                                                             :
  VOLUME XXIV                                     December  l,, 1947.  - Grand Rapids,  Mich;                                 NUMBEaR 5

                                                                              tronen: hij zag- de gansche verloste kerk in hare ver-
      -MEDIATE-T-ION' tegenwoordigers.: de vier-eti-twintiff ouderlingen. Later                                                                                    -:
                                                                      .&  %- zullen we meer van die ouderlingeri hoor&.
                                                                                  En  nu gaan we`verder.`                                               -,
                Vlammen Des  Heeren  1                                            Als Johannes we& naar dien t$oon staart,. dan ziet
                                                                              hij bliksemen en hoort hij dond&sla&en en stemmen;                                   '
                                                                       :       Ook brandende  lampen en een  glazen  ice.  :
                  "En van <den tioon.gingen  uit bliksemen en dander-                                                                  ,           -
                                                                                q~ Wat zou dit alles  beteekeneen?   I                 *
                slagen  en stem-men; en zeven vurige`lampen  w&en                                                                                             _
                brandende voor den troon; welke zijn de zeGen  Gee?-                                                     _
                                                                                                      $1  +  ;is
                ten Gods. En voor den troon was een glazen zee,
                kriscal  gelijk."      _                                      T Bliksemen, donderslagen en stemmen !                          ._  _
                                                        Qpenb.  45,  6 a .        Sjrmboliek  V~OP een God die alies doet. daveren en c
                                                                              sidderen, vanwege Zijn grootheid en Goddelijkheid in
     Uitgenoodigd door . Jezus, &as ibhannes een blik lx% gericht !
 slaan in den hemel  der hemelsn, om te zien de dingen
die haast gesehieden moeten.                                                      0, de Heere"heeft  Zich nooit onbetuigd.gelaten.                       -
                                                                                  Gaat met mij -naar _ het verleden, p .`zoo lank ver-
    -Hij was-in den ,geest.  op. den clag. des Heer&. En leden: En ik zal den Heiligen Geest l&n spreken.
 hij had een stem gehoord die tot hem sprak, zeggende:                           `!Als  .mij  b;a?ig was,  .riep  ik* den-  HE.ERE  $an, en
 Kom bier op!              -                                                   riep tot mijnen God : Hij ho&de.mij&  stem -uit:-Zijn
     Toen had, hij wonder; dingen gezien.                                     paleis,  en iniSi gerdep voor Zijn aangezicht `kwam in
     Dat hij door de geopende deur deli hemel  in mocht                       Zijne_ooren."           `.
 blikke?l, was alr'eede  een wonder van genad&  Bij ons, :                        Even van te voren had deze benauwde.ziel  gespro-
 en ook bij Jdhannes',  past de gesloten hemel.                               im van de  banden  cler  he1  clie--h&i  `om%xng&  `had-
   Maar Jezus sprak tot heni, en Jezus is die geopende                                                                 .~       _,           .c
                                                                              den.
 r?eur in de sgmboliek van dit boek. ..                                           l?n wat geschiedde er  toen? .
 . En Jezus is' Jehovah Heil!                                                     Luistert!        ,. . .
    `En in den h&e1 inblikkende liad Johann& in het                               "Toen daverde en beefde  de aarde, en de gronden
 midden des hemels een &ooh ' gezien,  I&n Eene zat op
                                 .                                            cler bergen  beroerden zich. en- daverden, omclat Hij ont-
 den trooti.                                .~                                stoken was. : Rook ging. op van Zijnen,  neus, en een
    En `t aanzien was .&Dnde&jk!                        _                     vuur uit Zijneti mond verteerde : kolen,werdenOdaarvan
   Het schitterde' all& dan den Steen Gods, den. all&- aang&stoken.-  En Hij, boo& den-hemel  en daalde neder,
 !-osteliiksten   Steen  j&pis geiijk. Gelijk de' diamant en donkerheid was  onder  iijne  voeten.. . .  : 3% de  '
 Fchittert `als het zonlieht e? op Salt, zoo schittert Gocl                   H.kERE donderde in den'hemel, en de Allerhoogste gaf
 ook, niaar dan Goddelijk. Get sprekeh van onzen dia- Zijne stem, hagel en vur_ige kolen. En Hij zQCd Zij&-
 mant is siechts  stamelen.- God is -God!                                     pijlen uit en verstrooide ze, en fiij vermenig&ldigde
 . `Hij had dien God gezi& als den Veibon&God,  want de bliksemen en verschrikte  ze. En de diepi'kolken ;der
 er was een regenboog boven den troon  ;' en hij ver- wateren  werdexi gezien,  en de gronden de+ wereld d%t-
 haaIde.-van'het jeugdig groen der smaragd. Het zong dekt, van Uw schelden, L'Heere!
 daar alles van de hope !                                                       Hij  zond- van  _de  &o&e;  Hij  Ilam mij.  l%j  tY'ok mij
     En rondom den troon  waren er vier-en-twintig op  uit  groote  wateren. Hij verloste mij van mijnen


            .
sterken vijand' en van mijne haters, omdat zij mach-                In de grijze oudheid hebben we al van dat z&en-tal
tiger `varen dap ,ik." (Psalm  18)                              gehoord.
   Ik Wilde w&l, dat ik den.tijd hSd en-` de. ruimie  om            `Er  waren zeven  armen in deli kandelaar' in het
door te gaan eh af te schrijven wat er nag verder  volgt,       heilige.                                            -
rqaar het kaq &et.                                                  En die z&en werden gevoed.m& de oiie,.beeld  van
 :? Doeh ik de@,, dat er genoeg aangehaald is om U te            licht en leven, het 1eTien .Gbds.
d.oen zien, dat. de symboliek van bliksemen, donder-                 En  d&t  Xcht en leven Gods is  ip den Heiligen
slagen en  steqmen ons  [God  `Tertolken  zooals Hij de          Geest. .
`ibchtvaardige  Rechter  is van hemel  en aarde..                   En Zacharia wordt geleerd  door het Woord des
    En die arme manj die vanuit de ban&n der hel..en             Heeren, dat de twee takjes der_olijfboomen  en de twee
van zijn hater&.%erlost  is bij het daveren van den rich- gouden kruiken die al- inaar goud gieten, clen Heiligen
ten+% God, die arme man is Jezus. Leest den psalm                Geest beduiden.
uit tot het einde, eti ge zult zieh, dat ook bier weer              En ook daar, ja ook daar wordt gesproken  van de
alles g&at om Christus Jesus; ,Go&geqpenbaard  in he& zeven oogen des HEEREN die bet gansche land door-
vleesch.                                                        trekken'en alles doorspeuren.
  _ Of hoort naar den Heiligen Geest in een anderen                 Verde?, zal hoofdstuk vijf, v&s zes ens leeren,  dat
psalm die ons 061~ vertellen zal, dat de donkerheid, met het zevental Gee&en Gods de odgen van.het Lam zijn.
bliksemen. en donder en stemmen,  qns God doen .zien             En ook daar doorspeuren die oOgen  des. Ge&tes;  des
`die regeert,  en regeelyende  reel& doet Zijnen kneeht.        Lams, alle landen.
