What does New Covenant mean in the Bible?

Dictionary

Holman Bible Dictionary - New Covenant
See Covenant .
Baker's Evangelical Dictionary of Biblical Theology - New Covenant
Eschatological stage of salvation history in which God, through the work of the Messiah and the Spirit, would unconditionally bring about Israel's full salvation.
The Old Testament . The only explicit reference to the new covenant in the Old Testament is found in Jeremiah 31:31-34 . The prophet contrasts the existing covenant made with the fathers when he brought them out of Egypt (cf. Exodus 24:8 ) with a covenant that God will make with the house of Israel and Judah in the latter days. The new covenant is distinguished from the older covenant in four ways: (1) God will write the law in the minds and on the hearts of those in the new covenant; (2) God will be the God of those in the new covenant and they will be his people; (3) those in the new covenant will know God; (4) God will forgive the iniquities and the sins of those in the new covenant. The new covenant, therefore, has two basic characteristics: an internal spiritual transformation resulting in a new relationship with God and a new possibility of obedience and forgiveness of sins. Jeremiah 31:31-34 falls into the context of the promise of the future regathering of Israel and its restoration to the land, which Jeremiah 29:10 says will take place after seventy years of exile.
Synonyms for the new covenant appear in other Old Testament texts. In Jeremiah what is denoted as the new covenant in 31:31-33—with the exception of the explicit promise of the forgiveness of sinsis also called an everlasting covenant (32:37-41; 50:5). Ezekiel 16 contrasts Jerusalem's (a metonymy for all Israel) present state of unfaithfulness with its beginnings and its future. Like an exposed child Israel was helpless until Yahweh adopted her. But she grew up to be a prostitute, unfaithful to her original benefactor. Nonetheless, Yahweh will both remember the covenant made with Israel in her youth and establish an everlasting covenant with the nation, making expiation for all that it has done. God speaks through Isaiah, saying that he will make an everlasting covenant with his restored people (61:8).
In Ezekiel 34:25 , God promises that he will gather his sheep Israel and place his servant David over them as their shepherd; then he will make a covenant of peace with them, so that Israel will live in the land in safety and prosperity. In Ezekiel 37:24-28 , God promises that he will make a covenant of peace with a restored Israel under a Davidic king. The people will obey God; he will be their God and they will be his people. This covenant of peace is also called an everlasting covenant. In Isaiah 54:8-10 , Yahweh promises that when he restores Zion he will never again become angry, but will have compassion on his people. His covenant of peace will not be removed.
In the prophets the promises of restoration, the new possibility of obedience, and national forgiveness of sin occur frequently without being connected to the concepts of the new covenant, eternal covenant, or covenant of peace. It should be noted also that in Ezekiel 36:26-27 the new possibility of obedience given at the restoration is associated with the giving of the Spirit (cf. also Isaiah 32:15 ; 44:3 ; Ezekiel 37:12-13 ; 39:29 ; Joel 2:28 ).
Isaiah's Servant of the Lord plays a role in the realization of the (new ) covenant. Yahweh says of his Servant in 42:6 that he will make the Servant a covenant for the people and a light for the nations. Similarly in 49:6-8 the Servant is said to be appointed to restore the tribes of Jacob, be a light to the nations, and become a covenant for the people. The "people" likely denotes Israel as opposed to the nations, which denotes the rest of humanity. Gentiles will benefit from God's eschatological saving act.
The Second-Temple Period . Insofar as it denotes Israel's eschatological salvation, the concept of the new covenant permeates Jewish literature of the second temple period. The restoration under Ezra and Nehemiah was seen as only the precursor to the salvation promised by God through the prophets and did not exhaust these promises. There are, however, only a few instances where Jeremiah 31:31-34 and related passages have had direct influence on the conceptualities of the extant literature of the second temple period. Jubilees 1:22-25 speaks of the new possibility of obedience to be given at the restoration. Baruch 2:30-35 says that God will make an everlasting covenant with his people at the restoration, so that he will be their God and they will be his people. In the same work (3:5-7) it is implied that this new possibility of obedience was given to the exiles even before the restoration. In two places in the Damascus Document (text A) it is said explicitly that those who belong to the community have actually entered the new covenant (6:19; 8:21; cf. also 20:12 text B). Because of their disobedience, the members of the covenant of the forefathers came under the wrath of God, which culminated in the exile; in contrast God made a covenant forever with the remnant who held fast to the commandments, revealing to them the hidden things in which Israel went astray (3:10-14). It is not so much that there exists in God's purposes two different covenants, but rather one covenant with two different phases: a preliminary phase ending in failure and an eschatological phase ending in God's final victory over all wickedness, beginning at some point after the exile. In 1QH 4:10-12, the author speaks of the Torah engraved upon his heart, possibly implying that the promise of internal spiritual transformation in Jeremiah 31:31-34 and related passages has been realized; there is also a probable reference to the new covenant in 1QHab 2:3.
Although the Feast of Weeks was understood by some Jews of the second temple period as the time when God made covenants with human beings and became, therefore, the occasion of the annual renewal of the covenant (cf. Jub. 6:17; 1QS ), the new covenant by implication came to be associated with Passover, since Passover was seen as the day of eschatological salvation.
The New Testament . At his last Passover meal Jesus said of the cup of blessing that it was the blood of the covenant poured out for many (Mark 14:24 ); the blood of the covenant poured out for many for the forgiveness of sins (Matthew 26:28 ); the new covenant in my blood (1 Corinthians 11:25 ); the new covenant in my blood poured out for you (Luke 22:20 ). In so doing he was affirming that his death was the means by which the new covenantthe kingdom of Godwould come about. That Jesus did this on Passover is also significant, since Passover and eschatological salvation were salvation-historically related concepts. Jesus likely conceived himself as the eschatological Passover sacrifice bringing about the eschatological salvation of all Israel, typologically parallel to the original exodus. In addition, Jesus probably understood his death and its salvation-historical significance in light of the Servant of the Lord passages. As the servant, Jesus would be a covenant for the people and a light for the nations, but only by means of his vicarious and expiatory death.
Apart from its occurrence in the words of institution quoted by Paul in 1 Corinthians 11 , the concept of the new covenant is found only twice in Paul's writings. Paul understood the new covenant as having been realized through the death and resurrection of Christ and the giving of the Spirit, and contrasted this salvation-historical phase with that of the law. In Galatians 4:21-31 he contrasted two covenants represented by Hagar and Sarah and their sons Ishmael and Isaac. The former produced slavery to the law (represented by Mount Sinai/present Jerusalem), whereas the latter produced freedom from the law and correlatively life in the Spirit (represented by Jerusalem above). In 2 Corinthians 3:3-18 Paul similarly contrasted the old covenant that condemned (identified with the law or letter) with the new covenant that brought righteousness (identified with the Spirit). Paul's statement in 2 Corinthians 3:3 that the Corinthians were a letter of Christ written with the Spirit on the fleshy tablets of the heart evokes the Old Testament promise that God would write the law upon the hearts of his people.
The author of Hebrews explicitly asserted that Jeremiah 31:31-34 was fulfilled by means of the death of Jesus, who was both the greater high priest and better sacrifice. Jesus as mediator of the new covenant was superior to the Aaronic high priests, the mediators of the first covenant; likewise, as the better sacrifice, Jesus truly expiated guilt unlike the blood of animals. The focus of the letter is on the forgiveness of sins promised in the new covenant; the author's purpose is to prove that the levitical sacrificial system, the means of obtaining forgiveness in the first covenant, has been rendered obsolete and will soon disappear. Jesus' blood is said to be the blood of the covenant parallel to the blood of the first covenant in Exodus 24:8 .
Two questions arise from the New Testament's statements about the new covenant: How does the new possibility of obedience said to consist in conformity to the law relate to Paul's and other New Testament authors' claim that at least parts of the Torah are obsolete? Why when speaking about the realization of the new covenant is the New Testament silent about the promise of Israel's restoration to the land? Dispensational theology distinguishes two fulfillments of the promise of the new covenant, one relating to the church as a present reality and the other relating to a restored Israel as a still future reality. The benefits of the new covenant received by the church are forgiveness and the Spirit (the means of the internal spiritual transformation) whereas restored Israel will receive in addition the promised land under the Messiah's kingship and will be subject to the law (written on the heart) as the governing code of the messianic kingdom. (In the church age believers are not under the law.) Paul's citation of Isaiah 59:20-21 in reference to the future salvation and forgiveness of empirical Israel can be interpreted as meaning that Paul believed that the new covenant had yet another future fulfillment. Covenant theology, on the other hand, has been willing to spiritualize the new covenant promises and to see their nonliteral fulfillment in the church. The law written on the heart is the moral lawto which Christians are subjectand the promises of Israel's future restoration and prosperity relate symbolically to the church. The historical premillennial view offers something of a compromise between these two positions, allowing for the possibility of both the transmutation of the Old Testament promises and their literal fulfillment.
Barry D. Smith
See also Covenant ; Jeremiah, Theology of ; Lord's Supper, the
Bibliography . J. Fischer, Ev R Th (1989): 175-87; J. Hughes, NovT 21 (1979): 27-96; J. A. Huntjens, Revue de Qumran 8 (1972-75): 361-80; S. Lehne, The New Covenant in Hebrews ; W. E. Lemke, Int 37 (1983): 183-87.
Morrish Bible Dictionary - New Covenant
See COVENANT, THE NEW

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Covenant, the New - See New Covenant ...
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New Covenant - The only explicit reference to the New Covenant in the Old Testament is found in Jeremiah 31:31-34 . The New Covenant is distinguished from the older covenant in four ways: (1) God will write the law in the minds and on the hearts of those in the New Covenant; (2) God will be the God of those in the New Covenant and they will be his people; (3) those in the New Covenant will know God; (4) God will forgive the iniquities and the sins of those in the New Covenant. The New Covenant, therefore, has two basic characteristics: an internal spiritual transformation resulting in a new relationship with God and a new possibility of obedience and forgiveness of sins. ...
Synonyms for the New Covenant appear in other Old Testament texts. In Jeremiah what is denoted as the New Covenant in 31:31-33—with the exception of the explicit promise of the forgiveness of sinsis also called an everlasting covenant (32:37-41; 50:5). ...
