Covenant Reformed News - October 2021


Covenant Reformed News

October 2021 • Volume XVIII, Issue 18

God’s Chariot Departs From the Temple

In the last issue of the News, we saw that the four cherubs or living creatures or angels of Ezekiel 10 each possess four faces and four wings. Now we note that every one of them has hands (1:8; 10:21). Probably these cherubs had two hands each since angels in Scripture are presented as having a largely human form: “the hands of a man” (21). Next month, we will say more about the important use to which one angel’s hand is put, DV. Here we merely observe that horses that pull earthly chariots are excellent beasts but, given that they have no hands, there are a lot of things that they cannot do!

These four living creatures with four faces, four wings and (two) hands are also full of eyes (12), like the four wheels. Their amazing vision enables the cherubs to avoid any collisions and escape all attacks.

Having concluded our consideration of the wheels and steeds of the divine chariot in Ezekiel 10, we now turn to its platform. In earthly chariots in biblical times, the platform was made of wood or metal. Thus we read of Sisera’s 900 “chariots of iron” (Judg. 4:3). This is Ezekiel’s description of the platform above the angels: “the likeness of the firmament [i.e., expanse] upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above” (1:22). Whatever it was, the platform had a crystalline sparkle that induced awe!

There were no seats in the chariots of Old Testament days. Depending on the size and function of the vehicle, one or two or three men stood in the chariot, which must have been tiring over long distances. So what was above the platform of the divine chariot? Ezekiel “looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne” (10:1). The word rendered “sapphire” is lapis lazuli. Resting upon the platform of God’s chariot is a brilliant deep blue throne made of one gorgeous stone!

A chariot in the ancient world was a sign of wealth, power and prestige, but what about God’s chariot in Ezekiel? It moves on four gigantic, omnidirectional wheels full of eyes; it is pulled by four cherubs with four faces, four wings and (two) hands; it has a platform of brilliant crystal, on which rests a throne of sparkling blue lapis lazuli!

Now that we have explained the nature of Jehovah’s magnificent chariot, we turn to its movement in connection with God’s glory. In the Old Testament, as is well known, God’s glory cloud was over the ark of the covenant in the holy of holies, the most sacred part of Solomon’s temple.

Jehovah’s chariot (with its wheels, living creatures, platform and throne) moves to the south of the door of the temple building: “Now the cherubims [conveying God’s chariot] stood on the right side [i.e., south] of the house” (3). The divine conveyance has taxied into position.

God’s glory cloud now leaves the ark in the holy of holies and moves to the temple entrance or the threshold of this mighty edifice: “Then the glory of the Lord went up from the cherub [in the inner sanctum], and stood over the threshold of the house [i.e., temple]; and the house was filled with the cloud, and the court was full of the brightness of the Lord’s glory” (4).

Thus God’s glory cloud is at the temple threshold and His chariot is just to the south in the inner court. The four living creatures are, as it were, raring to go: “And the sound of the cherubims’ wings was heard even to the outer court, as the voice of the Almighty God when he speaketh” (5). Like motorbikes revving loudly on the grid of a grand prix, the angels are eager to get started. Once God’s glory cloud mounts the throne of His chariot, they will be off!

Indeed, this is what happens, for Jehovah enters His magnificent chariot and sits on His throne: “Then the glory of the Lord departed from off the threshold of the house, and stood over the cherubims” (18). Next, God’s glory leaves the temple building and its precincts: “And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the Lord’s house; and the glory of the God of Israel was over them above” (19). Almighty God has departed from His temple!

So what is the lesson in all this for us? Ezekiel 10 teaches that a congregation or denomination can (and often does) apostatize, like Judah, so that the Triune God leaves it. This stands over against the Church of Rome’s claim that it is indefectible, that it cannot depart from God’s Word so that He departs from it. Rome states that, whereas individuals within her communion may apostatize, it is impossible for the church or institute of Roman Catholicism ever to do so.

The truth is that it is not only possible for Rome to apostatize and for God to leave it, but that this happened a long time ago! Rome is committed to evolutionism and higher criticism of sacred Scripture. It denies God’s all-encompassing providence and the infallibility of the Bible. The papacy’s seven sacraments are unbiblical, including baptismal regeneration, transubstantiation, masses for the dead, the worship of the wafer and the last rites. Rome’s doctrines of Mariolatry, free will, salvation by works, purgatory, indulgences, etc., are an attack on God’s sovereign grace and Christ’s cross (Gal. 2:20).