    "Rondoni -Hem zijn wolken &n `donkerheid, gerech-               We  m6gen dus `hier besluiten en zeggen, dat de
tigheid' en gericht zijn de vastigheid Zijns troons. zeven vurige lampen de Heilige Geest zijn die vanuit
Een  vtiur gaat voor `Zijn  aangezicht  henen,, en. het          Christus Jezus  bet gansche land,  de gansche aarde
steekt Zijne wederpartijders rondom aan brand. Zijn              doorspeuren, om dan op grond van wat ze zagen te
bliksemen verlichten de wereld; bet aardrijk ziet ze en         donderen, te bliksemen en te roepen.           I
bee-'&"  (Psalm  97)  .:.  c  :::  ."                               En dat er van zeven Geesten gesproken  wordt ziet
    001~ hier : leest den geheelen psalm : het geeft cdm-        op het feit, dat het leven van Gods trouwverbond, zoo-
mentaar op ons vers.                                            .als het door Jezus Christus tot ons komt, de veelvuldige :
  ,O .ja;van  den troon Gods gaan uit bliksqnen, don-           rijkdom van d& verbond ons schenkt. Obk om onze
dersiagen en stemmen!                                           vijanden te richten. Zoo rijk ons deel van dien grooten
 Hebt ge ze niet gehobrd?  Anno  Dominus  1939-                  Koning zal zijn, zoo vreeselijk zal de uitgieting van
1?45? En dat waren nog maar kleine vooriweetin.             De toorn zijn op allen die "dien armen Man" beangstigden,
volheid van  dien donderenden en  bliksemenden God hetzij, in Hemzelf, of in Zijn arme leden..
komt eerst straks. -                                                Ret .donderen  is naar rebht, en daarom zal Hij den
    In de verten der tijden hooren we het ger&&el               kwade straffen en den goede beloonen. Het  bliksemen
va.n den naderenden donder Gods.                                 is naar gerechtigheid,  want Hij speurt eerst door te
    ,Omdat  Hij verbolgen is tegen alle goddeloosheid en        zien door den Geest die als  vurige (zuivere)  lampen
ongekechtigheid  der menschen die Zijn geliefden Zoon           bet al w&t is en. wat geschiedde verlichten. En zoo
ten qnder houden, doe? krommen, in Zijn arme volk.              bliksemt Hij. Ret luide roepen, neen, brullen v;in den
    Dingen die haast geschieden  moeten  !                      grooten ,God zal zijll naar groote.  billijkheid, want Hij
    Z`e haasten zich'!                                          `is de Getrouwe in Zijn verbond: er zijn zeven Gleesten,
                                                                 die de rijkddm van  Go,ds goedheid en trouw in  bet
                          Q *  :I:  Q                           gericht brengen ztillen.              ..  -
                                                                    0, wacht U voor de vutirvlatimen  des `HEEREN !           .
                                                                    Wacht U voor de brandende fakkelen van Gods
  Zeven vurige, brailden lanipen v66r den trolon !              jaloerschheid, die de'weerschijn is van verbondsmin.
  0 ja; al het donderen en bliksemen en luide rdepen                Wacht U, w&t wat Hij zag, onfeilbaar zag met .die
van God is naar het reinste recht en gerecetigheid.  I          zeven brandende oogq, de'oogen van het Lam, zal-Hij
    Ook staat het onlosmtikelijk in  verband met Zijn zekerlijk in het gericht $rtingeh.
eeuwig trouwverbond. Er zijn  vurige  lampeti, en zij               Maar er is troost  voor den armen man. Eigenlijk
zijn zeven.                                                     `moest ik,e&st schrijven: de arme Man, want ik bedoel
    Zij zijn de zeven Geesten *Gods.                            Jezus  daarmee.  God zal Hem geven om Zichzelf te
    Hier hebben de dogmatici moeite met- h& dogma-              wreken teggnover  Zijn wederpartifders.  -Hij heeft den
tick, want zij. spreekt slechts van &&en `Geest  Gods.           Geest en niet met mate: Hij zal Zijn haters al don-
Er zijn Vader, Zoon en Heilige  ,Geest,  en deze drie           derende en bliksemende en roepende vinden, want Hij
zijn  8&n! En vati johgs a& hebben we het hen na- heeft. cle zeven vurige oogen .,van *den Heilige Geest
gezegd.                                  c                       Gocls.
                             .


                                                 T H E   S T A N D A 'R D   B E A R E R   _                                       ` 9             9
                   -
         I En ook troost voor den armen man. ,                        Dit  `gezicht  heeft een bekende klank. Vooral dat
          Den armen inan in Christus Jezus. Het gerieht zal kristal. Het doet ons onmiddelijk  denken   aan den
  ons  beschutten in  dien. dag.            Johannes zag het op jaspiS, den. allerkostelijksten  Steen  jaspis,  den  Steen
  Patmos.                                                             van God.                 -
          Ik sprak dtir van die zeven.                                   Wat die zee becluiden mag?
          Ik verbond het aan het verbond van `God.                    ' Ik denk, -gat het ziet op de weerka&si& van Gods
          En terecht. Zeven is het verbondsgetal.. Zeven is           deugdenbeeld.,  Het is vlik 6% den troon. Een ieders -
  de som van drie en vier. Drie is het  getal  van  den               blik ga& vanzelf paar den troon. En dan zal een ieder
  VerbopdsGod.          En vier is het getal van den .mensch          vlak v66r den troon een schittering-zien, een weerkaat-
  met de verloste aarde die in dat verbond deelen  zal tot            sing van God die oi den troon zit.
  in eeuwigheid.  Straks  zullen we  moeten  .mediteeren                      Dat is ook zoo geweest in het eerste Paradijs.
 . van vier dieren en van vier winden"en van vier hoeken                      D$ zal ook altoos 21% zijn.
  der aarde.             a                                                    .God is glorieus. cij is de heerlijke, de glorieuze.           _
          Nu dan: die DRIE en die vier zijn vereend.  .Ze             Zijll  schoo'lheid  en heerlijkheid schittert voor elks
  zijn zeven. Ze zijn  ineeng&str&ge!d;   Iti denk hier oogen.                                               .
  aan bet woordje verknocht  en vervloclit+                      z
          Zeven is God en Zijn volk die elkaar kennen, lieven,          , Hij schiep de a&de en den hemel,  en sindsdien ver-
                                                                      tellen zij Zijn lof, en spreken dag en nacht van Zijn
  loven'. Het zijn God en mensch veftiend in Jezus`Chris-             wonderen.
  tus, den Heere.             D                      w
          Twaalf ,is hetzelfde, doch van uit e@n verschrikke-                 Zij toonen het werk eens Scheppers.
  lijk versehillend oogpunt. DRIE en vier zijn zeven:                    Zij weerkaatsen alles vat Hij is.
  daar zit rust in en-  onveranderlijke  vastheid. Van                        De Goddelijkheid Gods en de.kracht Gods worden
  eeuwigheid zijn God en Zijn volk zeven.: Het is "STA- verstaan  en doorzien van de sehepping aan.                          '
  TIC" zouden ze hier in America zeggen.'                   -                 Adam zag in de glaieti zee,`& dat is de weerkaat-
          Twaalf is o6k DRIE en vier, doch het is de som! van         sing van Gods deugden in de. eerste schepping, en hij
  dezelve. Ik noemde hier &n verschrikkelijk versbhil-                l o o f d e   G o d .
