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).
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Now 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 the Sadducees question regarding the marital status in the resurrection of the woman who had 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.

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 not marry. 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 the patriarchs as those who do not die to God, but live in (or to) God (4 Macc 7:19; 16:25).

 ABRAHAM TRADITIONS COMMON TO MATTHEW AND LUKE: o The Genealogies (Mt 1:12, 17; Lk 3:34); o Children of Abraham from Stone (Mt 3:9; Lk 3:8); o Abraham 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 of Abraham (Mt 1:1). The transition to the genealogy is simple since it begins with Abraham the father of Isaac. 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.

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 its culminator (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 the people 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.

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 flee from the coming wrath? 8 Produce fruit in keeping with repentance. 9 And 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.

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

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When 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).

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.

 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 them in the past. Historically, he has destroyed the powerful and rich; he has helped the oppressed and the 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) of Abraham because of his promises to him. Abraham himself was without land or descendants until he was blessed by God (Gen 17:78; 18:18; 22:1718). Marys experience is not an isolated incident but rather part of the merciful remembrance of God who wants to fulfill his promises of salvation. Successive generations will also experience the compassion of God (1:48).

The Benedictus 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 his people (Lk 1:6869). This salvation, the purpose of which is to enable persons to serve God without fear from 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.

A Daughter of Abraham (Lk 13:1017)

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Then 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 bound her?" (Luk 13:16) The bent woman who is healed on the Sabbath (Lk 13:1017) is called a daughter of Abraham (13:16). This is the only use of the expression daughter of Abraham in the Greek Bible. In Luke only Jews are called children of Abraham. Jesus recognizes that as a child of Abraham she is one to whom salvation was promised (Lk 1:4655). Gods faithfulness to the descendants of Abraham continues because of his promises to 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. Lukes special concern for the oppressed is noticeable when the rich man, though he is a child of Abraham, is not allowed to join Lazarus in Abrahams bosom because of his lack of compassion toward Lazarus while they both were alive. Thus, those thought to be excluded from the chosen are included, while those thought to be chosen are excluded.

 The healing of the bent woman is a sign of salvation happening as fulfilled by the ministry of Jesus, the lord of the Sabbath (Lk 6:5). Notably, she is healed on the Sabbath, a day commemorating the Israelites liberation from bondage (Deut 5:15; Lk 13:16), and it is on this day that the womans bondage is removed. By rebuking the disease, Jesus is also rebuking Satan. She may be one of those who is included in the eschatological banquet presided over by Abraham and his descendants (Lk 13:2830).

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) and demanding assistance from Lazarus. Abraham answers him, calling him child (Lk 16:25). 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 did not have. He was thus condemned, although he was a Jew. Abraham is also appropriate in this pericope because, unlike the rich man, he was often portrayed as having followed the Law, which was not burdensome (Deut 30:1114).

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

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Jesus said to him, "Today salvation has come to this house, because this man, too, is a son of Abraham. 10 For 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 a sinner (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, by Jesus 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 received the fulfillment of the promises to Abraham in the ministry of Jesus (Gen 17:7).

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 opponents are said to be children of the devil, whose desires they fulfill (8:44). Third, Jesus opponents are unlike Abraham because they do not recognize that Jesus 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 Jesus would 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).

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 Pauls gospel 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 as preaching another gospel in Gal 1:69). Galatians 3:13:14 1 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 what you 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?

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. All 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." The 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 might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit.
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Brothers, 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. What 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
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What, 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 certainly have 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.

Before 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. You are all sons of God through faith in Christ Jesus, 27 for 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.
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For 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. These 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. But the Jerusalem that is above is free, and she is our mother. 27 For it is written: "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. At 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 their faith in Jesus Christ. In Romans 911 Paul again refers to Abraham in order to show how Gods promises to his 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 were influenced 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).

Romas 3:28-4:25
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For we maintain that a man is justified by faith apart from observing the law. Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, 30 since 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.
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What 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." Now 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 credits righteousness 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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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 of circumcision, 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. It 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. Therefore, 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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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. Against 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." The words "it was credited to him" were written not for him alone, 24 but 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
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I 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 I could 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. 7 Nor because they are his descendants are they all Abraham's children. On the contrary, "It is through Isaac that your offspring will be reckoned." In 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 Sarah will 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)
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The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his 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)

JAMES AND 1 PETER: The Patriarchal Couple as Examples of Obedient Behavior (Jas 2:21, 23; 1 Pet 3:6)
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Was not our ancestor Abraham considered righteous for what he did when he offered his son Isaac on the altar? 22 You 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).