Contextual
and Biographical Information
Geerhardus Vos was born in the
Netherlands in the late 19th century. He moved to the United States
as a boy when his father accepted the pastorate of the Christian Reformed
Church in Grand Rapids, Michigan. Vos received his theological training at
Calvin Theological Seminary and Princeton Theological Seminary and competed his
doctorate at Strassburg University in 1888. That same year Vos accepted a job
as professor at Calvin Theological Seminary and then in 1892 joined the faculty
of Princeton Seminary where he would serve until his retirement in 1932. While
at Princeton he served with J. Gresham Machen and B.B. Warfield but stayed at
Princeton when the others began Westminster Seminary in the late 1920’s. Vos
passed from this life in 1949 and continues to be revered as one of the most
exact biblical exegetes of the 20th century.
Much of the theological discussion
during the end of the 19th and start of the 20th
centuries was dominated by modernism. Vos was a constant evangelical voice
speaking against modernistic and liberal theology. There is much of Biblical Theology which is dedicated to
answering the liberalism of Vos’ contemporaries. In his preface he found it
necessary to explain the nature of biblical theology, “All truly Christian
theology must be Biblical Theology – for apart from General Revelation the Scriptures
constitute the sole material with which the science of Theology can deal.” (v)
Vos divided theology into four great departments which are named, “Exegetical
Theology, Historical Theology, Systematic Theology, and Practical Theology.”
(4) He defined Biblical Theology as “that branch of Exegetical Theology which
deals with the process of the self-revelation of God deposited in the Bible.”
(5) This conservative theological stance was a stark contrast against many
other 20th century theologians who emphasized experiential encounter
over doctrine as well as rationalistic and empirical evidence over divine
revelation. Vos answered objections to his theological approach by emphasizing
the importance of calling this type of theology “History of Special Revelation”.
(14) He insisted that God must work “along two lines of procedure” and these
are the “two spheres in which the destructive influence of sin asserts itself.”
(15) The spheres are that of “being and knowing.” (15) Vos argues that in order
to “set the world right in the former, the procedure of redemption is employed”
and to set it right in the latter “the procedure of revelation is used.” (15)
So it is revelation that must be known and redemption which must become a part
of being to set things right. According to Vos, redemption yields Biblical
History and revelation yields Biblical Theology. This is a refreshing
improvement from so many of his liberal counterparts as he insists that
theology must embrace revelation in its divinely inspired nature and redemption
as its purpose.
Content
Biblical Theology distinguishes between General and Special
Revelation while articulating the inner and outer aspects of General
Revelation. Vos describes this inner working of God’s revelation “through the
religious consciousness and the moral conscience.” (19) Vos begins to unveil
his overall scheme in chapter three by mentioning four principles found in
“pre-redemptive Special Revelation”. These principles are “life…symbolized by
the tree of life … probation…symbolized by the tree of knowledge of good and
evil … temptation and sin symbolized by the serpent … death…reflected in the
dissolution of the body.” (27) These principles will dominate Vos’ theology as
the working principles of God’s redemptive plan. His emphasis on the “History
of Special Revelation” (14) as an historical theological construction is
contrasted with Systematic Theology as a “logical construction” (16). This is
the entire point of Vos. Theology is to be done as an observation of divine and
supernatural revelation properly understood by us as we examine it as an
historical process.
Biblical
Theology follows this historical process as an outline for theological
process. Vos presents this type of theology in a way that sometimes seems more
covenantal and at other times appears dispensational. He emphasizes the
covenants God made with Noah, Abraham, and Moses as well as speaking of a
“process of probation” that sounds similar to Classic Dispensationalism. This
lack of dogmatism in his hermeneutic may simply be accounted for by saying Vos
is not a systematic theologian but a biblical one. He summarizes the “prominent
place” of Moses in the “religious consciousness of Israel” (102) with four main
divisions found on page 109:
a)
the
factual basis…redemption from Egypt
b)
making
of berith with Israel
c)
theocracy
d)
ritual
law which symbolized indwelling, sacrifice, and purification.
