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When people say "I believe that the entire Bible, 'from cover to cover/
is the Word of God/' I am always happy to hear this. But when I see how
these same people often use their Bible, I am not so happy anymore.
Quite often they read the Bible in a haphazard way. When they quote
from Scripture, they do not give any attention to the context, but simply
take the words as they themselves understand them or as they suit the
particular point they want to make. A notorious example is the method
of the Jehovah's Witnesses when they knock at our doors. They are very
clever in quoting prooftexts. Usually they have underlined the prooftexts
for their various doctrines with different colors. But these people are not
the only ones to use the Bible in this way. It is also typical of many
fundamentalists. In fact, we can observe traces of this method even in
great Reformed theologians. Abraham Kuyper once wrote a moving
meditation on "Jesus alone." He had taken this from the story of the
Transfiguration, which in Mark 9:8 closes with the words "they no longer
saw any one with them but Jesus only." But these words do not at all
speak of Jesus being somewhere all on his own. The three disciples were
with him! Even Herman Bavinck, in his Reformed Dogmatics, at times
used the prooftext method. Sometimes he quoted a whole series of texts,
which he usually had copied from older textbooks. But when one checks
these texts, many appear to have hardly anything or even nothing to do
with the subject under discussion.
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Biblical history starts with creation: "In the beginning God created the
heavens and the earth." This is not only the starting point of all history
but also the underlying reality of all history. Although Reformed theology has always clearly distinguished between God's act of creation and
his providence,2 it also has always seen an intimate relationship between
these two acts. L. Berkhof defines providence as "that continued exercise
of the divine energy whereby the Creator [!] preserves all His creatures [!], is operative in all that comes to pass in the world, and directs
all things to their appointed end."3 But soon after creation something
awful happened. Man, created in the image of God, rebelled against his
1
Von Rad, ''Typological Interpretation of the Old Testament/' in Essays on Old Testament
Hermeneutics, ed. Claus Westermann (Atlanta: John Knox, 1963), p. 25. Cf. the statements
of various Old Testament scholars on pp. 44ff. in that work.
2
See chap. 3 of G. C. Berkouwer, The Providence of God (Grand Rapids: Eerdmans, 1952).
302
Creator, and thus sin entered into creation and into history (Gen. 3:1-7).
Since that moment, the fall has been the second underlying reality of all
history. In fact, it so permeates all of creation that at times it looks as if
sin has taken the place of creation and is the only underlying reality of
history. But there is yet a third element. In the story of the fall we read
that God not only speaks words of condemnation but also gives the
promise of salvation. In the Protevangel God promises that the seed of
the woman will bruise the head of the serpent's seed (Gen. 3:15). The
remainder of the Bible is the story of the further development of this
history of salvation, which from beginning to end is accompanied by the
battle between those two seeds.
In Reformed theology this idea of a history of salvation was already
seen in the sixteenth century. It was designated in covenantal terms. The
Lutheran scholar Arlis John Ehlen writes, "Reformed theologians from
the very beginning had been conscious of the covenant idea and had
recognized the fact that the Old Testament speaks of a succession of
covenants which God made with men, culminating in the new covenant
in Jesus Christ."4 Along these lines it is possible to distinguish various
dispensations within the one history of salvation.5
1. A universal dispensation, from Adam through Noah to Abraham.
2. A particular dispensation that starts with the calling of Abraham.
God makes a special covenant of grace with him and his descendants, a covenant of which circumcision is the special sign and
seal.
4
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See Edmund P. Clowney, Preaching and Biblical Theology (Grand Rapids: Eerdmans,
1961), p. 15.
304
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306
Cf. Berkhof, "Hoe leest het Nieuwe Testament het Oude?" 23/2, p. 27.
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Israel is read as pointing forward to the coming Christ. In the case of the
general statements, the principle of representation is at work. As Israel's
Messiah, Jesus is the true representative of Israel as a whole and of the
individual Israelite believer. Actually these principles are essentially
identical! Categories (b) and (c) are only particular applications of (a). At
the same time, (b) is the reverse of (c), and vice versa. In the case of (b),
one takes one's starting point in the New Testament history of salvation,
looks back at Israel's history, and discovers a prfiguration of Messiah
Jesus. In the case of (c), one takes one's starting point in the Old Testament
people of God, looks forward and sees how all these statements come
true in Messiah Jesus, who is the true representative of his people. But in
both cases the real starting point is the belief expressed in (a): Jesus, the
man of Nazareth, is the God-given Messiah.
