The New Covenant amplifies and confirms the promise of blessing made by God to Abraham in Genesis 12:1-3 (cf. Ezek. 16:60). God said, “And I will bless you, . . . , and so you shall be a blessing; . . . . And in you all the families of the earth shall be blessed.” This unconditional promise of God for Abraham and, through His descendants to the world, has its realization in the New Covenant.
The major Old Testament text on the New Covenant, Jeremiah 31:31-34, is expounded in Hebrews 8:6-13. There the writer of Hebrews declares that the New Covenant “has been enacted” (perfect tense). It is in force and was inaugurated at Christ’s death (Heb. 9:16-18).
The provisions of the New Covenant are elaborated in Ezekiel 36:25-28 (see also Jer. 31:31-34, Isa. 55:3, 61:8-9). The death of Christ, inaugurating the New Covenant, provides:
1. Spiritual cleansing and forgiveness of sin, “I will sprinkle clean water on you” (36:25, Jer. 31:34, 1 Jn. 1:9).
2. Spiritual rebirth regenerating the soul, “I will give you a new heart and put a new spirit within you” (36:26, Tit. 3:5).
3. The indwelling ministry of the Holy Spirit, “I will put My Spirit within you” (36:27, Jn. 14:17).
4. Empowerment for godly living, “I will . . . cause you to walk in My statutes, and you will be careful to observe my ordinances” (36:27, Jer. 31:33, Rom. 8:4-5).
5. A vital relationship with the living God, “So you will be My people, and I will be your God” (36:28, Jer. 31:33-34, Jn. 1:12).
The New Covenant is said to be made with “the house of Israel and with the house of Judah” (Jer. 31:31). On this basis some have suggested that the New Covenant is with the Jewish people only. Others have suggested that there are two New Covenants–one for Israel and the other for the church. Yet others have implied that the New Covenant is for Israel, but the blessings of the Covenant may be appropriated by the church.
The New Testament reveals that God has future for ethnic Israel. The specificity of the promises in Gen. 12:1-3, Deut. 30:1-10, and 2 Sam. 7:12-16 imply this. Yet in the body of Christ there is neither Jew nor Gentile (Gal. 3:28). Paul declares that believing Gentiles are heirs to the promises God made with Abraham (Gal. 3:14,29, Rom. 4:16).
Participation in the New Covenant by faith enables believing Gentiles to share in the rich spiritual heritage of the people of Israel (Gen. 12:3). Those who were once “separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world” have been “brought near” by the blood of Christ (Eph. 2:12-13). As a result, believing Gentiles “are no longer strangers
and aliens,” but “fellow-citizens with the saints, and are of God’s household” (Eph. 2:19). Together, believing Jews and believing Gentiles are one people of God.
The New Covenant is one major aspect of God’s plan for re- creation. This plan includes new birth (Jn. 3:7), new creations (2 Cor. 5:17), a new heart (Ezek. 36:26), a new spirit (Ezek. 36:26), a new song (Psa. 96:1, 98:1, Rev. 5:9, 14:3), a new commandment (Jn. 13:34), the new man (Eph. 4:24, Col. 3:10), a new name (Rev. 2:17), new heaven and a new earth (Rev. 21:1), and a new Jerusalem (Rev. 21:2). Describing the eternal state, the Lord declares, “Behold, I am making all things new” (Rev. 21:5).
So significant is the New Covenant in relationship to Christian life and ministry that the Apostle Paul by the Spirit of God is pleased to call believers “ministers of a New Covenant” (2 Cor. 3:6). Unlike the Old Covenant with its passing glory (2 Cor. 3:7,11), the New Covenant is characterized as “everlasting” (Isa. 55:3, Jer. 32:40, Ezek. 16:60, 37:26). This renewed covenant is based on God’s unconditional promise and gracious provision in
Christ. Unlike the Old Covenant under Moses, the New Covenant mediated by One greater than Moses, will never be broken (Jer. 33:20-21).