Vol. 80; No. 9; February 1, 2004
One-year's trial
subscription1/2 price!!
EDITORIAL POLICY
Every editor is solely responsible for the contents
of his own articles. Contributions of general interest from our readers and questions for
"The Reader Asks" department are
welcome. Contributions will be limited to approximately 300 words and must be neatly
written or typewritten, and must be signed. Copy deadlines are the first and fifteenth of
the month. All communications relative to the contents should be sent to the editorial
office.
REPRINT POLICY
Permission
is hereby granted for the reprinting of articles in our magazine by other publications,
provided: a) that such reprinted articles are reproduced in full; b) that proper
acknowledgment is made; c) that a copy of the periodical in which such reprint appears is
sent to our editorial office.
SUBSCRIPTION POLICY
Subscription
price: $17.00 per year in the US., US $20.00 elsewhere. Unless a definite request for
discontinuance is received, it is assumed that the subscriber wishes the subscription to
continue, and he will be billed for renewal. If you have a change of address, please
notify the Business Office as early as possible in order to avoid the inconvenience of
interrupted delivery. Include your Zip or Postal Code.
BOUND VOLUMES
The
Business Office will accept standing orders for bound copies of the current volume. Such
orders are mailed as soon as possible after completion of a volume year.
l6mm microfilm, 35mm microfilm and 105mm
microfiche, and article copies are available through University Microfilms international.
For new subscribers in the United States to the Standard Bearer, there is a special offer: a ½ price subscription for one year--$8.50. Those in other countries can write for special rates as well to: The Standard Bearer, P.O. Box 603, Grandville, MI 49468-0603 or e-mail Mr. Don Doezema.
Each issue of the Standard Bearer is available on cassette tape for those who are blind, or who for some other reason would like to be able to listen to a reading of the SB. This is an excellent ministry of the Evangelism Society of the Southeast Protestant Reformed Church. The reader is Ken Rietema of Southeast Church. Anyone desiring this service regularly should write:
Southeast PRC
1535 Cambridge Ave. S.E.
Grand Rapids, MI 49506.
Table of Contents:
Meditation -- Rev. Ronald VanOverloop
Editorial -- Prof. David Engelsma
Letters:
All Around Us -- Rev. Gise J. Van Baren
Marking the Bulwarks of Zion -- Prof. Herman Hanko
Search the Scriptures -- Rev. Ronald Hanko
All Thy Works Shall Praise Thee -- Mr. Joel Minderhoud
Thing Which Must Shortly Come to Pass -- Prof. David Engelsma
Book Reviews:
Postmillennialism: An Eschatology of Hope, by Keith A.
Mathison. Phillipsburg, New Jersey: P&R Publishing, 1999. Pp. xii + 287.
$14.99 (paper). [Reviewed by the
editor.]
Church News-- Mr. Benjamin Wigger
Rev.
VanOverloop is pastor of Georgetown Protestant Reformed Church in Hudsonville, Michigan.
Then cometh Jesus from Galilee to Jordan unto John to be baptized of him. But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfill all righteousness. Then he suffered him. And Jesus, when he was baptized, went up straightway out of the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: and lo a voice from heaven saying, This is my beloved Son, in whom I am well pleased.
It was necessary for Jesus to be born humbly. This was the way to the cross. It was necessary that Jesus be baptized. This also was the way to the cross.
John had labored in the wilderness near the Jordan river for about six months
before Jesus came to him. John preached the theme, Repent, for the kingdom of heaven
is at hand (v. 2). Those who repented,
confessing their sins, were baptized by John with the baptism of repentance for the
remission of sins (Mark 1:4).
Upon evidence of sincere repentance (fruits meet for repentance, v. 8), John
gave them the sign that they were forgiven, washed of all their sin.
While John was busy preaching and baptizing many, Jesus came to him (Luke 3:21). The reason Jesus came to John was to be
baptized of him. This caught John by
surprise. Why comest thou to me? Upon first consideration we are as surprised as
John. So we are not surprised that John
would refuse to baptize Jesus.
John had two good reasons for refusing to baptize Jesus. First, Johns baptism was one of repentance
and of the remission of sin. Those who sought
Johns baptism did so because they were conscious of their sins and sinfulness. Their repentance indicated their desire to be
delivered from their sin. Now Jesus came to
be baptized with that same baptism. But how
can that be, since Jesus had no sin. John had
learned from his parents and from his study of the Old Testament Scriptures that Jesus was
holy and good, the Lamb without blemish and spot, the Messiah. John saw that there was
nothing for which Jesus needed forgiveness. We
see Jesus even more clearly than John did. We
know Jesus to be the person of God the Son who is always perfect. And according to His human nature, Jesus was
without the guilt and corruption of sin. Jesus
never knew, by experience, what repentance was. Yet
He came to John to be baptized of him. Why
did Jesus need to be baptized?
Johns second reason for refusing to baptize Jesus was the fact that he
believed that Jesus should be baptizing him. John
knew that, unlike the perfect Jesus, he was a sinner and needed the baptism of repentance
and forgiveness. Also, Jesus should baptize
him because, while John baptized with water, Jesus baptized with the Holy Spirit and with
fire (v. 11). John wanted the reality of
which water baptism was the sign.
So John believes it wrong for him to baptize Jesus.
Jesus should be baptizing him.
As insistent as John was to refuse Jesus request to baptize Him, so insistent
was Jesus that He be baptized by John. Jesus
had two things in mind.
First, Jesus knew that He stood before John, not as an individual, but as
intimately united with His people. When the
Father, in eternity, gave to Him a people, they and He were united in such a way that
Jesus became their legal and organic Head. This
union with His people means that the guilt of all of their sins and sinfulness was imputed
to Him. The curse of our sin was laid on Him. As He stood before John the Baptist, Jesus sees
Himself to be made sin. He must be baptized,
for His baptism is to be submerged into death as the punishment of His peoples sin. Therefore, from the perspective of His union with
His people, Jesus needed to be baptized, to be cleansed, to receive the baptism of the
remission of sin.
Second, Jesus knew that He needed to be baptized now at this point in His
life and ministry. This is the way that Jesus
enters into His public ministry. Until now
He was preparing Himself. But now He is
ready to take on the task of being the Good Shepherd.
In order to be the Good Shepherd, Jesus must enter the sheepfold by the door, not
by climbing in some other way (John 10:2, 3).
You see, Jesus, by being baptized, is
accepting the responsibility of being the Head of His people, even though it meant that He
would have to bear the punishment for their sin. The
path that follows from His baptism leads directly to the cross. From this perspective, too, Jesus must be
baptized.
This was hard for Jesus. It was
difficult to accept the responsibility of being one with His people and of representing
them, because it meant bearing the result of all their sins. That is why we read that Jesus prayed when He was
baptized (Luke
3:21). In this prayer He consecrated
Himself to God and to doing Gods will. In
prayer He gave Himself up to being obedient to God. Second,
in this prayer Jesus was expressing His need for Gods blessing. He needed Gods blessing to do what He had to
do. He knew experientially His need for the Spirit to equip Him for the great task that
lay ahead of Him. Jesus knew He had to be
baptized, and everything this meant. So He
prayed!
That
which finally convinced John to baptize Jesus is Jesus statement, Thus it
becometh us to fulfill all righteousness. Jesus
was telling John that it was only by His being baptized by John that they would fulfill
righteousness.
John had preached the necessity of repentance.
With that he also preached the promise of the forgiveness of sin and of entrance
into the kingdom of heaven. And to show that
there is forgiveness, John gave the sign of baptism the washing away of sin. It is right to have the promise of forgiveness
accompany the demand to repent and believe. Forgiveness
is promised us in the way of our repentance.
But why is this so? Why should one who
repents be forgiven?
Is it the case that repentance makes one worthy of forgiveness? Absolutely not!
That would make repentance a work of man that earns forgiveness. That would deny grace.
John preached remission of sin to the repenting ones on the basis of the promise of
God. This promise was proclaimed throughout
the old dispensation and was portrayed most graphically in the sacrifices. But there was yet no completed basis for that
which John (and all the other Old Testament prophets) preached. Gods promise was sufficient reason for this
to be preached by John and the prophets. God
swore that His promise would be completed and fulfilled.
But as yet the promise was not fulfilled. Jesus
real baptism would complete Gods promise.
John preached that the kingdom of heaven was at hand. That meant that God would soon send His Son into
the world to establish the basis for the promise of forgiveness. Jesus came to realize the basis for the truth of
Johns preaching: repentance unto
salvation.
It is to the need for this basis that Jesus spoke when He said, it becometh
us to fulfill all righteous. Gods
attribute of righteousness or integrity must be fulfilled, i.e., completed, in the sense
of performed. God cannot promise forgiveness
without His righteousness demanding a solid basis. Forgiveness
is rightly granted only because the punishment of each and every sin of His people has
been met. Gods righteousness requires
that Jesus die (exactly what His baptism symbolized) for there to be forgiveness.
That which convinced John to yield to Jesus insistence that He be baptized
was submission to Gods righteousness. Jesus
death (baptism) would make it righteous for God to forgive.
Johns
baptizing of Jesus received Gods approval. And
Jesus willingness to be baptized received Gods approval.
We are told that Jesus went up straightway out of the water. It is difficult to determine whether these words
signify something special or something that was the ordinary. What we may know for sure is that God would not
leave His Son in Jordan (which word means death). Jesus immediately came out.
And then, the heavens were opened.
The text in Luke 3:21
implies that the opening of the heavens was an answer to the baptism and to the prayer of
Jesus. First, out of the heavens came the
Spirit of God in the form of a dove. In
Scripture the Holy Spirit is symbolized by oil, by fire, and here by a dove. The dove in Scripture is a symbol of meekness. That God gave to Jesus the Spirit, in the form of
a dove, means that God was answering Jesus prayer to be equipped for the task of
representing His people and of suffering the punishment for all their sins. For this task Jesus was best equipped with
meekness. For this work Jesus would need a
meekness greater than that of Moses. When the
Lord would lay on Him the iniquity of all His people, then Jesus would need the meekness
of allowing Himself to be led as a lamb to the slaughter, not opening His mouth (Is.
53:7).
Second, out of the opened heavens came the voice of God. This voice was meant first for Jesus, Thou
art my beloved Son, in whom I am well pleased (Luke 3:21). God spoke these words out of heaven at critical
moments in Christs life, at times when Jesus needed encouragement from His Father. Now God declares to Jesus that His willing
obedience to bear the sins of the people given to Him even unto death was
pleasing to God.
And God spoke these words for John and for us:
This is my beloved Son, in whom I am well pleased (v. 17). John learned that Gods approval was given to
Jesus. John learned from this declaration of
God that all righteousness is fulfilled in Christ. We
too must hear Gods declaration about His Son and His willingness to be baptized for
us. We learn that in Jesus real baptism
there is forgiveness. What a gospel!
God wills the
salvation of all His elect children. He also
wills that all His children have the assurance of their salvation. He wills that they have the assurance of their
salvation as soon as they are saved and that they continue to have this certainty to their
dying breath. The assurance of salvation is
an integral part of salvation itself.
The will of God that all His children enjoy the assurance of their salvation is an
aspect of His Fatherly love in Christ for all of them.