  lend oogpunt. Dat woord is niet te sterk. Vermenig-                         Nu dan, dat zullen wij 66k doen, doch nu veel beer-
  vuldiging ziet op werking, strijd, rumoer, beweging,                lijker. Alles is heerlijker.  :
  proces,  en  yvat dies meer zij.  Daarom  is twaalf  ,de                    Dk schepping v$n bet &rste- &as  htierlijk;  Adam
  kerk van God in Christus 1 JezuS, den Heere. In die zag'&oote heerlijkheid, doch hetzwas aardseh..                                    .
 w&king en dat proces  moet ge ook het gruis een plaats                               -.
  geven: het versehrikkelijke. - Jesaja z&l U voorliehten                     Doch de herstihepping ii zoo veel heylijker als de
  bier. Hij spreekt van Gods groote verbolgenheid om-                 aprde. hooger is dan den  hemel.  Als Jezus  Christus
  dat wij gezondigd hadden.  ~ In dezelve, zoo zegt Jesaja, he  .riijker-is dan Adam.
' is de eeuwigheid, opdat wij behouden-wierden.  Welnu,                       Als straks God alle dingeq  nieuw gemaakt heeft,
  die  ttiaalf, `die vermenigvuldiging, die w&king ban                dan  zullen we de weerkaatsing van het diepe hart
   *-
  DRIE en vier om, tot twaalf te komen, zit vooral in                 Gods zien in het  nietiwe Koninkrijk. En dat  is de
  het kruis. De eeuwigheid van Gods liefde vaart in die glazen zee, kristal gelijk. Het is een zee in de kleur
  zonde, ter eener zijdi, en de verbolgenheid, ter anderer            vtin den jaspis, den.steen Gods.
  zijde, en `het wondere resultaat is, dat we behouden                        Paulus had eerder eigenlijlq hetzelfde gezegd, toen
worden.                                                               hij zeide, dat straks God alles en in allen zal zijn.:
          De kerk is twaalf; en het verbond is zeven. Beide                   Hij is' op den troon en Hij .schitt&t'als  den jas-
  hetzelfde, maar uit verschillend oogpunt. De twaalf is              pis.
  de worsteling, de  beweging,  de worstelende  Jacob-                        Hij werpt die heerlijkheid op de 24 tronen en ver-
  Israel.      De zeven is de omhelzing, de  eeuwige  om-             vulcJ de kerk met die schittering.
  strengeling van God en Zijn volk, het eeuwig-  Tro??w-                      Die geschonken afstraling van deugd, doet het hart
  VerLond !                                                           d,er `kerk zingen.
          Keer op keer zult ge `van dat twaalftal en van dat                  En zoo geven zij Hem heeplijkheid  en eere.
  zevental hooren in de visioenen van Johariees.                         `Str&s zult ge het zien : ze vallen. voor den troon ;
          De zeven-voudigg vlatimen des HEEREN !                      ze hebben de. weerkaatsing  gezien en begrepen: ze
                                            0'  s                     aaqbidden  Hem .die leeft in .alle eeuwigheid.
                              :i;  :)c 4: :::                                 De ijv& van Gods Huis verteerde hen. Tot eeuwige
                                                                      zaligheid.
          En  v6t+ den troon  &as  e&i glazen  zee,  kristal                  Vlammen- des Heeren !
gelijk.                                                                       .-                                        G          .                   +.

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            100                                                                                                                              T H E   S T A N D A R D   B,EARE;C

                                                 Th.e  Standard-  Bearet
                            Semi-Monthly, except Monthly in July and August                                                                                                                                                                 EtiITQRIALS
                                                           P a b l i s h e ' d   - B y
                                       The Reformed Free Publishing Association
                                                                    1463 Ardmore St.,. S. E.                                                                                                                                           The  Schilde~  @onfer&~ce
                       i
                                                      EDITOR: - Rev.  H. Hoeksema.                                                                                                       . .                                       At the  time. I write this  editorial, our esteemed
            Contributing I$ditors:=- Rev. G. M. Ophoff, Rev. G. Vos, Rev.                                                                                                                                                      broeher  -Prof. Dr,  :I?.  Schilder~ is on  th6 way home
            R. Veldman, Rev. H. Veldman, Rev. H. De Wolf; Rev. B.  Iiok,                                                                                                                                                       again. Some time ago he left per auto to New York
            Rev. J. D. De Jong, Rev. A.' Pfetter,  Rev. C. Hanko, Rev. L.                                                                                                                                                      where he will take >hip for the Netherlands; On the
            Vermeer,. Rev. G. Lubbers, Rev. M. Gritters,  Rev.  J. A. Heys,                                                                                                                                                    way he will stop over at Philadelphia, the tiit`y where
            Rev. W.  Eofman.
                   Communications relative to contents should be addressed to                                                                                                                                                  the Theological School of the Orthodox Presbyterian
            R E V .   G E R R I T   VO,S,  Edgerton,"Minnes@a.   ,-                                                                                                                                   _                        Church is located, .ag also the home of Dr. C. Van Til.
                   Communications relative to subscription should be a&essed                                                                                                                                                   I understa"nd  that he (that is, .Dr. Schilder). is to lec-
            to MR. GERRIT PIPE, 1463 Ardmore Sf., S. E., Grand Rapids,                                                                                                                                                         ture there also.  .'
            Michigan.                      All -Announcements, and Obituaries must be sent                                                                                                                                         The visit of our brother to our shores has not been
            to the above address and will not. be placed unless the regular                                                                                                                                                    in vairi. I am sure that I speak for pur men, both my
            fee of $1.00  aocompanies  the notice..                                                                                                                                                                            coieagues and guy: protestant F$eforied constituency,
                                                (Subscription  Price $2.50  pk< year)                                                                                                                                          members and office-bearers, when I say that we have
           %ntered  as Second Class Mail at Grand Rapids, Michigan.                                                                                                                                                            enjoyed this  con&et with him. He has spoken and
                                                                                                                                                                                                                               preache.d in p~a&ically  all our churches from J+ehi~an
                                                                                                                                                                                                                               to California; and no less th& four formal confe&izes
                                                                                      -.-
              -                                                                                                                                                                                                                were held-: one at Sutton, Nebi;, one at i3[ull, Iowa, and
                                                                                                                                                                                                                               two at- Grand  Ripids, Michigan. I say, formal-con-
                                                                                                                                                                                                                               ferences?  for wherever the brother  wasp  cn+rtaiped
                                                                                                                                                                                                                               at the home of our m@.n, there we also conferred with
                                                                                       i CONTENTS -                                                                                                                            hjm. - And the reason is plain; we are very ti;ch inter-
           MEDITATION:- . .                                                                                                                                                                     .-                             ested in  the struggle of the  Netherlallds  Reformed
           .VLAtiMEN DES HEEREN . . . . . . . . . . . . . J..................................... i . . . . . . . . 97                                                                                                          Churches, both 2s to the chuychlp@itical  aspects, in-
              R e v .   G .   V o s .                                                                                                                                _,                                                        volved and the dogmatical-exegetical questions that
                                                                                                                                                                                                                               h&ye arisen in the dispute.              .-,
            E D I T O R I A L S : -   .                                                                                                                                                   _.                                       I said: his visit was not in vain. Ind&&, for there
           -THE, SCHILDER CONFERENCE . . . . . . . . . . . . . . . . . . . . . . . * . . . . . . . . . . * . . . . . . . . . . . . .ioo                                                                                        w&s a great deal of misunderstanding from both sides.
