New Covenant

The New Covenant (Hebrew ברית חדשה berit hadashah ; Greek διαθήκη καινή diatheke kaine) is a biblical interpretation originally derived from a phrase in the Book of Jeremiah (Jeremiah 31:31-34), in the Hebrew Bible (or Old Testament in Christian Bible). It is often thought of as an eschatological (ultimate destiny of humanity) Messianic Age or world to come and is related to the biblical concept of the Kingdom of God.

Generally, Christians believe that the promised New Covenant was instituted at the Last Supper as part of the Eucharist,[1][2] which in the Gospel of John includes the New Commandment. Based on the Bible teaching that, "For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth,"[3] Protestants tend to believe that the New Covenant only came into force with the death of Christ.[4][5] The commentary to the Roman Catholic New American Bible also affirms that Christ is the "testator whose death puts his will into effect."[6] Christians thus believe that Jesus is the mediator of the New Covenant, and that the Blood of Christ shed at his crucifixion is the required blood of the covenant.

There are several Christian eschatologies that further define the New Covenant. For example, an inaugurated eschatology defines and describes the New Covenant as an ongoing relationship between Christian believers and God that will be in full fruition after the Second Coming of Christ; that is, it will not only be in full fruition in believing hearts, but in the future external world as well. The connection between the Blood of Christ and the New Covenant is seen in most modern English translations of the New Testament such as in the statement: "this cup that is poured out for you is the new covenant in my blood".[7][8]


The key New Testament chapter for the Christian concept of the New Covenant is Hebrews chapter 8, a portion of which is quoted below:

But now Jesus has obtained a superior ministry, since the covenant that he mediates is also better and is enacted on better promises. For if that first covenant had been faultless, there would have been no occasion to look for a second. For he finds fault with them when he says: "Behold, the days are coming, declares the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. For they did not continue in my covenant, and so I showed no concern for them, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people. And they shall not teach, each one his neighbor and each one his brother, saying, 'Know the Lord,' for they shall all know me, from the least of them to the greatest. For I will be merciful toward their iniquities, and I will remember their sins no more." In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.

That full quotation, with partial quotations of the same text in other New Testament passages, reflects that the authors of the New Testament and Christian leaders generally, consider Jeremiah 31:31–34 to be a central Old Testament prophecy of the New Covenant.[9] Here is the key text:

Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more.

Some Christians claim that there are many other passages that speak about the same New Covenant without using this exact wording. Some passages speak of a "covenant of peace",[10] others use other constructions; some simply say "covenant", but the context may imply that the New Covenant is at issue; and some claim metaphorical descriptions, for example that "Mount Zion" is really a metaphor for the New Covenant.

New Testament texts

The occurrence of the phrase "new covenant" varies in English translations of the Greek New Testament. The King James Version sometimes uses "testament," for "covenant," with the words "new covenant" together only occurring in Hebrews 8:8, 8:13 and 12:24 while in the New International Version "new covenant" occurs at Luke 22:20, 1 Corinthians 11:25, 2 Corinthians 3:6, Hebrews 8:8, Hebrews 9:15 and Hebrews 12:24 as a translation of some form of διαθήκη[11] and καινός[12] or νέας.[13]

Luke 22:17–20 (part of the Last Supper) is disputed. Six forms of the text have been identified; for example, the Western text-type such as Codex Bezae omit verses 19b–20.[14]

The Daniel 9:27 commentary found in the 1599 Geneva Bible connects the verse with the NKJV translation of Matthew 26:28. In this interpretation, the Angel Gabriel reveals the coming New Blood Covenant of the Messiah, which is the fulfillment of the Abrahamic Promise that through Abraham's seed all the nations would be blessed. Galatians 3:16, 26-29 [15]

Christian view

The Christian view of the New Covenant is a new relationship between God and humans mediated by Jesus which necessarily includes all people,[16] both Jews and Gentiles, upon sincere declaration that one believes in Jesus Christ as Lord and God. The New Covenant also breaks the generational curse of the original sin on all children of Adam if they believe in Jesus Christ, after people are judged for their own sins, which is expected to happen with the second arrival of Jesus Christ.

