Calvijns uitleg van Romeinen 9-11 tegen de achtergrond van de geschiedenis van de exegese van Origenes tot de Glossa ordinaria

The purpose of this article is to listen to John Calvin’s view on the place of Israel from his exegesis of Romans 9-11, against the backdrop of the history of Christian exegesis of this same passage. After establishing that Calvin’s view of Israel and the Jews was primarily determined by his biblica...

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Published in: Koers (Potchefstroom, South Africa) Vol. 82; no. 2; pp. 1 - 11
Main Author: de Boer, Erik
Format: Journal Article
Language: Dutch
English
Afrikaans
Published: Noordbrug Koers Society of South Africa 12-01-2017
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Summary: The purpose of this article is to listen to John Calvin’s view on the place of Israel from his exegesis of Romans 9-11, against the backdrop of the history of Christian exegesis of this same passage. After establishing that Calvin’s view of Israel and the Jews was primarily determined by his biblical exegesis (and not so much by any noteworthy interaction with the Jews of his time), the historical voices of Origen, Ambrose, Augustine, Pelagius and Glossa Ordinaria are explored. In the last part Calvin’s exegesis of Romans 9-11 is investigated. This investigation makes clear that Calvin is not caught up in a dogmatic discussion of predestination, but that he rather focuses on Paul’s preaching with regards to Israel. There is the scandalum of Israel’s unbelief whereby the visible body of the people of Israel has been generally rejected. But this is not a complete rejection. The secret election of God means that there is still an adoption, which is completely grounded in God’s grace. Calvin has a broad understanding of ‘Israel’ which includes both Jewish and gentile Christians. But for the reformer of Geneva the Jews always remain the firstborn in God’s house. Regarding the Jewish people as a collective, Calvin does not harbour any particular expectations. Die doel van hierdie artikel is om te luister na Johannes Calvyn se visie op die plek van Israel vanuit sy eksegese van Romeine 9-11, teen die agtergrond van die geskiedenis van die Christelike Bybeluitleg van dieselfde gedeelte. Nadat vasgestel is dat Calvyn se visie op Israel en die Jode primêr bepaal is deur sy Bybeluitleg (en nie soseer deur enige noemenswaardige omgang met die Jode van sy tyd nie), klink agtereenvolgens die stemme van Origenes, Ambrosius, Augustinus, Pelagius en die Glossa Ordinaria. In die laaste gedeelte word Calvyn se eksegese van Romeine 9-11 ondersoek. Hierdie ondersoek maak duidelik dat Calvyn nie vasgevang is in ’n dogmatiese behandeling van die uitverkiesing nie, maar dat hy eerder die aandag rig op Paulus se prediking met betrekking tot Israel. Deur die scandalum van Israel se ongeloof is daar ’n algemene verwerping van die sigbare volk. Maar dit is geen algehele verwerping nie. Die geheime uitverkiesing van God beteken dat daar steeds ’n aanneming is, wat volledig in God se genade gegrond is. Calvyn het ’n breë verstaan van ‘Israel’ – dit sluit sowel Joodse Christene as Christene uit die heidendom in. Vir die Geneefse hervormer bly die Jode egter altyd die eersgeborenes in God se huis. Wat betref die Joodse volk as kollektief, koester Calvyn geen besondere verwagting nie.
ISSN: 0023-270X
2304-8557
DOI: 10.19108/KOERS.82.2.2351