                       Rev. G. Vos.                                                     .                                                                                                                                      I sm certain that both Dr. :S&hilder and we haye learn-
           "  CUR-CONFEREIJCE  WITH DR. SCHILDER .
                                                                                                                                                                     . . . . . . . . . . . . . . . . . . . . . . . 101. ed to know more of one another during the months he
                       Rev. H. Hoeksema.                                                                                                                                                                                       sojourned iri our midst. He had the opporturiity time
                                                                                                                                                                                                                               and again to lecture thetically to us, especially on. the
            O'IJR DOCTRINE : . . . . . . . . . . . . . . . . . . . .  ~ . . . . . . . . . . . f . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .  .:.103dogmatic side of the matters that relate to the co%
                       Rev. H. Veldman.                                                                                                                                                                                        troversy in the Netherlands. Also `there `was ample
                                                                                                                                                                                                                               opportunity to ask hiti pertinent questiolis relative the
            THE POTTER AND THE CLAY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107                                                                                        Covenant views and related matters.  M&h light was
           THE DAY OF SHADOWS . . . . . . . . . . . . . . . . . . . . (...............................:  . . . . . . . 110                                                                                                     &ed by him on the entire  cohtroy&sy. At times he
                       Rev. G. M. Oplioff.                                                                                        I                                                                                            would lecture to us for hours on end.
            SION'S ZANGEN . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112                                              A hi&light in the conferences at Grand Rapids was
                       Rev. G. Vos.                                                                                                                                                                                            &J&e fact that our beloved Rev. Hoeksema could attend
                                                                                                                                                                                                                               and take part in the conferences. Especially~  during
            IN HIS FEAR . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114 the ,last held cc&ference  did ,he take aYery active part.
                       Rev. J. A.  Heys.                                                                                                                                                                                       A.t one time he Lectured for two and one half. hours,
                                                                                                                                                                                                                               elucidating0 our vie% of the Covenant and the sacrament
            FkOM HOLY  WRK? . . . . . . . . . . ...) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .  ..c . . . . . . . . . . . . . . . . . . . .
                                                                                                                                                                                                                  116          of Baptism, etc. It gladdened our hearts to see him
                       Rev. G. C. Lubbers.                                                                                                                                                                                     again in the old  prafessorial chair,  atid to hear his
                                                                                                                                                                                                                               .voice. At times the old fir& was verjr evident.
I.          P E R I S C O P E
                                                 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .  ..I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
                                                                                                                                                                                                                  118              It is our  plan to write on the questions of the
                       Rev. W. Hofman.                                                                                                 >                                                                                       Covenant and related matters. And we will do so*with
                            , .                                                                                                                                                                                                the express purpose to clarify our position and .to .de-


                                       TtiE  S T A N D A R D             B     E         A    R    E    R                  .l.Ol
                                                          .
 fend it agaillst those views which tire contrary-to the         and  consistor&. But the factshave.spoken.  We have                .
  Word of God, according  td  qur convictions. Doing             ordered and received the Acts of the Synods of 1942-44,
  &is, we shall also `criticize`the views of the libdrated       etc.  - And it still sounds  upbelievable.       The Synods
  churches.    @or although we may now say with  all             simpl$ do-  that which is the solk right of the con-'
  emphasis that their view is not entirely Heynsian,             sistories.    `I'll&y simply' suspend and  dcspose  office
  ::spc&lly  `as far as the late professor's views 3n the        bearers, although they  dfd not put  themX  in office,
  so-called subjective- baptism-grace is concerned, and although the only royal ruling pbwer in the church
  although: Prof. Schilder constantly .sta:ed  that our dif -    of Christ is the office of the elder, and then, `accorc&ng-
 ferences are only a matter of terminology, we neverthe-         tq the Holy Word of G'od!
  less are convinced that there are elements in their cove-         .Again, l&t him who has synodocratic wisdom tinder-
                                                                                                                  ,
  nant views, clearly expressed in their'tiritten'and  pub- stand it!
  lished treatises, and now corroborated by the spb.ken              But we are thankful to our Cdvenant God that tie
  elucidations of Prof. S&ilder.mhich we whole-heartedly         might have Dr. Schilder in our midst. May it be the
  reject. And it is also our conviction kh@ even though beginning of `still closer  *contact.
   it `were only a matter of dijference .Sn terminology,           The clay& in which .we live are evil. . -We need one
- we are of the  opinioli  that.  their  terr@&gy is- dot an&her.                   ]                        \
  correct, not accoiding to Scripture and not according              Gjod-speed on your journey home, esteem&l  beother  !
  to the form of baptisni. We will welco@lexcKange of                                                                  G. V.
  Ydcas in the fiture.                            ,..I
      However, we agree -with Prof.: Schilder, &nd also                                       --A.
  our Editor of the Standard `Bearer has stressed this
  conviction,, that we ought to become sister-ehitiches,          Our Conference With Dr. Schilder-
  we ought to -have ecclesiastical &respondence. Strict-
  ly  .speaking,  there is' no Reformed Covenant  .view.             Di. Schilder has left iis again..
  That is, there is not one Covena;nt view, be it &yper-
  ian, Heynsian, Schilderian  or Hoeksemanian whic.h is            ,The more than two -months -of his stay with us
                                                                 quickly flew by. The time of his sojourn with us was
   confessidly  Reformed... There is for that reason room
  for friendly debate  and exchange of ideas..                   .a11 too `short, not only in our estimation, but also for
     i Would to God that the Reformed Chu.rches in -the          his own feeling. Our people everywhere received him
  Netherlands had remembered this  ip.  1942-1944! It gladly,. so much so that I told the Professor that he was
  would have saved them from the  `cardinal   error  of being "verwend", spoiled. This was, no doubt,  iri part                               .
  th.rowing faithful `men out of the church of their` birth. due to the fact that, from a church-political viewpoint,
  If anything hqs become plain to us through this contact the history of the churches he represented in the old.                         _
  with `Prof. Schilder, it is that those churches have country &as similar to that of otir churches in 1924;
  sinned grievously. And the reward of their wicked- partly, howeyer,  also to the personality of Dr. Schilder
  ness has already been partly rendered  the& More to- whom one cannot help being attracted.
  than one hundred thousand of Reformed. people and                  Persopally, my  &ntact  with him was somewhat
  olficebearers are lost to them. In order to save a. pri- limited due to my sickness. Especially diring the first
  vate opinion of one theologian, and raising some f&mu-         part of his stay in Grand Rapids, .my condition made
la` to  any accepted church dogma they have robbed it impos&ble for me to converse with him' a great deal.