This will of God is not absolute and unqualified, so as never to allow for the
interruption of this assurance, for example, when the children of God suffer what the
Canons of Dordt call melancholy falls into sin (Canons, 5/6). Neither does this will of God rule out times when
the experience of assurance is weaker. Nor
does this will of God prevent the devil from afflicting Gods children with the fiery
darts of doubt, even on their deathbed. To
these struggles of the believer with doubt, we return later in this series on assurance.
But these instances of uncertainty are the exceptions, not the rule. They are abnormalities in the spiritual life of
the saints, not the normal experience. They
are grievous injuries inflicted by the enemies of faithsin and Satannot
faiths own way of life.
God wills that, amidst all the uncertainties of earthly life, we are certain of our
salvation. He wills this certainty for all
His children, not only for a select, favored few. He
wills assurance for the newly saved, as well as for the veterans in the Christian life. He wills assurance for the weak Christian, as well
as for the strong. He wills assurance for
those of little faith, as well as for those of great faith.
He wills assurance for the one who is least sanctified, as well as for the holiest
of the saints. He wills assurance for the
covenant child in her childhood and youth, at the very beginning of the pilgrimage, as
well as for her old grandparents, who see the heavenly fatherland only a little way off.
Only His Best
The truth that God desires all His children to have assurance of salvation condemns
the teaching about assurance that prevails in Reformed churches heavily influenced by
Puritanism and pietism. This is the teaching,
referred to in the previous editorials, that only a few of Gods children ever arrive
at full assurance, that is, certainty, of their salvation. In addition, this teaching holds that even the
few who do arrive at certainty must struggle with doubt for many years until finally they
achieve certainty.
According to this doctrine, many Reformed people believe the gospel and by their
faith are assured that the Bible is the Word of God and that Christ is the Savior. They even trust in Him for salvation. Nevertheless, they lack assurance. They doubt. They
doubt their salvation. They doubt
Christs death for them. They doubt that
God loves them. They doubt that they will go
to heaven when they die. The explanation,
according to their churches, is that assurance is only for a few Christians. And even these favored few acquire assurance only
by working for it for a long time.
Describing the Puritan view, which Packer himself embraces and which has influenced
Calvinistic ministers and churches in the Netherlands, Great Britain, and North America,
J. I. Packer has written:
Full assurance is a rare blessing, even among [believing] adults it is a great and precious privilege, not indiscriminately bestowed. Assurance is a mercy too good for most mens hearts ... God will only give it to his best and dearest friends.
After faith and conversion, according to these Puritans and their modern disciples,
the convert does not have assurance. He ought
not expect to have assurance. The Spirit has
to give assurance, and till the Spirit does so
[the believer] lacks
assurance; which, said the Puritans, seems to be the case of most Christian people
(J. I. Packer, The Witness of the Spirit: The
Puritan Teaching, in Puritan Papers, vol. 1 [P&R, 2000], pp. 20, 21;
emphasis added).
This conception of the Christian life and experience passes for great spirituality
in some quarters.
On the basis of the gospel and the Reformed confessions, I judge this conception of
assurance to be pernicious error. It is dishonoring to God, who is a tender Father to all
His children, not only to a favored few. It
is destructive of the comfort of many of Gods people, who languish in black doubt on
account of this teaching. It creates Reformed
and Presbyterian churches that differ not a whit from the Roman Catholic Church and the
Arminian assemblies, for all alike are full of members who profess to believe the Bible
and to trust in Christ, but who cannot be sure of their salvation.
The teaching that only a few believers have assurance divides the congregation as
effectively and disastrously as does the doctrine of two baptisms. Here, close to Godat the table of the
Lordare the spiritual elite, Gods best and dearest friends. Over there, far from God, are the restthe
majoritynot merely less dear friends, but for all they know His enemies.
This doctrine of assurance sends many to hell, for the doubt of Gods promise
that the doctrine instills, nourishes, and encourages is unbelief. And unbelief damns.
However this doctrine of assurance may have found entrance into Reformed churches,
it is an alien element in the body of Reformed truth.
It may be a Puritan doctrine. It is
not Reformed doctrine. The Reformed faith
does not toleratefor years, lifetimes, and generations!much less promote,
doubt. The Reformed faith gives comfort,
certainty, assurance. A Reformed church is
not a congregation of doubters. It is a
congregation of believers and their covenant children, who by virtue of the Spirit of
Jesus Christno sceptic! no
doubter!can confess that they possess the comfort of belonging to Jesus Christ
(Heid. Cat., Q. & A. 1).
Assurance as Fatherly Will
According to the Puritan doctrine of assurance, God wants most of His children to
live much, if not all, of their life in doubt of their salvation. That is, He desires that they live in doubt of His
Fatherly love for them. This is a dreadful
spiritual condition, for it is the terror of Gods hatred.
This doctrine casts aspersions on the Fatherhood of God.
It is the will of God, as the good heavenly Father, that all His children know His
love for them. From the Fatherhood of God in
Jesus Christ come not only the blessing of the childrens salvation, but also the
benefit of the childrens assurance of salvation.
Is there an earthly father, especially a Christian father, who likes to have most
of his children go through much of their life doubting whether he is a father to them? Are there Christian parents who want most of their
children to live their life long in fear that their parents hate them and are bent on
their destruction? Are there Reformed parents
whose pleasure is that most of their children are so paralyzed by fear that they dare not
even take supper with their parents?
Is it not rather the case that more than anything else we earthly fathers want all
our children to be perfectly sure that they are our children, loved by us with a
fathers love and welcomed into our fellowship?
Do we not work at this from their very birth?
Is God less a Father than we?
Are we really to suppose that the heavenly Father demonstrates such extreme
partiality as to give to only a few of His favorite children the fundamental blessing of
knowing His love for them? Are we really to
suppose that He leaves the rest to tremble in doubt, whether He hates them and likely will
damn them?
How senseless of God to accomplish the work of salvation for all His children, but
then to leave many, or even most, of us in constant doubt of this, our salvation! God does not simply will our salvation. He wills also that we be assured of our salvation,
so that our salvation does us some good and so that, knowing our salvation, we will love
Him, thank Him, serve Him, and glorify Him.
God has made known in Scripture that assurance of His love, and therefore certainty
of their salvation, is His Fatherly will for all His children. He puts on the lips of every one of His children,
that is, every one who by His grace believes on Him in Jesus Christ, a prayer that begins,
Our Father which art in heaven (Matt. 6:9). Implied by this address of God is that the one who
prays knows God as his Father for the sake of Jesus Christ.
This is assurance of ones sonship and salvation. One cannot know God as his Father without knowing
himself as Gods child.
If someone is doubtful about his salvation, he doubts that God is his heavenly
Father. And if he doubts that God is his
Father, he cannot pray. For him to go through
the motions of prayer would be hypocrisy. Confidence
that God is our Father in Christ, that is, assurance that we are saved, is the very
foundation of prayer (Heid. Cat., Q. & A. 120). Only
that prayer is acceptable to God, and heard by Him, in which the one who prays has the
firm confidence (German: festen
grund) that, notwithstanding his own unworthiness, God will certainly hear his
prayer (Heid. Cat., Q. & A. 117).
To every one who fears Himweak and strong, young and old, child and
graybeardGod gives Psalm 23 as
his or her own confession: The Lord is my shepherd. To say this, from the heart of course, is to have
certainty of salvation.
Concerning all the elect, quickened, believing members of the church, at any stage
of their spiritual development, the apostle says in Ephesians
3:12: In [Christ Jesus our Lord]
we have boldness and access with confidence by the faith of him. The apostle includes the covenant children and
young people, whom he will recognize as members of the church in chapter 6:1-3, as well as
their parents.
It was by no means the least serious aspect of the grievous error of the Puritans
regarding assurance, as it is not the least serious aspect of the teaching of their modern
disciples, that, as the rule, they reserved, and reserve, assurance for old people. Assurance comes only with age, usually old age. The children and young people of the church are
taught to live in doubt of their salvation. As
a result they do live in doubt, terrifying doubt.
What a daring assault on Gods Fatherhood and contradiction of His covenant
Word!
The covenant Father says, in the gospel and in the baptism of the children, I
am the God in Jesus Christ of believers and of their children. The Puritan ministers said to the children,
God is not your God, at least while you are children, and very likely not until you
become old men and old women. If He is your
God, you cannot know Him as your God. You
must therefore live in terror of Him.
This was not only false doctrine about assurance.
It was also sin against the covenant. Denying
assurance to the children of believers is connected with the false doctrine of the
covenant that views the baptized, covenant children of believers as unsaved until such a
time as they receive a conversion experience.
According to Hebrews
10:19, every man, woman, and child who trusts alone in the one sacrifice of Christ,
renouncing the Old Testament ceremonies and every human work, has boldness to enter the
holiest. This is some boldness, for the
holiest is where the holy God dwells. Every
one who trusts alone in Jesus Christ is exhorted, not to have full assurance of faith, but
to draw near to God in the full assurance that every one of them has. Every one of them has this boldness and assurance
by virtue of his faith in Jesus Christ and by virtue of this faith alone: in full assurance of faith.
In Hebrews
10:19ff., the apostle is not speaking to a select few in the congregation, perhaps
some of the old men and old women who have struggled with doubt for fifty or sixty years
and worked hard all that time to attain to certainty.
But he speaks to all who profess Christ and the Christian faith with a true heart.
There is no need to belabor what is perfectly plain in the entire Bible: Gods will for all His children is that they
enjoy assurance of their salvation. The very
purpose of I John is that all who believe on Jesus Christ may know their salvation. These things have I written unto you that
believe on the name of the Son of God; that ye may know that ye have eternal life, and
that ye may believe on the name of the Son of God (I John 5:13).
God wills that we know that we are saved, that we have eternal life.
Who may and must know this? Only
Gods best and dearest friends? Only
a favored few of Gods elect, redeemed, and regenerated sons and daughters?
The God of I John is far more Fatherly and gracious than the Puritan preachers and
their modern disciples.
You that believe on the name of the Son of God! Every one who believes on the name of the Son of
God!
Do you believe on Jesus Christ as He is presented in the gospel of the Scriptures? You have eternal life! Know it! Be
assured of it! Be absolutely certain of it!
Do not let anyone rob you of this knowledge. Let
them steal your possessions, your freedom, your reputation, anything and everything
earthly, if need be! But not the knowledge
that God is your Father for Christs sake and that you are His beloved, saved son or
daughter!
Do not let Satan rob you of assurance.
Nor your Reformed minister.
And not the theology of the Puritans.
The Sunday
Evening
Rev. Korterings series on
Mission Preaching in the Established Church (Standard
Bearer, March 1, 2003; April 1, 2003; June 2003; August 2003; Nov. 1, 2003) raises the
issue of evangelistic worship services. I
thought that SB readers would be interested in some observations on this subject by
a PRC missionary laboring in the British Isles. In
many churches in the United Kingdom generally and in Northern Ireland in particular, it is
customary that the Lords Day evening service contain a gospel sermon. Moreover, sometimes even the morning speech is
largely, or even especially, addressed to the unbeliever.
There are, however, many serious problems with this practice, especially in the
areas of exegesis, the nature of the gospel, doctrinal preaching, worship, Arminianism,
hawking Jesus, and the nature of the church.
