The New Covenant is a central doctrine in Christianity, referring to the salvation offered through Jesus Christ. It signifies a new relationship between God and humanity, replacing the Old Covenant based on the Law. The promise of the New Covenant is that God will forgive sins, write His laws on the hearts of His people, and grant eternal life through faith in Jesus Christ. This covenant is established through the life, death, and resurrection of Jesus, as He fulfills the promises of the Old Testament and inaugurates a new way of salvation.
Scriptures for the New Covenant (Salvation Through Christ)
- Jeremiah 31:31-34 (KJV)
(“Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers… But this shall be the covenant that I will make with the house of Israel… saith the Lord: I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.”)
Interpretation: The prophecy of a New Covenant comes from God Himself, promising a change of heart where His law will be internalized. This is fulfilled through Christ, who brings a spiritual transformation by the Holy Spirit.
Theological View: The New Covenant signifies a more intimate relationship with God, where salvation is not based on external observance but internal faith and transformation. - Luke 22:20 (KJV)
(“Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.”)
Interpretation: Jesus directly connects the New Covenant with His own sacrificial death. The cup symbolizes His blood, shed for the forgiveness of sins, marking the establishment of this new covenant.
Theological View: Salvation through Christ is obtained by His atoning sacrifice, fulfilling the Old Covenant sacrifices and inaugurating the New Covenant of grace. - Matthew 26:28 (KJV)
(“For this is my blood of the new testament, which is shed for many for the remission of sins.”)
Interpretation: Jesus clarifies that His blood is the means of the forgiveness of sins, the core of the New Covenant. The emphasis is on the remission (forgiveness) through His sacrificial death.
Theological View: The New Covenant is grounded in Christ’s sacrifice, emphasizing salvation as a gift of grace, not earned by works. - Hebrews 9:15 (KJV)
(“And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.”)
Interpretation: Jesus mediates the New Covenant by His death, offering redemption for those under the Old Covenant. His death opens the way to eternal inheritance for believers.
Theological View: The New Covenant is a fulfillment of God’s promises, offering eternal life through faith in Christ. - Hebrews 8:6-13 (KJV)
(“But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.”)
Interpretation: Jesus is the mediator of a superior covenant, better than the Old Covenant, because it promises internal transformation and a deeper relationship with God.
Theological View: The superiority of the New Covenant lies in its spiritual nature, enabling true heart change and forgiveness of sins. - 2 Corinthians 3:6 (KJV)
(“Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.”)
Interpretation: The New Covenant emphasizes the Holy Spirit, offering life, in contrast to the letter of the law, which could only condemn.
Theological View: The New Covenant is a covenant of grace and life, offering the Holy Spirit to empower believers. - Romans 8:3-4 (KJV)
(“For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.”)
Interpretation: Christ fulfills the law by His sacrifice, enabling believers to live righteously through the power of the Holy Spirit, a core feature of the New Covenant.
Theological View: The New Covenant empowers believers to live righteously by the indwelling of the Holy Spirit. - John 14:6 (KJV)
(“Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.”)
Interpretation: Jesus Himself is the way to the Father, and the New Covenant is through Him. There is no other means of salvation.
Theological View: The exclusivity of salvation through Christ is a foundational truth of the New Covenant.
Scriptures Against or Misunderstood in Light of the New Covenant
- Matthew 5:17 (KJV)
(“Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.”)
Interpretation: Some might view this as undermining the New Covenant, but Jesus fulfills the law, meaning that He perfectly adheres to its demands and initiates a new way of living.
Theological View: Jesus does not negate the law but fulfills it, transitioning from a works-based system to a grace-based system. - Galatians 5:4 (KJV)
(“Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.”)
Interpretation: Relying on the law for justification makes the grace of Christ ineffective.
Theological View: The New Covenant makes salvation possible only through faith in Christ, not by observing the law. - Romans 10:4 (KJV)
(“For Christ is the end of the law for righteousness to every one that believeth.”)
Interpretation: The law’s purpose as a means of achieving righteousness ends in Christ, who is the true source of righteousness for all believers.
