Herman Witsius

Vos on Active & Passive Obedience in the Atonement

witsius — Thu, 12 Sep 2024 14:47:32 +0000

Jesus’ “cry of dereliction” forces a theological question: how is the unity of the Trinity maintained while the full wrath of God burns against sin in the Mediator? How can Jesus feel forsaken by the Father, and yet retain the perichoretic relation?

Today’s quote of Witsius comes through a third voice, Dutch Reformed theologian Geerhardus Vos (1862 – 1949). Vos’ biblical theology has been circulating in American theological circles through Westminster influences, but his Reformed Dogmatics was only recently published in the last decade. Vos uses Witsius in a peculiar way below:

This also means that eternal death cannot lie in the love of the Father and His divine good pleasure being withdrawn from the person of the Mediator. Just when He drank in the bitterest aspect of his death in obedience and suffering, He was for that reason an object of greatest good pleasure to God, a sacriffice of sweet-smelling aroma to the Lord. Witsius says of this, “To be the beloved Son of God and at the same time to bear the wrath of God are not such contradictory things that they could not coincide. For as Son, as the Holy One, who obeyed the Father in all things, He was always the beloved – yes, more than ever when He was obedient unto the death of the cross, for this was so pleasing to the Father that He has therefore raised Him to the highest degree of honor (Phil 2:9). Although laden with our sins, He felt the wrath of God burn, not against Himself but against our sin, which He had taken upon Himself.” Expressed otherwise, even in the moment that He died an eternal death, His active obedience was not permitted to be separated from His passive obedience, and by the former He was still the object of the good favor of God. (Reformed Dogmatics, Vol III, p. 196)

Vos intends to show the coinciding truths at the cross: God’s wrath for sin, and the Father’s pleasure in the Son. He uses Witsius’ words to prove the task of expiation as meritorious of the Father’s favor.

(I have not yet been able to locate this quote in Witsius’ corpus. Vos was a native Dutch speaker, and likely this quote comes from Misc sacra or other large swaths of Witsius’ writings that are still untranslated. Or, Vos’ translation differs enough that I have not been able to locate it in English.)

What stands out here is Vos’ connection of Christ’s obedience in the atonement with “active/passive” categories. Vos points out that the Mediator’s “active obedience was not permitted to be separated from His passive obedience,” meaning that on the Cross, the Son is actively obeying the Father’s command, which was to suffer for sin under the wrath of God. Vos highlights it was his active obedience which bade the Father love the Son.

Vos drew from the best theologians of the Reforme scholastic era (the very next section, he quotes John Owen). Witsius is a high water mark of theological development. Questions around the atonement and the perichoretic dance of the Trinity take us to the dizzying heights of theology, but Witsius is an able guide through these mountain tops.

Remarks On Baptism

blund — Tue, 03 Sep 2019 05:11:15 +0000

Here are various quotes from Witsius’ Economy of the Covenantand On the Efficacy and Utility of Baptism. Enjoy!

But the blood of Christ washes the soul from all the pollution of sin, 1 John 1:7; because by his sufferings he certainly merited, that we should be presented pure before God, Eph. 5:25, 26. And the Spirit of Christ, who applies the merits of his blood, actually cleanses us, 1 Cor. 6:11. 2dly. Water also has a power to drown and to suffocate; the same efficacy is exerted by the blood and Spirit of Christ, for the mortification of the old man; of which we shall hear more presently, and on this account Gregory Nanzianzen called baptism the deluge of sin. With which Ambrose agrees, de Initiandis, c. 3, “the water is that in which the flesh is drowned, in order to wash away all sin.”

And as we are especially baptized into Christ, we are also commanded to acknowledge him for our Lord, husband and head, and to frame the whole of our lives in such a manner, that we may not be found a disgrace to him, with whom we are so closely united, nor to his Spirit, the bond of that union: but, on the contrary, that the sanctifying efficacy both of his blood and Spirit, may appear in the whole tenour of our conversation. In fine, as we are most especially baptized into the communion of the death and resurrection of Christ, in both an extraordinary pattern is set before us, to the likeness of which we should be conformed. For as Christ, when he suffered death, was deprived of the enjoyment of the light, and of the function of his senses, and of all the other operations of life, and thus was broke off from all commerce with the world, that he might have nothing farther to do with it; so it behoveth us, if we would have any true union with Christ, to cease from all those works, to which we were formerly addicted, and to renounce the world, almost as if we were dead. And as Christ, when he arose, commenced a new kind of life, quite different from that natural life, which he enjoyed in this world before his death; so it becomes us, if we would have any communion with him in his resurrection, to rise to a new life, and altogether different from that life which was corrupted and stained with sin, to which we were devoted before our calling: as those things are urged by the apostle, Rom. 6:3–6.