1. The Scriptures are written for the church and
simply do not contain enough texts to preach exegetical sermons for unbelievers 52 times
or more a year, year in and year out. This
results in the gospel preacher engaging in forced, and thus flawed, exegesis. As a former lay preacher entrenched in this
system, and as one who has heard many such sermons, I know whereof I speak. Since often the text does not lead where the
preacher wants it to go, it must be compelled to yield the desired evangelistic sermon. As well as grieving the Holy Spirit who inspired
the Word of God (and the child of God who understands what is going on), this practice
fails to teach the congregation to interpret the Scriptures rightly.
2. This forced exegesis results in the
potted gospel, which always contains what the minister considers the bare
essentials of the gospel (and not much else) and frequently finishes with an appeal of
various lengths tacked on at the end. After a
little exegesis at the start of the sermon, the message often consists of something little
more than an expansion of the five spiritual laws, with a concluding
exhortation very like that of the week or month or year before. Many listeners confess to being bored with such
sermons. Christians are tempted to a certain
smugness: Were forever hearing
that people need to be saved, but were already converted. In at least half of the sermons we hear, the holy
God of heaven and earth has little or nothing to say to us by way of doctrine, reproof,
correction, and instruction in righteousness (cf. II Tim. 3:16).
3. It is evident from all this that the
congregation is not properly fed through such a system.
With at least half of the churchs services devoted to preaching the potted
gospel, there is simply no way in which the minister can proclaim all the counsel of
God (Acts
20:27) something necessary for the great work of edifying
the body
of Christ (Eph. 4:12). The Holy Spirit has led the church into the truth
over the last 2,000 years, but where over 50% of the churchs worship services are
given over to gospel services, the congregation will never grasp the riches of
the Reformed faith. Thus true confessional
Christianity and doctrinal preaching is ruled out. Especially
the doctrine of God His Being, Persons, attributes, and decrees and the
doctrine of the church her nature, attributes, marks, sacraments, worship, and
discipline are corrupted or rarely treated. This
results in serious ignorance of Gods truth and weakness in the churchs
members, which leaves them susceptible to further errors.
In the Brethren assemblies, this problem is particularly acute because they not
only have an evening gospel service, but they have no ordained and few able speakers. Thus they need special weekday
ministry services, through which some of their more capable men provide a
supplementary diet.
4. This all-absorbing focus on evangelism
what John Kennedy of Dingwall would call Hyper-Evangelism shapes the
whole evening service. Uninspired poems
(called hymns in popular parlance) are sung instead of the God-breathed
Psalms, in part because the Psalms simply do not serve the purpose of the
gospel service, for they do not create the right atmosphere. Besides, they are filled with imprecations on the
wicked! Enter, too, the ministry in
song, whereby one or more singers and/or musicians, male or female, entertain the
audience while seeking to sing the sinner into the kingdom of heaven. Thus the ethos of the gospel service
moulds the churchs worship and hence the members ideas of the church.
5. The whole approach proceeds from and
thus reinforces Arminianism, revivalism, baptistic individualism, and
fundamentalism. In his Paisley: The Man and his Message, Ian Paisley, Northern
Irelands greatest exponent of the Sunday evening gospel service,
includes amongst those who primed [his] pulpit pump noted Arminians John
Wesley and R.A. Torrey. The evening
gospel approach and the Arminian hymn-books mean that even where outright
Arminianism is not preached, it must certainly be tolerated so that Arminians in pulpit
and pew will not be disciplined. Thus
confessional Christianity and sound doctrinal preaching enforced by church discipline are
ruled out. Revivalism hereby excludes
biblical reformation. Hyper-evangelism
readily leads to lay preaching a great scourge in the United Kingdom that is
condemned by the Westminster Larger Catechism (Q & A 158). Those who forthrightly oppose Arminianism, and the
Sabbath evening gospel meeting which it foments, are then dismissed as
hyper-calvinists! Never mind that Calvin and
all the Reformed fathers taught antithetically sovereign and particular grace and would
have had no time for the modern innovation of the Sunday night gospel service
with all its trappings!
6. Arminian terminology such as accepting
Christ, commitments, and letting Jesus into your heart find
ready acceptance in Sunday night gospel services. In his Jesus Savior and the Evil of Hawking
Him, Herman Hoeksema speaks of hawking Jesus as one of the most
sinister of the evil tendencies of our age (p. 1). He explains,
By hawking Jesus I mean all such preaching as leaves the impression, directly or by implication, that He is impotent to save unless the sinner first wills and gives his consent. This is done directly by the denial of predestination, by the preaching of a Jesus for all, and by the teaching of the freewill of man by which the latter is able to accept or to reject the proffered salvation. But it is also done indirectly, when preachers change the grace of God into an offer of God to all and present Jesus as a poor beggar, standing outside the door of mans heart, begging him to let Him in and give Him a chance to save the sinner. It is done in various forms and degrees. But all such preaching as finally leaves the impression that it is at all up to man, to the sinner, whether Jesus will save him or not, is hawking Jesus, or rather, it is an attempt to hawk Him (p. 17).
Another referred to this as making a begging bowl out of the Son of
God. This is rife in Northern Ireland,
especially where the Sunday evening gospel service has gotten a hold.
7. The Sunday evening gospel service
proceeds from a total misunderstanding of the nature of the church, which is the
house of God and the pillar and ground of the truth (I Tim. 3:15)
and an assembly of those who are saved (Belgic Confession 28). The true gospel minister must address the
Lords congregation: Beloved in
our Lord Jesus Christ, called to be saints. This,
of course, does not rule out direct addresses in a sermon to those outside of Christ,
especially where the text itself leads this way. But
true Reformed churches do not want to go the way of the Sunday evening gospel
service. Few Reformed churches have become
apostate overnight. Normally, the way of
apostasy runs like this: a Reformed church
becomes an evangelical church, which, through further departure, slides into a
fundamentalist church, and eventually its Arminianism takes it into full-blown modernism. True Reformed churches must not even start on that
track.
(Rev.)
Angus Stewart,
Covenant
Protestant Reformed Fellowship in Northern Ireland
We appreciate very much the contribution that Rev. Stewart gives to us regarding
the abuse of gospel services in the British Isles. It helps us to understand the thinking of those
who abandon or replace the rightful preaching of the gospel with wrongful substitutes. We do well to heed such warnings. We continue to pray for him as he does missionary
work among many of those who have abandoned the old paths.
I like to spend a little time addressing his comment, But true Reformed
churches do not want to go the way of the Sunday evening gospel service.
First, I do appreciate the brothers care in not accusing me of advocating the
evils which he enumerates regarding such abuse in the British Isles. As our readers can testify, the article dealing
with gospel services is the last in a series of five articles. They were written at one time and constitute a
unit. Throughout these articles I tried to
identify what the local churchs role is in doing mission work. I stand convinced that mission outreach is not
done by the church only in some mission station in a distant place, but the
local church has the duty to obey the injunction given throughout Scripture to make
disciples of all nations. The
established church must concern herself with outreach ministry. I suggested that part of
that outreach ministry includes the membership of the church sharing the gospel with
family, friends, neighbors, and all who cross their paths.
In connection with an organized effort to do this, we can include an evening
service geared to receive such people whom God is pleased to bring under the gospel. This obviously is once or at most twice a year and
a special event.
I appreciate that Rev. Stewart also acknowledges that the fact that the focus of
the preaching is always upon the congregation does not rule out direct addresses in
a sermon to those outside of Christ, especially where the text itself leads this
way.
The difficulty, I see, is the use of a term that is loaded with heresy and misuse,
as the brother so capably illustrates. Certainly,
I do not use gospel service in the way he describes as wrongful use. Thus we face the question, may we use a term that
can be misunderstood because of its abuse? That
is an issue that warrants consideration, though we have to be careful to remember that
misuse and abuse do not themselves warrant non-use.
A writer must always be given the right to define his terminology carefully and the
reader must be cautioned about reading into it what the writer does not intend. Whether it is wise to use the word in the first
place is a different issue. Maybe we can
produce a better word to describe what I have in mind.
Second, when we discuss the possibility of going in a wrong way, we have to deal
with two related issues. The first is how we
deal with change, and the second is how we deal with change which has been abused by
others, but we have no intention of going in that direction. Lets say a word about each.
The Christian church in obedience to Christ stresses the old paths
according to Jeremiah
6:16 and to hold to the traditions (II Thess.
2:15). This refers to the instruction
that our Lord has given to us, both as it relates to our faith (belief or doctrine) and
practice (life). In response to such
obedience, the people of God often reason, we have always done it this way or
we have not done that before. This
is our way of expressing concern for wrongful change.
Lets face it, there are times when change is necessary. I see certain aspects of mission outreach, both in
the mission field and in the established church, that require some change. Let me illustrate.
A key aspect of our obedience to Christ in outreach is our personal witnessing to
those who cross our path. Some of us do not
do this, and have never done it. When this is
pointed out to them, they may say, we never did that before, why do you say we need to do
this now? We even hear some comment that
preaching is the work of the pastor, and the believer does not have to speak of the gospel
to others. That is wrongful thinking, and
some people may reject instruction regarding personal witnessing simply because they never
did it and the old paths forbid it. The
point I make is that some change is good and necessary.
I view a restricted use of gospel service in this light. It may be change, it may not be change. Some of our congregations have already held such
services in connection with reaching out to their community. They advertise a special message and invite others
to join them in worship. My suggestion for a
special gospel service can be viewed in this same light.
The other aspect of the issue concerns the danger of going too far. Perhaps I can accept a certain suggested change,
but it can so easily be abused, and often is abused, by others, even other churches. This has to be addressed. If we continue our illustration of personal
witnessing, we all know that it too is taken to wrongful extremes by believers advocating
that they can preach the gospel, just as well as pastors can preach. Then you get some of the errors Rev. Stewart
mentions non-ordained people conducting worship services, and all the rest. But, we may not deny the biblical mandate given to
every Christian to make use of his prophetic office in speaking of the gospel to others. The Heidelberg Catechism aptly says that this is
necessary so that others may be gained to Christ. Abuse must not stop us from advocating proper use.
The practice of mission work seems to raise many of these issues. Is it, for example, alright for a seeking soul who
has difficulty praying with thee and thou to use you and your, as
long as he is reverent? Can we make use of
the New King James Bible (or another suitable translation) as a personal help for those
who have difficulty reading the King James Version of the Bible? It seems that when these issues arise, a plethora
of emotions bursts forth with warnings of going down the wrong road. Introducing some of these changes can lead to
error, to be sure. Introducing
you and your in prayer can lead (as it has in many instances here
in the USA) to pop prayers and horrible sacrilegious practices. Regarding translation of the Bible on the
one hand, we do not want to go to the extreme and hold that the KJV is our inspired Bible
because the translators were inspired as were the original writers, as is done in some
Christian circles. On the other hand, we do
not want to accept dynamic equivalency translation in place of word translation. The Christian church has always advocated that the
Bible must be in the common language of the people. The
translation must not hinder understanding but help it.
Limited use of another suitable translation in mission work (much like a
commentary) does not mean that the church herself has to abandon the KJV and replace it
with another. If that should take place, it
must be the decision of the entire denomination working together. Also, we must be careful that we not fall into the
trap of accommodation evangelism, where the church makes changes in her
worship just to accommodate outsiders who come to worship.
That is dangerous and must not be the basis for any change. New converts and worshipers must be trained to
worship with us as we worship God in a proper and biblical manner. It seems to me that in this same sense, we can
make proper use of gospel service without fear of abuse.
