Covenant Continuity and Historical Inflection

1. Abstract

This study proposes a covenantal-continuity model for interpreting the emergence of Christianity within Second Temple Judaism. It argues that the universal horizon often associated with Christianity was already embedded within the Abrahamic and Sinaitic covenantal framework.

The appearance of Jesus is therefore examined not as a rupture or replacement of Israel’s covenant, but as a historical inflection point in which a pre-existing universal trajectory became visible within broader world history. This model seeks to avoid supersessionism while preserving the irrevocability of Israel’s covenant.

2. Methodological Position

This project does not argue for:

• Supersessionism
• Replacement theology
• Covenant annulment
• Dispensational discontinuity

Instead, it operates within a Covenantal Continuity Model, defined by:

1. The irrevocability of Israel’s covenant (cf. Romans 11:29).
2. The integrity and completeness of Torah within Jewish self-understanding.
3. The recognition of universal motifs already present in the Hebrew Scriptures.
4. The interpretation of Jesus as a historical activation rather than theological replacement.

The central analytical distinction employed here is not rupture, but visibility.

3. Universal Trajectory within the Hebrew Bible

The Abrahamic covenant contains explicit universal language:

“All the families of the earth shall be blessed through you.” — Genesis 12:3

The “kingdom of priests” motif (Exodus 19:6) presupposes relational mediation rather than isolation. Isaiah’s “light to the nations” passages (Isaiah 42:6; 49:6; 56:6–7) further articulate a vision in which Israel’s election has global implications.

These themes have been widely discussed in biblical scholarship, notably by:

• Christopher J. H. Wright, The Mission of God
• N. T. Wright, Paul and the Faithfulness of God

The argument advanced here is that Christianity operated within an already present universal horizon.

4. Paul and the Question of Boundary Formation

Recent Pauline scholarship has increasingly resisted older “law vs. grace” rupture models. Key contributions include:

• E. P. Sanders — Covenantal Nomism
• James D. G. Dunn — New Perspective on Paul
• N. T. Wright — Covenant Faithfulness

Within this scholarly trajectory, Paul is understood not as abandoning Judaism, but as reconfiguring Gentile inclusion within Israel’s covenantal narrative. This study aligns with that interpretive shift.

5. Logos Theology and Jewish Background

The Johannine Logos (John 1:1) must be situated within:

• Jewish Wisdom traditions (Proverbs 8)
• Targumic Memra theology
• Philo of Alexandria’s Logos concept

Thus, Logos language need not imply ontological division within the Godhead. This project prefers a layer-of-revelation model, in which Logos is understood as divine self-expression.

“Before Abraham was, I am.” — John 8:58

This is interpreted as a statement of ontological dimension rather than mere temporal pre-existence.

6. Greek Metaphysics and Doctrinal Formation

Post-apostolic theological articulation increasingly relied on Greek philosophical terminology. The Council of Nicaea (325 CE) introduced formal usage of terms such as Ousia (essence) and Hypostasis (person).

The present study distinguishes between:

1. Revelation (historical event)
2. Metaphysical explanation (conceptual framework)

The argument questions whether later metaphysical formulations may obscure the covenantal continuity present in earlier proclamation.

7. Compressed Thesis

Jesus is not interpreted here as the founder of a new religion external to Judaism. Rather, he may be understood as a historical inflection point in which a universal trajectory already embedded in Torah became visible within global history.

This is neither rupture nor replacement, but covenantal continuity expressed through historical manifestation.

This model maintains the dignity and endurance of Israel, the irrevocability of covenant, and the internal coherence of Torah.