Vol. 80; No. 17; June 1, 2004
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Meditation - Rev. Rodney Miersma
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When Thou Sittest In
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Rev. Miersma is a missionary of the Protestant Reformed Churchs, currently serving in Ghana, West
Africa
For the Lord
knoweth the way of the righteous; but the way of the ungodly shall perish.
We have here a most remarkable Psalm. As the first psalm in this memorable book of songs it sets forth the theme and tone for the entire book. It does this by showing us the attitude of God toward both the ungodly and the righteous. The first five verses describe the two.
On the one hand, the righteous man does not walk in the counsel of the ungodly, nor
does he stand in the way of sinners, nor sit in the seat of scorners. On the other hand, he delights in the law of the
Lord, meditates in it day and night, and is likened to a tree planted by the rivers of
water. This tree brings forth fruit in its
season and its leaf does not wither. As such
the righteous prosper.
In contrast the ungodly are like the chaff that the wind drives away. Having no roots he cannot and shall not stand in
the judgment or in the congregation of the righteous.
Our text serves as a conclusion to the Psalm and states the reason for what was
said in the first five verses. It tells us
why the righteous are like a tree and why the wicked are likened to chaff.
From a spiritual point of view the way of man is the way he himself chooses to walk
according to the dictates of his own heart. It
is also the way that God determines and regulates and on which He leads man according to
His sovereign good pleasure.
The child of God is righteous in two different senses. He is righteous by faith, which means that he has
not earned his righteousness but has been declared righteous by God. He is also righteous by the Spirit of Christ,
which results in a walk of righteousness that is really a walk in the way of
sanctification. His walk is in harmony with
his righteousness. It is the latter sense
that has the emphasis in our text. The
righteous delights to do Gods will and commandments.
It is his will and desire to meditate on that way.
That way is externally determined by the law of God and internally by the choice of
a regenerated and sanctified heart.
Similarly, the way of the ungodly is internally determined by his own lifes
choice. An ungodly man is free only to do
evil, a way in which he meditates and delights. From
within he is bound, so that the only thing that he can do is sin. Externally he follows the will of the prince of
darkness. As a result, in the counsel of the
ungodly he plans and plots ungodly things. If
you look for him, you will find him in the way of sinners and in the seat of the scorners.
Thus, the two ways are quite different. The
one is hard and dark; the other is smooth and straight.
This is the experience both of the righteous and of the ungodly as God determines
and directs their ways.
However, according to some, the ways are very much alike. They will agree that the end of each is different,
but they insist that the ways themselves are alike, in that both the righteous and the
ungodly are the objects of Gods good favor and grace.
We have heard of this before under the guise of what is called common grace.
In no sense of the word are the two ways alike, for from the external point of view
the ungodly prosper while the righteous have trouble and suffering. This is everyday experience as well as the
testimony of Gods Word. In Psalm 92:7
we read, When the wicked spring as grass, and when all the workers of iniquity do
flourish; it is that they shall be destroyed for ever. And Christ in Matthew 5:11
declares, Blessed are ye when men shall persecute you.
Everyday experience bears this out. Generally
speaking, from the viewpoint of temporal prosperity the wealth and goods of this world are
not in the hands of the righteous, but in the hands of the ungodly. The same is true with respect to might, power,
name, position, and honor. Furthermore, one
does not find that the righteous persecute and subjugate the wicked. No, it is just the
other way around. It is the righteous that
suffer and are oppressed.
This situation exists exactly because the ungodly have all these things through
their ungodliness, while the righteous are oppressed and must suffer precisely because of
their righteousness.
Contemplating this, a question begins to form in our minds: must we measure the reality of the respective ways
and judge those ways according to that which is external?
If we answer in the affirmative, then the next question that comes to mind is, must
we measure Gods favor according to these external things? If we also here answer in the affirmative, then
we really have a situation that is worse than common grace.
Then the prosperity of the wicked is a revelation of the favor of God and the
suffering of the righteous a revelation of Gods wrath. That, of course, cannot be. So what is the attitude of God toward the
righteous and the ungodly?
Very plainly the psalmist declares that the way of the ungodly perishes. He does not say that the end of the ungodly is
destruction, although that is true in itself. Nor
does he say that the way of the ungodly ends in or leads to destruction, although this
also is true. What he says is that the way
itself perishes; it is a way of destruction.
Three elements are implied here. First,
without a doubt the everlasting end of that ungodly man on that way is everlasting
destruction. Already from this point of view
the ungodly is not to be envied because of his way. It
is much better to enjoy everlasting salvation with brief suffering of this time than
everlasting destruction and pleasures for a brief time.
Secondly, it must be seen that the way leads to that destruction. It certainly is not true that the way has nothing
to do with the end. That way leads to
everlasting destruction for that is its direction. And thirdly, that way works
destruction. Hear the apostle Peter in II Peter 2:1
as he speaks of false prophets and teachers: and
bring upon themselves swift destruction.
The text under consideration brings this out by way of contrast: the Lord knoweth the way of the righteous. In this way one enjoys Gods love. God despises and hates the other way, the way of
ungodliness. The ungodly are not the objects
of His favor, but of His wrath. That is why
the ungodly are never truly happy, for they experience the curse of God in their way. The reason for all the unrest in the world is that
the peace of God is not in the ungodly. Everything
that the wicked receive, no matter how good it may seem, must not be confused with
blessings, but be understood rather to be a means to their destruction. They become fat with sin and, thus, ripe for
destruction. Gods dispensation over the
wicked is as expressed in Psalm 92:9,
For, lo, thine enemies, O Lord, for, lo, thine enemies shall perish; all the workers
of iniquity shall be scattered.
How gloriously different it is for the righteous, the child of God. God knows the way of the righteous. It would
appear otherwise sometimes, but God knows that way from eternity. This knowledge of God is a knowledge of love. From eternity God has ingrafted the righteous in
Christ. From eternity He knows their life and
their way. Truly they are the workmanship of
God, created in Christ Jesus unto good works, which He has before prepared that we should
walk in them (Eph.
2:10). God delights in that way because
it is the way of the righteous.
This too is the experience of the child of God.
God knows the destination of that way because He has prepared for His people glory. Through all the difficulties of life God is
preparing us that we might be made like unto the image of His Son. Therefore, He knows the way with all its
experiences, for He has determined it, willed it, and prepared it. It is a deep way, but this deep way is necessary
in order that we may obtain the higher glory. God
knows the exact place in glory that each of His people shall occupy. Not all receive the same reward; and the crown is
different for each one. And God knows the
exact way that is necessary for us to attain that glory.
He does not make any errors. He is not
sidetracked by anything that is unexpected.
All in all, we may confess that the way of suffering is the necessary way for
Gods people in general and for each individual member of the body of Jesus Christ. That very way, with all its experiences, He knows
with His favor. The Lord our God is
longsuffering to usward. All of our suffering
and adversity do not arise out of wrath. No,
God takes no pleasure in seeing His people suffer. All
that we experience arises out of the love of God. As
a father chastises his child in love to correct the child so that he walks in the fear of
God, so our Father in love chastens us. For
whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth (Heb. 12:6).
Now we begin to see the blessedness of the way of the righteous. It is blessed with a view to the end. It is the way that does not perish. When the righteous stand at deaths door they
know that they shall pass through to the new, redeemed creation.
It is blessed with a view to the way. It
is the right way, the way that leads to everlasting glory.
And finally, it is blessed with a view to Gods favor. It is the way that leads to the pleasures that are
at Gods right hand. That means also
that we enjoy Gods favor on the way. Therefore,
we, as Gods people, should not envy the way of the ungodly, nor stand and walk in
it. Rather, let us walk by faith in the way
of the righteous, which leads to glory.
Seminary professors, ministers, and ruling elders publicly reject every one of the
doctrines of grace, beginning with justification by faith alone. They deny that these doctrines hold in the
sphere of the covenant of grace.
Big names in the conservative Reformed realm plug their books. Powerful colleagues protect and defend them at the
assemblies, if ever a layman screws up his courage and protests the heresy. Prominent seminaries pay their salaries.
Other ministers and elders remain prudently silentprudently silent in the
face of one of the gravest threats to the Reformed faith since Dordt.
Source of the Attack
The source of the contemporary attack on the gospel of sovereign grace in the
Reformed churches is a certain doctrine of the covenant.
The teaching that rejects the doctrines of grace, beginning with justification by
faith alone, is covenant doctrine. It
advertises itself as covenant doctrine. It
grounds its rejection of sovereign grace in a definite covenant conception. This is the power of its influence within the
Reformed churches. This is why the Reformed
churches stand helpless before the onslaught, or welcome it, as the case may be. God knows.
The doctrine of the covenant spawning the denial of the doctrines of grace holds
that God extends His covenant grace (which is His saving grace in Christ) to all who are
in the sphere of the covenant. God is
gracious to every baptized child of godly parents. God
is gracious to every adult who professes faith and is baptized. Such is the grace of God to all in the sphere of
the covenant that He elects them all with the election of Ephesians
1:4 and II
Thessalonians 2:13; Christ died for them all; all are savingly united to Christ; and
all enjoy the blessings of the covenant of grace.
Universal grace in the sphere of the covenant!
Covenantal universalism!
All are objects of grace, but all are not finally, everlastingly saved, for this
covenant of universal grace is conditional. It
depends for its continuance, for the continued enjoyment of its blessings, and for its
accomplishment of final and everlasting salvation upon the faith and obedience of the
member of the covenant. Faith and obedience
are conditions of the covenant. Therefore,
according to covenantal universalism, many lose their justification, lose their election,
lose their atonement, lose their union with Christ, and lose their salvation. They perish eternally. They failed to fulfill the conditions.
The universal grace of the covenant is resistible.
By implication, the reason why others, similarly united to Christ at baptism, do
endure to the end and are saved everlastingly is that they did fulfill the
conditions. The reason cannot be the grace of
the covenant, for the grace of the covenant is given to all alike. In covenantal universalism, not the covenant grace
of God, but the obedience of the sinner is decisive.
The work of the sinner in fulfilling conditions gives the grace of the covenant its
power to save.
This lethal assault on sovereign grace by the men of the federal [covenant]
vision, as they like to describe their movement, has its killing power from the
doctrine of a conditional covenant.
