The New Covenant?

One of the key ideas perpetuated through replacement theology, (also known as supercessionism) is taught under the heading of the "New Covenant". On the surface, this seems innocent enough, perhaps even quite logical, however, when we explore this in-depth, some assumptions are revealed;

1) That the Jewish people are no longer in a binding covenant with G_D.

2) That covenants can be broken, despite G_D’s promise to the opposite.

3) That the obedience of the faithful, even if a minority, are somehow disqualified by the actions of others.

4) That Christians (alone) are now G_D’s people.

This perspective has negatively influenced Jewish and Christian relationships for many centuries. Let's put that aside and look at the idea of a 'New Covenant' and understand how it is actually a Jewish concept in origin.

1) The Covenant with G_D's People

G_D seems to plainly dispel the idea that He would ever disown the Jewish people. One example of this, in the book of Isaiah addresses the tribes of Israel who, at this point, were straying from the ways of G_D. Yet, despite this, G_D promises to bring them back. In Isaiah 49:15, we read the following:

Can a woman forget her baby,
Or disown the child of her womb?
Though she might forget,
I never could forget you.

Here, we learn that His mercy is endless, even going as far as to promise He will never forget His people, even when they stray.

However, should the people of Israel stray, as seems to be the case with many at different times, there will always be a remnant that remains faithful. Does not their faithfulness maintain the covenant’s relevancy?

2) Covenants Are Enduring

One reason for this is that the original covenants were made with the patriarchs, the original with Abraham. By their nature, these covenants cannot be retracted as the patriarchs are no longer alive to nullify them, hence, G_D doing so would be extremely problematic to even consider.

Paul himself teaches that covenants are not to be broken by later amendments.

What I am saying is this: The law that came 430 years later does not cancel a covenant previously ratified by G_D, so as to invalidate the promise. For if the inheritance is based on the law, it is no longer based on the promise, but G_D graciously gave it to Abraham through the promise.- Galatians 3:17-18

3) The Remnant

Let's explore this idea, even if the majority of a people group leave the covenant willingly, there always remains a remnant who uphold the terms of the covenant. Where is the justice if they too are disqualified as a result of others? Would not Christianity, or any up-and-coming supercessionistic group suffer the same fate? Would not this very idea contradict the promise of G_D Himself?

Paul reminds his audience in Rome, that there is always a remnant to consider;

I ask, then, has G_D rejected his people? By no means!
...
So in the same way at the present time there is a remnant chosen by grace. And if it is by grace, it is no longer by works, otherwise grace would no longer be grace. - Romans 11:1;5-6

4) A New Covenant

Finally, the idea of a New Covenant, a b’rit chadashah (ברית חדשה) is not new to Jewish thought. This idea is covered in the midrash and rabbinic commentaries.

Textually, the common source for the new covenant, (as sourced by proponents of replacement theology), is often derived, quite ironically, from Jeremiah.

הנה ימים באים נאם־יהוה וכרתי את־בית ישראל ואת־בית יהודה ברית חדשה
See, a time is coming—declares the LORD—when I will make a new covenant with the House of Israel and the House of Judah. - Jeremiah 31:3

Immediately, we notice that this specifically addresses the Tribes of Judah and Israel, in other words, the 12 tribes of Israel. Other prophecies indicate that the nations will be in some way grafted into the broader nation of Israel, yet it is through the agency of the descendants of Jacob.

Where many go wrong is trying to interpret the word for "new" in Hebrew, Chadash. Hebrew words can be problematic to translate as they often do not find a comparative word in English. Additionally, Hebrew words carry multiple definitions, making precision very difficult. So how then can this be "New"?

The Hebrew word Chadash (חָדָשׁ) can be defined as “new”, but most often, it means something closer to “renewed” or "refreshed".

Chadash is a kind of refreshing, something restorative. Sharing the same root word, the "New Month" is called Rosh Chodesh. This is obviously not a brand-new month. The same with the various blessings on the new moon, it is a refreshing - a new start within the established framework of time.

Another example, in Rabbinic parlance, a novel teaching of an existing principle is called a Chiddush. In this, a deeper insight is given to something that was already known, for example, a Torah commandment. This is of course not a complete departure, but a deepening of a concept. Yeshua also uses this idea many times:

I give you a new commandment—to love one another. Just as I have loved you, you also are to love one another. - John 13:34

Moses and the New Covenant

In an ancient commentary, we see the idea of a New Covenant given at Mt. Sinai. Commenting on the sin of the Golden Calf, Ramban tells us the giving of the Torah itself was a "B’rit Chadashah”, a New Covenant:

And when the people sinned with the Golden Calf and the [first] tablets were shattered, it was as if this covenant had been annulled… And when the Holy One Blessed be He, showed his reconciliation to Moses by giving him the second set of Tablets, He commanded him about making a new covenant. - Ramban on Exodus 35:1

Of course, the Mosaic covenant is an extension of the earlier covenants given to the patriarchs, not an entirely new covenant. The need for an update was apparent as the people had undergone significant changes since the times of Jacob.

In essence, the renewed covenant in Jeremiah contains the original agreement with the patriarchs, yet creates a fail-safe to prevent people from violating it.

Additionally, it contains allowances for others to be grafted in. The same way the descendants of the patriarchs (Abraham, Isaac, and Jacob) are included in the original covenant, so too, the covenant is extended to those from the nations who decide to align with the Jewish people.

And in this way all Israel will be saved, as it is written,“The Deliverer will come from Zion, he will banish ungodliness from Jacob”;“and this will be my covenant with them when I take away their sins.” - Romans 11:26-27

This is the mystery of Divine Providence, working towards a global redemption.