In the prophets the promises of restoration, the new possibility of obedience, and national forgiveness of sin occur frequently without being connected to the concepts of the New Covenant, eternal covenant, or covenant of peace. Insofar as it denotes Israel's eschatological salvation, the concept of the New Covenant permeates Jewish literature of the second temple period. In two places in the Damascus Document (text A) it is said explicitly that those who belong to the community have actually entered the New Covenant (6:19; 8:21; cf. In 1QH 4:10-12, the author speaks of the Torah engraved upon his heart, possibly implying that the promise of internal spiritual transformation in Jeremiah 31:31-34 and related passages has been realized; there is also a probable reference to the New Covenant in 1QHab 2:3. 6:17; 1QS ), the New Covenant by implication came to be associated with Passover, since Passover was seen as the day of eschatological salvation. At his last Passover meal Jesus said of the cup of blessing that it was the blood of the covenant poured out for many (Mark 14:24 ); the blood of the covenant poured out for many for the forgiveness of sins (Matthew 26:28 ); the New Covenant in my blood (Isaiah 59:20-214 ); the New Covenant in my blood poured out for you (Luke 22:20 ). In so doing he was affirming that his death was the means by which the New Covenantthe kingdom of Godwould come about. ...
Apart from its occurrence in the words of institution quoted by Paul in 1 Corinthians 11 , the concept of the New Covenant is found only twice in Paul's writings. Paul understood the New Covenant as having been realized through the death and resurrection of Christ and the giving of the Spirit, and contrasted this salvation-historical phase with that of the law. In 2 Corinthians 3:3-18 Paul similarly contrasted the old covenant that condemned (identified with the law or letter) with the New Covenant that brought righteousness (identified with the Spirit). Jesus as mediator of the New Covenant was superior to the Aaronic high priests, the mediators of the first covenant; likewise, as the better sacrifice, Jesus truly expiated guilt unlike the blood of animals. The focus of the letter is on the forgiveness of sins promised in the New Covenant; the author's purpose is to prove that the levitical sacrificial system, the means of obtaining forgiveness in the first covenant, has been rendered obsolete and will soon disappear. ...
Two questions arise from the New Testament's statements about the New Covenant: How does the new possibility of obedience said to consist in conformity to the law relate to Paul's and other New Testament authors' claim that at least parts of the Torah are obsolete? Why when speaking about the realization of the New Covenant is the New Testament silent about the promise of Israel's restoration to the land? Dispensational theology distinguishes two fulfillments of the promise of the New Covenant, one relating to the church as a present reality and the other relating to a restored Israel as a still future reality. The benefits of the New Covenant received by the church are forgiveness and the Spirit (the means of the internal spiritual transformation) whereas restored Israel will receive in addition the promised land under the Messiah's kingship and will be subject to the law (written on the heart) as the governing code of the messianic kingdom. ) Paul's citation of 1618618657_10 in reference to the future salvation and forgiveness of empirical Israel can be interpreted as meaning that Paul believed that the New Covenant had yet another future fulfillment. Covenant theology, on the other hand, has been willing to spiritualize the New Covenant promises and to see their nonliteral fulfillment in the church. Lehne, The New Covenant in Hebrews ; W
Testator - One who makes a will or testament, introduced in Hebrews 9:16,17 in a parenthesis, showing that as a will is of force only after a man is dead, so Christ must have died for the blessings of the New Covenant to be available
Covenant, the New - ' At the institution of the Lord's supper the Lord spoke of His blood as 'the blood of the New Covenant,' Matthew 26:28 ; 1 Corinthians 11:25 ; and 'He is the mediator of the New Covenant. See inter alia Romans 5:1-10 , and 2 Corinthians 3 where Paul speaks of himself and those with him as 'able ministers of the New Covenant,' not of the letter which killeth, but of the spirit which giveth life
Testament - Paul speaks of the New Testament, or covenant, in the blood of the Redeemer; and calls the law the old covenant, and the gospel the New Covenant, 1 Corinthians 1:1-16:24 11:25 2 Corinthians 3:6,14 Hebrews 7:22 10:1-39 12:24
New - Except in the Gospels, in reference to the wine as above, the word νέος is used only in 1 Corinthians 5:7 , 'a new lump;' Colossians 3:10 , 'the new [1];' Hebrews 12:24 , 'the New Covenant;' and Titus 2:4 , 'young woman. ' In all other places the word employed is καινός, and this is important, as indicating the entirely different character of the New Covenant, the new creation, the new man, the new heavens and the new earth, etc
New Testament - (Luke 22:20 ), rather "New Covenant," in contrast to the old covenant of works, which is superseded
Sabaoth - By this phrase we may understand the host of heaven, or the angels and ministers of the Lord; or the stars and planets, which, as an army ranged in battle array, perform the will of God; or, lastly, the people of the Lord, both of the old and New Covenant, which is truly a great army, of which God is the Lord and commander
Sacrament - The bread and wine in the Lord's Supper are considered sacraments in that they are visible manifestations of the covenant promise of our Lord: "In the same way, after the supper he took the cup, saying, 'This cup is the New Covenant in my blood, which is poured out for you
Surety - In a positive sense Jesus is said to be surety for the faithful under the New Covenant (Hebrews 7:22 )
New - Jeremiah anticipated God's establishing a New Covenant with God's all-too-often faithless people, a covenant in which God would make knowledge of the law a matter of the heart (Jeremiah 31:31-34 ; Hebrews 8:8-13 ). Luke 22:20 points to Christ's sacrificial death as the basis for this New Covenant
Lord's Supper - Church groups celebrate the Lord's Supper regularly as a sign of the New Covenant sealed by Christ's death and resurrection
Means of Grace - The bread and wine in the Lord's Supper are considered sacraments in that they are visible manifestations of the covenant promise of our Lord: "In the same way, after the supper he took the cup, saying, 'This cup is the New Covenant in my blood, which is poured out for you
Hosea - Before the coming of the Messiah there was probably no more Christ-like teacher than the prophet of Mount Ephraim, who provided our Lord with His favourite quotation, ‘I will have mercy [1] and not sacrifice’; and it is evident that his prevision of a New Covenant, linking Divine and human love in everlasting bonds, was scarcely less precious to the Apostle of the Gentiles than to the Saviour of the world
Hagar - ” In Galatians 4:1 Paul used the Hagar story to stand for slavery under the old covenant in contrast to freedom of the New Covenant symbolized by Isaac
Marcion - Amazed at what he considered the opposition between the Old and New Dispensations, Marcion rejected the former and declared the Apostles had been in error in linking the New Covenant with the Old
Marcionites - Amazed at what he considered the opposition between the Old and New Dispensations, Marcion rejected the former and declared the Apostles had been in error in linking the New Covenant with the Old
Marcionites - Amazed at what he considered the opposition between the Old and New Dispensations, Marcion rejected the former and declared the Apostles had been in error in linking the New Covenant with the Old
Mediator, Mediation - According to the New Testament, the coming of Jesus ushered in the era of this New Covenant, and Jesus himself is its mediator. ...
Paul echoes the New Covenant language of the Old Testament when he tells us that believers have peace with God (Romans 5:1 ), have experienced the outpouring of God's love in their hearts through the Holy Spirit (Romans 5:5 ), and have been reconciled to God (Romans 5:10-11 ; cf. The covenant mediated through Moses was glorious, he says, but the New Covenant is far more so, for unlike the old covenant that punished sin and therefore brought death, the New Covenant brings life (2 Corinthians 3:4-18 ; John 1:17 ; cf. His response to this church is a carefully argued reminder of Christ's superiority to every aspect of Israel's Old Covenant, and a crucial step in this argument is that Christ is the mediator of a New Covenant (8:6; 9:15; 12:24). First, he says, the prediction in Jeremiah 31:31-34 of a New Covenant proves that the first one was not blameless (8:7)—the very use of the word "new" in that passage implies the obsolescence of the old (8:13). From this the author concludes that since Jesus is the mediator of a New Covenant of forgiveness (v. Whereas Moses mediated a temporary covenant whose primary purpose was to pronounce the just penalty of death over those who sinned, they argue, Jesus mediated the New Covenant predicted by the prophets
Mediator - He is the Mediator of the New Covenant that will be made with Israel in the future: they will be blessed only through Him, as the saints of God are now blessed through Him and in Him
Sprinkle - ...
Ezekiel’s version of “the New Covenant” includes the “sprinkling” of the water of purification ( Covenant - The New Covenant must derive its name from something in the nature of the stipulations between the parties different from that which existed before; so that we cannot understand the propriety of the name, ...
new, without looking back to what is called the old, or first. On examining the passages in Galatians 3, in 2 Corinthians 3, and in Hebrews 8-10, where the old and the New Covenant are contrasted, it will be found that the old covenant means the dispensation given by Moses to the children of Israel; and the New Covenant the dispensation of the Gospel published by Jesus Christ; and that the object of the Apostle is to illustrate the superior excellence of the latter dispensation. Christians appear to draw the line between the old and the New Covenant, according to the light in which they view that dispensation. This last covenant, which the Scriptures call new in respect to the mode of its dispensation under the Gospel, although it is not new in respect of its essence, has received, in the language of theology, the name of the covenant of grace, for the two following obvious reasons: because, after man had broken the covenant of works, it was pure grace or favour in the Almighty to enter into a New Covenant with him; and, because by the covenant there is conveyed that grace which enables man to comply with the terms of it. Accordingly, the tenor of the New Covenant, founded upon the promise originally made to Abraham, is expressed by Jeremiah in words which the Apostle to the Hebrews has quoted as a description of it: "I will be to them a God, and they shall be to me a people," Hebrews 8:10 :—words which intimate on one part not only entire reconciliation with God, but the continued exercise of all the perfections of the Godhead in promoting the happiness of his people, and the full communication of all the blessings which flow from his unchangeable love; on the other part, the surrender of the heart and affections of his people, the dedication of all the powers of their nature to his service, and the willing uniform obedience of their lives. For the very circumstances which rendered the New Covenant necessary, take away the possibility of there being any merit upon our part: the faith by which the covenant is accepted is the gift of God; and all the good works by which Christians continue to keep the covenant, originate in that change of character which is the fruit of the operation of his Spirit
Promise - The promises of the New Covenant are called better than those of the old, Hebrews 8:6
New - The theological connotation of the word is used with both these meanings in phrases such as "new covenant" (Luke 22:20 ; 2 Corinthians 3:6 ; Hebrews 8:8,13 ; 9:15 ), "new creation" (2 Corinthians 5:17 ), "new commandment" (John 13:34 ), and "new self" (Ephesians 2:15 ; 4:24 ; Colossians 3:10 ). For example, Hebrews 8:8,13 refers to the New Covenant with the word kaine while 12:24 calls it a neos [1] covenant
Covenant - ...
