The New Testament assumes Jesus to be “the son of Abraham” (Matt. 1:1; cf. Luke 3:34), and all the ethno-geographic characteristics of the Abrahamic covenant are simply assumed as part of Jesus’ messianic identity. His incarnational birth (Luke 1:31–32) was taken by Mary to mean, “He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his offspring forever” (vv. 54–55). The crowds “glorified the God of Israel” (Matt. 15:31) when they saw Jesus’ miracles. And Jesus’ entrance into Jerusalem on a colt was plainly understood in light of Zechariah’s messianic oracle (cf. Zech. 9:9), resulting in the declaration, “Blessed is the King who comes in the name of the Lord!” (Luke 19:38). This Messiah is “the King of the Jews” (Matt. 2:2; 27:11; Mark 15:26; Luke 23:37; John 19:3)—that is, “the King of Israel ” (Matt. 27:42; Mark 15:32; John 1:49; 12:13)—and thus divorcing Jesus from “the hope of Israel” (Acts 28:20) is senseless. - John P. Harrigan, The Gospel of Christ Crucified, p.130