RamistThomist
Puritanboard Clerk
A fitting end to a fine series. This isn't Frame's best work ever (that would either be DG or DCL) but it is good and there are legitimate reasons for this volume's limitations. Frame wanted to get his book on Scripture out, but he also suspected he might die beforehand. So he gave a shorter version of it. The first 330 pages deal with a perspectival doctrine of Scripture. The last three hundred are book reviews.
Scripture is an organic revelation, but Frame doesn’t mean by organic what 19th century pantheists supposedly meant. For Frame, “Revelations in Scripture, world, and self presuppose and supplement one another; one cannot understand one of them without reference to the others” (Frame 350).
Frame’s book isn’t just another book on Scripture and how it is inerrant or from God or something. Rather, it calls forth our obedience, and this ties with the above thesis: “Every obedient response to Scripture involves knowledge of creation and self” (364). For example, whenever I reason about or from Scripture, that presupposes I know what logic is and how to use it.
The Personal-Word Model
“The main contention of this volume is that God’s speech to man is real speech” (3). Authority: the capacity to create an obligation in the hearer (5).
Covenant and Canon
God’s relation to us is always covenantal, so we should expect a written, covenant document (108). A canon naturally arises because we need to record God’s spoken words to us, and our God is a God who speaks.
Frame builds upon Meredith Kline’s 4 or 5 Point Covenant Model to show the unity of Scripture (148ff):
(1) Revelation of the Name of God
(2) Revelation of God’s mighty acts in history
(3) Revelation of God’s Law
(4) Revelation of God’s continuing presence to bless and curse
(5) Revelation of God’s institutional provisions.
Covenantal revelation is both personal and propositional (153). God reveals his Name, but he does so in propositions (and sentences and declarations).
Our relationship with God is covenantal, and in covenants God speaks to his people (212).
Some of the chapters were quite short and I wish Frame extended his analysis. However, the book reviews show remarkable analysis and depth. See especially his reviews of Enns and Wright.
Scripture is an organic revelation, but Frame doesn’t mean by organic what 19th century pantheists supposedly meant. For Frame, “Revelations in Scripture, world, and self presuppose and supplement one another; one cannot understand one of them without reference to the others” (Frame 350).
Frame’s book isn’t just another book on Scripture and how it is inerrant or from God or something. Rather, it calls forth our obedience, and this ties with the above thesis: “Every obedient response to Scripture involves knowledge of creation and self” (364). For example, whenever I reason about or from Scripture, that presupposes I know what logic is and how to use it.
The Personal-Word Model
“The main contention of this volume is that God’s speech to man is real speech” (3). Authority: the capacity to create an obligation in the hearer (5).
Covenant and Canon
God’s relation to us is always covenantal, so we should expect a written, covenant document (108). A canon naturally arises because we need to record God’s spoken words to us, and our God is a God who speaks.
Frame builds upon Meredith Kline’s 4 or 5 Point Covenant Model to show the unity of Scripture (148ff):
(1) Revelation of the Name of God
(2) Revelation of God’s mighty acts in history
(3) Revelation of God’s Law
(4) Revelation of God’s continuing presence to bless and curse
(5) Revelation of God’s institutional provisions.
Covenantal revelation is both personal and propositional (153). God reveals his Name, but he does so in propositions (and sentences and declarations).
Our relationship with God is covenantal, and in covenants God speaks to his people (212).
Some of the chapters were quite short and I wish Frame extended his analysis. However, the book reviews show remarkable analysis and depth. See especially his reviews of Enns and Wright.
