1. Introduction
The Christian Bible, comprising the Old and New Testaments, presents a theological continuity that spans diverse historical contexts, languages, and covenants. While each Testament has distinct origins and emphases, together they form a unified narrative of divine revelation, covenantal development, and redemptive history. This article examines the structural, theological, and covenantal relationship between the Old and New Testaments, emphasising both continuity and discontinuity within the biblical canon.
2. The Old Testament: Structure and Covenant
The Old Testament, written predominantly in Hebrew with sections in Aramaic, was composed between approximately 1400 BC and 400 BC. It includes 39 books in the Protestant canon (with variations in Catholic and Orthodox canons), covering genres such as Torah (law), historical books, wisdom literature, and prophetic writings.
At its heart lies the Mosaic Covenant, a binding agreement between God and Israel mediated through Moses. This covenant features:
- Moral laws (e.g., Ten Commandments – Exodus 20),
- Ceremonial laws (rituals, temple worship, sacrifices – Leviticus),
- Civil laws (legal structures and governance – Deuteronomy).
The covenantal framework is forward-looking, anticipating a messianic fulfilment (cf. Isaiah 53, Daniel 7, Jeremiah 31).
3. The New Testament: Fulfilment and Transformation
Composed in Koine Greek between AD 45 and AD 95, the New Testament includes 27 books—comprising Gospels, historical narrative (Acts), epistles, and apocalyptic literature (Revelation). It centres on the life, death, resurrection, and teachings of Jesus Christ, viewed by Christians as the fulfilment of Old Testament prophecy and the mediator of a new covenant.
Key theological emphases include:
- Salvation through grace (cf. Ephesians 2:8–9),
- Justification by faith (cf. Romans 5:1),
- The indwelling Holy Spirit as covenantal seal (cf. 2 Corinthians 1:22).
Jesus explicitly states His role in fulfilling the Law and the Prophets (cf. Matthew 5:17), indicating both continuity and transformation.
4. Key Differences and Theological Development
| Feature | Old Testament | New Testament |
|---|---|---|
| Language | Hebrew, Aramaic | Koine Greek |
| Timeframe | ~1400–400 BC | ~AD 45–95 |
| Covenant | Mosaic (Law-centred) | New Covenant (Christ-centred) |
| Sacrifices | Animal sacrifices for atonement | Christ as the once-for-all sacrifice (Hebrews 10:10–14) |
| Law | External, written commandments | Internalised through the Spirit (Jeremiah 31:33, Romans 8:2) |
| Priesthood | Levitical | Jesus as eternal High Priest (Hebrews 4:14–16) |
| Temple | Physical sanctuary in Jerusalem | Believers as spiritual temples (1 Corinthians 3:16) |
5. The New Covenant: Prophetic Fulfilment
The New Covenant is foretold in the Old Testament (cf. Jeremiah 31:31–34, Ezekiel 36:25–27) and inaugurated by Jesus at the Last Supper (Luke 22:20). Unlike the conditional Mosaic covenant, the New Covenant is based on divine initiative and grace.
Its features include:
- Forgiveness of sins (Hebrews 8:12),
- Internal transformation (Ezekiel 36:26),
- Universal accessibility beyond ethnic Israel (Galatians 3:28–29).
The epistle to the Hebrews offers the most detailed theological exposition of this covenantal transition, presenting Jesus as superior to Moses, the Levitical priesthood, and the temple system.
6. Continuity and Discontinuity
The relationship between the Testaments can be described using the hermeneutical principle of “promise and fulfilment.” The Old Testament provides types, shadows, and anticipations; the New Testament presents the substance and realisation in Christ (cf. Colossians 2:16–17, Hebrews 10:1).
However, certain moral and ethical principles remain continuous:
- Justice, mercy, and faithfulness (Micah 6:8, Matthew 23:23),
- The two great commandments (love of God and neighbour) are reaffirmed (Matthew 22:37–40).
7. Conclusion
The Old and New Testaments form an interconnected theological unity. The Old Testament lays the groundwork for redemptive history, and the New Testament fulfils and reinterprets that history in light of Christ. The shift from the Mosaic Covenant to the New Covenant is not a rupture but a fulfilment—a movement from shadow to substance. Understanding this dynamic relationship is essential for biblical theology, Christian doctrine, and informed hermeneutics.
References
- Beale, G. K. & Carson, D. A. (2007). Commentary on the New Testament Use of the Old Testament. Grand Rapids: Baker Academic.
- Kaiser, W. C. (2001). The Old Testament in Contemporary Preaching. Grand Rapids: Baker Books.
- Wright, N. T. (1992). The New Testament and the People of God. London: SPCK.
- Goldsworthy, G. (1991). According to Plan: The Unfolding Revelation of God in the Bible. Leicester: IVP.
- Bruce, F. F. (1988). The Canon of Scripture. Downers Grove: IVP.