Written by Brother Gilbert Joseph of the Divine Presence LEB

I think it is pretty clear from the writings of Pope Benedict XVI that when the Church and the Catechism speak of the Old Covenant it is the Mosaic covenant as the core Covenant which includes the Abrahamic Covenant (which preceded) and the Davidic Covenant (which came after the Mosaic Covenant). His comment about "the New Covenant as ratified at the Last Supper... was a prolongation of the Covenant of Sinai, which was not abrogated but renewed" makes that clear.

Cardinal Newman's understanding that with each development of doctrine and each Ecumenical Council of the Church there are elements of continuity and discontinuity can help in understanding Covenant theology.  When the Covenant with Abraham was given to him and his seed (that was to become Israel) there was a continuity of the Covenant with Noah but also an element that changed to now include the role of the chosen nation or people from among the other nations. 

In the same manner, with the Covenant given to Moses there was a certain continuity with the Abrahamic Covenant (including the Covenants made with the other Patriarchs who descended from him) but a new dimension was added which brought about changes in some outward observances. In the same way with the Davidic Covenant certain promises given in the Patriarchal Covenants were made clearer and clarified and while the Mosaic covenant continued it was in some ways transformed by the Davidic Covenant and new practices and structures occurred to include the role of the Davidic King which later was transformed due to historical circumstances into the role of the Davidic Nasi in the Sanhedrin. The seeds of this Davidic covenant were already found in the Adamic covenant in Genesis 3:15. 

Thus, the prophetic reflection on the Old Covenant by Jeremiah led him to enrich the tradition with an expectation of a coming future new Covenant and Malachi to a new sacrifice or universal oblation which culminated in the New Covenant made at the Last Supper. Thus, there would be elements of continuity and discontinuity in this regard for those who accepted the Messiah in his first coming. However, just as when God gave the Abrahamic covenant, the Covenant of Noah continued to apply to the Gentile nations - they were unknowingly spiritually enriched in a hidden manner by the coming of the Abrahamic Covenant to which they would be formally linked with their acceptance of the New Covenant in the times of mercy for the Gentiles. 

In a like manner, the Jews who did not accept the New Covenant did receive, in an unknowing manner, the graces of the redemption which they would fully embrace in the eschatological future with the Ingrafting. That the Jews, after the Temple was destroyed, adapted their observances to that historical reality does not mean they suddenly became something different, just as when the Davidic kings ceasing to reign and the move to the role of the Davidic Nasi didn't mean they were something totally different.

The Vatican under Pope John Paul II confirmed that Judaism over the last 2,000 years had a spiritual fruitfulness. A deeper discussion and exploration on Jews and Judaism in the light of Nostra Aetate and Vatican II was ordered by Pope John Paul II in 1982. This bore spiritual and theological fruits as reported in the following Vatican document in 1985.

".... We must remember how much the balance of relations between Jews and Christians over two thousand years has been negative. We must remind ourselves how the permanence of Israel is accompanied by a continuous spiritual fecundity, in the rabbinical period, in the Middle Ages and in modern times, taking its start from a patrimony which we long shared, so much so that "the faith and religious life of the Jewish people as they are professed and practiced still today, can greatly help us to understand better certain aspects of the life of the Church" (John Paul II, 6 March 1982). Catechesis should on the other hand help in understanding the meaning for the Jews of the extermination during the years 1939-1945, and its consequences...." (From the 1985 -Notes on the Correct Way to Present the Jews and Judaism in Preaching and Catechesis in the Roman Catholic Church by the Vatican Commission for Religious Relations with the Jews)

In the Catholic Church we have the belief as expressed by Cardinal Newman of the development of doctrine. We also do not read statements or documents out of context but interpret them in accord with Scripture and the whole Tradition of the Church. This is called by Catholic theologians the "analogy of the faith". For example, we have the doctrine of 'there is no salvation outside the Church'. In the past many Catholics in a extremely literal manner interpreted that to mean that everyone who was not a formal Catholic within the visible structures of the Church were damned and go to hell. However, over the centuries the Church deepened its understanding of what this meant. 

