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Index
Cover Page
Title Page
Table of Contents
ABBREVIATIONS
PREFACE
Chapter One THE NON-THEONOMIC REFORMED VIEW
Chapter Two THE THEONOMIC REFORMED VIEW
Chapter Three THE LAW AS GOD’S GRACIOUS GUIDANCE FOR THE PROMOTION OF HOLINESS
Chapter Four A DISPENSATIONAL VIEW
Chapter Five A MODIFIED LUTHERAN VIEW
About the Series Editor
Books in the Counterpoints Series
Copyright
About the Publisher
Share Your Thoughts
1 E
2 John Murray
3 Jonathan Edwards
4 WCF
5 WCF
6 WCF
7 W
8 Murray
9 Larger Catechism
10 Murray
11 Ibid
12 VanGemeren
13 The Lord made a covenant with creation
14 For a fuller treatment of the creation ordinances
15 VanGemeren
16 Victor P
17 VanGemeren
18 J
19 Cochrane
20 Ibid
21 Ibid
22 WCF
23 WCF
24 VanGemeren
25 Ibid
26 Oliver Barclay argues for a creation ethics (“The Nature of Christian Morality
27 Murray
28 VanGemeren
29 Ibid
30 For a treatment on the dynamics of law and grace
31 John Calvin
32 See Francis I
33 See Gordon Wenham
34 Calvin divided the commandments into the two tablets of the law
35 See T
36 For the problems with a form-critical approach
37 M
38 B
39 P
40 W
41 Oliver Barclay develops a continuity of the creation ethics and Christ
42 Murray (Principles
43 See Murray
44 See T
45 Murray
46 Murray writes that Jesus came “to realize the full measure of the intent and purpose of the law and the prophets…to bring to full fruition and perfect fulfillment the law and the prophets” (Principles