Moreover, any church or denomination can fall way and many have. In the history of Protestantism, some churches are now false and others no longer exist in any form. But this will have to wait until the next issue of the News, DV. Rev. Angus Stewart


The Advantage of the Jews

One of our readers writes, “In Romans 3, Paul says that the Jews, as a people, had an ‘advantage’ compared to the Gentiles in that ‘unto them were committed the oracles of God’ (1-2). Were not the Jews, therefore, externally blessed in this regard? They had tremendous access to the Word of God, not only in written form, but they also heard it directly from the prophets themselves—whereas the rest of the world were not given this (Ps. 147:19-20; Amos 3:2). The Jews also had the rite of circumcision and the privilege of being the covenant people of God. Paul writes in Romans 9 that to them, as a people, also pertained ‘the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises’ and even the privilege of being the very people ‘of whom as concerning the flesh Christ came’ (4-5). Were they not therefore blessed in this regard, having been given so many advantages, privileges and benefits? Similarly, surely a child born into a believing household can be said to be advantaged. He has the Scriptures read to him by his parents, he hears the gospel preached in church, and is even baptized and included as a member of a church, whereas children born outside the church to unbelieving parents are not given such an advantage; they’re not blessed in this way …”

The brother who submitted the question is correct in using the word “tremendous” to describe the privileges the Jews enjoyed in the Old Testament and still enjoy in some ways in the New Testament age. Romans 9:4-5 describes many of those privileges and so do other passages, such as Deuteronomy 4:7-8: “For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?” and Deuteronomy 4:20: “But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day” (cf. 4:32-36). Romans 11:23-27 speaks of the privilege they still enjoy.

The brother is also right in suggesting that these privileges are the “advantage” to which the Word of God refers in Romans 3:1-2. Their advantage was not that they were able to save themselves by their own works, that is, by the works of the law, but simply that they were given privileges which the heathen nations were not given. As Jesus said to the woman of Samaria, “salvation is of the Jews” (John 4:22) or was in Old Testament days, before our Lord’s atoning death and His pouring out the Holy Spirit.

As the brother points out, these privileges are similar to those enjoyed by a child born into a covenant home, whose parents are believers. It is not only a covenant child, however, who enjoys such privileges but anyone who is a member of a faithful Christian church, whose friends and family are fellow believers, who has the Word of God (the “oracles” of Romans 3:1-2) at hand, who hears the preaching of the gospel regularly and who, in times of need, has others who will help and pray for him. Some even enjoy the privilege of working for a Christian employer or with believers.

These privileges or advantages are not to be taken lightly. They are means God uses for the salvation of elect covenant children, and for our growth in grace and knowledge. He shows us that He is pleased to use such means when they work for our own spiritual profit and the profit of others, but He also reminds us that He is sovereign and depends on no one and nothing when these privileges bear no good fruit, as among many of the Jews. When a child goes astray in spite of the instruction and example he received, and when our efforts to help and admonish a brother are in vain, then God especially shows that salvation is of the Lord.

Nevertheless, when God does use them for good, they are inestimable blessings. They work, as do all things, for the salvation and good of those who love God and who are the called according to His purpose. But the crucial question is, Are they also blessings to those who do not profit from them, like the unbelieving Jews? Does God bestow mercy, grace, lovingkindness upon those who ultimately perish in unbelief?

That God does not show grace, mercy, lovingkindness to those who perish is the teaching of the CPRC and the PRC, the churches to which I belong. If some of our readers are interested in further reading on that point there is material in the CPRC bookstore and on the CPRC website (

Several things must be remembered as far as the good things received by the reprobate are concerned: (1) they are temporal and temporary only; (2) they have nothing to do with any saving grace of God in Jesus Christ for them.

It is not wrong to say that God gives good things to those who never believe and who perish in their unbelief, but that does not mean He loves them or shows favour to them. In fact, such things are cursed by God and work for the ruin of the reprobate who receive them (Ps. 73:18-20). They leave their recipients under greater condemnation.

Jesus makes that clear in His words of judgment against Chorazin, Bethsaida and Capernaum (Matt. 11:21-24): “Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee” (cf. Matt. 12:41-42).

It all comes down to this: “But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more” (Luke 12:48). We, who profess to follow Jesus Christ, have many privileges and blessings, and we must be thankful to the living God for them, treasure them, profit from them and use them well or we stand where the unbelieving Jews stood, who had everything taken away from them for their hardness of heart, unthankfulness and disobedience. Rev. Ron Hanko

Covenant Protestant Reformed Church
83 Clarence Street, Ballymena, BT43 5DR • Lord’s Day services at 11 am & 6 pm
Website: • Live broadcast:
Pastor: Angus Stewart, 7 Lislunnan Road, Kells, N. Ireland, BT42 3NR • (028) 25 891851  
This email address is being protected from spambots. You need JavaScript enabled to view it. • •

Reformed Witness Hour Messages - October 2021


RWH Logo 2019


October 2021

October 3

Faith: A Confident Conviction
Hebrews 11: 1, 2
Rev. W. Bruinsma

October 10

The Voice of All Creation
Hebrews 11:3
Rev. W. Bruinsma

October 17

Abel’s More Excellent Sacrifice
Hebrews 11: 4
Rev. W. Bruinsma

October 24

Enoch’s Translation
Hebrews 11: 5, 6
Rev. W. Bruinsma

October 31

By Faith Noah Prepares an Ark
Hebrews 11: 7
Rev. W. Bruinsma


WBruinsma 2017

During October, Rev. Bruinsma will present a series on Faith from Hebrews 11.
Rev. Bruinsma is currently the pastor of Pittsburgh Protestant Reformed Church in Pittsburgh, PA.