Covenantal universalism is a new form of an older attack on sovereign grace. Covenantal universalism develops the older
doctrine of a conditional covenant. It is
especially the Reformed Churches in the Netherlands (liberated) that have
taught the conditional covenant. Their
theologians were K. Schilder, B. Holwerda, and C. Veenhof.
They have influenced many Reformed and Presbyterian churches and theologians. They were the main influence on Norman Shepherd.
Admittedly, the doctrine of a conditional covenant is popular in Reformed circles.
In the April 15 issue of the Standard Bearer, I described covenantal
universalism. I demonstrated its rejection of
all the doctrines of grace in the sphere of the covenant. The editorial in the May 15 issue showed that the
teaching of covenantal universalism now troubling many Reformed churches bases itself on,
and develops, the older doctrine of the covenant taught by the liberated
Reformed Churches.
Reexamination of
The contemporary controversy over justification by faith alone, as well as all the
other doctrines of grace, requires that Reformed and Presbyterian churches reexamine their
doctrine of the covenant.
The churches will not be able to resist covenantal universalisms attack on
sovereign grace without condemning the erroneous covenant doctrine from which this attack
naturally arises. The root of covenantal
universalisms attack on the doctrines of grace is the doctrine of a conditional
covenant.
By the doctrine of a conditional covenant, I do not refer to the teaching that
faith is the necessary instrument, or means, by which the elect sinner receives the
covenant and its blessings, particularly justification.
Some orthodox theologians, including Francis Turretin, spoke of faith as the
condition of the covenant, meaning only that faith is the necessary instrument
of covenant salvation. Turretin was at pains
to spell this out: Faith has the
relation of a condition in this covenant
as it is the means and instrument of
our union with Christ (Institutes, vol. 2, p. 187; emphasis added).
Nor do I refer to the teaching that in the covenant faith and obedience are
required of the member of the covenant. Some
otherwise sound men have called faith and obedience conditions, unwisely and
inaccurately, when they meant nothing more, or other, than that faith and obedience are
demanded by God and are the way of covenant life and salvation. By conditions, they meant covenant
duties. As Turretin observed, this was an
improper use of the term condition (Institutes, vol. 2, p.
189).
But the doctrine of a conditional covenant that is at the root of the current
attack on the doctrines of grace teaches that a universal covenant grace of Godgrace
extended more widely than only to the elect in Christis conditionedreally
conditioned as regards its saving efficacyby the works of sinful men.
This is not a matter of terminology, not even a matter of improper, dangerous
terminology. This is heresy. This is denial of the gospel of salvation by
sovereign grace, in the sphere of the covenant. The
saving grace of God, which God bestows upon all, saves no one by virtue of its own
inherent power. Grace in the covenant depends
for its saving of any upon the faith and obedience of the sinner.
This covenant doctrine does not differ essentially from the teaching that faith and
obedience merit salvation. A condition
of the covenant upon which universal grace depends for its saving efficacy is, in fact,
what Turretin called an impulsive cause to obtain the benefits of the
covenant. Turretin lumped condition in
the sense of impulsive cause with condition in the sense of meritorious
cause and condemned them both.
If the condition [of the covenant] is taken for the meritorious and impulsive cause and for a natural condition, the covenant of grace is rightly denied to be conditioned. It is wholly gratuitous, depending upon the sole good will (eudokia) of God and upon no merit of man. Nor can the right to life be founded upon any action of ours, but on the righteousness of Christ alone (Institutes, vol. 2, p. 185).
From this conditional doctrine of the covenant proceeds the denial of all the
doctrines of grace. Those who love, and are
determined to defend, the gospel of sovereign grace must repudiate this doctrine of the
covenant.
Particular Covenant Grace
There is one, and only one, doctrine of the covenant that magnifies and safeguards
the sovereign grace of God in His work of salvation in the sphere of the covenant. This is the teaching that the grace of God in the
sphere of the covenant, as everywhere else, is particular.
Gods gracious covenant and covenant grace are for the elect alone.
Covenantal particularism!
But the gospel of particular grace is offensive. It is offensive, not only to the
ungodly world and to all the churches whose gospel is that of mans willing and
running, but also today to many who profess the Reformed faith. The ungodly world hates the message that Jesus
Christ is the only way to God and the only way of salvation. The non-Reformed churches insist that God must
love all, that Christ must have died for all, and that all must at least have an equal
chance at salvation. And now professing
Reformed churches oppose particular grace in the sphere of the covenant.
Nevertheless, as B. B. Warfield observed in his The Plan of Salvation,
particularism has always been the hallmark of Calvinism.
Why should this particularism be lost in the sphere of the covenant?
Established with the elect alone, the gracious covenant, with its grace and
blessings, is unconditional. It does not
depend for its maintenance, continuance, or fulfillment upon the faith and works of the
member of the covenant. Christ merited the
covenant, the blessings of the covenant, and salvation in the covenant, for every member
of the covenant. Christ also merited faith
and its works for the members of the covenant. And
Christ in His person and work on behalf of the covenant is a gracious gift of God.
The covenant depends only upon the grace of God in Jesus Christ. The covenant is unconditional.
To be sure, the bond of faith is the means of union with Christ and personal
incorporation into the covenant. Certainly,
faith is the necessary means of the covenant blessing of justification, as well as of the
other blessings of the covenant. Emphatically,
faith and obedience on our part are demands of the covenant; God calls us to believe and
obey, giving us what He calls for. Beyond all
doubt, covenant life is mutuality. God loves
us and gives Himself to us in Jesus Christ; we love God, who first loved us, and devote
ourselves to Him in a holy life. The covenant
does, indeed, contain two parts. Gods
part is that He saves us, including the sanctifying work of the Spirit within us that
enables and empowers us to do our part. Our
part is obedience and service.
But faith and obedience are not conditions of the covenant. The faith and obedience of the member of the
covenant are not the basis of the covenant. They
are not the reason why the covenant is continued with someone. They are not the ground of the blessings of the
covenant, especially justification, or of final salvation in the covenant.
Nor are the faith and obedience of the members of the covenant works that make a
universal covenant grace effectual unto salvation for some, whereas that covenant grace is
not effectual in the case of others, who all share it alike.
With Whom was the Covenant
Reformed churches and people, struggling with covenantal universalisms denial
of sovereign grace in the sphere of the covenant, must seriously consider the doctrine of
an unconditional covenant of particular grace. This
is the doctrine confessed by the Protestant Reformed Churches.
The covenant of grace is no agreement, or contract, or bargain, dependent on
conditions to be fulfilled by the two bargaining parties, God and every sinner who hears
the gospel, or who is born to believing parents. Nor
is the covenant a conditional promise of God to all who are baptized.
The covenant is the living, spiritual relationship of love and fellowship between
the triune God and His chosen people in Christ. In
this relationship, God is our God and saves us, and we are His people and serve Him by His
grace. Genesis 17:7,
Revelation
21:3, and many other passages define the covenant as fellowship in a phrase that
amounts to the covenant formula: I
will be your God, and you will be my people. This
is confirmed by the two great earthly symbols of the covenant: the father/child relation and marriage (Ex. 4:22, 23; Eph. 5:22-33).
God has established His covenant with Christ as head of the covenant of grace. This is the teaching of Romans
5:12-21. The passage compares Adam and
Christ as two federal (covenant) heads. Adam
was head of the covenant of creation before the fall, so that his act of disobedience
rendered all whom he represented guilty. Similarly,
Christ is head of the covenant of grace, so that His obedience constituted all whom He
represents righteous.
Since God has established His covenant with Christ, He establishes it with all
those humans, but only those humans, who are Christs by eternal, sovereign, gracious
election. This is the teaching of Galatians
3:16, 29. God established the covenant
by promise with Abrahams seed. This
seed
is Christ. Those
people, therefore, who are heirs according to the promise, that is, objects
and heirs of the covenant promise, are those, and those only, who are
Christs.
That God has established His covenant with Christ, as head of the covenant, and
with the elect in Him is explicit, official doctrine for all Presbyterians subscribing the
Westminster Standards. Question 31 of the
Larger Catechism asks: With whom was
the covenant of grace made? The answer
is: The covenant of grace was made with
Christ as the second Adam, and in him with all the elect as his seed.
This binds all Presbyterians to a rejection of covenantal universalism and to a
defense of covenantal particularism.
The Canons of Dordt likewise teach that Christ is head of the covenant of grace, so
that the gracious covenant is made with the elect only and the grace of the covenant is
bestowed upon the elect only. The Canons
teach Christs headship of the covenant in II/8, where Christs death for the
elect alone is presented as His confirmation of the new covenant with the elect: Christ by the blood of the cross
confirmed the new covenant. In articles
2-5 of the rejection of errors section of the second head, the Canons condemn as Arminian
heresy the notion that Christs death merely enabled God to establish a conditional
covenant with all. The conditions of the
universal covenant of Arminianism, we note, are faith
and the obedience of
faith, just as is the teaching of the advocates of covenantal universalism today
(Canons, II, Rejection of Errors/4).
Children of the Promise
As regards the children of believers, the promise of God to be the God of our
children refers to the elect children, not all the physical children without exception. This is the teaching of the Holy Spirit in Romans
9:6ff. The fact that many of
Abrahams offspring perished in unbelief does not prove that the word of Gods
promise took none effect. For the
word of promise referred only to some of Abrahams physical offspring, those who are
the children of the promise. And
that which distinguished them, and set them apart, is Gods eternal election. Jacob have I loved, but Esau have I
hated.
With the elect children of godly parents, God establishes the covenant personally
in their hearts by the Holy Spirit, usually early in childhood. Them, He unites to Christ. To them, He gives the blessings that are theirs in
Christ their head. In them, He works faith
and obedience. So far is it from being true
that faith and obedience are covenant conditions that, in fact, they are covenant gifts. This shall be the covenant that I will make
with the house of Israel
I will put my law in their inward parts, and write it in
their hearts (Jer. 31:33).
The other children receive the sign of the covenant, hear the promise of the
covenant; receive covenant instruction; and are commanded by God Himself to believe and
obey. When they, like Esau, despise the
covenant and leave the covenant community, they very really transgress the covenant and
apostatize from Christ. This is the charge
against them of Hebrews
10:29: [They tread] under foot the
Son of God, and [count] the blood of the covenant, wherewith [they were] sanctified, an
unholy thing. But they never were
Christs. They never were united to
Christ by a true faith. They never were
children of the promise. They
always were children of the fleshwholly and exclusively children
of the flesh.