The New Covenant...
Former covenants, then, were but a preparation for that saving work of God through Christ which the Bible calls the New Covenant. Or, to put it another way, the New Covenant fully develops the features consistently displayed in the former covenants. ...
Like the former covenants, the New Covenant originates in the sovereign grace of God (Romans 3:24; Romans 5:15-21; Ephesians 2:8-9; Titus 3:5). ...
Yet there are great differences between the old and New Covenants. Therefore, until Christ came, there was always the need for a New Covenant, one that carried with it better promises (Hebrews 8:6-9; Hebrews 8:13; Hebrews 10:9-10). ...
The New Covenant, in contrast to the old, is not concerned with a particular nation, nor is it concerned with any nation as a whole. (For further details of the contrast between the old and New Covenants see HEBREWS, LETTER TO THE. )...
Jesus Christ’s atoning death is the basis of the New Covenant
Obedience - ...
The prophets called for a New Covenant, which would resolve the problem of failure to remain obedient to God. Jeremiah provides details of how in "new covenant" times obedience will have first and only place. ...
The reality of this New Covenant was portrayed in Jesus' supreme example of obedience to the heavenly Father, when he gave himself as the ultimate sacrifice for atonement of sin
Hagar - Being the seed of Abraham according to promise, that is, being 'of Christ,' or 'Christ's,' the gospel and New Covenant blessings have come to believers through Him, and they are reckoned as of God's city, Jerusalem above, that is free
Corinthians - In his reply he answers all these objections; enlarges upon the excellence of the New Covenant, and the duties and rewards of its ministers, and on the duty of the Corinthian Christians in charitable collections
Covenant - The Old Covenant, from which we name the first part of the Bible the Old Testament, is the covenant of works; the New Covenant, or New Testament, is that of grace
Complete, Completion, Completely - have teleo, "to finish"); of God, in finishing a work, Romans 9:28 , in making a New Covenant, Hebrews 8:8 , marg
Covenant - The second is called the New Covenant, or New Testament
Mediator - Thus in Hebrews 8:6 ; 9:15 ; 12:24 Christ is the Surety of "the better covenant," "the New Covenant," guaranteeing its terms for His people
Ark - There will be no ark because in the new kingdom God will no longer be just a God of Israel, dwelling in a limited space, but will reveal himself as the God of all nations ruling with a New Covenant. In the New Testament, Christ himself is the bearer of the New Covenant and the focus of God's presence
Law of Christ - Jeremiah 31:31-34 similarly predicts the coming of a time in which disobedient Israel will receive a New Covenant, consisting of a law written on the heart and therefore obeyed (cf. ...
Paul believed that the life, death, and resurrection of Jesus Christ marked the beginning point of God's New Covenant (2 Corinthians 3:1-18 ; Galatians 4:21-31 ; cf
Israel - They are partakers of the New Covenant which has been ratified by the death of Jesus Christ (1 Corinthians 11:25). ...
The analogy between the first and the second covenant is fully worked out by the writer of the Epistle to the Hebrews, who dwells upon the ritual and ceremonial aspect of ancient Israel’s relationship to God, and shows the higher fulfilment of that relationship under the New Covenant, where there is direct personal access to God. The Mediator of the New Covenant has entered not into an earthly temple but into heaven itself, there to make continual intercession for His people (Hebrews 7:25). The writer further emphasizes the superiority of the New Covenant relationship of the spiritual Israel as being a fulfilment of the prophecy of Jeremiah 31:31-34, which presupposes that the old covenant had proved ineffective (Hebrews 8:7)
Lord's Supper - " ...
To signify, seal, and apply to believers all the benefits of the New Covenant
New Life - Jeremiah told of a New Covenant (Jeremiah 31:31 )
Vocation - The end intended is, that they who have been called answer by faith to God and to Christ who give the call, and that they thus become the covenanted people of God through Christ the Mediator of the New Covenant; and, after having become believers and parties to the covenant, that they love, fear, honour, and worship God and Christ, render in all things obedience to the divine precepts "in righteousness and true holiness," and that by this means they "make their calling and election sure," Proverbs 1:24 ; Hebrews 3:7 ; Revelation 3:20 ; Ephesians 2:11-16 ; Titus 3:8 ; Deuteronomy 6:4-5 ; Jeremiah 32:38-39 ; Luke 1:74-75 ; 2 Peter 1:1 ; 2 Peter 1:10
New - ...
"The new things that the Gospel brings for present obedience and realization are: a New Covenant, Matthew 26:28 in some texts; a new commandment, John 13:34 ; a new creative act, Galatians 6:15 ; a new creation, 2 Corinthians 5:17 ; a new man, i
Hebrews, Letter to the - He is a new priest and he officiates according to a New Covenant (8:1-13). Priestly work under the old covenant was limited in that it could not take away the worshipper’s sins (9:1-10), but the priestly work of Christ under the New Covenant removes sins for ever (9:11-14). Likewise sacrifices under the old covenant were imperfect (9:15-22), but Christ’s one sacrifice under the New Covenant is perfect, complete and final (9:23-10:18)
Table - Paul contrasts the tables of stone on which the Ten Commandments were written by the ‘finger of God’ with the tables that are not of stone but are ‘hearts of flesh,’ whereon the Holy Spirit writes the laws of the New Covenant (2 Corinthians 3:3)
Sinai - The New Covenant, by contrast, has no such limitations or restrictions
Reformation - The time of reformation referred to is the period of the New Covenant, described in Hebrews 8:8 ff
Mediator - ) He is therefore called the Mediator of "a better covenant," and of a "new covenant. Those who hold the doctrine of the atonement understand, that Jesus is called the Mediator of the New Covenant, because he reconciles the two parties, by having appeased the wrath of God which man had deserved, and by subduing that enmity to God by which their hearts were alienated from him. ...
If a mediator be essential to the covenant of grace, and if all who have been saved from the time of the first transgression were saved by that covenant, it follows that the Mediator of the New Covenant acted in that character before he was manifested in the flesh. " These views open to us the full importance of a doctrine which manifestly unites in one faith all who obtain deliverance from that condition; for, according to this doctrine, not only did the virtue of the blood which he shed as a priest extend to the ages past before his manifestation, but all the intimations of the New Covenant established in his blood were given by him as the great Prophet, and the blessings of the covenant were applied in every age by the Spirit, which he, as the King of his people, sends forth. "...
Although the members of the church of Rome adopt the language of Scripture, in which Jesus is styled the Mediator of the New Covenant, they differ from all Protestants in acknowledging other mediators; and the use which they make of the doctrine that Christ is Mediator only in his human nature is to justify their admitting those who had no other nature to share that office with him. In opposition to all this, we hold that Jesus Christ was qualified to act as Mediator by the union between his divine and his human nature; that his divine nature gave an infinite value to all that he did, rendering it effectual for the purpose of reconciling us to God, while the condescension by which he approached to man, in taking part of flesh and blood, fulfilled the gracious intention for which a Mediator was appointed; that the introducing any other mediator is unnecessary, derives no warrant from Scripture, and is derogatory to the honour of him who is there called the "one Mediator between God and men;" and that as the union of the divine to the human nature is the foundation of that worship which in Scripture is often paid to the Mediator of the New Covenant, this worship does not afford the smallest countenance to the idolatry and will worship of those who ascribe divine honours to any mortal
Earth, Land - Paul spoke of an old covenant and a New Covenant ( 2 Corinthians 3:6 , 2 Corinthians 3:14 ). The New Covenant was not like the old “which my covenant brake, although I was an husband unto them, saith the Lord” (Jeremiah 31:32 ). The Holy Spirit testifies to Christians about the New Covenant (Hebrews 10:15-18 )
Name - ) So the name was given the child at the time of circumcision, because then he enters into a New Covenant relationship to God (Isaiah 62:2-46; Luke 2:21)
New Order - " Hebrews 8 announces the New Covenant that made the old obsolete
Cocceians - Cocceius also taught, that the covenant made between God and the Jews was of the same nature as the New Covenant by Jesus Christ; that the law was promulgated by Moses, not merely as a rule of obedience, but also as a representation of the covenant of grace; that when the Jews had provoked the Deity by their various transgressions, particularly by the worship of the golden calf, the severe yoke of the ceremonial law was added as a punishment; that this yoke, which was painful in itself, became doubly so on account of its typical signification; since it admonished the Israelites from day to day of the imperfection of their state, filled them with anxiety, and was a perpetual proof that they had merited the righteous judgment of God, and could not expect, before the coming of the Messiah, the entire remission of their iniquities; that indeed good men, under the Mosaic dispensation, were, after death, made partakers of glory; but that, nevertheless, during the whole course of their lives they were far removed from that assurance of salvation, which rejoices the believer under the dispensation of the Gospel; and that their anxiety flowed from this consideration, that their sins, though they remained unpunished, were not yet pardoned; because Christ had not as yet offered himself up to make an atonement for them
Testator - Here He who is "the Mediator of a New Covenant" ( Hebrews 9:15 ) is Himself the Victim whose death was necessary
Mediator - As the Angel of the covenant, Christ was the channel of all communications between heaven and earth in Old Testament days; and as the Mediator of the New Covenant, he does all that is needful to provide for a perfect reconciliation between God and man
Dispensation - Human Government (Genesis 8:20 ) This is the New Covenant made with Noah, bringing about human government. Promise (Genesis 12:1 ) This is the New Covenant made with Abraham
Testament (2) - Yet the idea of a ‘new covenant’ had been the theme of OT prophets (cf
Cocceians - Cocceius also taught, that the covenant made between God and the Jewish nation, by the ministry of Moses, was of the same nature as the New Covenant, obtained by the mediation of Jesus Christ
Mediator - The basis on which this New Covenant operates is Christ’s sacrificial death (Colossians 1:21-22; 1 Timothy 2:5-6; Hebrews 9:11-15)
Veil - For Paul, Moses' practice illustrated the superiority of the New Covenant: Christians see the abiding splendor of the era of the Spirit and God-given righteousness; Israel saw the fading splendor of the era of death reflected in Moses' face (Genesis 38:14 )
Surety - Now, as in this passage a comparison is stated between Jesus, as a high priest, and the Levitical high priests; and as the latter were considered by the Apostle to be the mediators of the Sinai covenant, because through their mediation the Israelites worshipped God with sacrifices; it is evident that the Apostle in this passage terms Jesus the High Priest or Mediator of the better covenant, because, through his mediation, or in virtue of the sacrifice which he offered of himself to God, believers receive all the blessings of the New Covenant
Corinthians - In the course of his reply he answers all these objections; he enlarges upon the excellence of the New Covenant, and the duties and rewards of its ministers, and on the duty of the Corinthian Christians as to charitable collections
Lord's Supper - Through Jeremiah he promised a New Covenant, one that would bring forgiveness of sins and give new life through the indwelling Spirit (Jeremiah 31:31-34; cf. The Old Testament system, having reached its fulfilment, is replaced by the New Covenant with its unlimited blessings (Matthew 26:28; 1 Corinthians 11:25)
Teach, Teacher - God's chosen Servant will reestablish the law (Isaiah 42:1-4 ) and inaugurate a New Covenant that will implant his law in Israel's hearts and supersede the former manner of teaching (Jeremiah 31:31-34 ; Ezekiel 36:24-27 ). ...
