9. Abraham in the New Testament

7/29/2019 9. Abraham in the New Testament

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ABRAHAM IN THE NEW TESTAMENT

1. ABRAHAM IN THE SYNOPTIC GOSPELS

Abraham is mentioned in all of the Synoptic Gospels (Mt 1:12, 17; 3:9; 8:11; 22:32; Mk

12:26; Lk 1:55, 73; 3:8, 34; 13:16, 28; 16:2230; 19:9; 20:37).

Abraham Tradition Common to All Three Synoptics:o the resurrection of the woman who had married seven brothers consecutively

(Mk 12:1827; see also Mt 22:2333; Lk 20:2740).

26Now about the dead rising--have you not read in the book of Moses, in the

account of the bush, how God said to him, 'I am the God of Abraham, the God

of Isaac, and the God of Jacob'?27

He is not the God of the dead, but of the

living. You are badly mistaken! (Mk 12:26-27)

Abraham is mentioned only once in Mark (12:26), and then within the context of theSadducees question regarding the marital status in the resurrection of the woman whohad married seven brothers consecutively (12:1827; see also Mt 22:2333; Lk 20:27

40). The Sadducees, who did not believe in the resurrection (Mk 12:18; Mt 22:23; Lk

20:27), present the idea of the resurrection as an absurdity within the context of present

human relationships.


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In both Mark and Matthew, Jesus gives the Sadducees a twofold answer since they know

neither the Scriptures nor the power of God (Mk 12:24; Mt 22:29).

a)By the power of God, those who have risen from the dead are like angels and do notmarry. Thus, marriage is made obsolete.

b)Secondly, Jesus uses Gods identification of himself to Moses at the burning bush(Ex 3:6) as proof that God is the God of the living, not of the dead. After all, God

can only be God of those who are alive.

God is faithful to his promises to the patriarchs to be their God (Gen 17:7) and,

subsequently, to his covenant people as well.

The account in Luke divides the modes of life into present and future ages (Lk 20:3435),

adding for all live to him (Lk 20:38). The author of 4 Maccabees similarly portrays thepatriarchs as those who do not die to God, but live in (or to) God (4 Macc 7:19;

16:25).


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ABRAHAM TRADITIONS COMMON TO MATTHEW AND LUKE:oThe Genealogies (Mt 1:12, 17; Lk 3:34);oChildren of Abraham from Stone (Mt 3:9; Lk 3:8);oAbraham at the Eschatological Banquet (Mt 8:1011; Lk 13:2829)

The Genealogies (Mt 1:12, 17; Lk 3:34)

Although both Matthew and Luke include Abraham in their genealogies (Mt 1:12, 17;

Lk 3:34), he is more significant in Matthew. The Evangelist introduces the Gospel with:

The book of the genealogy of Jesus Christ, the son of David, the son ofAbraham

(Mt 1:1).

The transition to the genealogy is simple since it begins with Abraham the father ofIsaac. Abraham is mentioned a third time in chapter one (1:17) where the Evangelist

outlines turning points in Israelite history as being fourteen generations from Abraham to

David, fourteen generations from David to the Babylonian exile and fourteen generations

from the exile to the Christ.


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It is important that Jesus is the son of Abraham for three major reasons:

1)It means that Jesus is a Jew, a physical descendant of Abraham;2)Although the title son of Abraham was not messianic, in order for the

Messiah to transmit the blessings that begun with Abraham to his people, he

had to be a descendant of Abraham;

3)Abraham was the originator of Israelite history while Jesus appears to be itsculminator (Mt 1:17).

Although Lukes genealogy only mentions Abraham (Lk 3:34), it is still significant that

Jesus is a son of Abraham since as such he is a Jew and a channel of blessing to thepeople of God. In Luke, Jesus genealogy, traced back to Adam and God, may reflect the

theme of extension of salvation to the Gentiles, since it predicts his relationship to all

humankind as Gods Son.


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Children of Abraham from Stone (Mt 3:9; Lk 3:8)

"7

But when he saw many of the Pharisees and Sadducees coming to where he

was baptizing, he said to them: "You brood of vipers! Who warned you to fleefrom the coming wrath?

8Produce fruit in keeping with repentance.

9And do

not think you can say to yourselves, 'We have Abraham as our father.' I tell you

that out of these stones God can raise up children for Abraham." (Mat 3:7-9)

Both Evangelists mention Abraham within the larger context of the ministry of John the

Baptist at the Jordan River (Mt 3:117; Lk 3:19; see Jn 8:33, 39). John warns those

coming to him for baptism (Pharisees and Sadducees in Mt 3:7; a multitude in Lk 3:7)that they can rely no longer on their ethnic privilege as descendants of Abraham to

guarantee them protection from the wrath of God. God can raise up children (Mt 3:9;Lk 3:8) of Abraham from stone. It is not Abrahamic descent that will save them from the

wrath of God, but conduct which is consonant with an internal reform of life.


