Part I: The Perpetuity of the Decalogue under the New Covenant in Owen and Others
Part II: Matthew 5:17 and the Perpetuity of the Decalogue under the New Covenant in Owen and Others
Part III: The Multi-functional Utility of the Decalogue in Owen and Others
Part IV: The Idea of Abrogation in Owen and Others
Conclusion
What can we conclude in light of the evidence presented?
· Owen in the context of his own writings
Primary source documentation of Owen has been presented on (1) the perpetuity of the entire Decalogue from Jer. 31:33 and 2 Co. 3:3, (2) Matt. 5:17 as it relates to the perpetuity of the Decalogue under the New Covenant, (3) the multi-functional utility of the Decalogue and (4) abrogation. Examining Owen on these subjects put us both into the primary documents themselves and within Owen’s systematic thought on relevant theological issues. This was necessary in order to understand him on the primary issue under investigation.
Owen’s view of abrogation must be carefully qualified, especially as it relates to the Decalogue and the New Covenant. On the one hand, he viewed the Decalogue as abrogated under the New Covenant. But he viewed it abrogated in terms of its function under the Old Covenant and along with the rest of the Old Covenant’s law. His view of the abrogation of the Decalogue was not absolute, but relative. It concerned a specific redemptive-historical function of the Decalogue and not all redemptive-historical functions.
On the other hand, Owen did not view the Decalogue as abrogated under the New Covenant. He viewed it as perpetual because it contains “the sum and substance of that obedience which is due unto God from all rational creatures made in his image.”[1]
These distinctions in his views on abrogation and the various redemptive-historical functions of the Decalogue are in his early and later statements in the Hebrews commentary. It may be difficult for us to understand them, taking them at face value, but once his careful qualifications are taken into account, along with his clear assertions concerning the perpetuity of the Decalogue under the New Covenant and the grounds for it, his meaning comes clearly into focus. But if we import into Owen our understanding of what certain statements mean or fail to understand his systematic thought, we are apt to misread him and either force on him something he never intended or force him to contradict himself.
· The historical/theological context in which Owen wrote
Primary source documentation has been presented from Calvin, Ursinus, Witsius, Turretin, Protestant Scholastic thought, and Boston. In doing so, the attempt was made to put Owen in historical and theological context. We found that his views on the matters examined were not novel and fit within the theological nomenclature of his contemporaries. Though what he said may be hard to understand and even appear novel to us, it was not so in his day.
[1] Owen, Works, XXII:215.
Dr. Richard Barcellos is associate professor of New Testament Studies. He received a B.S. from California State University, Fresno, an M.Div. from The Master’s Seminary, and a Th.M. and Ph.D. from Whitefield Theological Seminary. Dr. Barcellos is pastor of Grace Reformed Baptist Church, Palmdale, CA. He is author of Trinity & Creation, The Covenant of Works, and Getting the Garden Right. He has contributed articles to various journals and is a member of ETS.
Courses taught for CBTS: New Testament Introduction, Biblical Hermeneutics, Biblical Theology I, Biblical Theology II.