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Reformed News Asia - September 2021 (Issue 64)

Issue 64

We print pamphlets written by our members and those from other Reformed churches of like-minded faith. They include a wide range of topics from doctrines to church history and practical Christian living. These pamphlets serve to promote knowledge of the true God as expressed in the Reformed faith.

Please click the picture to get the online copy of the pamphlet.
Questions in the Bible - Jonah
By Prof Hermon Hanko

This project was inspired by 'Pastoral Voice' written by Rev. Andy Lanning for CERC in Oct 13-Jan 14 which covered 6 questions in Genesis.

There are many questions within the Bible, 2,540 to be exact.

The Christian Literature Ministry has shortlisted and compiled a list of them based on certain criteria:

i) Can be linked to Christ
ii) Significant in history of church
iii) Spiritual lesson for us
iv) A question we may also ask

After 6 years of effort, 12 books of the bible have been completed. In addition to the 6 meditations from Rev. Lanning, the writers are: Prof. Herman Hanko, Rev. Richard Smit and Rev. Cory Griess. We are grateful for their labour of love.

May you benefit spiritually from the meditations, and pray with us that gradually we may compile more meditations from questions in other books of the Bible.

Click here  to view our catalogue of pamphlets.

Click here to make an order.

All pamphlets are free. CERC reserves some discretion regarding large orders and/or orders from those outside Singapore.
Featured Book
For local orders (S'pore), please contact Ms Daisy Lim at This email address is being protected from spambots. You need JavaScript enabled to view it.
For international orders, click here.

The Church's Hope: The Reformed Doctrine of the End

by David J. Engelsma

From the RFPA website:

The Christian’s hope is the visible, bodily, glorious return of the Lord Jesus Christ on the clouds of heaven with the resurrection of the Christian’s body, the public vindication of the Christian at the last judgment, and the enjoyment of the glories of the new creation.

David J. Engelsma writes on eschatology in the service of the church’s hope. This volume treats the magnificent subjects of the intermediate state and the millennium. The bulk of this book is devoted to a thorough analysis of the millennium, with a vigorous defense of Reformed amillennialism. Especially thorough is Engelsma’s critique of postmillennialism, which he sees as a threat to Reformed churches. Both postmillennialism and dispensational premillennialism subvert the church’s hope. Postmillenialism fixes the believer’s hope on a golden age within history in which the church will be dominant—a carnal victory. Dispensational premillenialism fixes the believer’s hope on a fictitious rapture, which will snatch the church out of the world so that God can fulfill his program in history with the Jews. Both views leave the church unprepared for the future.

As Engelsma demonstrates, the last things—centrally the coming of Christ—are the purpose and goal of all the revelation of God in scripture, from beginning to end. This book will encourage the Christian as he heeds Christ’s instruction regarding that coming: “Gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ” (1 Peter 1:13).

Audio Recordings
Series of Sermons on Pastors and Teachers preached, by Rev Josiah Tan

Pastors & Teachers Given (1)
Pastors & Teachers Given (2): Equipped to Serve
Pastors & Teachers Given (3): Equipping & Serving till arriving at unity
Pastors & Teachers Given (4): Doctrinal Stability
Upcoming Events!
Stay tuned...
Past Events...
Ordination of Rev Josiah Tan 

We are extremely blessed and thankful to God for providing CERC with a Resident Minister, Rev Josiah Tan, who was ordained on 22 August 2021. It's a joyous matter and we again thank God for his gracious providence. May we continue to pray for Rev Tan as he labours in our midst, that God may give him the utterance to preach God's word, wisdom in all things and that God's name may be glorified.

"And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding." Jeremiah 3:15
Ordination of Rev Josiah Tan 
Infant Baptism

We were blessed to witness the Infant Baptism of 3 children recently -
Faith Boon, daughter of Cornelius and Jemima
Hayley Ho, daughter of Milton and Celina
Elle Lee, daughter of Michael and June.

Thank God for adding to the church!

Salt Shakers

Salt Shakers is a bi-monthly magazine published by the youth in Covenant Evangelical Reformed Church (CERC). Included in each issue are writings pertaining to bothReformed doctrine and practical theology. Contributors to Salt Shakers include our pastor, youth and members of CERC, and pastors and professors from the Protestant Reformed Churches in America. Salt Shakers also features articles from the Standard Bearer and other Reformed publications. Click here to access.