In the New Testament Jesus is the Servant of God who inaugurates the New Covenant (Matthew 12:17-21 ; 26:28 ). These three Old Testament motifs coalesce in Jesus the Messiah, who enables the New Covenant community to be taught by spiritually gifted teachers who lead the church
Covenant - These two passages are of importance, because they bring the idea of the covenant into connexion with the “figure of the Servant of Jehovah, which, assuming that the latter was Messianically interpreted by our Lord and applied to Himself, would explain that He represents Himself as the inaugurator of a New Covenant. This is the only place where the notion of a New Covenant occurs explicitly, although the thought itself is not foreign to the older prophets. Jeremiah conceives of the New Covenant as the outcome of the covenant character of the relation between God and Israel in general. This passage in Jeremiah lies at the basis of the NT use of the phrase ‘the New Covenant. Hence in Hebrews 9:16-17 the New Covenant is represented as a testament bestowing upon believers the eternal inheritance, because the death of Christ had to intervene to make the bestowal effectual. (‘a New Covenant’) Hebrews 8:9-10; Heb_8:13 (‘a New Covenant’), Hebrews 9:1 (‘the first covenant’), Hebrews 12:24 (‘the New Covenant’), seem to run contrary to the explanation offered, but in each of these instances the context furnished a special reason for favouring ‘covenant’: in Hebrews 8:6-13 the discourse revolves around the quotation from Jeremiah, which had ‘covenant’; Hebrews 9:1 is still continuous with this section, and in Hebrews 12:24 the contrast between the mediatorship of Moses and that of Jesus, and the reference to the transaction of Exodus 24, suggested ‘covenant
Infant Baptism - Those who interpret baptism as the sign of God's New Covenant reserve the rite for the children of believers (compare 1 Corinthians 7:14 )
Abel - (Hebrews 12:24) that blood is contrasted with ‘the blood of sprinkling,’ by which the New Covenant is confirmed
God - The name is never applied to a false god, nor to any other being except one, the ANGEL-JEHOVAH who is thereby marked as one with God, and who appears again in the New Covenant as "God manifested in the flesh
Abel - (Hebrews 12:24) that blood is contrasted with ‘the blood of sprinkling,’ by which the New Covenant is confirmed
Promise - ...
The Promise and the New Covenant The New Covenant of Jeremiah 31:31-34 both repeats many of the elements and formulas already contained in the previously announced promise-plan of God and adds several new features. ...
There are other subjects related to God's promise: rest (Hebrews 4:1 ); the New Covenant with its prospect of an eternal inheritance (Hebrews 9:15 ); the new heavens and new earth (2 Peter 3:13 ); the resurrection (Acts 26:6 ); the blessing of numerous descendants (Hebrews 6:14 ); the emergence of an unshakable kingdom (Hebrews 12:28 ), and Gentiles as recipients of the same promise (Ephesians 2:11-13 )
People of God - He is the Suffering Servant, who gave His life as a ransom for many and thereby inaugurated the New Covenant
Covenant - The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and New Covenants. The "new covenant" of which Christ is the Mediator and Author, and which was confirmed by his blood, comprehends all who believe in him and are born again, Galatians 4:24 Hebrews 7:22 8:6-13 9:15-23 12:24
Foreigner - Under the New Covenant, by contrast, there is no distinction between Israelites and foreigners
Mediator, Mediation - It is noticeable, therefore, that all the passages that speak of Jesus as ‘Mediator’ do it in direct connexion with His sacrificial death; 1 Timothy 2:5 ‘one mediator between God and men, himself man, Christ Jesus’ connects with 1 Timothy 2:6 ‘who gave himself a ransom for all’; Hebrews 9:15 declares: ‘For this cause he is the mediator of a New Covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant’ (cf. Romans 3:25 ); Hebrews 12:24 , where to come ‘to Jesus the mediator of a New Covenant’ is to come ‘to the blood of sprinkling, that speaketh better than that of Abel’; so also Hebrews 8:6 (cf
Lord's Supper (ii) - It records our Lord’s words with reference to the bread: ‘This is my body, which is for you: this do as my memorial’; and with reference to the cup: ‘This cup is the New Covenant in my blood: this do, as oft as ye drink it, as my memorial. ...
(b) The meaning of ‘This cup is the New Covenant’; ‘this do, as oft as ye drink it, as my memorial. ) The sentence ‘This cup is the New Covenant in my blood,’ while recalling the phraseology and promise of Jeremiah 31:31-34, inevitably suggests a comparison with Exodus 24:1-11. ’ The analogy between this series of actions and the Eucharist which the words ‘This is the New Covenant in my blood’ suggest, is worked out with some detail in Hebrews 9:11-28. The words ‘This is the New Covenant in my blood’ thus bring the Eucharist into close connexion with the high-priestly work wherein Christ offered Himself a sacrifice in His death on the cross, and His entrance into heaven at the Ascension. In the sentences ‘This cup is the New Covenant in my blood: this do, as oft as ye drink it, as my memorial,’ then, our Lord associated with the command for the observance of the rite which He instituted, indications that by means of it Christians would have access to His high-priestly work on the cross and in heaven, and would possess a memorial before God and a memento to themselves. in that (1) he has ‘this is my blood of the covenant’ instead of ‘this is the New Covenant in my blood’; (2) he omits ‘this do, as oft as ye drink it, as my memorial’; (3) he adds ‘which is poured out for many’; (4) he adds ‘Verily I say unto you, I will no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God. They refer in part to Christian Eucharists; the ‘kingdom of God’ is the Christian Church; the drinking ‘new’ is in the ‘new covenant’ of 1 Corinthians 11:25; thus is denoted the fellowship between Christ and His people in the Eucharistic feast
Hebrews, Theology of - A New Covenant providing the sanction for Jesus' priesthood and sacrifice...
Jeremiah 31:31-34 ...
8:7-12; 10:15-17...
6. ...
A New Covenant . The author's penchant for proof-texting is magnified in chapter 8, where five of the thirteen verses encompass a direct citation of the New Covenant passage from Jeremiah 31:31-34 . ...
This New Covenant involves a direct heart relationship between God and his people. 18-29), with the reminder that God has spoken his ultimate word in Jesus, through the sprinkling of the blood he offered up as the mediator of the New Covenant (v
New; New Moon - 31:31-34 employs this same nuance speaking of the New Covenant (cf
Cup - This transformation is foreshadowed at the last supper, where the cup of the New Covenant, like the cup of wrath, is for all to partake of
Anthropomorphism - Later, this agreement is transformed into a New Covenant through Jesus Christ (Matthew 26:26-29 )
Mount Zion - ) Are you come spiritually so, and by faith, "to mount Zion: the city of the living God, the heavenly Jerusalem: to an innumerable company of angels; to the general assembly and church of the first-born, whose names are written in heaven: and to God the judge of all, and to the spirits of just men made perfect; and to Jesus the Mediator of the New Covenant; and to the blood of sprinkling that speaketh better things than that of Abel?" (Hebrews 12:22-24
Fellowship (2) - By the time of Jeremiah the disaster of the nation had become so irretrievable that the prophet hardly dares to hope for more than the salvage of individuals from the wreck; but these rescued ones will form the true Israel under a New Covenant (Jeremiah 23:3-8; Jeremiah 31:31 ff. Out of this perishing world His disciples are saved into the eternal Kingdom, and as heirs of salvation they are in reality, as they were afterwards called, ‘the saints of the New Covenant’ (Mark 12:1-12). Before His death the Messiah gave concreteness to this fellowship by a solemn communion with His disciples in the Last Supper, which became the means of making real to them the blessings of the New Covenant. The connexion of the Supper with the Paschal meal, which may here be assumed as having existed, either by anticipation or directly, would suggest to the minds of the participants that in this New Covenant they were entering into fellowship with Jehovah, and that they were also binding themselves together as brothers in a New Covenant with God (Mark 14:22-25)
Names Titles And Offices of Christ - ...
Mediator of the New Covenant, Hebrews 12:24
Baxterians - ) The conditional New Covenant does equally give Christ, pardon, and life to all mankind, on condition of acceptance
Hagar - Paul applies her story allegorically, with a view to show the superiority of the New Covenant
Power - (5) ‘The powers of the age to come’ ( Hebrews 6:5 ) are best understood of all supernatural gifts and spiritual forces which belong to the age or dispensation of the New Covenant, of which Jesus is the Mediator (cf
Israel, Israelite - Jeremiah, therefore, speaks of a New Covenant (Jeremiah 31:31 ff. ‘In the visions of the New Covenant the OT becomes Christian. In the Gospels, with the exception of Luke 1:72, where the Abrahamic covenant is referred to, the only occurrence of the word is at the Last Supper (Matthew 26:28 || Mark 14:24, Luke 22:20); our Lord uses Jeremiah’s term, ‘the New Covenant,’ but at the same time the words ‘This is my blood’ refer to the covenant at Sinai (Exodus 24:4-8)
Altar - It has been generally assumed that, when our Lord instituted the New Covenant in His own blood (Mark 14:24, Luke 22:20), He implicitly abrogated the Levitical law, and that, when His sacrifice was completed, the disciples must at once have perceived that it made every altar obsolete. The inference that the New Covenant left no place for any altar or Mosaic sacrifice is first explicitly drawn by the writer of Hebrews (see Temple)
Altar - It has been generally assumed that, when our Lord instituted the New Covenant in His own blood (Mark 14:24, Luke 22:20), He implicitly abrogated the Levitical law, and that, when His sacrifice was completed, the disciples must at once have perceived that it made every altar obsolete. The inference that the New Covenant left no place for any altar or Mosaic sacrifice is first explicitly drawn by the writer of Hebrews (see Temple)
Place - ...
