Posted by: proregno | June 23, 2010

‘n Vriend van God – Artikels oor die Genadeverbond


“En die Skrif is vervul wat sê: En Abraham het God geglo, en dit is hom tot geregtigheid gereken, en hy is ‘n vriend van God genoem.” – Jak.2:23 

Die verbond is die wese van die ware godsdiens – Herman Bavinck 


“Vraag 4: Waarom word die verlossing of versoening van die mensdom met God aan ons voorgehou in die vorm van ‘n verbond, inderdaad ‘n genadeverbond? Antwoord: God vergelyk die middele van ons verlossing met ‘n verbond, inderdaad ‘n ewige verbond, sodat ons seker en verseker kan wees dat ‘n blywende, ewige vrede en vriendskap tussen God en ons gemaak is deur die offer van Sy Seun.” – Caspar Olevianus

“God Himself guarantees that He shall preserve those who are in covenant with Him in the state of grace and friendship, so that neither they themselves nor any creature shall be able to rob them of it. The certainty of the state of partakers of the covenant is not dependent upon them, for they would fall from such certainty one hundred times a day. The Lord Himself promises that He will never forsake or reject them. “And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put My fear in their hearts, that they shall not depart from Me” (Jer 32:40). How sure and steadfast is the state of that person who may be in covenant with God! Such a person can confidently say, “Who shall separate us from the love of Christ?” (Rom 8:35). – Wilhelmus a’Brakel

Fourthly, There likewise accompanied this giving of the law the repetition of some things belonging to the covenant of grace. For, that God should propose a covenant of friendship to sinful man, call himself his God (at least in the sense it was said to the elect in Israel), take to himself any people, separated from others, for his peculiar treasure, assign to them the land of Canaan as a pledge of heaven, promise his grace to those that love him and keep his commandments, and circumscribe the vengeance denounced against despisers within certain bounds, and the like; these things manifestly discover a covenant of grace: and without supposing the suretiship of the Messiah, it could not, consistently with the divine justice and truth, be proposed to man a sinner.” – H. Witsius 

“For this reason the ultimate root of every believer’s relation to God lies in the most intimate and individual act of election, an act wherein the love of God consciously chooses and sets up over against itself a human spirit to be bound to God in the bonds of everlasting friendship.” – Geerhardus Vos

” ‘n Ewige verbond bly vir altyd. Dit is nie ‘n weg nie, maar eerder die bestemming. Dit is die einde self. Daardie ewigdurende verbond is God se tabernakel met mense. Dit kan gedefinieer word as daardie lewende en mees intieme band van gemeenskap tussen God en sy mense in Christus wat die vorm van vriendskap aanneem. Met vriendskap bedoel ons ‘n verhouding van gemeenskap en intieme liefdesgemeenskap wat tussen persone bestaan op grond van die hoogste moontlike gelykheid deur persoonlike onderskeiding.” – Herman Hoeksema

“Vyandskap met Satan is vriendskap met God, en omgekeerd. Hier is neutraliteit nie moontlik nie (vgl. Jak. 4:4). Ons neem dus saam met ons ou godgeleerdes aan dat in Gen. 3:15 die sluiting van die genadeverbond tot stand kom, al is daar van “genade” of “verbond” nie sprake nie. Die mens word van nou af ‘n bondgenoot van God. Sy nageslag sal nie meer met die slang speel nie maar hom op sy giftige kop trap.” – Totius


Twee sienings van die Genadeverbond, Louis Berkhof

Bronne oor verbondstryd in Nederland in die eerste helfte van die 20ste eeu, S Le Cornu

Die Genadeverbond: voorwaardelik of onvoorwaardelik?, S Le Cornu


Stryd en skeuring in die Nederlandse Kerke (1940’s, oor die verbond), prof. S. Du Toit


De Verklaring van de Synode van Utrecht (1905) over het punt van de onderstelde wedergeboorte (van die GKN)

Engelse vertaling:

De Leeruitspraak van 1942 (van die GKN Sinode-Utrecht) aangaande genadeverbond en selfondersoek

Verklaring van Gevoelen, 1943 (antwoord van Vrygemaaktes op bogenoemde leeruitspraak)

Die Vervangingsformule van Utrecht 1946 (wat die verklaring van 1942 vervang het)


Die Dordtse Leerreëls en die Verbond, Antoine Theron

Die genadeverbond in ons belydenisskrifte, S. Le Cornu

Westminster Konfessie: Uitverkiesing en die Genadeverbond

“The Westminster standards put the covenant of grace in the context of election. They indicate that the covenant promises are made only to or for the elect. This teaching is found in several places in the standards. Let’s see if there is biblical warrant for what our standards teach.”