In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge. But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge. 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:

Thus as the Apostle Paul advises that the Mosaic Covenant of Sinai does not in itself prevent Jews from sinning and dying,[17] and is not given to Gentiles at all (only the Noahic covenant is unique in applying to all humanity), Christians believe the New Covenant ends the original sin and death for everyone who becomes a Christian and cannot simply be a renewal of the Mosaic Covenant since it seemingly accomplishes new things.[18] See types of Supersessionism for details.

Also based much on what Paul wrote, a dispensationalist Christian view of the nature of Israel is that it is primarily a spiritual nation composed of Jews who claim Jesus as their Messiah, as well as Gentile believers who through the New Covenant have been grafted into the promises made to Israelites. This spiritual Israel is based on the faith of the patriarch Abraham (before he was circumcised[19]) who was ministered by the Melchizedek priesthood, which is understood to be a type for the Christian faith of believing Jesus to be Christ and Lord in the order of Melchizedek. The Apostle Paul says that it is not "the children of the flesh" who are the children of God, but "the children of the promise".

Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.


Among Christians, there are significant differences on the question of membership in the New Covenant. These differences can be so serious that they form a principal reason for division i.e., denominationalism. Christian denominations exist because of their answer to this question. The first major split is between those who believe that only believers are members of the New Covenant, and (reflecting the idea of the Jewish covenants as national or community covenants) those who believe that believers and their children[20] are members of the New Covenant.

These differences give rise to different views on whether children may be baptised: the credobaptist view and the paedobaptist view. Secondarily, there are differences among paedobaptists as to the nature of the membership of children in the covenant.

Knowledge of God

Another difference is between those who believe the New Covenant has already substantially arrived (Preterists), and that this knowledge of God that the member of the New Covenant has is primarily salvific knowledge; and those that believe that the New Covenant has not yet substantially arrived, but will in the Second Coming, and that this knowledge is more complete knowledge, meaning a member of the New Covenant no longer has to be taught anything at all regarding the Christian life (not just that they lack need for exhortation regarding salvific reconciliation with God).

This division does not just break down along Jewish v. Christian lines (as the previous difference did). In general, those that are more likely to lean toward the "already view", or salvific knowledge view, are those Christians that do not believe in the indivisible Church (the indivisible Church is a belief of Catholics and Orthodox) and Christians that practice believer's baptism, because both believe the New Covenant is more present reality than future reality. Also in general, those that lean toward the "not yet view", or complete knowledge view, practice infant baptism for covenantal reasons, and dispensationalistic Christians (even though they tend to practice believer's baptism), because they believe the New Covenant is more future reality than present reality.

Christian supersessionism

Supersessionism is the view that the New Covenant replaces, fulfills or completes God's prior covenants with the Israelites. The most common alternatives to Supersessionism are abrogation of old covenant laws and dual covenant theology.

Writers who reject the notion of supersessionism include Michael J. Vlach,[21] Walter Brueggemann,[22] Roland Edmund Murphy,[23] Jacques B. Doukhan.[24]


Moses speaks to the children of Israel
Moses Speaks to the Children of Israel (illustration from Hartwell James's The Boys of the Bible)

The only reference in the Hebrew Bible that uses the wording "new covenant" is found in Jeremiah 31:31-34:

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 in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covenant, although I was a lord over them, saith the LORD. But this is 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 in their heart will I write it; and I will be their God, and they shall be My people; 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 their sin will I remember no more.

This prophet's word refers to the Messianic Age to come (or World to come), in which the eternal Mosaic covenant with Israel will be confirmed. Of this Mosaic covenant between God and Israel the Shabbat is declared to be the sign forever (Exodus 31:13–17).[25] The Tanakh describes Shabbat as having the purpose as a "taste" of Olam Haba (the world to come, the Hereafter) following the Messianic Age (the End of Days).