Romans
9:6ff. clearly teaches that they which are the children of the flesh, these are
not the children of God: but the children of
the promise are counted for the seed. Only
some of Abrahams physical children were counted for the covenant seed. Only some of our children are counted for the
seed.
Covenantal Apostasy
When some children of believers, or some who joined the church as adults, reject
Christ and forsake the church, the word of God in I John 2:19
applies: They went out from us, but
they were not of us. They were
certainly of us in their former profession, in their outward behavior, in
their membership in the visible, instituted church, and even in their blood. But they were not of us as regards
union with Christ, spiritual life, true faith, and membership in the general
assembly and church of the firstborn, which are written in heaven (Heb. 12:23).
The preachers of covenantal universalism love to appeal to Hebrews
10:19ff. in support of their terrifying, God-dishonoring doctrine that baptized
children and others who were truly united to Christ and once possessed the saving benefits
of the covenant can fall away into perdition. But
also this passage distinguishes two kinds of church members. Some apostatize, to be sure. This is the warning of verse 29, quoted above.
But there are other members who abide in Christ, continue in the faith, persevere
in holiness, and remain in the church. These
members are not of them who draw back unto perdition; but of them that believe to
the saving of the soul (v. 39). The
faithful are not of them, that is, of those who fall away. Rather, the faithful are of them that
believe. The implication is that those
who fall away, regardless that they were baptized and outwardly resembled the believers,
never were among those who believed.
Hebrews
10:29 and the similar passage in Hebrews 6
describe the apostates according to their outward position as members of the visible
church and covenant community, according to their earlier profession, and according to
their real guilt. It does not describe those
who fall away according to a work of grace in their hearts uniting them to Christ.
One can contemptuously trample underfoot the Son of God, even though he was never
united to Him. One can profane the blood of
Christ, even though the blood of Christ was never shed for him, or sprinkled upon his
soul. One can despise the Spirit of grace,
even though he never personally was the object of grace, or received it. One can break the covenant of God, even though
that covenant was never established with him individually by promise and by the
Spirits uniting him to Jesus Christ.
One can commit all this horrendous iniquity by coming into close contact with Christ and the covenant in the gospel and the
sacraments, and refusing to believe. This is
the extreme wickedness of the carnal seedthe children of the
fleshin the sphere of the covenant.
Israel / of
Israel
According to the doctrine of the unconditional covenant, the membership of the
visible church, the members of the covenant community, and the physical children of godly
parents are distinguished and differentiated by eternal, sovereign predestination,
election and reprobation. This is the
teaching of Romans
9. This chapter is not mainly about
predestination, even though it is the classic passage on predestination in the Bible. Rather, it is the explanation of the covenant
problem, specifically the Old Testament covenant problem.
The problem was this: How could so
many children of Abraham perish in unbelief and disobedience in view of Jehovahs
covenant promise to Abraham, I will be the God of your seed? Indeed, in view of this promise how could even one
child of Abraham perish?
The explanation is that there was a twofold seed of Abraham: children of the flesh and
children of the promise. God
counted only the children of the promise for the seed of Abraham in His covenant promise. And that which accounts for the children of the
promise is Gods eternal, sovereign, gracious election: the purpose of God according to
election.
Not all the physical children alike of godly parents are in covenant relation with
God, whether by gracious promise or by a work of grace in their hearts that unites them to
Christ. Some are merely in the sphere of the
covenant.
Against this distinction between being in the covenant and being in the sphere of
the covenant, the theologians of covenantal universalism object, just as the
liberated Reformed objected before them.
In reality, their objection is against Paul and the Holy Spirit, for the apostle
makes exactly this distinction in Romans 9:6:
They are not all Israel, which are of
Israel. Some physical children of
Abraham were Israel. They were
elect in Christ, redeemed, objects of the promise, united to Christ by the Holy Spirit,
and covenant friends of God.
The others were merely of Israel.
They were part of the manifestation of Israel in history. In every possible physical, earthly way they were
related to Israel. They were flesh-and-blood
offspring of Israel. Formally, they lived the
life of Israel, at least for a while. But
they were not Israel. They never were Israel. They were not elect, redeemed, objects of the
promise, united to Christ, and covenant friends of God.
And the reason they were not Israel was not that they failed to fulfill the
conditions, whereas Israel did fulfill the conditions.
If that were the case, covenant salvation would have been by works. But the reason was Gods reprobation of them,
whereas He elected Israel.
Israel/of Israel!
The sovereign God makes the same distinction between two kinds of physical children
of godly parents today.
Covenant/sphere of the covenant!
There is only one alternative to this explanation of the covenant problem. That is the teaching that the gracious promise
comes to all alike conditionally, but some fail to fulfill the conditions. In this case, the word of promise is of none
effect in many. Or, to put it in the language
preferred by covenantal universalism, all alike are conditionally united to Christ,
but some fail to perform the conditions, and fall away.
In this case, covenant grace is resistible in many.
This is the denial of sovereign gracein the sphere of the covenant.
Then, as regards His saving work in the sphere of the covenant, it cannot be said
of God, Of him, and through him, and to him, are all things: to whom be glory forever (Rom. 11:36).
Rather, we must say, Of him and of
those who fulfill the conditions; through him and through those who fulfill the
conditions; and to him and to those who fulfill the conditions, are all things,
in the sphere of the covenant: to him and
to those who fulfill the conditions be the glory of covenant salvation forever.
As covenantal universalism robs God of His glory in the covenant, so it strips
every member of the covenant of assurance. All
alike are united to Christ, and all alike can fall away into perdition. So I must live, according to this God-dishonoring,
soul-destroying covenant theology: I am
united to Christ by faith today; I may fall away to hell tomorrow.
In the conditional covenant, the prevailing mood is terror.
The unconditional covenant of particular grace has a different message. To every one united to Christ by faithevery
one who believes the gospel from the heartit promises, unconditionally, that He who
has begun the good work in him will perform it until the day of Jesus Christ (Phil. 1:6).
In the unconditional covenant of graceparticular gracewe have
assurance.
The annual synod of the Protestant Reformed Churches (PRC) meets
outside the Grand Rapids, MI area only infrequently.
This year, it does. Synod convenes at
the Hull PRC, Hull, IA on June 8, God willing. The
last time synod met away from the Grand Rapids area was 1995. Then also, synod met in Hull.
The agenda is comparatively light. There
is no examination of a graduating senior of the Protestant Reformed Seminary. There is no weighty appeal or overture regarding
doctrine. The twenty delegatesten
ministers and ten eldersfrom the two classes will take care of what is for the most
part the routine business of the churches in common.
Synod will hear and act on reports from its committees, as well as the reports of
church councils involved in synodical work, reports of missionaries, and the report of the
stated clerk. Synod will also treat materials
brought by the two classes.
A member of the PRC overtures synod to rescind a previous synodical decision
regarding the administration of the sacraments and pronouncement of the benediction on the
mission field (Art. 27, Synod 2001).
A committee on Bible translations of the Free Reformed Churches of North America
addresses synod concerning the interest of the PRC in cooperating with other confessional
Reformed churches in a low-grade revision of the King James Version of Holy
Scripture.
Synod is informed of the acceptance of a new congregation into the PRC, the Wingham
PRC, Wingham, Ontario, Canada. The
congregation was formerly part of the Orthodox Christian Reformed denomination.
Two individuals appeal their discipline.
The Yearbook Committee reports that the PRC continued its steady growth over the
past year. The denomination now numbers more
than seven thousand members.
The pre-synodical worship service will be conducted by the Hull Council the evening
before synod convenes, Monday, June 7. Rev.
Ron VanOverloop, president of the previous synod, will lead the service and preach.
May Christ, the king of the church, guide the churches in the way of righteousness
and peace at their synodical assembly.
The
contribution, In Favor of the Vernacular (Standard Bearer, April 1, 2004), has raised an issue
which is in need of further investigation. The
Greek text of the New Testament was written in the common language of the day. A good translation ought to exhibit the same
simplicity which it had for the original readers. The
KJV is a wonderful piece of English literature, but it is not written in the common
tongue. We should not place unnecessary
stumbling blocks for those who wish to learn the doctrines of Scripture. One of the PR distinctives has been the ability of
our ministers to explain profound doctrinal truths in simple language. There is no reason why our Bible translation
should not do the same. It is Gods Word
which must bring us to our knees. If we are
brought to our knees by Elizabethan English, we are not showing reverence to Gods
Word, but to Elizabethan English. Some of the
language in the KJV means the opposite today of what it meant when it was written. The NKJV uses the same Greek text as the KJV, and
is both clearer and sometimes more accurate. In
many passages the NASV is both more literal and easier to understand than the KJV is. The Greek manuscripts used must be considered;
however, no doctrine is missing from these manuscripts.
Much of our literature equates the Textus Receptus with the Byzantine/Majority
text. However, these are two different,
though related things. In many cases there is
a minority reading found in the KJV, in a small number of cases there is no manuscript
support at all. We must be willing to
evaluate the various translations honestly and choose the one which is the clearest and
most accurate and not merely seek to defend a particular translation against all others. There is nothing scriptural or confessional which
tells us to use a particular translation. It
is not a battle of good versus evil, but of good versus better. We should be honest and willing to discuss the
strengths and weaknesses of the various translations in brotherly love.
Chuck
Wiese
Grand Rapids, MI
I read with interest the contribution In Favor of the Vernacular (Standard Bearer, April 1, 2004). I believe that the King James Version (KJV) has
served our churches well, and to suggest that we ought to replace it is dangerous and
potentially divisive.
The brothers comparison between the usage of the Romish Church at the time of
the Reformation and our usage today in our churches falls to mush under closer
examination.
What is it to have a Bible translation using vernacular language? According to Websters New World
Dictionary, vernacular means using the native language of a country
or place; commonly spoken by the people of a particular country or place. The KJV uses English, the language of the United
States, and hence is most certainly a vernacular (though not dummified)
translation. To compare our usage of the KJV
with the Latin usage of Rome at the time of the Reformation is absurd! Latin was not the native language of most of the
areas and hence the Latin Bible was not in the vernacular. Most of the clergy, let alone the laity, could not
read, much less understand, Latin.
