The Covenants - 5 - Covenant in the New Testament

The word covenant is translated from the Greek word diatheke. There is only one covenant described in the New Testament and it stands in contrast to the Old or Law Covenant. It is also referred to as a 'better covenant' or 'second covenant' (Heb.7.22; 8.7). The Old Testament expression used in the Septuagint on a number of occasions is 'aioniou diatheke' ‑ "everlasting or eternal covenant" as in Heb.13.20

Paul uses the idea of covenants in Galatians 4 as an allegory. He is teaching about freedom in Christ as distinct from bondage under the Law. The apostle is not suggesting that Christians are reconciled to God through the Abrahamic Covenant because this was a covenant 'cut' by animal sacrifice and was a covenant of circumcision.

Jesus spoke of the New Covenant when He instituted His special remembrance supper and said "This cup is the New Testament (diatheke) in my blood. Do this as oft as you drink it, in remembrance of me" (1 Cor.11.25 RSV). This occasion is recorded in Mark 14.24 but there is doubt about the word 'new' in Mark's record. Just as the 'cutting of the covenant' was an integral part of Abraham's covenant with God and the Law Covenant at Sinai, so the shedding of Jesus' blood on the cross was the sacrifice that sealed the New Covenant.

The 'New Covenant' was first spoken of by Jeremiah (chap.31). He had been the great prophet of the covenant. Jer.31.31.is quoted by the writer to the Hebrews (10.16‑18) who goes on to write "Therefore brethren, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is through his flesh, and since we have a great high priest over the house of God, let us draw near with a true heart in full assurance of faith,….". Those things made possible by the Covenant at Sinai under the wilderness tabernacle scheme were now made a reality by the sacrifice of Jesus.

Paul's thought was similar when he wrote to Gentile Christians at Ephesus (2.11‑13). "Therefore remember that at one time you Gentiles in the flesh … were… separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you, who once were far off, have been brought near in the blood of Christ." Paul bears witness to this in Galatians 6.16 when he refers to the Church as the 'Israel of God'.

In the Old Testament, the Shepherd and Sheep, the Vineyard and the Bridegroom and His Bride pictured Israel's covenant relationship with God. In the New Testament, Jesus used the same imagery but reshaped and reapplied it to the relationship between God and the Church. The big change, however, was His own distinct place in those pictures, as Shepherd (John 10.7‑9); Bridegroom (John 3.29; 2 Cor.11.2; Rev.19.7); Vine (John 15.1‑4). The Church is linked to Jesus in a relationship with the Father, and He refers to this in John 17.20‑24. His expressions in that prayer are reminiscent of the Covenant expression, "I will be their God and they shall be my people".

Perhaps there is no greater explanation of the working of this Covenant than in Paul's second letter to the church at Corinth. In the first few verses of chapter 3, Paul made a striking contrast between the Old and New Covenants when He referred to the written message "on tablets of human hearts" with the Holy Spirit. He goes on to show that unlike the fading glory of the old covenant at Sinai, the glory of the Lord is transforming our lives into His own likeness (vv 12‑18).

In 2 Cor.3.4 Paul wrote of God making us competent ministers of the New Covenant. In chapter 5.20 he wrote of the message of this ministry, directed toward the Corinthian brethren, appealing to them, "We are ambassadors for Christ, God making his appeal through us. We beseech you on behalf of Christ, be reconciled to God". 2 Corinthians 6 is about cleaning up our lives so that we can be united to God in Christ, temples of the Living God with the old worldly nature reluctantly departing. Here again is that wonderful Covenant thought, "I will live in them and move among them, and I will be their God." (v.16). Reconciliation is the healing of a broken relationship and that is the purpose of a covenant. Paul, a competent minister, therefore directs the message to us to 'be reconciled to God'.

In his first letter, Peter quotes the Messianic texts from Psalm 118.22 and Isa.2.8 about a stone that stumbles and crushes. He had used these thoughts earlier in his ministry (Acts 4.11; 1 Pet.2.6‑8). He went on from there to make a re‑application of Exodus 19.5,6 when he wrote to his Christian brethren of the dispersion "But you are a chosen race, a royal priesthood, a holy nation, God's own people".

There may be a link here with the word of Jesus in the upper room when he said to the disciples "I assign to you, as my Father assigned to me, a kingdom, that you may eat and drink at my table in my kingdom" (Luke 22.29). The word 'assign' in the RSV is 'appoint' in the AV. It must have reference to the same Covenant of which He had just spoken when he handed them the cup (Luke 22.20 supported by 1 Cor.11.25). The word Jesus used for 'assign' or 'appoint' in v.29 is related to 'diatheke' but more from the angle of a 'testator' in a will.

There is similar use of the word in Hebrews 9.16,17 where it becomes clear that the Greek word can refer to a 'testament' as well as a 'covenant'. Hence the two parts of the Bible could equally be called, the Old and New Covenant instead of Old and New Testament. Thus Jesus could say that because He was laying down His life for His people, He was bequeathing to them a Kingdom. Marcus Dods, quoted by Vine, unequivocally insists that in the New Testament the words should be rendered by the English word 'covenant'.

The main principle underlying a covenant is 'reconciliation to God', putting into effect the atoning sacrifice of Christ in which He gave His life as a ransom for all. Beyond all other matters, this covenant in Christ brings the child of God to know His Father. That is the central goal of the Christian life. Without it, we can never be ready to be ushered into His august presence. Once the relationship with God through Christ has been established, the Christian's next step is to recognise and accept all those within that same covenant. Beyond human boundaries of creeds, denominations and sects there is a tie that binds our heart in Christian love. To break that bond is to break the covenant. To be in covenant relationship with God goes far beyond human interpretations of Scripture, beyond knowledge and misunderstanding of other believer's genuinely held viewpoints. We are not the judges of the ultimate destiny of those who claim to be 'in Christ'. Our only badge is 'undying love'. We turn the other cheek to our enemies and where necessary Paul says we are to feed them. Are we then to turn our backs on our brethren and fail to help them in their hour of need? Whatever we think we know about the Covenants, let us be sure of our duty, nay our joy, to accept all those who are in covenant relationship in Christ with God.