.d e vre se r sth g ir llA .sse rP m a h xe L .5 1 0 2 © th g iryp o C Vos, Geerhardus J.. Reformed Dogmatics : Christology, Lexham Press, 2015. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/nottingham/detail.action?docID=5153198. Created from nottingham on 2021-05-01 00:38:52. Reformed Dogmatics Volume 3: Christology Geerhardus Vos, Ph.D., D.D. Translated and edited by Richard B. Gaffin, Jr. with Jonathan Pater Allan Janssen Harry Boonstra Roelof van Ijken .d e vre se r sth g ir llA .sse rP m a h xe L .5 1 0 2 © th g iryp o C Vos, Geerhardus J.. Reformed Dogmatics : Christology, Lexham Press, 2015. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/nottingham/detail.action?docID=5153198. Created from nottingham on 2021-05-01 00:38:52. Volume 3: Christology Reformed Dogmatics Copyright 2014 Lexham Press Transcribed from lectures delivered in Grand Rapids, Michigan First publication hand-written in 1896 Originally printed in 1910 Lexham Press, 1313 Commercial St., Bellingham, WA 98225 LexhamPress.com All rights reserved. You may use brief quotations from this resource in presentations, articles, and books. For all other uses, please write Lexham Press for permission. Email us at [email protected]. ISBN 978-1-57799591-3 Cover Design: Christine Gerhart .d e vre se r sth g ir llA .sse rP m a h xe L .5 1 0 2 © th g iryp o C Vos, Geerhardus J.. Reformed Dogmatics : Christology, Lexham Press, 2015. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/nottingham/detail.action?docID=5153198. Created from nottingham on 2021-05-01 00:38:52. Vos during his professorship at the Theological School of the Christian Reformed Church, circa 1888–1893. .d e vre se r sth g ir llA .sse rP m a h xe L .5 1 0 2 © th g iryp o C Vos, Geerhardus J.. Reformed Dogmatics : Christology, Lexham Press, 2015. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/nottingham/detail.action?docID=5153198. Created from nottingham on 2021-05-01 00:38:52. Volume 3: Christology .d e vre se r sth g ir llA .sse rP m a h xe L .5 1 0 2 © th g iryp o C Vos, Geerhardus J.. Reformed Dogmatics : Christology, Lexham Press, 2015. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/nottingham/detail.action?docID=5153198. Created from nottingham on 2021-05-01 00:38:52. Contents Preface Chapter One: Introduction Chapter Two: Names Chapter Three: Person and Natures Chapter Four: Offices Chapter Five: States Question Index Subject and Author Index Scripture Index .d e vre se r sth g ir llA .sse rP m a h xe L .5 1 0 2 © th g iryp o C Vos, Geerhardus J.. Reformed Dogmatics : Christology, Lexham Press, 2015. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/nottingham/detail.action?docID=5153198. Created from nottingham on 2021-05-01 00:38:52. Preface My thanks to Harry Boonstra, Allan Janssen, and Jonathan Pater for their invaluable help in providing base translations for the various parts of this volume. As with the previous two volumes, I have reviewed and revised their work and given the translation its final form. The few editorial footnotes are mine. Again, thanks are due to the project manager, Justin Marr, and to the copy editors for their work. The heart of any sound systematic theology or dogmatics is its treatment of Christology. Christ as the center of the entire saving self-revelation of the triune God finds full and rich expression in this present volume. There is much here to be read and reflected upon with great profit. In the preface to volume one, I noted that with this translation English readers will be able to compare the early Vos of the Reformed Dogmatics (which was completed by the time he was 30) with his subsequent work in biblical theology. My statement then that such a comparison “will substantiate deep, pervasive and cordial continuity” is certainly proving to be true. Still, there are some differences. One noteworthy difference is that in this volume (as he did in volume one), he cites Romans 1:4 as a proof text for the deity of Christ. This contrasts with the position—expressed in 1912 in “The Eschatological Aspect of the Pauline Conception of the Spirit”—that Romans 1:4 refers to the transformation of the incarnate Christ by the Holy Spirit in His resurrection. Also, he does not yet appear to have a clear understanding of the “already-not yet” structure of biblical eschatology, with its overlap of the two world-ages (aeons) in the interadvental period. He would later provide a now-classic articulation of this understanding in chapter one of The Pauline Eschatology, which informs his biblical theological work as a whole. On the other hand, in this volume he already holds, as he argues convincingly in his later biblical-theological work, that in the description of the resurrected Christ in 1 Corinthians 15:45 as “life-giving Spirit,” the reference is to the Holy Spirit. .d evre R. Gaffin, Jr. se r sth May 2014 g ir llA .sse rP m a h xe L .5 1 0 2 © th g iryp o C Vos, Geerhardus J.. Reformed Dogmatics : Christology, Lexham Press, 2015. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/nottingham/detail.action?docID=5153198. Created from nottingham on 2021-05-01 00:38:52. 1. Introduction The Surety (Mediator) of the Covenant of Grace The Name “Surety” or “Mediator” 1. Of the two designations, “Surety” or “Mediator,” which is most suitable to highlight the relationship of Christ to the covenant of grace? The name “Surety” has this advantage: that it renders more accurately what is meant by in most places in the New Testament—that is, one who, by assuming obligations and mesitēs the guaranteeing of their fulfillment, brings about unity between separated parties. The name “Mediator” does emphasize the establishing of unity but leaves indefinite the manner in which this takes place (namely, by assuming obligations). Conversely, the meaning of the word “surety” in legal usage contains an element that suggests only the payment of an outstanding debt and loses sight of the other aspects of the work of Christ. It is therefore important with the use of both words to emphasize constantly that element that does not yet become clear in the usage of the word in itself. When one speaks of Christ as Surety, then one should remember that He does more than pay the outstanding penalty for the guilt of His people. When one speaks of Him as the Mediator, then one should accent that He is more than a means of mediation and only mediates by putting Himself in the place of the members of His body as their covenant Head. Thus both terms serve to supplement and explain each other. 