With these illustrations, I do not want to throw gasoline on the fire of
controversy. I only want to illustrate that
even though some changes can go too far, we must not forbid proper change just because we
fear abuse. Yes, the danger is there, but
here too, we must not be wiser than God. Sometimes
I hear our people reason this way, that we must be careful with missions, because many
heresies and wrongful practices were introduced into the church by the door of missions. This is historically factual and ought to give us
pause before we get so carried away with missions that we lose our spiritual footings. There is, however, another side to this. I observe that of the seven churches in Asia Minor
addressed in Revelation chapters two and three, there were only two churches that did not
receive admonitions because of errors prevalent in that congregation. The one was Smyrna, the church that stood faithful
and endured tribulations, and the other was Philadelphia, the church that was faithful in
her mission calling as God gave that church an open door.
The church that is faithful in her outreach ministry receives blessings from God,
but a church that neglects it may not have them. There
is spiritual life, great rejoicing, earnest praying, mutual upbuilding, when the leaders
and members of the church are enthusiastically engaged in her mission calling. We can focus on the fear of change, doing
something different, risking abuse or we can focus on Gods promise to be with
us in our mission work and to bless us in it as he said, Lo, I am with you always,
even unto the end of the world (Matt. 28:20).
Our safety and security is staying close to
our Lord.
I trust God will give us the grace of His Holy Spirit to be obedient in missions
and to stay free from extremes and error and to enjoy the blessings of obedience. Let us all pray for this.
(Rev.) J. Kortering
Rev.
VanBaren is a minister emeritus in the Protestant Reformed Churches.
It is a sad fact that one finds a multiplicity of churches and denominations in the land. There are many confessions extant in these
bodiesoften expressing what we are convinced is contrary to the Word of God. Within the churches and denominations there is a
trend to provide the kind of services that attract the differing age groups. Contemporary services are more suited to the
youngand traditional services to those older.
A number of years ago there was the rise of mega-churcheswith a large staff
of ministers and other assistants. These
appeared to attract people of all sorts and with all sorts of spiritual problems. Not infrequently the mega-church continued only
under the strong and domineering leadership of one man.
If he died, or was ousted, the large church often withered.
But many were not content with this diversity.
They wanted something more, something different.
Each should be able to decide for himself or herself how God should be worshiped. Ones own preferences should be the guide.
The Denver Post, Dec. 21, 2003, presented a feature article on these
emerging churches in that area. The
article stated:
Defining a church as emerging can be difficult because such groups take so many forms. That elusiveness, in fact, is part of the character of a movement that shuns structure and hates being put in a box.
There is no formula, said Sally Morganthaler, a Denver author and consultant who works with emerging churches nationwide. If youre going to become a model, then you become a franchise.
Some emerging churches want to stay small, believing thats the only way to maintain real relationships. Others hope to grow and touch as many people as they can.
Many use candles, incense and crosses elements of Catholicism, Orthodoxy and mainline Protestantism that seeker churches reject to forge a connection to Christianitys rich history. Others say thats not who they are.
Some emphasize shared leadership over the pastor-as-CEO approach typical of the seeker movement. Others have senior pastors (though they may be only 25).
The article continues by describing other of the differences that abound in the
movement:
Mike Shepherd, 39, started Connected Life Church in August. He calls it the church of the bar. It meets at the D-Note in Old Town Arvada on the last Tuesday of each month because the unchurched crowd wants to play on the weekend they want to ski or hike.
Shepherd fills the club with incense and flashes ancient religious art onto projection screens before launching into programs such as Spirituality and The Matrix, or Microbrews in the Bible.
One of our big phrases is to make this a safe place to engage at the level where you feel comfortable, he said. Its safe to explore .
The article concludes by describing some of the people and things that can be seen
in these churches.
At 6:30 p.m. on a recent Sunday, Scum of the Earth church (I Cor. 4:11-13 GVB) began its weekly gathering with pizza.
A deejay spun Bjort and Cake, alternative rock favorites.
Many in the crowd of 200 looked ready for a punk show.
Black clothes. Chains. Blue hair. Pierced lips and noses.
The walls were covered in art produced by Scum regulars, including a wall-sized mural of Bible scenes and surrealistic interpretations of Christs Resurrection.
We are a church for the left out and the right-brained, said Mike Sares, 49, the pastor .
Sares sees different priorities in the Scum crowd. They want to sing, they dont want to be sung to. They dont want to go to church to listen to a sermon, watch a drama skit and go home without talking to anyone. They want to offer a spare bedroom to a stranger who got kicked out of the house.
Most of all, they come to Scum of the Earth Church to connect with kindred souls.
You can come in here and not have everyone stare at you, said Steve Warren, 21, who until recently wore dread locks and still stands out with nine body piercings .
Its sad to what extent some will go to worship. I was about to write: worship God. But they do not appear to be doing that. One would think that Satan surely encourages this
kind of worship. It is
man-centered and designed to please man. It
reminds of the days of the Judges when everyone did what was right in his own eyes.
In all humility we ought to give God thanks that our forefathers did write creeds
that bind the Reformed churches to the truths of the Word of God. We can give God thanks that we gather in the
churches to hear sermons that present Christ and Him crucified. We can praise God for the dignity and piety of the
services. One can appreciate it, too, that
those who assemble to worship come dressed in a manner that indicates reverence as well
(though perhaps we are slipping a bit in this regard). We see in dress and attitude the desire of
covenant families to fellowship with God in Jesus Christ.
But the number of those who appear to desire this seems to grow smaller and smaller
as the end of time approaches.
It is not unusual at Christmas time to read articles concerning Jesus. Many of these articles, of course, come with
conclusions not based on Scripture but the theories of man.
In a feature article, U.S. News and World Report,
December 22, 2003, writes of this. The
article treats especially a recently published book, The Da Vinci Code, by Dan
Brown. The article says the book is a
gripping thriller suggesting that some of the fundamental beliefs held dear by millions of
Christians are not only wrong but were deviously foisted upon believers by the Roman
Catholic hierarchy
.
The article does present some interesting information:
Way back in February of 1804 President Thomas Jefferson, ever the enlightened rationalist, sat down in the White House with two identical copies of the New Testament, a straight-edge razor, and a sheaf of octavo-size paper. Over the course of a few nights, he made quick work of cutting and pasting his own bible, a slim volume he called The Philosophy of Jesus of Nazareth. After slicing away every passage that suggested Jesuss divine nature, Jefferson had a Jesus who was no more and no less than a good, ethical guide.
The third U.S. president is credited with being among the first wave of Americans to tinker with the traditional image of Jesus. But that wave was far from the last. As two new scholarly studies show, for more than two centuries Americans have been busy recasting the image of Jesus to suit contemporary sensibilities and to advance personal or political agendas. From the revivalist sermons of the 19th centurys Second Great Awakening to the 70s rock opera Jesus Christ Superstar to Mel Gibsons forthcoming film depicting Christs Passion, those engaged in representing Jesus always claim to be returning to the real Galilean .
Though other revisionists may not have been so bold as to cut and paste the New Testament, Jefferson was not alone in his revisionary thinking. Old-line Calvinists, anti-Calvinist liberal Protestants, deists, and evangelical revivalists all gave different hues and tints to their pictures of Jesus.
It is true that there are many different presentations of Jesus. Who is correct?
Which presentation is the most accurate? Satan
himself is pleased to have man present Jesus as a morally good man, but not the divine Son
in the flesh. He would gladly agree with
Thomas Jefferson that all the references in the Bible to the second person in our flesh
should be cut from the Bible.
It becomes, then, not only a matter of who Jesus really isbut on what basis
the conclusions are drawn. Only by denying
the infallibility and inerrancy of the Bible can man come with all kinds of different
conclusions.
Let the words of the apostle Paul resound loudly and clearly, I determined to know nothing among you save Jesus Christ and him crucified (I Cor. 2:2). Then we must interpret that truth without cutting out the references to His divinity. Otherwise, there is no hope but only despair.
Prof.
Hanko is professor emeritus of Church History and New Testament in the Protestant Reformed
Seminary.
Introduction
A
controversy arose in the Scottish Presbyterian Churches of Scotland in the early part of
the eighteenth century. It has been called
the Marrow Controversy. It gets its name from
a book, first published in 1645, called The Marrow of Modern Divinity. Although this book, written by a man named Edward
Fisher, was republished in 1648 and 1649, it never had a great deal of influence until,
under rather peculiar circumstances, it became a subject of bitter debate that had to be
settled by the broadest judicatories of the church.
The teachings at issue were many and complicated, and often framed in ways that are
foreign to us and difficult to understand. But
at bottom these debated questions concerned the nature of the preaching of the gospel,
particularly the question whether the preaching of the gospel may be construed as a
well-meant offer by God to all who hear it. Because
this was the central issue, the controversy had great influence on Presbyterian thought in
subsequent years and is of interest to us.
Because of the close contacts between the Scottish Presbyterian Church and the
Reformed Churches in the Netherlands, the Marrow Controversy also had an impact on Dutch
thinking. In fact, it is likely that the idea
of the gospel as a well-meant offer first entered Dutch thinking under the influence of
the Marrow Men. If this is true, and there is
reason to believe that it is, then this Marrow Controversy cast a long dark shadow also
over Dutch Reformed thinking and is chiefly responsible for the introduction into Reformed
theology of the heresy of the gospel as a well-meant offer.
It is worth our while to take a look at this controversy.
Background
The evil heresy of Arminianism appeared early in Englands Anglican Church,
the church that emerged from the Reformation in that country. Arminianism was first taught in 1595 by Peter
Baro, Margaret professor of divinity in Cambridge University. In fact, the Lambeth Articles were written as
supplements to the Thirty-Nine Articles of the Church of England, because these articles,
while Calvinistic, were not strong on the doctrine of predestination and sovereign grace. Attempts were made to add officially the Lambeth
Articles to the creed of the Anglican Church, but this was never, in fact, accomplished. Nevertheless, Peter Baro was forced to resign from
his teaching position in 1596. The Anglican
Church was sufficiently strong to combat this deadly heresy.
Arminianism had, however, taken root. And
along with Arminianism, Amyraldianism had also taken hold in England. We noted this in our articles on Amyraldianism and
we need not repeat what we said, other than to remind the readers that Davenant was an
Amyraldian and represented the Amyraldian position on the Synod of Dordt as one of the
English delegates.
From that time on, the struggle of the English Church, along with the church in
Scotland and Ireland, was a constant battle to resist the teachings of Arminianism and its
blood brother, Amyraldianism. Especially the
Stuart kings, deeply committed to Episcopalian Church government, and always attempting to
nudge the Anglican Church closer to Rome, were ardent supporters of Arminianism
something not surprising, for Arminianism is, in turn, a blood brother of Pelagianism, the
official doctrine of the Roman Catholic Church.
Of greater concern was the fact that Richard Baxter, author of the popular book The
Reformed Preacher, taught an Amyraldian doctrine of the atonement of Christ and of the
preaching of the gospel. He claimed that it
was necessary to hold to such a doctrine because of creeping antinomianism in the church;
but, in fact, Baxter became a neonomist with his doctrine of justification by faith and
works. And his doctrine of a certain
universality in the atonement of Christ opened the door to later heresies. He was even reluctant to sign the Westminster
Confession of Faith, although he finally did this without any alteration in his
views.