The Jewish view of the mere wording "new covenant" is no more than a renewed national commitment to abide by God's laws. In this view, the word new does not refer to a new commitment that replaces a previous one, but rather to an additional and greater level of commitment.[26]

Because Jews view the Mosaic covenant as applying only to Jews and any New Covenant merely a strengthening of the already existing one, Jews do not see this phrase as relevant in any way to non-Jews. For non-Jews, Judaism advocates the pre-Sinaitic Seven Laws of Noah. "Unlike Christianity, Judaism does not deny salvation to those outside of its fold, for, according to Jewish law, all non-Jews who observe the Noahide laws will participate in salvation and in the rewards of the world to come".[27]

In his 1962 work The Prophets Abraham Joshua Heschel points out that prophecy is not the only instrument of God to change the hearts of Israel, to know that he is God. He tells how the prophet Jeremiah complains that Israel is circumcised in body but "uncircumcised in heart" (9:26), that Jeremiah says "wash your heart from wickedness" (4:14). Heschel analyses that, while the prophet can only give Israel a new word, it is God himself who will give man a new heart: The "new covenant" will accomplish the complete transformation of every individual.[28]

Compare with:

And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh; 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.

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 a heart of flesh. And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordinances, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be My people, and I will be your God. And I will save you from all your uncleannesses; and I will call for the corn, and will increase it, and lay no famine upon you. And I will multiply the fruit of the tree, and the increase of the field, that ye may receive no more the reproach of famine among the nations. Then shall ye remember your evil ways, and your doings that were not good; and ye shall loathe yourselves in your own sight for your iniquities and for your abominations. Not for your sake do I this, saith the Lord GOD, be it known unto you; be ashamed and confounded for your ways, O house of Israel.

The Jewish Encyclopedia's "New Testament" article states:[29]

The idea of the new covenant is based chiefly upon Jeremiah 31:31–34 (comp. Hebrews 8:6–13, 10:16). That the prophet's words do not imply an abrogation of the Law is evidenced by his emphatic declaration of the immutability of the covenant with Israel (Jeremiah 31:35–36; comp. 33:25); he obviously looked for a renewal of the Law through a regeneration of the hearts of the people.

It is mentioned several times in the Mishna and Talmud, and had been used extensively in kabbalistic literature due to the gematria value of 135 being equal to the word HaSinai (הסיני) in Genesis 10:17. Brit also has the numeric value of 612, which is suggested by some to mean that it is the 'first' mitzvah which is true for the Jewish life cycle. The other use is in relationship to the merit of Ruth being an ancestor to King David, with the name again having same gematria as Brit, linking Davidic covenant with that of all previous, since Ruth was a Moabite by birth, and related to Noah also.