2. How can one develop the notion of Surety (Mediator) from the concept of the covenant of grace, as described above? In other words, how can you derive from the covenant of grace what Christ must be as Savior? .d e vrese a) The covenant of grace was established with the Son, not as Logos apart from His r sthg incarnation, but as the Son to-become-incarnate. Thus one must deal here with the ir llA .sse Logos as incarnated Logos. We must speak of the incarnation and the God-human rP m existence of the person of the Son of God. a h xeL b) As God-man, Christ is the Head of the covenant who not only effects the covenantal .5 1 0 2 unity between God and man but must also possess it as a reality in Himself. There is © th giryp thus a close connection between the concept of unity that must be established through o C Vos, Geerhardus J.. Reformed Dogmatics : Christology, Lexham Press, 2015. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/nottingham/detail.action?docID=5153198. Created from nottingham on 2021-05-01 00:38:52. the covenant of grace and the concept that one must form concerning the person of Christ in relation to His divine and human natures. On this point, too, Christology may not be detached from the doctrine of the covenant of grace but must stand in a living relationship with it. c) Christ is not the natural covenant Head of His people but the covenant Head in a covenant of grace. He does not begin His work as something completely new that has nothing to do with what was earlier. In back of the covenant of grace lies the covenant of works, which may not just be pushed aside but must be removed judicially—that is, the debt incurred through the breaking of the covenant of works must be discharged. At the same time, however, this covenant of works, which was violated by Adam, must be carried out. The benefits of the covenant of works must be obtained. This gives us the distinction between the passive and active obedience of Christ. d) Both passive and active obedience, taken together, entail a state of humiliation for Christ that He, as God-man, must enter into according to His human nature. If now Christ were only the procurer of covenant unity in a judicial sense, then one could speak only of a state of humiliation, and after having endured that, the Mediator would have to put off His humanity in order to retain only the state of divine glory belonging to Him from eternity. This, however, is by no means the case. There is more than a judicial representative unity between Christ and His people. On the basis of this, there is also a life-unity. He must not only establish covenant unity with God in a judicial sense, but also possess it in Himself and transmit it from Himself to the members of His body. From this it follows that according to His humanity Christ must move on to a second state besides that of humiliation. All the benefits of the covenant, as they were acquired in the state of humiliation, must be exhibited in His human nature. The state in which this takes place is called the state of exaltation. According to this view, the doctrine of the states of Christ follows directly from the concept of the covenant of grace. It follows from the consideration that Christ is not the founder of the covenant but in a strict sense the Head of the covenant and thus, according to His human nature, shares in the benefits of the covenant. Usually, the doctrine of the states of the Mediator is derived from the doctrine of redemption or salvation in general, in that one says: In the state of humiliation Christ .de had to earn salvation for us; in the state of exaltation He had to apply it. This vre ser sth explanation no doubt has great value for practical and catechetical use, and is perhaps g ir llA more useful and transparent than that just given. It is, however, not completely logical. .sse After all, it still by no means follows in itself from the fact that Christ must apply the rP ma accomplished salvation that He Himself must possess the benefits of the covenant to be h xe L .5 applied. As far as we can judge, He could apply them without that. On the other hand, it 1 0 2 © follows from Christ’s attribute as covenant Head that His human nature must be exalted. th g iryp Naturally, then, this exaltation is connected with the application of salvation to the o C Vos, Geerhardus J.. Reformed Dogmatics : Christology, Lexham Press, 2015. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/nottingham/detail.action?docID=5153198. Created from nottingham on 2021-05-01 00:38:52. members of His body, but the application in its full extent cannot be explained from exaltation. The state of exaltation does not follow from application in general, but from the particular manner of the application of the merits of Christ (from the Head to the members). And the two states of Christ will also have to be treated in connection with the doctrine of the covenant, as a consequence of what has been said. e) From the consideration that the Mediator must not only earn but also apply salvation, something else follows directly. If He were merely Mediator of reconciliation, debt- paying Surety, then He could appear exclusively as Priest and there would be one office. Now, however, the Mediator does much more than that. He does not stand at a distance, in between God and man, but as covenant-head of the covenant He has a personal interest in the further realization of the covenant, for which His atoning sacrifice has laid the basis. He has, in relation to the Father, taken upon Himself this further realization and, conversely, received the promise of a glorious body. From this it immediately follows that His role as Mediator has a much wider scope than only that which flows directly from the payment of debt. In other words, there is a multiplicity of offices: Christ, besides priest, must also be prophet and king. We find, therefore, that the doctrine of the offices of Christ, as well as that of the states, may be developed from the concept of the covenant of grace. Further support for the threefold division of the offices and the relationship of the three offices to each other can only be discussed later. 3. Which topics must be dealt with, in succession, in this area of doctrine? a) The names. b) The God-human existence, that is, the person and the natures. c) The states. d) The offices of the Mediator. .d e vre se r sth g ir llA .sse rP m a h x e L .5 1 0 2 © th g iryp o C Vos, Geerhardus J.. Reformed Dogmatics : Christology, Lexham Press, 2015. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/nottingham/detail.action?docID=5153198. Created from nottingham on 2021-05-01 00:38:52.