Covenant Evangelical Reformed Church
We are a Reformed Church that holds to the doctrines of the Reformation as they are expressed in the Belgic Confession, the Heidelberg Catechism and the Canons of Dordt.

Lord’s Day services on Sunday at 930 am & 2 pm • 11 Jalan Mesin, #04-00, Standard Industrial Building, Singapore 368813 • 

Covenant Reformed News - September 2021

Covenant Reformed News

September 2021 • Volume XVIII, Issue 17

The Wheels and Steeds of God’s Chariot

Ezekiel 10 contains an amazing theophany or appearance of Almighty God. We behold His glory cloud and throne, as well as four huge wheels and four cherubs, with eyes filling both the four wheels and the four cherubs.

But what is going on in Ezekiel 10? What unifies the various elements of the theophany or vision of God? The divine chariot! And what a chariot it is!

What is the idea of the chariot in Ezekiel 10? In a nutshell, Jehovah in His awesome chariot is leaving His temple in Jerusalem because of Judah’s grievous sins. Then, and only then, will the city fall and the house of God be destroyed.

Chariots were the most expensive and impressive means of conveyance in the biblical world. Wealthy and powerful King Solomon was the first in Israel to acquire chariots on a national scale and station them in strategic cities (I Kings 4:26; 9:19; 10:26). Chariots indicated regal splendour and military might.

Pharaoh’s Egyptian army was not the only force with chariots at the Red Sea. There Jehovah rode upon His “horses” and “chariots of salvation” (Hab. 3:8). Psalm 104:3-4 proclaims that God “maketh the clouds his chariot,” “walketh upon the wings of the wind” and “maketh his angels spirits,” “his ministers a flaming fire.” According to Psalm 18:10, the Lord “rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.” This psalm goes on to speak of His majestic presence in terms of “darkness,” “thick clouds,” “brightness,” “hail stones,” “coals of fire” and “lightnings” (11-14).

What about chariot wheels? In the ancient world, man-made chariots had either two or four wheels, with the four-wheeled chariots being larger, more costly and more powerful. Jehovah’s chariot has four identical wheels in Ezekiel 1 and 10.

The wheels of earthly chariots were a few feet in diameter but those of the divine chariot are “so high that they were dreadful” (1:18). Imagine, for a moment, four wheels that are each, say, 45 yards or 50 metres high!

In Ezekiel’s visions, God’s chariot has wheels within wheels (1:16; 10:10). In English literature and language, “wheels within wheels” is a metaphor for that which is highly complicated, often involving secret scheming and machinations.

However, when Ezekiel describes the four wheels of God’s chariot “as if a wheel had been in the midst of a wheel” (10), he is stating that these wheels are omnidirectional. Jehovah has no trouble in manoeuvring His chariot, unlike the difficulty a human charioteer has in turning a man-made chariot with its wheels.

Whereas earthly chariot wheels contained nails or other means of attachment, God’s chariot wheels are filled with eyes (1:18; 10:12). This imagery strikes us as surreal and unnerving. In Ezekiel’s vision, the point is that even God’s wheels have eyes to see and can see everything, bespeaking the divine omniscience.

One of the major dangers for those in earthly chariots in a battle was that they could not see everything that was going on in the melee. They did not have eyes in the back of their heads, as we often put it. How different for the all-seeing and all-knowing Triune God when He rides forth in His chariot!

Have you grasped it? Four gigantic omnidirectional wheels filled with eyes! These are the amazing wheels of the stupendous chariot of the omniscient divine rider!

In Old Testament times, chariots were pulled by two or three or four horses, but who or what pulls God’s chariot? Ezekiel 1 refers to them as four “living creatures” (5, 13-15, 19-22), bursting with vitality and vigour, unlike the beasts of burden that grow tired.

Ezekiel 10 identifies the four living creatures as cherubs (15, 20) who protect and guard the divine presence (cf. Gen. 3:24; Ex. 25:20). That these living creatures or cherubs are angels is evident from the Psalms, for a cherub pulls the divine chariot in one place (18:10) but angels perform this task in another text (104:3-4). Pharaoh, Solomon and Nebuchadnezzar doubtless chose their most powerful horses to pull their chariots, but, unlike the Most High God, they did not have mighty angels to perform this work!

Each of the four angels has four faces: the faces of a man, an ox (a domestic animal), a lion (a wild animal) and an eagle (a bird). These four angelic steeds far excel horses that pull an earthly chariot, for each possesses and vastly surpasses the intelligence of a man, the strength of an ox, the royalty of a lion and the flight of an eagle.

