As iron sharpens iron,
one person sharpens another. (Proverbs 27:17)
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Hebrews starts off by elevating Jesus Christ, proving from the OT that He is divine, but that He also “purged our sins” (Heb. 1:3) because He took upon Himself humanity (cf. Heb. 1:6; 2:9, 17). Jesus holds the office of High Priest (Heb. 3:1; 4:14-16). And the question arises, whose High Priest is He?
“Because we’re afraid to be too ‘wacky dispensationalist’ or to buck the latest popular trend (post-trib, post-mill, etc.), we keep it generic—Jesus is coming back.
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Coming now to the Four Gospels, let me begin with Simeon’s statement in Luke 2. Luke tells us that Simeon was,
waiting for the Consolation of Israel, and the Holy Spirit was upon him. (Lk. 2:25)
As far as Simeon was concerned Jesus was to have a dual salvific role to the Gentiles and also to Israel:
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Many lists of New covenant verses do not include Isaiah 52:13-53:12. But I believe there is justification for using it as at least a supporting passage for the study of the New covenant. Allow me to explain my reasons for this.
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Although being cognizant of Fredrickson’s research regarding pre-19th century commentators on Isaiah 42:6 and 49:8 I think a selection of quotes from representative scholarship will help drive my point home. My point being that it is not some novel view that understands the “covenant” in these texts as being, in fact, Jesus Himself. Many may wish to avoid saying “Jesus is the New covenant.” But I think it hard to circumvent the claim that “Jesus is the embodiment of the New covenant.”
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Let me repeat the conclusion I arrived at previously:
Jesus is the Redeemer who saves by the Spirit through the New covenant!
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Let me begin with a statement that will have to be defended, but which I think is difficult to argue against:
Nowhere does the OT tell us that the New covenant is only intended for Israel.
Discussion