Understanding the New Covenant

Hermeneutics: The Art of Studying and Interpreting Scripture

It is said that a text without context is pretext {text-context=pretext}. What is meant by this is that any text, without its historical, grammatical, canonical, and literary context, is a pretext for a proof text. In other words, any scripture read without thought to the surrounding verses can easily be misconstrued. Thus, the phrase “text without a context is a pretext” is a warning against proof-texting, which is lifting a passage out of its context and trying to understand it. If any student of Scripture makes this mistake, they risk misinterpreting its true meaning. It behooves us to explore each text's connections with the Word of God and avoid drawing hasty conclusions based on isolated fragments.

Here are seven rules or guidelines for interpreting Scripture.

The Rule of Definition – Understand the meaning of words. Define terms clearly and stick to those definitions. Use lexicons if necessary to grasp the original sense of words.

The Rule of Context Matters – Always consider the context. The meaning of a word, phrase, sentence, or paragraph should be derived from its surrounding context. Context includes literary genre, historical setting, cultural background, and the author’s purpose and audience.

The Rule of Scripture Interpreting Scripture – Compare different passages related to the same topic. Let one part of the Bible shed light on another. This helps maintain consistency and avoids contradictions.

The Rule of Avoiding Hidden Meaning – Interpretation is not about discovering secret truths or being unique. Stick to the plain and obvious sense of the text unless there is clear evidence of figurative language or symbolism.

The Rule of Logical Reasoning – Apply sound reasoning. Avoid inconsistencies, fallacies, and contradictions. God’s Word is coherent and consistent.

The Rule of Precedent – Consider the first mention of a concept or doctrine as a guide for subsequent development and application.

The Rule of Unity– Recognize that the Scriptures consistently reveal God’s truth and plan. They harmonize together like notes in a chord.

Use these rules as a foundation while seeking the Holy Spirit’s guidance. If you will, your study of God’s Word will lead you to its truth and your understanding.

The New Covenant

The original covenant with Abraham contained three promises– land, seed, and blessing. The succeeding covenant emphasizes only one element of these promises to Abraham. For example, the Palestinian (Mosaic) Covenant centered around God’s promise of the land. Remember, God led Israel out of Egypt to the promised land. Later, as God reiterated His promise to Abraham to David, the emphasis became the seed promise. Now, with the New Covenant, God emphasized the blessing promises.

Use Diagram to Illustrate

As we noted last week, Jeremiah and Ezekiel were the two main prophets through which the Holy Spirit devoted much consideration to the New Covenant. Both prophets had much to say about the blessings flowing from this covenant. Now, go back for a moment and recount Israel’s relationship with God throughout the Old Testament. Would you agree that one word might describe their relationship with Him, and that word would be “disobedience?” Yet, despite their disobedience, God’s covenant with Abraham necessitated the CONTINUATION of the nation. Not even disobedience to God could remove Israel from her covenanted positions. Let me support that with some Scripture.

Jeremiah 31:34–35 KJV 1900

34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: For they shall all know me, From the least of them unto the greatest of them, saith the Lord: For I will forgive their iniquity, And I will remember their sin no more. 35 Thus saith the Lord, which giveth the sun for a light by day, And the ordinances of the moon and of the stars for a light by night, Which divideth the sea when the waves thereof roar; The Lord of hosts is his name:

The New Covenant also keeps God’s promise that Israel would be restored to the land.

Jeremiah 32:37 KJV 1900

37 Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely:

Jeremiah 33:11 KJV 1900

11 The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the Lord of hosts: for the Lord is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the Lord. For I will cause to return the captivity of the land, as at the first, saith the Lord.

Ezekiel 11:17 KJV 1900

17 Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.

There are other passages, such as Ezekiel 36:28-35 and Ezekiel 37:21-22 as well as verse 25. However, it would be best if you also considered this fact. Even after Israel’s return from their 70 years of captivity, their return to the land cannot be seen as a permanent restoration. In fact, from that return until recent days, Israel, even though they may have been in the land, was ruled by other Gentile nations (i.e., Rome).

The New Covenant also alludes to the REBUILDING of Jerusalem.