Vos
sees the “exodus from Egypt as the Old Testament redemption.” (109) He
highlights the subsequent role of Old Testament prophets in revelation history.
He describes the prophets as “guardians of the unfolding theocracy” (186) whose
guardianship was exercised to keep the theocracy as a “true representation of
the kingdom of Jehovah.” (186) Vos again responds to liberalism by accentuating
the “prophetic miracles were not so much found in the prophetic writings” but
“in the historical books.” (232) He offers four parts of the content of prophetic
revelation which are:
a)
nature
and attributes of Jehovah
b)
bond
between Jehovah and Israel
c)
rupture
of the bond: the sin of Israel
d)
judgment
and restoration: prophetic eschatology.
This
summary of prophetism as divine revelation concludes his discussion on the Old
Testament.
Vos was primarily an Old Testament
scholar and the largest portion of this book is about the Old Testament but he
also continues strongly into the New Testament. He describes the manner in
which the structure of the New Testament is determined. He insists “to add from
within Scripture itself is essential” (299) and that this happens in three
ways. First, “from indications of the Old Testament” as a “forward-stretching
and forward-looking dispensation.” (299) Second, “from the teachings of Jesus”
as a “new era in religious access to God.” (301) Third, “from the teachings of Paul
and the other apostles” (301) and these three make up the “consummate
disclosure beyond which nothing is expected.” (302) There is further importance
in Vos’ “four divisions of revelation ministered in by Christ.” (344) These are
enumerated on page 344:
a)
General
Revelation, extending from the creation of the world forward indefinitely;
b)
The
economy of the Old Testament, extending from the entrance of sin and redemption
till the incarnation;
c)
The
disclosure of God made during His public ministry on earth, extending from the
nativity until His resurrection and ascension;
d)
The
revelation mediated by Him through His chosen servants, extending from the
ascension until the death of the last inspired witness.
The
remainder of Biblical Theology
focuses primarily on the revelation of the public ministry of Jesus Christ. Vos
offers help in understanding the “philosophy of parabolic teaching” (354). He
provides three purposes in Jesus’ use of parables, “render the truth more vivid
… to intercept prejudice … to veil the truth.” (354) The reader is reminded
that the religion of Jesus was most definitely a “religion of the Book” (358)
and this was the moving force in His public ministry. Dr. Vos provided a thoroughly
biblical approach to theology that has continued to impact other theological
thinkers for almost 100 years after its initial offering.
Positive
and Negative Evaluation
Geerhardus Vos should be praised for
his wonderful contributions to evangelical theology. His work in Biblical Theology helped define a
movement in theology that sought to exalt exegesis above other rationalistic
approaches. Against the rising tide of liberalism, Vos helped solidify biblical
theology in a respectable and academic manner. His insistence upon divine
revelation was both orthodox and reformed. His reformed theology is prominent.
When speaking of the supernatural aspect of revelation, Vos emphasizes “both in
word and act, the absolute monergism of the divine power in accomplishing the
things promised.” (81) Vos’ high view of Old Testament Scripture is evident
throughout and especially regarding Mosaic authorship of the Pentateuch. He
spoke of a “special clearness and directness…between him and God. There was no
prophet who was honoured with the direct and continuous access to Jehovah that
Moses enjoyed.” (105)
While many of Vos’ contemporaries were
espousing Wellhausen’s JEDP Theory, he was diligent to uphold Mosaic authorship
of the Pentateuch and its divine inspiration. His work in Old Testament
symbolism and typology will help the reader in further understanding of
Scripture. He examines the Old Testament tabernacle as God’s dwelling place and
finds its ultimate fulfillment in Christ and His followers. He points to Col.