47 Ladd
48 John H
49 See Chamblin
50 Ladd
51 S
52 Ibid
53 Ibid
54 Ibid
55 Ibid
56 See Moisés Silva’s review of Westerholm’s work in WTJ 51 (1989)
57 Westerholm
58 Frank Thielman
59 Ladd
60 See Herman Ridderbos on Paul’s view of liberty and conscience in his Paul
61 Ibid
62 Ibid
63 Ladd
64 Ibid
65 See John Murray’s fine treatment in the chapter entitled “The Dynamic of the Biblical Ethic” (Principles
66 Kevan
67 M
68 Murray
69 See Ridderbos on Paul’s view of the new obedience (Paul
70 See McComiskey
71 Thielman
72 Ibid
73 Willem A
74 See Herman Ridderbos on Paul’s view of the third use of the law (Paul
75 Kevan
76 For a review of the place of the law in the Reformation period
77 See B
78 Hesselink
79 WCF
80 WCF
81 Hesselink
82 G
83 Calvin’s comment on Daniel 9:4 (cited by Hesselink
84 Calvin’s comment on Psalm 111:9.
85 John Murray
86 Murray writes
87 Meredith Kline
88 Ibid
89 Kline writes
90 Ibid
91 Mark W
92 Ibid
93 O
94 Ibid
95 Ibid
96 See Andrew J
97 Hesselink
98 Cited by Hesselink
99 Ibid
100 Inst
101 Inst
102 Inst
103 I disagree with Daniel P
104 Calvin’s comment on Gal
105 Inst
106 Inst
107 Hesselink
108 Calvin’s comment on Daniel 9:25.
109 Significantly
110 Hesselink
111 See Ridderbos on the law as disciplinarian (Paul
112 Hesselink
113 I
114 Ibid
115 Hesselink
116 Ibid
117 Inst
118 Wallace
119 For the correlation of law and Spirit in Calvin
120 Inst
121 Inst
122 Inst
123 Ibid.
124 Berkouwer
125 Inst
126 WCF
127 Inst
128 Hesselink
129 Inst
130 Hesselink
131 Inst
132 Inst
133 Hesselink
134 Inst
135 Calvin’s sermon on Deuteronomy 5:16
136 Inst
137 Ibid.
138 Wallace
139 Inst
140 See Hesselink
141 Inst
142 Murray
143 Berkouwer
144 Inst
145 Berkouwer
146 Wallace
147 Ibid.
148 Ibid.
149 For Calvin’s exposition of the Decalogue
150 Inst
151 Inst
152 Inst
153 The Westminster Larger Catechism is a helpful guide to the interpretation and application of all the commandments
154 Inst
1 For instance
2 “Wholesome Severity Reconciled with Christian Liberty” (London
3 Theonomy in Christian Ethics (Nutley
4 No Other Standard
5 Elsewhere
1 Some of these ordinances are not explicitly presented in Scripture
2 See also E
3 See Knox Chamblin
4 Moshe Weinfield
5 See C
6 Chamblin
1 This is made clear in great detail in the volume edited by D.A
3 VanGemeren is here citing the view of Stephen Westerholm
1 It is important for the reader to notice here that the expression “the Law
2 The substance of God’s grace is the same in both Old and New Testaments
3 Is that gap as wide as the Grand Canyon or merely a crack in the sidewalk
4 Just here Christopher J
5 Ronald J
6 For example
7 Ibid
8 John Murray
9 House and Ice
10 E
11 The antitheses of Matthew 5:21-48 are not an unfair ex post facto condemnation of the Pharisees by a higher standard than that which they already knew
12 Attempts are sometimes made to evade the thrust of this text by editing out its reference to the moral demands of the Old Testament—contrary to what is obvious from its context (5:16
13 God’s Word is
14 From the theonomist’s standpoint there really is no need for a new or distinctive label
15 Two pertinent illustrations are found in (1) the Dooyeweerdian scheme of dichotomizing reality into modal spheres
16 The pluralist attempt to find biblical support
17 The much-abused statement of Jesus in John 18:36
18 My own eschatological view of Christ’s kingdom (notably its growth dimension) is historic postmillennial
19 The traditional interpretation of the Hebrew is defended in standard commentaries by Hengstenberg
20 David Basinger faults this criterion on the ground that sincere Christians disagree in interpreting the Bible as to what are punishable crimes (“Voting One’s Christian Conscience
21 Cf
22 E.g
23 “Though we cannot address secular society in the terms God addressed Israel
24 Ronald Sider
25 Cf
26 Walter C
27 Ibid
28 Ibid
29 Ibid
30 Ibid.
31 The reader should also not overlook the fact that Kaiser’s interpretation does not demonstrate that the death penalty is impermissible today in connection with the crimes specified in the Mosaic law
32 Ibid
33 Given the apparent transition in Exodus 21:29-30 to penal instructions where the death penalty could be used but ransom was permitted
34 This restriction to peaceful means of (positive) political transformation or reform does not
35 Rodney Clapp misleadingly says this about theonomists (“Democracy as Heresy
36 “Standing law” is used here for policy directives applicable over time to classes of individuals (e.g
37 By contrast
1 See my chapter in this book
2 See T
3 V
4 S
5 Ibid
6 W
7 Thomas F
8 See D
9 See Christopher J
1 See R
2 Greg Bahnsen
3 See the section in my essay on the dispensational approach entitled “Demonstration of God’s Graciousness
4 G
5 Others have noted this problem
6 See also Bahnsen
7 See also ibid
8 See the section in my essay
9 A similar charge is levied against dispensationalism by B
10 G
1 I deal with this point in more detail in my response to Walter Kaiser’s paper.
2 Bahnsen’s understanding of “law” in some contexts to refer to “the attitude of the Pharisees and Judaizers who promoted self-merit before God through performing works of the law” assumes what many modern scholars would not assume
3 Nor is the lack of an article significant
4 Bahnsen may give the wrong impression by referring to “dispensationalists” in his discussion of Romans 6:14-15 and 1 Corinthians 9:19-23
1 For a more extensive argumentation of this point
2 The text that usually is cited as being the basis for a hypothetical offer of salvation in the Old Testament is Leviticus 18:5
