The promise envisages the establishment of a reciprocal relationship (Lk 1:73-74) between God and those descendents

The Synoptic Gospels and the Acts of the Apostles make little mention of the covenant. In the infancy gospels, the canticle of Zechariah (Lk 1:72) proclaims the fulfilment of the covenant-promise given by God to Abraham for his descendants.

At the Last Supper, Jesus intervened decisively in making his blood “the blood of the covenant” (Mt ; Mk ), the foundation of the “new covenant” (Lk ; 1 Co ). The expression “blood of the covenant” recalls the ratification of the Sinai covenant by Moses (Ex 24:8), suggesting continuity with that covenant. But the words of Jesus also reveal a radical newness, for, whereas the Sinai covenant included a ritual of sprinkling with the blood of sacrificed animals, Christ’s covenant is founded on the blood of a human being who transforms his death as a condemned man into a generous gift, and thereby makes this rupture into a covenant event.

By “new covenant”, Paul and Luke make this newness explicit. Yet, it is in continuity with another Old Testament text, the prophetic message of Jr -34, which announced that God would establish a “new covenant”. The words of Jesus over the cup proclaim that the prophecy in the Book of Jeremiah is fulfilled in his Passion. The disciples participate in this fulfilment by their partaking of the “supper of the

In the Acts of the Apostles (3:25), it is to the covenant promise that Peter draws attention. Peter addresses the Jews (3:12), but the text he quotes also concerns “all the nations of the earth” (Gn ). The universal scope of the covenant is thereby expressed.

The Book of Revelation presents a characteristic development: in the eschatological vision of the “new Jerusalem” the covenant formula is employed and extended: “they will be his people and God himself will be with them” (21:3).

Israel continues to be in a covenant relationship and remains the people to whom the fulfilment of the covenant was promised, because their lack of faith cannot annul God’s fidelity (Rm )

41. The Letters of Paul discuss the issue of the covenant more than once. The “new covenant” founded on the blood of Christ (1 Co ) has a vertical dimension of union with the Lord through the “communion with the blood of Christ” (1 Co 10:6) and a horizontal dimension of the union of all Christians in “one body” (1 Co ).

The apostolic ministry is at the service of the “new covenant” (2 Co 3:6), which is not “of the letter”, like that of Sinai, but “of the Spirit”, in accordance with the prophecies which promised that God would write his Law “on their hearts” (Jr ) and give “a new spirit” that would be his Spirit. 135 Paul mentions more than once the covenant-law of Sinai, 136 he contrasts it with the covenant-promise of Abraham. The covenant-law is later and provisional (Ga 3:19-25). The covenant-promise is prior and definitive (Ga 3:16-18). From the beginning it has a universal openness. 137 It finds its fulfilment in Christ. 138

For Paul, Jesus’ establishment of “the new covenant in [his] blood” (1 Co ), does not imply any rupture of God’s covenant with his people, but constitutes its fulfilment

Paul opposes the covenant-law of Sinai, on the one hand, to the extent that it competes with faith in Christ (“a person is justified not by works of the Law, but through faith in Jesus Christ”: Ga 2:16; Rm 3:28), and, on the other, insofar as it is a legal system of a particular people, which should not be imposed on believers coming from the “nations”. But Paul affirms the value of revelation of “the old diathk”, that is to say, the writings of the “Old Testament”, which are to be read in the light of Christ (2 Co 3:14-16).

He includes “the covenants” among the privileges enjoyed by Israel, even if they do not believe in Christ (Rm 9:4). Even if some Israelites have observed the Law as a means of establishing their own justice, the covenant-promise of God, who is rich in mercy (Rm -27), cannot be abrogated. Continuity is underlined by affirming that Christ is the end and the fulfilment to which the Law was leading the people of God (Ga 3:24). For many Jews, the veil with which Moses covered his face remains over the Old Testament (2 Co 3:13,15), thus preventing them from recognising Christ’s revelation there. This becomes part of the mysterious plan of God’s salvation, the final outcome of which is the salvation of “all Israel” (Rm ).