Theological View: The New Covenant replaces the Old Covenant’s reliance on the law with salvation through Christ alone. - John 5:39-40 (KJV)
(“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. And ye will not come to me, that ye might have life.”)
Interpretation: Jesus rebukes those who search the scriptures for life but fail to recognize that the scriptures point to Him.
Theological View: The New Covenant directs all scriptures to Christ as the source of eternal life. - Hebrews 7:18-19 (KJV)
(“For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.”)
Interpretation: The law could not perfect, but the New Covenant offers a better hope, drawing people near to God.
Theological View: The law’s inability to bring true perfection highlights the superiority of the New Covenant in Christ. - Colossians 2:14 (KJV)
(“Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.”)
Interpretation: Christ’s crucifixion erased the legal demands of the Old Covenant, freeing believers from its burdens.
Theological View: The New Covenant abolishes the legalistic requirements of the Old Covenant. - Galatians 3:24-25 (KJV)
(“Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster.”)
Interpretation: The law served as a guide to Christ, but with Christ’s coming, believers are no longer bound by the law.
Theological View: The New Covenant ends the era of the law as a means of justification, replacing it with faith in Christ. - Acts 15:10-11 (KJV)
(“Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.”)
Interpretation: The early church rejected the idea of imposing the Old Covenant law on Gentiles, emphasizing grace over law.
Theological View: The New Covenant is based on grace and faith, not on works of the law.
The New Covenant – Hebrew, Greek, English, and Christian Translations
The doctrine of the New Covenant has been the subject of deep theological discussion for centuries. The interpretation of the relevant scriptures in the Hebrew, Greek, and English translations, especially through the lens of the King James Version (KJV), has implications for how the New Covenant is understood in different Christian traditions. This analysis explores the debates around the Hebrew, Greek, and English translations, alongside theological viewpoints and translation challenges, particularly regarding how the Greek translations are viewed and their accuracy.
Hebrew Scriptures and the New Covenant (Jeremiah 31:31-34)
Jeremiah 31:31-34 (KJV)
(“Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers… But this shall be the covenant that I will make with the house of Israel… saith the Lord: I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.”)
Hebrew Translation Issues:
In Hebrew, the term used for “covenant” is berith (בְּרִית). This term conveys a strong idea of a formal, binding agreement between two parties. The phrase “a new covenant” (בְּרִית חֲדָשָׁה, berith hadashah) is significant in that it explicitly marks a shift from the old covenant based on the Mosaic Law to a new, internalized relationship with God. The phrase “I will put my law in their inward parts” (אֶת־תּוֹרָתִי אֶתֵּן בִּקִּרְבָּם, et torati eten biqirbam) emphasizes internal transformation, pointing toward the spiritual nature of the New Covenant, which was not fully realized in the Old Covenant.
Theological Views:
- Judaism: Traditional Jewish interpretations of this text focus on a future restoration of Israel, where God will bring a new covenant with the Jewish people in the Messianic age. This view does not include the Christian interpretation of the covenant being fulfilled in Christ.
- Christianity: Christians interpret this as a prophecy of the New Covenant in Christ, inaugurated at the Last Supper (Luke 22:20) and fully realized in His death and resurrection.
Challenges in Translation:
- The concept of “law” (תּוֹרָה, Torah) is often seen as not just rules but the teachings and instructions of God. This broader understanding contrasts with a more narrow legalistic reading.
- The translation of “new” (hadashah) suggests a renewal or restoration, not necessarily a complete replacement. Some debate whether this truly suggests something radically new or a refinement of what was already established.
Greek Scriptures and the New Covenant (Hebrews 8:6-13)
Hebrews 8:6-13 (KJV)
(“But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises… But this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people.”)
Greek Translation Issues:
The Greek word for “covenant” in the New Testament is diathēkē (διαθήκη), which is the same word used in the Septuagint (Greek Old Testament) for berith. The Septuagint (LXX) translation of Jeremiah 31 (LXX 38) strongly influenced Christian interpretation, including the understanding of the New Covenant as involving internal transformation through Christ’s atonement.
