The crystallization of the study of biblical theology as a discipline in its own right is one of the outstanding successes of modern evangelical scholarship; and the magnum opus of Geerhardus Vos is the single most important work of modernity toward that end. In this groundbreaking work, Vos obliterates the arguments and speculations of the higher critics, and demonstrates that the biblical account of the history of redemption is the only objectively true and practically indispensable means of understanding the history and significance of mankind. In Vos’s eminently scriptural evaluation, man is completely incapable of discovering the meaning of his existence and realizing the noble end for which he was created apart from the progressive unveiling of the mind of God in sacred revelation – an unveiling which is pre-eminently centered on the person and work of the historical Christ.
In his introduction, Vos defines biblical theology in relation to the other theological disciplines, most notably systematic theology. He arrives at the conclusion that biblical theology is essentially a “history of special revelation,” and differs from systematic theology in that the former pursues a linear account of the unfolding plan of God in history, whereas the latter takes the entire revelation of God and arranges it in a logical and orderly fashion. It is vital that the Christian be well-grounded in biblical theology, in order to be able to discern his own purpose and place in the divine scheme of history, and so that he might avoid the common error of systematic theology, namely, a careless and short-sighted proof-texting.
Vos proceeds on the assumption that, in order to do justice to the progressively unfolding nature of special revelation, it is illegitimate to use later revelation to inform the meaning of earlier revelation – such commentary should be reserved for systematic theology alone. Unfortunately, this presupposition issues in an interpretation of the Old Testament that is not everywhere as explicitly Christ-centered as could be desired. Against this presupposition, it may be urged that the inspired New Testament commentary on previous revelation informs us, not only of the fuller meaning of the earlier writings, but also of the extent to which the original audiences understood the divine revelation to be substantially about Christ. For example, Christ’s assertion that Abraham “saw my day, and rejoiced” ought to be considered in a biblical-theological exposition of revelation in the time of Abraham, for it speaks, not just of the divine intent of the revelation, but also of the understanding that contemporary saints had of this divine word. Vos, in opposition to this point, is careful not to employ any later revelation to inform the content of the earlier; by which conviction, he evidences a reluctance to admit that the original audience of revelation was as truly Christian as we know by the New Testament that they actually were.
However, in spite of this minor disagreement, it should not be supposed that Vos’s work is any less monumental and practically helpful. On the contrary, it enables him to completely discredit the ideas of the liberal theologians on their own footing. Indeed, there has been no successful liberal refutation of his arguments, and it is manifestly impossible that there ever should be. Anyone willing to engage in this thoroughly scholarly and truly evangelical masterpiece will find himself well equipped to contend for the pure faith of the gospel and solidly grounded in the grand unfolding of the mind of God as he progressively chose to unveil his all-encompassing plan of redemption in Christ our Savior.
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