Jeremiah 31:38–40 KJV 1900

38 Behold, the days come, saith the Lord, That the city shall be built to the Lord From the tower of Hananeel unto the gate of the corner. 39 And the measuring line shall yet go forth over against it Upon the hill Gareb, and shall compass about to Goath. 40 And the whole valley of the dead bodies, and of the ashes, And all the fields unto the brook of Kidron, Unto the corner of the horse gate toward the east, Shall be holy unto the Lord; It shall not be plucked up, nor thrown down any more for ever.

It also speaks to the fact that the Temple will once again become the center of worship as it is rebuilt.

Ezekiel 37:27–28 KJV 1900

27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. 28 And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.

All these are part of the many blessings that Israel will receive based on the New Covenant.

Isaiah 61:8–9 KJV 1900

8 For I the Lord love judgment, I hate robbery for burnt offering; And I will direct their work in truth, And I will make an everlasting covenant with them. 9 And their seed shall be known among the Gentiles, And their offspring among the people: All that see them shall acknowledge them, That they are the seed which the Lord hath blessed.

Hosea 2:18–20 KJV 1900

18 And in that day will I make a covenant for them with the beasts of the field, And with the fowls of heaven, and with the creeping things of the ground: And I will break the bow and the sword and the battle out of the earth, And will make them to lie down safely. 19 And I will betroth thee unto me for ever; Yea, I will betroth thee unto me in righteousness, and in judgment, And in lovingkindness, and in mercies. 20 I will even betroth thee unto me in faithfulness: And thou shalt know the Lord.

J. Dwight Pentecost states, “Specifically, among those blessings the nation will be brought into a close relationship with God so that they become the people of God and God Himself becomes their God (Jer 30:22; 31:33; 32:28-41; Eze 11:20; 34:25-27; 37:27).”

New Covenant Promises

The nation’s sins are forgiven.

Jeremiah 31:34 KJV 1900

34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: For they shall all know me, From the least of them unto the greatest of them, saith the Lord: For I will forgive their iniquity, And I will remember their sin no more.

Some other verses that indicate this are Jeremiah 33:8, Ezekiel 36:25, and Micah 7:18-20. Now, think about this! The Day of Atonement was given to Israel by God as means of anticipating the final fulfillment of God’s forgiveness. As we know, the Day of Atonement was when the entire nation assembled at the Tabernacle to acknowledge their sin before God.

Hebrews 10:3 KJV 1900

3 But in those sacrifices there is a remembrance again made of sins every year.

However, the sacrifices of that day only provided a temporary covering for their sin. Hence, the sacrifice took place each year. Note now Romans 3:25

Romans 3:25 KJV 1900

25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

I read this to note that our God is a God of forbearance. He is the same God to Israel. Thus, as a God of forbearance, God left the yearly national sins of Israel unpunished until One would come - through the offering of a better sacrifice based on better blood (the Lord Jesus Christ) - would put away sin permanently. One of the major blessings of the New Covenant would be the provision of a way for God to put away sin and receive sinners to Himself.

The nation will receive a new mind.

Essentially, God promised that Israel’s ignorance would be removed and there would be universal knowledge of God and God’s requirements.

Jeremiah 31:34 KJV 1900

34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: For they shall all know me, From the least of them unto the greatest of them, saith the Lord: For I will forgive their iniquity, And I will remember their sin no more.

The nation will receive a new heart.

Again, there are several verses for this point, such as Isaiah 59:21, Jeremiah 31:33, 32:39-41, and Ezekiel 36:26. Since they have a new mind and know God, they will also have a new heart to love Him as well.

However, it is essential to note that knowing God and loving God does not provide the ability to walk in obedience required to receive the blessings of the covenant.

The nation will also receive God’s Spirit.

Joel 2:28–29 KJV 1900

28 And it shall come to pass afterward, That I will pour out my spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions: 29 And also upon the servants and upon the handmaids In those days will I pour out my spirit.

Ezekiel expanded upon this in Ezekiel 11:19

Ezekiel 11:19 KJV 1900

19 And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh:

Again, the Holy Spirit noted in Ezekiel 36:26-27

Ezekiel 36:26–27 KJV 1900

26 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. 27 And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

What would be the result of God’s Spirit indwelling them?