- The term diathēkē is often debated in terms of whether it means a “testament” or a “covenant.” In classical Greek, diathēkē can refer to both a legal covenant and a will/testament, and this ambiguity is significant in interpreting the role of Christ’s death as inaugurating the New Covenant.
- The phrase “mediator of a better covenant” (mesitēs in Greek) suggests a go-between, a role fulfilled by Jesus Christ, which underscores the centrality of Christ in the New Covenant, differentiating it from Old Covenant mediators like Moses.
Theological Views:
- Early Christian View: The early Church Fathers, including Paul, emphasized that Jesus, as the mediator of the New Covenant, fulfills the promises of the Old Testament. The New Covenant, therefore, is primarily spiritual, internal, and accessible to both Jews and Gentiles.
- Modern Christian View: Many evangelical and Protestant theologians interpret this text as confirming that the Old Covenant, based on external law, has been superseded by the New Covenant, which is based on grace and internal transformation.
Challenges in Translation:
- The Greek diathēkē sometimes causes confusion because it can be understood as a “will” (last will and testament) in some contexts, leading to debates over whether the New Covenant should be viewed as a “testament” or a covenant.
- The New Testament writers’ use of the Septuagint translation (which itself was influenced by Hebrew ideas) complicates understanding, as Greek idioms may not directly reflect Hebrew meanings.
English Translation Issues:
The King James Version (KJV) presents a specific set of translation challenges for the New Covenant doctrine. The phrase “new covenant” (from Greek diathēkē) is used in the KJV and other English translations, and it is important to note the historical context of the English language, especially when rendering terms like diathēkē.
English Translation Problems:
- The use of the word “new” can imply a radical break, whereas the Greek and Hebrew texts may imply a renewal or transformation of the existing covenant rather than an entirely new one. This has led some to argue that the English translations may emphasize the radical nature of the New Covenant more than the Hebrew and Greek texts might suggest.
- The word “testament” in some translations, as seen in certain English Bibles, has led to the view that the New Covenant is a sort of “will” rather than an active relationship with God. This is a theological challenge, as it would diminish the ongoing and relational aspect of the New Covenant in favor of a more passive or legal interpretation.
Greek Translation Accuracy:
The Greek translations of the New Testament, particularly the Septuagint, have been subject to intense scholarly scrutiny. Many argue that while the Septuagint was influential in the early Church, it contains some translation liberties that may reflect theological intentions of the translators, particularly in the rendering of Hebrew terms into Greek.
- Accuracy of the Septuagint: While the Septuagint is regarded as a helpful tool for understanding the Greek-speaking Jewish world of the first century, it is not a perfect representation of the Hebrew text. Some words in the Greek translation may not have captured the full meaning of the original Hebrew terms.
- The Role of Greek in the New Testament: Greek was the common language of the Eastern Mediterranean during the time of the early Church, so the New Testament authors had to convey deep theological concepts in a language that was not as steeped in Jewish tradition as Hebrew. This has sometimes led to nuances being lost in translation, especially in terms like diathēkē.
Summary of Views and Issues with Translations:
- Hebrew to Greek Transition: The shift from the Hebrew word berith (covenant) to the Greek diathēkē (covenant/testament) can cause interpretive challenges. The Greek word introduces some ambiguity regarding the nature of the New Covenant—whether it’s a legal contract or a last will and testament, potentially leading to theological confusion about the nature of Christ’s sacrifice and its implications.
- Theological Debates: The doctrine of the New Covenant has caused debates over whether it replaces the Old Covenant entirely or fulfills and transforms it. Some theologians, particularly in the Reformed tradition, see the New Covenant as the fulfillment of the promises made to Israel, while others, particularly in dispensational circles, see it as a separate promise to the Church, distinct from the promises to Israel.
- Translation Accuracy: The accuracy of Greek translations like the Septuagint is debated. While it provided a bridge for early Christians between the Hebrew Scriptures and the Greek-speaking world, its rendering of Hebrew terms into Greek sometimes does not capture the full theological weight of the original language.
- English Translation Influence: The KJV, while an authoritative translation, may present certain phrases like “new covenant” with a nuance that leans more heavily on radical discontinuity between the Old and New Covenants, whereas Hebrew and Greek texts could be interpreted as presenting a more transformative view of the covenant.
