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In Paul’s eschatologically informed reading of Scripture, the Torah was never intended by God to be itself sufficient to secure membership in Abraham’s family. Because membership here had always been secured on the most fundamental level by God’s ḥesed, a future move of divine initiative is what the Torah and the prophets had all along anticipated. The redemption and reconciliation wrought by Christ has happened then in order to fulfill the original promise to Abraham, as seen through the lens of a broader salvation–historical matrix, in which the restoration of Israel and consequent ingathering of the nations envisaged by the prophets is integral. Romans 4 centrally concerns this new social phenomenon—the coming together of Jews and gentiles into a single, unified, eschatological covenant community, in which previous social identities necessarily retain their fundamental significance. The crucial implication of Paul’s theologizing is that to be a child of Abraham neither eradicates the import of traditional ethnic markers of Judaism, nor, wholesale, the ethnic distinctiveness of the varied people groups of the non-Jewish world. However, both groups are also therein transformed and united as one renewed humanity in Christ. Moreover, as the first person to be brought into a covenant relationship with God on the basis of God’s ḥesed, which was then met by the appropriate response of faithfulness toward God, Abraham functions for Paul as an ingroup exemplar for the Christ community. |
