Redemption in the Old Testament
Biblical Studies
The Rev. Dennis Whalen
Lighthouse Lutheran Church
Freedom, PA 15042
2
OVERVIEW
Although the holy Bible contains two distinct divisions, namely the Old Testament
and the New Testament, there is only one Divine plan for redemption. Many
pastors today preach the message of redemption only from the texts of the New
Testament and the work of Christ on the cross. It is true that in the New
Testament we have the latest, and final, essential revelation of God for the
church age.
1
The cross is the central aspect of God’s eternal purpose.
2
However, the condition for salvation is identical in both the Old and New
Testaments in that the elect were, are, and will be saved only be grace through
faith in the work of Jesus Christ.
3
The story of redemption in the Old Testament
is part of a larger whole in which God reveals His Divine plan for redemption in a
long series of successive acts.
4
Thus, the whole Old Testament points forward to
the coming Messiah.
5
To limit ones preaching on redemption to one single act of
God is to deny the progressive revelatory-process and withhold the graciousness
and love of God’s towards His people. Just as Paul writes in the fifteenth
chapter of Romans, “…whatever was written in earlier times was written for our
instruction…”
6
We must look at God’s revelation to His people in the Old
Testament as the interpreter of redemption.
7
When we view the Scriptures in this
1
Wells, Tom and Fred Zaspel, New Covenant Theology: Description, Definition, Defense,
(Frederick, Maryland: New Covenant Media), 2002, p. 7
2
Reymond, Dr. Robert L, A New Systematic Theology of the Christian Faith, (Nashville:
Thomas Nelson, Inc.), 1998, p. 465
3
Ibid, p. 528
4
Vos, Geerhardus, Biblical Theology: Old and New Testaments, (Grand Rapids: Wm. B.
Eerdmans Publishing Co.) , 1948, p. 5
5
Berkhof, Louis, Systematic Theology, (Carlisle: The Banner of Truth Trust), 2005, p. 293
6
New American Standard Bible, (Nashville: Broadman & Holman Publishers), 1985, Rom 15:4
7
Vos, Biblical Theology: Old and New Testaments, p. 6
3
light, we can preach the message of redemption, the gospel message, in both
the Old and New Testaments. For the Old Testament was established and
confirmed by Christ’s intercession and the message of the gospel declares
nothing less than sinners are justified apart from their own merits by God’s
fatherly kindness.
8
IN THE GARDEN
The work of redemption by Christ and its benefits were communicated to the
elect in all ages successively from the beginning of the world in promises, types,
and sacrifices
9
and the first revelation is found in the protevangel.
10
The first
promise of salvation through the work of Christ shows how the grace of God has
turned the curse upon the serpent into the promise for man.
11
In Genesis 3:15,
this Old Testament revelation approaches the concept of a personal Messiah
very gradually.
12
Only indirectly could the idea that the posterity of the woman be
seen as a single individual in the future.
13
Nonetheless, the promise is that
somehow, out of the human race, a fatal blow will crush the head of the
serpent.
14
In this promise, God breaks the newly formed alliance by turning
man’s friendship with Satan into enmity and re-establishes man in friendship with
8
Calvin, John, The Institutes of the Christian Religion: Volume I, Ford Lewis Battles, trans.,
(London: Westminster John Knox Press), 1960, p.431
9
Westminster Confession of Faith, (Glasgow: Free Presbyterian Publications), 2001, VIII-6
10
Berkhof, Systematic Theology, p. 293
11
Sauer, Erich, The Dawn of World Redemption: A Survey of Historical Revelation in the Old
Testament, transl. G. H. Lang, (Grand Rapids: Wm. B. Eerdmans Publishing Company),
1951, p. 59
12
Vos, Biblical Theology: Old and New Testaments, p. 44
13
Sauer, The Dawn of World Redemption: A Survey of Historical Revelation in the Old
Testament, p. 59
14
Vos, Biblical Theology: Old and New Testaments, p. 43
4
Himself.