When Father Feeney, in the 1950's, taught this narrow literalistic interpretation he was excommunicated and told his idea was heretical. The Church, through theological reflection and development, had come to a deeper understanding of the Church as the Mystical Body of Christ that was not limited to the visible hierarchical Church on earth. Vatican II clearly clarified this interpretation. 

 Much earlier in the 18th century Benedict XIV states: 

"it cannot be absolutely asserted that that man judaizes who does something in the Church which corresponds to the ceremonies of the old Law. "If a man should perform acts for a different end and purpose (even with the intention of worship and as religious ceremonies), not in the spirit of that Law nor on the basis of it, but either from personal decision, from human custom, or on the instruction of the Church, he would not sin, nor could he be said to judaize. So when a man does something in the Church which resembles the ceremonies of the old Law, he must not always be said to judaize"."

"4. But others remarked wisely that some, surely, of the ceremonial rites of the old Law could be observed under the new Law if only they were not done as obligations of the old Law, which was abrogated, but as a custom, or lawful tradition, or as a new precept issued by one enjoying the recognized and competent authority to make laws and to enforce them, as Vasquez observes (vol. 3, in the 3rd part of the Summa, disp. 210, quest. 80, art. 7)." Ex Quo- Pope Benedict XIV March 1, 1756J"

In regard to this statement by Benedict XIV, we need to know how to read this, in the light of the development of doctrine as renewed in its biblical roots in the original deposit of Faith. Firstly we need to understand what a Judaiser is - there are two kinds of Judaisers. The Gentile kind of Judiser is one who believes and teaches that the particular Torah observances appropriate for Jews are obligatory for Gentiles and are a necessary means of salvation. The Jewish kind of Judaiser is those Jews that also teach that the particular Torah observances appropriate for Jews are obligatory for Gentiles as a necessary means of salvation. 

When Catholics, like Bishop Robert Barron, talk about Judaising the Church they are not referring to this kind of Judaising for salvation but of exploring and appreciating more the Jewish roots of the Catholic Faith. Many anti-Semitic and radical traditionalists will then accuse Bishop Barron and others of doing the former as they love to twist and distort the words of others, if it furthers their narrow agenda of turning the Church into a rigid and fanatical cult rather than fully growing and developing into the richness of the Universal Church with a fruitful unity in diversity approach.

Benedict XIV in the statement above is not addressing Jewish Catholics but Gentile Catholics. It is thus interesting that he should say that Gentiles may keep those ceremonies of the Law appropriate for Jews for three reasons - 1. for a personal decision (ie as a personal spiritual devotion) 2. from human custom and 3. instructed by the Church. If then a Gentile may observe a Jewish ceremonial such as Passover out of a personal devotion or because it is a custom of his community- then how much more the Jews in the Church? Much more in every way!

If one may observe them as a human custom then how much more the Jews for whom these are the customs of their own people and culture given to them by God himself? Of course both Jew and Gentile in the Church observe with a New Covenant intention and not as a means to salvation. We, Hebrew Catholics, also await the day when we can observe our tradition in the Church with the specific permission and instruction of the Church at the highest level.

We also need to understand more fully what the Church means by the Old Law and the New Law. Cardinal Lustiger helps us by stating that there is only One Law of God but the newness is the deeper penetration of the Law in the Messiah. Thus, the Old Law (a term commonly used in Church documents) refers to the intention of observing the Law before the coming of the Messiah as Promise and the new Law refers to the deeper messianic interpretation and intention of observing the Law as reality of the Promise. Thus, the old intention based on Promise alone passes away and is subsumed into its mystical fulfilment and reality. 

How one does this in the practical, differs depending on whether one is a Jew or Gentile, male of female, child or adult, Roman or Byzantine, single or married, priest, religious or lay. However, in the realm of salvation there are no distinctions - we are all one in the Messiah and all saved by Grace working through Faith and manifesting in good works. Even Judaism teaches of the coming of a New Torah with the revelation of the Messiah. By this they do not mean a new novelty but a new way of understanding and relating to Torah that is revealed by the Messiah.