Ezekiel 11:20 KJV 1900

20 That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God.

Thus, with the promise of the New Covenant, the people (Israel) who had failed to give God the prerequisite obedience under the Law to make them eligible for covenanted blessings - because they were weak - will be empowered to implicit obedience by the Spirit of God. Such obedience will bring about the blessings of the covenants.

Now, you must also remember that in addition to the blessings of the New Covenant, the material blessings promised to Israel in the land will be the blessings of the Palestinian Covenant. Equally true is the fulfillment of the Davidic Covenant blessings as David’s house will rule once again.

Jeremiah 30:9 KJV 1900

9 But they shall serve the Lord their God, And David their king, whom I will raise up unto them.

Ezekiel 37:24–25 KJV 1900

24 And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. 25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince for ever.

The New Covenant (as it is called), which is an unconditional, eternal covenant based on the shedding of blood - guarantees Israel will be preserved as a nation and ultimately restored to the land God initially gave to Abraham and his descendants. It also provides the forgiveness of sin and the removal of all uncleanness. In doing so, they are afforded the ability through a new mind to know God and are given new hearts so they might love God. Additionally, they are promised the indwelling of the Holy Spirit, who enables them to walk in obedience to God’s demands. Thus, the blessings Israel never found via the Law will at least be experienced.

Some Important Distinctions

Several key distinctions must be made.

First, the New Covenant is a covenant made...

Jeremiah 31:31 KJV 1900

31 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:

There is no mention of Gentile nations or future Gentile believers. Thus, God makes this covenant with Israel alone. It is a NEW Covenant that supplants the Mosiac Covenant. Consequently, it must be necessary to be made with the same people with whom the original Mosaic Covenant was made in the past. You can study Isaiah 59:20-21, 61:8-9, Jeremiah 32:37-40, 50:4-5, Ezekiel 16:60-63, 34:25-26, and Ezekiel 37:21-28 for further evidence of this fact.

Second, the New Covenant, from its announcement onward throughout the Old Testament, is always viewed as future according Isaiah 55:3, Jeremiah 31:31, Ezekiel 16:60-62, 20:37, 34:25-26, Hosea 2:18-20. This means Israel does not enter into the benefits of the New Covenant at any time in its Old Testament experience. Since Israel has not yet entered into the blessings that flow from the New Covenant, its ultimate fulfillment must still be viewed as yet future.

“In other words, it can only be experienced after Israel’s conversion at the Second Advent of Christ (Romans 11:26) and in His thousand-year reign that will follow.” - J. Dwight Pentecost

Remember that everything we study must done within the context, including historical context. The night Christ was in the upper room with His disciples, He referred to the New Covenant. Since the disciples were Israelites, they would have certainly understood His reference to the New Covenant in Jeremiah 31. Consequently, there are three observations we can make concerning Christ’s words.

Matthew 26:28 KJV 1900

28 For this is my blood of the new testament, which is shed for many for the remission of sins.

Mark 14:24 KJV 1900

24 And he said unto them, This is my blood of the new testament, which is shed for many.

His statement that “This is my blood of the New Testament” is a soteriological statement, a statement of salvation. Note that Christ said, “This is MY blood.” Christ’s offering of His blood was required by the promised New Covenant and was to provide a basis for the remission of sins. Now, look at these verses.

Luke 22:20 KJV 1900

20 Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

1 Corinthians 11:25 KJV 1900

25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

We read, “This cup is the NEW TESTAMENT in MY blood.” Now, we have an eschatological statement, a statement of prophecy. Christ was prophesying that His coming death (shedding of HIS blood) would institute the New Covenant. Note the explanation of Hebrews 9:16-17

Hebrews 9:16–17 KJV 1900

16 For where a testament is, there must also of necessity be the death of the testator. 17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

Now, again, note the historical context. The disciples, as Israelites, understood Christ’s reference to the New Covenant perfectly. Thus, the Lord was stating that the New Covenant was being instituted with His death and that they (the disciples) were ministers of the blood (salvation aspects) of that covenant.

2 Corinthians 3:6 KJV 1900

6 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.

However, those to whom it was primarily and initially intended (Israel as a nation) will not receive its fulfillment or its blessing until the Second Coming of Christ, when...

Romans 11:26–27 KJV 1900

26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27 For this is my covenant unto them, when I shall take away their sins.