15
In addition, this relationship between God and man is not limited to
individuals, but extends to their seed.
16
Although, the object of their faith was
much less definite that that of our own, none the less, the essence of their faith
was the same – trust in God’s grace and power to being deliverance from sin.
17
ENOCH
When Adam sinned against God, he brought sin into the world, and death
through sin.
18
This fact is demonstrated in the fifth chapter of Genesis which lists
the generations from Adam to Noah
19
. In each account, the patriarch is named
along with the son’s name of the subsequent generation, their final age is given
and then followed by the phrase “and then he died.” However, Enoch’s account
is different. Enoch “walked with God.”
20
This means more than that he led a
pious life or that he was a God-fearing and upright person.
21
Enoch’s walking
with God clearly mentioned is something special, which distinguishes Enoch from
the others who were named.
22
To “walk with God” points to a supernatural
intercourse with God
23
and it implies that Enoch received special revelations
from God.
24
Enoch was a recipient of God’s special grace in that the communion
that had been broken by Adam during the Fall was restored with Enoch and once
15
Berkhof, Systematic Theology, p. 293
16
Ibid, p. 294
17
Vos, Biblical Theology: Old and New Testaments, p. 44
18
Rom 5:12
19
Gen 5
20
Gen 5:22
21
Vos, Biblical Theology: Old and New Testaments, p. 47
22
Vos, J. G., Genesis, (Pittsburgh: Crown & Covenant Publications), 2006, p. 117
23
Vos, Biblical Theology: Old and New Testaments, p. 47
24
Vos, Genesis, p. 117
5
this communion with God is restored, deliverance from death is bound to follow.
25
For Enoch, in the middle period of his life, suddenly, and in an unexplained
manner, vanished from the sight of men, because God took him away.
26
Even
though sin makes judgment necessary and death inevitable
27
, we read that
Enoch was removed from this world by the direct and supernatural act of God.
28
Although returning to Eden is not possible, God reveals through Enoch’s walk
with Him that death is not the absolute end of human existence.
29
This example
of immortality was designed to elevate the minds of his saints with certain faith
before their death and, thus, the translation of Enoch became a visible
representation of a blessed resurrection.
30
NOAH
At the time of the flood, the human race came to moral ruin and was judged by
God.
31
Although the continuity of the work of God appeared to be in danger
32
,
Noah found favor in the eyes of the LORD.
33
We must assume that the period of
time represented before the flood must demonstrate the necessary outcome of
sin when left to work itself out freely.
34
However, once again God’s grace
abounds and we read in the Biblical narrative that Noah “walked with God” and
25
Vos, Biblical Theology: Old and New Testaments, p. 47
26
Calvin, John, Commentary on Genesis: Volume I, (Grand Rapids: Christian Classics Ethereal
Library), 1996, p. 140
27
House, Paul R., Old Testament Theology, (Illinois: InterVarsity Press), 1998, p. 147
28
Vos, Genesis, p. 117
29
House, Old Testament Theology, p. 479
30
Vos, Genesis, p. 140
31
Reymond, A New Systematic Theology of the Christian Faith, p. 512
32
Vos, Biblical Theology: Old and New Testaments, p. 48
33
Gen 6:8
34
Vos, Biblical Theology: Old and New Testaments, p. 48
6
was found blameless in his generation
35
. As we have already seen with Enoch,
this expression means something more than a pious man who lived a godly life.
36
This expression implies a supernatural communication with God.
37
And so, we
find Noah spends a good part of his life in great weariness building an ark.
38
In
building the ark, Noah and his family survive the deluge and escape death, but all
flesh outside of Noah’s family was destroyed by the flood and it is with Noah and
his family that God established his covenant.
39
The continuity of the human race
is preserved and God saves enough out of the wreck to enable Him to carry out
His original purpose with the self-same humanity He had created.
40
The
narrative of the deluge clearly identifies two different kinds of people in the world:
those who perish eternally, and those with who God establishes His covenant.