This way of reading the Old Testament does not violate its peculiar
character. Many Old Testament scholars have pointed out that the principle of prfiguration in particular is already present in the Old Testament itself. Especially in Germany this matter has been carefully and
extensively studied, and many scholars belonging to the historicalcritical school agree that one of the most characteristic features of the Old
Testament is the movement from promise to fulfillment For instance, Walter
Zimmerli has written, "When we survey the entire Old Testament, we
find ourselves involved in a great history of movement from promise
toward fulfillment. It flows like a large brookhere rushing swiftly,
there apparently coming to rest in a quiet backwater, and yet moving
forward as a whole toward a distant goal which lies beyond itself."10 He
then points to the great promise given to Abraham. The first great
fulfillment is only partial: the exodus itself becomes the foundation for
the expectation of a new and greater fulfillment. Indeed, we see how
throughout the entire Old Testament (and later on in the New Testament), the exodus plays an important role. One may fairly speak of an
"exodus typology" in the Old Testament itself. The Old Testament
prophets "came to shape their anticipation of the great eschatological
salvation through the Messiah according to the pattern of the historical
Exodus under Moses."11 In the New Testament this pattern is taken up
again, but now it is applied to the redemption brought about by Jesus
Christ. We find this pattern in particular in the letters of Paul (e.g., 1 Cor.
10
Zimmerli, " Promise and Fulfilment," in Essays on Old Testament Hermeneutics, trans.
James L. Mays (Richmond: John Knox, 1963), pp. 111-12.
11
E. Earle Ellis, Paul's Use of the Old Testament (Edinburgh: Oliver & Boyd, 1957), p. 131.
308
5:7; 10:3-4; ll:25ff.; 2 Cor. 3:3) but in other New Testament writings as
well (e.g., Rev. 15:3).
AU this means that both the Old Testament and the New Testament
show us the following pattern:
A
All this is of great significance for our understanding of the place and
function of the Old Testament law in the Christian church. We touch here
on a moot point. All through the ages the Christian church has wrestled
with this problem. The churches and the theologians alike have failed
always to come to the same conclusions. We see this, for instance, in the
Reformers. For Luther the law was a very important aspect of faith and
theology. His entire theology was dominated by the dialectical tension
between law and gospel.12 He once said, "He is a good theologian who
distinguishes well between Law and Gospel." For Luther the two main
functions of the law were the usus civilis and the usus paedagogicus or
elenchticus. Thefirstfunction is to hinder gross transgressions and crimes
in this world of sin and to preserve public peace. The second function is
that of the schoolmaster (cf. Gal. 3:24) who convicts the sinner of sinfulness
and unworthiness and brings him to the cross of Jesus Christ. Luther did
not deny that the law has still another function for the believernamely,
to reveal God's will,13 but this function received much less attention in
12
See my article "The Hermeneutics of the Reformers," Calvin Theological Journal 19
(1984): 121-52.
13
See Paul Althaus, The Theology of Martin Luther, trans. Robert C. Schulz (Philadelphia:
Fortress, 1966), pp. 266ff.
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14
See also the full exposition of the Ten Commandments in the third part of the
Heidelberg Catechism, the part on "Gratitude."
310
15
Ridderbos, Paul: An Outline of His Theology, trans. John Richard DeWitt (Grand
Rapids: Eerdmans, 1975), p. 134.
16
Ridderbos, Paul, p. 285.
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judgment as to what "has had its day" in the law and what has abiding
validity (see Col. 2:17). It is striking that exactly here Ridderbos refers to
the passage in Colossians 2 in which Paul speaks about "questions of
food and drink or with regard to a festival or a new moon or a sabbath"
and then goes on to say that "these are only a shadow of what is to come;
but the substance belongs to Christ."