The chief defender of Calvinism was John Owen, known primarily for his magnum opus,
The Death of Death in the Death of Christ. Owen
fought against Arminianism and Amyraldianism and defended vigorously the doctrine of the
particular redemption of Christ. It is
probably true that at the time John Owen wrote his masterful defense of the particularity
of the atonement and the sovereignty of Gods grace, neither Davenant, Baxter, nor
Bishop Ussher (the author of Usshers chronology of the Bible, but also, at best, a
modified Amyraldian) had come out publicly for their views.
Nevertheless, Owens defense of this truth over against Arminian and
Amyraldian errors clearly indicated how widespread these heresies were in the English
churches.
Because the nature of the preaching was closely connected to the whole controversy
over Christs atonement, Owen paid close attention also to this latter doctrine. He taught that the preaching proclaimed that
Christ died for sinners, and that all who confess sin and believe in Christ will be
received by Christ. At the same time, he
insisted that those who believe in Christ are also the elect.
Owen did not shirk the command of the gospel and insisted that in the gospel all
men were confronted with the command to forsake sin and believe in Christ. This was their duty before God, and those who
refused brought upon themselves Gods dreadful judgments.
Thus, Owen taught, Christ is offered in the gospel.
He repeatedly used the word offere, which is the Latin word from which the
English word offer is taken. But he did not
use the word in the sense of a well-meant offer of God to all who hear the gospel, but as
a presentation of Christ crucified and as the One who accomplished satisfaction for sin.
In pressing home the commands of the gospel, Owen spoke of the fact that Gods
commands are given in utter seriousness: God
means what He says when He commands men to repent of sin and believe in Christ. To press home to men the seriousness of Gods
commands, and to bring forcibly to the consciousness of sinners that Christ has
accomplished salvation for all who believe, Owen did not hesitate to speak of an
invitation by which Christ urges upon sinners the calling to believe in Him. Owen maintained that the minister of the gospel
should do this with the tenderest of entreaties and most urgent pleas; in this way the
minister would be conveying properly Christs demands.
I make a rather detailed point of all this, because these very issues were to be
the chief bones of contention in the Marrow Controversy.
One can readily see how closely these are related to the whole idea of a well-meant
offer of the gospel. It is not, after all, a
big jump, in the minds of people, between Christs earnest pleas and tenderest
entreaties to sinners to come to Him, and Christs desire to save all who hear the
gospel preached to them.
The Marrow
In 1648 or 1649, shortly after the Westminster Assembly had completed its work,
Edward Fisher published his The Marrow of Modern Divinity. The first part of the book, the part of immediate
concern to us, is a conversation between Neophytus, a new convert to the faith; Nomista,
who represents the position of anti-nomianism; and Evangelista, a pastor, who speaks the
views of the author and what he considered to be the truth of Scripture. The book was purported to be a discussion of the
relation of the gospel to the law, but, in fact, it was a vendetta against what the author
perceived to be a characteristic of the church at this time, a dangerous and deadly
antinomianism.
The book did not attract any significant attention until over a half-century later,
although the question of whether antinomianism was truly a weakness in the church is
another question. It would be well worth
while to consider the matter briefly.
We must remember that the Marrow Controversy took place in Scotland and that we are
dealing, from now on, not with the Anglican Church, but with the Presbyterian Church of
Scotland. After Cromwell defeated the
royalist forces under Charles I, and after the Westminster Assembly had met, the
Presbyterian Church became the national church. It
remained such in Scotland, although its existence as the national church in England was
brief. This Presbyterian Church of Scotland
was the church of the covenants, the church that had fought fiercely against the Stuart
kings and their doctrine of prelacy, the church that had endured persecution when
thousands were martyred for the sake of the gospel, and the church that struggled to
remain faithful to the Westminster Confessions. Its
credentials were solid.
Faithful to the Westminster Confessions, the church maintained strongly the
doctrine of justification by faith alone. This
important truth was fundamental to its doctrine of salvation, and it was the pivot on
which turned the whole truth of sovereign and particular grace. I mention this because enemies of the doctrine of
justification by faith alone always accuse those who hold to this truth of being
antinomian. They claim the doctrine makes
careless and profane Christians. They
maintain that it is detrimental to preaching the gospel and makes it impossible to bring
the gospel to sinners with passion and a sense of urgency and love for the lost.
Though the Presbyterian Church of Scotland was accused of anti-nomianism, one ought
not to accept that accusation without some strong proof.
It was equally true, however, that the Presbyterian Church of Scotland was a
national church. As such it had to harbor in
its fellowship and retain on its rolls wicked men who infrequently came to church, lived
worldly lives, and scorned things spiritual. Such
a state of affairs opened the church to the charge of antinomianism; and undoubtedly, at
least in some respects, the charge was true. It
is doubtful whether antinomianism was an officially held position within the church. I know of no one who taught, in so many words,
antinomianisms teaching that good works are not necessary for the Christian. But there was a sort of practical
antinomianism in the church because, being a national church, ungodly men had to be
harbored, and discipline was very difficult to exercise.
The Marrow Men offered a solution to the problem of a perceived antinomianism. Was the proposed solution of the Marrow Men the
biblical solution? Or was it treating a case
of food poisoning with a dose of tainted meat? This
question must wait till our next article.
Rev.
Hanko is minister in the Protestant Reformed Church of Lynden, Washington.
(Preceding article in this
series: January 15, 2004, p. 188.)
The First Prophecy (cont.)
3. Then came the word of the Lord by Haggai the prophet, saying,
4. Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste?
That the Israelites to whom Haggai preached
showed more concern for their own homes than for the house of God is not just an old
problem. All too often Gods people seem
to be concerned only for their own homes and families in their finances, in the use of
their time, in their goals, and in their efforts. They
have time for everything but the work of the church, so much so sometimes that it is
difficult to find men to serve in the offices of the church and to take the lead in
building up the church. They can afford
everything but the church budget. Recreations
and holidays take priority over worship. Work
and other responsibilities keep members from the Bible studies and other meetings of the
church. Membership is considered of very
little importance, and even where Christians are members of a church, their membership
involves very little commitment to God, to His Word, or to the work of the church. We, too, live in ceiled houses while Gods
house lies waste.
T.V. Moore puts it well:
Men are always prone to put religion off with scraps and leavings, and serve God with what costs them nothing. In the outward things of religion they are much more disposed to work for themselves than for God; and if they have time that cannot be otherwise used, or funds that are not very current, to give them to the treasury of the lord, and if any larger expenditure of either is urged, to plead that the time has not come to do this work. In the inward things of religion the same spirit is shown. The young, the middle aged and the old, all alike procrastinate the great work, on the plea that the time has not come, the convenient season that, like the horizon, recedes as we advance[1].
The result is that the church institute is broken down and ruined as the temple was
in Haggais times. Preaching,
sacraments, and discipline are all but vanished. Worship
is seldom carried on in obedience to Gods Word.
The members, instead of being built up, have their faith undermined and weakened. The church finally is hardly recognizable as the
church that was instituted by Christ and, if not entirely ruined, resembles more an
entertainment facility of some sort, a club, or a social services agency.
The lament of Psalm 74 is
as true today as in the Old Testament:
Remember Thy inheritance, Thy church redeemed
by grace;
Remember Zions mount profaned, Thy ancient dwelling
place.
In ruin long Thy temple lies; Arise, O God of grace,
And see the ruin foes have wrought within Thy holy place.
Amid Thy courts are lifted high the standards of the foe,
And impious hands with axe and fire have laid Thy temple
low.
They have profaned the holy place where Thou hast set Thy
Name,
The sanctuaries of our God are given to the flame.
We see no signs of power divine, no prophet speaks for
Thee,
And none can tell, and none can know, how long these woes
shall be.
All this does not mean we should have no concern for our own houses, whether the
building or the lives that are lived there,
but God insists that His house is more important than ours and that we can be blessed in
ours only when our first concern is for His. That
may appear to be very selfish of God and show a lack of love for us, but it really is not
so. Gods own glory and honor are the
most important things and ought to be most important to us, not the least because we
cannot be blessed apart from Him. Knowing His
own glory and our need for Him, He insists that His house must be built and must be more
important to us than our own houses.
5. Now therefore thus saith the Lord of hosts; Consider your ways.
6. Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.
Having pointed out and rebuked the sins of Judah, God now calls them to
self-examination and repentance. He wishes
them to see that their ways are sinful and displeasing to Him and to do that by
acknowledging their sin and turning from it. It
should be clear that though God does not explicitly call for repentance, that is what He
has in mind. There is no value in considering
our ways if that does not lead us to turn to ways that are pleasing to God. It is much the same with God as with an earthly
father, who says to his child, Look what youve done. He means, Do you not see that you have done
wrong and that you must acknowledge and turn from your wrong-doing?
We should note, too, that dealing with our sins always involves a consideration of
our ways and a turning from the old ways of sin into the ways of life and peace. The person who only says he is sorry for sin and
does not consider his ways, but goes on in them, has not truly repented of his sins. This becomes abundantly clear from verses 6 and 7,
where God does call Judah to new ways of obedience.
But this call for repentance and conversion is addressed not only to Judah but to
us. If we have neglected the house of God,
the church, or have shown the same lack of care for the church as the place of Gods
covenant, we, too, must consider our ways and turn from whatever evil we have done. We must consider our ways also so that we see that
Judahs sins are ours and that God is speaking to us as well as to them. If we do not, we are as blind and ignorant as
they were before this Word of God came to them.
God enforces that call to self-examination and repentance by telling Judah that He
had been punishing them for their sins, though they had not been aware of it. Among the troubles they had suffered were famine,
crop-failure, bad weather, drought, and disease (cf. also 1:10, 11 and 2:17). These troubles had come from God as chastisement
for their sin. Not all their problems,
therefore, could be blamed on their enemies or on the decree of Artaxerxes. God is making sure that they recognize these
judgments, not as an excuse for not continuing with the work of rebuilding, but as
punishment for their failure to rebuild.
God speaks of the fact that their crops had been small, so that no one had enough
to eat and drink or even sufficient for clothing. All
these things had been threatened in Deuteronomy as punishment for disobedience poor
crops in Deuteronomy
28:38, lack of food in Deuteronomy
8:10, and insufficient clothing in Deuteronomy
10:18. Under these judgments it had been
as though everything they earned was put in a bag full of holes. And so it is always. Those who will not obey God cannot be and are not
blessed and do not prosper.
All this raises the question, however, concerning the relationship between
obedience and material prosperity. Especially
in the New Testament, is it true that those who live in obedience to God can expect
material prosperity, or receive it when it comes as a sign of Gods favor and
blessing? That is the question that needs
answering.
We believe that in the Old Testament this was far more true than in the New
Testament. God made it clear to Israel that
prosperity in the land of Canaan was an evidence of His good-pleasure, and that drought
and enemies were signs of His displeasure. Even
in the Old Testament, however, this was not true absolutely. The book of Job is a lengthy lesson otherwise. In the Old Testament, therefore, prosperity was a
sign of Gods blessing nationally, but not individually. Nor in times of prosperity did that prosperity
mean that everyone in the nation was blessed by God.
There were even times when God sent enemies and other troubles for reasons of His
own and not because the nation as a whole was living wickedly. The people of God, therefore, needed the prophets
and the Word of God to interpret their circumstances and to tell them that God was pleased
or displeased with them.
What was true individually in the Old Testament continues to be true in the New. Prosperity or the lack of it cannot be interpreted
as signs of Gods favorable or unfavorable attitude.