41
To be in covenant with God is the opposite of perishing eternally.
42
Also, we
should note that it is God alone that takes the initiative in establishing this
covenantal relationship.
43
God promises that He will not again destroy all flesh
by waters of a flood, and that the regular succession of seed time and harvest
will continue.
44
It should be noted, however, that the promise is limited to the
duration of history: “while the earth remains.”
45
The catastrophe will not be
repeated before the end of the world, and at that time the promise will no longer
35
Gen 6:9
36
Vos, Genesis, p. 125
37
Ibid, p. 125
38
Calvin, The Institutes of the Christian Religion: Volume I, p. 436
39
Vos, Genesis, p.133
40
Vos, Biblical Theology: Old and New Testaments, p. 48
41
Vos, Genesis, p. 133
42
Ibid, p. 133
43
Ibid, p. 161
44
Berkhof, Systematic Theology, p. 294
45
Vos, Genesis, p. 156
7
hold good.
46
At that time, once again a wicked world will be destroyed by the
righteous judgment of God.
47
This is the eschatological background that pertains
to the deluge.
48
The New Testament places the epoch of Noah in parallel with
the second coming of Christ.
49
This is especially notable in the writings of Peter,
where the waters of baptism are compared to that of the waters of the flood
50
.
The water was an instrument of world judgment and separates the godly from the
ungodly just as it does in baptism.
51
Thus, even the flood that is sent on sinful
mankind is a Divine act of salvation and demonstrates God right to destroy
corrupt mankind for His honors sake.
52
ABRAM
God’s choice of Abram initiates the ongoing practice of divine election.
53
Perhaps, God elects Noah, too, but the text hints that in Noah’s era the Lord had
no one else to choose.
54
However, the call of Abram has its goal in a redemptive
people
55
and God chose Abram over all other believers of his time, such as
Melchizedek.
56
Since all persons are infected with sin, God identifies an
individual through whom the Lord’s plan can be revealed and Abram’s faith
46
Vos, Geerhardus, The Eschatology of the Old Testament, edited by James T. Dennison, Jr.,
(Philipsburg, New Jersey: P & R Publishing), 2001, p. 82
47
Vos, Genesis, p. 156
48
Vos, Biblical Theology: Old and New Testaments, p. 52
49
Vos, The Eschatology of the Old Testament, p. 82
50
1 Peter 3:20
51
Vos, The Eschatology of the Old Testament, p. 82
52
Kohler, Ludwig, Old Testament Theology, trans. A. S. Todd, (Philadelphia: The Westminster
Press), 1957, p. 219
53
House, Old Testament Theology, p. 73
54
Ibid, p. 73
55
Wells, New Covenant Theology: Description, Definition, Defense, p. 52
56
Sauer, The Dawn of World Redemption: A Survey of Historical Revelation in the Old
Testament, p. 90
8
replaces Eve’s doubts concerning God’s commands.
57
Up to the time of Abram
there was no formal establishment of the covenant of grace.
58
Therefore, the
covenant of grace underwent a remarkable advance in the election of Abram in
that one family is taken out of the number of existing Shemitic families, and with
it, the redemptive, revelatory work of God is carried forward.
59
The covenant
formed with Abram, out of a gracious and merciful act of God, promises 1) land,
2) seed, and 3) blessing.
60
Here, God’s original blessing for all mankind is
restored and fulfilled through Abram and his offspring
61
and, in addition, at the
very start the final end is mentioned, “all people on the earth will be blessed
through you.”
62
The spiritual blessings of the covenant of grace become far more
apparent in the covenant with Abram than they were before.
63
Also, Abram finds
that God’s covenant was not confined to his generation, but extended to
generations yet unborn.
64
This covenantal relationship between God and Abram
is intensely personal and even changes Abram’s status in the world.
65
The name
Abram, which means “father exalted” was once sufficient to identify him in the
world in which he lived, but now God changes his name to Abraham, which
means “father of a multitude of nations.”