The constant drumbeat about the archaic language of the KJV is
exaggerated and overblown. It is true that in
a small number of cases it is useful to refer to a modern conservative translation such as
the NASV or NKJV to clarify obscure readings. But
that is not the issue. The issue is whether
clarity and readability in all cases is more important than a proven and theologically
sound version, which the KJV is.
Modern, so-called vernacular translations often gut the Word of God of important
theological terms such as propitiation, justification, and the
like. What is the advantage of the modern
vernacular translation over the KJV when the modern translations cloak in obscurity whole
doctrines? For instance, many modern
translations, including the NKJV and NASV, consistently replace seed with
descendants, thereby obscuring an entire doctrine! The modern vernacular translations, almost without
exception, exchange the reverent use of thee and thou when
referring to God with the irreverent you and yours.
Also, one need only consult A textual key to the New Testament to see
how much of the New Testament has been altered or altogether omitted by the modern
vernacular translations. While in some
instances these changes are probably better, the overall pattern is disturbing, to say the
least.
A lesson from our past history would be useful here.
Rev. Hoeksema was open to adopting different renderings than the KJV at points. He openly would admit those few times when the KJV
does not convey the right meaning of the text. And
Rev. Hoeksema ministered when the old, and now discarded, ASV was all the rage in our
mother church. And yet, for all of that, he
retained the KJV and never, to the best of my knowledge, suggested that our churches
should replace the KJV. He was wise enough to
know that the cure was worse than the disease. We should be instructed by his example at the
present hour. The KJV is still the best.
Mark Brooks
Sauk Village, Illinois
In response to the contribution In Favor of the Vernacular, in the
April 1, 2004 Standard Bearer, one wonders about the
validity of the arguments for the use of the vernacular language in the Bible. The contribution maintains that this should not
only be used in the mission fields but in our churches as well.
Mr. VanderWoude offers the comparison between the Roman Catholic Church at the time
of the Reformation and the Protestant Reformed Churches (PRC) today. He states, The sad irony is that our
dogmatic use of old-fashioned English is more Romish than Reformed. He asks the PRC rather to fully embrace the
implication of its Reformed heritage.
However, a closer look at the motives of languages used by the different churches
would show no similarities at all. The Latin
used in the Roman masses was a secret language meant to keep the laymen of the church in
the dark. It offered no spiritual nourishment
for the people who sat under its preaching because the common people did not understand a
word of Latin. The papal seat used this
language so that they could conveniently twist the Word of God to support their own
doctrines. They maintained the belief that
the people were intellectually inferior and that the Holy Spirit was incapable of
penetrating the hearts of believers through the preached word of the gospel. I find it difficult to believe that this
definition of Romish could really be applied to any of our ministers or
churches today.
Can the implications of our Reformed heritage really be found in such matters as
vernacular language? Or is this matter simply
a by-product that ignores the true issue at hand? Vernacular
language is hardly an implication or issue that Luther, Calvin, and others were compelled
to confront. The issue was Romes denial
that Christ had chosen the foolishness of the preaching to gather His people as it is
stated in I
Corinthians 1:21 and Romans 10:14.
They could not abide Romes insistence
to keep the Bible out of the hands of the people. They
wanted the Bible in a language that the people could understand. This remains true today as we use a translation
that is in a language that people can understand.
The catalyst of the Reformation was an unwavering desire for the truth of
Gods Word, uncorrupted by the poison of Rome. Certainly
the KJV is not in the vernacular of the people today but it is a faithful translation not
tainted by mans philosophies or opinions. Luther
and the Reformers would have praised the KJV for its faithfulness to the original
manuscripts. They would have been willing to
sacrifice the vernacular for the sake of the best translation.
These are the true implications of our Reformed heritage: salvation is of God alone and nothing can bring it
about by the power of man. This
is a comforting truth that the salvation of others is not dependent on our strengths. We may try to make our services more community
friendly as we seek souls. We may
think to use simple translations that are written in the plainest of terms. But in the end all our efforts are in vain unless
God gives the increase. We are only called to
worship Christ as He requires of us in John 4:24: God is a Spirit: and they that worship him must worship him in
spirit and in truth. He made no demands
on His disciples to make this truth more beautiful. He
did not ask them to bring the word in a cunning manner.
He did not tell the disciples to add to or detract from His words. He told them rather Go ye therefore, and
teach all nations
teaching them to observe all things whatsoever I have commanded
you (Matt. 28:19,
20).
Without the Spirit we cannot understand any text of Scripture, whatever the
language or vernacular it may be. It is only
the Spirit that will cause a person to understand the Bible. You may use the plainest of terms, draw detailed
pictures, and explain the gospel five times over to the most brilliant man. But unless God has chosen this man as His own,
there are no words in this earth or out of it that will make him believe. It is the Spirit only that will do this. As Paul says in I
Corinthians 2:9, 10, Eye hath not seen, nor ear heard, neither hath entered into
the heart of man the things which God hath prepared for them that love him. But God hath revealed them unto us by his
Spirit. Also, in Romans 8:15,
Ye have received the Spirit of adoption, whereby ye cry, Abba, Father.
And when God causes a person to believe, He will open His eyes to the truth of His
Word. For that believer there will be no
barrier in earth or below that will separate him from the revelation of the gospel. For we are promised that The Lord openeth
the eyes of the blind (Ps. 146:8). God will cause us to see the salvation of Christ. This is Gods promise to those who worship
Him in spirit and in truth.
The accusation of not fully embracing the implications of our Reformed heritage is
a harsh accusation. Years of faithful pursuit
of the truth as well as the struggles of 1924 and 1953 might prove otherwise. Yet it is a question we must ask ourselves. Have we not truly embraced our Reformed heritage? Search the Scriptures whether these things be so
and you will find this heritage in the words of Paul in I
Corinthians 2:9, For I determined not to know anything among you, save Jesus
Christ, and him crucified. Look for the
church that preaches the gospel of Christ crucified in all its purity and wonder, and you
will have found a church that has embraced all the implications of its Reformed
heritage.
Trisha Haak
Allendale, MI
I have just read your editorial, Covenantal Universalism: New Form of an Old Attack on Sovereign Grace
(Standard Bearer, April 15, 2004). It is, to the best of my recollection, the best
brief statement and criticism of this error I have ever seen anywhere. You have done a great service. I hope this editorial receives wide circulation. I plan to commend it to many. Thanks for your continued contributions in defense
of the Reformed faith.
(Dr.) Carl W. Bogue
Akron, Ohio
A few
comments before my question. As I was growing
up, my parents always emphasized to us children the importance of church membership. This included membership in the church with the
three marks of a faithful church as described by Article 28 and 29 of the Belgic
Confession. My father, who served many years
as elder in the church, reminded us not a few times that when the elders had their
meetings with those who desired to leave the denomination, these individuals were warned
that leaving was sin. If they persisted in
their request, they were sent a certificate of dismissal from the Protestant Reformed
Churches.
Now my questions. What is the
significance of the certificate of dismissal? Does
not the seriousness of this action warrant such a certificate?
Bill Oomkes
A certificate of dismissal is an official document signed by a consistory that
testifies that an individual (or family) has been a member of a congregation until the
date given the point being, that the said individual is a member no longer. (For the form, cf. The Church Order Book of the
Protestant Reformed Churches, p. 125.) The
consistory sends this to an individual who insists on leaving the congregation and the
denomination. (It is not sent to a member who
wishes to join another congregation within the denomination, or a sister church; his
membership is transferred.) If the individual
is under discipline at the time of his departure, that fact is noted on the certificate.
At first reading, the certificate might not indicate its grave implications. The significance of the certificate of dismissal
is that the individual is not a member of the church of Christ as instituted on this
earth. Few circumstances in a mans life
could be more serious. The Belgic Confession
correctly expresses the Reformed believers confession (Art. 28) We
believe, since this holy congregation is an assembly of those who are saved, and that out
of it there is no salvation, that no person, of whatsoever state or condition he may be,
ought to withdraw himself to live in a separate state from it
. And it concludes Therefore all those who
separate themselves from the same, or do not join themselves to it, act contrary to the
ordinance of God.
Sometimes a certificate of dismissal is sent to those who desire to join another
(non-sister) denomination. It is obvious
that the circumstances of the individuals and the reasons for leaving vary widely. Some leave in obvious rebellion against the rule
of Christ as exercised through the elders. Some
seek a more entertaining worship service or non-offensive preaching. Still others leave reluctantly because of some
family situation, including marriage. In all
these situations, the consistory gives the warning and instruction appropriate to the
individual and the situation. Nonetheless, it
bears emphasizing that a serious warning must be given.
Let there be no misunderstanding on this. The
Protestant Reformed Churches have never taken it upon themselves to judge whether one
church or another is a true church of Jesus Christ. Nor do we embrace the Belgic Confessions
strong statements because we think the Protestant Reformed Churches are the only true
church. Yet the Belgic Confession makes it
clear that a member may not leave his congregation without solid (which is to say,
biblical) grounds. Schooling, jobs, family,
marriage, convenience, or just dont like the minister are not
justification for changing churches. Only if
the member is convinced that his church is no longer faithful in its calling, and that
another church is faithful, may he rightfully change membership. In fact, if he cannot convince his own church of
its errors, obedience to Christ demands that he change his membership to the faithful
church.
The standard for judging a churchs faithfulness is the Bible. The Belgic Confession sets forth the three
biblically prescribed marks of the faithful church in Article 29. The marks by which the true church is known
are these: if the pure doctrine of the gospel
is preached therein; if she maintains the pure administration of the sacraments as
instituted by Christ; if church discipline is exercised in punishing of sin
. These are the marks of the true church because
Jesus specifically commanded His church as institute to preach, administer the sacraments,
and exercise Christian discipline (cf. Matt. 28:19,
20; I
Cor. 11:23-26; Matt. 18:17,
18). And the reason why Christ so
charged His church is that preaching, sacraments, and Christian discipline are the means
of grace that He gave the church on earth. By
these means, Christ gathers, defends, and preserves His church. One who wrongfully separates himself from a
faithful church rejects the care and instruction of Christ Himself.
Does the seriousness of such an action warrant sending a certificate of dismissal? Truly, it does.
