Hudsonville Protestant Reformed Church
5101 Beechtree
Hudsonville, Michigan
49426
Services: 9:30 a.m. and 6:00 p.m.
Homepage on Internet: http://www.prca.org
Vol. 8, No. 13
Contents:
Antichrist
Revival
God’s
Hammer (3): The More Sure word (Part 2)
The Biblical teaching
concerning Antichrist has always been of interest, not the least because he is pictured in
Scripture as one of the great enemies of God’s people.
There is much disagreement, however, as to who he is and when he comes.
The name “Antichrist” is explained in II Thess. 2:4 where the Antichrist
is described as one “who opposeth and exalteth himself above all that is called God,
or that is worshipped.” He is anti-Christ, then, because he is
“against” Christ, and because he puts himself
in Christ’s place (“exalted himself above all that is called God;”
cf. Matt. 24:24).
The word “Antichrist” is used only in I and II John (I Jn. 2:18, 22; 4:3,
II Jn., 7) and is not used in II Thess. 2. Nevertheless,
the correspondence between the name used in John and the description given in II Thess.
leads to the conclusion that both are
speaking of the same person or persons.
Notice, too, that while John speaks of many antichrists, Thessalonians leads us to
believe that he is especially one man. This
is best explained by the picture that is drawn in Rev. 13.
There, too, the word “Antichrist” is not used, but a comparison of the
passage with II Thess. 2:4-10 will show that the subject is the same in both.
Rev. 13, which describes “the Beast,” shows us that this beast is
revealed throughout history (we believe that the different heads of the beast represent
different kingdoms – Dan. 7:1-8, 15-28). Yet,
all these kingdoms represent one power which is fully revealed in one man, who is called
in II Thess. 2, “the man of sin,” and “that Wicked one.”
His other names, too, are revealing. The
names used in II Thess. 2 show us that it is in this man and in his kingdom that the sins
of the human race and their rebellion against God come to their fullest manifestation. He is the one in whom the lie of Satan,
“ye shall be as God,” comes closest to being realized. That he is described in Rev. 12 as the Beast,
associates him with Satan (Rev. 12) and reveals his true character as our enemy.
The argument about when he comes and who he is and whether the Pope is Antichrist,
is to some extent defused by what is said in I John 2:18.
The final realization of the Antichristian kingdom and power may be future, as we
believe they are, but we may never forget that kingdom and power are always present:
“now are there many antichrists!”
By the same token, while there can be no doubt about it that the Pope and the
Papacy at the present time must clearly fit the description given of the man of sin in
Scripture, yet we may not forget that there are always many antichrists. The leaders of the cults and of the charismatic
movement also fit the description given. Indeed,
all false prophets (Matt. 24:24) are antichrists of whom we must beware!
Most comforting for God’s people, however, is the fact that the Antichrist is
only a man. For all his enmity and hatred and
persecution of the church throughout the ages, he is only a man, while the One he imitates
and opposes is the only begotten Son of God. There
can be no doubt, therefore, who will overcome in the end, and whose kingdom shall endure
forever (Rev. 19:11-16). Rev. R.
Hanko
Repent ye therefore, and be converted,
that your sins may be blotted out, when the times of refreshing shall come from the
presence of the Lord; and he shall send Jesus Christ, which before was preached unto
you” Acts 3:19-20.
One of our readers called attention to this verse as a possible support for the
doctrine of revivals. The question reads:
“What are the times of refreshing? Are
they times of revival?”
I am somewhat reluctant to answer this question, chiefly because the doctrine of
revivals occupies an important place in the thinking of the people of the British Isles. And, indeed, many look to a coming revival as the
only hope of the restoration of true religion in the British Isles on any kind of wide
scale.
I have made my objections to the doctrine of revivals known publicly in a speech
which was printed and distributed by the Covenant Protestant Reformed Church. That may still be available to all who are
interested in this subject. (Write to the
address on the heading.) I will not repeat my
objections to revivals in this short article. But
let us put aside the debate concerning revivals, and take a look at this text. There are some things which ought to be considered
first of all.
In looking closely at the text, I consulted the Greek NT in which the Scriptures
were originally written. A comparison
between the original Greek and the AV will show some deficiencies in the translation,
which ought to be pointed out so that we may have a bit clearer idea of what the text
says.
The clause which reads: “When the times of refreshing shall come” ought
to read: “in order that the times of refreshing may come.” It is the purpose
of God’s work of blotting out our sins. The
clause, “which before was preached unto you,” ought to read, “who was
beforehand appointed.” Thus:
“…in order that God may send to you Jesus Christ who was beforehand
appointed.”