The complexities of the Hebrew, Greek, and English translations, combined with the theological implications, make the doctrine of the New Covenant a rich subject of study and debate. The discussions around the accuracy of Greek translations and the nuances of language in the biblical text reflect the ongoing challenges in interpreting this central doctrine of the Christian faith.
Denominational Veiws
1. Roman Catholic Church
The Roman Catholic Church views the New Covenant as an eternal and unbreakable promise initiated by Jesus Christ, which is perpetuated through the sacrament of the Eucharist. For Catholics, the New Covenant is not just spiritual but also involves the Church as the instrument of salvation. The Eucharist (Holy Communion) is considered the sign of the New Covenant, which is central to Catholic theology and worship. The Catholic understanding emphasizes continuity between the Old and New Covenants, seeing the Old Covenant as a prelude to the fulfillment in Christ.
Views and Debates:
- For the New Covenant:
Catholics uphold the New Covenant’s eternal nature, grounded in Christ’s death. A key scriptural passage is Luke 22:20 (KJV): “This cup is the new testament in my blood, which is shed for you.” The word “testament” here is translated from diathēkē (διαθήκη), which is interpreted as “covenant” in most biblical translations. In the Catholic understanding, Christ’s sacrifice established a new relationship between God and humanity, fulfilling the promises made in Jeremiah and other Old Testament prophecies. - Against the New Covenant:
Some Protestants may argue against the Catholic view, interpreting the New Covenant as a purely spiritual covenant, not mediated through the Church or the Eucharist. They may reference Matthew 26:28 (KJV): “For this is my blood of the new testament, which is shed for many for the remission of sins.” Critics might argue that this emphasizes personal faith in Christ, rather than institutionalized sacraments. “Testament” again is from diathēkē, reinforcing the promise made by Christ rather than a ceremonial act by the Church.
Hebrew and Greek Word Analysis:
- Diathēkē (διαθήκη): This word appears both in the Greek of the Septuagint and the New Testament. It can mean both “covenant” (a formal agreement) and “testament” (a will). In the Catholic view, this dual meaning reflects the established bond through Christ’s blood, combining both legal and relational aspects.
2. Eastern Orthodox Church
The Eastern Orthodox Church shares many theological views with the Roman Catholic Church but places a heavier emphasis on the mystery of the New Covenant, particularly in the sacrament of the Eucharist. The New Covenant is viewed as Christ’s sacrificial death, which continues through the liturgical life of the Church. The Orthodox see the Church as the ongoing embodiment of the New Covenant, through which believers are spiritually transformed.
Views and Debates:
- For the New Covenant:
The Eastern Orthodox Church views the New Covenant as a spiritual, communal covenant that is experienced through participation in the sacraments, particularly the Eucharist. Hebrews 8:13 (KJV) states: “In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.” The New Covenant is thus seen as transforming the Old Covenant, offering a deeper communion with God. - Against the New Covenant:
Some Protestant traditions may argue that the New Covenant is primarily spiritual and not dependent on external rituals. Romans 7:6 (KJV) says: “But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.” This could be used to challenge any notion that the New Covenant requires physical sacraments like the Eucharist.
Hebrew and Greek Word Analysis:
- Kainē (καινὴ) in the Greek text of Hebrews 8:13 signifies something “new” in the sense of innovation, indicating a completely fresh and distinct covenant as opposed to an old or fading one.
3. Evangelical
Evangelicals emphasize the New Covenant as a personal, spiritual transformation brought about by faith in Jesus Christ. They view the New Covenant as superseding the Old Covenant and focus on salvation through faith alone, not through sacraments or institutional mediators.
Views and Debates:
- For the New Covenant:
Evangelicals strongly emphasize the personal aspect of the New Covenant. 2 Corinthians 3:6 (KJV) says: “Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.” The “letter” refers to the Old Covenant’s law, while the “spirit” signifies the New Covenant’s transformative power through Christ. - Against the New Covenant:
Some argue that the New Covenant, while offering new spiritual life, does not replace the moral teachings of the Old Covenant. Matthew 5:17 (KJV): “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.” Some interpret this as maintaining the continuity of God’s law, even within the New Covenant.