Each of the four cherubs not only has four faces but also four wings. With their wings, the living creatures can move the chariot up (the angels are under the chariot, not in front of it) and down, as well as backward and forward. Thus God’s chariot not only has four omnidirectional wheels but four heavenly steeds that can move in any direction.

With their wings, the living creatures can speed the chariot very fast, much quicker than any prize stallions. Yet this rapid, omnidirectional conveyance of the divine chariot by the cherubs is effortless. To rise, they simply lift up their wings (Eze. 10:16, 19; 11:22); no flapping is needed (1:9). To stand still, they merely let down their wings (24-25). Unlike horses, their legs and feet always stay straight (7).

The living creatures move the wheels and the chariot fast, yet effortlessly, and omnidirectionally, yet perfectly smoothly. No lengthy turning manoeuvres are needed. God’s chariot never lists to one side or gets stuck in a rut. There is a perfect correspondence between the movement of the four angels and that of the chariot’s four wheels, “for the spirit of the living creature was in them” (10:17; 1:20, 21). Imagine the smooth conveyance of an earthly chariot if the spirit of the horse were also in the wheels! Rev. Stewart


A Shipwrecked Faith

The question I’ve chosen to answer in this issue of the News is this: “In I Timothy 1:19 we read, ‘Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck.’ Arminians argue that a man who is said to have ‘shipwrecked’ his faith is someone who once had true saving faith but who, through his sinful way of life, is now lost and will perish everlastingly. How else are we to understand what Paul is talking about here?”

Before answering the question, it should be noted that Paul is speaking to Timothy as a minister of the gospel and through him to every minister of the gospel. Those who preach the gospel of grace must themselves be examples of what they preach. They must themselves believe the gospel, holding fast to the Word of God, and they must live a life of moral purity. The exhortation of the apostle Paul, therefore, is timely especially today when we hear so often of the lamentable falls of those who bring the gospel and of other preachers who seem to believe nothing.

Most commentators take “faith” to refer to the (objective) faith, the doctrines and teaching of the Word of God, but that is not the way the word is used in the context. In every other reference in I Timothy 1 (2, 4, 5, 14), the reference is to the grace of believing. That, however, makes the question we are answering even more urgent. Those of whom Paul speaks did not just put away the (objective) faith but faith itself. Did they first have true saving faith and then put it away?

Since we believe the great biblical doctrine of the preservation and perseverance of the saints, we know that saving faith and a good conscience cannot be lost, nor can those who really have them go shipwreck. Jesus says in John 6:37-40, “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.”

Faith and a good conscience once received as a gift of God cannot be lost (Phil. 1:6; I Pet. 1:5). Faith and a good conscience were purchased for God’s own at the cross and given to us by the Spirit, and neither the work of the Son nor the work of the Spirit can be in vain.

But what does the Word of God in I Timothy 1:19 mean, then?

Some explain the passage by focusing on the word shipwreck and suggesting that shipwreck does not necessarily mean that those who are shipwrecked perish everlastingly. They may only suffer loss. In other words, Paul is describing those who wander from the right way and suffer spiritually as a result, but repent and return, and so are saved. That explanation might work except that Paul is talking about Hymenaeus and Alexander (20), who were blasphemers and heretics (cf. II Tim. 2:17-18), and whom Paul had committed to Satan (I Tim. 1:20), and who, as far as we know, never repented of their evil deeds and doctrines.

Paul uses a word translated “put away,” but this does not imply that these wicked men ever had true faith and a good conscience. The same word is used of the unbelieving Jews in Acts 13:46 and the translation there gives a better sense of what the word means: “Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” The Jews to whom Paul spoke never had saving faith and a good conscience, but, when those things were preached to them, they “pushed them away” and “rejected” them.

That is what the evildoers of I Timothy 1:19-20 did, especially Hymenaeus and Alexander. Though they had been in the church for a time, they had in word and deed rejected faith and a good conscience—they never believed and never lived the kind of life that gives a good conscience before God. One can put away and reject what one never had in one’s heart.

In II Timothy 2:17-18, Hymanaeus is mentioned again, along with another man named Philetus. They denied the future bodily resurrection and so overthrew “the faith of some.” Some believed their lies and not the truths of Scripture, and that troubled others in the church, suggesting to them that it is possible to have faith and a good conscience, but then lose everything. Paul tells those worriers in II Timothy 2 that God’s people cannot be lost: “Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity” (19).

It should also be noted that in I Timothy 1:19 the Word of God does not say that they put away faith. It states that “some having put away concerning faith have made shipwreck.” In rejecting crucial teachings of Scripture, they also rejected faith in Christ as the only way of salvation, and the necessity of a holy and God-glorifying life. They did not really believe and in their unbelief they made shipwreck concerning faith.

The reference to shipwreck does not mean either that they were shipwrecked but managed to salvage something in the end. It refers to the complete destruction of the “ship” in which they sailed and of themselves. To make shipwreck concerning faith and a good conscience does not leave any hope of salvage.