66
As for Abraham, his final reward is put
57
House, Old Testament Theology, p. 73
58
Berkhof, Systematic Theology, p. 295
59
Vos, Biblical Theology: Old and New Testaments, p. 76
60
Genesis 12:2-3
61
The New International Version Study Bible, ed. Kenneth Barker, (Grand Rapids: Zondervan
Publishing House), 1995, p. 24
62
Sauer, The Dawn of World Redemption: A Survey of Historical Revelation in the Old
Testament, p. 94
63
Berkhof, Systematic Theology, p. 295
64
Baldwin, Joyce G., The Message of Genesis 12-50, (Downers Grove: Inter-Varsity Press),
1986, p. 66
65
Ibid, p. 64
66
Ibid, p. 64
9
in the Lord alone for his promise of the land is a symbol of benevolence and a
type of the heavenly inheritance to come.
67
Abraham also demonstrates the
essence of being right with God which is his response by faith to his grace in
accepting the covenant and the continued exhibition of this condition of mind in
his life and conduct.
68
Years after the formalization of this faith-based covenant, Abraham faces the
most significant “test” of his belief in God when God commands him to sacrifice
his son Isaac, the son of the promise.
69
Without hesitating, Abraham takes his
son to a place of offering and prepares to kill him.
70
It is interesting to note that
when Abraham leaves the servants to go up the mountain for the sacrifice, he
tells his servants to wait and we will worship and then we will come back to you.
71
Already the testing has brought Abraham’s faith to full expression and he
expected the Lord to uphold His promise and, by some means, bring the two of
them back to their base.
72
While on the mountain, we must also look at the role
Isaac played. It is often said that Isaac played a passive role in the story, but he
must have shared his father’s faith to the extent of cooperating with him.
73
The
Jewish historian Josephus suggests that Isaac could have escaped from
67
Calvin, The Institutes of the Christian Religion: Volume I, p. 451
68
Davidson, A. B., The International Theological Library, The Theology of the Old Testament,
ed. by Charles Briggs and Stewart Salmond, (New York: Charles Scribner’s Sons), 1904, p.
279
69
House, Old Testament Theology, p. 75
70
Ibid, p.75
71
Genesis 22:5
72
Baldwin, The Message of Genesis 12-50, p. 90
73
Ibid p. 91
10
Abraham if he had desired to.
74
The fact Isaac made no attempt to escape from
Abraham indicates that he willingly offered himself to be bound and laid upon the
altar by his father.
75
This reminds us of the truth that our Lord Jesus Christ
willingly offered Himself to bear the sins of the world.
76
Abraham and Isaac both
proved that they “feared” God, which is another way of saying that they base
their lives on God and were willing to be obedient to all of the commands, even
the most difficult ones.
77
Another important truth that is revealed in God’s plan of
redemption is that the heart is the chief matter. Abraham had “sacrificed” Isaac
to God and yet had not killed him.
78
The external completion of the act had been
suddenly prevented by God, yet Abraham and Isaac were both willing to
continue.
79
Thus, it is not only the external performance that makes a sacrifice a
sacrifice, but the intention of the heart
80
and such is the same with sin.
MOSES
God’s Divine plan for redemption continues to unfold and become clearer to His
chosen people in the redemptive story of the Passover and exodus from Egypt.
Pharaoh would not let Moses and the Israelites go. The wrath of God would fall
upon the Egyptians, both man and beast, as punishment for Pharaoh’s
74
Vos, Genesis, p. 313
75
Ibid, p. 313
76
Ibid, p. 313
77
Origen, The Fathers of the Church: Homilies on Genesis and Exodus, transl. Ronald E.
Heine, (Washington, DC: The Catholic University of America Press), 1981, p. 143
78
Sauer, The Dawn of World Redemption: A Survey of Historical Revelation in the Old
Testament, p. 100
79
Ibid, p. 100
80
Ibid, p. 100
11
conduct.