And there is another consideration, equally significant.
The preaching is clearly the chief mark, even as it is the chief means of grace. Whether or not the preaching is the pure
doctrine of the gospel (as the Belgic Confession puts it) must be judged by every
believer on the basis of the Bible. The
Reformed believer is aided immeasurably in this evaluation by the confessions. The preaching must set forth the truth, the whole
counsel of God, in all its glory. Preaching
that is faithful to the Bible reveals God in the face of the crucified and risen Lord. Thus, one sins grievously who leaves the preaching
of the pure gospel and is willing to sit under preaching defiled with error, for he
despises the truth of God. This has dreadful
consequences for his own soul, as well as for his succeeding generations.
No wonder then that when a member of a faithful church requests his
papers for illegitimate reasons, the consistory works long and hard to show him that
it is a sin to leave. If he persists in his
demand, the consistory has no option but to acquiesce and send the certificate of
dismissal. However, when this fact is
announced, the congregation ought to know that the elders have diligently labored to draw
the individual back from this sin, and that it is with grief that they sent him this
official dismissal from the congregation.
Editorial Committee
Rev.
Kuiper is a minister emeritus in the Protestant Reformed Churches.
The various Hebrew and
Greek nouns translated shame and ashamed agree that shame is a painful feeling or emotion
caused by the consciousness of guilt, shortcoming, or impropriety. The verb means to bring shame or cause to feel
shame. The word is often found in context
with the terms confusion of face and being confounded.
Shame is not only a feeling or an emotion, but it is also a state or sphere in
which one may find himself. Also, these terms
have a strong eschatological emphasis, relating to ones hope.
Scripture is replete with
references to the shamefulness of the unbeliever. Jeremiah
complains of those in his day: Were
they ashamed when they had committed abomination? nay, they were not at all ashamed,
neither could they blush (Jer. 6:15). Jesus teaches in Luke 9:26
that whosoever shall be ashamed of me and of my works, of him shall the Son of man
be ashamed, when he shall come in his own glory.
Those whose god is their belly, who mind earthly things, and whose end is
destruction glory in their shame. The
very things for which they will be judged they boast of!
No, they cannot blush! We are not to
have company with those who do not obey the Bible, that they may be ashamed (II Thess.
3:14) and perhaps be brought to repentance.
He that puts his trust in
the Lord shall never be ashamed (Ps. 31:1). They shall not be ashamed in the evil
time
(Ps. 37:19). And hope maketh not ashamed (Rom. 5:5). If any one suffers because he is a Christian,
Let him not be ashamed; but let him glorify God on this behalf (I Pet. 4:16).
The book with the most occurrences of the
word shame is the Book of Psalms. There we
find the authors, and us, singing, both that shame may cover the heads of the enemies of
God, and that shame not come to us who believe on Him.
Let the proud be ashamed
but let me not be ashamed of my hope (Ps. 119:78,
116).
Faithful prophets, apostles,
and pastors find nothing in the gospel that they would like to change or be silent about;
thats their faithfulness. For I
am not ashamed of the gospel of Christ; for it is the power of God unto salvation to
everyone that believeth; to the Jew first, and also to the Greek (Rom. 1:16). In jail at Rome, Paul writes the Philippians that
nothing can put to shame his earnest expectation and hope; whether he lives or dies,
its all the same to him, for Christ will be magnified in him (Phil. 1:20). The apostle instructs the young Timothy never to
be ashamed of the testimony of the Lord, but be ready to suffer affliction (II Tim. 1:8);
he can never be put to shame because he knows whom he has believed (v. 12). Finally, Pauls word to Timothy and every
preacher is to study! Study to
shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing
the word of truth (II Tim. 2:15).
Above all others, Jesus
Christ suffered shame; for thirty-three and a half years He, the Son of God in our flesh,
was shamefully treated. He prayed (through
David), Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee (Ps. 69:19). In Hebrews 12:2
we read that Jesus endured the cross, despising the shame.
We take that to mean that His nakedness, the words cast against Him, all of
it, could not swerve Him from His mission. He
despised it as nothing compared to the glory that had been shown Him on the mount of
transfiguration, and that awaited Him after His ascension.
Two passages we simply
present without trying to explain the incomprehensible.
For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them
brethren (Heb. 2:11). And, But now they desire a better country,
that is, an heavenly: wherefore God is not
ashamed to be called their God: for he hath
prepared for them a city ( Heb. 11; 16).
And now, little
children, abide in him; that, when he shall appear we may have confidence, and not be
ashamed before him at his coming (I John 2:28).
Rev.
Kleyn is pastor of First Protestant Reformed Church in Edgerton, Minnesota.
A matter of vital interest to believers is that of Gods attitude
toward them in all that God does and sends in their lives.
The concern of the child of God in all the circumstances and experiences of his
life is that God loves him, and never deals with him in hatred. But is it true that God always loves us? Does He still love us when we sin grievously
against Him? Does He still love us when He
sends severe trials and troubles upon us? Or
are there times when, for legitimate reasons, Gods attitude (even if it is only for
a short while) changes from love to hatred?
In order to answer these questions and in order to have a clear understanding of
this matter, we also need to consider Gods attitude toward the reprobate. Can it be said that Gods attitude toward
them is always hatred, and never anything else? Or
does God sometimes send them things in love and favor?
Does God in some sense and at certain times deal with them in love?
First
of all, what is Gods love? And what is
His hatred?
To understand the love of God we must first consider Gods love for Himself. That He loves Himself means that God delights in
Himself. The Father and Son and Spirit take
delight in and enjoy each other. They do so
within an intimate bond of loving fellowship. And
in that love for each other, they constantly seek each others good.
That love of God for Himself is reflected in His love for men. Gods love as an attitude toward men is
Gods delight in them. God regards those
He loves as precious and dear to Him. He
therefore draws them into loving fellowship with Himself.
And loving them, He is good to them. He
is gracious toward them, showing them His undeserved favor.
He is kind and merciful toward them, helping them in all their needs.
God also hates. That hatred of God is
an aspect of Gods love of Himself. Hatred
is the opposite of love. As such, hatred is
not simply, as some claim, that God loves less.
But hatred is Gods attitude of abhorrence.
It means that God detests and despises some. And
He must, for He is holy and cannot love unholy sinners.
Therefore His wrath is upon them. He
finds them offensive and loathsome. And in
His hatred of them He thrusts them far away from Himself.
Now the truth of Scripture concerning Gods attitudes toward men is that God
loves some (the elect), and hates others (the reprobate).
But that is not all. Having said this,
it is crucial that we define more precisely what Scripture teaches concerning Gods
love and hatred by adding two important adverbs, only and always. Gods love is only for the elect
His hatred only for the reprobate. God
always loves the elect He always hates the reprobate.
Why
does God only and always love the elect? Why
does God only and always love you and me who are His?
The reason for this is that Gods love always was, always is, and always will
be a particular love. Gods love is
never general. God never loves all men. Gods love is limited always only to the
elect.
The particularity of Gods love can be understood and explained as follows. A particular love means a particular election
God eternally choosing to Himself a limited number of people whom He loved in
Christ. A particular election means a
particular atonement Christ dying only for those whom God loves. And a particular atonement means a particular
attitude of God shown toward men God loving only those who are in Christ Jesus.
We see from this that the possibility and basis of Gods particular love for
us is Christ.
The question needs to be asked by each believer, How can God love me? How can God be gracious to me, for by nature I am
no better than those He hates? How can God
always love me when I, a sinner, ought to be the object of His wrath?
The answer is Christ. From all
eternity, in all time, and to all eternity, the elect belong to Christ. That is something that never changes. And therefore Gods love and grace to the
elect are also unchanging. Never for a
moment, either now in this life or to all eternity, are the elect apart from Christ. Thus, never for a moment is love removed from
them, and hatred shown instead.
God shows this love in everything He sovereignly sends us. He is loving and gracious in all His dealings with
us, and through all the circumstances of life in which He places us. He is loving in all the good things He sends
rain, sunshine, children, family, health, strength, and prosperity. But it is also in His love that He sends so-called
evil things upon us cancer, poverty, death, floods, war, and family
troubles.
God also deals with us in love (and what a wonder that is!) when we fall into sin. It is true that God is not pleased with us when we
sin. And God causes us to know that, for He
makes us feel, as David did, His heavy hand upon us ( Ps. 32). But that heavy hand is never placed on us in
hatred. Instead it chastises us and is used
by God to lead us to repentance. Though
heavy, it is always a loving hand of God.
We who belong to Christ may know that, because of Christ, Gods attitude is
always one of love. Never hatred. Never! For
all the wrath of God that we deserve for sin was placed upon Christ. Through His sacrifice and death on the cross, He
satisfied the justice of God. He canceled
forever the wrath of God against us.
How blessed we are to be those who are always and only loved by God.
Gods
attitude toward the reprobate, on the other hand, is always and only one of hatred.
Just as love is particular, so also hatred is particular. These two are closely related to each other. The fact that God loves only the elect proves
sufficiently that God hates only the reprobate. Likewise,
the fact that God always loves the elect is sufficient proof that God always hates the
reprobate. Particular love means particular
hatred.
This is scriptural, for the Word of God speaks clearly of Gods hatred of the
wicked. The foolish shall not stand in
thy sight: thou hatest all workers of iniquity (Ps. 5:5). Jacob have I loved, but Esau have I
hated (Rom.
9:13). God hates specific people. God always did and always will hate them. Esau, and all the reprobate with him, are hated by
God from all eternity, in all time, and to all eternity.
The reason for Gods hatred of the reprobate is that they are outside of
Christ. God loves and can love only those who
belong to Christ. The reprobate, therefore,
can only know His hatred. It is impossible
for Him to love them. He hates them, and that
hatred is rooted in eternity. From all
eternity God determined that they would be vessels of wrath fitted to
destruction (Rom. 9:22).
Gods hatred of the wicked is constant. He
hates them in all His dealings with them.
He hates them when He sends evils upon them punishment for sin,
sickness, war, floods, and death. He hates
them when He gives good things to them rain, sunshine, health,
prosperity, and family. He also hates them by
withholding things from them such as hiding the truth from them (Matt. 11:25,
26), blinding them (Rom. 11:7, 8),
hardening them (Ex.