Election and the Covenant of Grace

Die Dordtse Leerreëls bestry en bevestig, ds. Ph Snyman


Alhoewel Paulus toegee dat Abraham se nageslag vanweë die verbond heilig is, verklaar hy nogtans dat vele daarin buitestaanders is en dit nie alleen omdat hulle ontaard het sodat hulle van onwettige kinders basters word nie, maar omdat God se besondere uitverkiesing wat alleen sy aanneming vas en seker maak, oor alles uitstaan en oor alles heers. – Calvyn, Institusie 3.22.4

Calvyn oor die Ou en Nuwe Verbond by Jer. 31:31

Now, as to the new covenant, it is not so called, because it is contrary to the first covenant; for God is never inconsistent with himself, nor is he unlike himself, he then who once made a covenant with his chosen people, had not changed his purpose, as though he had forgotten his faithfulness. It then follows, that the first covenant was inviolable; besides, he had already made his covenant with Abraham, and the Law was a confirmation of that covenant. As then the Law depended on that covenant which God made with his servant Abraham, it follows that God could never have made a new, that is, a contrary or a different covenant. For whence do we derive our hope of salvation, except from that blessed seed promised to Abraham?

Further, why are we called the children of Abraham, except on account of the common bond of faith? Why are the faithful said to be gathered into the bosom of Abraham? Why does Christ say, that some will come from the east and the west, and sit down in the kingdom of heaven with Abraham, Isaac, and Jacob? (Luke 16:22Matthew 8:11) These things no doubt sufficiently shew that God has never made any other covenant than that which he made formerly with Abraham, and at length confirmed by the hand of Moses. This subject might be more fully handled; but it is enough briefly to shew, that the covenant which God made at first is perpetual.”

Calvin and the Dual Aspect of Covenant Membership: Galatians 3:15-22 “The Meaning of ‘the Seed is Christ’ and other key texts, J. Mark Beach

“Calvin’s exegesis of such texts as Gal. 3:15-22 and Rom. 9:6ff. shows us the complexities of speaking with the whole testimony of Scripture on the question of membership in the covenant of grace. His exegetical insights and theological formulations present us with the materials to treat this question with care. It is not enough simply to quote certain passages of Scripture wherein the covenant is defined as being established between God on the one hand and believers and their seed on the other.

As Calvin’s exegesis of key texts demonstrates, a whole set of theological motifs, themes, and formulae, alongside a set of distinct and weighty biblical texts, focus membership in the covenant of grace upon Christ, the Seed, and in him it is extended to the children of promise, to the effectually called, to the ones whose sins are atoned for, and to the ones who call upon him in faith, i.e., the elect. We must let Scripture speak both ways about covenant membership, as Calvin does. We must therefore affirm the necessity of the dual aspect model of covenant membership in seeking to adhere to the full teaching of Scripture. ”

Louis Berkhof: The Dual aspect of the Covenant

“In speaking of the contracting parties in the covenant of grace it was already intimated that the covenant may be considered from two different points of view. There are two different aspects of the covenant, and now the question arises, In what relation do these two stand to each other? This question has been answered in different ways. …

Kerk en verbond by Calvyn

“Kerk en verbond hang vir Calvyn baie nou saam. Die genadeverbond is met Christus gesluit, maar met Hom as Hoof van sy liggaam, d.i. die kerk (Inst. II, X,2, IV, XV, 16-20). Die gelowiges wat in Christus verbind is, word in die liturgie sigbaar deur die doop wat in die verbond inlyf (Inst. IV, 1, 7). Hiermee het Calvyn die eenheid van sigbare en onsigbare kerk onder één Hoof, Jesus Christus, behou. Ook in sy sigbare bestaan is die kerk corpus ac societas fidelium — ‘n organiese eenheid en ‘n onderlinge gemeenskap van gelowiges (Inst. IV, 1, 3).” (dr. JJ van der Walt, Soek die Here in sy Tempel, Potchefstroomse Teologiese Publikasies, 1982:7)


Die Statenvertaling se kanttekeninge oor die Genadeverbond, S Le Cornu


a’Brakel en die Verbond, ds. Cobus Rossouw

a’Brakel oor verbond en doop

a’Brakel: Die Sinaitiese verbond geen werksverbond nie

“Als het Verbond op Sinaï een gemengd Verbond was geweest, dan zouden de werken en het geloof de voorwaarden zijn voor het Verbond; zij zijn echter geen voorwaarden. maar kenmerken van een ware bondgenoot.”

