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Coming of Christ. At that time there will take place great redemptive
acts concerning the world and the people of God collectively.
These will add to the volume of truth which we now possess.
(b) The actual embodiment of revelation in history. The
process of revelation is not only concomitant with history, but it
becomes incarnate in history. The facts of history themselves acquire
a revealing significance. The crucifixion and resurrection
of Christ are examples of this. We must place act-revelation by
the side of word-revelation. This applies, of course, to the great
outstanding acts of redemption. In such cases redemption and
revelation coincide. Two points, however, should be remembered
in this connection : first, that these two-sided acts did not take
place primarily for the purpose of revelation; their revelatory
character is secondary ; primarily they possess a purpose that
transcends revelation, having a God-ward reference in their effect,
and only in dependence on this a man-ward. reference for instruction.
In the second place, such act-revelations are never entirely
left to speak for themselves ; they are preceded and followed by
word-revelation. The usual order is : first word, then the fact,
then again the interprebtive word. The Old Testament brings the
predictive preparatory word, the Gospels record the redemptiverevelatory
fact, the Epistles supply the subsequent, final interpretation.
(c) The organic nature of the historic process observable in
rwelation. Every increase is progressive, but not every progressive
increase bears an organic character. The organic nature of
the progression of revelation explains several things. It is sometimes
contended that the assumption of progress in revelation
excludes its absolute perfection at all stages. This would actually
be so if the progress were non-organic. The organic progress is
from seed-form to the attainment of full growth; yet we do not
say that in the qualitative sense the seed is less perfect than the
tree. The feature in question explains further how the soteric
16 Biblical Theology
sufficiency of the truth could belong to it in its first state of emergence:
in the seed-form the minimum of indispensable knowledge
was already present. Again, it explains how revelation could be
so closely determined in its onward movement by the onward
movement of redemption. The latter being organically progressive,
the former had to partake of the same nature. Where redemption
takes slow steps, or becomes quiescent, revelation proceeds accordingly.
But redemption, as is well known, is eminently organic in
its progress. It does not proceed with uniform motion, but rather
is "epochal" in its onward stride. We can observe that where
great epoch-making redemptive acts accumulate, there the movement
of revelation is correspondingly accelerated and its volume
increased. Still further, from the organic character of revelation
we can explain its increasing multiformity, the latter being everywhere
a symptom of the development of organic life. There is
more of this multiformity observable in the New Testament than
in the Old, more in the period of the prophets than in the time of
Moses.
Some remarks are in place here in regard to a current misconstruction
of this last-mentioned feature. It is urged that the discovery