Hebrew and Greek Word Analysis:
- Diathēkē (διαθήκη) is used in 2 Corinthians 3:6, where it represents the covenant of grace, contrasting the legalistic Old Covenant. The focus is on the contrast between the “letter” of the law and the “spirit” of the New Covenant, symbolizing a more intimate and personal relationship with God.
4. Protestant (General)
Protestants generally share a similar view with Evangelicals but with varying emphases depending on the tradition (Lutheran, Reformed, etc.). The New Covenant is viewed as the fulfillment of God’s promises, offering salvation through faith in Christ alone.
Views and Debates:
- For the New Covenant:
Jeremiah 31:33 (KJV): “But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.” Protestants emphasize that this internal transformation, through the Holy Spirit, is realized in the New Covenant, pointing to a personal and spiritual regeneration. - Against the New Covenant:
Some Protestant views, especially those from more legalistic traditions, may see the New Covenant as still requiring some adherence to ceremonial laws, despite the emphasis on Christ’s sacrifice. Galatians 3:24-25 (KJV): “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster.” This verse is often cited to argue that the Old Covenant is fulfilled and does not continue to hold sway over believers.
Hebrew and Greek Word Analysis:
- Torah (תּוֹרָה) from Jeremiah 31:33 can be understood not only as “law” but also as “teaching” or “instruction,” suggesting that God’s will is no longer external but written on the hearts of His people.
5. Baptist (Southern Baptist, Independent Baptist, etc.)
Baptists typically emphasize salvation through faith alone and view the New Covenant as establishing a personal relationship with God through Jesus Christ, not mediated by the church or sacraments. Baptists also tend to view the New Covenant as distinct from the Old Covenant, with a focus on individual believer’s salvation.
Views and Debates:
- For the New Covenant:
Hebrews 9:15 (KJV): “And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.” Baptists interpret this as Christ’s mediation making salvation available through faith alone, not through any works of the Old Covenant. - Against the New Covenant:
Some may argue that the New Covenant, while bringing spiritual transformation, still upholds moral aspects of the Old Covenant. Matthew 5:17 (KJV): “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.” This statement suggests that the moral law is still relevant in the New Covenant.
Hebrew and Greek Word Analysis:
- Diathēkē (διαθήκη) in Hebrews 9:15 emphasizes the role of Christ’s death as a mediator of the New Covenant, highlighting His sacrificial work as the means of obtaining eternal life.
6. Methodist (United Methodist, AME, etc.)
Methodists believe in the New Covenant as a means of grace that involves both personal and communal aspects of salvation. The New Covenant is enacted through faith and is celebrated in the sacraments, particularly Holy Communion, which is viewed as a means of receiving God’s grace.
Views and Debates:
- For the New Covenant:
Luke 22:20 (KJV): “This cup is the new testament in my blood, which is shed for you.” Methodists interpret this as Christ establishing the New Covenant, which they experience through the Eucharist, emphasizing God’s grace available to all believers. - Against the New Covenant:
Some may argue that the New Covenant does not necessarily include the communal and sacramental elements emphasized by Methodists. John 4:24 (KJV): “God is a Spirit: and they that worship him must worship him in spirit and in truth.” This is sometimes used to argue that the New Covenant is primarily spiritual and not dependent on physical rituals.
Hebrew and Greek Word Analysis:
- Diathēkē (διαθήκη) is again central, as the New Covenant is tied to Christ’s blood, with kainē (καινὴ) meaning “new,” which highlights the transformative nature of this covenant, going beyond mere physical rituals.
7. Lutheran (Missouri Synod, ELCA, etc.)
Lutherans hold that the New Covenant was instituted by Christ through His sacrificial death and is experienced through faith in Jesus Christ, with a strong emphasis on the sacraments. In particular, the Lord’s Supper (Eucharist) is viewed as both a memorial and a means of grace, where Christ is truly present in the elements of bread and wine.
