Matthew 26:28

Jesus revealed that the sacrificial death He was about to die would ratify (make valid) a covenant (Gr. diatheke) with His people. Similarly the sacrificial death of animals originally ratified the Abrahamic and Mosaic Covenants with them (Gen. Genesis 15:9-10; Exodus 24:8). In all cases, blood symbolized the life of the substitute sacrifice (cf. Leviticus 17:11). Jeremiah had prophesied that God would make a New Covenant with His people in the future (Jeremiah 31:31-34; Jeremiah 32:37-40; cf. Exodus 24:8; Luke 22:20). When Jesus died, His blood ratified that covenant. This meal memorialized the ratification of that covenant. Messiah saved His people from their sins by His sacrificial death (cf. Matthew 1:21). The resulting relationship between God and His people is a covenant relationship.

"It appears, then, that Jesus understands the covenant he is introducing to be the fulfillment of Jeremiah’s prophecies and the antitype of the Sinai covenant [cf. Exodus 24:8]. His sacrifice is thus foretold both in redemption history and in the prophetic word. The Exodus becomes a ’type’ of a new and greater deliverance; and as the people of God in the OT prospectively celebrated in the first Passover their escape from Egypt, anticipating their arrival in the Promised Land, so the people of God here prospectively celebrate their deliverance from sin and bondage, anticipating the coming kingdom . . ." [Note: Carson, "Matthew," p. 538.]

The Greek preposition translated "on behalf of" or "for" is peri. Mark used the preposition hyper, also translated "on behalf of" or "for" (Mark 14:24). Both Greek words imply substitution, though the force of peri is more on the fact that Jesus died for us. The force of hyper is that He died both for us and in our place. [Note: Richard C. Trench, Synonyms of the New Testament, p. 291.] The "many" for whom Christ died includes everyone (cf. Matthew 20:28; Isaiah 53:11-12). Evidently Jesus used "many" in its Semitic sense to contrast with His one all-sufficient sacrifice (cf. Romans 5:15-19; Hebrews 9:26-28; Hebrews 10:10; Hebrews 10:12; Hebrews 10:14). [Note: See Theological Dictionary of the New Testament, s.v. "polloi," by J. Jeremiah , 6:543-45.] Jesus’ death provides the basis for God to forgive sinners. The phrase "for forgiveness of sins" goes back to Jeremiah 31:34 where forgiveness of sins is one of the blessings of the New Covenant. There are many allusions to the Suffering Servant in this verse (cf. Isaiah 42:6; Isaiah 49:8; Isa_52:13 to Isa_53:12).

Jeremiah predicted that God would make a New Covenant "with the house of Israel and with the house of Judah" (Jeremiah 31:31). This is a reference to the nation of Israel. Therefore the New Covenant would be a covenant with Israel particularly (but not exclusively). Jeremiah and Ezekiel predicted many blessings that would come to Israel under the New Covenant. The Jews would experience regeneration (Jeremiah 31:33), forgiveness of sins (Jeremiah 31:34), other spiritual blessings (Jeremiah 31:33-34; Jeremiah 32:38-40), and regathering as a nation (Jeremiah 32:37). Jeremiah also prophesied that this covenant would be everlasting (Jeremiah 32:40) and that Israel would enjoy safety and prosperity in the Promised Land (Jeremiah 32:37; Ezekiel 34:25-31). Ezekiel added that God would dwell forever with Israel in His sanctuary (Ezekiel 37:26-28).

Even though Jesus ratified the New Covenant when He died on the cross, the blessings that will come to Israel did not begin then. They will begin when Jesus returns and establishes His kingdom on the earth. However the church enters into some of the blessing of the New Covenant now. [Note: Cf. Kelly, p. 491; Scofield, The Scofield . . ., pp. 1297-98, footnote 1.] The Apostle Paul wrote of Christians serving under the New Covenant (2Co_3:1 to 2Co_6:10; Galatians 4:21-31; cf. 1 Corinthians 11:25). The writer of the Epistle to the Hebrews also spoke to Christians of presently enjoying benefits of the New Covenant (Heb_7:1 to Heb_10:18).

The New Covenant is similar to a last will and testament. When Jesus died, the provisions of His will went into effect. Immediately all people began to profit from His death. For example, the forgiveness of sins and the possession of the Holy Spirit become the inheritance of everyone who trusts in Him, Jew and Gentile alike. However those provisions of Jesus’ "will" having to do with Israel as His particular focus of blessing will not take effect until the nation turns to Him in repentance at His second coming. Thus the church partakes in the benefits of the New Covenant even though God made it with Israel particularly.

"The church’s relationship to the new covenant is parallel in certain respects to its connection with the kingdom promises of Israel. The church is constituted, blessed, and directed by the same Person who shall bring about the literal Jewish kingdom. It also will reign with Christ during the millennial age. In a parallel manner, the church participates in the benefits of the new covenant. Therefore, in instituting the new covenant, Christ makes provisions for this covenant to include the present program of the church as well as the future age of Israel." [Note: Toussaint, Behold the . . ., p. 303.]

Amillenarians and postmillenarians view the relationship of the church to the New Covenant differently. They believe the church replaces Israel in God’s plan. [Note: E.g., Carr, p. 291.] The only way they can explain how the church fulfills all the promises in Jeremiah and Ezekiel is to take them non-literally. Yet the Apostle Paul revealed that God is not finished with "Israel;" it has a future in God’s plan (Romans 11:26). It is very helpful to remember that every reference to Israel in the New Testament can and does refer to the physical descendants of Jacob.

Some premillenarians believe that the church has no relationship to the New Covenant that Jeremiah and Ezekiel prophesied. [Note: E.g., Darby, 3:281; Chafer, Systematic Theology, 4:325; L. Laurenson, Messiah, the Prince, pp. 187-88; and John R. Master, "The New Covenant," in Issues in Dispensationalism, pp. 93-110.] They see two new covenants, one with Israel that Jesus will ratify when He returns and one with the church that He ratified when He died. Most premillenarians, including myself, reject this view because everything said about the New Covenant can be explained adequately with only one New Covenant.