Even the word “refreshing” causes some difficulty in this text, because
this passage is the only place it is used in the NT, and because it is used only once in
the entire LXX (Septuagint – the Greek translation of the OT). Some have even translated it “respite,”
referring it then to the fact that repentance from the sin of crucifying the Christ would
lead to a certain respite in the judgments pronounced on the nation of Israel by the OT
prophets.
However all these things may be, the reference cannot be to revivals in the sense
in which men speak of them today and pray for them. The
following reasons demonstrate this.
In the first place, revival, even as far as the term is concerned, presupposes the
establishment of a church, a lengthy period of apostasy, backsliding, and spiritual
lethargy in that church, and an outpouring of the Spirit in a special way to restore the
church to its first high spirituality. But
this event which is described in the text took place immediately after Pentecost which the
Spirit was poured out on the church for the first time, when the church was at a peak of
spiritual strength, and when there was absolutely no need for revival.
In the second place, such times of refreshing as are spoken of in the text are
connected to the sending of Jesus Christ: “…in order that times of refreshing
may command in order that [God] may send Jesus Christ….” The coming of Christ is not revival.
While there may be differences in the interpretation of this time of refreshing, it
is not possible that the term refers to revival in the commonly accepted sense of that
word.
If you should ask me what it does refer to, I answer that the reference is probably
to the second coming of Christ at the end of time. The
following statements in the text itself seem to suggest this.
Peter’s word is to repent and be converted for the forgiveness of sins. We live in that dispensation when forgiveness of sins comes through the cross of our Lord Jesus Christ and through repentance and conversion. This was the message of John the Baptist when he pointed out the passing of the old dispensation and the coming of the new dispensation (see Matt. 3:1-12).
Secondly, as I noted above, although the expression “times of refreshing”
is unique to this passage, it is connected with the expression, “[God] will send
Jesus Christ.” The text really
identifies the two.
Thirdly, that this latter expression refers to the second coming of Christ is
evident from the fact that the last clause in vs. 20 must be translated, “who was
before ordained for this;” or, “who was before destined for this.”
Fourthly, that this all refers to the second coming of Christ is made unmistakably
clear in vs. 21: “Whom the heaven must receive until the times of restitution of all
things…,”where the expression, “restitution of all things” is very
much like the expression “times of
refreshing,” and refers to Christ’s second coming.
Finally, these times of refreshing are said to “come from the presence of the
Lord.” That too is a unique expression. The idea is that these times come from before
God’s face. That is a clear reference to
Christ Himself who stands before God’s face in His exalted glory, and who comes from
God’s face to accomplish all God’s purpose.
If any of our readers what to comment further on this, you must feel free to do
this.
Prof. Herman C. Hanko
The More Sure
Word (Part 2)
In the last issue, we considered
Peter’s eyewitness account of Christ’s transfiguration (II Peter 1:16-18). Peter states that the Scriptures are “a more
sure word” (19) than even his experience on the “holy mount” (18). Now if Scripture (and the Old Testament at that)
is more sure than seeing Christ transfigured in the presence of Moses and Elijah and hearing God’s voice from
heaven, then Scripture may fairly be said to be more sure than anything else. Thus God’s Word is absolutely true and
trustworthy.
Higher critics slander the Bible as being filled with myths and errors, as if it
consists of “cunningly devised fables” (16).
Evolutionists consign Genesis 1 to the realms of pre-scientific legends. Let God’s Word be true and unbelieving man a
liar!
Many are convinced that the virgin Mary has appeared at Fatima or Lourdes. “People have seen her,” they exclaim. Some claim that they receive direct revelation
from God, outside of and apart from the Bible. “The
Lord told me to do such and such,” they declare.
Others maintain that the worship of idols brings them nearer to God. “I have experienced this,” they say,
“and I ought to know!” But the
Bible is more sure than man’s experiences and when the Bible contradicts man’s
experiences, they are spurious.
We often exalt our feelings to a position above that of the Word. We say, “I won’t pray because I
don’t feel like it.” But the Bible
says, “Men ought always to pray, and not to faint” (Luke 18:1). We attend faithful preaching of the Word, but stop
going because we think that we are getting nothing out of it. Scripture, however, commands us to
“desire” the Word (I Peter 2:2). The
Bible is more sure than our feelings and so the Bible, and not our feelings, must
determine what we believe and do. If your
feelings determine your obedience, you will be crippled as a Christian.
Scripture is also more sure than even the church fathers and Christian leaders. Ministers and elders may err but the Bible never
errs. Martin Luther rightly said that one
layman armed with the Scriptures is more to be believed than all the popes and councils
without the Scriptures. Nothing can be more
sure than the Word of the true and living God who cannot lie. The Bible is “more sure” than all the
learned books and all the religious feelings and experiences of man which are contrary to
the Scriptures. Having this “more sure word…ye do well that ye take
heed”(19)