XXXVI. As to ourselves, we are reminded in baptism, that being once washed, we do not again pollute ourselves with the filth of sins; nor, being baptized into Christ, we do not again mix with, or immerse ourselves in the world, lest it should happen unto us, according to the true proverb, “the dog is turned to his own vomit again; and the sow that was washed, to her wallowing in the mire,” 2 Pet. 2:22.

XXXVII. Besides, seeing “by one Spirit we are all baptized into one body,” 1 Cor. 12:13, we are also reminded, as members of one body, to love one another, and keep up brotherly concord; being careful to maintain the unity of the Spirit in the bond of peace: for there is one baptism, Eph. 4:3, 5. In a word, as baptism is the seal of God’s covenant, by the susception thereof we bind ourselves to that holiness of life which becomes God’s covenant people.

John’s baptism differed from that administered by Christ’s disciples, not in essence, but in circumstances only. For 1st. Both were from heaven, and grounded on God’s command: which we are sure of with respect to Christ’s baptism, and as to John’s appears from John 1:33, Luke 7:30, Matt. 21:25. 2ndly. In both there was a dipping in water, Matt. 3:11. Acts 8:36. 3rdly. Both administered into the faith and confession of Christ. Acts 19:4, 5. 4thly. Both were a sign and seal of the remission of sins. Matt. 3:6, Luke 3:3, Acts 2:38. 5thly. In the participation of both, there was an obligation to repentance on the person: see the last text. Nevertheless they differ, 1st. In that John’s baptism was indeed from God, but not from Christ, as the incarnate mediator, acting as the king of his church. 2ndly. In that, as we have said, it was rather a preparation for, than a sacrament of the New Testament. Basil in his treatise quomodo baptizetur aliquis baptismate, quod est in Evangelio Domini nostri Jesu Christi, How a person is baptized with the baptism which is in the Gospel of our Lord Jesus Christ, distinguishing between John’s and Christ’s baptism, ingeniously writes, “the baptism of the former was introductory, or initiatory; that of the latter, perfective.” 3rdly. In that God communicated therein a more sparing measure of the Spirit; whereas in the beginning of the Gospel, the gift of tongues and prophecy, which in Scripture comes under the appellation Spirit, was conferred on very many who were baptized with Christ’s baptism.

Two Fold Participation in the Covenant

witsius — Mon, 08 Apr 2019 21:31:54 +0000

Witsius describes two different ways one could be a part of the covenant of grace:

…the participation (“communio”) of the covenant of grace is two fold. The one includes merely sumoblical and common benefits (beneficia), which have no certain connection with salvation, and to which infants are admitted by their relation to parents that are within the covenant; and adults, by the profession of faith and repentance, even though insincere… The other participation of the covenant of grace, is the partaking of its internal, spiritual, and the saving goods (“bonorum”), as the forgiveness of sins, the writing of the law in the heart, etc. accordingly the apostle makes a distinction between the Jew outwardly and the Jew inwardly, – between circumcision in the flesh and the letter, and circumcision in the heart and Spirit; which, by analogy may be transferred to Christianity.

The Ministry of Fellow Believers

blund — Mon, 12 Nov 2018 20:03:02 +0000

Speaking on the “communion of saints” from the Apostles’ Creed, Witsius talks beautifully about the ways Christians minister one to another by faith. Even those untrained, non-ordained, can – by the communing grace of Christ by the Spirit – bring tremendous growth to other believers. Think over your own life – the number of Christians who have had an inordinate impact on you, even though they might not have been a pastor, an elder, or a missionary. Nevertheless, Christians ought to follow the “one another” passages of the New Testament and remember how they can impact others with His enabling help!

