게할더스 보스의 특별계시와 족장 시대

다국어 초록 (Multilingual Abstract)

This study aims to examine the process by which special revelation is progressively revealed in organic connection with God’s redemptive history, focusing on chapters 4-7 of Geerhardus Vos’s Biblical Theology. It particularly analyzes how the content and form of revelation deepen and become more concrete from after Adam’s fall through the patriarchal period.<BR/> The main contents of the study are as follows. First, the concept of “redemption” proclaimed immediately after Adam’s fall is presented as the first special revelation that anticipates the future and simultaneously reveals God’s justice and grace. The promise of the “seed of the woman” in Genesis 3:15 hints at the Messiah, but according to the principle of progressive revelation, its meaning appears somewhat ambiguous in the early stages.<BR/> Second, the revelation in Noah’s era is given against the backdrop of sin’s expansion within the realm of common grace. The contrast between the lineages of Cain and Seth shows two streams of sin and redemption, and after the flood judgment, God’s redemptive plan continues through a new creation order, regulations for life preservation (permission to eat meat, capital punishment system, etc.), and the rainbow covenant.<BR/> Third, in the period from after Noah until before the patriarchal era, the connection between redemptive history and natural development is revealed through prophecies concerning Noah’s three sons. The genealogy of nations (Genesis 10) functions as a “genealogy of redemption,” and the Tower of Babel incident is interpreted as a means of common grace that controls the spread of sin. During this period, the Shemites play an important role as transmitters of redemption and revelation alongside God’s names “El” and “Elohim.”<BR/> Fourth, by the patriarchal period, more concrete and personal forms of revelation appear, such as divine theophanies (night visions, dreams, etc.) and the appearance of “the angel of the LORD,” which can be understood as types of the incarnation. In Abraham’s life, important revelational content includes: universalistic purpose through particularistic election, faith based on God’s objective historical intervention, the divine name “El Shaddai” signifying supernatural fulfillment, and circumcision developing into purification and spiritual meaning. Isaac’s life exemplifies the substitutionary principle of sacrificial offerings through repetition and passivity, while Jacob’s experience emphasizes individual subjective transformation and the sanctification process through God’s sovereign election. Particularly, the dream at Bethel and the wrestling at Peniel reveal profound spiritual truths: God’s presence and promises working even in low spiritual states, and the restoration of relationship and acquisition of new identity (“Israel”) through faith and prayer.<BR/> In conclusion, Vos’s biblical theology dynamically demonstrates that special revelation is not disconnected or static, but possesses historical progressiveness within God’s redemptive economy, with its content and form developing richly.