HERE IS SOMETHING VERY IMPORTANT TO NOTE!

There is a marked and critical difference between the institution of the covenant and the realization of its benefits. Note again Matthew’s account.

Matthew 26:28–29 KJV 1900

28 For this is my blood of the new testament, which is shed for many for the remission of sins. 29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.

By Christ’s death, He laid the foundation for Israel’s New Covenant; however, its benefits will not be received by Israel until the Second Coming of the Messiah.

Is the church (age of Grace believers) Israel?

Here is where the confusion often comes in concerning the New Testament. Christ established the local church as the new means by which God would deal with men. We call this new era the age of Grace. Unfortunately, there is substantial misleading about what a church is. It is why I fundamentally reject the teaching of a universal church. Those who believe in a universal church claim it to be all believers currently alive across the globe. Some have even taken it to mean all believers from Pentecost until now. Thus, all believers are part of this great, big, mystical church. Such belief has also led many to believe that the so-called Universal Church is now fulfilling Israel’s New Covenant. I think that this is at the heart of our discussion last week. Even if you believe in a universal church, which I do not (a different conversation for a different time), several considerations support the view that the Universal Church is NOT now fulfilling the New Covenant.

First, the term “Israel” is never used for anyone in Scripture other than the physical descendants of Abraham.

Suppose you are going to accept a Universal Church view. In that case, you must include both Jewish and Gentile without national distinction, and, in turn, it would be impossible for such a church to fulfill God’s promise made exclusively to the nation of Israel.

Second, the New Covenant, as we already have outlined, contains spiritual and earthly promises.

Even though the so-called Universal Church enjoys the same spiritual blessings as Israel (salvation, forgiveness of sins, and the ministry of the Holy Spirit), it is never promised inheritance of land, material blessings on earth, or even rest from oppression, all of which are parts of God’s promise to Israel. The New Covenant promised more than just spiritual salvation to Israel. It also promised a new life as all her covenants were realized under the kingship of her Messiah on earth for a thousand years. There is no way a universal church is fulfilling the material portions of this covenant.

Third, as believers today, we receive blessings only by faith without being or fulfilling that covenant...

Galatians 3:14 KJV 1900

14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

Galatians 4:22–31 KJV 1900

22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. 23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. 24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. 25 For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. 26 But Jerusalem which is above is free, which is the mother of us all. 27 For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. 28 Now we, brethren, as Isaac was, are the children of promise. 29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. 30 Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. 31 So then, brethren, we are not children of the bondwoman, but of the free.

In the same way, we receive blessings from the New Covenant without being under or fulfilling it, simply by God’s grace.

Ephesians 2:12–13 KJV 1900

12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

Last, a time element precludes a Universal Church or us as believers today from the covenant itself. The covenant cannot be fulfilled and realized by Israel until after Israel’s tribulation and her deliverance by the advent of the Messiah. Since the day Christ said, “Upon this Rock, I will build my church,” ushering in the age of Grace, aka the local church, there have been significant periods of persecution and tribulation, but nothing has ever occurred on the same scale as the Great Tribulation preannounced by Biblical prophecy. And, for sure, we are not in the millennial age right now.

Romans 11:26–27 KJV 1900

26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27 For this is my covenant unto them, when I shall take away their sins.

Only when the Deliverer comes out of Sion and turns away ungodliness from Jacob will the covenant be fulfilled as He takes away Israel’s sins. The tribulation, Christ’s Second Coming, and the millennial age are still in the future. Consequently, the fulfillment of this promise is still the future, and we are not the fulfillment of this covenant even though we enjoy some of its blessings.

What about the Age of Grace believers and the New Covenant?

I use the term “Age of Grace,” believers simply because I do not accept a Universal Church theory. However, I accept that believers are saved by grace through faith during this age and that Christ instituted the local church as the vehicle for corporate worship, evangelism, and ministry.

So here is the question.

What is the relationship between believers of this age of Grace and the New Covenant?

As we know, some insist that the promise of Jeremiah 31:31

Jeremiah 31:31 KJV 1900

31 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:

, which is also quoted in Hebrews (addressed to believers), means that we have supplanted Israel in God’s overall program, and we are currently fulfilling the New Covenant and experiencing its blessings.