aBrakel oor die bediening van die Genadeverbond, die Sinaitiese verbond se verhouding tot die Genadeverbond en die vierde gebod

aBRAKEL oor wie die Belofte, Christus, ontvang

“It must also not be administered to those who are ignorant of true doctrine, to unbelievers, and to those outside of the church—be it that they have never belonged to the church or that they have been  Excommunicated. This must be enforced as long as they are in this condition, since they are not partakers of the promises, of Christ, nor of the communion of saints.

Rather, it must be administered to true believers. Only true believers have a right for themselves to the promises, Christ, and the communion of saints, and thus also to the signs of the covenant. The church, however, does not judge concerning man’s internal state; the knowledge of someone’s regeneration is not the basis upon which she admits persons to the holy table, but she admits all who have made a conscious confession of the true doctrine of the gospel, and who lead a life which is in harmony with their confession.”  (Christian’s Reasonable Service, vol. 2,  1993: 566)


Wat leer Kuyper oor die veronderstelde wedergeboorte?, dr. A de Bondt en ds. J. Weggemans

BAVINCK (1854-1921)

Uitverkiesing en Genadeverbond by Herman Bavinck

“De raad der verlossing, die in de eeuwigheid ligt, en het verbond der genade, dat terstond na den val aan den mensch bekend gemaakt en met hem opgericht wordt, staan beide met elkander in het nauwste verband. Zij staan in zoo innige betrekking, dat het eene staat en valt met het ander. Daar zijn wel velen eene andere meening toegedaan; hun standpunt nemend in het verbond der genade, ontkennen en bestrijden zij den raad der verlossing; in naam van de zuiverheid van het Evangelie verwerpen zij de belijdenis der verkiezing. Maar feitelijk verderven zij daarmede het verbond der genade en veranderen het Evangelie weder in een nieuwe wet. Immers, als het verbond der genade van de verkiezing wordt losgemaakt, houdt het zelf op een verbond der genade te zijn en gaat het weer in een werkverbond over.

Aanhalings van Bavinck oor prediking en verbond

Bavinck oor die genadeverbond en ‘voorwaardes’

“In the beginning, Reformed theologians spoke freely of ‘the conditions’ of the covenant. But after the nature of the covenant of grace had been more carefully considered and had to be defended against Catholics, Lutherans, and Remonstrants, many of them took exception to the term and avoided it.”

Bavinck on the Basis or Foundation of Confession: The Covenant of Grace with Christ and His Elect

“… Spiritual blessings, therefore, above all, are granted unto the church by the Father of our Lord Jesus Christ in heaven. In communion with Christ, forgiveness of sins and regeneration, faith and conversion, sanctification and perseverance become the part and portion of believers. … All these gifts, profits and benefits of the covenant of grace are united in the one great promise, that God will be our God and the God of our seed … Moreover this promise becomes still richer when we remember, that God binds Himself therein, not only that He will be our God but also the God of our seed. … He executes the election in the way of the covenant.  … . I will be a God unto thee and unto thy seed after thee. Thus is the promise with which God binds Himself unto the elect in their generations. And before our children were born, before they had done either good or evil; He it is, that said in His free almighty power: I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

Our children do not come into that covenant because we give, because we consecrate them unto the Lord. Much less do they come into it, because they have or possess any merit or virtue of their own, making them worthy of acceptance. But they are in that covenant by virtue of the promise of God, they are born in it and are therefore in it from the very first beginning of their existence, not of nature, but of grace, because God hath bound Himself to be the God of believers and of their seed. …

All this is true of, and in a still stronger way applicable unto, the spiritual gifts of the covenant. For instance it is not true, that we first for awhile wander about outside of and without the covenant and thereafter by faith and conversion as by deeds of our own free will come into that covenant, may indeed, faith and conversion are not conditions without and unto the covenant of grace, but they are profits and benefits in that covenant, revealing participation in and communion and fellowship with Christ and opening the access unto the enjoyment of His merits. …

While election only includes who shall infallibly inherit eternal salvation, the covenant of grace describes the way in which these elect are and shall be led to this, their destiny. Election and covenant are therefore not distinguished as a narrower and a wider circle, for they both consist of and include the same persons; but while in election they are considered by themselves, in the covenant they are always considered as standing in relation to the whole human race.”