2:9, “in Him the fullness of the Godhead dwells bodily” and John 1:51 in which
Jesus claims to Nathanael to be what “Jacob had called the house of God.” Vos
notes, “what is true of the Christ is likewise true of the Church” as the
Church is called the “house of God” in Eph. 2:21, 22; 1 Tim. 3:15; Heb. 3:6;
10:21; 1 Pet. 2:5. (155) There is great encouragement for the bride of Christ in
the prophetic writings. Vos notices in Hosea, “a new union between Jehovah and
Israel will be established” (293) and this union is a new marriage which “will
be absolutely undissolvable.” (293) The fidelity of God to His people is
greatly to be praised and Vos helps with this encouraging endeavor. There is a
special importance in Vos’ appraisal of our Lord’s critique of Jewish ethics on
pages 395-396. He notes the following serious faults:
(a)
Externalism:
service of the Law had taken the place of service of the living God.
(b) The law became utter disorganization;
every single commandment was reduced to a level of casuistry.
(c)
Negativism:
the main concern was not to attain the positive end of the Law, but rather to
avoid negatively the disasters feared from non-observance; the system degenerated
into a system of avoidance.
(d) Self-righteousness: where God is not
recognized as the Inlooker into the moral process, it becomes relatively easy
to believe that the essence has been kept.
(e)
Hypocrisy:
discord between the heart and the outward life.
This
list by Vos is so incredibly insightful because it accurately diagnoses not
just the downgrade of ancient Jewish ethics but the tendencies of us all. Biblical Theology helps us to avoid
drifting too far left and the dreadful errors of liberalism while calling us
also not to drift so far right that we fall into the ditch of hypocritical and
self-righteous external shows of religious foolery.
As great as Biblical Theology is it may also be exposed to some criticism in
some areas. There are some who may not agree with Vos’ strict “lines of
cleavage” (16) in the historic progression of revelation which he recognizes by
“the principle of successive covenant-makings.” (16). The reader will notice
some awkwardness which has developed through the years and may just be our current
generation’s lack of literary appreciation. However, it can rightly be said
that at times Vos’ writing can be cumbersome and lack concise clarity. There
may be an overreaching effect in his desire to see “certain divine names being
given in certain stages of revelation” which he believes “sum up the
significance of a period.” (64) This reach may be the result of seeking to prove
the strict lines of cleavage in progressive revelation but even still Vos
wisely reminds us these “are not names which man gives to God, but names given
by God to himself.” (64) Some camps of dispensational theology will find
disagreement with Vos’ emphasis of “what is true of the Christ is likewise true
of the Church.” (155) This is obvious “church as the true Israel” language with
which many find uncomfortable but Vos provides solid biblical support for his
view and does not press so far as to force others into discomfort. His treatment
of the Old Testament revelation is thorough but his New Testament treatment may
be found lacking to some. He spends much time addressing the revelation through
the person and ministry of Jesus but there is a minimal amount of discussion
for the rest of the New Testament. The apostolic witness is treated well as
that which reveals Jesus but the further prophetic writings which makeup the
New Testament are scarcely mentioned. There is a great deal of ink dedicated to
correcting the errors of liberalism which is understandable in the historical context
however it does become wearisome reading at times. Although there are a few
negative evaluations offered for Biblical
Theology this should not take away from the value of this book in any way.
There is only one book that never left room for improvement and any book which
is dedicated to understanding that one as much as this one should be cherished.
Application
The modern reader will serve himself
well by absorbing the work of Vos. His guiding principles of studying theology
are found on pages 11-12:
a)
Recognition
of the infallible character of revelation as essential to every legitimate
theological use made of this term.
b)
Recognize
the objectivity of the groundwork of revelation.
c)
Deep
concern with the question of liberation. (which he answers in the affirmative)
His practical
uses of the study of biblical theology on pages 17-18 are of immeasurable
value:
a)
Exhibits
the organic growth of the truths of Special Revelation.
b)
Supplies
us with a useful antidote against the teachings of rationalistic criticism.
c)
Imparts
new life and freshness to the truth by showing it to was in its original
historic setting.
d)
Can
counteract the anti-doctrinal tendency of the present time.
e)
Relieves
the unfortunate situation that even the fundamental doctrines of the faith
should seem to depend mainly on the testimony of isolated proof-texts.
f)
Finds
its supreme end in the glory of God.