That we edify one another by the communication of spiritual gifts. This is the duty not merely of Pastors, but of believers of every class. This includes: administering reproof to an offending brother (Lev 19:17) – which, when guided by prudence, and dictated by love, obtains, in the issue, greater favor than the fulsome compliments of flattering lips (Prov 28:23); the instruction of the ignorant (Rom 15:14), mutual excitement to pious zeal (Heb 3:13); holy conferences, with fellowship in prayers and hymns (Eph 4:28, 5:19; Col 3:16). The communion of saints ought, doubtless, to flourish not only in churches, but also in private houses. And it is lamentable, that in the present state of Christianity, these exercises of social piety are become so antiquated, or are sometimes so injudiciously performed, that they are even hateful and odious to many…

That we seek in this communion the solace of our souls. What can be more delightful than the mutual fellowship of brethren, mingled together, as Tertullian expresses it, in spirit and soul (Ps 133)! What more amiable than the reciprocal offices of love, and the holy familiarity of the friends of God, edifying, admonishing, and comforting one another, and uniting in the same supplications and spiritual songs! How refreshing is it to the soul of an afflicted saint, if at any time he becomes languid in prayer, to encourage himself by the thought, that there are so many myriads of believers making intercession for him with our common Father! With what cordial congratulation does he rejoice in the gifts of the Divine liberality towards his brethren when he knows are granted for this purpose, that they may prove subservient to the general good, and that their salutary fruit may extend to himself also, as a part of the whole community! For of so ingenuous a nature is Christian charity, that, on account of the gathering together of all things in Christ, she considers what belongs to each of the brethren as her own. In this communion of Saints, in fine, there is a kind of prelude of heaven, where there will be no private or separate interest, but ONE GOD SHALL BE ALL IN ALL.

Symbolum XLVII, XLVIII

Prayer Performed By Sincere Christians

blund — Mon, 06 Aug 2018 19:20:45 +0000

Characteristic of those Reformed scholastic theologians in the Nadere Reformatie, Witsius blended the best of rigorous, academic theology with a warm, experiential praxis of the faith. A great example of this is his precision when speaking about what prayer is, which all too naturally leads Witsius to discuss the ardency with which sincere Christians approach our covenant Lord in supplication. The following is a quote from his Sacred Dissertations on the Lord’s Prayer.

* * *

In prayer itself we must observe:

That the prayer proceed from faith (James 1:6, 7). This implies 1), some hope, at least, that our persons have been accepted by God. 2) A conviction that the thing asked is good. 3) A belief, resting on the promise of God, that it will be obtained, but accompanied by submission to the Divine wisdom and goodness, which perhaps has looked out something better for us.

That it be performed with attention – with attention to God, to the things asked, and to ourselves. Lauspergius, in his Manuel of a Christian Soldier, has elegantly said, “Keep your eye on God alone, as if there were not another being in the universe besides God and yourself.” Equally beautiful is the following statement, “If, while you are praying, you allow your mind to wander, you will resemble one who holds the bow, and yet cannot direct the arrow against his adversary.” Here, if anywhere does the old saying apply, Hoc age, do this, attend to the business at hand.

That it be performed with fervor. Let the fire burn this incense, that “the Lord may smell a sweet savor.” “Let my prayers come up before Thee as incense, and the lifting up of my hands as the evening sacrifice” (Psalm 141:2). But let it be a sacred flame, kindled by the Holy Spirit, at the farthest possible removed from the fire of lust and of depraved affections (James 4:2 – 3). Such is that earnestness in prayer, which is mentioned with commendation in various passages of holy writ – “he prayed more earnestly” (Luke 22:44). “Earnest prayer was made by the church unto God” (Acts 12:5).

That it be performed without ceasing. The mind must be kept in a state of prayer, and, very frequently, as occasion offers, during the intervals of other employments, and even in the midst of these employments, it must send forth warm breathings towards God. Stated prayers, too, on matters of very high importance, ought to be frequently repeated, renewing unceasingly the struggle, until at length you come off a conqueror. “I will not let Thee go, except Thou bless me” (Genesis 32:26). This is “always to pray, and not to faint” (Luke 18:1).

Orationem III.45

Trinitarian Will And The Incarnation

blund — Mon, 05 Dec 2016 22:12:18 +0000

The subject of the incarnation, or he who became man, is not the Father, nor the Holy Spirit, but the Son alone. “The Word was made flesh” (John 1:14). “God sent for this Son, made of a woman” (Galatians 4:4). “Jesus Christ is come in the flesh” (I John 4:2). Although the essence and operation of the three persons in the godhead are the same, the flesh was not assumed by the divine essence, but by a certain person. It was at least assumed by the divine essence, only as it is characterized, and, so to speak, restricted, in the person of the Son. Neither the Father, nor the Holy Spirit, indeed, was unconcerned in the incarnation of the Son. The glory of the whole adorable Trinity is displayed in the human nature of Christ (see John 14:7, 9; John 1:18; II Cor. 4:6). But though the Father is in the Son, he is not therefore incarnate with the Son; he is only in his incarnate Son (John 14:10). A body was formed to be the future residence of the Deity, by that will which is common to the Father, the Son, and the Holy Ghost. But whilst it was determined by the will of the Father and the Holy Spirit that that body should belong to the Son, the Son, by the same will, determined that it should be his own; and thus by the united consent of all the Three, it could be the body of none but the Son (Hebrews 10:5).