4:21), sending them delusions (II Thess.
2:11-12), and causing them to stumble (I Pet. 2:7, 8).
And, of course, He hates them when they sin.
Gods attitude toward the reprobate wicked is always hatred and never love.
God
deals with men in particular love and particular hatred.
What wretchedness that implies for the reprobate!
But what unsurpassed comfort that gives to the child of God!
...to be continued.
Rev.
Koole is pastor of Grandville Protestant Reformed Church in Grandville, Michigan.
A few issues back we reported that a bill,
C-250, was pending before the Canadian legislature. This
bill petitioned the Canadian parliament to declare sexual orientation (read: those living as homosexuals kk)
as an identifiable group, placing them in the same category as various ethnic
groups, and therefore protected by law against any perceived discrimination, just like
ethnic groups. It intended to categorize all
speech deemed anti-gay as criminal offense.
That legislation is now, as of April 28, law in Canada. It sailed through their Senate by a vote of 59 -
11. Anything but close.
To say that this law is going to have severe consequences on the life and freedom
of Christians living in Canada and on the rights and privileges of churches is an
understatement, to say the least. Those who
promoted the bill assured the Christian public that churches would have nothing to fear in
the free exercises of their speech and practices. We
have as much confidence in that reassurance as in Satans reassuring Eve Ye
shall not surely die.
In an article entitled Remaining Silent (World Magazine, May
8), Lynn Vincent informs us that in Canada, already [b]efore C-250 it was
illegal to publish, distribute, mail, import, or speak any communication that could be
perceived as promoting or inciting hate against identifiable
groups, such as members of a certain race or gender.
The new law recognizes gays and lesbians as an identifiable group and makes
any person who criticizes homosexuals publicly subject to two years in prison. Vincent sees nothing but evil coming from this
bill, and gives instances of how the previous, less stringent hate-speech laws have
already been used to deny various Canadians their basic religious freedoms and rights.
The bills salient text reads like an Inner Party edict out of [G. Orwells book] 1984: Every one who, by communicating statements, other than in private conversation, willfully promotes hatred against any identifiable group is guilty of an indictable offence and is liable to imprisonment for a term not exceeding two years.
That punishment might not be enough to suit Svend Robinson, the left-wing parliamentarian who authored C-250. In an article in the Toronto Globe last year, Mr. Robinson made it clear that he hopes his measure will criminalize not violence, but speech per se, making the current use of homophobic pejoratives in public schools and in public places socially and criminally reprehensible.
On record as labeling Christian leaders ecclesiastical dictators, Mr. Robinson was the first openly gay member of the Canadian legislature. He is also the most recent member to step down. Video surveillance cameras recorded the lawmaker as he swiped a $50,000 ring from an auction house (World, May 1) .
That kind of instability, and his history of anti-Christian invective, has Canadian conservatives skeptical of Mr. Robinsons claims that C-250 which lives in spite of its authors demise provides a religious exemption. The bill does state that a person wont be prosecuted for anti-gay speech if, in good faith, he expressed an opinion based on a belief in a religious text. But at least one Saskatchewan court has already held that certain Bible passages expose homosexuals to hatred.
Even without C-250, London, Ontario, officials recently slapped a Christian mayor with a $10,000 fine for refusing to proclaim Gay Pride Day. A Christian businessman in Toronto was fined $5,000 for refusing to print materials for a gay-rights group.
In light of C-250s passage, church-law analysts already are advising religious leaders on how to shield themselves. Attorney Bruce W. Long in a March issue of Church Law Bulletin, wrote: Churches and religious organizations may want to consider avoiding public criticisms of identifiable groups limiting opinions to private conversation, and if targeted or investigated, relying on the constitutional right to remain silent.
Note, the legal advisors suggest limiting opinions to private
conversation
. Such advice, for
all its good intention, strikes me as being strangely flawed. First, since when is the condemnation of
homosexual behavior a matter of the believers opinion? It stands as biblical truth. And if one states as much, will the state consider
it mere opinion?
Second, what about sermons, which are open to the public? How long will they be regarded as private
conversation? Not long, we fear.
And thirdly, there goes the churchs right to testify in public ways against
the sins of this present age, and the call to repent or perish. Remain silent?
How is that an option for the apostolic church?
We are to obey God rather than men.
Troubles loom north of the border for those who will be faithful to their Lord. It is a portent of things to come for the
southern neighbor.
Part and parcel of this whole gay-rights movement is the movement in the
States to legalize gay marriages. In a
number of states, gay marriage advocates are moving vigorously to introduce legislation
that would redefine marriage and legalize same-sex relationships as marriage. And in case
after case either judges are redefining state laws or defiant mayors are
disregarding state laws to force legal confrontations.
As I write I have a packet of information in front of me sent to the Grandville PRC
via Mr. Don Doezema (yes, our very own) as Stated Clerk of our Synod, a packet sent to
other of our Michigan churches as well. It is
a packet of information sent over the signature of a certain Kimberley Fraser of the
Family Research Council in Holland. She is
acting for Family Research as manager of a Marriage Amendment Petition Drive here in
Michigan. The packet includes a request that
we distribute information to our members about the marriage issue here in Michigan. Its purpose is twofold: first, to inform us of a
drive to place a proposal on the ballot box in the upcoming November general election that
will protect the present law in Michigan that defines marriage as that of a state-approved
union between a man and a woman; and second to urge us to encourage our members to sign
the petition to get the proposal on the ballot box this fall.
The occasion for this proposal is simple and in my judgment compelling. The issue is alive here in Michigan. At the moment this state has a law that defines
marriage in terms of a union between a man and a woman.
In 1996 this state passed a Defense of Marriage Act (Public Act 324). This declares in part, Marriage is
inherently a unique relationship between a man and a woman.
As a matter of public policy, this state has a special interest in encouraging,
supporting, and protecting that unique relationship in order to promote, among other
goals, the stability and welfare of society and its children. A marriage contracted between individuals of the
same sex is invalid in this state. That
is pretty clear.
However, as the material I have points out, [L]ike California and
Massachusetts, a local public official or court could declare that Public Act 324 is
contrary to Michigans Constitution and, therefore, is void. In order to avoid the chaos that other states are
now experiencing, Michigan must pass a constitutional amendment that clearly preserves
marriage as a union of one man and one woman.
The trouble is, a concerned representative from the state proposed just such an
amendment to the constitution (bill HJR U), one that would preserve marriage as a union
between one man and one woman. It failed to
get the 2/3 majority needed.
Now what? As the packet reads:
This is where you come in: if Michigan residents can garner 400,000 signatures, the amendment will be placed on the ballot so that the people not the politicians or the judges determine whether marriage is protected or redefined out of existence. The time is short, as the petitions have to be submitted by July 1, 2004 to the Citizens for the Protection of Marriage.
What is being proposed reads as follows:
A proposal to amend the Michigan Constitution by adding a new section 25 to article I (or if section 25 of article I already exists, then this proposal shall add a new section to article I in the next available numeric order) to read as follows: To secure and preserve the benefits of marriage for our society and for future generations of children, the union of one man and one woman in marriage shall be the only agreement recognized as a marriage or similar union for any purpose. This proposal is to be voted on at the November 2, 2004 General Election.
This is a necessary and important piece of legislation that directly affects us as
Christians and as churches. We do well
seriously to do what we can as churches and citizens of the state to get such legislation
on the books and into the constitutions not only in Michigan, but in all the states in
which we live. Fraser reminds us what is at
stake in this issue, if left to the judges and the radical left.
For those pushing the homosexual agenda, tolerance is a one-way street their way. Where is their tolerance targeted? The church. Just north of us in Canada, the Parliament passed Bill C-250 last week, making it a crime for anyone to publicly criticize homosexuality. Known as the chill bill, the law makes it illegal to advocate traditional Christian opposition to homosexual sex. The quoting of Scripture will soon be legally defined as hate speech.
Already in Sweden, an anti-hate speech law passed to protect homosexuals explicitly covers sermons. A Pentecostal minister there is facing charges for using Scripture references that state homosexuality is a sin. And in England, the House of Lords passed the Gender Recognition bill last month, which makes it illegal for a clergyman to refuse to marry a homosexual couple claiming to be a man and a woman. And if a clergyman is under the impression he is marrying a man and woman, but finds out after the ceremony that the couple is really of the same sex, it is against the law for him to tell anyone. If he does, he faces a hefty fine.
You may think this will never happen in America, but if we continue down the destructive path towards redefining marriage, it wont be long before our churches will be handcuffed and silenced....
So what can we, as individuals, do to counter this dangerous trend? There is currently a statewide petition to collect 400,000 signatures from registered Michigan voters to safeguard the traditional definition of marriage in our state. If we can reach this goal the people not politicians, judges or mayors will decide how we as a society define marriage, and whether marriage, as we know it, will be redefined out of existence within the lifetime of our children and grandchildren.
Such is the request and the proposal. I
reiterate, the amendment suggested is something that needs to get into various state
constitutions these days. If we do not make
it our business with others to get it there, the pro-gay crowd will get their abominations
approved. And behind their move is the Evil
One taking dead aim at the freedom of our pulpits, witness, and the right to teach our
children what Gods Word teaches about sin. We
must do what we can to keep that from happening as long as we can. Even if we fail, a witness must be made. Here is an opportunity. My judgment is that we as churches and Christian
citizens must throw our weight behind this drive. It
is not enough to let others fight this battle in the political arena for us.
Rev.
Laning is pastor of Hope Protestant Reformed Church in Walker, Michigan.
The unity of the
church is an organic unity. It is not the
mechanical unity of a machine, but the organic unity of a body, in which the many members
together live one life. It is not the
external, hierarchical unity of the Romish church, but the internal, spiritual union of
those who are of like faith. It is a
spiritual unity, a unity of faith, in which the Spirit of Christ unites together the
various members of the body, so that they together live one life, having the same mind and
the same will.
This very profound doctrine is also eminently practical. The doctrine of the unity of the church appears
often in connection with our calling to use our gifts for the advantage and salvation of
the other members of the body (cf. I Cor. 12; Eph. 4). When reciting the Apostles Creed, after
confessing that we believe a holy catholic church, we immediately go on and confess the
communion of saints. In Lords Day 21,
we explain the communion of saints to mean that every member of the body knows it to be
his duty to use his gifts for the advantage and salvation of the other members of the
body. We experience more of this covenant
communion, the more we understand and meditate upon the truth concerning the organic unity
of the body of Christ.