  themselves to the extent of the church communion' of However, I heard `him speak several tilnes in our own
  a multitude which was thehs ; they have become culp;           church over;the  loud@eaker that had been installed
 able before-God in substituting man-power for the only in my home. And when he returned from the west; I
  power  which God ordained in the `churches, namely, was sufficiently rest&ed to'take an active part in the                                  _
  Jesus Christ  ; and they have become a double- mockery conferences we had with him.
  iu their later action : the formula which refused candj-           The first of these' conferences was held on October
  dates to the -Holy min$try.  was later dropped. First 16; the second, la&e&three  days, from'November  4'to 6.
  eSery one muSt -believe  that. the child to be baptized            The subject of discussion in both conferences was
  was supposed to  bQ born again, and later this &genera- the covenant. This was but .natural,  since it' is this
  tion could take place su_bsequent  to the rite. of bap-        subject on which- we differ with the Liberated Church-                  -
  tism. Let him who'has synodocratic wisdom under- es in the old country, a-difference of which Dr. Schilder
  stand this!                                                    and we were all well aware before he came here., Let '
      The church political error is also very grievous.          me add immediately, however, that this difference di-d '
      It is diEcult to-imagine that the Reformed Churches not in any way interfere with our harmonious fellow-
  can have fallen so :low that now the Almighty Syfiod `ship with him. We both based our view of the cove-
  holds sway over the lozber provincial. synods, Classes nant on the .ground of Scripture and the Confessions.
       .
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102                                          T H E   .STANDARD  B E A R E R

We both love the Reformed truth. ,Anh on thtit basis                  z      1             den gedotipt,  onderwezen in den yeg des ver-
we were able $0 have a free and open discussion of our
                                                      .'                                .~_ bonds, komen  ..onder  de prediking,  en. vallen
differences  wfthout any personal animosity  whatso-                              -_
                            .                               ,                              onder  de--kerkelijke  tucht. Allen staan  d&
ever.                                                                                      voor de verantwoordelijkheid  o& den  Heere
   At the first of the .above-mentioned conferences I                                      hunnen God lief te hebben, de wereld te ver-
was able to be present only part df the time. I intro-                                     l&en,  e t c .
                                                                                                    .
duced the subject-in the form of several propositions                                   b. De Vertiorpenen echter overtreden `Gods  ver-
which I briefljr explained. They are the following:                                       bond gelijk Ezau, en verzwaren daarmee:hun
   I. De' idee des verbonds is niet:                                                       oordeel..                      ._
         a. De beloft;.                                                                 c. De  uitverkorerien  daarentegen   in wie God
         b. Een contract.-                                                                 Zijne belofte  vervult   worden  behouden, en
         c. De weg der zaligheid.                                                          komen door gehade in de wereld te staan: als
         d. `Een alliantie tegen.een derde partij.                                         van de partij des-levenden Gods.
  II. Maar is de gemeensehap der  vr-iendschap   tus-                             In the afternoon Dr. Schilder replied  to these prop&
         s&en God in Zijn'volk in Christus `Jezus.                    sitions, but my strength was still too limited to attend
         a. De hoogste openbaring van Gods eigen leven- the afternoon session. --
            als  de. driegenige  God. God is een in wezen                         According to reports, however, he seems to have
            en drie in personen.                                      emphasized that c&r differences were not a question
         b. Bewijs:                                                   of churches but of theologians. For the rest it. was
                                                                      largely a matter of terminology and emphasis.
            1). De  Schrift spreekt van een eeuwig  ver-              -           It was decided, however, to hold, another conference
                bond. .  -                                            on November 4. The sessions of this conference I was
            2) De tabernakel en ,tempel  zijn de +von$g able to &tend in full.
                Gods Sij de menschen.                                             The first day of this conference Dr. Schilder spoke.
            3) Abraham is de vriend Gods genalmd.                     He elaborated on his view of the covenant, especially
            4) Enoch en Noach  wandelen met God.                      emphasizing the covenant as  a. historical institution.
            5) Teksten zooals Ps. 25 :14, II `Car. 6 :16-U,           He explained his idea qf the parties in the covenant,
                 etc. ~'                                              elaborated especially on his conception of the  conditibns
            6) Het einde aller dingen is: de tabernakel in the covenant,. on the relation between promise  and
                 Gods bij de menschen. IOpenb. 21%                    demand, .and rejected the ,view of the late Prof. Heyns
            7) Het  c&trum van deze gemeenschap  der                  in as far ai he proposes a subjective .covenant grace
                 vriendschap  tusschen  (God en Zijn volk for all the children of the covenant.  = Dr. Schilder
                 is de incarnatie.      ,                             spol:e freely, and I am sorry that he did not briefly
                                                                      summarize his view in the forti of definite proposi-
 III. Dit was $e idee des verbonds in het Paradijs.                   t i o n s .
         Geen werk verbond. .                                                     After the profe_ssor spoke I once,more  presented tq
 IV.  .God alleen  richt Zijn verbond  013  en  handhaaft' the  meeti$g  &rtain pYopositions,  which- read as -fol-
   het.  Hij doet dit op grond van Christus' ver- lows:
         dienste e" door de genade des Heiligen Geestes.                   1. The elect children of the covenant are usually re-
         ,Onvoorwaardelijk.                                                        g e n e r a t e d   f r o m   i n f a n c y :   D
  V. De vrucht van God's oprichting van Zijn Gerbbncl                              .a. The promise of God is fulfilled in them.
         m@t ons is, dat wij den Heere  once  ,God  %ef-                           b. God places them from infapcy in the sphere of
         hebben van ganscher harte, van  gansclie  .ziele,                                the preaching.
         van ganschen gemoede,  en met alle krachten, de                                c. Experience plainly teaches this.
         wereld verlaten, onze oude natuur dotid&,: eri in                  II. The meaning of "sanctified in Christ" in the first
         een nieuw goclialig leven wandelen.                                            question of the Baptism Form is subjective :
 VI. tie belofte des verbonds vervult God alleen in de                                  a. That is the only meaning of the phrase in the
         uitverkorenen, zooals ze hen alleen geldt. Rom.                                  Bible.
         9 :6-8, 15 ; Hebr. 6 :16-M.                                               b. It sta!!ds over against"conceived and born in
VII. De  bedeeliig des verbonds  loopt in de' lijn der                                    sin."
         geslachten der geloovigen.                                                     c. This interpretatibn is historically correct.    .
                                                                            .
         a. In die lijfi wordt de belofte aan allen zbnder III. No separation can, be made,  in the first part of
            onderscheid do& de kerk -bedeeld. Allen wqr-                                theBaptism Form, between the w&k of the Father

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                                      \     T H E   S T A N D A R D '   B'EARER,                                                103

       a& the Son, on the one hand, and that of- the
       Spirit on the. other :    7                   -                              -.OUR  DOC,TRINE I .
       a. The Father .seals unto us that He ,establishes
          an eternal covenant with us.
      b. The Son that He washes us in His blood from                                             Gqd Is-T~iur~e,.
          all OUT sin.                                                      God is the Triune God, one in essenee and three
 ;     c. The Holy Spirit assures us that He will apply in Persons.. This truth is prominently  mentioned in
          unto us that which we have in Christ.                          our Reformed Confessions. In answer to the twenty-
       d. -All this is applicable only to the elect.                     fifth question of Lord's Day 8, YSince there is but one
                                                                         divine Being, why do you speak of three, Father, Son,
IV. The Thanksgiving in the Form also has in view and Holy Spirit ?", we read : "Because God has so re-
       only the elect.                                                   vealed Himself in His Word that these three distinct
       a. Forgiveness of sin.  '               .-
                                                                         Persons are the one, true, and eternal God;" In Lord's
       b. Membership in Christ.                                          Day 9 we read: "That the etemal Father of our Lord
       c. Adoption unto children.                                   :
                                                                         Jesus Christ, Who. . . ."' In Lord's Day 13, in answer
 V. Children of, the promise in Roti. 9. means `the elect to the question, "`Why is He called God's only begotten
       seed of the covenant. - _                                         Son, since we also are. children of God?", we read:
                                                                         `"Because Christ alone is the &mud, natural Son of
VI: What is `usually called the covenant of -redemption
       or  the co&l of peace has no ground in Scrip:                     God. . .  ." And in Lord's Day 20, in connection: with.