B — 3: γίνομαι (Strong's #1096 — Verb — ginomai — ghin'-om-ahee ) "to become, take place," is translated "(a death) having taken place" in Hebrews 9:15 , RV, AV, "by means of (death)," referring, not to the circumstances of a testamentary disposition, but to the sacrifice of Christ as the basis of the New Covenant
Lord's Supper, the - It is also the fellowship of and in the New Covenant, that is, of a relation with the Father through the Son and by the Spirit. ...
First, the ekklesia [1] and its holy meal belong to the New Covenant in much the same way that Israel and its Passover belong to the old covenant. ...
The key theological elements of the Lord's Supper as it was celebrated in the early church are: (1) the proclamation of the death of Jesus through "memorial" and "remembrance" and a sacrifice of praise and thanksgiving; (2) the inauguration of the New Covenant in the sacrificial blood of Jesus; (3) the participation and fellowship in Christ unto the Father, and with one another in Christ; (4) the experiencing the firstfruit of the joy of the eschatological kingdom of God; (5) the presence of the Spirit of the Father to vivify; and (6) the presence of faith, which is faithful and obedient, in the hearts of believers
New Testament - (1) The New Covenant itself (Luke 22:20, 1 Corinthians 11:25, 2 Corinthians 3:6 etc. (2) The books that contain the New Covenant
Scriptures - ) The Old and New Testaments are the books of the old and New Covenants. The New Testament shows that this saviour, Jesus Christ, fulfilled the old covenant, then established a New Covenant, by which people of all nations become God’s people through faith
Respect of Persons - The expression in 1 Peter 1:17 describing God as τὸν ἀπροσωπολημπτως κρίνοντα κατὰ τὸ ἑκάστου ἔργον involves the same assertion, but it also involves a warning (with a possible reference to Deuteronomy 10:17) that, under the New Covenant as under the Old, God would show no favour to those whose deeds made them unworthy of it
Atonement, Day of - The earthly saints will have 'the forgiveness of sins' in the New Covenant at the end of days
Law - Jeremiah prophesied concerning God’s new dealing with His people in terms of the New Covenant, in which God’s law is to be internalized, God’s people would willingly obey Him: “But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people” ( Lord's Supper - And as the celebration of the passover was not only a constant memorial of the deliverance of the Israelites out of the land of Egypt, but also a symbolical action, by which they had a title to the blessings of the old covenant; so the celebration of the Lord's Supper is not only a constant memorial of the death of Christ, but also a pledge or earnest to the communicant of the benefits promised by the New Covenant
Rest - The gospel church or New Covenant state in which the people of God enjoy repose, and Christ shall be glorified
Clean, Cleanness - There He instituted a New Covenant of divine grace in His blood (Hebrews 8:6 ), achieving human redemption and making possible eternal life for the penitent individual who has faith in His atoning work. ...
One of the most gracious assurances of His New Covenant is that the blood of Jesus cleanses us from all sin (1 John 1:7 )
Mind - This is possible because the mind can be revived and empowered by the Holy Spirit (Romans 12:2 ) and because God's laws under the New Covenant are put into our minds (Hebrews 8:10 ; Hebrews 10:16 )
New Birth - In these Old Testament passages God's Spirit is viewed as doing a revolutionary work in the lives of God's people in the New Covenant age
Rest - However, the verb and noun take on theological and/or spiritual meaning in relation to God, to the people of both the old and New Covenants, and to individual believers under both covenants. ...
Finally, we note that as the Spirit of the Lord rests on the Messiah (Isaiah 11:2 ), so in the New Covenant, "If you [7] are insulted for the name of Christ, you are blessed, for the Spirit of glory and of God rests on you" (1 Peter 4:14 )
Abraham - The saving work of Christ ushered in the New Covenant prophesied by Jeremiah (31:31) and was given definitive shape in the Christian church, a body of believers committed to serve Jesus as king and lord through Acts of obedience and faith. The New Covenant on which the Christian church is founded is based upon an individual's relationship with God in Christ, and not upon the response of a group such as a tribe to the Lord's commands
Covenant - The act of making the New Covenant is compared with the transactions in the wilderness ( Ezekiel 20:36 ff. Sometimes the two great divisions of Scripture are called the books of the Old and of the New Covenant respectively
Law - ...
The Law under the New Covenant . On the one hand, some New Testament statements indicate that under the New Covenant the whole law is in some sense abrogated (Romans 6:14 , "you are not under law" Romans 10:4 , "Christ is the end of the law" ). However, this approach takes insufficient account of the new theological and cultural setting of the New Covenant
Torah - In the superior New Covenant, the law is in the Spirit (2 Corinthians 3:6 ), written on the hearts of believers (compare Jeremiah 31:33 )
Peace - Ezekiel spoke about the New Covenant as one of “peace”: “Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore” ( Neonomianism - One opinion is, that the New Covenant of grace which, through the medium of Christ's death, the Father made with men, consists, according to this system, not in our being justified by faith, as it apprehends the righteousness of Christ; but in this, that God, abrogating the exaction of perfect legal obedience, reputes or accepts of faith itself, and the imperfect obedience of faith, instead of the perfect obedience of the law, and graciously accounts them worthy of the reward of eternal life
Sanctification - Believers under both the old and New Covenants are sanctified the same wayby grace through faith. For example, participation in the New Covenant "Table of the Lord" sanctifies the believer. ...
Old and New Covenants are linked by Christ. God said to Old Testament Israel that he would inaugurate a New Covenant in which he would put his Law within them, and write it on their hearts (Jeremiah 31:33 ; Hebrews 8:10 ; see Ezekiel 36:27 ). The blessing of the New Covenant is the presence of the Spirit (Ezekiel 36:27 ; Galatians 3:14 ). Yet in the New Covenant a believer dies with Christ in order to live a new holy life in the power of Christ's resurrection and in identification with Christ's suffering (Romans 6:1-11 ; Galatians 2:20 ; Philippians 3:8-10 )
Corinthians, Epistles to the - Paul was a competent New Covenant minister, as Moses had been of the old covenant. The ministry of reconciliation is then touched upon, showing the terms on which Christians are privileged to be with God, as the ministry of the New Covenant had shown the terms on which God was with them
Deacon, Deaconess - ...
In this light, Paul could speak of being a servant of the New Covenant (2 Corinthians 3:6 ), of righteousness (2 Corinthians 11:15 ), of Christ (2Col 11:23; Colossians 1:7 ; 1 Timothy 4:6 ), of God (2 Corinthians 6:4 ), of the gospel (Ephesians 3:7 ; Colossians 1:23 ), and of the church (Colossians 1:25 )
New Command - This fact is proven by the centrality of the concept of newness for New Testament theology: new teaching (Mark 1:27 ; Acts 17:19 ); new wine and new wineskins (Luke 5:37-39 ); new commandment (John 13:34 ; 1 John 2:7-8 ; 2 John 5 ); New Covenant ( Luke 22:20 ; 1 Corinthians 11:25 ; 2 Corinthians 3:6 ; Hebrews 8:8,13 ; 9:15 ; 12:24 ); new creation (2 Corinthians 5:17 ; Galatians 6:15 ); new self (Ephesians 2:15 ; 4:24 ; Colossians 3:10 ); new heaven and new earth (2 Peter 3:13 ; Revelation 21:1 ); new name (Revelation 2:17 ; 3:12 ); new Jerusalem (Revelation 3:12 ; 21:2 ); new song (Revelation 5:9 ; 14:3 ); and all things new (Revelation 21:5 )
Remember - The New Covenant promise is: “… I will forgive their iniquity, and I will remember their sin no more” ( Bible, Theology of - The Bible then proceeds to develop the theme of God's redemptive grace, tracing various stages of God's revelation of Himself: the call of Abraham; the establishment of the covenant with the Israelite community as His chosen people; the institution of the sacrificial system, teaching the people the proper way to approach God for forgiveness; the life, death, and resurrection of Jesus as the provision of forgiveness and regeneration for those dead in sin; the church as the New Covenant community, the redeemed people of God on mission for Him in the world; finally, the life to come, in heaven for the redeemed, and in hell for the unregenerate. Jesus termed His death on the cross as the sacrifice instituting the New Covenant referred to by Jeremiah (Luke 22:20 ). ...
The church is seen as the New Covenant community, the fulfillment of the old covenant community in the Old Testament
Christians, Names of - But unlike Old Testament Israel, they become ministers of a New Covenant (2 Corinthians 3:6 ). Whereas the old covenant was external and written on stone tablets, and resulted in condemnation when people failed to keep the law, the New Covenant is internal and written on the hearts of people, who, through faith, are redeemed by Christ and regenerated by the Holy Spirit
Fulfillment - John the Baptist was the one who fulfilled Malachi's prediction of a forerunner for the Messiah (Malachi 4:5 ) in his preaching and his life, while Jesus in his atoning death brought to fulfillment the New Covenant promised by Jeremiah (31:31-34; cf. But when Christians began to appreciate Christ's teaching that his kingdom was not of this world (John 18:36 ), they also perceived that the fulfillment of the predictions concerning the coming of a New Covenant relationship between the believer and God constituted the beginning of a new phase of spirituality in which some messianic promises were yet to be fulfilled. ...
The most dynamic of these utterances was one that linked the old and New Covenants
Glory - ’ In 2 Corinthians 3:7-11 the double use of ‘glory’ is clearly seen; the fading brightness on the face of Moses is contrasted with the abiding spiritual glory of the New Covenant
Circumcision - Paul taught resolutely that, in the New Covenant, salvation came by grace and faith, not works (Ephesians 2:8 )
Day - So when God makes a New Covenant and assures Israel of continuing as a nation indefinitely, God offers the constancy of the cosmic order ("he who appoints the sun to shine by day") as his credentials for following through on his intention (Jeremiah 31:35-37 )
Baptism of the Holy Spirit - ...