What does the word 'abrogate' refer to here. It is not the abrogation of the Law but the abrogation of the need for Gentiles, who enter the Church, to be obligated to observe the Law as Jews. This is the abrogation (dispensation) for Gentiles discussed in Acts 15. We can be assured that Pope Benedict XIV was not speaking of the abrogation of the Sinai Covenant but of the need for Gentiles to be obligated to the specifically Jewish observances. This is confirmed by the words of Pope Benedict XVI when he was the Cardinal in charge of the Congregation for the Doctrine of the Faith. He wrote:  

“With regard to the issue of the nature of the covenant, it is important to note that the Last Supper sees itself as making a covenant: it is the prolongation of the Sinai covenant, which is not abrogated, but renewed” (Many Religions, One Covenant, p. 62). 

Even for the Jewish Catholic, one is not obligated to the old way but observes the customs and ceremonies in the light of the New Covenant with a Messianic, Eucharistic and Marian intention. We do this to more fully adhere to the Will of God and to grow in intimacy with God according to our Election and calling as physical Israelites in the Mystical Body of Christ. Many Hebrew Catholics are drawn to observe as Our Lady and the Apostles and all the first Jewish Catholics of Jerusalem did after Pentecost with zealousness for the Torah (see Acts 21) which we wish to pass to our children and grandchildren.

17. And when we were come to Jerusalem, the brethren received us gladly. 18. And the day following, Paul went in with us unto James; and all the ancients were assembled. 19. Whom when he had saluted, he related particularly what things God had wrought among the Gentiles by his ministry. 20. But they hearing it, glorified God, and said to him: Thou seest, brother, how many thousands there are among the Jews that have believed: and they are all zealous for the law.

21. Now they have heard of thee that thou teachest those Jews, who are among the Gentiles, to depart from Moses: saying, that they ought not to circumcise their children, nor walk according to the custom. 22.What is it therefore? the multitude must needs come together: for they will hear that thou art come. 23. Do therefore this that we say to thee. We have four men, who have a vow on them. 24. Take these, and sanctify thyself with them: and bestow on them, that they may shave their heads: and all will know that the things which they have heard of thee, are false; but that thou thyself also walkest keeping the law.

According to St Thomas Aquinas, it would also seem that the use of the terms Old Law and New Law are referring to St Paul's references to those who live at the level of the letter of the law and those who live at the level of the spirit of the law and is not really directly referring to the Old and New Covenants as such. In the Summa he writes: 

"Nevertheless there were some in the state of the Old Testament who, having charity and the grace of the Holy Ghost, looked chiefly to spiritual and eternal promises: and in this respect they belonged to the New Law. In like manner in the New Testament there are some carnal men who have not yet attained to the perfection of the New Law; and these it was necessary, even under the New Testament, to lead to virtuous action by the fear of punishment and by temporal promises."

St Thomas opposes those who see the levels of Old Law and the New Law as two totally separate entities. He writes:  

Pope John Paul II taught that the Old Covenant is irrevocable so the question of what exactly the term Old Covenant refers to becomes a question of debate. Even though most in the past assumed the Old Covenant referred to the one made at Sinai, now some try to see it as the Covenant with Abraham that is irrevocable. This is because many Catholics have assumed that the Covenant at Sinai was revoked or abolished but now a Pope was saying that it is irrevocable. The Catechism of the Catholic Church (121) also teaches this:  

"The Old Testament is an indispensable part of Sacred Scripture. Its books are divinely inspired and retain a permanent value, for the Old Covenant has never been revoked."

Many Christians believe that all the rituals of Judaism and especially the Covenant with Moses are no longer relevant because they were a shadow of the New Covenant. They base this on their reading of Hebrews 10:1 in the New Testament.

  Hebrews 10:1 (Margoliuth Translation)

כִּ֣י הַתּוֹרָ֗ה אֲשֶׁ֤ר יֵֽשׁ־לָהּ֨ צֵ֚ל הַטּוּב֣וֹת הָֽעֲתִיד֔וֹת לֹ֕א עֶ֖צֶם צֶ֣לֶם הַדְּבָרִ֑ים לְעוֹלָ֞ם לֹ֤א תוּכַל֨ לְהַשְׁלִ֣ים אֶת־הַקְּרֵבִ֔ים בִּזְבָחִ֨ים הָהֵ֜ם אֲשֶׁ֨ר הֵ֤ם מַקְרִיבִים֨ תָּמִ֔יד מִדֵּ֥י שָׁנָ֖ה בְּשָׁנָֽה ׃

Hebrews 10:1 - For in the law there was a shadow of the good things to come; not the substance of the things themselves. Therefore, although the same sacrifices were every year offered, they could never perfect those who offered them. 