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Abraham at the Eschatological Banquet (Mt 8:1011; Lk 13:2829)

10When Jesus heard this, he was astonished and said to those following him, "I

tell you the truth, I have not found anyone in Israel with such great faith.11

I say to you that many will come from the east and the west, and will take

their places at the feast with Abraham, Isaac and Jacob in the kingdom of

heaven. (Mat 8:10-11 NIV)

Both Matthew and Luke speak of the eschatological banquet at which Abraham, Isaac and

Jacob will preside (Luke adds all the prophets in 13:28). It is common in Jewish

tradition that Abraham, Isaac and Jacob are found together with the righteous (4 Macc

13:17).

The Matthean account occurs at the conclusion of the story of the Gentile centurion (Mt

8:113; see Lk 7:110), whose faith is unrivalled even by the Jews (Mt 8:10).

In Luke the eschatological banquet scene is inserted within the parable of the narrow door(Lk 13:2230).

Both contexts, however, depict the inclusion of the Gentiles at the eschatological banquet

in the kingdom of God (Mt 8:11; Lk 13:29; see Ps 107:3; Is 49:12) and the exclusion of

certain Jews (Mt 8:12; Lk 13:2728).


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In these accounts Abraham is primarily an eschatological figure, although in Matthew as

well as in Luke the Evangelist is establishing a connection and continuity between the

history of Abraham and the events of which he himself is writing.


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REFERENCES TO ABRAHAM PARTICULAR TO LUKE

The Hymns (Lk 1:4655, 6779)

The Magnificat is the hymn of Mary as she rejoices in anticipation of the birth of Jesus.

The theme of the hymn is that God helps his people in the present as he helped themin the past.

Historically, he has destroyed the powerful and rich; he has helped the oppressed andthe poor (Ex 2:24). God continues to help the poor and oppressed in the present time

(Lk 1:4748).

This assistance is based on Gods faithfulness to the descendants (literally seed) ofAbraham because of his promises to him.

Abraham himself was without land or descendants until he was blessed by God (Gen17:78; 18:18; 22:1718).

Marys experience is not an isolated incident but rather part of the mercifulremembrance of God who wants to fulfill his promises of salvation.

Successive generations will also experience the compassion of God (1:48).


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TheBenedictus is a prophecy given by Zechariah concerning his son, John.

John will prepare the way before the Lord (Lk 1:76) who will bring salvation to hispeople (Lk 1:6869).

This salvation, the purpose of which is to enable persons to serve God without fearfrom enemies (Lk 1:71, 73), is based on the mercy promised to the Jewish ancestors

for which the covenant (or oath, Gen 22:1617; 26:3) sworn to Abraham (Lk 1:72

73; Ps 105:711) is the foundation.


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A Daughter of Abraham (Lk 13:1017)

16Then should not this woman, a daughter of Abraham, whom Satan has kept

bound for eighteen long years, be set free on the Sabbath day from what boundher?"(Luk 13:16)

The bent woman who is healed on the Sabbath (Lk 13:1017) is called a daughterof Abraham (13:16).

This is the only use of the expression daughter of Abraham in the Greek Bible. InLuke only Jews are called children of Abraham.

Jesus recognizes that as a child of Abraham she is one to whom salvation waspromised (Lk 1:4655).

Gods faithfulness to the descendants of Abraham continues because of his promisesto the patriarch. This is seen especially in the case of the excluded and the outcast.

The daughter of Abraham who is excluded by the religious structure is healed.

Zacchaeus, the outcast son of Abraham, has salvation extended to him. Lukesspecial concern for the oppressed is noticeable when the rich man, though he is achild of Abraham, is not allowed to join Lazarus in Abrahams bosom because of hislack of compassion toward Lazarus while they both were alive.

Thus, those thought to be excluded from the chosen are included, while thosethought to be chosen are excluded.


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The healing of the bent woman is a sign of salvation happening as fulfilled by theministry of Jesus, the lord of the Sabbath (Lk 6:5).

Notably, she is healed on the Sabbath, a day commemorating the Israelitesliberation from bondage (Deut 5:15; Lk 13:16), and it is on this day that thewomans bondage is removed.