                                                                         the doctrine of the Holy `Spirit, we read of the .third
       ture, but is the covenant between the Triune God                  Person of the Trinity: "First, that He is  true  and
       and Christ `as the  Mediato?  or the Servant of                   co-etirnat  God with  the Father and the Son." Our
       Jehovah.                       -.                                 Confession of Faith, also called the Belgic Confes"sion,
      The afternoon of the sanie day,`that is, the 5th of slj;,&ks of the truth of the Trinity in Article 8 : "Ac-
November, and the forenoon of the next day was occu-                     cording to this truth and this Word of Sod, we believe.
pied by Dr. Schilder's reply to those propotiitions.                     in one only God, Who is the dne single essence, in which
      On tlie whole, we had very interesting and instruc- are three P`ersons, really, truly, and eternally distinct
tive meetings.                                                           according to their incommunicable properties ; namely,
      The differences _ between the. Liberated Churches the Father, and the Son,  and  the Holy Spirit. The=
and `us, as they were brought-out in the discussion,                     Fathel;  is the cause, origin, and ,image of the Father;
concerned especially the following points :                 .            the Holy Spirit is ,the eternal pow& and inight, pro:
      1) First of, all, the definition of the covenant. AC-' ceeding  from the Father and the Son.  ,Nevertheless,
cording to `us the idea of the covenant. is essentially                  God iS not by this distinction. divided: into .three,  since
that of friendship and fellowship between God and His                    the Holy Scriptures teach us that the Father, and the
people in Christ;  the Liberated Churches, although                      Son, and the Holy Spirit have each His personality,
they do npt define th& .covena@,  nevertheless, lay all                  distinguished by Their properties ; but in such `wise
the emphasis  .on promise and demand.                                    that-these three persons are btit .one only God. Hence,
                                                                         then, ,it is evident that the Father is not the Son, not:
      2) In our view the promise of the covenant is for                  the Son the Father, and likewise `the Holy Spirit is
the elect only ; according to the Liberated Churches neither the Father nor the Son. Nevertheless, these
the' promise is for all that are born in the covenant line,              .persons thus distinguished are not divided, nor inter-
although this must not be understood in the krminian                     mixed ; for the Father hap not assumed the flesh, nor
sense, since also they eqp~hasize the `truth that God                    has the Holy Spirit, butt the Son only.:. The Father- has
.HJmself  must fulfill all the conditions of the covenant.               never been without His Son, or without His  HcQ
      3) The Liberated Churches speak bf parties in the                  Spirit.    For They are all three co-eternal and  co-
covenant, although they admit that in the real sense                     essential . *There is neither first nor last;. for They
mGn' cannot be .% party over against God ; we prefer to                  are all three one, in truth; in power, in goodness,-  and-
spe_ak  with the. Baptism Form of parts rather than of                   in mercy."         _
parties.                                                                                             .  *            .
      We agreed upon fundamentals, and for the rest we                                   A  Tr@rwndqus  Mykerzj;            1`;
agreed to differ.                                                           The truth that Gqd .is triune is a tremendous' mys-
      But a true brotherly feeling was maintained to the                 tery.  ;Of -course, understanding "mystery" in-a gener-
very last, witness- the fact that at the .end of the con- ally accepted sense of the word,.  as something we do
ference we presented Dr.-Schilder with a nice gift.                      not understa'nd,  all of life is a mystery. Par&n& and
                                                          H. `H.         their children exercise fellowship with each other,. but
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                                               .

                                        .





       lo&~                                   T:HE  S T A N D A R D   B E A R E R '  `-,                             -.
                                                             -~
       their knowledge Of one another is never to be identified          s&ily a mystery ! This doctrine speaks of the'life of
       or confused with understanding or comprehension. the living God Himself !. ,I'
       `Ihe- same is `t'rtie of `the `?el$ion`sh$p  `between  a shep-       The mysterious `character of the doctrine of `the
       herd and his dog. Our owp life is a tremendlous  mys- Trinity, however, does not exe!ud& the possibility of
       tery. I am a human person an< consist of body and our knowledge of ,the Triune :God. That parents and
     s o u l . I know that the physical and, .psychical (body -their children~  do not understand each other, or that
       and  soul) ,aspects of tiy life are intimately related.           a shepherct and his dog do not comprehend one another
       Seeing is an activity of the soul, but it is possible only        doei not necessarily imply that they therefore cannbt
       with the physical  eye.. Yet, all the wisdoti .of. this know one another. Knowledge and comprehension are
       world cannot begin to understand or comprehend.-this              not identical. We will never be able  to. compGeh@ncl
       wonderful relationship.                                           the Lord.  ,God is  grea5  Andy His greatness is un-
              Siripturc speaks rkpeatedly of "mystery": In I %or. searchable. But we can know Him.. For to know God
       15 :51 the resurrection of .th&-dead  is- called a n-&tery;       means  that wk love Him' in the light of, His revela-
       In Eph; 6 :19 &e apost speaks of the mystery of the               t i o n .
       gospel, and the apostle would teach us in these words
       that the gospel is a mystery. !Ahd in I Tim. 3 :I6 the                    The Doctrine. of the. Trinity D,eji&ely
                                                                                 \.
       Incarnation is called a mystery in the well-known                                a Doetrike of ReveLation.