The word for shadow in the Greek is skian, in Aramaic it is tellanita, in Hebrew it is tzel and in Latin it is umbram. An important thing to notice about this idea of a shadow or promise (tzel) in the Law as a pointing towards a future taking form or fulfilment of this shadow or promise, is that it is not saying that this is what the whole purpose of the Law is or was. It is not saying that the Law or Torah is only this shadow but it is saying this prophetic shadow is present, pointing to the future goal or destination (telos/ takhlit) of the Law or Torah.

In this verse from Hebrews (10:1) it speaks about the shadow (tellanita/ tzel) and the essence or substance or emanation or form (Kenoma/tzelem) of the Torah. The pun between tzel and tzelem is missing in the Greek and the Aramaic, demonstrating the Epistle to the Hebrews was probably originally written in Hebrew. Thus the addition of the Hebrew letter mem to tzel (Tzaddi Lamed) makes tzelem. The two mems of mem for the Hebrew Catholic represents the messianic (Mashiach) and Marian (Miriam) dimensions of reading the Torah that turns shadow (promise) into form or substance (fulfilment).

The Tzelem or Image of God is also the Sefirotic array and the Aramaic word kenoma is a cognate of sefirah. Adam was made in the Tzelem of God and thus the first Adam was the shadow (tzel) and the Second Adam (the Messiah) was the Tzelem. Thus, every Tzelem has a tzel. In Catholic tradition St Joseph is also known as the Shadow (tzel) of the Father. It is only in the divinity (divine unity) of the Tri-une God that there is no Tzel with its Tzelem as this Divinity is the Eternal Sun of the Divine Will and God the Father is never a tzel (see James 1:17). 

In the person of the Messiah we could say that his Divinity is the tzelem and his humanity the tzel. Thus, the term "In the Shadow of the Almighty" (betzel Shadai) refers to the Messiah as the God-Man (Adam Kadmon), the second person of the Thrice-Holy God, in whom we are called to dwell. Thus, the Messiah can be a tzel of the Father and the Holy Spirit in his humanity but in his divinity he is co-equal and co-eternal.

In mythology a vampire has no shadow and thus an object or reality or form without its shadow is not fully alive but the living dead. Thus, without the shadow of the Jewish rituals our understanding of the Catholic rituals are not fully alive and cannot fully attain the level of light that they were created for. They end up as a form of pseudo-Gnostic spirituality cut off from its roots and types in Judaism. Those roots and types are the tzel (shadow). 

However, some Christians are satisfied with only reading about the types or shadows in the written text rather than experiencing them in their fullness of lived reality. I suspect one of the Divine reasons for preserving Judaism outside the Church was to preserve this lived reality of Judaism at a time when Gentile intolerance did not allow it to be preserved in the Church. Another reason was to allow the Church to spiritually renew itself in its Judaic and Biblical roots by interaction with lived Judaism and its spiritual and mystical traditions and teachings.

Betzelel who was the major craftsman of the Temple furnishings has a name which means "in the Shadow of God". Rebbe Nachman of Brelsov in the Likutey Moharan associates this name of Betzelel (in the image/form of God) with the concept of the supernal Joseph who is one of the four minds in the Jewish Temple. Thus, when Jesus made his comment about being in his father's house when he was in the Temple, he was alluding to the fact that the Temple and its rituals was also part of Joseph's House just as he lived in Joseph's House in Nazareth.  

Thus, the Temple was the tzel of the tzelem of the Holy House of Nazareth. The concept of Tzelem is like the word template in English and it was the God-Man Messiah (Yeshua) in his attributes (sefirot) who was the template for the first Adam (Adam haRishon). Thus, St Joseph was the tzel (shadow) of the Father but his human masculine nature was the tzelem for the male characteristics of the Messiah, just as Our Lady was the demut (likeness) of Divinity and the dam (blood) or human biological nature for the Messiah.