See also


  1. ^ Luke 22:20
  2. ^ "Why Are The Two Divisions Of The Bible Called The Old And New Testament ?". Archived from the original on 2018-08-03. Retrieved 2018-12-11.
  3. ^ "Hebrews 9:16-17 KJV". Retrieved 2017-01-29.
  4. ^ "Hebrews 9:16". Bible Hub. Online Parallel Bible Project. Retrieved 29 January 2017.
  5. ^ "Verse-by-Verse Bible Commentary Hebrews 9:16". Retrieved 29 January 2017.
  6. ^ "New Testament Letters Hebrews Chapter 9". The Holy See. Libreria Editrice Vaticana. Retrieved 29 January 2017.
  7. ^ "Luke 22:20 ESV". Retrieved 2011-09-24.
  8. ^ "Luke 22:20 KJV". Retrieved 2017-01-29.
  9. ^ Lemche, Niels Peter (2008-01-01). The Old Testament Between Theology and History: A Critical Survey. Westminster John Knox Press. ISBN 9780664232450.
  10. ^ Numbers 25:12, Isaiah 54:10, Ezekiel 34:25, 37:26
  11. ^ "Strong's G1242". Archived from the original on 2012-08-02. Retrieved 2010-11-19.
  12. ^ "Strong's G2537". Archived from the original on 2012-07-21. Retrieved 2010-11-19.
  13. ^ "Strong's G3501". Archived from the original on 2012-07-20. Retrieved 2010-11-19.
  14. ^ See Bruce M. Metzger's Textual Commentary on the Greek New Testament for details.
  15. ^ Who Confirmed the Covenant?
  16. ^ New Covenant (Ezekiel 47:21–23; Isaiah 2:1–4; 11:10; 56:1-8; Micah 4:1–5)
  17. ^ "Romans". Retrieved 2010-11-19.
  18. ^ "Unlike Christianity, Judaism does not deny salvation to those outside of its fold, for, according to Jewish law, all non-Jews who observe the Noahide laws will participate in salvation and in the revards of the world to come". H. Revel, Universal Jewish Encyclopedia; Universal Jewish Encyclopedia Inc., New York, 1939–1943, pp. 227–228.
  19. ^ Romans 4:9–12
  20. ^ The reference here is to children that have not themselves made a profession of Christian faith. For those that hold the paedobaptist view, the reception of believers' children into the covenant, via baptism, typically happens before the child is even able to express faith (usually as an infant, hence the name).
  21. ^ Has the Church Replaced Israel?: A Theological Evaluation (B&H Publishing Group 2010 ISBN 978-0-8054-4972-3), p. 164
  22. ^ An Introduction to the Old Testament: the Canon and Christian Imagination (Westminster John Knox Press 2003 ISBN 978-0-664-22412-7), p. 189 and The Theology of the Book of Jeremiah(Cambridge University Press 2007 ISBN 978-0-521-84454-3), p. 191
  23. ^ 101 Questions & Answers on the Biblical Torah: Reflections on the Pentateuch (Paulist Press 1996 ISBN 0-8091-4252-X), p. 110
  24. ^ The Mystery of Israel Review and Herald Publishing Association 2004 ISBN 978-0-8280-1772-5
  25. ^ - COVENANT "Eternal as the covenant with heaven and earth is God's covenant with the seed of Jacob (Jer. xxxiii. 25 et seq.). Christianity, however, interpreted the words of the prophet in such a way as to indicate a new religious dispensation in place of the law of Moses (Heb. viii. 8–13)."
  26. ^ Jewish Encyclopedia: New Testament: "The idea of the new covenant is based chiefly upon Jer. xxxi. 31–34 (comp. Heb. viii. 6–13, x. 16). That the prophet's words do not imply an abrogation of the Law is evidenced by his emphatic declaration of the immutability of the covenant with Israel (Jer 31:35–36; comp. 33:25); he obviously looked for a renewal of the Law through a regeneration of the hearts of the people."
  27. ^ The Torah, W. G. Plaut, Union of American Hebrew Congregations, New York, 1981; p. 71.
  28. ^ Abraham J. Heschel: The Prophets; Harper Collins Publishers, New York, 2001; p.162ff.
  29. ^ Jewish Encyclopedia: New Testament

External links

Abrogation of Old Covenant laws

While most Christian theology reflects the view that at least some Mosaic Laws have been set aside under the New Covenant, there are some theology systems that view the entire Mosaic or Old Covenant as abrogated in that all of the Mosaic Laws are set aside for the Law of Christ.

However, other theologians do not subscribe to this view, believing that the Law and the Prophets form the basis of Christian living and Christian ethics, and are therefore not abrogated; rather, they can only be understood in their historical context subsequent to the advent of the Messiah.Individuals who believe that Old Covenant laws have been completely abrogated are referred to as antinomians by various Christian traditions, such as the Methodist faith, which teaches that the moral law continues to be binding on the faithful.

Active obedience of Christ

In Protestant Christian theology, the active obedience of Jesus Christ (sometimes called his preceptive obedience) comprises the totality of his actions, which Christians believe was in perfect obedience to the law of God. In Reformed theology, Christ's active obedience is generally believed to be imputed to Christians as part of their justification.

Ahn Sahng-hong

Ahn Sahng-hong (Hangul: 안 상 홍; Hanja: 安 商 洪; RR: An Sanghong; 13 January 1918 – 25 February 1985) was a Korean Christian minister and founder of Witnesses of Jesus Church of God.Shortly after his death in 1985 a schism took place dividing Witnesses of Jesus Church of God into two sects, New Covenant Passover Church of God and what is today known as World Mission Society Church of God. Both organizations claim him as their founder; New Covenant Passover Church of God regard Ahn as a teacher, World Mission Society Church of God regard Ahn as God.

