Said to be Geerhardus Vos’ magnum opus, The Pauline Eschatology is the last of his works, demonstrating the fullness of his wisdom and experience in theology and exegesis. Having gone through several editions and publication cycles, this climax of Reformed scholarship brings essential Greek and Hebrew analysis to Paul’s eschatological messages. The relationship between redemptive history and Pauline theology is thoroughly established, giving way to an in-depth exploration of eschatology and resurrection.
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Looking for more works by Geerhardus Vos? Check out the Select Works of Geerhardus Vos (14 vols.)!
Geerhardus J. Vos (1862–1949) was a Dutch-American theologian. He was the first alumnus of Calvin College (then Theological School) to earn a doctoral degree. Vos studied Old Testament at Princeton Seminary and graduated with honors. He then went on to do doctoral work in Semitics at the University of Berlin for one year, followed by two years at the University of Strasburg. He returned to teach at Calvin in 1888, but accepted an invitation to hold Princeton’s new chair of biblical theology in 1892. He held the chair until his retirement in 1932. During his time at Princeton, he taught some of the great Reformed minds of the twentieth century, including John Gresham Machen and Ned Bernard Stonehouse. Vos was also an essential catalyst in the establishment of biblical theology as a discipline. He passed away in 1949. Vos’ thinking and scholarship in theology has influenced Cornelius Van Til, John Murray, Richard B. Gaffin Jr., and Herman Ridderbos.
“There are in the Pauline teaching four important structural lines and in connection with these it will prove easiest and most convincing to test our thesis. These consist of the idea of the resurrection, the thought of salvation, the doctrine of the judgment and justification, the conception of the Spirit.” (Page 44)
“Paul divorced from his Eschatology becomes unfit for his Apostleship; Jesus divested of his Messiahship can no longer serve us as a Saviour.” (Page vii)
“Thirdly the idea is elastic as to its extent, no less than movable as to its position. It covers, as has been shown, unfavorable and favorable happenings occurring in the farthest visible plane to which the prophetic vision extends, and there is no clear marking of the sequence of these in time.” (Pages 5–6)
“The heaven in which the Christian by anticipation dwells is not the cosmical heaven, it is a thoroughly redemptive heaven, a heaven become what it is through the progressive upbuilding and enrichment pertaining to the age-long work of God in the sphere of redemption.” (Page 40)
“The two overtowering final events in the drama of eschatology are the Resurrection and the Judgment.” (Page 72)