New Covenant

Generally, Christians believe that the promised New Covenant—new relationship with God—was instituted at the Last Supper as part of the Eucharist,[1][2] which, in the Gospel of John, includes the New Commandment.

[4][5] The commentary to the Roman Catholic New American Bible also affirms that Christ is the "testator whose death puts his will into effect".

For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people.

For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts.

[14] The Daniel 9:27 commentary found in the 1599 Geneva Bible connects the verse with the New King James Version translation of Matthew 26:28.

In this interpretation, the angel Gabriel reveals the coming New Blood Covenant of the Messiah,[clarification needed] which is the fulfillment of the promise that through Abraham's seed all the nations would be blessed.

[23] While Christ came as a priest in the order of Melchizedeck, which is to say without precedence, and fulfilled God's promise of a Messiah to the entire world whosoever believes, Dispensationalists believe that the body of God's promises concerning the future of Israel were to Israel alone, and should not be interpreted as being superimposed on the Church in the present age.

God's remaining promises to Israel will come to fruition in the Millennium, the 1,000 year reign of Christ on Earth.

Also in general, those that lean toward the "not yet view", or "complete knowledge view", practice infant baptism for covenantal reasons, and dispensationalistic Christians (even though they tend to practice believer's baptism), because they believe the New Covenant is more future reality than present reality.

Writers who reject the notion of supersessionism include Michael J. Vlach,[25] Walter Brueggemann,[26] Roland Edmund Murphy,[27] and Jacques B.

But this is 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 in their heart will I write it; and I will be their God, and they shall be My people; and they shall teach no more every man his neighbour, and every man his brother, saying: 'Know the LORD'; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.This prophet's word refers to the Messianic Age to come (or World to come), in which the eternal Mosaic covenant with Israel will be confirmed.

[29] The Tanakh describes Shabbat as having the purpose as a "taste" of Olam Haba (the world to come, the Hereafter) following the Messianic Age (the End of Days).

[citation needed] The Jewish view of the mere wording "new covenant" is no more than a renewed national commitment to abide by God's laws.

Not for your sake do I this, saith the Lord GOD, be it known unto you; be ashamed and confounded for your ways, O house of Israel.The Jewish Encyclopedia's "New Testament" article states:[33] The idea of the new covenant is based chiefly upon Jeremiah 31:31–34 (comp.

That the prophet's words do not imply an abrogation of the Law is evidenced by his emphatic declaration of the immutability of the covenant with Israel (Jeremiah 31:35–36; comp.

33:25); he obviously looked for a renewal of the Law through a regeneration of the hearts of the people.It is mentioned several times in the Mishna and Talmud, and had been used extensively in kabbalistic literature due to the gematria value of 135 being equal to the word HaSinai (הסיני) in Genesis 10:17.