Bible Student movement

The Bible Student movement is a Millennialist Restorationist Christian movement that emerged from the teachings and ministry of Charles Taze Russell, also known as Pastor Russell. Members of the movement have variously referred to themselves as Bible Students, International Bible Students, Associated Bible Students, or Independent Bible Students. The origins of the movement are associated with the formation of Zion's Watch Tower Tract Society in 1881, and the later formation of Jehovah's Witnesses whose beliefs have diverged considerably from Russell's teachings.

A number of schisms developed within the congregations of Bible Students associated with the Watch Tower Society between 1909 and 1932. The most significant split began in 1917 following the election of Joseph Franklin Rutherford as president of the Watch Tower Society two months after Russell's death. The schism began with Rutherford's controversial replacement of four of the Society's board of directors and publication of The Finished Mystery.

Thousands of members left congregations of Bible Students associated with the Watch Tower Society throughout the 1920s prompted in part by Rutherford's failed predictions for the year 1925, increasing disillusionment with his on-going doctrinal and organizational changes, and his campaign for centralized control of the movement. William Schnell, author and former Jehovah's Witness, claims that three-quarters of the original Bible Students who had been associating with the Watch Tower Society in 1921 had left by 1931. In 1930 Rutherford stated that "the total number of those who have withdrawn from the Society... is comparatively large."Between 1918 and 1929, several factions formed their own independent fellowships, including the Stand Fast Movement, the Pastoral Bible Institute, the Laymen's Home Missionary Movement founded by PSL Johnson, and the Dawn Bible Students Association. These groups range from conservative, claiming to be Russell's true followers, to more liberal, claiming that Russell's role is not as important as once believed. Rutherford's faction of the movement retained control of the Watch Tower Society and adopted the name Jehovah's Witnesses in July 1931. By the end of the 20th century, Jehovah's Witnesses claimed a membership of 6 million, while other independent Bible Student groups were estimated to total less than 75,000.

Book of Jeremiah

The Book of Jeremiah (Hebrew: ספר יִרְמְיָהוּ‎; abbreviated Jer. or Jerm. in citations) is the second of the Latter Prophets in the Hebrew Bible, and the second of the Prophets in the Christian Old Testament. The superscription at chapter Jeremiah 1:1–3 identifies the book as "the words of Jeremiah son of Hilkiah". Of all the prophets, Jeremiah comes through most clearly as a person, ruminating to his scribe Baruch about his role as a servant of God with little good news for his audience. His book is intended as a message to the Jews in exile in Babylon, explaining the disaster of exile as God's response to Israel's pagan worship: the people, says Jeremiah, are like an unfaithful wife and rebellious children, their infidelity and rebelliousness made judgement inevitable, although restoration and a new covenant are foreshadowed. Authentic oracles of Jeremiah are probably to be found in the poetic sections of chapters 1–25, but the book as a whole has been heavily edited and added to by the prophet's followers (including perhaps his companion, the scribe Baruch) and later generations of Deuteronomists. It has come down in two distinct though related versions, one in Hebrew, the other known from a Greek translation. The date of the two (Greek and Hebrew) can be suggested by the fact that the Greek shows concerns typical of the early Persian period, while the Masoretic (i.e., Hebrew) shows perspectives which, although known in the Persian period, did not reach their realisation until the 2nd century BCE.

Bristol Community Church

Bristol Community Church (formerly the Bristol New Covenant Church) is a charismatic church located in Kingswood, Bristol, England.

Christian views on the Old Covenant

The Mosaic covenant or Law of Moses – which Christians generally call the "Old Covenant" (in contrast to the New Covenant) – has played an important role in the origins of Christianity and has occasioned serious dispute and controversy since the beginnings of Christianity: note for example Jesus' teaching of the Law during his Sermon on the Mount and the circumcision controversy in early Christianity.

Rabbinic Judaism asserts that Moses presented the Jewish religious laws to the Jewish people and that those laws do not apply to Gentiles (including Christians), with the exception of the Seven Laws of Noah, which (it teaches) apply to all people.

