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This excellent volume was well-known in the U.S.A. during many years and is now published in this country for the first time. A review of it by the late Prof. J. Murray, published in 1948, was reprinted in the October issue of the ‘Banner of Truth’. He was most satisfied with the contents of the volume. Dr Vos preferred the title ‘The History of Special Revelation’, and explains why. On the front flap of the cover it is stated, “Biblical Theology’ undertakes to map the unfolding of the mind of God in history, through the successive agents of his special revelation . . . Christian Gospel is bound up with history, and biblical theology sets out to highlight the uniqueness of each biblical document in turn”.
The subject is divided into three parts. These are (1) the Mosaic Epoch; (2) the Prophetic Epoch; (3) the New Testament.
The table of contents is very valuable, as is the index of subjects. There is also an index of scripture texts. The book in its appropriate way, exposes and overthrows the errors of those who oppose the truth of the inspiration of the Scriptures. Dr Vos severely attacks the views of the Destructive Critical School on pages 9-11 and elsewhere.
The volume is intended for theological students of whatever grade. The mere use of some Hebrew and Greek words need not keep back an interested reader from perusing it prayerfully for evangelical benefit, although one may require to overlook portions bearing on such a subject as, say, the etymology of the three main Hebrew words for ‘a prophet’. Dr Vos in this case has resort to such sources as those of the Assyriac and Ethiopic languages.
The main way in which appreciation can be here expressed is by referring to some interesting points and giving a few quotations from the several divisions.
Dr Vos states that in Gen. 3, 15 the pronoun “I” is to be especially emphasized, “God says, ‘I will put enmity’.” It is obvious that no created angel could put the enmity intended in this declaration between the woman and her seed and the serpent and his seed. He sovereignly puts the enmity in His omnipotent grace.
Anyone desiring to read a dissertation on the faith of Abraham has the privilege of having this on pages 83-87. “The patriarch’s supreme blessedness consisted in the possession of God Himself: ‘Fear not, Abram, I am thy shield and thy exceeding great reward’ Gen. 15, 1. . . . The patriarchs were contented to dwell in tents, and did not regret the non-possession of the promised land . . . they had learned to look upward to a form of possession of the promise identifying it more closely with God Himself: ‘They looked for the city that has the foundations, whose builder and maker is God’ (i.e. because its builder and maker is God). Heb. 11, 10”.
We overlook much until the part concerning the ordinance of the Passover in Egypt is reached. It, Dr Vos points out, had as a sacrifice the side of expiation, and also that of peace offering.
We pass on to point out the connection between Mosaism and Prophetism. “Prophetism marks an epochal onward movement . . . why this should be so is because the process of revelation is articulated. Revelation follows events . . . what was the great event in Sacred History that could call forth such a body of revelation of the most far-reaching importance? This event can be nothing else but the new organization of the theocratic kingdom under a human ruler . . . After the accession of David, the idea of this kingdom remains central in the hopes of Israel . . . At first when the people asked for a king . . . the Lord declared it tantamount to rejection of Himself . . . The desire was granted, obviously that through the wrong conduct of the office by Saul, its true conception might be the more clearly taught . . .” So during the period of Joshua and the Judges the institution of the kingdom was in abeyance. Only after . . . the ideal of the king, after the heart of Jehovah had been carefully inculcated, did the actual permanent thing arrive. The kingdom is in its intent an instrument of redemption as well as the embodiment of the blessedness of Israel. To it the Messianic expectations attach themselves. . . . It touches through the kingship of Christ, the very acme and perfection of the Biblical religion.
“To this kingdom-producing movement the rise and development of prophetism attach themselves. The prophets were guardians of the unfolding theocracy and the guardianship was exercised at its centre the kingdom . . .
“The theocratic principle” was “that Jehovah was king and Israel bound to rely exclusively on Him . . .
“Jehovah’s approach to Israel is eminently the approach of speech; God gives Himself in the word of His mouth”.
We have referred already to the principle “Revelation follows events”. We saw great outstanding events in connection with eternal redemption, and following upon these, the account duly put on record by inspired men. This was manifest in the two epochs of the Old Testament dispensation. Now in the part bearing on the New Testament, we have an account of events with regard to John the Baptist, and the Saviour and His public ministry. This inspired account, which is in the Old Testament, and in the New Testament is to be received by faith. Here, in conclusion, is a part of what Dr Vos left on record regarding saving faith.
“As to the sources of faith, these are described in four ways:
(a) faith is the result of a course of conduct: those believe who do the truth and walk in the truth, etc.;
(b) going farther back, it is the result of right spiritual perception wrought by God”, they believe it who have learned it or heard it from the Father;
(c) going still farther back, faith is the outcome of a state of being described as being in the truth;
(d) finally, going back to the ultimate source; believers are those, who in the principle of sovereign election, have been given by the Father to the Son, or drawn to the Son by the Father”.
D. A. Macf.