A
brief note within Vos’ discussion of Cain especially caught my attention. He
says much of Cain’s fault was that “he is exclusively concerned about the consequences
of his sin, not about the sin itself.” (46) This serves as a stark reminder to
us all to be genuine and thorough in our repentance. Vos shows the deceptive
nature of humanity at the tower of Babel in which unity was sought which typically
should be a good thing. However, the unity sought was only a tool used for the
“founding of a gigantic empire, glorifying man in his independence of God.”
(59) This reminds us that even our natural desires to do that which we may
think is good can be mixed with evil intentions and used for that which is
actually bad. It is most important to note Vos’ insight regarding the theological
virtue of faith on page 83. He says, “Faith and a desire for more faith
frequently go hand in hand. The reason is that through faith we lay hold upon
God, and in grasping the infinite object, the utter inadequacy of each single
act of appropriation immediately reveals itself in the very act.” May we
continue grasping until that great and glorious day that our faith becomes
sight. Biblical Theology presents a
thorough treatment of the revelation which comes through the Old Testament
prophets. Vos reminds us, “the prophets did not create facts, they upheld
principles … through prophecy Biblical religion has first come to be, to the
extent it is, the religion of truth, of faith, of Scripture.” (187) I find this
emphasis upon principled faith and the truth of Scripture to be completely
refreshing. Any faith built on anything else will crumble amid the storms of
life but the soul who rests upon the firm foundation of God’s word will forever
stand.
Conclusion
Vos begins and ends his work with
the same pursuit. He says the supreme end of biblical theology is the “glory of
God.” (18) His work is eschatological as he contrasts the aspects of two
kingdoms. He speaks of the present kingdom and the final kingdom while calling
all of God’s people to be faithful in the present until we reach the final. He
reminds us that the only way to enter the kingdom of God is through repentance
and emphasizes a biblical understanding of the term. His emphasis upon the
church as “Christ’s church” may cause discomfort for some but it should also
serve as a source of comfort for those who are a part of it. Vos says, “the
best proof for the Church as an end in itself lies in the inclusion of the Church
in the eschatological world, for that world is not the world of things aimed
at, but of things attained unto.” (402) What a blessed thought it is that God
has been working through all the stages of history to bring about this glorious
body of believers who will display His glory and that I get to participate. May
the great God of revelation receive all glory, honor, and praise!
BIBLIOGRAPHY
Vos,
Geerhardus. The Mosaic Origin of the
Pentateuchal Codes. New York: A. C.
Armstrong & Son (also London: Hodder and Stoughton), 1886.
Vos,
Geerhardus. The Teaching of Jesus Concerning the Kingdom of God and the Church. New York: American Tract Society, 1903.
Vos,
Geerhardus. The Self-Disclosure of Jesus:
The Modern Debate about the Messianic Consciousness. New York: George H.
Doran Co., 1926. (Rewritten and corrected by Johannes G. Vos and republished in
Grand Rapids: Eerdmans, 1954. Another edition Nutley, New Jersey: Presbyterian
and Reformed, 1976.)
Vos, Geerhardus.
The Pauline Eschatology. Princeton,
New Jersey: Princeton University, 1930.
Vos,
Geerhardus. Biblical Theology: Old and
New Testaments. Grand Rapids, Michigan: Eerdman’s, 1948.
Vos,
Geerhardus. The Teaching of the Epistle to the Hebrews. Grand Rapids, Michigan: Eerdman’s, 1952.
Vos,
Geerhardus. Grace and Glory. Edinburgh:
The Banner of Truth Trust, 1994.
Vos, Geerhardus.
The Eschatology of the Old Testament.
Phillipsburg, New Jersey: Presbyterian and Reformed, 2001.
A comprehensive
bibliography of all Vos’ works including multiple articles and reviews can be
found at: http://www.biblicaltheology.org/bibliography.html
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