81
However, God did not want to destroy all of the Egyptians and their
cattle, so he sent the destroyer to kill the first-born males in Egypt.
82
The
deliverance of Israel from the bondage of slavery in Egypt was at hand.
83
Moses
told the Israelites to take a lamb free of blemish and slaughter them at twilight.
84
The characteristics of the lamb were significant in that it not only benefited the
sacredness of the purpose to which they were devoted, but also was a symbol of
the moral integrity of the person represented in the sacrifice.
85
The blood of the
lamb was atoning blood for the Passover; a sacrifice which shadowed both
expiation and quickening fellowship with God.
86
The blood was put on the sides
and tops of the doorframes so that the Slayer passed over the houses of the
Israelites that night.
87
The very word pasach is derived from this and means first,
“to leap”, then “to jump over”, then “to spare”.
88
The smearing of the houses of
the Israelites with atoning blood of the sacrifice set forth the reconciliation of
Israel with its God, through forgiveness and expiation of sins, and through the
sacrificial meal that followed, their communion with the Lord (i.e. their adoption
as children of God).
89
We must keep in mind that it was not the blood of the
animal which changed divine wrath into mercy and spared their firstborn, but the
81
Keil, C. F. and F. Delitzsch, Biblical Commentary on the Old Testament: Volume I, transl.
James Martin, (Grand Rapids: Wm. B. Eerdman’s Publishing Company), 1967, p. 500
82
Keil, Biblical Commentary on the Old Testament: Volume I. p. 500
83
Keil, C. F. and F. Delitzsch, Biblical Commentary on the Old Testament: Volume II, transl.
James Martin, (Grand Rapids: Wm. B. Eerdman’s Publishing Company), 1967, p. 9
84
Exodus 12:1-13
85
Keil, Biblical Commentary on the Old Testament: Volume II, p. 11
86
Ibid, p. 13
87
Vos, Biblical Theology: Old and New Testaments, p. 119
88
Ibid, p. 119
89
Keil, Biblical Commentary on the Old Testament: Volume II, p. 20
12
antitypical redemption that stood behind it.
90
The Paschal lamb presented a
lively image of the Savior upon the “accursed tree”
91
and the reality of the coming
Lord’s death as a propitiation for the sins of man.
92
Thus, the people of God
were brought out of the bondage of slavery in Egypt. This great exodus of the
people of God communicated God’s redemptive ways to His Old Testament
people as He would do later for us.
93
Clearly the exodus demonstrates God’s
love for and relationship with the patriarchs and their descendents.
94
The true
bondage is the bondage of sin and to this day, this is the Egypt from which we
must all be delivered.
95
We finally come to Sinai where the covenant between God and His people will
become a truly national covenant.
96
Here, on Sinai, God announces that the
relationship’s purpose is to establish a covenant with the entire nation.
97
Similarly to the deluge, God’s appearance on Sinai has an eschatological
element.
98
However, in the deluge, the negative destruction-idea of the world’s
crisis is brought out while here at Sinai, the constructive, positive element of
redemption is presented…it is the climax of the events of the exodus.
99
Earlier
God made a covenant with Noah and Abraham, now without subtracting anything
90
Wells, New Covenant Theology: Description, Definition, Defense, p. 60
91
Rawlinson, George, The Pulpit Commentary: Exodus, Volume I, ed. By Canon H. D. M.
Spence and Joseph S. Exell, (New York: Anson D. F. Randolph and Company), p. 264
92
Ibid, p. 265
93
Reymond, A New Systematic Theology of the Christian Faith, p. 518
94
House, Old Testament Theology, p. 105
95
Rawlinson, The Pulpit Commentary: Exodus, Volume I, p. 265
96
Berkhof, Systematic Theology, p. 298
97
House, Old Testament Theology, p. 109
98
Vos, The Eschatology of the Old Testament
99
Vos, The Eschatology of the Old Testament
13
from the promises made to Abraham, the Lord endeavors to have a special
friendship not just with one person or a single clan, but with an entire nation
composed of Abraham’s descendents.