3 John Wesley
4 Ibid
5 C
6 The importance of appealing to the sedes doctrine
7 Brice L
8 Ibid
9 See Walter C
10 Martin
11 See the extensive bibliography on these and several other ways of interpreting this phrase in ibid
12 For a detailed argument and exegesis of this point
13 George E
14 See J
15 For a more extensive set of arguments
16 Brice L
17 Brice L
18 Brice L
19 H
20 Alva J
21 Andrew A
22 Patrick Fairbairn
23 Also see James Tunstead Burtchaell
24 Hans-Christoph Schmitt
25 As recently as 1953
26 Bruce K
27 This view was set forth by Norman Geisler in his Ethics
28 Erwin W
29 C
30 See a listing of these in John H
31 W
32 First pointed out by B
33 First pointed out by Stephen A
34 In the Basic Youth Conflicts seminars.
35 For a discussion of gramma and an exegesis of 2 Corinthians 3 that goes counter to much popular misunderstanding of these texts
1 In Interpreting the Prophetic Word (Grand Rapids
2 This distinction is further developed in my upcoming book
1 Kaiser is much sounder when he takes a different approach elsewhere and distinguishes the moral law from civil laws by saying the latter are “illustrations
2 See my discussion of Kaiser’s interface with theonomy in No Other Standard
1 For an extended discussion of Deuteronomy 30
2 Daniel P
3 Ibid
4 Fuller admits the termination nuance here (ibid
5 See V
1 Continuative
2 This is how I would reconcile the two statements from two different articles of mine that Kaiser quotes in his footnote 19
1 So writes Joseph A
2 B
3 For instance
4 Daniel P
5 Fuller
6 Although there is consensus on many fundamentals of dispensational theology
7 See
8 See Fuller
9 Geerhardus Vos
10 H
11 Fuller
12 Anne Lawton
13 R
14 Ibid
15 See J
16 One of the most recent examples of the persistence in accusing dispensationalism of two ways of salvation is the severe work of John H
17 John Feinberg examines this persistent view of dispensationalists teaching two ways of salvation
18 Gerhard von Rad records God’s gracious activity
19 A similar statement is found in Deuteronomy 9:6
20 C
21 A plethora of Old Testament passages explicitly associate the blessing of God to the land
22 Kaiser
23 Eichrodt
24 See Keil
25 This is contrary to G
26 H
27 J
28 By “traditional” dispensationalists I am referring to original formulations of the system by people such as J
29 A significant example of one who presents a dispensationalism with greater emphasis on continuities between law and grace (as well as Israel and the church)
30 J
31 The term nomos may refer to the entire Old Testament in Romans 3:19
32 See Geoffrey J
33 This idea is brought out by William Sanday and Arthur C
34 C
35 Charles Hodge
36 Cranfield
37 C
38 See J
39 See R
40 J
41 See the following discussions on the law as tutor
42 E
43 Fuller
44 Cranfield
45 Sanday and Headlam
46 The view that Paul employed a Jewish midrash or pesher approach to this Deuteronomy passage must be rejected
47 Fuller
48 This is the general consensus of commentators on Romans 10:5
49 Harrison
50 Walter C
51 Fuller rejects this thesis (Gospel & Law
52 John Arthur Thompson
53 Von Rad remarks
54 S
55 P
56 C
57 R
58 H
59 Fuller
60 C
61 Fuller
62 P
63 Hübner
64 Ibid
65 Fuller
66 Ibid.
67 Cranfield
68 For further discussion of Galatians 3 see Westerholm
69 G
70 Ibid
71 Ibid.
72 Ibid
73 G
74 For further discussions of Bahnsen’s treatment of Matthew 5:17-19
75 Cranfield (Romans
76 Hodge
77 Godet
78 Brinsmead
79 Another classification divides the law into apodictic and casuistic categories.
80 Walter C
81 Craigie
82 Vern Poythress argues for a “rough” distinction between the moral and ceremonial aspects of the law
83 Wenham
84 The question may be asked
85 This should not be understood as eschatological
86 Murray
87 Ibid
88 Westerholm
89 H
90 Sanders
91 H
92 Räisänen
93 Cranfield
94 Ibid
95 Ibid.
96 Dan G
97 Badenas
98 Fuller
99 BAGD
100 Ibid.
101 Ibid.
102 Gerhard Delling
103 R
104 Bruce
105 Ibid
106 Sanday/Headlam
107 Ibid.
108 Ibid
109 Cranfield
110 Räisänen
111 Cranfield
112 W
113 Cranfield
114 For a discussion of the problem with this view
115 Fuller
116 Sanders
117 See
118 J
119 Fuller
120 Helpful discussions of the moral standard of God may be found in A
121 B
122 This distinction may not be pressed in the eternal state
1 This distinction is further developed in my book Double Vision
2 William Holladay
3 William Holladay
4 Willem A
5 For a brief statement of this approach to the Bible
1 This is especially evident throughout the second half of his essay when he surveys “Passages Advocating Discontinuity
2 Another awkward aspect of Strickland’s interpretation
3 Strickland’s alleged distinction between a “revelatory” and “regulative” function of the Mosaic law (his “twofold purpose of the law”) does not relieve the internal discord because both its exegetical warrant and conceptual clarity are impeachable
4 Space restrictions prevent me from elaborating on Strickland’s misrepresentation of theonomic ethics as denying that Israel was uniquely a nation with God as its supreme ruler and that she was set apart by God or guided by him in a special way
5 Theonomy in Christian Ethics (Nutley
1 Stimulating this resurgence has been the new understanding of Judaism advocated by E
