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. 24
Content:
God’s Covenant with David
The Mysteries of the Kingdom (1)
Is Universal Atonement True? (3)
(We continue next time, D.V., with
Rev. A. Stewart’s articles)
The last great
Old Testament revelation of God's covenant was that made to David in II Samuel 7. As a revelation of the covenant, it also has some
notable features.
For one thing it shows again the marvelous grace of God (it is a gracious
covenant). The revelation came in response to
David's desire to build a house for God. God
told David he might not do that, but in His great grace promised that He would build
David a house (vs. 27)!
What is more, that house was the house in which not David but Christ is Lord. Psalm 89, which commemorates these events, makes
that clear. The Psalm speaks of God's
covenant with David (Ps. 89:3), but makes it clear that it is Christ especially with whom
that covenant is made (Ps. 89:26, 27). David
is only a type of Christ.
Second, we have here again that covenant formula that makes it clear, that for all
the different circumstances, this is still the one, everlasting covenant of God. In that covenant He promises to be the God of His
people and to take them as His own people (vs. 24). That
is always what the covenant is all about.
This revelation of the covenant is unique, however, in several respects. For one thing, it brings together covenant and
kingdom and shows that they are one.
That relationship of covenant and kingdom shows the orderly structure of very
closely related the covenant. In that
covenant God's people are citizens of a kingdom, and have each his proper place. That whole structure centers in the throne (vs.
13), which is really always God's throne, even when a man like David sits on it.
On that throne Christ now sits (Lk. 1:32). He
was the One through whom that throne was established forever and the King whom God
promised. As King He is the cornerstone of
the kingdom, the one upon whom the whole "house" is built, and the one in whom
each citizen has his proper place.
It is in this revelation of the covenant, however, that God reveals more clearly
than ever before that the great King who was promised and now sits on that throne forever
(vss. 13, 16, Lk. 1:32) would enter His kingdom not in the way of battle with sword and
spears, but in the way of suffering and shame (vs. 14, Ps. 89:30ff). It is not armies and weapons that must be defeated
but sin!
That word that hung over Christ's head, therefore, on the cross, spoke truly,
though those who put it there meant it in mockery. He
was in His suffering, THE KING of the Jews, that is, of all true children of Abraham. As such He is also the Head of the covenant!
Rev.Ronald Hanko
The Mysteries of the Kingdom (1)
And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not hear (Luke 8:10).
The accompanying question is: "Is this
election and reprobation, or just acknowledging that some just will not turn and believe
(as some commentaries maintain)?"
The parallel passages in Matthew and Mark are worth quoting here: And the
disciples came, and said unto him, Why speakest thou unto them in parables? He answered
and said unto them, Because it is given unto you to know the mysteries of the kingdom of
heaven, but to them it is not given. For whosoever hath, to him shall be given, and he
shall have more abundance: but whosoever hath not, from him shall be taken away even that
he hath. Therefore speak I to them in parables: because they seeing see not; and hearing
they hear not, neither do they understand. And in them is fulfilled the prophecy of
Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye
shall see, and shall not perceive: for this people's heart is waxed gross, and their ears
are dull of hearing, and their eyes they have closed; lest at any time they should see
with their eyes, and hear with their ears, and should understand with their heart, and
should be converted, and I should heal them. But blessed are your eyes, for they see: and
your ears, for they hear (Matt. 13:10-16).
And when he was alone, they that were about him with the twelve asked of him the parable. And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: that seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them (Mark 4:10-12).
It must not be forgotten that these verses
are Jesus' explanation for teaching in parables. Many commentators take an entirely wrong
view of the passage and explain these words to mean that Jesus used parables to make the
mysteries of the kingdom of heaven obscure. Parables then are something like
riddles that are difficult to solve and understand. One has to have the key to unlock
their hidden truths. Jesus, so to speak, gives His disciples the key, while He does not
give it to others. The result is that the disciples are enabled to understand the
parables, while those without the key are not. Parables then provide something like the
mysterious, hidden, saving knowledge that certain sects claim they alone have. Only an
inner circle really understands true knowledge, and one must possess certain clues, or
keys, or inner light to be able to appropriate this secret knowledge. The majority of
people are outside the circle of the select few.
But this is dead wrong. Jesus taught in parables in order to make the mysteries of
the kingdom of heaven as clear as possible. The kingdom of heaven is a kingdom
outside this world and outside human experience in this world. The kingdom of heaven is
emphatically "of heaven." It is spiritual and from above, from another world.
Hence, it is always difficult for earthly people to understand heavenly realities. So our
Lord uses earthly illustrations and figures to make clear heavenly and spiritual truths.
The kingdom of heaven is like a sower that went forth to sow. You see, there is a
point of similarity between the earthly and the heavenly. And that point of similarity is
there because God Himself created this earthly creation after the pattern of the heavenly.
