Typically, the New Covenant is understood in Christianity as signifying a renewed relationship between God and humanity, instigated through Jesus Christ’s death and resurrection. This is seen differently by various theologies – Covenant Theology views the New Covenant as a fulfillment of the Old Covenant with Israel, whereas Dispensational Theology views it as distinct, yet present, with some aspects still to come. Nevertheless, both agree that the Old Covenant’s laws and sacrifices foreshadowed Christ, and the New Covenant is based on faith in Christ’s work on the cross.
Traditionally taught key elements of the New Covenant include divine forgiveness of sins, the promise of eternal life for believers, the guiding presence of the Holy Spirit, transformative experiences leading to a life imbued with virtues, and the creation of a community of believers called to serve one another.
Jeremiah 31:31-34 paints a detailed biblical picture of the New Covenant’s promises. But if these promises do not align with the current situation of Israel, the New Covenant has yet to be established. This would entail redefining the New Covenant from the Biblical representation to one that leans on spiritual or metaphorical interpretations.
For instance, many Christian theological traditions interpret “Israel” in a spiritual sense in certain biblical passages. “Israel” may encompass all those with faith in Christ, irrespective of their Jewish or Gentile descent. Promises of the New Covenant, in this understanding, are seen as being fulfilled spiritually through Christ’s life, death, and resurrection, and the ongoing work of the Holy Spirit.
However, if we interpret the Bible literally, several implications arise. The fulfillment of the New Covenant could still be a future event, set to occur with national Israel upon Jesus’ return. This could lead to an emphasis on the role of Israel in eschatology and current events. A literal view for some might also suggest that elements of the Old Covenant could still be operative for believers today. I reject this due to the teachings of Paul, as well as the revelation of Hebrews 8:6 which presents Jesus as the mediator of a better covenant. In my view, we are not currently under any covenant. Rather, we are under the mediation of Jesus Christ. The Old Covenant has passed away, but the New Covenant, as outlined in Hebrews 8, has yet to begin. This calls for a reevaluation of our understanding and a preparedness to accept that we may not yet be in the New Covenant era.
How do you deal with 2 Corinthians 3 under this understanding?
In analyzing 2 Corinthians 3:6, it becomes evident that Paul, alongside his companions Sylvanus and Timothy, have been identified as ministers of the new testament. To infer that we, as contemporary believers, hold the same ministerial role would require additional scriptural evidence outside of this specific verse.
Significantly, Paul does not assert within this passage – or anywhere else in the scripture – that we currently live under or experience the effects of the new covenant. Instead, he affirms that he has been equipped with the capability to serve in relation to this covenant.
Paul’s approach to the ministry of the new covenant mainly involves conveying to the Jewish community the stark reality that their long-awaited covenant remains undelivered. This was an obvious fact to his audience. However, he posits that its delivery is feasible once they, as a nation, acknowledge and accept their Messiah, Jesus Christ.
How does 1 Cor 11 (the cup) fit into this view? It seems to me (a strong dispensationalist) would highlight some current, ongoing aspect of the New Covenant. Thank you.
The blood of the covenant certainly seals the covenant in blood, but does not require a current delivery of the blessings of the covenant.
I find it helpful to contrast the present adequacy God gives us (2 Cor. 3:1-5) with the additional, future adequacy of v.6. God “also makes us adequate” is an additional work of God’s beyond the adequacy we already have in the Church Age.
Amen. I think we can see the blessings of this age (adequacy in Christ, etc) as separate from the future delivery of the Covenant.