PURITAN REFORMED THEOLOGICAL SEMINARY
WHAT IS NEW ABOUT THE
NEW COVENANT?
A RESEARCH PAPER SUBMITTED TO
DR. G. M. BILKES
142 BIBLICAL THEOLOGY
BY
GIJSBERT J. VANDEN BOGERD
GRAND RAPIDS, MI
NOVEMBER, 2006
Gijsbert J. Vanden Bogerd
Fall 2006
142 Biblical Theology
Dr. G. M. Bilkes
THE NEW COVENANT
An Analysis of the Distinctive Features of the New Covenant
The Scriptures are a revelation of God’s sovereign and unbreakable bond of love to the
people of His purchase by blood. Within the Scriptures there are two separate economies of this
one covenant of grace. The old covenant, or testament, is distinguished from the new and refers
to the dispensation before the incarnation of Jesus Christ in which the reality of the gospel was
primarily manifested in shadowy types and figures.1 The new covenant, or testament, however,
“succeeded the former, after being consecrated and established by the blood of Christ.”2 The new
covenant is rightly called “new” from the vantage point of being the consummate fulfillment of
the old.3 This paper will analyze the distinctive characteristics of the new covenant which
distinguish it from the old.
Before evaluating what is “new” about the new covenant, it will be helpful to remember
that the new covenant is not a complete abolishing of, or replacement of the former. At times the
old and new covenants have been wrongly set apart from, or in opposition to each other. In view
of their substance, however, there is no difference between them for in essence there is but one
covenant of grace.4 In both the Old and New Testament there was the very same way of
salvation. Even from the opening pages of time, after man had broken covenant with God
through the first sin, the promise of the one and only way of eternal salvation in Jesus Christ was
1
Herman Witsius, The Economy of the Covenants Between God and Man. (Kingsburg: den Dulk Christian
Foundation, 1990), 1:307.
2
Ibid.
3
Palmer Robertson, The Christ of the Covenants. (Phillipsburg: Presbyterian and Reformed Publishing, 1980), 41.
4
Witsius, 1:291.
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already held forth to man.5 This salvation was enjoyed by the Old Testament saints through a
true and living faith in the Son of God.6 Throughout the Old Testament scriptures, God’s
salvation is increasingly revealed and manifested until it is finally fully unfolded in the economy
of the New Testament.
The reality of the unity regarding salvation between the testaments is evidently
manifested throughout the Scriptures. The Old Testament saints rejoiced in the experience of
justification and the actual forgiveness of sins through Jesus Christ. Job, an Old Testament
patriarch, triumphs in the face of death through the realization of possessing eternal salvation
when he spoke with certainty of a future resurrection in his Redeemer.7 Moreover, Abraham,
who is called the father of the faithful, was justified by faith in Christ, for he “rejoiced to see
[Christ’s] day, and he saw it and was glad” (Joh. 8:56), and this faith was counted to him for
righteousness.8 Furthermore, Peter clearly illustrates this oneness of salvation in Acts 15:11,
where he declares in summary that the fathers “were saved by the very same covenant as we are,
through the grace of our Lord Jesus Christ.”9 Considering that “Jesus Christ is the same
yesterday, today, and forever” (Heb. 13:8), and since there can be no salvation in any other, it is
evident that salvation under the old economy, even as it is now in the new, was only through the
blood and righteousness of Jesus Christ which was imputed to the sinner by faith.
There are, however, enlarging exhibitions and clearer manifestations of the covenant of
grace within the dispensation of the New Testament as compared to the old. Although the
substance remains the same as under the old economy, there are many things that are “new”
within the framework of the new economy.
5
Ibid., 1:292.
Ibid.
7
Ibid., 1:297-298.
8
Ibid., 1:306.
9
Ibid., 1:303.
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2
One of the most prominent “new” characteristics of the new covenant is that the type
must now give place to the reality and the shadow must vanish away with the entrance of the
substance. The new covenant exhibits the glorious fulfillment of the promised Messiah of whom
Moses and the prophets did write. “He who was promised from the beginning, shadowed forth
by so many types, so ardently longed for, and for so many ages expected”10 has now come and
has sealed redemption with the shedding of His own blood.11 Under the new covenant, the
believer in Christ may now enjoy the peace of the full satisfaction and accomplished expiation of
all his sin.12
Furthermore, there is a clearer and fuller manifestation of the gospel message under the
new covenant. Although the types and shadows of the old covenant prefigured the same
salvation, the gospel is laid out in much clearer terms within the dispensation of the new
covenant. Now the way and method of salvation is no longer obscured by shadows and dark
sayings.13 “Upon Christ’s death, the veil of the temple was rent, and the holy of holies, before
hid and concealed, was then set open to all,”14 indicating that salvation was now fully
accomplished and finished in every respect, and that the way to the heart of God was thrown
wide open to all mankind. Moreover, under the new covenant, the gospel message is witnessed
by a greater demonstration of the Spirit, who through the preaching of the crucified, risen, and
exalted Saviour, tenderly “allures the hearts of believers with the sweetest and most abundant
consolations.”15
A third, distinctly “new” element of the new covenant is the calling of the Gentiles to be
partakers of the covenant blessings in Christ Jesus. Although many Gentiles were included in the
10
Ibid., 2:405.
Ibid., 1:307.
12
D. Ramsey and J. Beeke, An Analysis of Herman Witsius’s the Economy of the Covenants. (Grand Rapids:
Reformation Heritage Books, 2002), 58-59.
13
Witsius, 2:407.
14
Ibid., 1:317.
15
Ibid., 2:407.
11
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household of faith under the old covenant, it wasn’t until the new covenant that God began to
clearly unfold and bring to fruition His purposes and plans regarding the salvation of the nations.
