Is the New Covenant actually a new covenant, or is it a refreshed covenant? The refreshed covenant is the position taken by Dr. C. Matt McMahon in his book, “A Simple Overview of Covenant Theology.” Dr. McMahon writes, “The Hebrew word is not just the simple “new” but also holds in it the idea of “renew” or “refresh.” (A Simple Overview of Covenant Theology, page 66). Dr. McMahon’s book is a side by side comparison of Covenant Theology and Dispensationalism that is articulated in a student to professor conversation between the fictional “Thomas” and “Professor Jacobs.” I found the book engaging and helpful. I also agreed with many, but not every conclusion made by “Professor Jacobs.” The subject of the New Covenant has generated most of my questions.
I do not pretend to possess the level of scholarship of Dr. McMahon, but that has not dissuaded me from articulating my observations and questions. In the next few paragraphs I would like to lay out a case as to why I believe the New Covenant is actually a brand new covenant, not a refreshed or renewed covenant. My contention is that a brand new “New” Covenant is not necessarily exclusive to dispensationalism. To be sure, dispensationalism considers the New Covenant to be a brand new covenant, but accepting this as fact does not make one a dispensationalist.
[bible]Jeremiah 31:31-34[/bible]
The word “new” is an adjective. The Hebrew word for “new” in Jeremiah 31:31 is chadash. It simply means “new.” Dr. McMahon contends that in the context of Jeremiah 31 it does not mean brand new. Instead it is his opinion that chadash means renewed or refreshed. He cites the following passages as evidence: Isaiah 61:4; 2 Chronicles 24:4; 2 Chronicles 24:12; Psalm 51:10-12; Lamentations 5:21; 1 Samuel 11:14; 2 Chronicles 15:8; Job 10:17; Psalm 104:30 and Psalm 103:5. In these passages chadash does mean to other than brand new. But that is not the only way the word is used in the Old Testament. Numbers 28:26; 29:6; Deuteronomy 20:5; 22:8; 24:5; Joshua 9:13; Judges 15:13; 16:11; 16:12; 1 Samuel 6:7; 2 Samuel 21:16; Job 29:17; Isaiah 42:9; 43:15; 48:6; 62:2 and 65:17 are just some of the passages were chadash alludes to brand new or a first time experience.
The LORD is going to write His law on the heart of His elect. Nothing like this has ever happened before. There is no precedent in Old Testament scripture for this action. Instead of a covenant which could be broken (and was broken), the Lord would institute a covenant that could not be broken. In a broad sense one could say this was an improvement over the first covenant. But that does not mean it was the same old covenant simply refreshed, repaired or renewed. The first covenant was initiated with Abram with the blood of animals (Genesis 15:1-21). The New Covenant was consummated with the blood of a Lamb, spotless and pure, the blood of Christ (Luke 22:20). Both covenants are rooted in blood, but the New Covenant is unlike the old covenant. Hebrews 8:13 13 When He said, "A new covenant," He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear. I have a difficult time seeing the refreshed or renewed aspect of the New Covenant. The New Covenant may have had shadows in the old, but according to Hebrews 8 those shadows grew old and disappeared.
There is more to write but this is not an exhaustive treatise. I am leaving much out for the sake of discussion among the PB community.
I do not pretend to possess the level of scholarship of Dr. McMahon, but that has not dissuaded me from articulating my observations and questions. In the next few paragraphs I would like to lay out a case as to why I believe the New Covenant is actually a brand new covenant, not a refreshed or renewed covenant. My contention is that a brand new “New” Covenant is not necessarily exclusive to dispensationalism. To be sure, dispensationalism considers the New Covenant to be a brand new covenant, but accepting this as fact does not make one a dispensationalist.
[bible]Jeremiah 31:31-34[/bible]
The word “new” is an adjective. The Hebrew word for “new” in Jeremiah 31:31 is chadash. It simply means “new.” Dr. McMahon contends that in the context of Jeremiah 31 it does not mean brand new. Instead it is his opinion that chadash means renewed or refreshed. He cites the following passages as evidence: Isaiah 61:4; 2 Chronicles 24:4; 2 Chronicles 24:12; Psalm 51:10-12; Lamentations 5:21; 1 Samuel 11:14; 2 Chronicles 15:8; Job 10:17; Psalm 104:30 and Psalm 103:5. In these passages chadash does mean to other than brand new. But that is not the only way the word is used in the Old Testament. Numbers 28:26; 29:6; Deuteronomy 20:5; 22:8; 24:5; Joshua 9:13; Judges 15:13; 16:11; 16:12; 1 Samuel 6:7; 2 Samuel 21:16; Job 29:17; Isaiah 42:9; 43:15; 48:6; 62:2 and 65:17 are just some of the passages were chadash alludes to brand new or a first time experience.
The LORD is going to write His law on the heart of His elect. Nothing like this has ever happened before. There is no precedent in Old Testament scripture for this action. Instead of a covenant which could be broken (and was broken), the Lord would institute a covenant that could not be broken. In a broad sense one could say this was an improvement over the first covenant. But that does not mean it was the same old covenant simply refreshed, repaired or renewed. The first covenant was initiated with Abram with the blood of animals (Genesis 15:1-21). The New Covenant was consummated with the blood of a Lamb, spotless and pure, the blood of Christ (Luke 22:20). Both covenants are rooted in blood, but the New Covenant is unlike the old covenant. Hebrews 8:13 13 When He said, "A new covenant," He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear. I have a difficult time seeing the refreshed or renewed aspect of the New Covenant. The New Covenant may have had shadows in the old, but according to Hebrews 8 those shadows grew old and disappeared.
There is more to write but this is not an exhaustive treatise. I am leaving much out for the sake of discussion among the PB community.