "everlasting covenant" or "eternal covenant" (Genesis 9:16).
Then, Genesis 17 records how the Lord made an "everlasting covenant" with Abraham, and with an Offspring of Abraham (Genesis 17:7). A closer study of that matter shows that while there was an earthly part to that covenant, there was also a spiritual, heavenly part to it. A large number of Abraham's descendants came to inherit the earthly promises, but when it comes to the spiritual, heavenly Promises, it was a singular Offspring (descendant) of Abraham who would receive them (see Galatians 3:16). That is, Jesus – and then also the saints because they formed Jesus' betrothed Bride and would, through their marriage to Jesus, come to share those things with him. (The essay eb05b.htm has more on the Promises. The essay eg03c.htm has more on saints and sainthood.)
Genesis 17 shows that the sign of the covenant which the Lord made with Abraham, was the circumcision of males. That came to be the Old Covenant's sign as well. We know that the Old Covenant with its sign came to its end, but let us note that even the New Covenant has "circumcision" as its sign: The "circumcision of the heart" (Romans 2:29) – that is, the receiving of the Holy Spirit. The essay ec09b.htm has more on this, and on covenant-related signs in general.
Here, it is important to understand that the circumcision of males was in no way an "everlasting" thing, even though many bible-versions make it seem that way (Genesis 17:13). The Hebrew word in question, olam, meant a long duration of time, either in the past or into the future, but it not mean "for all time". It is very important to understand this. Most bible-translators have failed to make this clear; that has misled many. Further: Many translations have Leviticus 24:1-9 describe the Old Covenant's temple-rituals as "everlasting" and "perpetual" (in both cases the Hebrew word in question was olam). But, we all know that the Old Covenant and its rituals came to their end. Again, most bible-versions do not translate the word olam in a proper way. This applies to such passages as Isaiah 24:5 and many others like it, passages where various bible-translations give a wrong impression of things. The essay eg09b.htm has more on the word olam; see even the essay ec02d.htm.
Hebrews 13:20 mentions the real Everlasting Covenant – the New Covenant – and Jesus' blood which made it possible.
A side-note: There is also a covenant that the Lord made with David, promising that at some future time, there would come an Offspring of David, who would receive an everlasting Reign ("Kingdom"). That Offspring was Jesus. (Some have misinterpreted or twisted that matter and claimed that a mortal ruler would supposedly be reigning "on David's throne", in our day. That is not so. The essay ey12b.htm has more on this; see also the essay eg09b.htm.)
A side-note regarding Genesis 9 which was mentioned above: Things are not always what they seem to be. Genesis 9:13 mentions the rainbow as a "sign of a covenant", but today the rainbow is commonly used as a (secret) symbol for the sun-god (Mithra, et cetera). And, even the name "Eternal" is used as a code-word for the sun-god – explanation: Eterna is another name for the ouroboros-snake which since ancient times has symbolised the sun-god.
The Promises to Abraham came first and were lasting, permanent. The Sinaitic covenant (the Old Covenant) came much later, and was a temporary addition which was to last only "until the Offspring should come to whom the Promise had been made".
The essay ec10c.htm has more on Galatians 3:17 and 19 and their context and the "added law" concept.
Only the ancient Israelites had been under the Old Covenant. (The other nations did not have a covenant with the Lord.) Later, the Lord divorced the northern tribes of Israel because they had been unfaithful to him; that was the end of that covenant on their part. And, even for the southern tribes (the Jews), that covenant came to its end when Jesus was killed.
The essay ec06f.htm has more on "the words of the covenant, the ten words" (the deka logous). For more on the two covenants, old and new, see the "Additional reading" section, below, and look also under the heading "Covenants" on the index-page keyw-c4.htm.
Table of contents – What's new here? – Key-word index – Search function – Goal and purpose – Contact, comment, question
If this page did not contain what you were looking for, see the links below, and the key-word index and the table of contents, or use the search function.
Additional reading at the Bible Pages, on related as well as other issues:
A clarifying explanation of the short names for the bible-versions quoted or mentioned at this site, such as that NKJV stands for New King James Version, YLT for Young's Literal translation, HCSB for Holman Christian Standard Bible, NRSV for the New Revised Standard Version, and so on. → es09c.htm
The New Covenant versus the Old Covenant, or the Old Covenant versus the New Covenant. Also, some notes on Matthew 5:17 and 18. → ec01c.htm
Several important points regarding the Old Covenant and the New Covenant. This essay ties in with its companion ec01c.htm (look above) which is about those two covenants and the difference between them. → ec02d.htm
Many talk about "the letter of the law" versus "the spirit of the law" – but those expressions are not found in the Bible. A detailed, down to the core study on 2 Corinthians 3:6-8 and Romans 7:6 and what the apostle Paul really meant and referred to when he wrote about the letter as opposed to the Spirit. → ec13c.htm
Look also under the heading "Covenants" on the index-page keyw-c4.htm.