By rebuking the disease, Jesus is also rebuking Satan. She may be one of those whois included in the eschatological banquet presided over by Abraham and his

descendants (Lk 13:2830).


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Abrahams Bosom (Lk 16:19-31)

The heavenly Abraham is included within this pericope which condemns the rich man

and exalts the poor man Lazarus.

After his death Lazarus is carried by angels to Abrahams bosom. The poor man enjoys close fellowship with Abraham. The rich man has died and resides in Hades, separated from Abraham by a great

abyss (Lk 16:26).

The rich man cries out to Abraham, calling him Father (Lk 16:24, 27, 30) anddemanding assistance from Lazarus.

Abraham answers him, calling him child (Lk16:25). The rich mans status as a child of Abraham does not bring him relief. Father Abraham himself refuses to assist him (Lk 16:2526). Abraham will not even send Lazarus to the rich mans family to warn them because

they already have the Law of Moses (Lk 16:31).

Luke is stressing that salvation involves a reaction of faith which the rich man didnot have. He was thus condemned, although he was a Jew.

Abraham is also appropriate in this pericope because, unlike the rich man, he wasoften portrayed as having followed the Law, which was not burdensome (Deut

30:1114).


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Zacchaeus As Son of Abraham (19:1-10)

9 Jesus said to him, "Today salvation has come to this house, because this man,too, is a son of Abraham.

10For the Son of Man came to seek and to save what

was lost."(Luk 19:9-10 )

Zacchaeus is a rich, chief tax collector for the Romans (Lk 19:2), and as such he is asinner (Lk 6:24), especially in the eyes of the Jews (Lk 18:914; 19:7).

Upon interacting with Jesus, Zacchaeus repents (Lk 19:8).

Salvation is extended to Zacchaeus, the son of Abraham who once was lost, byJesus who came to seek and to save the lost (Lk 19:10; Ezek 34:16).

Zacchaeus is again a true son of Abraham who, like other outcast Jews, has receivedthe fulfillment of the promises to Abraham in the ministry of Jesus (Gen 17:7).


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3. Abraham in the Gospel According to John.The name of Abraham is found ten times in John 8:3159. Throughout the account Jesus

points out that although the questioning Jews are descendants of Abraham in a physical

sense (Jn 8:37), they deny it by their actions.

First, they are not like Abraham because they strive to kill Jesus, a messenger of God(Jn 8:40, 42; Gen 18:115).

Second, while Abraham was known for his exemplary character Jesus opponentsare said to be children of the devil, whose desires they fulfill (8:44).

Third, Jesus opponents are unlike Abraham because they do not recognize thatJesus is God (Jn 8:5859).

Other references to Abraham in the chapter concern the death of Abraham (Gen 25:8) and

Abrahams rejoicing to see Jesus day (Jn 8:56).Just how Abraham saw Jesus day goes

unexplained.

Perhaps the Evangelist is referring to the Genesis account in the knowledge that Jesuswould come from this holy people. Another explanation might be that Abraham was

given a revelation of the future like the one in Apocalypse of Abraham which mentions

Gods chosen one (31:1).


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ABRAHAM IN GALATIANS

CONTEXT

From the letter itself it is evident that Gentile Christians were part of the community at

Galatia (Gal 4:8) and that some persons came among them who contradicted Paulsgospel and confused these recent converts (Gal 1:79; 5:810). These persons persuaded

Gentile converts to obey stipulations of Mosaic Law (Gal 3:12; 4:810), especially

circumcision (Gal 5:23; 6:1213). In view of the evidence in the letter, it seems most

likely that Pauls opponents were Jewish Christians (Gal 4:30; Paul refers to them aspreaching another gospel in Gal 1:69).

Galatians 3:13:141

You foolish Galatians! Who has bewitched you? Before your very eyes Jesus

Christ was clearly portrayed as crucified.2

I would like to learn just one thing

from you: Did you receive the Spirit by observing the law, or by believing whatyou heard?3

Are you so foolish? After beginning with the Spirit, are you now

trying to attain your goal by human effort?4

Have you suffered so much for

nothing--if it really was for nothing?5

Does God give you his Spirit and work

miracles among you because you observe the law, or because you believe what

you heard?


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6

Consider Abraham: "He believed God, and it was credited to him as

righteousness."7

Understand, then, that those who believe are children of

Abraham. 8 The Scripture foresaw that God would justify the Gentiles by faith,and announced the gospel in advance to Abraham: "All nations will be blessed

through you."9

So those who have faith are blessed along with Abraham, the

man of faith.