God can, as Psalm 73 so
clearly teaches, send prosperity as a curse, or send evil things for our good, so that all
things work together for good to those who love God (Rom. 8:28). There is no common grace or favor or mercy of God
in things, and those who think so have no explanation for the fact that God gives
prosperity and earthly gifts to the ungodly whom He will send to hell, nor any explanation
for the fact that He sends cancer and other ills to those He loves.
It should be added, however, that we often feel that God is displeased with
us when we are not living in obedience to God and when He, in those circumstances, sends
trouble and grief into our lives. It is
equally possible, however, that, walking in sinful ways, we have all we want and prosper
in our wickedness. That is not proof of
Gods blessing but that God is setting us in slippery places (Ps. 73:18) or
filling our mouths while He sends leanness in our souls (Ps. 106:15).
As far as the nation is concerned, the only nation of God that now exists is a
spiritual nation, the church. No earthly
nation, not the USA, not Scotland, not the Netherlands, can claim to stand in the favored
position that Israel had in the Old Testament, and even Israel in its favored position was
a type and foreshadowing of the church, as we have seen.
That the church is that favored nation is taught in I Peter 2:9:
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.
The prosperity that God gives His church when she is faithful and obedient is not
crops and good weather and freedom from hunger and disease, but spiritual prosperity. The wealthiest church is not necessarily the
church that is being blessed by God, but the church in which the members are enjoying all
the riches of Gods grace and salvation. When
the church is not prospering spiritually, when the people of God go spiritually hungry and
thirsty, and when they are like the church of Laodicea, spiritually poor and blind and
naked, then they may certainly conclude that there is something desperately wrong and that
they must consider their ways.
Let us then, as members of the church, be busy always considering our ways in the light of the spiritual condition of the church and not be blind to the fact that God may very well be sending His judgments on the church for her unfaithfulness. Certainly we must not think that because the members of the church are prosperous in material things and because the church has many members and enough in offerings to pay for all sorts of programs, that these things are necessarily evidence of Gods blessing. That is proved when the members of the church are clothed in the spotless robes of Christs righteousness and when they have the bread of life as the food of their souls and the water of life as their refreshment.
1. Thomas V. Moore, A
Commentary on Haggai and Malachi, (Edinburgh: Banner of Truth, 1974), pp. 65, 66.
Mr.
Minderhoud is a teacher in Covenant Christian High School and a member of Hope Protestant
Reformed Church, Walker, Michigan.
Article 12 of the Belgic Confession of Faith
states that all creatures were created to serve the Creator. Each creature has its own place in the creation
but only as it is organically connected in the one purpose of God the glory of God
in and through the salvation of His people. Therefore,
to accomplish this purpose, as Article 12 also teaches, all creatures are upheld and
governed by Gods eternal providence, so that we, His people, might be served in
order to serve our God. In order for us
properly to serve our God, we ought to recognize His providential care over us. Scripture speaks of God providing for the lily of
the field, and it teaches us that if He cares for these creatures, will He not care for
us? A beautiful physical example of this is
seen in the nitrogen cycle and how God provides all creatures (the lily, the sparrow, and
us included) with what they need to exist and function in this life. By such a physical example we clearly see
Gods providence, our organic relationship to all creatures, and the comforting truth
of Gods faithful provision for all that we need in both body and soul. To these truths we now turn our attention.
The Nitrogen Cycle
We need nitrogen in its various forms in order to live. In fact, animals need nitrogen in similar ways, as
do plants, for their proper existence and functions.
By Gods design we cannot use the nitrogen as it is found in the air in order
to form the protein molecules we need. In the
counsel of God a cycle was ordained in which plants would transfer the
nitrogen as found in the air into forms that they as well as the animals and man can use,
and upon the death of the organism the nitrogen would then be returned to the form as it
is found in the air. We call this the
nitrogen cycle a simple, yet amazingly complex relationship of interdependence
where we see the handiwork of an all-wise God.
What mechanism did God create so that the nitrogen in the sky could be turned into
the forms that plants could use? God placed
and controls within the creation two main mechanisms, referred to as nitrogen fixation, to
convert nitrogen gas as found in the sky into nitrate ions or ammonium ions that plants
can use. The first mechanism involves
lightning and rain. Nitrogen gas molecules
have one of the strongest internal chemical bonds known to man. It is an extremely stable molecule and does not
react easily with other molecules. However,
during an electrical storm, lightning will flash, giving off tremendous amounts of energy
energy enough to cause the chemical bond in the nitrogen gas molecules to break,
allowing its individual nitrogen atoms to combine with other atoms. During such a storm, these nitrogen atoms combine
with oxygen atoms to form nitrate ions. These
water-soluble molecules (capable of dissolving in water) fall to the earth in the
raindrops. Thereby God nourishes the earth,
not only with vital rain, but with enriched-rain rain that contains a
source of nitrogen for the plants. The plants
take up the rain via their root systems and in the meantime also take up the dissolved
nitrate ions. In this way nitrogen gas
molecules in the air are converted to nitrate ions that plants can use directly.
The second mechanism God uses to convert nitrogen gas molecules in the air into
forms plants can use is through bacteria that are found in little nodes on the roots of
some plants. Crop farmers deal with this
mechanism in a concrete way as a part of their labors.
They recognize that some fields require more fertilizer than others and they know
the wisdom of rotating crops in a particular field from year to year. What must they know about the creation that helps
them recognize these things? The answer, in
part, lies in understanding how some plants can convert nitrogen gas molecules into forms
they need and how other plants need additional help in this regard. Plants of the legume family (peas, beans, clover,
and alfalfa, for example) have tiny growths on their roots that contain nitrogen-fixing
bacteria. God created and in His providence
maintains and governs these bacteria for the purpose of converting nitrogen gas molecules
from the air into ammonium ions. The ammonium
ions are a form of nitrogen that the plant can use and are absorbed by the plant and then
converted into the protein molecules that the plant needs for growth. Thus, these plants have built-in mechanisms for
getting the nitrogen they need. In fact, more
ammonium ions are produced by the plant than it can actually use.
Other plants, such as corn, wheat, rice, and potatoes, to name a few, do not have a
built-in mechanism to convert nitrogen gas into forms they can use. They receive their nitrate ions from the nitrate
ions that fall from the sky in the rain. However,
this does not provide enough nitrate ions for all the plants that require them. Therefore, God provided a second kind of
bacteria, found in the soil, that convert ammonium ions into nitrate ions. The excess ammonium ions left in the soil by the
legume plants (beans, alfalfa, and so on) are converted by this second type of bacteria
(nitrifying bacteria) into the nitrate ions. Yet,
in many cases, the corn, wheat, rice, potatoes, and other plants could benefit from a
supplementary source of nitrate ions. Thus,
farmers will often add some form of fertilizer (usually in the form of ammonium ions) to
the soil. The nitrifying bacteria convert
these ammonium ions into the nitrate ions that the plant can absorb and convert into the
protein molecules it needs. Farmers rotate
crops one year soybeans in a field, another year corn because the beans will
add a significant amount of ammonium ions to the soil, which the corn will use the
following year. This minimizes the amount of
additional fertilizer a farmer may need to add to a field and maintains a good balance of
nutrients in the soil.
Thus, the nitrogen storehouse in the air is converted by lightning or bacteria into
forms that plants can use. Plants use the
nitrogen to make proteins. Animals and humans
eat plants and when their bodies digest these proteins the nitrogen atoms are available
for the animal or human to use as needed. We
also eat animals and get the nitrogen they have. And
so, the nitrogen atoms are passed along from plant to animal to human or directly from
plant to human.
When the plant, animal, or human dies, the organisms are decomposed by bacteria and
the component parts of the organisms are returned to the soil. In the soil there is another type of special
bacteria, de-nitrifying bacteria, that break protein molecules down so that the nitrogen
atoms are freed from their molecular bonds. As
the nitrogen atoms are freed from their bonds, they join together again and return to the
atmospheric air as nitrogen gas the original storehouse of nitrogen. Thus, a cycle exists, created and maintained by
God, so that all living organisms, mankind included, might receive from the very hand of
God, the very substances they need to have physical life.
Gods Eternal Providence
We, as Reformed believers, confess Gods providence. But, do we really understand that God
directs, governs, and sustains all things? My
hope is that through this complex science lesson we can much more clearly see
Gods hand caring for us. How much more
clearly can we see Gods hand providing for our physical needs, than to consider that
the very molecules that nourish us are sewn together by God? Look at how many different creatures work together
and are dependent on each other, such as, the lightning, rain, bacteria, plants, roots,
soil, animals, people, and so on! Look at how
nitrogen atoms must be changed to so many different forms before it is in the
shape and form that man can use to live! In sharing all this science and factual
information about the nitrogen cycle, it is my hope that you become as amazed as I am at
how God, in His eternal counsel and wisdom, ordained such an amazing and complex system in
order, literally, to provide us our daily bread and very existence from His hand. Do we appreciate this? Are we thankful to God for this? Truly to confess the eternal providence of God
requires that we see and acknowledge that Gods hand is providing for us! We must recognize that we are of the earth, earthy
and are completely dependent upon Him. Yet,
how blind we are by nature! The unbeliever
sees nothing of God in all of this! He goes
about his daily tasks unthankful to God! He
suppresses all that the creation clearly reveals and serves the creature rather than the
Creator. And, to our shame, our sinful
natures prevent us from seeing Gods hand as we ought!
May God give us spiritual eyes to see and appreciate His work in creation!
And, people of God, if God so clearly, so faithfully, so powerfully provides us
what we need for body, will He not all the more faithfully, all the more powerfully,
provide us with what we need spiritually? Absolutely! Gods providence is that doctrine of
Scripture that brings us unspeakable consolation, since we are taught thereby that
nothing can befall us by chance, but by the direction of our most gracious and heavenly
Father, who watches over us with a paternal care, keeping all creatures so under His power
that not a hair of our head (for they are all numbered), nor a sparrow, can fall to the
ground without the will of our Father, in whom we do entirely trust; being persuaded that
He so restrains the devil and all our enemies that, without His will and permission, they
cannot hurt us (Belgic Confession, Article 13).
May we worship God for all His works that clearly remind us of His fatherly care
over us! Our Father is truly good to us, in
not only providing us what we need, but in such an intimate and fatherly way, teaching us
that He is our Father and will provide for us, in both body and soul, what we truly need!
Prof.
Engelsma is professor of Dogmatics and Old Testament in the Protestant Reformed Seminary.
The five articles of the
Introduction in this series appeared in the February 15, 2002 - June 2002
issues of the SB. The three articles
comprising chapter one ran in the November 1, 2002, January 15, 2003, and March 15, 2003
issues.
By the intermediate state,
Reformed theology refers to the state and place of people upon their death. It is the state intermediate between earthly life
and the eternal destiny of every person entered into as the outcome of the final judgment. The intermediate state is the biblical answer to
the question, What happens to people when they die? Implied is that physical death does not annihilate
men and women, who were originally created in the image of God. People do not cease to exist when they die. Rather, they pass into another form of existence
in another place.
Individual Eschatology
This subject properly belongs to eschatology.
Eschatology concerns the end, or goal, of all things. At death, every man reaches the goal that God has
appointed for him personally. His earthly
life has served its purpose in Gods great plan for history. He has reached his own everlasting destiny,
according to Gods predestination of him. And
at the moment of death he enters into the full enjoyment or suffering of his destiny,
imperfectly (for his body does not yet share in the enjoyment or suffering), but
decisively.