Symbolum XIV.iv

Forgiveness Unto Intimacy

blund — Mon, 31 Oct 2016 18:49:05 +0000

From Witsius’ Sacred Dissertations on The Lord’s Prayer (p. 330 – 31):

The pardon of sin does not only free the sinner from the wrath of God, but restores him to the Divine favor and friendship. As it originated in a love of benevolence, and in the gracious purposes of God; so it places the sinner in such a condition that God regards him with a love of complacency, and bestows upon him the enjoyment of his grace in the most delightful manner. He is then enabled to behold the face of God as an indulgent Father, to hear his gracious voice, and in the sweetest intimacy of Divine fellowship to declare, ‘Thy love is better than wine” (Song 1:2). ‘For I will not,’ saith God, ‘contend for ever, neither will I be always wroth; for the spirit should fail before me and the souls which I have made. I have seen his ways, and will heal him. I will lead him also, and restore comforts unto him and to his mourners’ (Isa. 57:16, 18).

Orationem xxlx.xvi

The Church Will Stand, For Christ Must Have His Reward

blund — Wed, 30 Sep 2015 18:02:52 +0000

Photo credit: royaltyfreephoto.org
The Church must stand. Witsius was sure of this. Formed from the very beginning, and continuing until the parousia of Christ, God would keep His Church. Against all attacks of the world, the Evil one, heresies, schism, and more, Witsius was certain:

For it is utterly impossible that the decree of God should fail; that the promises of God should come to nought; that the word of salvation should be preached in vain; that the prophecies respecting the perpetuity of Christ’s kingdom should fall to the ground; or that Christ should lose the reward of His labor, and become a Master without disciples, a King without subjects, a Bridegroom without a bride, a Head without a body.

Do you share Witsius’ certainty? And perhaps even more importantly, is your certainty based on factors sociological, historical, or coincidental? Or do you, like Witsius, know the security of the Church of God rests in the infallible work of her Savior and Eternal Beloved?

(Quote: Symbolum XXIV.xxiii)

Preaching Law and Gospel Constitutes the Church

blund — Tue, 02 Dec 2014 21:02:16 +0000

This gathering is effected by the word of the Gospel; for although God in some respect invites men to himself by the works of nature (Acts 17:27; Rom 2:4), no invitation of that sort is sufficient for constituting the Church; but the word of supernatural revelation must be added (I Cor 1:21)… The preaching of the Law, that the minds of men may be rightly prepared: “For Christ is the end of the law for righteousness to everyone who believes.” But the preaching of the Gospel is chiefly made use of: “This only would I learn of you: did you receive the Spirit by works of the law, or by the hearing of faith?” The invitation given by the Gospel is termed our Calling: “Them he also called” (Rom 8:30). Hence, too, the frequent designation of “the called,” and the very word Ecclesia, the Church.

Quoted from Sacred Dissertations on the Apostles’ Creed XXIV.vi p. 352

What Is A Theologian?

blund — Mon, 16 Jun 2014 20:05:54 +0000

By a DIVINE, I mean one who, imbued with a substantial knowledge of Divine things derived from the teaching of God himself, declares and extols, not in words only, but by the whole course of his life, the wonderful excellencies of God, and thus lives entirely for His glory. Such were in former days the holy patriarchs, such the divinely inspired prophets, such the apostolic teachers of the whole world, such some of those whom we denominate fathers, the widely resplendent luminaries of the primitive Church. The knowledge of these men did not lie in the wire-drawn subtleties of curious questions, but in the devout contemplation of God and his Christ. Their plain and chaste mode of teaching did not soothe itching ears, but impressing upon the mind an exact representation of sacred things, inflamed the soul with their love, while their praiseworthy innocence of behavior, in harmony with their profession, and unimpeached by their enemies, supported their teaching by an evidence that was irresistible, and formed a clear proof of their having familiar intercourse with the most holy God.

Vero Theologo p. 13