‌Again, we must never forget the context. Any text taken out of context becomes a pretext, which leads to proof-texting.

The Holy Spirit quoted Himself from Jeremiah 31 demonstrating that when He promised a New Covenant to Israel, he was indicating that the Old Covenant under which they had been operating was to be viewed as temporary. Yes, the blood of the New Covenant is how believers, since the time of Christ’s death, receive specific spiritual blessings (such as the forgiveness of sins and the indwelling of the Holy Spirit); it certainly does not mean that we are fulfilling the entirety of the New Covenant. However, even though the New Covenant was made with the house of Israel and Judah, there are benefits from enacting the covenant (Christ’s death, burial, and resurrection) through which we, as believers today (both Jew and Gentile), partake.

Genesis 12:3 KJV 1900

3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

Even the original covenant with Abraham foresaw a promise of universal blessing. Those universal blessings were not realized in the Palestinian Covenant. However, when we come to the Davidic Covenant, the universal blessing is once more promised through the rule of David’s Son on David’s throne over all the earth.

The nations who are part of that Davidic kingdom will enter into righteousness and peace through the reigning king. - J. Dwight Pentecost.

Though God made the New Covenant with His covenant nation, at the time of Christ’s death the benefits from that covenant may be applied to all those outside of Israel who accept Christ as Savior.

Matthew 26:28 KJV 1900

28 For this is my blood of the new testament, which is shed for many for the remission of sins.

The New Covenant is Israel’s covenant. However, based on Christ’s blood, which is the blood of the covenant, we outside of the nation likewise experience the removal of guilt and the forgiveness of sins.

Covenant Theology Versus Dispensational Theology

The New Covenant was at the heart of our discussion last week. Remember, the Devil is in the details!

An Overview of Covenant Theology to the New Covenant.

Covenant theology, a hermeneutical framework associated with Reformed theology, seeks to understand the Bible through its covenantal structure. Let’s delve into how it views the New Covenant:

The Covenant of Redemption:

This eternal covenant involves the Father, Son, and Holy Spirit. They agreed to redeem a people for God’s glory and their eternal good. The Father chose a people, the Son redeemed them through His life, death, and resurrection, and the Holy Spirit applies this redemption to the chosen ones. Each person of the Trinity is involved in every aspect of this covenant.

The Covenant of Works:

Also known as the Adamic covenant, it was made with Adam as the representative of all humanity. Under this covenant, God promised eternal life if Adam obeyed perfectly. Adam’s disobedience affected all of us, leading to sin and estrangement from God. The demands of this covenant still apply to all people.

The Covenant of Grace:

After Adam’s disobedience, God could have left humanity in sin and misery. Instead, He chose grace. The covenant of grace is fulfilled in the New Covenant. The New Covenant is announced in Jeremiah 31:31–34, inaugurated through Christ’s life, death, and resurrection, and continued in the church. It encompasses all previous covenants under the covenant of grace and fulfills God’s promises in Christ 1.

Traditional Covenant Theology sees the New Covenant as an update of the Old Covenant, fulfilled in the church. In contrast, New Covenant Theology views the New Covenant as genuinely new, not merely a redoing of the Mosaic Covenant. However, both agree that the New Covenant is being fulfilled in the church 2.

In summary, the New Covenant represents God’s grace, fulfilled in Christ, and continues to impact believers today.

As a Dispensationalist, I see it entirely differently.

An Overview of Dispensational Theology Related to the New Covenant

Dispensational theology holds that the covenant promises—whether spiritual, national, or physical—made to Abraham, Moses, David, and the New Covenant embodied by Jesus must be fulfilled. Here are vital aspects of Dispensationalism’s view of the New Covenant:

Distinct Programs for Israel and the Church:

Dispensationalists believe in separate and distinct administrative programs for Israel and the church. They reject the idea that the church replaces Israel in the covenants and emphasize each group's unique roles.

Covenants of Promise:

Dispensationalism recognizes several covenants in the Hebrew Scriptures that pertain to Israel. These include the Abrahamic Covenant, which involves blessings, seed, and land, and the Davidic Covenant, projecting the reign of the Messianic King in an eternal earthly kingdom.

Dispensationalists affirm that these covenants have not been nullified and that their fulfillment extends to Israel, the nations, and the land.