Because the intermediate state is ones personal end, theology refers to it as
individual eschatology, in distinction from the end of the entire world, which
is general or cosmic eschatology.
In the nature of the case, the intermediate state, or individual
eschatology, is an aspect of the truth of the last things that is of immediate
concern and great importance to everyone. All
humans must, and do, seriously consider the question, What will happen to me
at the moment of death? The
intermediate state is the one eschatological end that can come for a man at any
moment. In addition, all of us are busy
burying those we love, family and church members. At
their deathbed and in the graveyard, we ask, What of them?
Consideration of the intermediate state as an important aspect of biblical
eschatology is necessary. Although the
intermediate state is admittedly not a prominent truth in Scripture, Scripture does teach
it, especially the New Testament. The state
of the believer at death belongs to Christs salvation of him. The certain prospect of the intermediate state is
a precious aspect of the Christians comfort in life and especially in dying.
Popular Errors
A clear and firm grasp of the truth of the intermediate state is made necessary by
errors on the subject. The most grievous
error is the Roman Catholic doctrine of purgatory. Purgatory
is not a minor matter, but an error of monstrous proportions both theologically and
practically.
There is also the error of soul-sleep. This
error was prevalent at the time of the Reformation among the Anabaptists. In the 1960s, the preaching of soul-sleep, in a
sermon on Question 57 of the Heidelberg Catechism, occasioned a split in the Reformed
Churches in the Netherlands (liberated).
Somewhat related to the theory of soul-sleep is the teaching of some contemporary
theologians that the entire person dies. Nothing
of a man survives death. Everything goes down
into the grave. This teaching denies the soul
as a spiritual substance that can exist apart from the body. Life in the soul after death is dismissed as Greek
philosophy.
Another reason for including the intermediate state in a study of the last things
is that it is desirable that Reformed theology give account of its faith over against
philosophys vague teaching of the immortality of the soul. The only genuine, sure hope of life after death is
the hope of the believer for the intermediate state.
This hope is grounded, not in the empty speculations of mens minds, nor in
the wild fantasies of mens feelings, but in the solid revelation of Scripture. And the life of the Christian after death is
radically different from the lifeless, boring existence of philosophys immortal
soul.
Creedal Statements
In addition, the doctrine of the intermediate state is creedal. Answer 42 of the Heidelberg Catechism states,
Our death is . . . only a dying to sins and entering into eternal life. In Answer 57, the Catechism declares that the
believers soul, after this life, shall be immediately taken up to Christ its
Head. In Chapter 32, on the state
of men after death, the Westminster Confession of Faith teaches:
The bodies of men, after death, return to dust, and see corruption; but their souls (which neither die nor sleep), having an immortal subsistence, immediately return to God who gave them. The souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies: and the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. Besides these two places for souls separated from their bodies, the Scripture acknowledgeth none.
Body-Sleep
Scripture ascribes an intermediate state to both the believer and the unbeliever. At death, the godly beggar is carried by the
angels into Abrahams bosom; the rich man, who had despised Moses and the prophets,
finds himself in hell, being in torments (Luke 16:22,
23). The emphasis of Scripture is the
intermediate state of the believer. His state
upon death is twofold. First, in the body he
is dead, in the grave, decaying, and returning to the dust whence he came. Second, in the soul, he is alive with Christ in
heaven.
Strangely, that aspect of the intermediate state consisting of the believers
death in the body is sometimes overlooked by Reformed theologians. They concentrate exclusively on the state of the
believer in his soul. But the reality of the
believers death in the body and of his being in the grave in his body may not be
overlooked. This is the aspect of the
intermediate state that is obvious. We see
the dead body in the coffin. We take the body
to the cemetery. Even though, incorrectly, we
say about the body that it is not mother, or dad, or brother or sister so-and-so, because
they are now in heaven, the fact remains that, correctly, we treat the body as though it
still has very strong connections with mother, or dad, or brother or sister so-and-so. We do not discard it like non-human rubbish, but
bury it with solemn ceremony.
The Word of God concerning death must be honored for the believer as well as for
the unbeliever: Dust thou art, and unto
dust shalt thou return, so that thou return unto the ground (Gen. 3:19). According to this Word of God, it is not merely a
body that returns to the ground. Thouthe
man himselfreturns to the ground. Biblically,
a human is both body and soul. Scripture
rejects the pagan notion that a human is a soul, which happens to be encumbered for awhile
with a body.
By explaining the intermediate state as first of all the death and burial of the
body we do justice to the biblical description of the intermediate state that some
misunderstand as teaching soul-sleep. Scripture
teaches that dead believers sleep. Three
times in I
Thessalonians 4:13-18 the apostle speaks of the sleeping of the dead saints: concerning them which are asleep (v.
13); even so them also which sleep in Jesus will God bring with him (v. 14);
we which are alive and remain unto the coming of the Lord shall not prevent them
which are asleep (v. 15). Verse 16
makes plain that those who sleep are the dead in Christ. Thus, the apostle describes the intermediate state
of believers as sleep. It is not soul-sleep,
but it is sleep.
Inasmuch as the dead saints sleep, their resurrection at Jesus coming will be
the awakening of them: And many of them
that sleep in the dust of the earth shall awake, some to everlasting life (Dan. 12:2). According to the apostle in I
Thessalonians 4:13ff., that which wakens believers from their sleep is resurrection: the dead in Christ shall rise first
(v. 16). Since resurrection here pertains to
the body, it is evident that the sleeping of dead believers refers to their sleeping in
the body. The teaching of the Bible is not
soul-sleep, but body-sleep.
One important aspect of the intermediate state of the believer is his sleeping in
the body. As regards the bodys sharing
in and contributing to the enjoyment of Christ, the believer who has died is unconscious. In his body, the place of the believer who has
died is the grave.
Only the conception of the intermediate state that includes and emphasizes the
believers death and burial in the body harmonizes with the truth of the resurrection
of the dead. In the resurrection, Jesus will
raise the dead, that is, the dead saints. He
will not merely raise our dead bodies, but us ourselves, who are dead and in the grave as
to our bodies.
Nothing less than this is the biblical view of the coming resurrection. In I
Thessalonians 4:14, the comfort for those who mourn the death of loved ones is,
even so them also which sleep in Jesus will God bring with him. They slept in their dead body, and they
are awakened in the resurrection of their body. I
Thessalonians 4:16 promises the resurrection, not merely of dead bodies, but of
the dead in Christ, that is, of the dead people themselves.
The death, burial, and resurrection of Jesus Christ forbid that we understand the
intermediate state exclusively of life with God in the soul. During the three days prior to His bodily
resurrection, Jesus lay in the grave. It was
not merely His body that lay there. Jesus
Himself was in the grave. For as Jonas
was three days and three nights in the whales belly; so shall the Son of man be
three days and three nights in the heart of the earth (Matt. 12:40).
He lay sleeping in Josephs tomb. Article 19 of the Belgic Confession correctly
uses personal language in describing Christs burial:
He lay in the grave. On
Easter Sunday, He arose. He arose in
the body, to be sure, for at death He committed His spirit into His Fathers hands
and earlier He had assured the penitent robber that that robber would be with Him in
Paradise that very day (Luke 23:46;
23:39-43). Nevertheless, in the body Jesus
Himself arose, even as He Himself was dead and buried.
Solemn Burial
The truth that the believer is as much his body as his soul, so that the
intermediate state of the believer is his sleeping in his own, dead body, has practical
implications for our proper respect for the dead body of the Christian and for our solemn
burial of his body. The notion that the dead
body may be handled carelessly and even contemptuously, because the soul has been taken up
to Christ, is profane, not Christian. The
Second Helvetic Confession gives the Christian view of the dead body of the
faithful.
The Burial of Bodies. As the bodies of the faithful are the temples of the Holy Spirit which we truly believe will rise again at the Last Day, Scriptures command that they be honorably and without superstition committed to the earth, and also that honorable mention be made of those saints who have fallen asleep in the Lord, and that all duties of familial piety be shown to those left behind, their widows and orphans. We do not teach that any other care be taken for the dead. Therefore, we greatly disapprove of the Cynics, who neglected the bodies of the dead or most carelessly and disdainfully cast them into the earth, never saying a good word about the deceased, or caring a bit about those whom they left behind them (Art. 26, Reformed Confessions of the 16th Century, ed. Arthur C. Cochrane, The Westminster Press, 1966, pp. 294, 295).
Cremation is not an option for Christians. The
reason is not only the pagan origins of the burning of dead bodies, or that those who
practice cremation lack the hope of the resurrection of the body and in some cases dread
the possibility of the resurrection of the body and foolishly think to avoid resurrection
(and judgment) by means of cremation. Nor is
the reason only that burial accords with and expresses the Christian hope of the sowing of
the body in the expectation of the harvest of the resurrection (I Cor. 15:35-44). But
the reason for burial is also that in that body the believer has fallen asleep. It is fitting that the sleeping believer be put to
bed in the earth. Burial is distinctively
Christian culture. It is the only honorable
treatment of the body of the God-fearing man or woman that the Bible knows, Old Testament
as well as New Testament. Modern
environmental concerns must give way to Christian culture.
Exactly because the intermediate state consists in part of the believers
death in the body, the intermediate state, blessed aspect of eschatology though it is for
the Christian, is not and cannot be the main hope of the child of God. In the body, the child of God who has died is
still subject to the power of death and the grave. In
the body, he lacks the enjoyment of the salvation in Christ. In the body, he is not actively praising and
serving God. Wilt thou shew wonders to
the dead? shall the dead arise and praise
thee? Shall thy lovingkind-ness be declared
in the grave? or thy faithfulness in
destruction? Shall thy wonders be known in
the dark? and thy righteousness in the land
of forgetfulness? (Psalm
88:10-12). Scripture does teach the
intermediate state, but this teaching is relatively subdued.
The believers death in the body, however, is not the whole story about the
intermediate state. Indeed, it is not the
main part of the story. The main part of the
story is life, joy, and glory. According to
this other aspect of the intermediate state, the believer is not subject to the power of
death, but enjoys deliverance from death. His
place is not the grave, but heaven. He does
not sleep, but is conscious and active.
Postmillennialism: An Eschatology of Hope, by Keith A. Mathison. Phillipsburg, New Jersey: P&R Publishing, 1999. Pp. xii + 287. $14.99 (paper). [Reviewed by the editor.]
In no way does this volume on eschatology establish post-millennialism as a doctrine of
hope. What it does establish is that the
doctrine of the last things condemned by the Second Helvetic Confession as Jewish
dreams is alive and well among reputedly conservative Presbyterian publishers and
theologians. The publisher is P&R. The author is a recent graduate of Reformed
Theological Seminary.
In the main, the book is a cursory explanation of carefully selected texts of
Scripture that are susceptible to a postmillennial interpretation and the consignment of
all contrary passages to A.D. 70.
The handling of Scripture leaves much to be desired.
Against the objection to postmillennialism that Romans
8:17ff. teaches the persecution of the church throughout the present age, and thus
exposes the postmillennial hope of earthly victory as false, Mathison replies
that the passage refers only to the Christians struggle with sin (p. 184). In fact, Romans 8:35
(tribulation, or distress, or persecution, or famine, or nakedness, or peril, or
sword) clearly teaches the persecution of the New Testament church, just as the Old
Testament text quoted in verse 36 taught the persecution of the saints in the time of the
old covenant.