Views and Debates:
- For the New Covenant:
Luke 22:20 (KJV): “This cup is the new testament in my blood, which is shed for you.” Lutherans interpret this verse as evidence of the real presence of Christ in the Eucharist, where Christ’s body and blood are truly present and serve as a continuation of the New Covenant established in His blood. - Against the New Covenant:
Some evangelical groups reject the Lutheran view of the sacraments, especially the real presence of Christ in the Eucharist. John 6:63 (KJV): “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” This verse is used by critics to argue that the New Covenant is spiritual and does not involve any physical consumption of Christ’s body and blood.
Hebrew and Greek Word Analysis:
- Diathēkē (διαθήκη) is used in Luke 22:20, where the New Covenant is established in the blood of Christ. Kainē (καινὴ) emphasizes the newness and transformative power of the covenant, marking a shift from the Old Covenant to the new reality inaugurated in Christ.
8. Pentecostal (Assemblies of God, UPCI, etc.)
Pentecostals emphasize the experiential and spiritual transformation that occurs through the New Covenant. They highlight the role of the Holy Spirit in empowering believers, particularly through the baptism in the Holy Spirit, speaking in tongues, and the operation of the gifts of the Spirit.
Views and Debates:
- For the New Covenant:
2 Corinthians 3:6 (KJV): “Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.” Pentecostals interpret this as a demonstration of the New Covenant’s spiritual power, where the Holy Spirit brings life, transforming believers in a way the Old Covenant could not. - Against the New Covenant:
Some groups might argue that Pentecostal emphasis on experience can overshadow the importance of sound doctrine. Romans 7:6 (KJV): “But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.” Critics could argue that the Pentecostal focus on experiential aspects distracts from the doctrinal significance of the New Covenant.
Hebrew and Greek Word Analysis:
- Diathēkē (διαθήκη) in 2 Corinthians 3:6 is contrasted with the letter of the Old Covenant, emphasizing that the New Covenant brings life through the spirit, reflecting the Pentecostal focus on spiritual empowerment and transformation.
9. Jehovah’s Witnesses
Jehovah’s Witnesses believe that the New Covenant is primarily between Jehovah (God) and Jesus Christ, with the anointed class of Jehovah’s Witnesses being the recipients of the New Covenant. They also emphasize that salvation is possible only through association with Jehovah’s Witnesses, who they believe are the true followers of Christ.
Views and Debates:
- For the New Covenant:
Luke 22:20 (KJV): “This cup is the new testament in my blood, which is shed for you.” Jehovah’s Witnesses interpret this verse as the establishment of a covenant between Jesus Christ and his followers, but they limit the New Covenant’s application to the anointed class, not all believers. - Against the New Covenant:
Some Christian groups may argue that the New Covenant is for all believers in Christ, not just the select “anointed” class. Hebrews 9:15 (KJV): “And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.” Critics may argue that this verse applies to all Christians, not just a specific group.
Hebrew and Greek Word Analysis:
- Diathēkē (διαθήκη) in Luke 22:20 is used to signify the covenant between Christ and the faithful. Jehovah’s Witnesses focus on the mediatorship of Jesus Christ, interpreting diathēkē as a legal, rather than personal, covenant.
10. Mormonism (The Church of Jesus Christ of Latter-day Saints – LDS)
The LDS Church believes that the New Covenant is not only established by Christ but also continued through the restoration of the gospel by Joseph Smith. They emphasize the need for a living prophet and the continuation of divine revelation as part of the New Covenant.
Views and Debates:
- For the New Covenant:
Luke 22:20 (KJV): “This cup is the new testament in my blood, which is shed for you.” LDS theology would interpret this covenant as part of the ongoing plan of salvation that was restored through Joseph Smith and continues in the latter days. - Against the New Covenant:
Traditional Christian views reject the idea of the restoration of the gospel, viewing the New Covenant as fulfilled in Christ alone. Revelation 22:18-19 (KJV): “For I testify unto every man that heareth the words of the prophecy of this book… If any man shall add unto these things, God shall add unto him the plagues that are written in this book.” This is cited to argue that the New Covenant is final, with no need for further restoration.