The experience of the disciples at Pentecost is further complicated by the fact that they lived through the transitional period from the old covenant age to the time of the New Covenant, which the complex of events beginning with the crucifixion and resurrection and culminating with Christ's exaltation and sending of the Spirit at Pentecost inaugurated
New Heavens And a New Earth - The crescendo for redemptive history is stated in verse 5, "everything new"! The journey toward this climax includes a New Covenant ( Jeremiah 31:31 ), a new name (Isaiah 62:2 ; cf
Punishment - (β) Apostates from the Christian faith, being guilty of wilful sin, for which no further sacrifice is provided, are liable under the New Covenant to far severer punishment at Christ’s Return than that which overtook offenders under the Old Covenant (Hebrews 10:29 f
Eucharist - This cup is the New Covenant in my blood, even that which is poured out for you ]'>[1]. 25 In like manner also the cup, after supper, saying, This cup is the New Covenant in my blood: this do, as oft as ye drink it , in remembrance of me. ’ Kingdom of God - " This "new" thing, which cannot be mixed with the old (Mark 2:21-22 ), which gathers the outcasts (Matthew 11:4-6 ) and the lost tribes of Israel (Mark 3:13-19 ; Matthew 19:28 ), which manifests signs and marvels (Matthew 13:16-17 ), which inaugurates a New Covenant (1 Corinthians 11:25 ), is nothing other than the arrival of the kingdom of God. In Jesus' coming Satan has been defeated (Luke 10:18 ; 11:20-22 ), the outcasts of Israel are being gathered as predicted (Mark 2:15-16 ; Luke 14:15-24 ), the Old Testament promises are fulfilled (Luke 10:23-24 ), the resurrection of the dead has begun (1 Corinthians 15:20 ), a New Covenant has been inaugurated (1 Corinthians 11:25 ), the promised Spirit has come as the prophets foretold (Mark 1:8 ). A New Covenant has been established
Clean, Unclean - ...
Jesus did not allow the laws of purity to keep him from touching lepers (Matthew 8:1-4 ; Mark 1:40-45 ; Luke 17:11-17 ), and he deliberately touched rather than healed by his word to show compassion and to anticipate by his action the coming change in law under the New Covenant. There was nothing morally wrong with Jewish Christians observing the old rituals, and, accordingly, Paul did (Acts 21:20-26 , ; purification after a Nazirite vow), but Old Testament laws of purity, and all ceremonial laws, are optional, and even strangely out of place under the New Covenant
Family - ...
Commitment The Old Testament concept of covenant became the foundation for the New Covenant in Jesus Christ. Covenants and commitments, in family relationships and faith relationships, were deepened by the New Covenant of love which was infused with grace and forgiveness
Guilt - Jeremiah in speaking of the New Covenant declared that all people would be held responsible for their own sins (Jeremiah 31:30 )
Isaac - " At an early period of life he was the object of the profane contempt of Ishmael, the son of the bond woman, by whom he was persecuted; and as in the circumstances attending his birth there was something typical of the birth of Abraham's greater Son, the Messiah, the promised Seed; so, in the latter instance, we contemplate in him a resemblance of real Christians, who, as Isaac was, are "the children of promise," invested in all the immunities and blessings of the New Covenant; but, as then, "he that was born after the flesh persecuted him that was born after the Spirit, even so it is now," Galatians 4:29
Lord's Supper - The cup, which was "the new testament in his blood," would remind them, in like manner, of the wonderful prophecy in which that New Covenant had been foretold
Make - ...
8: συντελέω (Strong's #4931 — Verb — sunteleo — soon-tel-eh'-o ) "to end, fulfil," is translated "I will make" in Hebrews 8:8 , said of the New Covenant
Vicarious Sacrifice - ...
(3) But not only do the Synoptics relate Christ’s vicarious sacrifice to the remission of sins, they also connect it with the ratification of the New Covenant, especially by the words spoken at the Last Supper. In the discourse of the Last Supper the symbolism used is not drawn from the Paschal lamb, but rather from Exodus 24, where the sacrifice established to celebrate the New Covenant between Jahweh and Israel at Mount Sinai is described. As the offering at Sinai sealed the Old Covenant, so Jesus, when about to die, looked upon Himself as the victim whose blood would seal the New Covenant which He had established in inaugurating the Kingdom of God. 50):...
‘The Supper is, then, the symbolic ratification of the New Covenant, analogous to the solemn rite by which the ancient covenant was confirmed by an offering denoting the establishment of communion with God and participation in the blessings of His grace
Righteousness - Alongside this is the righteousness in the New Covenant, which is right thinking, feeling, speaking, and behavior on the part of disciples of the kingdom, who do what God approves and commands. ...
So God as the righteous Judge justifiesplaces in a right relation with himself within the New Covenant of gracethose who believe the gospel of the Father concerning his Son, the Lord Jesus Christ
Moses - That Christ is called the Mediator of the New Covenant (Hebrews 8:6; Hebrews 12:24) doubtless presupposes that Moses was the mediator of the Old (cf. Christ), and thus also of the New Covenant, is imperishable (2 Corinthians 3:12-18; cf
Building - Both these themes, of God dwelling among his people and God building up his people, are taken up in the New Testament as images for the New Covenant community
High Priest (2) - Jesus is not only the Mediator of the New Covenant, the High Priest, but He is also the sacrifice itself
Heaven - Paul tells the believing Hebrews, "Ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written," or are enrolled, "in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the New Covenant, and to the blood of sprinkling, that speaketh better things than the blood of Abel,"...
Hebrews 12:22-24
New Commandment - In the Fourth Gospel the Supper is regarded as the prototype of the Agape rather than of the Eucharist, and the institution of the ‘new covenant’ gives place to that of the ‘new commandment’ of brotherly love
Type - Conceiving of religion as a covenant between God and man, the author’s purpose is to prove to his Jewish readers that Christianity, the religion of the New Covenant, is better than Judaism, the religion of the Old; and the method which he employs is to draw a series of contrasts between the Old and the New regarded as type and antitype. If the doctrinal keynote of the Epistle may be found in the twice-quoted prophecy of Jeremiah, ‘Behold, the days come, saith the Lord, that I will make a New Covenant with the house of Israel, and with the house of Judah’ (Jeremiah 31:31 ff. In the passage of the high priest once a year into the holy place with his sacrifice of blood, the Holy Ghost signifies that the way into the holy place has not yet been made manifest (Hebrews 9:8), and that Christ Himself must come as the Mediator of the New Covenant, offering Himself through the eternal Spirit without spot unto God (Hebrews 9:14 f
Peter, First Epistle of - He was spotless, the perfect pattern for men, but also the Messiah, who as the Servant of the Lord has by His death ransomed a new people and ratified a New Covenant ( 1Pe 1:2 ; 1 Peter 1:18-20 , 1 Peter 2:22-24 ). By the Spirit the brethren are also consecrated in a New Covenant to Jehovah, thereby receiving the fulfilment of the promise of the Messianic age ( 1 Peter 1:24-25 ). Both have the same view of faith, of Jesus Christ as an example, and as the One who introduces the believer to God, of His death as the sacrifice ratifying the New Covenant and taking away sin
Covenant - The convenant or testament is a central, unifying theme in Scripture, God's covenants with individuals and the nation Israel finding final fulfillment in the New Covenant in Christ Jesus. The New Testament can be described as the fulfillment of the Old Testament covenant hope in the establishment of God's New Covenant in Jesus Christ
Passover (ii. in Relation to Lord's Supper). - What they were concerned with were those novel and significant acts and words of their Master by which, while sitting at the table of the OT feast, He instituted the sacrament of the New Covenant. One of the special merits of recent critical investigations into the nature of the sacrament is that they have brought fully into view the connexion between our Lord’s words about the New Covenant (Matthew 26:28 ||) and the story of the covenant at Sinai, taken along with the great prophetic anticipations (Jeremiah 32:40, Ezekiel 34:25; Ezekiel 37:26, Isaiah 55:3) of what the author of Hebrews calls ‘a better covenant established upon better promises’ (Hebrews 8:6)
Saint - Just as in the OT the covenant is made with the nation, or with Abraham as representing the nation yet to be, so with the NT the Church or community of believers is the recipient of the ‘new covenant in my blood
Sacrifice - (c) He referred to His own death as sacrificial, comparing it especially with the Covenant sacrifice with which the Mosaic system was instituted, ‘My blood of the New Covenant, which is shed for many unto remission of sins’ (Matthew 26:28, Luke 22:20; cf. How long it was after the institution of the New Covenant before the Apostolic Church appreciated all its implications it is not easy to determine. The sacrificial institutions associated with the Old Covenant are set forth as types and shadows of the heavenly and eternal reality in which the New Covenant is established in the blood of Christ
Regeneration (2) - give at least the thought that was in His mind when they speak of the New Covenant based on His blood (Matthew 26:28 D, Luke 22:20). It deserves special mention, too, that in all the Synoptics (Mark 14:25, Matthew 26:29, Luke 22:16-18) the thought of the New Covenant carries the mind forward to the new world in which it is to be consummated; the new religious relation to God, determined by Christ and His death, cannot be fully realized apart from immortality. He speaks of the New Covenant of which he is a minister (2 Corinthians 3:6), of the new creature (καινὴ κτίσις, 2 Corinthians 5:17, Galatians 6:15) which he has become, of the new world in which he lives (2 Corinthians 5:17), of the new man who has been created according to God in righteousness and holiness of truth (Ephesians 4:24), and who is being renewed unto knowledge after the image of Him that created him (Colossians 3:10); he speaks also of being transformed by renewal of the mind (Romans 12:2), and (if Titus 3:5 be his) of a renewal wrought by the Holy Spirit at baptism; of walking in newness of life (Romans 6:4), and serving God in newness of spirit (Romans 7:6); but he never speaks formally of being born again
Grace - The famous passage about the New Covenant (vv. " Here is a promise of the grace of God given to the people when they are given the New Covenant. The New Covenant, of course, is a promise that God will be their God, and they will be his people, with the Law written upon their hearts and present in their minds, and the gracious promise that all God's people will know him
Jeremiah - The announcement of the ‘new covenant’ in ch. He is able to say, ‘I delight to do thy will, O my God; yea, thy law is within my heart’; and he prophesies that, under the New Covenant, every man shall say this
Sacrifices - The prophecy of the New Covenant (Jeremiah 31:31) forms the principal link between the sacrifices of the OT and Christ’s fulfilment of them. Accordingly, in the New Covenant provision was made for the remission of sin, for redemption, for propitiation (Romans 3:24-25, 1 John 4:10)
Drink - This meal that includes the act of drinking may foreshadow the Lord's Supper, which celebrates the New Covenant sealed by Christ's death (1 Corinthians 11:25-26 )
Fellowship - ...