10All who rely on observing the law are under a curse, for it is written:

"Cursed is everyone who does not continue to do everything written in the Book

of the Law."11 Clearly no one is justified before God by the law, because, "The

righteous will live by faith."

12The law is not based on faith; on the contrary, "The man who does these

things will live by them."13

Christ redeemed us from the curse of the law by

becoming a curse for us, for it is written: "Cursed is everyone who is hung on a

tree."

14

He redeemed us in order that the blessing given to Abraham mightcome to the Gentiles through Christ Jesus, so that by faith we might receive the

promise of the Spirit.


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15Brothers, let me take an example from everyday life. Just as no one can set

aside or add to a human covenant that has been duly established, so it is in this

case.16

The promises were spoken to Abraham and to his seed. The Scripture

does not say "and to seeds," meaning many people, but "and to your seed,"meaning one person, who is Christ.

17What I mean is this: The law, introduced 430 years later, does not set aside

the covenant previously established by God and thus do away with the promise.18

For if the inheritance depends on the law, then it no longer depends on a

promise; but God in his grace gave it to Abraham through a promise

19What, then, was the purpose of the law? It was added because of

transgressions until the Seed to whom the promise referred had come. The law

was put into effect through angels by a mediator.20

A mediator, however, does

not represent just one party; but God is one.21

Is the law, therefore, opposed to the promises of God? Absolutely not! For if

a law had been given that could impart life, then righteousness would certainlyhave come by the law.22

But the Scripture declares that the whole world is a

prisoner of sin, so that what was promised, being given through faith in Jesus

Christ, might be given to those who believe.


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23Before this faith came, we were held prisoners by the law, locked up until

faith should be revealed.24

So the law was put in charge to lead us to Christ

that we might be justified by faith.25

Now that faith has come, we are no longer

under the supervision of the law.

26You are all sons of God through faith in Christ Jesus,

27for all of you who

were baptized into Christ have clothed yourselves with Christ.28

There is

neither Jew nor Greek, slave nor free, male nor female, for you are all one in

Christ Jesus.29

If you belong to Christ, then you are Abraham's seed, and heirs

according to the promise. (Gal 3:1-29)

Galatians 4:215:1.

22For it is written that Abraham had two sons, one by the slave woman and the

other by the free woman.23

His son by the slave woman was born in the

ordinary way; but his son by the free woman was born as the result of a

promise.

24These things may be taken figuratively, for the women represent two

covenants. One covenant is from Mount Sinai and bears children who are to be

slaves: This is Hagar.25

Now Hagar stands for Mount Sinai in Arabia and


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corresponds to the present city of Jerusalem, because she is in slavery with her

children.

26 But the Jerusalem that is above is free, and she is our mother. 27 For it iswritten: "Be glad, O barren woman, who bears no children; break forth and cry

aloud, you who have no labor pains; because more are the children of the

desolate woman than of her who has a husband."28

Now you, brothers, like

Isaac, are children of promise.

29At that time the son born in the ordinary way persecuted the son born by the

power of the Spirit. It is the same now. 30 But what does the Scripture say? "Get

rid of the slave woman and her son, for the slave woman's son will never share

in the inheritance with the free woman's son."31

Therefore, brothers, we are not

children of the slave woman, but of the free woman. 1

It is for freedom that

Christ has set us free. Stand firm, then, and do not let yourselves be burdened

again by a yoke of slavery.


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ABRAHAM IN ROMANS

Most of the discussion of Abraham is found in Romans 4 where Paul uses the patriarch to

show how Gentiles as well as Jews can now be righteous before God by virtue of theirfaith in Jesus Christ.

In Romans 911 Paul again refers to Abraham in order to show how Gods promises tohis chosen people have not failed (Rom 9:6).

CONTEXT

It is likely that the house churches (Rom 16:5, 1011, 1415) to which Paul writes wereinfluenced to some degree by the Jewish community and struggled over the relationship

Gentile Christians now had with God (Rom 4:2, 1112) especially in light of practices

related to Jewish Law (Rom 14:2, 5, 6, 21).


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Romas 3:28-4:25

28For we maintain that a man is justified by faith apart from observing the law.

29 Is God the God of Jews only? Is he not the God of Gentiles too? Yes, ofGentiles too,

30since there is only one God, who will justify the circumcised by

faith and the uncircumcised through that same faith.31

Do we, then, nullify the

law by this faith? Not at all! Rather, we uphold the law.

1What then shall we say that Abraham, our forefather, discovered in this

matter?2

If, in fact, Abraham was justified by works, he had something to boast

about--but not before God. 3 What does the Scripture say? "Abraham believed

God, and it was credited to him as righteousness."