2 Works that come closest to my use of the salvation-historical concept are Oscar Cullmann
3 Law
4 For a survey of the Pauline use of nomos
5 Quotation marks must be put around the word “Gospel” because the New Testament never
6 On this point
7 I think that Galatians was written just before the Apostolic Council (Acts 15) to the churches founded by Paul on the first missionary journey (the “South Galatian” hypothesis)
8 On the differences between Galatians and Romans on the law
9 See Walter C
10 See
11 This is the interpretation that becomes virtually standard in the Reformed and Lutheran traditions
12 A few scholars have argued that Rom
13 On the conditional character of the Mosaic covenant
14 For this general approach
15 On this point and in agreement with our conclusions
16 “The Law shows up sin and makes man guilty and sick; indeed proves him worthy of being damned…The Gospel offers grace and remits sin and cures the sickness unto salvation” (“Scholium” on Rom
17 See W
18 See Maurice Wiles
19 Fuller
20 See especially James D
21 See 4QFlor 1:7; 1QS 5:21
22 For further substantiation of this interpretation of the evidence
23 See especially Klyne Snodgrass
24 For this interpretation of 3:27
25 See
26 Against this interpretation see Calvin
27 See Fuller
28 See John Ziesler
29 This development in the early church was stimulated by the problem of answering Marcion
30 Important examples of such an approach are
31 For detailed argument
32 See especially Sanders
33 See Hübner
34 Recent important defenses of this view are
35 See my Romans 1-8
36 In agreement with this conclusion
37 As Walther Zimmerli has correctly argued
38 The validity of this translation has been doubted by some
39 On the various ways in which the law teaches eternal principles
40 The distinction is still widely used; see Walter C
41 See Gordon Wenham
42 While there was some debate among Jews about how much of the law was required to be obeyed by a proselyte
43 See also Richard N
44 See Bandstra
45 F
46 See especially the excellent survey of the evidence by Richard Longenecker
47 See
48 See my “Israel and Paul in Romans 7.7-12
49 Luther insisted on the continuing use of the law as a means to prod repentance among both unbelievers and Christians
50 On Rom
51 Hübner
52 See Gerhard Ebeling
53 On this
54 See Meredith G
55 McComiskey
56 It is true
57 On this
58 Kaiser
59 The distinction between the “Sinai torah” and the “Zion torah” has been promulgated particularly by Hartmut Gese (see “The Law
60 O
61 For a more detailed study of Matt
62 Since most Jews believed that these additions
63 This view was held by most of the Reformers (cf
64 A form of this view was the most popular among the fathers of the church (see McArthur
65 I am here assuming the authenticity of the “exception” clause and that it states a real exception to the condemnation of a second marriage.
66 Jesus’ quotation may reflect the attitude inculcated among the sectaries at Qumran
67 Lev
68 See Wolfgang Trilling
69 T
70 See especially Bahnsen
71 On the fulfillment theme in Matthew
72 See Dupont
73 For this general approach
74 The strength of these endorsements has given rise to various theories about Matthew’s sources for vv
75 See Davies
76 Banks
77 See especially France
78 On these points
79 Ceslaus Spicq
80 Jesus differed fundamentally with the Jewish teachers of his day at this point; see especially Westerholm
81 Scholars persist in suggesting that the text be emended to “The Sabbath was made for the Son of Man” (cf
82 The formal similarity between Jesus’ statement and the rabbinic claim that “The Sabbath is delivered over for your sake
83 R
84 C
85 See Mark A
86 See van Dülmen
87 See Bring
88 The word probably means “end” in 2 Cor
89 See Ridderbos
90 See C.K
91 See especially Westerholm
92 See Thielmann
93 See especially Linda Belleville
94 See Betz
95 For this general interpretation
96 See Calvin
97 Cf
98 Räisänen
99 See my Romans 1-8
100 See particularly Stephen Westerholm
101 See Walter C
102 See Epistle of Aristeas
103 See Peter T
104 On the relationship of God’s law to the Mosaic law and “the law of Christ
105 Contra
106 As many expositors do
107 Wolfgang Schrage
108 See Friedrich Lang
109 Longnecker
110 See Drane
111 Douglas de Lacey argues that Paul does not give to the Mosaic commandment authority in its own right (“The Sabbath/Sunday Question and the Law in the Pauline Corpus
112 De Lacey
113 John Murray
114 Bandstra
115 This view is especially popular
116 See Cranfield
117 S
118 Calvin
119 Augustine comments on 3:31
120 See D
121 See S
122 See particularly Jacob Jervell
123 Wilson
124 See James Moffat
125 See O
126 For more detailed argument
127 See D
128 Although not in the traditional Reformed camp
129 See particularly the fine
1 Willem A
2 Geerhardus Vos
3 Ibid
4 Pieter A
5 See Willem A
6 His position is virtually the same as that of S
7 Meredith G
8 Willem A
9 VanGemeren
10 W
1 In the very same fashion theonomists could argue that all of the Mosaic commandments are reintroduced into the New Testament under the general rubrics of “love
2 The word “therefore” (Gk
1 It is evident that when eternity is ushered in after the millennial kingdom
2 Leonhard Goppelt
3 See Wayne G
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