That St Joseph was the Shadow of the Father does not mean that when the Messiah came as the Tzelem that Joseph lost his importance or relevance. No! His importance and relevance increased and were given a new light of understanding. In a sense, the Holy House of Nazareth was a tzel (hidden shadow) on the earthly level but in Eternity is the Tzelem of which both the Covenant with Moses and the New Covenant on earth are shadows. Just as CS Lewis described this world (in his children's novel "The Last Battle" of the Narnia series) as the shadow-lands in contrast to Heaven.  Thus, the Covenant with Moses receives a new and deeper light with the revelation of the Messiah. 

In a sense, the first coming of the Messiah, who lived according to the Temple law and ritual, was the tzel (shadow) of his second coming which is the Tzelem of the Kingdom. Hebrews 9 speaks about the Messiah's first coming to the Jews to deal with sin but states that at a second appearing he will be bringing salvation to those who are still waiting for it. This second appearing to the Jewish people (Judaism) is not what many call the Second Coming or Final Coming of the Messiah in power to earth physically but a second appearing or manifestation of the Messiah (as a hidden or shadow Thief in the Night) to those Jews (Rabbinic Judaism) who did not receive salvation at his first coming but were still expecting it. 

"So also Christ was offered once to exhaust the sins of many; the second time he shall appear without sin to them that expect him unto salvation." (Hebrews 9:28 Douay Rheims)

They will in this second appearing receive him as the Messiah and Judaism will enter into the very heart of the Church as its Mother. St Bernard of Clairvaux wrote in Sermon 79:

It is also interesting that the Greek text uses the Greek word for salvation but the Peshitta Aramaic does not use the word salvation. This once again seems to point to a Hebrew original of this Epistle to the Hebrews as it is only in Hebrew that one has the play on words of Yeshuah meaning salvation as well as alluding to the Messiah Yeshua.

Hebrews 9:28 (Margoliuth Translation)

That the Jewish Passover and the other table rituals of Judaism is the tzel of the Eucharist (which is the Tzelem) does not mean they cease to exist or have relevance and importance. The Eucharist now shines a greater light on their relevance. However, the Eucharist is a tzel (shadow) of the Kingdom of God that is Coming (Tzelem of the Kingdom of the Divine Will done on earth as it is in Heaven). This does not mean that the Eucharist or the other sacraments will lose their relevance and importance but we will enter into a deeper Eucharistic penetration called in the writings of the servant of God Luisa Piccarreta the Bread of the Divine Will. 

The Kingdom of the Divine Will on earth is the tzel of the Kingdom of the Divine Will in Heaven (which is then the Tzelem). In moving from tzel to Tzelem there seems to be a transformation and renewal which may transfigure some of the outward forms of the tzel due to the greater light that the Tzelem shines on the tzel. One who enters into the gift of Living or Dwelling in the Divine Will (a higher form of sanctification) begins to perceive both the Eucharist and the Jewish Passover and Jewish Shabbat in a deeper and new or renewed light than those who only perceive them in the light of following the Divine Will. 

Judaism's orthopractic concern with blessings and mitzvot (acts) starts to make more sense to those Catholics who are desiring to live in the Divine Will, who now see Judaism in a new light. In this sense, Hasidic Judaism is a tzel of the future Hebrew Catholic or Catholic Jewish community, just as the Gentile Church is a tzel of this anticipated future Kehilla. This is also the concept of "deep calling to deeper" and "going from glory to glory". This concept of tzel and tzelem and the idea of continuity and discontinuity also applies to the concept of the development of doctrine in the teaching of the Catholic Church.

In the Hebrew version of Hebrews 9:28 we also see the phrase ֹאֶל־הַמְּצַפִּ֥ים ל֖וֹ לִֽישׁוּעָֽה or el-hamtzapiym lo l'yeshuah  meaning in English "that expect him unto salvation". This alludes to the 15th benediction of the 18 benedictions prayed everyday by religious Jews in the Amidah. It is originally the 14th Blessing for the Kingdom of the House of David. This blessing has deep mystical significance.