It is understandable, though, that the apostasy of some distresses the people of God, for men like Hymenaeus and Alexander are often very knowledgeable and prominent in the church, have a reputation for piety and are looked up to by many. They may even be ministers of the gospel whose falls Satan uses to attack the assurance of some.

It is important in such cases to remember what the Word says in II Timothy 2:19. God knows who are His own, and His knowledge of them is eternal, unchangeable, almighty and saving. They cannot be lost and cannot lose what God has given them. Also believers, by departing from iniquity, show that they are different from those who make shipwreck concerning faith and a good conscience. Rev. Ron Hanko

Covenant Protestant Reformed Church
83 Clarence Street, Ballymena, BT43 5DR • Lord’s Day services at 11 am & 6 pm
Website: • Live broadcast:
Pastor: Angus Stewart, 7 Lislunnan Road, Kells, N. Ireland, BT42 3NR • (028) 25 891851  
This email address is being protected from spambots. You need JavaScript enabled to view

Reformed Witness Hour Newsletter - August/September 2021

News from the
Reformed Witness Hour for August 2021

Upcoming Broadcasts for September

For the September 2021 weekly radio broadcasts, we will be continuing the 2006 series on Nehemiah by Rev. Carl Haak. Rev. Haak is the pastor of Georgetown Protestant Reformed Church in Hudsonville, Michigan.
September 5
Worshipping God in the Light of His Goodness
Nehemiah 9:1-31

September 12
Let Not Our Trouble Seem Little to Thee
Nehemiah 9:32-38

September 19
Covenant Renewal
Nehemiah 10

September 26
Jerusalem Filled with Boys and Girls Playing
Nehemiah 11
Listen to the Current Message Here
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July and August 2021 Traffic Sources
July and August 2021 Traffic Sources
Did you know that about 150 million Americans (or thirty-two percent) are monthly podcast listeners?[1] And Christians are three times more likely to listen to podcasts on a daily basis than the rest of the population.[2] With the availability of smartphones and similar screens to people across the United States and throughout the world, it has never been easier to listen to digital audio.
In 2020, the Reformed Witness Hour committee began the work of making our weekly messages available on the major internet radio and podcasting sites. In addition to our own website and Sermon Audio, our weekly messages can be listened and subscribed to on iTunes,  Google Play, Stitcher, Spotify, PlayerFM, TuneIn, iHeartRadio, the Podcast App, and Himalaya.
 If you enjoy listening to podcasts, especially Christian podcasts such as sermons, consider subscribing to the RWH on one of the platforms listed above. Each RWH message is just 20–24 minutes, perfect to listen to as you go about your labors in the home, drive to and from work, or exercise. And while many evangelical churches and organizations are abandoning core truths of the Bible, RWH messages continue to boldly proclaim the truth of the absolute sovereignty of God’s grace, by which he saves his elect people through Jesus Christ without the dependence on the will or work of man.[3]
If you are blessed by the messages of the RWH, please consider sharing our podcast with friends or family, especially those who enjoy listening to digital audio.
We have seen great interest in our messages through podcasting. So far in 2021, 30% of our downloads have been through podcasts.

[1] “Podcast Statistics (2020) – Newest Available Data Infographic.” Music Oomph, January 3, 2020.
[2] “13 Surprising Truths About Sermon Podcasts.” Pro Church Tools, September 7, 2018.
[3] “An Analysis of Online Sermons in U.S. Churches.” Pew Research Center’s Religion & Public Life Project, January 28, 2020.
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Covenant Reformed News - August 2021

Covenant Reformed News

August 2021 • Volume XVIII, Issue 16

Catholicity Reflected in Sacraments and Corrupted by Errors

The sacraments of the New Testament church reflect its possession of a greater catholicity than the Old Testament church. Baptism is administered to people speaking different languages all around the world in many countries. One does not have to join the nation of Israel or move to the land of Canaan to become a member of Christ’s kingdom. Females are baptized, whereas in the Old Testament they were not circumcised, with circumcision being the older equivalent of baptism (Col. 2:11-13).

The New Testament initiatory sacrament is not less catholic regarding the seed of believers than Old Testament circumcision. The children of at least one godly parent are recipients of the Holy Spirit (Isa. 59:20-21) and holy (I Cor. 7:14), for they are included in Christ’s church (Eph. 1:1-2; 6:1-4), embraced in God’s covenant promise (Gen. 17:7; Acts 2:39) and enrolled in the kingdom of heaven (Mark 10:13-16), though there are reprobate Esaus among our offspring, as well as elect Jacobs (Rom. 9:13).

Those promised spiritual baptism and salvation as members of Christ’s catholic church ought to receive its physical sign (Acts 10:47). “For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many” (I Cor. 12:12-14).

