Genesis: Jesus Christ and the Nations

Jesus Christ and the Nations
    The apostolic interpretation of the ancient promises proclaimed that their fulfilment was in Jesus Christ and his church. The OT images of seed and blessing were foundational to the way the early church understood Jesus and his mission of salvation for the nations. Since the Davidic promise concerned primarily the individual ‘seed’, the relationship of Christ to the patriarch David was more important in the Gospels and Acts than the epistles. The apostle Paul’s concern was the identity of the church as Abraham’s many ‘nations’ and ‘descendants’.

Royal descendant (seed)
    The promise of ‘seed’ made to Abraham is said explicitly to refer to Christ (Gal. 3:16, 19) but also to those who believed (Rom. 4:16–18; 9:8) by virtue of their relationship to him by faith (Gal. 3:29). Jesus was of the ‘seed of David’ (Rom. 1:3; 2 Tim. 2:8) and hence of royal stock (Matt. 1:1; Luke 1:32). Jesus accepted the messianic title, the ‘Son of David’ (Matt. 12:23; 21:9; 22:42; Mark 12:35), who as the promised royal descendant would save his people (Luke 1:69–74; Acts 13:23, 33–39; 2 Tim. 2:8). Only in one place, however, do the names ‘Abraham’ and ‘David’ occur together with ‘Jesus’ (Matt. 1:1). The linkage of the patriarchal promises with the future kingdom of David occurs in the prophets (Jer. 33:22, 26; Ezek. 37:25), and in the NT both covenants appear together in the review of God’s promises handed down through Israel’s history (Acts 7:2–53; 13:16–41). Paul, in his defence of justification by faith, appealed to Abraham’s faith and the forgiveness granted to David (Rom. 4:1–8). In the NT the language ‘our father’ (sing.), when not referring to God, is used only of the patriarchs Abraham (Luke 1:73; John 8:39, 53; Acts 7:2; Rom. 4:1, 12; Jas. 2:21), Isaac (Rom. 9:10) and Jacob (John 4:12), and once of King David (Mark 11:10). Similarly, ‘patriarch’ is used only of David (Acts 2:29) and Abraham (Heb. 7:4) and the twelve sons of Jacob (Acts 7:8–9). These patriarchs were viewed as the principal ancestors who received the promises, founded Israel and its royal house and prepared the way for the Messiah.

Salvation to the Gentiles (blessing)
    The outpouring of the Spirit upon the Gentiles who came by faith to inherit the blessing could be explained by the Abrahamic promise which included all nations (12:2b–3; Gal. 3:8–9, 14; Rom. 4:9; 15:8). The church, made up of Jews and Gentiles, constituted the ‘many nations’ who were Abraham’s promised offspring (Rom. 4:17–18). Nevertheless, the Jews had the first opportunity to experience the blessing through Jesus (Acts 3:25–26; Rom. 1:16).

Inheriting the earth (land)
    The NT’s expansion of the original promise of land to include the whole earth (Rom. 4:13; Matt. 5:5; cf. Ps. 37:9) was foreshadowed by messianic passages in the psalms and prophets (e.g. Ps. 72:8; Is. 55:3–5; Zech. 9:10). Inclusion of all nations was implied by the language of ‘families’ (12:3) and ‘nations’ (22:18). Jewish interpretations of the patriarchal promises before the Christian era reflected this same understanding (Ecclus 44:18–21; Jubilees 19:21). Jesus Christ’s future dominion will involve the renewal of the creation blessing lost in the garden (Rom. 8:19–23; Heb 2:5–9). The author to the Hebrews spoke of spiritual realities corresponding to the promise of the land: ‘a better country, that is, a heavenly one’ (Heb. 11:16; cf. v. 10).

Conclusion
    The theology of Genesis is the prelude to God’s election of Israel and her monarchy, whose purpose was to channel the divine blessing for all nations. Although Israel enjoyed prosperity during the golden years of David and Solomon, the blessings were secured only with the coming of Christ and the founding of the church. Since the promises were intended ultimately for all nations, they were appropriately interpreted in the universal setting of creation and early civilization in which they were first made. The promises to Abraham were God’s gracious response to human sin which had jeopardized the blessing he intended to provide. Genesis then is the first act in the meta-story of God’s purposeful creation and the salvation of fallen humanity through Abraham’s seed, the son of David, our Lord Jesus Christ, the last Adam.