Under the new covenant, the wall of partition that divided both Jew and Gentile was broken
down by Christ, so that the Gentiles, together with the people of Israel, might be one covenant
people.16
In addition, the new covenant is characterized as an era of the Spirit. The Spirit’s work
under the new covenant is directly involved “in spiritual renewal, which is the very sign of
covenant renewal.”17 Under the new covenant there is “a more abundant and delightful measure
of the Spirit.”18 Jesus promised His disciples that He would not leave them comfortless but
would come to them by giving them “another Comforter, that He may abide with [them] for
ever; even the Spirit of truth” (Joh. 14:16-17). Even now, Jesus Immanuel abides with His
church in the present age through the indwelling presence of His Spirit. The manifestations of the
Holy Spirit’s presence under the new covenant are indicated by believers enjoying greater
degrees of sanctification, clearer knowledge of gospel mysteries, comfort in Christ, as well as the
benefits and privileges of adoption.19 Consequently, the new covenant era is comparatively more
glorious than the former due to the increased ministry and manifestations of the Spirit. As
believers walk in the Spirit, they are transformed into the image of the Son and “increasingly
demonstrate newness of life as the fruit of the Spirit.”20
Moreover, under the new covenant, the Christian enjoys a deeper degree of liberty from
the tyranny of the devil, the condemning power of sin, and all legal apprehensions of the law.21
Although believers under the old covenant would also have experienced the liberating power of
16
Willem Vangemeren, The Progress of Redemption. (Grand Rapids: Baker Books, 2000), 125, 272.
Ibid., 303.
18
Witsius, 2:409.
19
Ibid., 2:410.
20
Vangemeren, 410.
21
Witsius, 2:411.
17
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grace, it can be argued that “the rigour of the old economy greatly obscured the sense and joy of
that liberty,”22 so that it cannot rightly be compared with the present liberating power of the
gospel under the new covenant. It should be noted here, that the abrogation of the ceremonial
laws with the coming of the new covenant was also a significant reason for the increased liberty
among believers in the New Testament.
The New Testament sacraments of holy baptism and the Lord’s Supper are also important
elements of the new covenant era. Baptism came in the place of circumcision, which was the old
covenant sign and seal of God’s promised blessing given to Abraham. Both baptism and
circumcision are “rites of cleansing”23 that signify and teach the same thing, i.e., the need for
spiritual purification and cleansing. Furthermore, Jesus indicated the covenantal significance of
the Lord’s Supper in Luke 22:20 when He said, “This cup is the new testament (or covenant) in
My blood, which is shed for you.” The Christian is to realize that he is celebrating “the reality of
this new covenant relationship each time he participates in the Lord’s Supper.”24 As he eats the
bread and drinks the wine, the believer celebrates the complete remission of all his sin through
the blood of Jesus Christ.
Another “new” thing about the new covenant is in regard to worship. Christ taught the
woman of Samaria that worship is not confined to a specific place or to religious rites and
performances. Jesus was teaching her the importance of heart worship that is done in spirit and in
truth. The church under the dispensation of the new covenant “is a spiritual community,
composed of all the people of God who profess faith in Jesus Christ.”25
22
Ibid., 2:412.
Robertson, 165.
24
Ibid., 43.
25
Vangemeren, 23.
23
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Finally, the new covenant is “new” in that it includes promises regarding the restoration
of Israel and the consequent revival of the whole church as from the dead.26 The prophet
Jeremiah refers to this restoration as being fulfilled under the dispensation of the new covenant
(Jer. 31:31-34). After explaining God’s judgment on Judah for breaking covenant with God, “he
proclaims God’s gracious salvation of a future generation of Israel in terms of covenant
renewal.”27 Although the new covenant emphasizes the need for individual and personal
relationship with God, it also includes the expectation that “God will apply the benefits to the
nation of Israel as a whole [through] a universal knowledge and acceptance of the covenant.”28
Such a universal turning to the Lord, however, would not exclude personal repentance and faith,
for “the physical seed of Abraham can become the spiritual seed only by exercising the same
faith as did Abraham himself.”29
The new covenant has rightly been called the “covenant of consummation”. It is a
consummative fulfillment of the previous covenants which were included within the era of the
Old Testament. Therefore, not everything about the new covenant is distinctly new from the old.
God’s desire to have covenant relationship with His people, as it is expressed in His words, “I
will be their God and they shall be My people,” has been His desire throughout all of redemptive
history. Moreover, He was already writing His law on the hearts of Old Testament saints before
the economy of the new covenant. The believers under the old covenant also experienced the
blessedness of having their sins forgiven. Yet, the new covenant was also “new” and of the
greatest importance. All the other covenants anticipated this new covenant which was to be
sealed with God’s own blood. Redemption could not have been accomplished without the
ratification of this new covenant.
26
Ramsey, 63-64.
Michael Barrett, Beginning At Moses. (Greenville: Ambassador-Emerald International, 2001), 142.
28
Ibid., 143.
29
Ibid.
27
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WORKS CITED
Barrett, M. P. 2001. Beginning at Moses. Greenville: Ambassador-Emerald International.
Ramsey, D. P. and J. R. Beeke. 2002. An Analysis of Herman Witsius’s The Economy of
the Covenants. Grand Rapids: Reformation Heritage Books.
Robertson, O. P. 1980. The Christ of the Covenants. Phillipsburg: Presbyterian and
Reformed Publishing.
Vangemeren, W. A. 2000. The Progress of Redemption. Grand Rapids: Baker Books.
Witsius, H. 1990. The Economy of the Covenants Between God and Man. Kingsburg: den
Dulk Christian Foundation.
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