4Now when a man works, his wages are not credited to him as a gift, but as an

obligation.5

However, to the man who does not work but trusts God who

justifies the wicked, his faith is credited as righteousness.6

David says the same

thing when he speaks of the blessedness of the man to whom God creditsrighteousness apart from works:7

"Blessed are they whose transgressions are

forgiven, whose sins are covered.8

Blessed is the man whose sin the Lord will

never count against him."


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9

Is this blessedness only for the circumcised, or also for the uncircumcised?

We have been saying that Abraham's faith was credited to him as righteousness.10

Under what circumstances was it credited? Was it after he was circumcised,

or before? It was not after, but before! 11 And he received the sign ofcircumcision, a seal of the righteousness that he had by faith while he was still

uncircumcised. So then, he is the father of all who believe but have not been

circumcised, in order that righteousness might be credited to them.12

And he is

also the father of the circumcised who not only are circumcised but who also

walk in the footsteps of the faith that our father Abraham had before he was

circumcised.

13It was not through law that Abraham and his offspring received the promise

that he would be heir of the world, but through the righteousness that comes by

faith.14

For if those who live by law are heirs, faith has no value and the

promise is worthless,15

because law brings wrath. And where there is no law

there is no transgression.

16Therefore, the promise comes by faith, so that it may be by grace and may be

guaranteed to all Abraham's offspring--not only to those who are of the law but

also to those who are of the faith of Abraham. He is the father of us all.


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17

As it is written: "I have made you a father of many nations." He is our father

in the sight of God, in whom he believed--the God who gives life to the dead and

calls things that are not as though they were.

18Against all hope, Abraham in hope believed and so became the father of

many nations, just as it had been said to him, "So shall your offspring be."19

Without weakening in his faith, he faced the fact that his body was as good as

dead--since he was about a hundred years old--and that Sarah's womb was also

dead.20

Yet he did not waver through unbelief regarding the promise of God,

but was strengthened in his faith and gave glory to God,21

being fully

persuaded that God had power to do what he had promised. 22 This is why "it

was credited to him as righteousness."

23The words "it was credited to him" were written not for him alone,

24but also

for us, to whom God will credit righteousness--for us who believe in him who

raised Jesus our Lord from the dead.25

He was delivered over to death for our

sins and was raised to life for our justification.


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Romans 9:1-9

1I speak the truth in Christ--I am not lying, my conscience confirms it in the

Holy Spirit-- 2 I have great sorrow and unceasing anguish in my heart. 3 For Icould wish that I myself were cursed and cut off from Christ for the sake of my

brothers, those of my own race,4

the people of Israel. Theirs is the adoption as

sons; theirs the divine glory, the covenants, the receiving of the law, the temple

worship and the promises.5

Theirs are the patriarchs, and from them is traced

the human ancestry of Christ, who is God over all, forever praised! Amen.6

It is not as though God's word had failed. For not all who are descended from

Israel are Israel. 7Nor because they are his descendants are they all Abraham's

children. On the contrary, "It is through Isaac that your offspring will be

reckoned."

8In other words, it is not the natural children who are God's children, but it is

the children of the promise who are regarded as Abraham's offspring.9

For this

was how the promise was stated: "At the appointed time I will return, and Sarahwill have a son."


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ACTS: Abraham the Father of the Jews in Continuity with Believers (Acts 3:13, 25; 7:2,

8, 1617, 32; 13:26)

13 The God of Abraham, Isaac and Jacob, the God of our fathers, has glorifiedhis servant Jesus. You handed him over to be killed, and you disowned him

before Pilate, though he had decided to let him go. (Act 3:13)

HEBREWS: Abraham the Prototype of Faith for Believers (Heb 2:16; 6:13; 7:1, 2, 46,

9; 11:8, 17)17

By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who

had received the promises was about to sacrifice his one and only son,18

even

though God had said to him, "It is through Isaac that your offspring will be

reckoned."19

Abraham reasoned that God could raise the dead, and figuratively speaking,

he did receive Isaac back from death. (Heb 11:17-19)


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JAMES AND 1 PETER: The Patriarchal Couple as Examples of Obedient Behavior (Jas

2:21, 23; 1 Pet 3:6)

21 Was not our ancestor Abraham considered righteous for what he did when heoffered his son Isaac on the altar?

22You see that his faith and his actions were

working together, and his faith was made complete by what he did.23

And the scripture was fulfilled that says, "Abraham believed God, and it was

credited to him as righteousness," and he was called God's friend.

(Jam 2:21-23).

9. Abraham in the New Testament

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