 The Artscroll Sefard translates it as:

“The offspring of Your servant David may you speedily cause to flourish, and enhance his pride through your salvation, for we hope for Your salvation all the day (and look forward to salvation). Blessed are you, HASHEM, who causes the pride of salvation to flourish” (p.115).

The phrase “umtzapim liyeshuah” is controversial. Some Jewish authorities state that the phrase should not be pronounced aloud but is an instruction to think about the salvation and the coming of the Messiah. Others believe it should be whispered. One Jewish scholar at the Hebrew University believes it was first whispered, by the secret Jewish Christians, in the synagogue, in the first centuries of the Christian era. Some versions leave it out of the Siddur.

This Blessing is the mystery of the man called Tzemakh in the Book of Zechariah. Judaism proclaims that this is the Messiah. This Tzemakh is associated in Zechariah 3:8 with Yehoshua the High Priest who with Zerrubabel is a sign of this Tzemakh who is to be the Davidic Messiah. Zechariah 2:9 refers to Tzemakh as avdi (my servant) which links him to the suffering avdi (my servant) of Isaiah 52-53. 

The use of ‘Et Tzemakh’ links him to the concept of the divine Presence who is Alef and Tav (in Greek Alpha and Omega). The word keren means ray, radiant, shine, horn, pride and power. Zechariah speaks of the four evil horns that have scattered Judah, Israel (the ten tribes) and Jerusalem but their evil work will be undone by the four righteous carpenters (craftsmen) or good horns of the Ultimate Horn and Carpenter called Tzemakh Keren Yeshua. 

The phrase ‘Tzipisa li Yeshua’ or 'Tzipita li Yeshua' is found in the Talmud in the Gemara Shabbos 31a. It states that after this life everyone will be asked the question – ‘Did you look out for Yeshua’. Amongst Hasidic Jews this concept is seen as very important. They interpret the phrase as – “Have you hoped and eagerly looked forward to the Messianic salvation?” or “Did you sincerely await the Redemption?” or “Did you anticipate the redemption?” or Did you wait for Moshiach?". The great Torah sage Rabbi Yisroel Meir Hakohen wrote ‘Chofetz Chaim’ on this concept of ‘Tzipisa liYeshua’. 

The ‘Malkhut Beit David’ blessing also uses the phrase ‘karno tarum biyeshuateka ’ which can be read as ‘his radiant (horn) offering (tarum) in your Yeshua’. This links us to the word Terumah (elevation or lifted offering) of Exodus 25, which reveals the mystery of Tabernacle and Temple. Here, we also find the word Tzipisa for those wooden vessels (keilim) that are covered with gold. 

The Ark of the covenant is itself one such object which is a symbol of the concept of Tzipisa li Yeshuah. 

"V'tzapita oto zahav tahor me'bayit u'mchutz tizapenu v'asita alav zer zahav saviv/ And cover it with a layer of pure gold on the inside and outside and make a rim of gold all around its top." (Exodus 25:11).

 From a Hebrew Catholic perspective the gold represents the divinity of Yeshua and the wood (called gulgalta in the ark) his crucified humanity. The Messiah is also seen as the Divine Man covered in gold and his mother as the queen arrayed in gold (the gold represents the 10 attributes).

A Hasidic Jew Yankel Nosson writes in regard to ‘Tzipisa liYeshuah’: 

“…the root of "tzipisa" is "tzofeh", meaning "lookout". This is the root of the name Har Hatzofim, which overlooks Yerushalayim. Also Tsfat (Safed) the city on the top of a hill in the Galil. Interestingly, the Zohar says Moshiach will arrive first in Tsfat -- perhaps because Tsfat is tzofim, scouting the horizon, trying to witness Moshiach's arrival. Tsipisa l'ishua? Did you look for the redemption the way one searches the horizon from the lookout point, scouting for it from all directions?...”

There was also such a Watch or Look out Tower near Nazareth which archeologists have discovered and would explain why Nazareth has the meaning of the place of the Watchers.

Rabbi Belsky also sees Habakkuk 2 as another Scriptural source for the concept of ‘Tzipisa liYeshua’ which the Rambam associates with the coming of the Messiah. Here we see the concept of the look out as a watch tower. 