The Forming of this Body
It should go without saying that this body is formed solely by God. This is true of our physical bodies; it is also
true of the body of Christ. There are many
couples who, when they have a child, refer to this as their act of making a
baby. But the reality is that only God
can and does perform the wondrous work of forming a body in a mothers womb. We are fearfully and wonderfully made; fashioned
by the very hands of God (Ps. 119:73).
The same is true also of the body of Christ. God alone is the one who forms the church. He alone is the one who mixes the body together (I Cor. 12:24),
and forms her into the perfect body and bride of Christ.
This is actually denied by all those who maintain that God wants to save everyone,
but only saves those who fulfill the condition of believing in Christ. Such people are saying that God wants everyone to
be in the body of Christ, but that He leaves it up to each person to decide whether or not
he wants to be a member of this body. This is
really the same as saying that God has a place for each person in the body of Christ. But since many people do not fulfill the
condition, many of these places are left vacant. If
such was the case, then many parts of the beautiful body that God desired to form would be
missing, and man would be the one who would determine the final form of this incomplete
and thus deformed body of Christ. By such a
view, sinful man tries to exalt himself and to rob God of His glory.
Over against this, we confess that God alone determines and forms the body of
Christ. He does this in and through Christ
Himself, who does this in and by His Spirit. The
Spirit of Christ baptizes into Christs body, joining us to Him in a spiritual union. He washes us in Christs blood, and causes us
to partake of all the blessings that Christ earned for us on the cross. The Spirit Himself is the Water of Life, that all
the members drink (I Cor. 12:13).
He feeds us with Christs body and
blood, unites us more to Christs heavenly body, and causes us consciously and
cheerfully to submit to His will.
This Unity Manifested
As was mentioned in the previous article, the perfections of the universal body of
Christ are also evident in the church institute. We
consider now how this applies specifically to the unity of the church. The universal body, of course, is an organic
whole. God in eternity chose all the members
of the body of Christ, and determined the precise position that each one of these members
would occupy in that body. Together all the
members live one life, the life of Christ, and are united under Him as their one Head.
But this truth also applies to the instituted church. God said to the instituted church in Corinth that
they were the body of Christ and members in particular (I Cor. 12:27).
He did not tell them that they were part of
the body of Christ, but that they were the body of Christ.
This indicates that an instituted church is a complete manifestation of the body of
Christ, and that the truth concerning the unity of the body of Christ also applies to the
instituted church.
It is easy to forget this. We, as
members of a certain instituted church, are united together as a body with the other
members of our congregation. This means,
according to Lords Day 21, that we are called to use our gifts for the advantage and
salvation, not only of other believers in general, but specifically of the members of the
instituted church where we have our membership.
One People of God, Not Two
It is commonly held among the Baptists, that Israel and the church are two
different peoples of God. The explanation of
a typical dispensational Baptist goes something like this:
Israel was the original people of God. When
Christ came, He offered to Israel the kingdom that God had promised to them, especially in
the writings of the Old Testament prophets. But
Israel refused Gods well-meant offer. So
God then turned to build another people, which is called the church. He began building the church especially when the
Spirit was poured out at Pentecost, and He will complete it right before the coming Great
Tribulation. At that time, the members of the
church who are still on this earth will be raptured (i.e., taken up) into heaven. Then God will return to His original people,
Israel, and will offer them the kingdom again. This
time the Israelites will have learned their lesson and will accept Gods offer. Then God will grant Israel the millennial kingdom
( Rev. 20)
that He has promised to them. While the
church, as the body of Christ, is enjoying life together in heaven, Gods millennial
kingdom people will be reigning on this earth for a thousand years. After this, there will be the final judgment, and
both Israel and the church will live together forever in the New Jerusalem. Yet even then, though they will be living together
in the same heavenly city, they will continue to be two distinct peoples of God.
Now, not all dispensationalists explain this scheme in precisely the same way. But fundamental to dispensationalism is the
position that Israel and the church are two distinct peoples of God. Thus, they deny the organic unity of Gods
people.
Over against this error we point out how Scripture and our creeds speak of the
unity of the church in both dispensations. When
we confess our belief that there is a holy, catholic church, we explain this to mean,
That the Son of God, from the beginning to the end of the world, gathers, defends, and preserves to Himself by His Spirit and Word, out of the whole human race, a church chosen to everlasting life, agreeing in true faith; and that I am, and for ever shall remain, a living member thereof (Heid. Cat., Q. 54).
One church gathered, not from Pentecost until a pre-tribulation rapture, but from
the beginning to the end of the world.
Our creedal position is clearly that of Scripture.
The Jews and Gentiles together constitute one building, not two. The saints at Ephesus, who were largely Gentiles,
were told that they and the saints in the old dispensation constituted one people of God (Eph. 2:19-21).
19) Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God;
20) And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;
21) In whom all the building fitly framed together groweth unto an holy temple in the Lord.
The Gentile converts were told that
they were fellow citizens with the Jewish saints, and that they and the Jews together were
growing into one holy temple, built upon one foundation.
This is clearly expressed also in I
Corinthians 12:13, which says,
For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
The church is the body of Christ, and both the Jews and the Gentiles are said to be united
in this one organism by the work of the one Spirit of Christ.
One may wonder how the dispensational Baptists explain passages such as these. Obviously they are aware of the fact that we
frequently cite these passages, and many others like them, to refute their position. They try to get rid of all of these passages by
arguing that although the church does consist of both Jews and Gentiles, the Jews in Old
Testament Israel and the Jews that will one day reign in the earthly millennium constitute
a different people of God. In other words,
they claim that all the passages that speak of the Jews and the Gentiles being part of the
same body are referring only to the Jews and Gentiles that are saved during the age in
which we now live. But such is not the case.
It is, of course, especially now after Pentecost that the gospel is going to the
nations and gathering the Jews and Gentiles into the one body of Christ. But the Gentile converts are not said to be united
only with those Jews gathered into the church in the days of the new dispensation. They are said to be united to the believing Jews
gathered throughout history. Ephesians
2:19-21, quoted above, uses the Old Testament symbol of the temple, and says that we
and the believing Jews, whether living today or in the days of the Old Testament, are
built into one holy temple. Another passage
that sets this forth emphatically is Matthew
8:10,11. The context speaks of the great
faith of a Roman centurion, who was a Gentile. He
believed that Christ did not need to come to his house to heal his servant. All He needed to do was to say the word, and the
centurions servant would be healed. Then
we read,
10) When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.
11) And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.
It is undeniable that Jesus is teaching
here that the believing Gentiles are united, not only with the Jews that were then living,
but with Abraham, with Isaac, with Jacob, and with all the other believing Jews in the
days of the Old Testament.
There is one people of God. There is one everlasting covenant of grace made with Gods people in both dispensations. Gods one people are united in one faith, believing one covenant promise. Lord willing, that subject will be one of those addressed in the next article.
Reprinted
from When Thou Sittest In Thine House, by Abraham Kuyper, Wm. B. Eerdmans
Publishing Co., Grand Rapids, Michigan. 1929. Used by permission of Eerdmans Publishing Co.
From of old it was a
point of interest that, in Holy Scripture, city-life is first mentioned among the
descendants of Cain.
With the report that Cain builded a city, we need not think of a city in the sense
which this world has now. In our eye it would
scarcely have deserved the name of a village. But
this much may be inferred from this remarkable report, agreeable to the ancient
significance of the word, that he had fixed dwellings built for his rapidly increasing
family, and that he surrounded these simple structures by some sort of moat to defend
himself against wild beasts or against enemies. The
Dutch marginal reading is that Cain sought defenses for himself.
From fear, from anxiety, from unrest, from a feeling of unsafety the first city was
born, and not without reason it is ascribed to Cains evil conscience, that he
was the first to take refuge behind moats and walls.
Yet, the second mention of a city in Holy Writ shows that the idea of a city
implies something else. With the building of
Babels tower the idea appears far more in the foreground, of dwelling together in
one place, rather than scattering across the length and the breadth of the land.
But also that second time this building of a city is mentioned in a less
favorable sense, even such that the plan of settling down in Babel was foiled.
Also later on there cleaves to Babylon the continuous idea of a power that makes
itself great against God, while on the other hand Paradise provided country-life, the
patriarchs wandered about in tents, Israel dwelt in Goshen, David was called from behind
the flock, and in the days of our Lords sojourn on earth the country people hail Him
with Hosannas, while the city people of Jerusalem, at the instigation of the priests, call
for Jesus blood.
The country-people, as we would say, have adhered to Jesus; in Jerusalem they have
killed Him.
This
somber shadow has rested upon city-life till our own times, and it can even be said that
only in our days has that shadow become really dark.
Cities like Paris and London contained most of human misery and extremest human
wickedness. The scenes described not so long
ago by General Booth in his Darkest England are truly repulsive. And though it must gratefully be acknowledged that
in our smaller cities it has not gone such lengths, still one would have to be a stranger
to our own conditions if he had no eye for the profound difference which, both from the
religious and the moral standpoint, exists among us between city- and country-life.
We are not blind, therefore, to the many sorts of sin which disgrace country-life;
though we grant that frequently it is mere absence of temptation which renders
country-life more uneventful, more restful; but in almost all lands the rule still holds
that the faith once delivered held its ground
most firmly among country people, and that peaceful home-life there still develops all its
power.
The constant touch of nature, as well as the more regular habits of life which
every stay in the country brings with it, operates refreshingly and thereby purifies.
You see this in the ardent longing of city people to get away to the country.
There overstrained nerves become calm, health becomes stronger; and after the rule
that health of body works beneficially upon the health of the life of the soul, presently
invigorated after soul and body they come back within their city walls.
Winter bleakness repels; only in spring and summer we enjoy life to the full, and
in connection herewith the cities are sought in winter, but in summer, everyone who is
able goes to the country.
City-life,
however, by itself should not on this account be considered sinful.
Though the idea to build a city was first original with Cain, do not forget that in
the vision of Patmos the glory that is to come appears with the descent of the New
Jerusalem out of heaven, and that what was shown John to give him the highest idea of that
glory was not a paradise but the city with its foundations and precious stones and gates
of pearl.