Click to access basis-or-foundation-of-confession-the-covenant-of-grace-h-bavinck-1.pdf


“For this reason the ultimate root of every believer’s relation to God lies in the most intimate and individual act of election, an act wherein the love of God consciously chooses and sets up over against itself a human spirit to be bound to God in the bonds of everlasting friendship.” (Hebrews, The Epistle of the Diatheke)

“Hy behandel verskillende gereformeerde teoloë wat die leer van die verbond ontwikkel het vanuit die Skrif, die drie-erlei verbondsgedagte (verlossingsverbond [vrederaad], werksverbond, genadeverbond), uitverkiesing en verbond, hoe volwassenes en kinders onderskeidelik in die verbond is, ens.”

Geerhardus Vos oor die Verbond in Gereformeerde teologie, spesifiek die kinderdoop


“With Olevianus this is not an abstract idea, but it dominates his entire presentation. The promise and oath-swearing, by which God gave Himself to us as our God, and the adoption as children of God and heirs of eternal life, were made to Christ, who is the Seed of Abraham, and to all those who are implanted into this Seed (De Subst., p. 2). … Our continual answer to the Anabaptists, when they appeal to the lack of faith in infants against infant baptism, is that the Holy Spirit works regeneration and the inclination to faith and obedience to God in them in a manner appropriate to their age, always with it understood that we leave the free mercy and heavenly election unbound and unpenetrated” (quoted in Südhoff, Olevianus und Ursinus, pp. 633f.).”

Click to access olevianus-on-covenant-and-infant-baptism-g-vos.pdf


Schilder vir en (later) teen Utrecht 1905 se onvoorwaardelike verbondsbeskouing, S Le Cornu

Schilder se verbondsbeskouing volgens SA Strauss, S. Le Cornu


Greijdanus oor die heilsbeloftes van die Genadeverbond (Rom. 9 en Gal.3), S. Le Cornu


Holwerda en die heilsbelofte van die Genadeverbond (HK Sondag 26), S Le Cornu


“Die hoofsaak is nie daardie land nie, maar dit is dat die Here hulle God is. Daarom word na die belofte aangaande die land nogmaals die groot woorde weereens herhaal: “En Ek sal vir hulle God wees.” (Gen. 17 v. 8) Dit is die eerste en die laaste. Dit is ook wat die eiendom van Kanaän sy waarde en glans gee. Hier blyk dit die duidelikste, wat ons vroeër gesien het, dat in die Ou Testament die uiterlike en die aardse ‘n geestelike en ewige agtergrond het. Die besit van Kanaän en ‘n lang lewe daarin, aardse voorspoed, welvaart en rykdom, is seëninge wat in die Ou Testament telkens weer na vore kom. Maar die inhoud van die verbondsbelofte is God self. En hierdie heilsgoedere is so onuitspreeklik groot en ryk dat dit outomaties alles oortref en beheer.”


“Die vernaamste Skrifgedeeltes, waarvolgens die Here aan diegene met wie Hy sy Verbond oprig, die Heilige Gees gee (dus ook inwendige genade), is reeds in die stryd rondom 1905 en 1942 baie keer aangehaal. … Ek noem allereers weer Jes. 59:21: “Wat My aangaan, dit is my verbond met hulle, sê die HERE: My Gees wat op jou is, en my woorde wat Ek in jou mond gelê het, sal uit jou mond nie wyk nie, en ook nie uit die mond van jou kroos en uit die mond van die kroos van jou kroos, sê die HERE, van nou af tot in ewigheid nie.” Hier word dit duidelik gestel dat die Here aan sy mense sy Gees en sy Woord belowe vir ewig en altyd, en dat dit die Verbond is wat Hy met hulle het. Dus, nie net die Woord, die verkondiging van die evangelie en die aanbieding van genade nie, maar ook die werking van die Heilige Gees, wat jou ontvanklik maak vir daardie Woord — die inwendige genade — vorm die inhoud van die verbondsbelofte.”

Click to access verbond-en-die-inwendige-genade-nh-ridderbos.pdf

WHO IS THE SEED OF ABRAHAM ACCORDING TO ROMANS 9? – God himself made a distinction among the children of Abraham, by Herman N. Ridderbos

“From the very outset God himself made a distinction among the children of Abraham. He did not without more ado reckon all the seed of Abraham as the children in whom he would bless all the nations, but he eliminated Ishmael and designated Isaac.  Paul qualifies this further as follows — and here the criterion of this discriminating activity of God also becomes visible  — “… it is not the children of the flesh that are the children of God, but the children of the promise are reckoned for the seed” (Rom.9:8).