Hebrew and Greek Word Analysis:
- Diathēkē (διαθήκη) in Luke 22:20 is again the central term, signifying a binding agreement between Christ and His followers, as understood by Mormons within the context of their broader theology of restoration.
11. Seventh-day Adventist
Seventh-day Adventists believe that the New Covenant represents salvation through faith in Christ, with an emphasis on obedience to God’s commandments, particularly the observance of the Sabbath. They view the New Covenant as fulfilling the promise of salvation made to Israel but expanding to include all people.
Views and Debates:
- For the New Covenant:
Hebrews 8:10 (KJV): “For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people.” Adventists emphasize that the New Covenant requires obedience to God’s laws, particularly the Ten Commandments, including the observance of the seventh-day Sabbath. - Against the New Covenant:
Some Protestant denominations argue that the moral laws of the Old Covenant do not bind Christians under the New Covenant. Colossians 2:16-17 (KJV): “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days.” This verse is often cited by critics to argue that the Sabbath is no longer required for New Covenant believers.
Hebrew and Greek Word Analysis:
- Torah (תּוֹרָה) from Hebrews 8:10 emphasizes the inward writing of God’s law in believers’ hearts, which Seventh-day Adventists interpret as confirming the continuing relevance of God’s commandments in the New Covenant.
Conclusion
The New Covenant, as understood by various Christian denominations, represents a profound theological foundation for salvation through Christ’s sacrifice. While the overall concept of the New Covenant is widely accepted, its specific applications and theological implications diverge significantly depending on the denomination. Some emphasize the sacramental and liturgical aspects, such as the Roman Catholic and Eastern Orthodox Churches, while others focus on personal faith and spiritual transformation, as seen in Evangelical and Pentecostal traditions. Additionally, groups like the Jehovah’s Witnesses and Mormons have unique interpretations based on their doctrines, particularly regarding the scope of the New Covenant and the role of modern revelation.
Key to understanding these differences are how each tradition interprets key Hebrew and Greek terms, such as diathēkē (covenant/testament), and kainē (new), in the context of both the Old and New Testaments. Most denominations agree that the New Covenant is inaugurated by Christ, but they differ in its ongoing implications for church practice, salvation, and the role of sacraments.
The debates around the New Covenant show the importance of scriptural interpretation and the centrality of Christ’s atoning sacrifice. The New Covenant is foundational to Christian identity, and understanding its nuances across denominations helps clarify the diverse theological landscape within Christianity today.
Table 1: Views on the New Covenant by Denomination
| Denomination | View | Interpretation | Scripture Basis Reference & KJV Quote |
|---|---|---|---|
| Roman Catholic | New Covenant fulfilled through Christ’s sacrifice and the Eucharist as a sacrament of grace. | Christ’s sacrifice is present in the Eucharist; the covenant is maintained through sacraments and church traditions. | Luke 22:20 (KJV): “This cup is the new testament in my blood, which is shed for you.” |
| Eastern Orthodox | New Covenant as a spiritual mystery experienced through sacraments, especially the Eucharist. | The Eucharist is viewed as a mystery where Christ’s real presence imparts grace and salvation, continued through sacramental life. | Hebrews 8:13 (KJV): “In that he saith, A new covenant, he hath made the first old.” |
| Evangelical | New Covenant as a personal relationship with God through faith in Christ. | Faith in Christ alone brings salvation and entry into the New Covenant; there is no emphasis on sacraments as channels of grace. | 2 Corinthians 3:6 (KJV): “Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.” |
| Protestant (General) | New Covenant as a personal, spiritual covenant fulfilled through faith in Christ alone. | Christ’s sacrifice is the definitive fulfillment of the covenant, offering grace to all who believe. | Jeremiah 31:33 (KJV): “But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts.” |
| Baptist | Salvation through faith alone, with the New Covenant marking the believer’s personal relationship with Christ. | Baptism is an outward sign of the inward covenant, and salvation is secured through personal faith in Christ alone. | Hebrews 9:15 (KJV): “And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.” |