Where can one find New Covenant's law or rules, in written form? Also, notes on Jeremiah 31:33 and the Holy Spirit. → ec08c.htm
Galatians 3:17-19 – what did Paul mean by the term "added law"? What was the original thing? And, the addition that came 430 years later, was it some "extra rituals", or something else? Further: What did the apostle Paul mean when he in that same epistle wrote, "This is the only thing I want to find out from you: Did you receive the Spirit by the works of the Law, or by hearing with faith?" (3:2) and, "Tell me, you who want to be under the Law, do you not understand the Law?" (4:21). Those things in the letter to the saints in Galatia might seem confusing, but this essay makes them clearer and more easily understood, and shows what the apostle was talking about. → ec10c.htm
How to understand the Bible. Easy keys to interpreting and understanding Scripture in a better and deeper way, by avoiding certain fundamental but common mistakes and errors in bible study. These vital keys are really the basics for objective bible study. Knowing these keys will make many things easier to interpret and comprehend, and one will see several central matters in the Bible from a new and different perspective, especially in connection with the Gospels and the Epistles. → eg02c.htm
What does Galatians 4:26 mean? It talks about the heavenly Jerusalem and is a part of an allegory regarding the two covenants. Why have some preachers then claimed that it refers to some church? This essay finds the facts regarding the allegory of Galatians 4:21-31, and shows what the different things named in it pictured and symbolised. → ea02d.htm
What does the word "righteous" really mean? What does the Bible say about righteousness? → eg08b.htm
The origin and meaning of the word "church". → eg06b.htm
What does the Bible say about Heaven? What does it look like? Were the saints to go there, and if so, for how long? What about others? → eb04c.htm
The Promises spoken to Abraham, and the saints' heavenly Rest and Inheritance. How the earthly Land of Israel symbolised and foreshadowed a Promised Land in Heaven. Also, how the words Promise, Inheritance, Rest and Land in certain bible passages point to the same thing. → eb05b.htm
A clarification of the actual nature of the sabbatismos or Rest of Hebrews 4:9. → ex11b.htm
The concepts "saint" and "sainthood" analysed. Does the Bible define or clarify who is a saint and what sainthood consists of? Also: Are there saints here on Earth, in our day? What do the Scriptures say concerning these things? Further: What is the etymology of the word "saint", and what does it really mean? → eg03c.htm
The meaning of the words Christ, Christian, Messiah and Messias. Also: Did the saints call themselves "Christians" – christianos or christianoi? → eg07b.htm
Gentiles, pagans and heathen or heathens – what do those words mean? This exposition makes it plain and clear what the concepts "gentile", "pagan" and "heathen" actually refer to, in the Bible. → eg01c.htm
Covenant signs, including the sign of the New Covenant which shows who really are God's people. The Old Covenant's sign was the circumcision of males. What is the New Covenant's sign, seal or token? → ec09b.htm
Check your bible knowledge. A basic self-test with 15 biblical questions (with answers and commentary). → es04b.htm
Regarding the misleading translations "for ever" and "everlasting" in the Old Testament. The actual meaning of the Hebrew word olam (owlam). → eg09b.htm
The line of David the king of Israel – is it still ruling somewhere on Earth, with a mortal king on the throne? → ey12b.htm
The Ten Commandments – that phrase was coined in the Middle Ages and is a mistranslation. The Hebrew text talks about "the words of the covenant, the ten words". On the Decalogue, the "ten words" or eser dabarim as the Hebrew text has it, or tous deka logous as the Greek Septuagint or LXX translated it. → ec06f.htm
Acts 15 and the matter of the covenants. → eo04d.htm
The Old Testament: What was the difference between the concepts law, statutes, precepts, decrees, judgments, ordinances, charges, commandments and testimonies? → ec03d.htm
Romans 6:14-15, "For you are not under law but under grace", and Romans 7:6, "We are delivered from the law". What did the apostle mean? → ec12c.htm
On 1 John 3:4 and the translation "whoever commits sin transgresses also the law, for sin is the transgression of the law". What was the apostle John really talking about, and what is the correct translation of the Greek word anomia in that verse? → ec14b.htm
On the Old Covenant's Passover, and the New Covenant's bread and wine. → ec04g.htm
What does the English language word and concept "doctrine" literally mean? Likewise, the terms "dogma", "creed" and "tenet", what do they signify? Countless preachers and doctors of theology compile dogmas, creeds, tenets and doctrinal statements of beliefs, and claim them to be "the Truth". But, they do not agree with each other. Their opinions and teachings differ, depending on their denomination and its viewpoints, and there is much confusion. So, the pertinent question is, who has the "true doctrines" or "correct dogmas"? What should one think – do the Scriptures give any guidance regarding this matter? What does the Bible say about "doctrine"? → es08c.htm
Does the New Covenant have dietary rules – instructions or commandments regarding foods? What kinds of food did the saints eat? Should believers observe some kind of dietary laws or eat "kosher food"? → ef01b.htm – ef03b.htm
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