                                                                                                            . .
      woU;ds  :- "And without controv&sy  great is the mystery              Various'analogies h.&e b&n .suggested  to shed light
      of godliness :- God was manifest in- the flesh, justified          O&I the subject of the, Trinity. Some of these illustra-
       in the Spirit, seen of angels, preached unto the Gen- tions -or `-analogies were taken from &animate  nature
      tiles, .believed, on in the world, receided  hp i&o glory." pr from plant life, as the water of the fountain, the
      A mystery, according to Holy Writ, is not a coritradic-            creek, and the river, `or of-the rising mist, the cloud,
      tion., Such is oftentimes the presentation today. The              and the rain, or in the form of, rain, snow, and .ice;-
       proclamation- of a general offer of salvation and                 and  as. the. tree with its root, trunk, and branches,
       particular atonement, of a general  -love of  God and             Other illustrations of greater importance- were drawn`
      $ternal electioll.and  reprobation is then presented as from the life of nian, particularly from the constitution
      a mystery,  ai something which  apfiears contradictory and the processes of the human mind. These analogies
      to our finite,' limited mind. However, this is evidently were considered to be bf special significance because.
      not the meaning of a mystery in the Scriptures. Fact man is the image-bearer of God. To this class, e.g.,
      :is, the mysteries, whereof the Scriptures speak ins the belongs the~unity of the heart, head, and hand, our life
       above mentioned passages' of Holy Writ, have been .from the three-fold aspect of its-willing, thinking, atid
       retiealed. It lies in the nature of the case that a con-          doing or working. Based upon the three-fold aspect
      teadiction  cannot be -revealed. As soon as  atiything             of our life is also the three-fold office of man: prophet,
      which app.eared contradictory to us has been explained p r i e s t ,   a n d   k i n g .
       or disclosed it ceases to be a contradiction. .Yet, the
        /_                                                                  The doctrine of the Trinity, however, is .def?nitely
      mysteries in the  above named passages have been                   a doctrine of revelation. This doctrine implies, in the
      revealed. Besides, are the Incarnation and the resur- first place; that God is one. To call attention to this
      rectiop of the dea.8, mentioned by the,apostle. as mys-            aspect of the Trinity is not necessary in this article.
     teries, contradictions? A mystery we would define'as                The  dotitrine of the. oneness of  ,God was treated at
      a truth which lies beyond the scope of our human life              length in a preceding article. We noted at that time
_     .and therefore .must be revealed unto us. This surely that the doctrine of the oneness of the Ldrd is not only
      applies to the Scriptural truths of the Incarnation and based on Deut. 6 :4; but that it is taught throughout
     the  restirrection. In tlie Incarnation God assumes ou.r            HoljT Writ.
      flesh and blood. Surely, no human understandi&  can                   Besides revealing unto*  us- the oneness  of God, the
      ,possiely conceive of this truth and no human eye cari Scriptures also teach us that God is three. In the Old
      possibly see it. In, the resurrection we put off mortal-           Testament we read of three Persons in passages su_ch
      _it,y, the earthly, and all that pertains to this present as Is. 48:16; 61:6; 63:9;-10, and we quote: "Come ye
      scheme of things, and we put on immortality and the                near unto Me, ,hear ye this ; I have not spoken in secret
      heavenly  scheme of things.- This; too, lies entirely from the beginning;,from the time that it was, there
      beyond the scope of our human life and understanding. am I: and now the Lord God, an.d his Spirit, hath sent
     This also applies `to the  gosfiel; It, too, speaks of IMe. . . . The Spirit' of. the Lord God is upon Me ;
      things which lie beyond the scope of OUT human-life.               because the Lord hath anointed Me to -preach  good
       St prczlaims  a salvation which is Divine in origin-and tidings unto the-meek; He hath sent Me to bind up the
      realization and heaqenly in its culmination, and there- brokenhearted, to. proclaim liberty to the captives, and
      fore co&d  never arise within the heart df man. How the opening of the prison to them that are bound. . .; .
     * true, then, that the doctrine of the Trinity-is neces-            In till their affliction He was afflicted, and tlte angel

                          `.


             .                         THE  S T A N D A R D   BEAkER                                                105
                                                                    .
                                  :
  of His presence saved them: in Bis love aqd in His declaYe$  in one of his epistles, I John 5 :20 : "And we
  pity @e redeemed them ; and He bare them! and car- know &hat the Son of God is come, and bath given -us
  ried them all the. days of old. But they rebellecl, and an unde&&ling, that we may know Him that is true,
 vexed. His Holy Spirit : therefore He was turnecl to be ancl we are in Him that is true, even in His :Son Jesus
 their enemy, and He fotight against them.? The New Christ.  This is the true  God?  tLnd  etawia,! life:" ~%ncl
  Testament presents to us a clearer revelation of the in Matt. 9 :l-6 the evangelist records the miracle o-f
  distillction  in the Godhead. -In I John' 5 :7 the Three the healing of the palsy. In this miracle all the empha-
  &ersons  are mentioned literally : "For there. are three sis falls upon the f&t that the Son of -I.-an, our Lord`
 that bear witness in hea+en, the Father, the Word, and Jesus Christ, hath power to forgive-sin%. Jesus, wk
 the Holy Ghost : and these three are one." Well known read, had declared the sins of the palsy to be forgive:l.
 to us is the baptism df Je'sus as recorded in the gospels, Immediately certain of the scribes said within them-
  as' in Matt. 3 :16, 17 : "f&d Jesus, when He was bap- selves that He had spoken blasphemy. Only .God might
 tized, went up straightway out of tlye water: and, lo,       forgive .sin. Jesus, to show His almighty power and
 the heavens w&e opefied  unto Him,' and He saw the that He, therefore;as God had the`right to forgive `sin,
Spirit of ,God descending like a dove, and lighting upon. thereupon proniptly  heals -the palsy of his sickness.
  Hiti: and lo, a voice from heaven, saying, This is my       It was surely easier merely to say, "Son, thy sins be
 B+oved Zen, in Whom I am well' pleased." Matthew forgiven  thee"; than actually to heal the man of his
  speaks here of `the Voice. out of  heaven, of Christ disease.  I Besides, if Christ were merely  a man. who
  standing  i.n the water, and of ihe. Holy Spirit Who therefore did not have the right to forgive sin, would
  descends upon  H'im. We are all  acqainted with the the living God' have. healed the palsy upon the word of
Great ,Comm&sion  recorded fbr us in Matthew 28 :19 : thk human Christ. -Matt. 9 :l-6 definitely establishes .
  "Go ye therefore, and teach all natidns,  baptizihg  them the Godhead of the ,Christ. IOn the other hand, besides         -
 in the Name of the Father, and of the Sori, and of-the       estab:ishing  the truth .that Chris& is Divine,-the Scrip-
 Holy Ghost". And also familiar to.us is the apostolic tures also teach us that the Holy Spirit is a Person.
 benediction recorded in II Cor. 13 :14 : "The grace of       We `need not prove His Godhead. But we must estab-
 the Lord J&us Christ, atid the lov& of God, and the lish the fact, upon the `basis of Holy Writ, that the
 cotimunion of the Holy Ghost, be with you all. -Amen." Spirit is a Person. Concerning  this'there can be no ,
 It l's clear from the Script&es, `therefore, that God is     doubt, The Word of God  aBcribes personal acts of  '
 not only one God, but also that He is three. It remains~ thinking and willing to  the,Holy   Spipit.  We read in
 to be proven, however, that these Three of .virhom the. I Cor. 2 :`lO : "But -God' hath rey-ealed  them unto us bjr
  Scriptures spea+, are three Divine Persons, co.-eternal His Spirit: for the Spirit searcheth'all  things, yea, the
 and co-equal.::.                                             deep-things of <God.". Here the Spirit is held' before u':
     We need not prove the Godhead of the Father:  This as searching, as consciously searcliing  the deep things
 irtith is accepted without dispute. Neither need we- of God. -And in I Cor. 12:ll we ,read: "But all  these
 prove the personality of .the Christ. This, too, is ac- w  o:,keth  -that one and the  selfsame Spirit; dividing
 cepted without dispute. Everyone agrees that a p.erson. to every man severally as He will." In this text .an
 once lived upon .this earth, suffered and died, whose        act of the will is ascribed td the Third Person of the .-
name  was" `Jesus of Nazareth. And, finally, `we need Trinity. And in John 14-16 He is held before us. as
 not establish the Godhead of the Holy-Spirit. All are the Comforter.  :Scriptural proof  ,for the  ddctrine of
familiar with the fact that the Scriptures ascribe` t h e   T r i n i t y .