| Methodist | New Covenant as a means of grace, with an emphasis on the sacraments, particularly the Eucharist. | The sacraments serve as channels of grace, but salvation comes through faith and the Holy Spirit working in believers. | Luke 22:20 (KJV): “This cup is the new testament in my blood, which is shed for you.” |
| Lutheran | New Covenant realized through faith and the real presence of Christ in the Eucharist. | Christ’s body and blood are truly present in the Eucharist; it is a means of grace that brings believers into the New Covenant. | Luke 22:20 (KJV): “This cup is the new testament in my blood, which is shed for you.” |
| Pentecostal | New Covenant as an empowerment through the Holy Spirit, with a focus on spiritual gifts. | The Holy Spirit enables believers to live out the New Covenant through spiritual gifts, including tongues and prophecy. | 2 Corinthians 3:6 (KJV): “Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.” |
| Jehovah’s Witnesses | New Covenant between Christ and the anointed class of Jehovah’s Witnesses. | Only the anointed class is in the New Covenant, with others benefitting from Christ’s sacrifice but not directly participating in the covenant. | Luke 22:20 (KJV): “This cup is the new testament in my blood, which is shed for you.” |
| Mormonism (LDS) | New Covenant extended through the restoration of the gospel by Joseph Smith. | The New Covenant continues through modern-day revelation and the restoration of the gospel by Joseph Smith. | Luke 22:20 (KJV): “This cup is the new testament in my blood, which is shed for you.” |
| Seventh-day Adventist | New Covenant includes obedience to God’s commandments, particularly the Sabbath. | The New Covenant requires keeping God’s commandments, with the Sabbath being a crucial part of the believer’s obedience. | Hebrews 8:10 (KJV): “For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts.” |
Table 2: Arguments Against the New Covenant by Denomination
| Denomination | Argument Against Interpretation | Scripture Basis Reference & KJV Quote |
|---|---|---|
| Roman Catholic | The Eucharist is not to be taken literally as the body and blood of Christ. | John 6:63 (KJV): “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” |
| Eastern Orthodox | The focus on physical presence in the Eucharist could diminish the spiritual aspect of salvation. | Romans 7:6 (KJV): “But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.” |
| Evangelical | Overemphasis on sacraments as channels of grace, which could detract from faith alone. | Ephesians 2:8-9 (KJV): “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” |
| Protestant (General) | Legalistic approach to the New Covenant might lead to works-based salvation. | Galatians 3:24-25 (KJV): “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster.” |
| Baptist | The idea of a “second-class” believers under the New Covenant who don’t have access to salvation contradicts grace. | Romans 10:13 (KJV): “For whosoever shall call upon the name of the Lord shall be saved.” |
| Methodist | Excessive reliance on sacraments and rituals might undermine the role of personal faith in salvation. | Romans 3:28 (KJV): “Therefore we conclude that a man is justified by faith without the deeds of the law.” |
| Lutheran | The idea of a real presence in the Eucharist can be seen as overly literal, rather than symbolic. | John 6:63 (KJV): “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” |
| Pentecostal | Experience-focused theology might overshadow the foundational truths of scripture. | 1 Corinthians 13:1 (KJV): “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.” |
| Jehovah’s Witnesses | The New Covenant should apply to all believers, not just the anointed class. | Hebrews 9:15 (KJV): “And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.” |
| Mormonism (LDS) | Modern revelation does not equate to the completion of the New Covenant as Christ intended. | Revelation 22:18-19 (KJV): “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book.” |
| Seventh-day Adventist | Sabbath observance is no longer binding under the New Covenant. | Colossians 2:16-17 (KJV): “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days.” |
Summary
The New Covenant, while universally acknowledged as central to the Christian faith, is interpreted differently across denominations. Each tradition brings its theological emphasis, from sacramental understandings (Catholic, Orthodox) to a focus on personal faith (Evangelical, Baptist). Some, like the Pentecostal and Evangelical traditions, emphasize the role of the Holy Spirit and personal experience, while others, like the Jehovah’s Witnesses and Mormons, introduce unique doctrinal elements that reshape the covenant’s scope and purpose. Despite these differences, the shared understanding remains that the New Covenant is founded on Christ’s atoning sacrifice, making salvation available to all believers through faith in Him.