Dispensationalists insist on the literal fulfillmentof covenant promises. This includes the New Covenant, which they understand as a covenant made with Israel and no one else. While some progressive dispensationalists see more continuity between the old and new covenants, literal fulfillment remains a core tenet.

Dispensationalism views the New Covenant as a distinct covenant with Israel, emphasizing the literal fulfillment of God’s promises.

What then about the passage in Hebrews stating Christ as the “mediator of the new covenant?”

Let’s consider the context. Remember, a text without context is a pretext for proof-text. We will utilize our guidelines for this passage.

“For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:) But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.” (Hebrews 12:18–24, KJV 1900)

If you recall, Stan Cordell just used this text for his recent message on Sunday morning.

The Rule of Definition

COVENANT

The word “covenant” is “berith” in Hebrew and “diatheke” in Greek. In the Old Testament and in Hebrew, it originally denoted a binding relationship between two parties in which each pledged to perform some service to the other. In the New Testament and in Greek, “diatheke” is used to convey the covenant idea and avoids using a similar term, “suntheke,” which would incorrectly portray a covenant as a mutual contract or alliance rather than an oath-bound promise.

Easton’s Bible Dictionary notes two ways in which the word “covenant” is used in Scripture.

It is used as a covenant or compact between man and another man or between tribes or nations. (1 Samuel 11:1; Joshua 9:6, 15) Jehovah was solemnly called on to witness the transaction whenever such a covenant was made. (Genesis 31:50) Any such covenant was called “a covenant of the Lord.” (1 Samuel 20:8) The only difference was marriage. The marriage compact is called “the covenant of God” (Proverbs 2:17) because God ordained marriage.

It is also used about God’s revelation of himself in the way of promise or favor to men. God’s promise to Noah after the Flood was called a covenant. (Genesis 9; Jeremiah 33:20) From there, we have other covenants, such as Abraham’s (Genesis 17; Leviticus 26:42), the covenant of the priesthood (Numbers 25:12, 13; Deuteronomy 33:9; Nehemiah 13:29), and of the covenant of Sinai (Exodus 34:27, 28; Leviticus 16:15). In conformity with human custom, God’s covenant is said to be confirmed as an oath (Deuteronomy 4:31; Psalm 89:3), and to be accompanied by a sign. (Genesis 9:17) Hence, the covenant is called God’s “counsel,” “oath,” and “promise.” (Psalm 89:3, 4; 105:8-11; Hebrews 6:13-20; Luke 1:68-75). God’s covenant consists wholly in the bestowal of blessing according to Isaiah 59:21 and Jeremiah 31:33-34.

In Hebrews, the Greek word “daitheke” is used in 14 verses.

“By so much was Jesus made a surety of a better testament.” (Hebrews 7:22, KJV 1900)

“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.” (Hebrews 8:6, KJV 1900)

“For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:” (Hebrews 8:8, KJV 1900)

“Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.” (Hebrews 8:9, KJV 1900)

“This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;” (Hebrews 10:16, KJV 1900)

“Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?” (Hebrews 10:29, KJV 1900)

“And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.” (Hebrews 12:24, KJV 1900)

“Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,” (Hebrews 13:20, KJV 1900)

Now, there are couple of more terms we need define as well.

MEDIATOR

As with the term “covenant,” we have both an Hebrew word and Greek. In the Hebrew, it is the word “melis” which means an official go-between, interpreter, envoy, subordinate, heavenly beings, or interceding angel. In Greek, it means a negotiator who acts as a link between parties; sometimes specifically selected. It is used only 6 times in the New Testament.

“Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.” (Galatians 3:19, KJV 1900)

“Now a mediator is not a mediator of one, but God is one.” (Galatians 3:20, KJV 1900)

“For there is one God, and one mediator between God and men, the man Christ Jesus;” (1 Timothy 2:5, KJV 1900)

“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.” (Hebrews 8:6, KJV 1900)

“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.” (Hebrews 9:15, KJV 1900)

“And to Jesus the mediatorof the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.” (Hebrews 12:24, KJV 1900)

NEW

This word is used much more frequently as you might already have guessed. I am only going to give the Greek usage here since it pertains to the verse in question.