The element of the sacrament of baptism also reflects the church’s catholicity. Water is relatively accessible all around the globe, even in a wilderness (Acts 8:26, 36), and not much is needed for sprinkling or pouring.

The Lord’s Supper also reflects the greater catholicity of the New Testament church. As with baptism, the second Christian sacrament is administered to females. From this perspective too, it is greater than the Passover, its Old Testament equivalent (I Cor. 5:7), for women were not required to go up to the temple for the pilgrimage feasts.

The Passover involved the sacrificing of lambs by Levitical priests upon the altar in Jerusalem. In comparison, the two elements of the Lord’s Supper, bread and wine, are much easier to administer in local churches around the world.

The Passover and the Lord’s Supper are alike in that neither is to be administered to children, for I Corinthians 11 requires that those who partake of the sacrament are able to examine themselves and discern how the Lord’s body is (spiritually) present (27-32).

The church’s catholicity also provides us with a useful perspective from which to critique and reject the alleged five additional sacraments of Rome (confirmation, penance, matrimony, holy orders and extreme unction). Fatally, Scripture does not teach that these things are sacraments. Moreover, they are not even historically catholic since it took many centuries of apostasy for Rome to declare some of these rites sacraments.

Let us now turn to four errors or perversions involving the doctrine of catholicity. First, regarding soteriology, the doctrine of salvation, many teach a universal love and desire of God to save absolutely everybody, including the Antichrist and all his predecessors (I John 2:18), rather than the truth of God’s effectual love and desire for the salvation of His elect and catholic church alone. Others go further by teaching a universal atonement, claiming that Jesus shed His blood for everyone head for head, the goats as well as the “sheep” (John 10:15, 26), and the reprobate “world” for whom He did not pray as well as those His Father gave Him (17:9). Some argue from a universal divine love and a universal atonement to sheer universalism: every man, woman and child will finally be saved as members of the triumphant catholic church (contra Matt. 25:31-46)!

The second error concerns eschatology, the doctrine of the last things. Postmillennialism foolishly dreams of a future golden age with almost everyone on earth being a true Christian prior to the Lord’s bodily return. Here catholicity is twisted to further the notion that the church is to become the vast numerical majority toward the end of this age (contra Matt. 7:13-14; II Thess. 2; II Tim. 3; Rev. 13:6-8).

Third, we come to ecclesiology. Catholicity in the hands of modernist Protestants and Roman Catholics becomes sheer inclusivism. False ecumenism accepts all or almost all churches and even the cults as if they were truly Christian, irrespective of the heterodoxy of their creeds, theology, preaching, office-bearers and membership.

This wicked disregard for God’s truth leads to syncretism. Those who belong to the so-called “Abrahamic religions” (Judaism and Islam) are also the people of God, as are those who belong to the other pagan religions (Hinduism, Shintoism, etc.). In fact, the ancient philosophers (like Socrates and Plato), atheists, evolutionists, humanists and agnostics are all God’s children in His image, as if Jesus Christ were not the only “name under heaven given among men, whereby we must be saved” (Acts 4:12)!

Fourth, this perversion of catholicity is even used to promote the idea that there are contradictory and competing theologies in the Bible. Many claim that the Old Testament teaches a different religion from the New Testament (contra John 5:39), that Peter disagrees with Paul (contra II Pet. 3:16), that Paul deviates from Christ (contra Gal. 1:11-12) and that Paul even contradicts himself (contra II Tim. 4:7)!

Thus catholicity is abused so as to create disagreements and conflicts within Scripture, and to cover up massive and irreconcilable contradictions in doctrine, and between churches and religions. This is a false catholicity with no true unity for the many has eaten up the one! Rev. Angus Stewart



God's Restraint of Sin

The lengthy question for this issue of the News arises from a number of passages that speak of God’s restraining sin. “(1) In Exodus 34:23, God commanded the men of Israel to leave their plot of land to go and appear before Him three times a year. To ensure the protection of God’s people from invasion during these times, even though the pagan nations surrounding them desired their land year-round, He promised that ‘neither shall any man desire thy land, when thou shalt go up to appear before the Lord thy God thrice in the year’ (24). How is God’s protection of the land of Israel from being invaded by the pagan nations on their border by His restraining their wicked hearts explained apart from a gracious influence of the Spirit upon them?

(2) God restrained David from taking revenge on Nabal for scorning the messengers that David sent to greet Nabal (I Sam. 25:14). Abigail, Nabal’s wife, recognized God’s grace when she pleaded with David not to seek vengeance against her husband, ‘seeing the Lord hath withholden thee from coming to shed blood, and from avenging thyself with thine own hand’ (26). David acknowledged this truth: ‘as the Lord God of Israel liveth, which hath kept me back from hurting thee …’ (34).