Most Christians believe that only parts dealing with the moral law (as opposed to ceremonial law) are still applicable, others believe that none apply, dual-covenant theologians believe that the Old Covenant remains valid only for Jews, and a minority have the view that all parts still apply to believers in Jesus and in the New Covenant.

Christianity and Judaism

Christianity is rooted in Second Temple Judaism, but the two religions diverged in the first centuries of the Christian Era. Christianity emphasizes correct belief (or orthodoxy), focusing on the New Covenant as mediated through Jesus Christ, as recorded in the New Testament. Judaism places emphasis on correct conduct (or orthopraxy), focusing on the Mosaic covenant, as recorded in the Torah and Talmud.

Christians believe in individual salvation from sin through receiving Jesus Christ as their Lord (God) and savior. Jews believe in individual and collective participation in an eternal dialogue with God through tradition, rituals, prayers and ethical actions. Christianity generally believes in a Triune God, one person of whom became human. Judaism emphasizes the Oneness of God and rejects the Christian concept of God in human form.

Covenant (biblical)

A biblical covenant is a religious covenant that is described in the Bible. All Abrahamic religions consider biblical covenants important.

The Hebrew Bible contains the Noahic Covenant (in Genesis), which is between God and all people, as well as a number of more specific covenants with individuals or groups. Biblical covenants include those with Abraham, the whole Israelite people, the Israelite priesthood, and the Davidic lineage of kings. In form and terminology, these covenants echo the kinds of treaty agreements in the surrounding ancient world.

In the Book of Jeremiah, verses 31:30–33 predict "a new covenant" that God will establish with "the house of Israel". Most Christians believe this New Covenant is the "replacement" or "final fulfilment" of the Old Covenant described in the Old Testament and as applying to the People of God, while some believe both covenants are still applicable in a dual covenant theology.

Covenant (religion)

In religion, a covenant is a formal alliance or agreement made by God with a religious community or with humanity in general. It is central to the Abrahamic religions and derived from the biblical covenants, notably the Abrahamic covenant.

Covenant theology

Covenant theology (also known as covenantalism, federal theology, or federalism) is a conceptual overview and interpretive framework for understanding the overall structure of the Bible. It uses the theological concept of a covenant as an organizing principle for Christian theology. The standard form of covenant theology views the history of God's dealings with mankind, from Creation to Fall to Redemption to Consummation, under the framework of three overarching theological covenants: those of redemption, of works, and of grace.

Covenentalists call these three covenants "theological" because, though not explicitly presented as such in the Bible, they are thought of as theologically implicit, describing and summarizing a wealth of scriptural data. Historical Reformed systems of thought treat classical covenant theology not merely as a point of doctrine or as a central dogma, but as the structure by which the biblical text organizes itself. The most well known form of Covenant Theology is associated with Presbyterians and comes from the Westminster Confession of Faith. Another form is sometimes called "Baptist Covenant Theology" or "1689 Federalism", to distinguish it from the standard covenant theology of Presbyterian "Westminster Federalism". It is associated with Reformed Baptists and comes from the Second London Baptist Confession of Faith of 1689. Methodist hermeneutics traditionally use a variation of this, known as Wesleyan covenant theology, which is consistent with Arminian soteriology.As a framework for biblical interpretation, covenant theology stands in contrast to dispensationalism in regard to the relationship between the Old Covenant (with national Israel) and the New Covenant (with the house of Israel (Jeremiah 31:31) in Christ's blood). That such a framework exists appears at least feasible, since from New Testament times the Bible of Israel has been known as the Old Testament (i.e., Covenant; see 2 Cor 3:14 [NRSV], "they [Jews] hear the reading of the old covenant"), in contrast to the Christian addition which has become known as the New Testament (or Covenant). Detractors of covenant theology often refer to it as "supersessionism" or as "replacement theology", due to the perception that it teaches that God has abandoned the promises made to the Jews and has replaced the Jews with Christians as his chosen people on the Earth. Covenant theologians deny that God has abandoned his promises to Israel, but see the fulfillment of the promises to Israel in the person and the work of the Messiah, Jesus of Nazareth, who established the church in organic continuity with Israel, not as a separate replacement entity. Many covenant theologians have also seen a distinct future promise of gracious restoration for unregenerate Israel.

