6
LXX to express the Hebrew concept of time, which was often teleological. This is the
connotation of
WHOR concerning what will happen in "the last days," literally, "the WHOR
of the days" (e.g., Gen. 49:1; Num. 24:15; Is. 2:2; Jer. 48:47; 49:39; Ezk. 38:16; Hos.
3:5). The "last days" refers to the culmination of redemptive history and not a literal end
of time. For example, the prophets speak of God restoring the fortunes of Israel at "the
WHOR of the days" (Jer. 48:47). They predict the return of Israel to Yahweh and the final
salvation of God's people at "the
WHOR of the days" (Hos. 3:5; Is. 2:2). In 1 Cor. 10:11,
Paul writes that the events in Israel's history, "happened to them as examples and were
written down as warnings for us, on whom the
WHOR of the ages has come." Paul is
writing from the perspective of one who realizes that the redemptive work of Christ has
ushered in this eschatalogical age of salvation in which the promises to Israel would be
fulfilled in the formation of the people of God from among both Jews and Gentiles (cf.
Rom. 9:23-29). Thus, it is likely that he has a teleological sense in mind for the word
WHOR in Rom.10:4. The law pointed to Christ as the one who would fulfill its demands
and bestow righteousness to everyone who has faith in him, whether Jew or Gentile. We
must recognize, however, that included in Christ's fulfillment of the law is the end of the
prophetic and provisional force of the law. Thus, it seems that the best understanding of
WHOR in Rom. 10:4 is that it primarily signifies fulfillment and secondarily, termination
with regard to the relationship between the law and Christ.
Returning to Paul's argument in 10:2-4, Israel's lack of knowledge (v. 2) seems to
be that the law, upon which the establishment of one's own righteousness depends, could
not be the true source of righteousness. The law pointed beyond itself to Christ, whose
redemptive work is the climactic manifestation of the righteousness of God. To have