A sower's sowing his seed on different types of soil is a picture of gospel preaching,
which also falls on different kinds of hearts. Everyone can understand this.
Milton Terry in his Biblical Hermeneutics puts it well: "May we not
safely affirm that the analogies traceable between the natural and spiritual worlds are
parts of a divine harmony which it is the noblest mental exercise to discover and unfold?
... Trench has the following profound observations: 'It is not merely that these analogies
assist to make the truth intelligible, or, if intelligible before, present it more vividly
to the mind…. Their power lies deeper
... They are arguments, and may be alleged as witnesses; the world of nature being
throughout a witness for the world of spirit, proceeding from the same hand ... All lovers
of truth ... know that the earthly tabernacle is made after the pattern of things seen in
the mount; and the question suggested by the angel in Milton is often forced upon their
meditations - "What if earth / Be but the shadow of heaven and things therein
/ Each to other life, more than on earth is thought?""'
All this has not answered the question whether Jesus' statement has to do with
election and reprobation. It is my firm conviction that indeed it does; that, in fact, it
cannot be explained in any other way. That election and reprobation are implied here is
clear from our Lord's quotation of the prophecy of Isaiah 6:9-10.
But I want to show how this claim is true from the passage itself. And I can do
that only by showing first of all that Jesus' answer is closely tied in with His reason
for teaching in parables. And that reason is that Jesus may make the truths of the kingdom
He had come to establish as clear as possible - as clear as possible not only to His
disciples, but also to all the Jews. Not only, throughout the ages, to the believer, but
also to the unbeliever. All must understand the mysteries of the kingdom of heaven.
But more needs to be said. Please, keep this article in a handy place so that you
can review what is written here before reading the next installment.
Prof. Herman Hanko
For Prof. H. Hanko's book, The Mysteries of the Kingdom (paperback, 306pp., see: www.rfpa.org)
Is Universal Atonement True? (3)
In the last two issues, we
raised seven objections against the popular notion that Jesus gave His life to atone for
the sins of all men without exception. Please consult your Bibles as you follow arguments
#8-9 below, especially #9.
(8) If Christ died for absolutely everybody (and His atonement is surely motivated
by love; Eph. 5:25; John 3:16), then he also loved and died for the false church,
the whore and the multitudes who fornicate with her in her corrupt worship (Rev. 17:1-2,
15). But Ephesians 5:25 teaches that Christ "loved the church, and gave
himself for it." No mention is made here of a love of Christ or a death of Christ for
that which is not the true church which is sanctified by God's cleansing Word (26) and
presented spotless at the last day (27). If Christ did love and die for everyone head for
head (which necessarily includes the false church), then Christ "loved the church
[and the false church], and gave himself for [them]." But husbands are commanded,
"love your wives, even as Christ also loved the church [and the false
church]" (25). Thus husbands would have to love their wives even as Christ loves His
bride and a whore, the false church.
But Scripture teaches that Christ has one bride, the church of all ages (Rev.
21:2). He loved her and gave Himself for her alone. This--and not the theory that
Jesus loved and died for everybody--is the truth of the cross, and the model for Christian
husbands.
(9) Isaiah 53 is the greatest chapter in the OT, and possibly in the whole Bible,
on Christ's substitutionary atonement. The "us" for whose sins Christ was
"wounded" (4- 6) are given specific names: "my people" (8), "his
seed" (10), and the "many” -- not all men head for head (11-12). They are
the "pleasure of the Lord" who "prosper in his hand" (10). God never
made the reprobate "prosper in his hand" and He was never pleased with them.
They are not His seed, people and pleasure; and so Jesus did not die for them.
Those for whom Christ died "are healed" by "his stripes"
(5). It isn't merely that they might be healed if they believe, but they
really are healed. Those whose sins Christ bore are also justified: "my
righteous servant [shall]: justify many; for he shall bear their iniquities"
(11). God's elect "people" (8) are justified for Christ bore our
punishment (11). The reprobate are not justified, thus Christ did not atone for them. It
is for the "many" whose sins He bore that Christ intercedes (12). Remember,
Jesus said, "I pray not for the world, but for them which thou hast given
me” (John 17:9). The "many” for whom Christ suffered and for whom He prays
are the elect, not the reprobate world. In this way, Jesus is perfectly
"satisfied" (Isa. 53:11). If some for whom He was "stricken" (8) and
for whom He intercedes (12) are not healed (5) and justified (11) and do not prosper in
his hand" (10) and do not receive a share in His spoils (12), Christ is not
satisfied. lf even one soul perishes for whom He died, Christ's purpose is not fully
realized, His atonement is not totally successful and He is dissatisfied. Rev.
Angus Stewart