Free Bible Students

The Free Bible Students is a branch of the Bible Student movement. The Free Bible Students form independent, autonomous assemblies and the name, "Free", is given to them to distinguish them from Bible Students, with whom they share historical roots. The group discarded many of the teachings of Bible Student founder Charles Taze Russell.

Jeremiah 31

Jeremiah 31 is the thirty-first chapter of the Book of Jeremiah in the Hebrew Bible or the Old Testament of the Christian Bible. It is numbered as Jeremiah 38 in the Septuagint. The book contains prophecies attributed to the prophet Jeremiah, and is one of the Books of the Prophets (Nevi'im). This chapter is notable for the passage about the "New Covenant" (31:31-34) of God with His restored people and the quoting of 31:15 in the “Massacre of the Innocents" narrative (Gospel of Matthew 2:16-18). The Jerusalem Bible refers to chapters 30 and 31 as "the Book of Consolation", and Lutheran theologian Ernst Hengstenberg calls these two chapters "the triumphal hymn of Israel’s salvation".

John W. Bryant

John W. Bryant (born 1946) was the founder and first leader of a Mormon fundamentalist sect that is today known as the Church of the New Covenant in Christ and is headquartered near Salem, Oregon.

New Covenant Christian School (Lansing, Michigan)

New Covenant Christian School (NCCS) is a private Christian school located in Lansing, Michigan United States. Their address is 4415 W. St. Joseph Hwy. Lansing, MI 48917 The school was founded in 1984, and has currently about 100 co-ed Kindergarten through 12th grade students.

New Covenant theology

New Covenant Theology (or NCT) is a Christian theological position teaching that the person and work of Jesus Christ is the central focus of the Bible. One distinctive result of this is that Old Testament Laws have been abrogated or cancelled with Jesus' crucifixion, and replaced with the Law of Christ of the New Covenant. It shares similarities with, and yet is distinct from, Dispensationalism and Covenant Theology.


Supersessionism, also called replacement theology or fulfillment theology, is a Christian doctrine which asserts that the New Covenant through Jesus Christ supersedes the Old Covenant, which was made exclusively with the Jewish people.

In Christianity, supersessionism is a theological view on the current status of the church in relation to the Jewish people and Judaism. It holds that the Christian Church has succeeded the Israelites as the definitive people of God or that the New Covenant has replaced or superseded the Mosaic covenant. From a supersessionist's "point of view, just by continuing to exist [outside the Church], the Jews dissent". This view directly contrasts with dual-covenant theology which holds that the Mosaic covenant remains valid for Jews.

Supersessionism has formed a core tenet of the Christian Churches for the majority of its existence. Christian traditions that have traditionally championed Covenant Theology (including the Roman Catholic, Reformed and Methodist teachings of this doctrine), have taught that the moral law continues to stand.Subsequent to and because of the Holocaust, some mainstream Christian theologians and denominations have rejected supersessionism.The Islamic tradition views Islam as the final and most authentic expression of Abrahamic prophetic monotheism, superseding both Jewish and Christian teachings. The doctrine of tahrif teaches that earlier monotheistic scriptures or their interpretations have been corrupted, while the Quran presents a pure version of the divine message that they originally contained.


WJNJ (1320 kHz) is a commercial AM radio station in Jacksonville, Florida. It is owned by New Covenant Ministries, Inc., and airs an urban gospel radio format. Its schedule is a mix of contemporary gospel hits and preaching shows aimed at the African-American community. Weekday mornings, it carries the Erica Campbell Show, syndicated from Radio One.

WJNJ broadcasts with 50,000 watts by day, the highest power permitted for commercial AM radio stations, using a non-directional antenna. But at night, to avoid interfering with other stations on AM 1320, it drops its power to 5,000 watts and uses a directional antenna. Listeners can also hear WJNJ programming on 103.7 MHz via FM translator station W279AG in Atlantic Beach, Florida.

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