Still, the question lingers: How do we know what has had its day and
what has not? This is the difficult question that has vexed the church
throughout the ages. It may have been clear to Paul himself; at any rate
in passages such as Colossians 2:16-17 he dared to draw far-reaching
inferences. But the church has always had problems in finding its way
here. Several solutions have been proposed. A very old one involves the
distinction among three kinds of law (or three different aspects of the one
law): the civil, the ceremonial, and the moral law. The first two would no
longer be binding, while the third still is. Undoubtedly there is a great
deal of truth in this distinction, and in many ways it has been helpful. Yet
it is by no means a conclusive solution. The law of Moses itself does not
make this distinction, nor does the New Testament. Walter R. Martin
mentions a great number of passages from the New Testament in which
"the law" is quoted (Matt. 5:17-18; 7:12; 11:13; 12:5; 22:36; 23:23; Luke 2:22,
24, 27; 5:17; 10:26; 16:14-17; 24:44; John 1:45; 8:17; 10:34; 12:34; 15:2; 19:7)
and concludes that "a study of [these] passages . . . will convince the
reader that the law is one gigantic structure comprised of moral, ceremonial, civil, judicial and prophetic aspects, all of which were grouped
by Christ and the apostles under the heading of 'the law/ "17 In this one
law the various aspects are often intertwined. How then is one to make
a definite decision? This applies in particular to the ceremonial and moral
aspects. What is really purely ceremonial? This may not be too difficult
with regard to the sacrificial system, but how does one determine other
aspects of the law? Are the Old Testament feasts all purely ceremonial?
Is the Passover feast purely ceremonial? And what about the fourth
commandment? Roman Catholics and Protestants answer this question
one way Seventh Day Adventists another. How does one decide? Apparently this distinction is not self-evident or clear-cut.
In recent years a new solution has been proposed. In a report presented to the synod of the Reformed Churches in the Netherlands the
term "transformation" of the law is being used. The argument runs as
17
Martin, The Kingdom of the Cults: An Analysis of the Major Cult Systems in the Present
Christian Era (Grand Rapids: Zondervan, 1965), p. 413 n. 86.
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follows. Basically the Old Testament law is a large system of rules and
regulations, covering all aspects of Israel's life, and although it is true
that the Old Testament itself already indicates that these rules and
regulations can be fulfilled only in an attitude of love to God and the
neighbor (the so-called double commandment of love, which plays such
a prominent part in the teaching of Jesus, is a combination of two Old
Testament textsDeut. 6:5 and Lev. 19:18), this does not alter the fact
that the clear teaching of the Old Testament is that all these various
commandments have to be kept to the letter. The coming of Jesus Christ,
however, brings a definite change. Now all these external rules and
regulations change places, so to speak, with the double commandment
of love (this is the "transformation"): the double commandment of love
is now the central and decisive imperative (cf. Matt. 22:34-40; Mark
12:28-34; Luke 10:25-28), and all the separate rules and regulations have
to be evaluated by the test of whether they communicate love and
freedom to people.
Again we must say that there is a great deal of truth in this approach.
The New Testament puts much emphasis on love. In fact, it clearly states
that love is determinative. The apostle Paul speaks for all when he
writes to the congregation in Rome, "Owe no one anything, except to
love one another; for he who loves his neighbor has fulfilled the law.
The commandments, 'You shall not commit adultery, You shall not kill,
You shall not steal, You shall not covet/ and any other commandment, are
summed up in this sentence, 'You shall love your neighbor as yourself "
(Rom. 13:8-9, italics mine; cf. Gal. 5:14; James 2:8). It cannot be said more
clearly that the law as the expression of God's holy will is realized in its
deepest intention by love.18 But does this mean a "transformation" of
the law, as suggested by the Dutch report? In my opinion, the New
Testament emphasis on love never happens at the expense of the
commandments themselves (again, not "any other commandment" in
Rom. 13:9). At no place in the New Testament do we read of a reversal
of roles. In fact, at the end of the Romans 13 passage, Paul emphatically
states that "Love is the fulfilling of the law." "Fulfilling," yesbut also
"of the law"! The commandments are not abrogated in and by love;
rather, they come along and are realized in their beneficial intention by
love only.19
18
See A. F. N. Lekkerkerker, De Brief van Paulus aan de Romeinen, vol. 2 (Nijkerk: G. F.
Callenbach, 1971), p. 145.
19
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Does this mean that there is no solution at all? It will be evident that
there is no easy solution. I believe that we can find our way in this
labyrinth only if we ask ourselves what really happened to the law in
and through the coming of Jesus Christ and the subsequent coming of
the Holy Spirit. Perhaps we can formulate it thus: Since the coming of
Christ and his Spirit the law no longer functions as a codex, a code of law,
a system of rules and regulations that are automatically and absolutely
binding and have to be kept to the letter. Rather, the law now functions
as a guide that shows us the way and gives us directions. But we
ourselves have to go that way and determine which steps have to be
taken.