“I shall stand upon my watch, and set me upon the tower, and I shall watch to see what he will say to me and what I shall answer when I am questioned…Write the vision…that he who reads it runs (yarutz). For there is still a vision for an appointed time and it speaks concerning the end…though he tarry, wait for him, because he will surely come and he will not delay.”

Luke’s Gospel speaks of the witnesses or original eyewitnesses to the Gospel right at the beginning of his Infancy Prologue. Karl A. Kuhn believes that the characters of the Infancy narrative are also included in this term of original eyewitnesses (see Karl A Kuhn, “Beginning the Witness: The αὐτοπαι και ὐπηρεται of Luke’s Infancy Narrative,” New Testament Studies 49:2 (April 2003), 237-255). I would like to extend that term to also include the First Testament characters drawn on by Luke. John’s Gospel speaks of Jesus saying that Abraham saw his day and rejoiced (John 8:56). Hebrews 11:13 also claims that the saintly Israelite heroes saw the events of salvation. Some scholars believe that Luke himself or Theophilus the former High Priest (under the influence of Luke and Paul) wrote Hebrews (see David L Allen, Lukan Authorship of Hebrews, (B&H Publishing Group, 2010), 327). 

Thus, extending Kuhn’s idea I would see that the First Testament characters hidden behind the events of Luke’s Infancy narrative are the original or primordial prophetic eyewitnesses to the coming of the Jewish Messiah. In the light and power of the Incarnation and Resurrection, beyond time and space, these First Testament Patriarchs and Matriarchs become the primordial witnesses of the events of the life of the Messiah and his kingdom that is coming. In Jewish thought this is called “the bond of life” and in the Church the “communion of saints”.

The term reshit meaning 'beginning' or 'first', mentioned in Luke 1:2 in regards to the eyewitnesses, also alludes to the concepts of first fruits (of dough, of grain and of land) that Jewish tradition links to the concept of the mystical mother and Queen. Ramban or Rabbi Nachmanides in his commentary on Genesis teaches:

"Now Israel, which is called reshit as mentioned above, is the "Kneset Yisrael", which is compared in the Song of Songs to a bride and whom Scripture in turn calls daughter, sister and mother. The Rabbis have already expressed this in a homiletic interpretation of the verse, 'Upon the crown wherewith his mother has crowned Him [Song of Songs 3:11]', and in other places." Similarly, the verse concerning Moses, 'And he chose a first part for himself' [Deut. 33;21], which they interpret to mean that Moses our teacher contemplated through a Isparklarya (lucid speculum/ clear crystal mirror or looking glass), and he saw that which is reshit (the first) for himself, and therefore merited the Torah. Thus all the Midrashim above have one meaning." 

Thus the Holy Family and the other characters of Luke’s Infancy narrative along with their First Testament prototypes are presented by Luke as the first fruits of the Kingdom.

247. We hold the Jewish people in special regard because their covenant with God has never been revoked, for “the gifts and the call of God are irrevocable” (Rom 11:29). The Church, which shares with Jews an important part of the sacred Scriptures, looks upon the people of the covenant and their faith as one of the sacred roots of her own Christian identity (cf.Rom 11:16-18). As Christians, we cannot consider Judaism as a foreign religion; nor do we include the Jews among those called to turn from idols and to serve the true God (cf. 1 Thes 1:9). With them, we believe in the one God who acts in history, and with them we accept his revealed word.

248. Dialogue and friendship with the children of Israel are part of the life of Jesus’ disciples. The friendship which has grown between us makes us bitterly and sincerely regret the terrible persecutions which they have endured, and continue to endure, especially those that have involved Christians.

249. God continues to work among the people of the Old Covenant and to bring forth treasures of wisdom which flow from their encounter with his word. For this reason, the Church also is enriched when she receives the values of Judaism. While it is true that certain Christian beliefs are unacceptable to Judaism, and that the Church cannot refrain from proclaiming Jesus as Lord and Messiah, there exists as well a rich complementarity which allows us to read the texts of the Hebrew Scriptures together and to help one another to mine the riches of God’s word. We can also share many ethical convictions and a common concern for justice and the development of peoples.