Book of the Covenant (30:1-31:40) 481in illumined Gentiles, who under the new covenant are the true proselytes
(dial. 122).
lrenaeus (haer. iv 15 .1) says that when the Israelites made the calf they de-
cided in favor of slavery. This did not cut them off from God, but it did subject
them to a state of servitude for the future (cf. Gal 4:21-31). Stephen in Acts
7:38a-43a referred to the calf incident and God's decision to give up the Jews
to slavery, and is cited (iv 15 .1). The old covenant, under which the Jews lived
until the coming of Christ, is law; the new covenant under which Christians
live, promised in J er 31: 31-3 2 and Ezek 11: 19; 36:26 (iv 3 3 .14) and not fulfilled
by Zerubbabel when Temple worship was restored after the Exile (iv 34.4), is
gospel, ora "covenant of liberty" (iv9.l-2; 16.5; 33.14; 34.3-4). Itwasfulfilled
in Christ. Both old and new covenants were prefigured in Abraham (iv 25.1, 3).
The older law predicted the new covenant, which in turn became a fulfillment
of it (iv 34.2). The new covenant also canceled the old covenant (iv 16.5).
lrenaeus reflects the typological thinking of Hebrews when he says the old
covenant was a type of heavenly things-things now existing in the Church
(iv 32.2). The Bishop of Lyons, however, was also capable of some process
thinking. In his view, divine grace multiplies over time, and Christian living is
a process of maturation. God's new covenant of liberty bestowed more grace
than the old covenant of bondage. Then, as the Christian's love toward God
increases, God bestows more and greater gifts (iv 9.2-3). Life under the new
covenant also calls for greater faith, which means a higher quality of living
(iv 16.5; 28:2). Since the new covenant grants real liberty, the Christian is more
significantly tested in doing what God requires (iv 16.5).
Tertullian cites the new covenant promise of Jeremiah to show the Jews
that circumcision is replaced by a new law unlike any previously given (adv.
Jud. 3). The old law made customary the lex talionis; the new urges mercy
and converts one to peace (cf. lren., haer. iv 34.4 on the new covenant bring-
ing peace). Gentiles are admitted under this new law. In fact, a curious rever-
sal has taken place: the Jews, who were known by God and made the
recipients of his many benefits, forgot him and turned to idolatry, i.e., the
calf; the Gentiles originally did not know God; nevertheless, they forsook
their idols and converted to him by accepting the new law in Christ. Jeremiah
31:31-32 is quoted against Marcionism to show that the old covenant was
only temporary, since it needed changing. Isaiah 55:3 promises in addition
that the old covenant will be replaced by an eternal covenant that will run its
course in Christ (adv. Marc. iv l; cf. Justin, dial. 12; 118 on the new covenant
as an eternal covenant).
Clement of Alexandria, who was a Christian philosopher, saw in Jer 31:33-
34 an indication that God had implanted his heavenly teaching, or laws, into
human minds and hearts. These laws enable all people to know him and to be
the recipients of his grace (Protr. 11 [PG 8: 233-34]). Clement says the old
covenant disciplined people with fear, but in the new covenant fear is turned
into love (paed. i 7; cf. Just., dial. 67, who says the new covenant no longer
builds on "fear and trembling"). Clement does recognize that the law given