GKSA teoloë

Die Uitverkiesing van God is die vaste grond, die vaste saligheid van die uitverkorenes, ds. M. Postma

Belofte en eis van die genadeverbond, prof. PJS De Klerk

Verbond en Doop, prof. PJS De Klerk

“Die verband tussen die genadeverbond en die doop is van so ‘n ingrypende belang dat dit seker wenslik is om hier nader daarop in te gaan. Aangesien hierdie onderwerp so breed is wil ons slegs op enige  aspekte daarvan wys: 1) Wie verseël die doop ? 2) Wat verseël die doop ? en 3) Die eis tot selfondersoek.

… Die genadeverbond beskryf die weg waarlangs die uitverkorenes tot die saligheid geraak. Dis nie waar  dat die genadeverbond ook met die nie-uitverkorenes gesluit is nie. Daar is mense wat die verskil tussen  die uitverkiesing en die genadeverbond daarin soek, dat in die uitverkiesing alleen die uitverkorenes begrepe is en dat in die genadeverbond ook die verworpenes begrepe is. Dit is niks minder as ‘n fatale dwaling nie. Die genadeverbond is volstrek nie onseker nie, maar dis ‘n volstrek sekere verbond wat net dieuitverkorenes tot doel het.”

Uitverkiesing en Verbond volgens Romeine 9 – 11 (deel 1), prof J.C. Coetzee

Die verbond – God werk organies, dr. PJ Coetzee

Kritiese opmerkings op die pamflet van D. Postma: ‘Prediking en Verbond’, S Le Cornu

Die verbond van God, dr. B. Duvenhage (sien bl. 33-34)

“God het die genadeverbond opgerig met Christus as Hoof van die nuwe mensheid en in Hom met die uitverkorenes. Die uitverkiesing openbaar hom in die weg van die genadeverbond. Ook die kinders behoort by die verbond. (Vgl. Gen. 7:17; Hand. 2:39: “Want die belofte is vir julle en vir julle kinders . . . “)

(Nota: sien die ‘Westminster Larger Catechism‘ se vraag en antwoord 31: “With whom was the covenant of grace made? The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.”)

Verband tussen wet en evangelie (wet en verbond), proffs. JI De Wet & SCW Duvenhage

“Ons kan nou se dat die Nuwe Testament nie ‘n blote herhaling van die Wet is nie. Wet en Genade, Wet en Evangelie sluit mekaar ook nie uit nie, maar staan in ‘n besondere verhouding tot mekaar. Hierdie verhouding kan op drie maniere omskrywe word. Hieruit word dan duidelik dat Wet en Evangelie ‘n eenheid van inhoud en bedoeling het, naamIik die ortodoksie. Ortodoksie in sy regte sin beteken die regte geloof en die regte lofprysing. Dit wil se die Wet en Evangelie wil dat God reg geken en reg gedien sal word. Ons het dus net een Heilige Skrif, net een kanon.

Ons het nie twee Bybeis nie, naamlik ‘n Ou Testament en ‘n Nuwe Testament of ‘n Wet en ‘n Evangelie nie, maar wel Ou en Nuwe Testament wat saam ons een Bybel, die enigste betroubare bron en geldige maatstaf vir ons geloof en lewe, is. Daarom kan ons se dat die Ou Testament wat die voorbereiding is en die Nuwe Testament wat die vervulling is, nie los van mekaar verstaan of aanvaar wil word nie, maar saam as Heilige Skrif wil geld.

… Ons kan dus besluit dat die verbond genadeverbond is en die Wet, wat die grondwet van die verbond is, ‘n positiewe betekenis en gevolg het, naamlik die regte diens van God.”


William Hendriksen oor die Genadeverbond

Verbonds-universalisme: ‘n nuwe vorm van die ou aanval op God se soewereine genade, prof. D.J Engelsma

Nog artikels oor die verbond in Afrikaans vertaal:


  1. Dankie Slabbert,
    van onskatbare waarde vir my!

  2. Sien ook “Covenant Theology for Beginners”

  3. […] Sien ook hier meer artikels: Vriend van God – artikels oor die genadeverbond […]

  4. […] ‘n Vriend van God – Artikels oor die Genadeverbond […]

  5. […] Vriend van God: Artikels oor die Genadeverbond […]

  6. […] Vriend van God: Artikels oor die Genadeverbond […]


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