(3) In Genesis 20, God restrained Abimelech from touching Sarah, Abraham’s wife: ‘I also withheld thee from sinning against me: therefore suffered I thee not to touch her’ (6).

(4) In God’s punishment of Israel for its rebellion, we read that He ‘gave them up unto their own hearts’ lust’ with the effect that ‘they walked in their own counsels’ (Ps. 81:12). (5) Similarly, in Romans 1, where Paul describes those who suppress the truth by their wickedness, God ‘gave them over to a reprobate mind, to do those things which are not convenient’ (28). Does not this ‘giving someone over’ imply that there was previously a gracious restraint or influence of the Spirit upon them that was removed?”

(2) David and (3) Abimelech were both godly men, and there can be no question that God’s restraint of sin in both cases was gracious. He kept David from vengeful murder and Abimelech, King of Gerar, from unwitting adultery. That Abimelech was a godly man is clear from his knowledge of God, his confession that he and his nation were righteous, his understanding that adultery was sin and God’s Word concerning him: “Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her” (Gen. 20:6), David was, as we know, a man after God’s own heart and a picture of Christ. That God restrains His people from sin is one of the great blessings of grace, for we are so foolish that we would go headlong into sin, were it not for His restraining hand and Spirit.

The other examples have to do with God’s restraint of sin in those who are unsaved. (1) He restrained the wickedness of the nations that surrounded Israel in order to protect His people and the promise of Christ. Our Belgic Confession says, “He so restrains the devil and all our enemies, that without his will and permission, they cannot hurt us” (13). (4) In giving up the men of Israel to their own hearts’ lust and (5) in giving up the ungodly to a reprobate mind, He most certainly did remove a previous restraint. We see such things happening in our societies. God, in His just judgment, removes the restraints that once kept homosexuality, murder of infants and other gross sins in check, as Romans 1 teaches. He does it because they hold the truth of God under in unrighteousness and do not like to retain God in their knowledge. So He takes even the knowledge that they are destroying themselves away from them. He does so that they may reach a certain measure of wickedness and become ready for judgment (cf. Gen. 15:16).

God does this by His Holy Spirit, just as He does all things by the Spirit, first restraining their sin and then removing His restraints through the sovereign operations of the Spirit. He does this for the sake of His beloved church and to bring to pass all that He has decreed, but this restraint is not grace to the reprobate. Its purpose in the salvation of His redeemed people is gracious but there is no grace of God in the restraint itself, no grace shown to those whose wickedness He restrains. His restraint is like putting a muzzle on a rabid dog. The dog is restrained from biting and others are protected from it, but its nature is not changed nor its disease cured. God even restrains Satan (Job 1:12; 2:6; Rev. 20:1-3) and that most certainly is not a gracious restraint. Indeed, it is proof that God is able to restrain wickedness by His almighty power without showing grace to those whose sin is restrained.

God uses many different means to restrain man’s wickedness: the fear of punishment; the desire for the praise of others; the social shame and disgrace that wickedness brings at times, even among the ungodly; the fear of revenge; the evil consequences of sin to one’s health, family or career. Even then, these restraints only just keep sin in check. When they are removed, it becomes evident that man’s heart was not changed by these restraints, for he is still just as depraved and prone to all evil as before.

God, in His justice, uses these wicked men themselves to remove those restraints. He uses their courts to legalize homosexuality, abortion and drug abuse. He puts the medical, financial and legal means in their hands to descend into lawlessness and gross wickedness. He gives them the knowledge to invent and create, and then turn it all to the service of sin and Satan. What a testimony to His justice and righteousness that is!

Our denial of common grace, therefore, is not a denial of God’s restraint of sin, nor of the fact that this restraint is the work of His Spirit, nor of His gracious purpose in restraining sin. It is simply that there is no grace except in the cross and shed blood of our Saviour, and no grace for those who are without Christ. Proverbs 3:33 reminds us that “the curse of the Lord is in the house of the wicked,” not His grace. It would be strange grace, anyway, that first restrained their wickedness and then withdrew.

To return to God’s gracious restraint of sin in His people, as in the case of David and Abimelech, we should remember that He also, in His justice, sometimes removes those restraints so that we fall into sin. This happens when we are hard-hearted and stubborn, and when we neglect prayer and watching. We must, therefore, be warned and be constant, lest we fall into temptation and into the snares of Satan. This matter of the restraint of sin should teach us, therefore, to look to Him always in the great battle we fight against Satan’s wiles and our own sinfulness. Rev. Ron Hanko

Covenant Protestant Reformed Church
83 Clarence Street, Ballymena, BT43 5DR • Lord’s Day services at 11 am & 6 pm
Website: • Live broadcast:
Pastor: Angus Stewart, 7 Lislunnan Road, Kells, N. Ireland, BT42 3NR • (028) 25 891851  
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