First, the fact and experience of Christian fellowship only exists because God the Father through Jesus Christ, the Son, and by/in the Spirit has established in grace a relation (a "new covenant") with humankind
Malachi, Theology of - Christ came to fulfill the law of Moses, but he also came to establish the New Covenant by giving his life to redeem humankind
Servant of the Lord - He is "a covenant for the people" (42:6; 49:8) as the ruler who was promised in the Davidic covenant (2 Samuel 7:16 ) and the One who would initiate the New Covenant
Ministry, Minister - These are given only to a few and they include the callings of prophet, priest, and king in the Old Covenant and apostle, evangelist, presbyter, and deacon in the New Covenant
Zechariah, Book of - God will make a New Covenant with the remnant of His people after striking His shepherd (Zechariah 13:7-9 )
Blood - (d) The blood is also the means for the ratification of the New Covenant (1 Corinthians 11:25, Hebrews 9:15-20; Hebrews 10:29; Hebrews 13:20; cf
Blood - This restraint, than which nothing can be more express, was also, under the New Covenant, enjoined upon believing Gentiles, as "a burden" which "it seemed necessary to the Holy Spirit to impose upon them," Acts 15:28-29
Blood - (d) The blood is also the means for the ratification of the New Covenant (1 Corinthians 11:25, Hebrews 9:15-20; Hebrews 10:29; Hebrews 13:20; cf
Sacrifice (2) - ’ In the Sacrament thus instituted there is a twofold reference to the ritual of the Jews—(1) to the Passover, in the breaking of bread, the symbol of His broken body; (2) to the sacrifice of the covenant at Sinai, to which the giving of the cup with the words—‘This is my blood of the New Covenant’ clearly alludes. There is further present to the mind of our Lord the prophecy of Jeremiah regarding the New Covenant (or Testament) (Jeremiah 31:31-34) which should be an inward relationship, a covenant of regeneration—‘I will put my law in their inward parts, and write it on their hearts. Thus Christ called His blood about to be shed the blood of the New Covenant, in the sense that His death of love would inspire His followers with new life, would be to them in the first place a means of breaking the power of sin in their lives, of recreating them in the love of holiness, and only in consequence of that an assurance of pardon
Mission - It is the function of Jesus to be the King (Psalms 2), the Son of Man (Psalms 8, Daniel 7:13-14), the Servant of Jehovah (Isaiah 42, 53), the founder a New Covenant (Jeremiah 31:31-34); and thus to glorify God (John 12:28; Matthew 16:24-255) and save men (Matthew 1:21, Luke 2:11; John 5:32-4735 John 3:17; Luke 18:16-17,9; John 12:47; John 17:2; John 20:31) by attracting men to Himself (Matthew 11:28, John 5:40; John 12:32) and by giving Himself as a sacrifice (Mark 10:45, John 1:29; John 6:51; John 10:15; John 12:24). The New Covenant (Jeremiah 31:31-34) is connected with the shedding of the Lord’s blood (Luke 22:20), and it is necessary that the saved should participate in this fundamental law of Christ’s being (John 6:53-57)
Matthew, Theology of - This covenant with Abraham, however, has been renewed in the New Covenantal arrangement established by Jesus (26:26-30). Jesus, then, by swallowing up the Passover meal into a remembrance-of-him meal, forms the covenantal basis of the New Covenant (26:28) that brings the forgiveness of sins. And this new people of God is united by a New Covenant, in fulfillment of Jeremiah 31 , the remembrance meal that recalls for the church the saving death of Jesus
Jeremiah, Theology of - The declaration in Section E is that God is free to initiate a New Covenant (31:31-34). The remarkable announcement of a New Covenant moves beyond the broken covenant (31:31-34)
Lord's Supper - The Lord's Supper is the seal of the New Covenant in His blood, the sign that "we were all made to drink into one Spirit" (1 Corinthians 12:13), the pledge that He who once loved us so dearly as to give Himself for us still loves us as intensely as ever
Election - ...
Election and the New Covenant The early Christians saw themselves as heirs of Israel's election, “a chosen generation, a holy nation, a peculiar people” (1 Peter 2:9 )
Neonomians - "The New Covenant of grace which, through the medium of Christ's death, the Father made with men, consists according to this system, not in our being justified by faith, as it apprehends the righteousness of Christ, but in this, that God, abrogating the exaction of perfect legal obedience, reputes or accepts of faith itself, and the imperfect obedience of faith, instead of the perfect obedience of the law, and graciously accounts them worthy of the reward of eternal life
Inheritance - The more ardent spirits of the nation refused, however, to believe that these high privileges were permanently abrogated; they were only temporarily withdrawn; and they looked forward to a New Covenant whose spiritual efficacy should be guaranteed by national restoration
Priest, Christ as - ...
The New Covenant, which Jesus inaugurates and serves as mediator of, supersedes the old (7:22; 8:6-13; 9:15; 12:24; cf
Priest - it is the regulating idea in the contrast that the author works out with such elaboration between the Old and the New Covenants. It was with this priestly offering of His life and death, and in virtue of it, that Jesus entered into the presence of God ( Hebrews 9:24 ) as the ‘mediator of a New Covenant’ (v
Forgiveness - Jesus proclaimed the kingdom of God and later taught that his death would be the means by which the New Covenant would be realized. He also interpreted his impending death at the Last Supper as that of the eschatological Passover lamb whose sacrifice would bring about the possibility of forgiveness and the realization of the New Covenant (Matthew 26:26-28 ; Mark 14:22-24 ; Luke 22:19-20 )
Hosea - God initiates a New Covenant with His people (Hosea 2:16-23 )
Blood - ...
When Jesus inaugurated the New Covenant after His last Passover with the disciples, He declared: “This is my blood of the new testament which is shed for many for the remission of sins” (Matthew 26:28 )
Unbelief - Thus the promise that was unrealized in the Old Covenant was renewed in the New Covenant
Ecclesiastes, the Book of - He will create for His people a New Covenant, name, heart, heavens, and earth, in which the "crooked shall be made straight" (Ecclesiastes 1:15; compare Isaiah 40:4; Isaiah 43:18-19; Isaiah 62:2; Isaiah 65:17; Jeremiah 31:31; Ezekiel 11:19; Ezekiel 18:31)
Promise - ...
When the New Covenant was initiated in the coming of Jesus Christ, it not merely represented the completion of one phase of promise, but in fact commenced a new dispensation, that of grace, which contained its own promises to be fulfilled by God in future times
Bread - In the initiation of the New Covenant also the same humble article of food was adopted at the Lord’s Supper, to be, with wine, the token of fellowship between Himself and His Church, and the symbol among His disciples of the Communion of Saints
Holy Spirit - God's people can look forward to restoration from exile and to a New Covenant in which the Spirit will empower all his followers in the creation of a new spiritual community. In short, Paul is closing the door on a past reliance on one's own accomplishments (and, arguably, for Jews, on their national identity) which is incompatible with the New Covenant and the endowment of the Spirit
Jeremiah, Book of - The New Covenant blessings concern both Judah and Israel
Song of Solomon - The remnant will be recovered under Christ under the New Covenant
Law - " This is established under the "new Covenant," a covenant instituted on the basis of "better promises," Hebrews 8:6
Jeremiah - Jeremiah looked beyond the captivity to a day when there would be a New Covenant between God and his people
Old Testament - To him, indeed, the OT is a system of signs and symbols, foreshadowings and anticipations of something better, which is to be found only in Christ and the ‘new covenant’ of grace. Both were but foreshadowings of the ‘new covenant’ (Hebrews 8:7 ff
Disciple, Discipleship - Isaiah expresses the personal nature of this relationship in the prophecies of the New Covenant (Isaiah 30:20-21 ; 31:31-34 )
Atonement - Christ is variously identified with the Passover lamb (1 Corinthians 5:7 ), the sacrifice which initiates the New Covenant (Luke 22:20 ), and the sin offering (Hebrews 9:14 ,Hebrews 9:14,9:25-28 )
Bible - ’ Therefore ‘testament’ in the Biblical sense really means ‘covenant,’ and the two parts of our Bible are the ‘Old Covenant’ and the ‘New Covenant. The origin of this term as applied by Christians to the two main divisions of Scripture is Jeremiah’s promise of a New Covenant ( Jeremiah 31:31 ), endorsed by Christ ( Mark 14:24 , 1 Corinthians 11:25 ), and enlarged upon in NT teaching ( e
Hebrews Epistle to the - ...
Thus the New Covenant rests on the death of its Mediator. -The finality of the New Covenant rests on the perfection of Him who is its Mediator (Hebrews 8:6; Hebrews 9:15; Hebrews 12:24) and Surety (Hebrews 7:4-10)
Mediator - Whether He did or did not add the words ‘for the remission of sins,’ He must have meant that a New Covenant was being made between God and man. It also fulfils Jeremiah’s prophecy of a New Covenant, of which the very foundation was the forgiveness of sins (Jeremiah 31:31)
Hebrews - Jesus' sacrifice of His own blood provides eternal redemption from sin in a New Covenant (Hebrews 9:1-22 )
Bible, Canon of the - Even in the third century, authors such as Clement of Alexandria and Origen used the expression "new covenant" to refer to the covenant rather than to the documents containing it
Reward - But here again, in so far as the receiving of the promises is connected with the performance of the duties of the New Covenant, it may be regarded as wages or reward; hence the use of μισθαποδοσία in Hebrews 10:35
Law - ...
Under the New Covenant people still have to respond to God’s covenant grace with obedience, but the expression of that obedience has changed
Scripture, Unity And Diversity of - Covenant forms are presented to Adam, Noah, Abraham, and Moses; then the promise of a New Covenant appears in the prophets
Knowledge - ...
