The covenant in My blood
The central point of view is that the New Covenant, marking a fundamental change in God's relationship with humanity, began specifically at the death of the Messiah, not at his birth.
This key point shapes our understanding of biblical history and the teachings of Yehoshua/Jesus.
Likewise the cup also, after supper, saying, “This cup is the renewed covenant in My blood which is shed for you. Luke 22:20
For where a covenant is, it is necessary for the death of the covenanted one to be established. Heb 9:16
Given this, Yehoshua/Jesus lived and ministered under the Old Covenant. Consequently, most of Yehoshua’s teachings reveal the true spirit of the Torah.
But when the completion of the time came, Elohim sent forth His Son, born of a woman, born under Torah, to redeem those who were under Torah, in order to receive the adoption as sons. Gal 4:4-5
Many assume the New Covenant starts in Matthew 1, but in fact, the new era truly begins only at the Messiah's death, not his birth. The shift from the Old Covenant to the New happens with the shedding of the Messiah's blood, not with the baby Messiah in a manger.
Understanding this division is crucial to grasping how Yehovah God introduces the new way of grace. To reinforce the main point: the Greek term diathéké encompasses "testament," "covenant," and "will," and a death is necessary to activate a will. Thus, the true beginning of the New Covenant—and the New Testament era—occurs at the Messiah’s death, aligning with the thesis that the transition happened through his sacrifice.
For where a covenant is, it is necessary for the death of the covenanted one to be established. For a covenant over those dead is firm, since it is never valid while the covenanted one is living. Heb 9:16-17
In simple terms, a will only becomes effective upon the death of its maker. Similarly, the new covenant only went into effect after Yehoshua died.
Heb 9:18 Therefore not even the first covenant was instituted without blood.
Heb 9:19 For when, according to Torah, every command had been spoken by Mosheh to all the people, he took the blood of calves and goats, with water, and scarlet wool, and hyssop, and sprinkled both the book itself and all the people,
Heb 9:20 saying, “This is the blood of the covenant which Elohim commanded you.” Exo_24:8.
For this same reason, at the Last Supper, Yehoshua (Jesus) told His Talmidim (disciples) that the new covenant would be established through His blood (referring to His upcoming sacrifice), not His birth:
Luke 22:20 Likewise the cup also, after supper, saying, “This cup is the renewed covenant in My blood which is shed for you.
This also means Yehoshua's entire earthly teachings and ministry unfolded under the Old Covenant. The clear dividing line in human history appears at his death, not his birth, which reinforces the point of view that the change to the New Covenant comes only after his sacrifice, not before.
“But when the set time had fully come, God sent his Son, born of a woman, born under the law (Torah), to redeem those under the law (Torah)” Galatians 4:4-5.
This does not mean that all of Yehoshua’s teachings before his death were only relevant to those living under the old covenant. Yehoshua knew the new covenant was imminent, and the goal of His teachings was twofold:
(1) to show people the futility of trying to keep the Law (for it is impossible to keep the Torah without His Ruach Spirit)
(2) to prepare them for a new way of grace through the Ruach (Spirit). These are the two main messages we see in the teachings of the Messiah.
In fact, the kingdom of Yehovah is not about eating and drinking, but about righteousness, shalom, and joy in the Ruach ha-Kodesh (Holy Ghost).
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In summary, the New Covenant began with the death of the Messiah. Yehoshua’s ministry revealed the deeper intent of the Torah while preparing for a new era established through His sacrifice. His death activated the new covenant, shifting the focus to righteousness and joy in the Ruach, and offering all believers adoption as sons and the promise of grace.
By Rabbi HaTzair M. Francisco Arbas