Skip to main content

Irenaeus: CHRIST FULFILLS THE SEED OF ABRAHAM

 




CHRIST FULFILLS THE SEED OF ABRAHAM

Irenaeus wrote Demonstration of the Apostolic Preaching to survey the many ways the Old Testament testifies to the person and work of Jesus Christ. In this way, he shows the unity of the Old and New Testaments and provides a strong case against the false teachers of his day who argued the Old Testament presents a God inferior to the God of the New Testament. In the following selection, Irenaeus summarizes from this work (24,35) the story of Abraham and how Jesus fulfills God’s promise to have many descendants.

In process of tithe, that is to say, in the tenth generation after the Flood, Abraham appeared, seeking for the God who by the blessing of his ancestor was due and proper to him. And when, urged by the eagerness of his spirit, he went all about the world, searching where God is, and failed to find out, God took pity on him who alone was silently seeking him. 

God appeared to Abraham, making himself known by the Word, as by a beam of light. For he spoke with Abraham from heaven and said to him, “Go out of your country, and from your kindred, and from thy father’s house, and come into the land that I will show you” and there dwell (Ac 7:3). And he believed the heavenly voice, being then of ripe age, even seventy years old, and having a wife. 

Together with her he went forth from Mesopotamia, taking with him Lot, the son of his brother who was dead. And when he came into the land which now is called Judea, in which at that time dwelt seven tribes descended from Ham, God appeared unto him in a vision and said: “To you will I give this land, and to your seed after you, for an everlasting possession,” and (He said) that his seed should be a stranger in a land not their own, … being afflicted and in bondage four hundred years, … and that God would judge that race which had brought his seed into bondage. 

And, that Abraham might know as well the multitude as the glory of his seed, God brought him forth abroad by night, and said: “Look upon the heaven, and behold the stars of the heaven, if you are able to number them. So will your seed be.” And when God saw the undoubting and unwavering certainty of his spirit, he bore witness to him by the Holy Spirit, saying in the Scripture: “And Abraham believed, and it was counted unto him for righteousness” (Rm 4:3). 

Abraham was uncircumcised when this witness was borne, and so that the excellency of his faith should be made known by a sign, God gave him circumcision, a seal of the righteousness of that faith which he had in uncircumcision. And after this there was born to him a son, Isaac, from Sarah who was barren according to the promise of God. Abraham circumcised Isaac according to that which God had covenanted with him.…

¶ Jesus Christ fulfilled the promise made to Abraham, which God had promised him, to make his seed as the stars of heaven. For this Christ did, who was born of the Virgin who was of Abraham’s seed, and constituted those who have faith in him “lights in the world.” [B]y the same faith with Abraham [Christ] justified the Gentiles. 

For “Abraham believed God, and it was counted unto him for righteousness” (see Rm 4:3). In like manner we also are justified by faith in God: for “the just shall live by faith.” Now “not by the law is the promise to Abraham, but by faith,” for Abraham was justified by faith and “for a righteous man the law is not made.” In like manner we also are justified not by the law but by faith, which is witnessed to in the law and in the prophets, whom the Word of God presents to us.



James Stuart Bell, ed., Ancient Faith Study Bible (Nashville, TN: Holman Bibles, 2019), 20–21.

Comments

Popular posts from this blog

John Stott on the "old man" and the "body ruled by sin" in Rom 6 v 6

  There are, in fact, two quite distinct ways in which the New Testament speaks of crucifixion in relation to holiness. The first is our death to sin through identification with Christ; the second is our death to self through imitation of Christ.  On the one hand, we have been crucified with Christ. But on the other we have crucified (decisively repudiated) our sinful nature with all its desires, so that every day we renew this attitude by taking up our cross and following Christ to crucifixion.  The first is a legal death, a death to the penalty of sin; the second is a moral death, a death to the power of sin.  The first belongs to the past, and is unique and unrepeatable; the second belongs to the present, and is repeatable, even continuous. I died to sin (in Christ) once; I die to self (like Christ) daily. It is with the first of these two deaths that Romans 6 is chiefly concerned, although the first is with a view to the second, and the second cannot take place w...

Berkoff: "The law was not substituted for the promise; neither was faith supplanted by works. "

  The giving of the law did not effect a fundamental change in the religion of Israel, but merely introduced a change in its external form.  The law was not substituted for the promise; neither was faith supplanted by works.  Many of the Israelites, indeed, looked upon the law in a purely legalistic spirit and sought to base their claim to salvation on a scrupulous fulfillment of it as a body of external precepts.  But in the case of those who understood its real nature, who felt the inwardness and spirituality of the law, it served to deepen the sense of sin and to sharpen the conviction that salvation could be expected only from the grace of God . L. Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans publishing co., 1938), 498–499.

F.F. Bruce: ...know their father's will...

The NT does not contain a detailed code of rules for the Christian. Codes of rules, as Paul explains elsewhere, are suited to the period of immaturity when the children of God are still under guardians; but children who have come to years of responsibility know their father’s will without having to be provided with a long list of “Do’s” and “Don’t’s.” What the NT does provide is those basic principles of Christian living which may be applied to varying situations of life as they arise. So, after answering the Corinthian Christians’ question about the eating of food that has been offered to idols, Paul sums up his advice in the words: “whether you eat or drink, or whatever you do, do all to the glory of God” (1 Cor. 10:31). Phrases current in worship, like “to the glory of God” or (as here) “in the name of the Lord Jesus,” were given a practical relevance by being applied to the concerns of ordinary life. Bruce, F. F. (1984). The Epistles to the Colossians, to Philemon, and to the...