100
On Sinai, the Decalogue is introduced
and strikingly illustrates the redemptive structure of the theocracy as a whole.
101
The Law was given to the people in covenant to become their rule of life.
102
Their relationship with God must now take precedence over every other
relationship.
103
The first commands cover Israel’s relationship to God. The last
commands indicate that the covenant will indeed have ramifications extending
from the covenant people to the outside world.
104
This Law was necessary for
many reasons. First, the moral knowledge possessed by man had gradually
been parted with and what remained was distorted and confused.
105
Second,
and most important, is that the chief meaning of the Law lies in the developing of
an expectation of the redeemer by revealing human sinfulness, so that the Law
acts as a “tutor” to bring us to Christ and to Him as the Savior of sinners.
106
CONCLUSION
Now we can see clearly that all men adopted by God into the company of His
people since the beginning of the world were covenanted to Him by the same law
100
House, Old Testament Theology, p. 109
101
Vos, Biblical Theology: Old and New Testaments, p. 129
102
Davidson, The International Theological Library, The Theology of the Old Testament, p. 280
103
House, Old Testament Theology, p. 111
104
Ibid, p. 111
105
Rawlinson, The Pulpit Commentary: Exodus, Volume II, ed. By Canon H. D. M. Spence and
Joseph S. Exell, (New York: Anson D. F. Randolph and Company), p. 140
106
Sauer, The Dawn of World Redemption: A Survey of Historical Revelation in the Old
Testament, p. 121
14
and by the same bond of the same doctrine that obtains among us.
107
We see
that the truth of the present was always singular and never multiple in sense.
108
Only today can we look backwards and, instructed through the interpretation of
the later prophecies and fulfillments that God, in Genesis and Exodus, spoke of
Christ His Son.
109
Thus the phrase “history of salvation” does not indicate a
limited circle within universal history or fixate itself upon one event, but instead
contemplates and interprets the whole history of mankind in its revelation to
God.
110
The New Testament is the apex of God’s revelation,
111
but in the Old
Testament there is a forward flow that reaches its climax in the work of Christ on
the cross.
112
107
Calvin, The Institutes of the Christian Religion: Volume I, p. 428
108
Kaiser, The Uses of the Old Testament in the New, (Oregon: Wipf and Stock Publishers),
1985, p. 72
109
Sauer, The Dawn of World Redemption: A Survey of Historical Revelation in the Old
Testament, p. 94-95
110
Ibid p. 95
111
Wells, New Covenant Theology: Description, Definition, Defense, p. 7
112
Sources for Biblical and Theological Study: Volume 1, The Flowering of Old Testament
Theology, ed. Ben C. Ollenburger, Elmer A. Martens, and Gerhard F. Hasel, (Winona Lake,
Indiana: Eisenbrauns), 1992, p. 382-383
15
BIBLIOGRAPHY
Baldwin, Joyce G., The Message of Genesis 12-50, Downers Grove, Iillinois:
Inter-Varsity Press, 1986
Berkhof, Louis, Systematic Theology, Carlisle: The Banner of Truth Trust, 2005
Brueggemann, Walter, Theology of the Old Testament: Testimony, Dispute,
Advocacy, Minneapolis: Fortress Press, 1997
Calvin, John, Commentary on Genesis: Volume I, Grand Rapids, MI: Christian
Classics Ethereal Library, 1996
Calvin, John, The Institutes of the Christian Religion: Volume I, Ford Lewis
Battles, trans., London: Westminster John Knox Press, 1960
Calvin, John, The Institutes of the Christian Religion: Volume II, Ford Lewis
Battles, trans., London: Westminster John Knox Press, 1960
Davidson, A. B., The International Theological Library, The Theology of the Old
Testament, ed. by Charles Briggs and Stewart Salmond, New York:
Charles Scribner’s Sons, 1904
Delitzsch, Franz, Old Testament History of Redemption: A Survey of Salvation
History from the Creation of the World to the Death of Christ, transl.
