New Covenant Fulfillment of Substitution Principle Theologically
The New Covenant, as described in the New Testament, is understood to fulfill the principle of substitution primarily through the atoning death of Jesus Christ. This covenant is presented as a successor to the "old broken covenant of works" and is characterized by grace, being dispensed in a "more clear, spiritual, extensive, and powerful manner" [1].
Central to the New Covenant is the role of Christ as its Mediator [2]. The Apostle Paul, in Hebrews, argues that Christ's death serves as the means by which the new covenant is ratified, securing forgiveness for sins that the former covenant could not cover, and promising an eternal inheritance to those who are called [4, 10]. This understanding aligns with the concept of Christ acting as a representative and substitute, fulfilling the demands of the law through his obedience and sufferings [8]. Charles Hodge emphasizes that Christ, as our substitute, "did and endured all that the law demands" [8].
The New Covenant is rooted in prophecies like Jeremiah 31:31-33, where God promises to make a "new covenant with the house of Israel and with the house of Judah" [5, 2]. This promise is understood to be fulfilled in Christ, as indicated in Luke 1:68-79 and Romans 11:27 [2]. John Gill notes that this "new covenant" is not new in its original constitution, having been made from eternity with Christ as its Mediator [5].
The sacrificial death of Jesus is crucial for the confirmation of this new agreement [10]. The blood of Christ ratifies the New Covenant, much like the blood of sacrifices confirmed agreements in the Old Testament [10, 2]. This is why the New Testament refers to the "blood of the covenant" (Luke 22:20) [1]. The New Covenant, therefore, signifies God's promise to forgive sins because of Jesus' sacrificial death [10].
The shift from the Old to the New Covenant involves a change in dispensation, where the spiritual promise takes precedence over terrestrial promises, as John Calvin discusses regarding the promises given to the Jewish nation [3]. The Apostle in Hebrews argues against those who believed the Mosaic Law's observances could not be abolished, pointing to Christ's eternal priesthood as superseding the daily succession of priests under the old system [6]. Augustine also addressed the fulfillment of the law by Christ, noting that Christ came "not to destroy the law, but to fulfill it," which involved a shift from carnal observances to spiritual understanding [9, 7].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: New Testament — (Luke 22:20), rather "New Covenant," in contrast to the old covenant of works, which is superseded. "The covenant of grace is called new; it succeeds to the old broken covenant of works. It is ever fresh, flourishing, and excellent; and under the gospel it is dispensed in a more clear, spiritual, extensive, and powerful manner than of old" (Brown of Haddington). Hence is derived the name given to the latter portion of the Bible. (See [438]TESTAMENT.)”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Covenant, The — Christ, the substance of -- Isa 42:6; 49:8. Christ, the Mediator of -- Heb 8:6; 9:15; 12:24. Christ, the Messenger of -- Mal 3:1. Made with Abraham. -- Ge 15:7-18; 17:2-14; Lu 1:72-75; Ac 3:25; Ga 3:16. Isaac. -- Ge 17:19,21; 26:3,4. Jacob. -- Ge 28:13,14; 1Ch 16:16,17. Israel. -- Ex 6:4; Ac 3:25. David. -- 2Sa 23:5; Ps 89:3,4. Renewed under the gospel -- Jer 31:31-33; Ro 11:27; Heb 8:8-10,13. Fulfilled in Christ -- Lu 1:68-79. Confirmed in Christ -- Ga 3:17. Ratified by the blood of Christ -- Heb 9:11-14,16-23. Is a covenant of peace -- Isa 54:9,10; ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 98: place a manifest indication of favour before his eye, added the promise of possession of the land of Canaan. In the same way we should understand all the terrestrial promises which were given to the Jewish nation, the spiritual promise, as the head to which the others bore reference, always holding the first place. Having handled this subject fully when treating of the difference between the old and the new dispensations, I now only glance at it. 12. Under the appellation of children the difference they observe is this, that the ch”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 9:15: for this cause--Because of the all-cleansing power of His blood, this fits Him to be Mediator (Heb 8:6, ensuring to both parties, God and us, the ratification) of the new covenant, which secures both forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to the called. by means of death--rather, as Greek, "death having taken place." At the moment that His death took place, the necessary effect is, "the called receive the (fulfilment of the) promise" (so Luk 24:49 uses "promise"; Heb 6:15; ”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 8:8: For finding fault with them,.... Both with the covenant, which had its faults, and with the people who continued not in it, and were therefore disregarded by the Lord, Heb 8:9 he saith, behold, the days come (saith the Lord) when I will make a new covenant with the house of Israel, and with the house of Judah; the words are cited from Jer 31:31 in which God promises a "new covenant"; so called, not because newly made; for with respect to its original constitution, it was made from eternity; Christ the Mediator of it, and with whom it was made, was set up from everlas”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 47: (chap. 7–10). The Apostle is there arguing against those who thought that the observances of the Mosaic Law could not be abolished without producing the total ruin of religion. In order to refute this error, he adverts to what the Psalmist had foretold concerning the priesthood of Christ ( Ps. 110:4 ). seeing that an eternal priesthood is assigned to him, it is clear that the priesthood in which there was a daily succession of priests is abolished. And he proves that the institution of this new Priest must prevail, because confirme”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — CHAP. 14.--22. It is to no purpose, then, that they say to us, "If you acknowledge our baptism, what do we lack that should make you suppose that we ought to think seriously of joining your communion? (part 2): such a nature in this life, that, although they have partaken of such divine sacraments as were appointed for the dispensation under which they lived, they yet savor of carnal things, and hope for and desire carnal things from God, whether in this life or afterwards, they are yet carnal. But the Church, which is the people of God”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 102: demands of the law. By his obedience and sufferings, by his whole righteousness, active and passive, He, as our representative and substitute, did and endured all that the law demands. 6. Those, who by faith receive this righteousness, and trust upon it for justification, are saved; and receive the renewing of their whole nature into the image of God. Those who refuse to submit to this righteousness of God, and go about to establish their own righteousness, are left under the demands of the law; they are required to be free from all sin,”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XVIII. (part 2): to be observed. And regarding foods, he says expressly that man is not defiled by anything that goes into his mouth, but rather by the things which come out of it.(2) Regarding sacrifices, too, he often says that God desires mercy, and not sacrifice.(3) What becomes, then, of the statement that he came not to destroy the law, but to fulfill it? If Christ said this, he must have meant something else, or, what is not to be thought of, he told a lie, or he never said it. No Christian will allow that Jesus spoke falsel”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 11:25: 11:25 After supper might suggest that the main meal separated the breaking of the bread from the drinking of the cup (see Luke 22:20). • The new covenant is God’s promise to forgive sins because of the sacrificial death of Jesus (cp. Jer 31:31-34; 32:40; Luke 22:20; Heb 7:22; 8:8-10; 9:15; 10:12-18; 12:24; 13:20). The blood of a sacrifice confirmed an agreement or covenant (see Exod 24:8; Zech 9:11; Heb 9:12; 13:20; cp. Rom 3:25; 5:9).”