The other apostles agree in the central place in their teaching being given to the knowledge of God in Christ, and the Epistle to the Hebrews (Hebrews 8:11), in announcing that under the New Covenant there has come a universal knowledge of God, not only embodies the hopes of the OT prophets but also declares the faith of the NT teachers
Church - The early Christians understood themselves as the people of the God who had revealed Himself in the Old Testament (Hebrews 1:1-2 ), as the true children of Israel (Romans 2:28-29 ) with Abraham as their father (Romans 4:1-25 ), and as the people of the New Covenant prophesied in the Old Testament (Hebrews 8:1-13 )
Law (2) - Moreover, it was the sign of the Old Covenant; but Jesus knew that His blood consecrated a New Covenant. ) of the New Covenant, but in the prophetic demand for a circumcision of the heart (Jeremiah 4:4; Jeremiah 9:26; cf
Character of Christ - While, of course, critical conclusions are manifold, it is not reasonably open to doubt (a) that Jesus claimed to possess authority to forgive sins, and so dispense the characteristic blessing of the New Covenant (Jeremiah 31:34, Matthew 9:6); (b) that He claimed to possess a knowledge of God which, in its immediacy and fulness, was generically distinct from that enjoyed by the most advanced OT saint, and to be empowered to reveal God, thus known, to men (Matthew 11:27); (c) that He regarded His death as laying the basis of the New Covenant, and being, therefore, the medium of its blessings (Matthew 26:28 and parallels)
Mediation Mediator - The cup proclaims ‘the New Covenant in my blood,’ as St
Trust - And so fundamental and all-comprehensive was His work as Mediator of the New Covenant that He could be truly called ‘the author and perfecter of faith’ (Hebrews 12:2)
Old Testament in the New Testament, the - Hebrews makes prominent use of the "new covenant" prophecy of Jeremiah 31:31-34 (8:7-13; 9:15; 10:15-18)
Law of God - The scribes who, forgetting the teaching of the prophets (for here Jesus made no essential addition to Jeremiah’s doctrine of the New Covenant or Ezekiel’s doctrine of the renewed heart and the washing of regeneration, Jeremiah 31:31 ff
Cup - To lay stress on the idea of a ‘new covenant’ is all in keeping with the Pauline standpoint
Agony - In this surrender He was endowed with such strength from above that He finished the work His Father had given Him to do, and in His obedience even unto death offered the sacrifice of His life, which is a ransom for many, and the seal of the New Covenant of forgiveness, renewal, and fellowship with God for all mankind
Zechariah, Theology of - Under the New Covenant, we must come to God through the sacrifice of his Son
Will of God - This pattern is also taken up in the "new covenant" passage of Jeremiah 31:31-34 : doing God's law (will) is the essence of the appropriate life of response to God's covenant
Church, the - What was promised to Israel has now been fulfilled in the church, in Christ, especially the Spirit and the New Covenant (cf
Calvinists - ...
For it was the most free counsel, and gracious will and intention of God the Father, that the quickening and saving efficacy of the most precious death of his Son should exert itself in all the elect, to give unto them only justifying faith, and by it to conduct them infallibly to salvation; that is, it was the will of God that Christ, by the blood of the cross, whereby he confirmed the New Covenant, should efficaciously redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity elected to salvation, and given to him by the Father
Church - Through the Mediator of a New Covenant ( Hebrews 12:24 ) those that are consecrated ( Hebrews 10:14 ; Hebrews 10:22 ) are come to the Church of the first-born ( Hebrews 12:23 ), which includes the spirits of the perfected saints ( ib
Faith - The words of Matthew 26:28 , which must be vindicated as original, make it clear that Jesus regarded His death as the culmination of His mission; at the Last Supper He is ready to offer His ‘blood’ to seal ‘the New Covenant’ under which ‘forgiveness of sins’ will be universally guaranteed (cf
Immorality, Sexual - By this teaching Jesus demonstrates that, under the New Covenant, motivation is to be considered just as seriously as the mechanical act of breaking or keeping a particular law
Jerusalem - The Holy of Holies, the former center of covenant, was opened by this event to the New Covenant with Christ
Hebrews, Epistle to the - A New Covenant had been spoken of in the prophets, not like the first, for it was on the principle of sovereign grace
Prophet - The later looked on to the New Covenant which should comprehend all nations
Jonathan - In the bread and in the wine, Christ and all the benefits of the New Covenant are represented, sealed, and applied to believers
Circumcision - ) It might be taken in the simple view of its first institution, as the sign and seal of the Abrahamic covenant; and then it was to be condemned as involving a denial that Abraham's Seed, the Christ, had already come, since, upon his coming, every old covenant gave place to the New Covenant introduced by him
Dead Sea Scrolls - In the meantime, the sect understands itself to be the community of the New Covenant
Faith - The unique understanding in the New Testament is defined by a New Covenant, and the people of God being identified by their response to God's Son, Jesus
Ezekiel, Theology of - ...
Second, in a text that parallel's the promise in Jeremiah 31:31-37 of a New Covenant with Israel and Judah, Ezekiel promises that God will draw together his people and give to them an obedient heart that they might never again wander from him (37:15-23)
Universalism (2) - He speaks of sin and pardon (Matthew 9:6 ||, Luke 7:48), and of His own approaching death (Matthew 20:28 ||, Matthew 26:28 ||), in words which send us back to the prediction of a ‘new covenant’ (Jeremiah 31:31)
Lord's Supper. (i.) - By ‘a masterpiece of practical skill as a teacher’ Jesus enshrines, in this symbolic action, for the spiritual representatives of the new Israel, the memory of its ransom through the death of Messiah, whereby a New Covenant relationship with Jehovah is possible
Descent Into Hades - of the Old Covenant); while the fourth tier represents the apostles and teachers of the New Covenant
Death of Christ - ...
We have noticed the place that Hebrews gives to the understanding of the sacrifice of Christ as making possible the making of a New Covenant, a personal relationship with God based on forgiveness
Teaching - The Jewish Dispensation supplied such ideas as the ‘New Covenant’ and ‘royal priesthood,’ by which the Christian’s new relationship to God could be understood
Jeremiah - He in a true sense did forerun Messiah, foreseeing to his own "sweet" comfort (Jeremiah 31:26) not only His conception by a "virgin," but His kingdom, first spiritual, whereby He is "the Lord our righteousness" (Jeremiah 23:5-6), making the "new covenant," "remembering our sin no more," and "writing His law in our hearts" (Jeremiah 31:22; Jeremiah 31:31-34; Hebrews 8:8-12; Hebrews 10:16-17), then visible in Jerusalem, Judah, and Israel, in the last days (Jeremiah 33:6-26; Jeremiah 3:16-18)
Propitiation (2) - Mark 14:24, Luke 22:20), the wine is said to represent ‘my blood of the New Covenant, which is shed for many unto the remission of sins
Corinthians, First And Second, Theology of - Moreover, the formation of God's New Covenant people in Christ (2 Corinthians 3:1-18 ) is nothing less than a new creation (2 Corinthians 2:14-18 )
Amos, Theology of - What, in the context of that covenant, is described in imperialistic terms becomes, in the New Covenant context, a description of the establishment of Christ's universal church (Acts 15:5-17 )
Atonement - Here Christ declares that His body, symbolized by the broken bread, and His blood, symbolized by the poured-out wine, are given for His disciples for the remission of sins and the making of a New Covenant, and they are invited to eat and drink of the spiritual food thus provided ( Matthew 26:26 ff
Priest - the original and typical high priest, Aaron, is introduced for the purpose of comparison with the priest of the New Covenant
Priest (2) - Further, the great and essential characteristic of the New Covenant is remission of sins (Hebrews 8:8, Hebrews 10:11-12), and this was possible only after the offering was completed (Hebrews 4:16, Hebrews 9:14-22)
Hebrews - To obviate the impression which any reasoning of this sort might make upon the converts to Christianity, the writer of this epistle begins with declaring to the Hebrews, that the same God who had formerly, upon a variety of occasions, spoken to their fathers by means of his prophets, had now sent his only Son for the purpose of revealing his will; he then describes, in most sublime language, the dignity of the person of Christ, Hebrews 1; and thence refers the duty of obeying his commands, the divine authority of which was established by the performance of miracles, and by the gifts of the Holy Ghost; he points out the necessity of Christ's incarnation and passion, Hebrews 2; he shows the superiority of Christ to Moses, and warns the Hebrews against the sin of unbelief, Hebrews 3; he exhorts to steadfastness in the profession of the Gospel, and gives an animated description of Christ as our high priest, Hebrews 4-7; he shows that the Levitical priesthood and the old covenant were abolished by the priesthood of Christ, and by the New Covenant, Hebrews 8; he points out the efficacy of the ceremonies and sacrifices of the law, and the sufficiency of the atonement made by the sacrifice of Christ, Hebrews 9, 10; he fully explains the nature, merit, and effects of faith, Hebrews 11; and in the last two chapters he gives a variety of exhortations and admonitions, all calculated to encourage the Hebrews to bear with patience and constancy any trials to which they might be exposed
Quakers - "We agree with other professors of the Christian name, in the belief of one eternal God, the Creator and Preserver of the universe; and in Jesus Christ his Son, the Messiah and mediator of the New Covenant, Hebrews 12:24
Jesus Christ - This was the establishment of the New Covenant that had been prophesied by Jeremiah (Luke 22:17-20 ; see Jeremiah 31:31-34 )
Terah - Why, we may well wonder, why was the covenant of life so long in coming in, and in taking effect? Why,-since God will have all men to be saved, and to come unto the knowledge of the truth,-why were all the families of the earth not embraced in the covenant of life at once? Why was that New Covenant not made with Adam, the father of us all? There would surely have been a fine fitness had Adam been our father in the covenant of grace as well as in the covenant of works
Faith - ...
It ought to be observed that throughout this Epistle there is also implied a faith in the work of God by Christ, the great High Priest and Mediator of a New Covenant
Barnabas, Epistle of - The followers of Jesus believed that He, as Messiah, had authority from God to institute a New Covenant between God and His people Israel, and that He actually did so when He offered Himself on the cross as a sacrifice for sin
Faith - ...
It ought to be observed that throughout this Epistle there is also implied a faith in the work of God by Christ, the great High Priest and Mediator of a New Covenant
Sanctification - According to the demands of the Old Covenant, the relationship with God implied in ‘holiness’ was restored by the blood of bulls and goats, but the demands of the New Covenant are infinitely more exacting
Law - The prophets realized the inadequacy of this legal system: it was no real appeal to man’s highest nature; it did not spring from the man’s own heart; and so they prophesied of the New Covenant when Jehovah’s laws should be written in the heart, and His sin-forgiving grace should remove all elements of servile fear (cf
Messiah - The glory of the restored kingdom was to he enhanced by a New Covenant to replace the broken covenant of Sinai
Prophet, Prophetess, Prophecy - Examples are the covenants made with Abraham and David and the New Covenant
Worship - The following was the view which they took of the matter: "Every typical feast has lost its true meaning by the realization of that which is typified; in the sacrifice of Christ, the Lord's Supper, as the New Covenant, has taken the place of that of the old covenant
Teaching of the Twelve Apostles - In one of the fragments, published by Pfaff, as from Irenaeus, we read: "Those who have followed the Second Ordinances of the Apostles ( οἱ ταῖς δευτέραις τῶν ἀποστόλων διατάξεσι παρηκολουθηκότες ) know that our Lord instituted a new offering in the New Covenant according to the saying of Malachi the prophet, 'From the rising of the sun to the going down, my name has been glorified in the Gentiles; and in every place incense is offered to my name and a pure offering