Samuel Ives Curtiss, Winona Lake, Indiana: Alpha Publications, 1881
reprint 1980
Encyclopedia Judaica: Book 14, Jerusalem, Israel: Keter Publishinghouse
Jerusalem, Ltd., 1972
Gill, John, Exposition of the Old and New Testaments: Volume 1, Paris: The
Baptist Standard Bearer, Inc., 1989
Hodge, A. A., The Westminster Confession: A Commentary, Carlisle: The Banner
of Truth Trust, 2002
House, Paul R., Old Testament Theologoy, Illinois: InterVarsity Press, 1998
Kaiser, Walter C. Jr., The Uses of the Old Testament in the New, Oregon: Wipf
and Stock Publishers, 1985
Keil, C. F. and F. Delitzsch, Biblical Commentary on the Old Testament: Volume
I, transl. James Martin, Grand Rapids, MI: Wm. B. Eerdman’s Publishing
Company, 1967
16
Keil, C. F. and F. Delitzsch, Biblical Commentary on the Old Testament: Volume
II, transl. James Martin, Grand Rapids, MI: Wm. B. Eerdman’s Publishing
Company, 1967
Kohler, Ludwig, Old Testament Theology, trans. A. S. Todd, Philadelphia: The
Westminster Press, 1957
Kolb, Robert and Timothy J. Wengert, editors, The Book of Concord:
Confessions of the Evangelical Lutheran Church, Minneapolis: Fortress
Press, 2000
New American Standard Bible, Nashville, TN: Broadman & Holman Publishers,
1985
Origen, The Fathers of the Church: Homilies on Genesis and Exodus, transl.
Ronald E. Heine, Washington, DC: The Catholic University of America
Press, 1981
Rawlinson, George, The Pulpit Commentary: Exodus, Volume I, ed. By Canon H.
D. M. Spence and Joseph S. Exell, New York: Anson D. F. Randolph and
Company,
Rawlinson, George, The Pulpit Commentary: Exodus, Volume II, ed. By Canon
H. D. M. Spence and Joseph S. Exell, New York: Anson D. F. Randolph
and Company,
Reymond, Dr. Robert L, A New Systematic Theology of the Christian Faith,
Nashville: Thomas Nelson, Inc., 1998
Sauer, Erich, The Dawn of World Redemption: A Survey of Historical Revalation
in the Old Testament, transl. G. H. Lang, Grand Rapids, Michigan: Wm. B.
Eerdmans Publishing Company, 1951
Smith, Ralph L., Old Testament Theology: Its History, Method, and Message,
Nashville, TN: Broadman & Holman Publishers, 1993
Sources for Biblical and Theological Study: Volume 1, The Flowering of Old
Testament Theology, ed. Ben C. Ollenburger, Elmer A. Martens, and
Gerhard F. Hasel, Winona Lake, Indiane: Eisenbrauns, 1992
The New International Version Study Bible, ed. Kenneth Barker, Grand Rapids,
MI: Zondervan Publishing House, 1995
Thiessen, Henry C., Lectures in Systematic Theology, revised by Vernon
Doerksen, Grand Rapids: Wm. B. Eerdmans Publishing Co,. 2002
17
Vos, Geerhardus, Biblical Theology: Old and New Testaments, Grand Rapids,
Michigan: Wm. B. Eerdmans Publishing Co., 1948
Vos, Geerhardus, The Eschatology of the Old Testament, edited by James T.
Dennison, Jr., Philipsburg, New Jersey: P & R Publishing, 2001
Vos, J. G., Genesis, Pittsburgh, PA: Crown & Covenant Publications, 2006
Wells, Tom and Fred Zaspel, New Covenant Theology: Description, Definition,
Defense, Frederick, Maryland: New Covenant Media, 2002
Westminster Confession of Faith, Glasgow: Free Presbyterian Publications,
2001.