Mathison is cavalier in his dismissal of the certainty of persecution: Suffering by persecution is not a sine
qua non of the church. If it is, there
are few if any true churches in North America today (p. 185). He ignores II Timothy
3:12: Yea, and all that will live
godly in Christ Jesus shall suffer persecution.
He ought to take seriously his own standard of judging true churches. The number of true churches in North America may
very well be far fewer than comfortable Reformed and Presbyterian church members suppose. If Mathison will investigate, he will discover
that there are Reformed churches in North American that are hated, slandered, and mocked
for their confession of the truth and for their walk of holiness.
Instead of dismissing persecution, Mathison should be warning the churches in North
America of overt persecution that is about to break out against them.
But this author of a work on biblical eschatology is blind to the impending great
persecution. The reason is his dream of an
earthly victory of the kingdom of Christ in history.
To preserve this dream, he explains all the New Testament prophecies of apostasy,
tribulation, and Antichrist as having been fulfilled in A.D. 70 in the destruction of
Jerusalem. Matthew 24,
I
Thessalonians 5, II Thessalonians, II Timothy 3,
and all of Revelation up to chapter 20, among many other passages, refer exclusively to
the events of A.D. 70. The vast
majority of [passages that teach a gradual worsening of conditions on earth prior to the
Second Coming] refer specifically to first-century conditions at the time of Christs
coming in judgment upon Jerusalem (p. 183).
Basic to Mathisons eschatology is the preterism of J. Marcellus Kik and of
Christian Reconstruction. It is no surprise
that the book comes highly recommended by Kenneth L. Gentry, Jr. and R.C. Sproul. With good reason, Mathison finds it necessary to
distinguish his own very nearly full preterism from full preterism in an
appendix.
There is candid acknowledgment of the purpose of the preterist interpretation of
all the New Testament warnings of apostasy and persecution.
If these things [foretold by Christ in Matthew 24 ] have already occurred in connection with the coming of Christ in judgment on Jerusalem in A.D. 70, then they have no bearing on the repeated promises of victory for the gospel in this age (p. 115).
What Presbyterian defenders of Christian Reconstructions theology of carnal
dominion must do is demonstrate from Scripture and the Reformed confessions that the
Messianic kingdom is earthly in nature and that its victory in history is physical and
political. To no purpose do Mathison and his
colleagues exert themselves to show, with a great display of accomplishment, that the
Bible teaches that Christ has established His kingdom in this world and that His kingdom
progressively triumphs. Reformed
amillennialism has always confessed this. Christian
Reconstruction postmillennialism, incidentally, teaches that Christ and His kingdom have
been defeated up to the present. But Reformed
amillennialism holds that the kingdom is a heavenly kingdom in this world and that its
victory in history is spiritual. The issue is
Christs spiritual kingdom.
Although most of the book is a restatement of Christian Reconstruction teachings on
the golden age and dominion, Mathison adds a new ground for the expectation of a future
conversion of a majority of mankind: Gods
common grace (pp. 164, 165).
If common grace is understood as Abraham Kuyper intended, Mathison is guilty of a
gross logical fallacy. Common grace is to be
distinguished from saving grace. Common grace
is merely favor in this life. It gives rain
and sunshine. From a common grace of God,
nothing follows for the salvation of men.
But if common grace is understood as a loving will of God for the salvation of all
men without exception, as Mathison and most Reformed and Presbyterian theologians today
indeed understand it, the argument from common grace proves too much. Common grace does not merely prove that a majority
of humans will be saved in the future. It
proves that all without exception will be saved in the future. Indeed, it proves that all who have ever lived
will be saved in the future. Does not God
love and sincerely desire to save all?
At least one leading Christian Reconstruction postmillennialist has proposed that
in the coming millennium every single human will be converted and saved, although his
reason for thinking so is not common grace, but the victory of Christ.
What is going on in the most conservative Presbyterian churches and seminaries as
regards eschatology? What is going on in the
face of the clear, forceful, urgent, abundant warnings of Scripture that in the last days
the church of Christ must contend with rampant lawlessness, wholesale apostasy, and fierce
persecution? What is going on in the face of
the rapid development in North America and the world of these very realities?
The postmillennialism of Christian Reconstruction and Keith Mathison is not an
eschatology of hope. It is an eschatology of
delusion, of Jewish dreams. And
it is a grievous threat to the welfare of the church and the saints.
Mr.
Wigger is an elder in the Protestant Reformed Church of Hudsonville, Michigan.
Evangelism Activities
The Covenant PRC in
Wyckoff, NJ has been busy the past several months with evangelism efforts in their
surrounding neighborhood. The congregation
celebrated their annual Christmas dinner on Saturday evening, December 13. Covenant was delighted to be joined by quite a
few of their contacts from the area. Those
who attended enjoyed plenty of good food, singing, fellowship, and games and gifts for the
children. Covenants Evangelism Society
also sponsored an evening of caroling in their church neighborhood after the evening
service on Sunday, December 21. While singing
carols, members passed out pamphlets and information about their church at each of the
homes and invited their neighbors to join them in worship in the future. There were eleven members making a joyful noise to
the Lord that evening. They were well
received and all enjoyed the evening.
Congregation Activities
Having just returned from Romania in mid-December, three couples, members of the
Georgetown PRC in Hudsonville, MI, reported to their congregation that they were able to
deliver the mercies of the Lord in food and Word to eleven extremely needy families. The 54 children from Valuszut Christian School
were visited and given gifts of toys and candy. They
also visited Emmaus Orphanage in Bogata to deliver clothing and a monetary gift. A new orphanage in Cauasna was investigated and
given a contribution, and future contact was discussed.
Many homeless were visited and food was distributed. Another Christian school in the process of being
built in Felar was visited and given a monetary gift, with future association encouraged.
Saturday, December 13, members of our congregations in and around Grand Rapids, MI
were invited to an evening of sacred Christmas music at First PRC in Grand Rapids. The program, under the title O Come Let Us
Adore Him, featured much audience participation through song, hand bells, cello,
piano, organ, and vocal solos.
January marked the beginning of an extensive renovation project at the Southwest
PRC in Grandville, MI. Plans approved last
year included adding seating to their church balcony, increasing the size of their
narthex, and removing the platform area in their fellowship room, plus updates to bathroom
facilities and other miscellaneous improvements. During
this renovation at Southwest, worship services were planned for the gymnasium of Covenant
Christian High School for 4-6 weeks starting Sunday, January 11. Starting Monday, January 5, all catechism classes
and societies were to meet at Adams Christian School.
The council of the Hudsonville, MI PRC informed their congregation that, starting
January 1, 2004, a smoking ban would extend to the entire church property, not just to the
inside of this building. Among the reasons
listed for this change was the ground that allowing smoking on the property sets an
unhealthy example to the congregations children and young people.
Young Peoples Activities
In their on-going efforts to raise funds for this summers young peoples
convention, the Young Peoples Society of the Southwest PRC in Grandville, MI enjoyed
a successful fund-raiser, gift wrapping Christmas gifts at the Barnes and Nobles bookstore
in nearby Rivertown Crossing Mall the week before Christmas.
The young people of Grace PRC in Standale, MI also got into the fund-raising mood
by offering to perform different odd jobs for anyone in their congregation willing to make
a donation towards the upcoming convention. These
jobs could include babysitting, housecleaning, yard work, or any other related activity.
On a recent Sunday evening the young people of the First PRC in Holland, MI were
invited to one of their special meetings. The
special topic considered that night was Entertainment in the Christians
Life, based on an article from World magazine.
The Young Peoples Society of First PRC in Edgerton, MN invited members from
their own congregation, plus members from the Doon and Hull, Iowa PRCs, to join them for
the annual Christmas/New Years Singspiration held Sunday evening, December 28 at
Edgerton. Besides several special numbers and
audience participation, a collection was taken for this years convention. Refreshments were served after the hour of
singing.
Like many other of our young people, the young people of Grace PRC in Standale, MI
spent an evening in December caroling to widows, widowers, and shut-ins in their
congregation. A recent bulletin from Grace
contained a thank-you from their council. It
seems the young people made a surprise visit to the council meeting before leaving for the
homes of members. The unexpected visit was
much appreciated.
School Activities
Each Christmas season
Hope Christian School in Redlands, CA encourages their students to contribute to a worthy
cause to impress upon them the true spiritual meaning of the season. This year donations were made to our
churches five seminary students and their families.
The students of Heritage Christian School in Hudsonville, MI were also given the
opportunity to give donations to a Christmas collection this past December. Money was collected for the Young Peoples
fund in Ghana.
Minister Activities
Rev.
W. Bruinsma has received a call from the Immanuel PRC in Lacombe, Alberta, Canada to serve
as their next pastor. The Byron Center, MI
PRC has extended a call to Rev. G. Eriks to come over and help them as their next pastor. From a trio of the Revs. W. Bruinsma, A. Brummel,
and C. Haak, the congregation of Faith PRC in Jenison, MI has extended a call to Rev. C.
Haak to become their next pastor. At a
congregational meeting Sunday evening, January 4, the Hudson-ville, MI PRC extended a call
to Rev. Cammenga to serve as their next pastor.
NOTICE!
Classis West of the
Protestant Reformed Churches will be hosted by Hope PRC in Redlands, California on
Wednesday, March 3, 2004 at 8:30 a.m. All material for the agenda should be in the hands
of the stated clerk by Monday, February 2, 2004. An
officebearers conference is planned for Tuesday, March 2. Delegates or visitors in need of lodging or
transportation should notify Mr. Michael Gritters (909-439-4156) or Rev. M. VanderWal
(mlvdw@cs.com).
Rev. Daniel Kleyn
Stated Clerk, Classis West
The Christian,
Politics,
Byron Center PRC is
sponsoring a lecture by Rev. Ron Cammenga (pastor of the Southwest PRC) on our calling and
proper attitude towards politics and the church.
As we live in the twenty-first century, how do we view the Christian politicians of
our day?
What is the proper relationship between the church and the government?
What characteristics will the Anti-Christian kingdom have?
Are we maintaining a watch for the coming of Christ as we are called to do?
Come to our church at 1845
Byron Center Avenue on Thursday, February 12 at 8 p.m.
to hear Rev. Cammenga speak on this very important subject.
Lord willing, the Evangelism
Committee of the First PRC of Holland, MI will be hosting its annual Winter Conference in
February 2004.
The topic is
Gods Covenant with His People. The
dates, speakers, and speeches are as follows:
1)
Thursday, February 12 -
2) Wednesday, February 18
-
3) Thursday, February 26
-
All speeches will begin
at 7:30 p.m. with fellowship and
refreshments following the speeches.
Tapes will be available at
that time.
Reformed Witness Hour
Topics for February
Date | Topic | Text |
February 1 | The Faithful Witness: Our Calling | Acts 1:8 |
February 8 | The Faithful Witness: Our Motivation | Isaiah 43:12
|
February 15 | The Faithful Witness: Our Limitations | Ephesians
4:17, 18 |
February 22 | The Faithful Witness: Our Witnessing | Romans 10:1
|
February 29 | Jesus Trial Before Pilate | Mark 15:1-5
|
Last modified: 29-Jan-2004