Already under the figurative dispensation of the old covenant, the Tabernacle, the
habitation of God, first goes through the wilderness, and to the days of Solomon the
holiness of the Lord dwells in a tent; but the course of Revelation ever points forward to
the time when the Lord shall find His rest in Jerusalem, and that the place which He had
chosen for Himself was upon Zions mount.
Not in the country, but in the city of David, the majesty of Jehovah revealed
itself in the holy of holies. There were the
thrones of judgment set. There God appeared
shining in His beauty.
So one can say that, in Scripture, the idea of a city is not lower, but
rather of higher standing.
As the glory of Eden pales before the glory of the New Jerusalem, so far stands
country-life beneath life in the city. But on
account of sin, we are not able to enjoy this richer life without falling into all sorts
of temptations, and therefore life amidst nature holds us nearer unto God than life within
city walls.
It is noteworthy that the first Christian churches were not organized in the
country but, as in Palestine so elsewhere, in cities.
All the apostolic epistles are addressed to Christians dwelling in those cities. To those in Rome, in Corinth, etc., and only
afterward was the blessing of the gospel carried out to outlying villages and hamlets.
The
strong tendency of our times to move into the cities and to make the population of great
cities number millions is readily understood, but from the side of Christians should not
be encouraged.
For that which feeds this tendency is not the desire to enjoy the higher standard
of life, but rather the urge to lose oneself in the masses, and so to be freer in
ones movements and have the chance to indulge in pleasures of every description.
Not to live after the higher standard, but to enjoy oneself more broadly,
they who have the means move into the great cities, and so the smaller towns are more and
more emptied of the old-time families that ennobled the town life, and the country is more
and more robbed of those old-time lairds who, by the act of their living in the midst of
their people, were in so many ways a blessing to them.
And this tendency from our side should not be encouraged. He who free and independent has to choose his own
place of residence, escapes oh so much temptation and distraction and fosters so much more
easily the sense of piety among his own when he shuns the sinful commotion of the city and
holds himself united with the more substantial folk, which you find in the country.
If on the other hand you are not free in your choice, and He who disposes the place
of our habitation has appointed you a work in a city, then let that city-life quicken
Gods children, in their own and in their childrens behalf, to double
watchfulness and greater frequency of prayer.
The suction of the stream of city-life is so strong, and woe be unto us when for
ourselves or for our family we deem that temptation can have no hold on us.
In every city the confessor of Christ must be in all his manner of life a protest
against the unholy spirit which for the most part poisons our city-life. Christian life also in our cities can be at higher
levels than in our villages. It is richer, it is more intense, it develops greater power. But this finer result is only obtained when the
children of God are clearly conscious of their position, of the danger that threatens, and
of their higher calling.
They must not allow themselves to be poisoned by city-life, but by their example
and that of their family must be as a leaven in the midst of the masses, salt that
prevents corruption.
A fixed rule, that holds good for every one, is not here given either.
In the midst of city commotion Gods child can come to higher spiritual life
than in our quiet villages, and in the country Gods child can be spared many a
temptation.
Here, too, it can be said: All
things are yours, life in our cities and life in our villages.
Provided it is not forgotten that upon this All things are yours there
ever follows: And ye are
Christs.
His property and in His service.
Mr.
Wigger is an elder in the Protestant Reformed Church of Hudsonville, Michigan.
Evangelism Activities
The Mens Book Reading Club and the Evangelism Committee of the Bethel PRC in
Roselle, IL hosted a conference on critical issues in covenant marriage on April 30 and
May 1 at their church. Featured speakers
were Rev. W. Bruinsma and Rev. R. VanOverloop on the topics of biblical principles of
marriage, resolving marital conflict, and the roles of husband and wife. Friday evening Rev. Bruinsma spoke on Principles
of Marriage and Resolving Conflict, and Saturday morning Rev. VanOverloop addressed the
group on the Roles of Husband and Wife.
The Evangelism Society of Covenant PRC in Wyckoff, NJ sponsored a spring lecture on
Friday, April 23, at their church. Rev. R.
VanOverloop spoke on the Roles of Husband and Wife in the Covenant Home.
The Reformed Witness Committee of our PR churches in Iowa and Minnesota sponsored a
spring lecture on April 30 at First PRC in Edgerton, MN. Prof. H. Hanko spoke on the
theme, The Sovereignty of God and the Second Coming of Christ.
Sunday afternoon, April 18, Rev. D. Overway, pastor of the Covenant PRC in Wyckoff,
NJ, was given the opportunity to preach at the Filipino Christian Reformed Church in
Wyckoff.
School Activities
In mid-April the Free Christian School Society, Edgerton, MN met in a special meeting to
make decisions concerning the future of their school.
A decision was made that they would not hold classes this coming school year due to
the low number of students and also to preserve their endowment for future use. The society and the board will remain active, and
they remain optimistic that they will open the doors again in the future if the Lord
blesses them with more covenant children and if it is the desire of the parents to resume
classes. The Free Christian School held their
last PTA meeting for the foreseeable future on April 29.
A supper was served at First PRC in Edgerton by the Ladies Circle, and
afterwards Prof. H. Hanko spoke for the PTA and gave them words of encouragement for the
future of their school.
The board of the Society for Midwest PR Secondary Education invited their
supporters to a promotional speech on April 23 in the Hull, Iowa PRC. Rev. C. Terpstra spoke on the topic,
ABCs Are Antithetical, Biblical, and Covenantal, or, how our schools
teach our children to live as Gods children in the world and in the Christian
community; how our schools base every aspect of the school on Gods holy and
infallible Word; and how our schools are founded on family principles, fear of God,
parental control, loving discipline, and Christian friendship.
Congregation Activities
The consistory of the Byron Center, MI PRC made arrangements after their morning service
on April 25 to thank and bid farewell to Prof. H. Hanko, who for almost three years filled
their pulpit on most Sunday mornings with God-centered preaching on the Heidelberg
Catechism.
The congregation of the Georgetown PRC in Hudsonville, MI bade farewell to their
first and only pastor, Rev. R. VanOverloop, his wife, Sue, and their family with a
farewell program Saturday evening, May 1. The
following day, Sunday, May 2, Rev. Van Overloop preached his farewell sermon to the
Georgetown congregation, a congregation he had served for almost ten years, on the theme,
Conduct Becoming the Gospel, based on Philippians
1:28. The VanOverloop family was
scheduled to move from Georgetown to the parsonage of the Byron Center, MI PRC the first
week in May, with Rev. VanOverloop being installed as their third pastor on Sunday, May 9.
Friday, April 23, the congregation of our newest PRC, the Wingham, Ontario PRC,
invited their congregation, along with any others in their community interested in good
Christian music, to a night of music presented by the Trinity Men Singers of the Trinity
PRC in Hudsonville, MI. These men, along with
their wives, made the trip to Ontario Friday afternoon to sing for the Wingham
congregation that evening. The concert was
held at the Westfield Church because of the anticipated large turn-out. The following morning Wingham also arranged
breakfast for the entire group at the Riverboat Restaurant before sending them back to
Michigan. The concert was very well received,
and the men from Trinity have been invited back for a second concert.
The Martha Society of the Hull, Iowa PRC invited the women of the Doon and Edgerton
PRCs to join them for the annual Spring Ladies League meeting held on April 28. Rev. S. Key, Hulls pastor, spoke on
Women Serving God.
April 27 a combined Adult Bible Study meeting was held for our PR churches in the
Chicago, IL area at the South Holland, IL PRC. All
interested were invited to hear Rev. Bassam Madany, retired Arabic-language speaker of the
Back to God Hour, speak on the subject: The
Global Challenge of Islam.
Mission Activities
Rev. R. Kleyn, visiting our denominations work in Spokane, WA on behalf of the
Domestic Mission Committee, gave a lecture there on Monday, May 3, on the subject,
Jesus Christ in the Movies.
April 30, Rev. A. Stewart, our missionary to Northern Ireland, traveled to South
Wales to give a lecture on The Four Horsemen of Revelation 6.
Minister Activities
Rev. C. Haak declined the call to Immanuel PRC of Lacombe, AB, Canada. Immanuel subsequently called Rev. R. Smit, pastor
of Doon PRC, from a trio that included also Revs. A. Brummel and J. Laning.
Sunday morning, May 2, the Georgetown PRC in Hudsonville, MI met and extended a
call to Rev. J. Slopsema to become their next pastor.
We found it interesting that Georgetowns council, in an effort to have their
congregation become better acquainted with the men on their trio, provided a brief
biographical sketch of the three men, as well as sermons from each one.
The Faith PRC in Jenison, Mi has formed a new trio consisting of the Revs. G.
Eriks, D. Kleyn, and C. Terpstra.
The Hudsonville, MI PRC will call a pastor from a trio made up of the Revs. A. Brummel, A. denHartog, and J. Slopsema.
PLEASE
NOTE:
The Standard Bearer
will be published
only once per month
during June, July, and August.
Reformed Witness Hour Topics
for June |
Date |
Topic |
Text |
June 6 | Prayer: Gods Answer for Anxiety | Philippians
4:6, 7 |
June 13 | Resolving Conflicts in Marriage | I
Corinthians 13 |
June 20 | Resolving Conflicts in Marriage | I
Corinthians 13 |
June 27 | Calling of Husbands and Wives | Ephesians
5:25ff. |
SEMINAR
Biblical Psychology &
Teaching Practices
June 23, 24, 25, 2004
Site: Faith PRC
The Federation of Protestant
Reformed Christian Schools announces a Biblical Psychology and Teaching Practices Seminar
that will feature Professor Herman Hanko as lecturer.
The Seminar will include four sessions that are particularly intended for teachers
and prospective teachers and two public sessions. The
public sessions are as follows:
A Symposium Forum on the
topic
An
Examination of Modern Media and Its Impact on Students,
Thursday, June 24,
1:00-3:15 p.m.
A Symposium Forum
on the topic
Juvenile
and Adolescent Depression,
June 24, 7:00-9:15 p.m.
Although there is no cost to
attend the seminar, those wishing to attend the four sessions that are particularly
arranged for teachers and prospective teachers are asked to
contact Agatha Lubbers, executive director, at 616/458-2057 to register and to obtain
additional information.
Last modified: 29-may-2004