In Greek, it is the word “neos.” It is used 63 times in the New Testament. I will not list all 63 verses. However, is often used as an adjective which describes a noun. In this case, it means “other than the former one(s); different.” It is used in respect of time as well as quality. For instance, something is new or different from anything else in time. It is distinct from another Greek word also translated the English as “new” which is the word “kainos.” “Kainos” denotes something as new in that is something unaccustomed or unused, not new in relation to time, but new as to form or quality. It is of a different nature from what is contrasted as old. Thus, in our text, the “new (neos)” covenant is new compared with the Mosiac which was given nearly fifteen hundred years before. However, in Hebrews 8:8, 13, and 9:15 we have the word “kainos.”

“For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new (kainos) covenant with the house of Israel and with the house of Judah:” (Hebrews 8:8, KJV 1900)

“In that he saith, A new (kainos) covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.” (Hebrews 8:13, KJV 1900)

“And for this cause he is the mediator of the new (kainos) 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.” (Hebrews 9:15, KJV 1900)

It is interesting when you study the context now of these verses. Hebrews 8:8 is a quote of the “new” covenant of blessing promised to Israel in the Old Testament. Therefore, the context is that God made a covenant they were unaccustomed to and is different in nature compared to the other covenants. Thus, this new covenant was a not a covenant of land or authority, it was covenant of future blessing for Israel.

Now, in Hebrews, the Holy Spirit compares that new (kainos) covenant with now new (neos) covenant of the New Testament. This covenant is “neos” meaning it newer in time, not in quality or even compared to the old. Christ’s death, burial, and resurrection paves the way for Him as the mediator or link between God and men. This is why dispensational theology works better with our understanding of the New Covenant. It makes a clear distinction between God dealing with Israel in the Old Testament and His “New” Covenant with them versus God dealing with men individually through grace in a “newer” covenant. Which as Hebrews 8:6 says, Christ is the mediator of a “better” covenant. The word “better” means superior to another in excellence or quality or desirability or suitability.

Now that we have define terms, we can go back and read this verse again.

“And to Jesus the mediator [the link between God and men] of the new [newer in time or newest] covenant [oath-bound promise], and to the blood of sprinkling, that speaketh better things than that of Abel.” (Hebrews 12:24, KJV 1900)

I would then agree with Olaf in that this is new New Covenant in that it is newer promise in time that God has made with all men through His Son, the Lord Jesus Christ. However, this new New Covenant does not replace the New Covenant that God made with Israel. In all actuality, this new covenant of the New Testament is fare more excellent than even the one God made with Israel. Why is that? Israel was still under the Law when God made His covenant with them. However, now, God’s covenant with all men, including us, is under grace. The old New Covenant was for Israel alone, the new New Covenant is for whosoever accepts Christ as Savior.

The Rule of Context Matters

Context includes the following categories – literary, historical, cultural as well as author’s purpose and audience.

We know that Hebrews is included in the Epistles which were letters written to specific churches or individuals. A significant portion of those were penned by Paul and are often referred to as the Pauline Epistles. Personally, I consider Hebrews to one of the Pauline Epistles. Without going into a lot of detail, I believe Paul’s background as a trained Pharisee who understood the Law in detail makes him the perfect candidate to write such a treatise. If you study the book of Romans, you will see how the Holy Spirit uses Paul’s understanding of the Law and I believe He does the same in the book of Hebrews as well.

Historically, we know that Hebrews was written after Christ’s death, burial, resurrection and ascension into Heaven. We also know that two main heresies were already making their way into Christendom during that time. There were the Judaizers and the Gnostics. The Judaizers were a faction of so-called Christians who believed that the Levitical laws from the Old Testament remained binding in all Christians. Specifically, they attempted to enforce Jewish circumcision upon Gentile converts. As we know, God used Paul to strongly oppose their actions and taught correct doctrine against such actions. On the other hand, there were the Gnostics. The Gnostics sought to implement Greek and Roman mysticism into the mainstream teachings of Scripture. The word “gnosis” means secret knowledge and they claimed to possess such knowledge. My point is that already false teachings were erupting almost as fast as the gospel was spreading over Asia. Thus, the Holy Spirit used Paul especially as the agent to combat these teaching by teaching God’s truth. Both Hebrews and Romans were letters that directly spoke the truth against the Judaizers.