I believe that this approach is in conformity with what Paul writes in
Galatians 3:23-26. Before Christ came, the believers to whom he wrote
were "under the law." Yes, they were "confined under the law, kept
under restraint until faith should be revealed." The law functioned as a
kind of "jail-keeper"20 who kept them in bondage. This was true of them
all, Jews and Gentiles alike, for the Gentiles too were subject to the law,
being not without knowledge of the law (see Rom. 2:14-16). In verse 24
a new image appears: the law was "our custodian until Christ came." A
custodian (paidagogos) was a slave who served less as a boy's teacher than
as his disciplinarian, restraining him from doing evil and telling him
exactly what he ought to do. The paidagogos is usually depicted in ancient
drawings with a cane or rod in his hand! So this second image reinforces
the first. Like the paidagogos, the law of Moses, with all its rules and
regulations, had the function of keeping the people from evil and instructing them in detail what they ought to do. This is as far as the law
can go. However good and holy it is in itself, it cannot set the people free,
since it cannot cure them of their sinfulness or offer them salvation. It
can only constrain them and enforce their obedience.
But when Christ comes, the situation changes completely. The believers are no longer under a custodian, "for in Christ Jesus you are all sons
of God, through faith" (italics mine). The same imagery appears in the
next chapter, 4:1-11. Again the apostle compares the believers with
children. They may be heirs, but as long as they are minors, they are no
better than slaves: they are "under guardians and trustees" until the date
set by the father. The same is true of the believers before Christ. Paul
says, "When we were children, we were slaves to the elemental spirits
of the universe" (3:3). The term "elemental spirits" is the RSV translation
Ridderbos, The Epistle to the Galatians, New London Commentaries (1976), p. 144.
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21
In accord with this translation, John R. W. Stott has suggested that " What Paul means
is that the devil took this good thing (the law) and twisted it to his own evil purpose, in
order to enslave men and women. Just as during a child's minority his guardian may
ill-treat and even tyrannize him in ways which his father never intended, so the devil has
exploited God's good law, in order to tyrannize men in ways God never intended" (The
Message of the Galatians [Downers Grove, IL: InterVarsity, 1968], p. 105).
22
22
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in the presence of the Spirit of the Lord is there freedom (2 Cor. 3:17).
My second comment is that the way I have indicated is definitely not
the way of libertinism. On the contrary, the four coordinates I mentionedfaith in Christ, guidance by the Spirit, inner renewal, and
knowledge of the laware the best possible safeguards against every
kind of libertinism. When our footsteps are guided by these coordinates,
we may be sure that we will find the way to the future. In the everchanging situations of life and history, these coordinates will surely
show us which direction we have to take. At times this direction may
be a surprise to us. Rest assured that the decision of the Conference of
Jerusalem described in Acts 15 surprised all present. Most of them were
Jews, nurtured in deep respect for the law of Moses. Yet they all agreed
with Peter when he said, "Why do you make trial of God by putting a
yoke upon the neck of the disciples which neither our fathers nor we
have been able to bear? But we believe that we shall be saved through
the grace of the Lord Jesus, just as they will" (15:10-11). And a little later
they also agreed with James, who suggested that the Gentile believers
should abstain only from the pollutions of idols, from unchastity, from
what is strangled, and from blood (15:20). In the letter that they sent to
the churches, they even dared to say, "It has seemed good to the Holy
Spirit and tous..." (15:28)! Undoubtedly this was the most momentous
decision ever reached by any ecclesiastical meeting! This gathering,
most likely consisting of Jews only, made the decision to free the Gentile
believers from the burden of the law of Moses, the law given by God
himself! This apparently is the way of Christian liberty. It is not an
autonomous and self-willed way; it is determined by the coordinates
mentioned before. In fact, they are all mentioned in this chapter: faith
in Christ (v. 11), guidance by the Spirit (vv. 8, 28), inner renewal (v. 9),
and knowledge of the law (vv. 20-21).
This same "coordinate system," I believe, also explains why the
Christian church of the first centuries not only felt at liberty to change
the day of worship from the Sabbath to the first day of the week but
actually felt compelled to do so. It believed that in Jesus Christ a new
dispensation had arrived. The eschatological "rest" of which the Sabbath
spoke is no longer a matter of the future only; in the cross and resurrection of Jesus Christ we are assured that the katapausis (Heb. 4) has already
started proleptically. This belief led the early church to celebrate the day
of his resurrection as "the day of the Lord" (Rev. 1:10; cf. 1 Cor. 16:2; Acts
20:7). This was not a mistake, still less the beginning of the apostasy of
the Christian church. Rather, it was the result of the reading of the law
in the light of Christ, under the guidance of his Spirit.
^ s
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