 Divine power. to :tKe Holy Spirit. Of this Spirit  we             The Content'of t&e Doctrine of the Trinity.
 read, e.g., that He raised Up ,Jesus  from the dead ana
 .that He will also quicken our mortal bodies, Rom. 8 :ll.       What is th'e content of $liis doctrine? .What do we
 Two thifigs mu.$ be established upon the basis of Holy profess when we declare that God is triune? That God
 Writ to com.plete  the cycle of Scriptural proof for the     is triune implies, in the first place, that He is one.
 Trinity; On the one hand, it is abundantly clear from        As stated before in this article, to this oneness of God
 the Scriptures, not orily' that the Lord Jesus Christ we have called attention in a preceding article. There
 is a per&n, but' also that He is Divine. .The apostle,       is  only c&e God. This we profess in disti&tion from
John, in.the prologue to his gospel, begins by declaring all .heathen polytheism. But God is .also one in Him-
 t.hat the Word, Which was in the beginning and Which self. There is in Him no division,' no strife, no con-
 was with God, was :God. Alid of this Word we read in flict;, no change. God -is everlastingly one' in Himself, _
 verse .14 : "And the Wol;d was &ad@ flesh, and dwelt in Ilis own life, and therefore in all, His counsel and
                                                                                                i
 among us, (and we beheld His gloey, the glory -as of works.              -               _'
 the only begotten of the.  F&h&), full of  gpace  atid          The  clo&rine  of the Trinity implies, in the  sec~~l
 truth.. -He&e, Christ is dgclared by the apostle J&n,        p&e, thst the Lord is personally three. God is. n+,
 to .be the ljying God Himself; The same holy writer essentially three. We do not believe in three gods.
                                                                               -


                       106                                   T H E      S T A N D A R D   B E A R E R
     _.
                       `21~s is Tritheism. God is personally  three. This truth personal relation of;the Holy Spirit to the Divine ful-
                       teaches us, op the one hand, that our God is a personal ne& is that of Procession. Eter%ally  He proceeds from
                       Be&g. Modernism,denies  this. The modernist would the Father and the Son. Hence, the life of the Trini-
                       1 ather speak! of God's power, wisdom, etc. He would tariaiz God  ,proceeds  eternally out of  the` Father,
                       iclenti:lg God twith creation. He would have'us believe through the Son; and- in the `Holy Spirit. And the
                       that if it-s -love one another, we have and liye the life       Three Persons are, of course, co-eternal. The Father
                       ajjd mind of God, and that we thus become the sons of cannot be Father without the Sbn and the Son cannot
                       God. He really. identifies ,God with the creature. This be the Son without the Father, and together they eter-
                       modernistic conception  Of the -Lord is actually the nally know oile another in the Holy Spirit. -
                       deathblow to all religion.      If God be not infinitely                       Its Practical Implications. '
     -                 exalted above all,`if He be not the living God, infinitely
                       and consciously exalted above all, there is none- to whom`         We have already referred in a previous article to
                       we' can pray, none against whom we can sin, and none the practical implications of the truth that God is one.
                       before. whom we need confess our sin. If -God be not The truth that God is one has a unifying effect upon
                       the living God; all religion is impossible, as well-as all the people of God throughout the world. Whereas
                       mo&lity %nd consciousness  .of sin. We maintain, must heathen polytheism sets nations and peoples  over
                       maintain that the Lord is a personal Being. A person sgainst each other, Monotheism causes every child of
                      presupposes a moral-rational being, we cannot; e.g.,             God,  whatever  his race  .or  .color may be,  tb worship
                       speak of animals as persons. A person is an individual the satie Lord. In addition- to this, the truth that God
                       subsistence, denotes an individual ratiqnal-moral being, is one also unifies the. life of the individual Christian.
                ~. possessed' of self-consciousness. ,That 1. am a perion He knows that, because  IGod  is one, all things must
                       signifies, .therefore,' that I am conscious of myself as work together for his good.
                       a moral-rational being, and that as such I condu@ tiy-             The truth of the %&me God-reveals God unto us as
                       self. The application of this to God is a truth of. tre-. a covenant God. Inasmuch `as it is our purpose td dis-
                       mendous significance. [God is not merely power, wis- cuss the' Coyenant in .subsequent  articles, we will not at
                       dom in the abstract sense of the.word, identified with this time enter  into a detailed discussion of this
_                    the world. He is. the  srly true, living-God, the God
                D                                                                      thought; `cN& can say at this time, however, that God
I                      of infinite perfections, infinitely exalted above the  crea-    Himself is a covenant God, lives a life of Divine and
                       ture, Blone worthy of all praise and adoration, and as          eternal fri&dship. The -basic requirement  for a- life
                       such He is conscious of Himself. Hence, as that alone of friendship. is two-fold. Friends are characterized,
                       living God He ever seeks Himself,: maintains Himself, first. of. al!, bi unity.' (One willing, Gesiring,  seeking,
                       loves Himself, blesses th@refo?e His people whom He thinking characterizes them.  .Hence, they are one.
                       loves for His Name's sake in (Christ Jesusj and curses And the other requirement for a life of friendship is -
                       them.&hti  se'ek  their peace and joy in the things-below `personal distinction. I Each xriust have his (or her)
                       rather than in the living `God.                   .             personal  full&ion to perform. Hence; `God  is char-
                              God, however; is Tri-Fersonal. This does not ai:ean      acterized by a Jife of Divine. and eternal friendship.
                       that the Lord is essentially three. .That the Lord is He is essentially one. Conflict, strife, dissension, dif-
                       three in Persons 2nd that these Persons are co-equal            ference df opinion,.etc.,  never mar ihe'life of the living
                       does not mean that the Divine Being is equally divicled         God. Ancl the Lord is personally three. He i$ Father,
                       into three parts and that therefore the three Divine Son, and Holy Ghost. They are essentially .one and
                       l!er@ns are  co-equal and co-eternal.       To teach this personally different. God,  there&e, is a covenant
                       would render on.e guilty .of the heresy. of Trithkism,          God, the God of eternal friendship: in the sphere of
                      `"three gods." The Lord, however, is"essentially  on& infinite perfection.
                       and personally three. Each  P,erson lives the entire               This truth is of vital significance for .the church of
                       Div;ne  fulne&. in. His own personal way. The First God. This lies in the nattir.e  of the case. God Himself
                       Person of the Trinity is Father. The fundamen& idea must surely determine the relationship with  Hjs people.
                       of fatherhood  is that of generation. The First Person That God Himself is a covenant God is .the basis for
                       of the Trinity is rather because His personal relation          His  covenant-fellowsl$p  with Us. The fact that God
                       to the pivine fulness- is that of origin. He g&rates Himself is characterized by the most blessed fellow-
                       C-he.  Son and caus'es the Spirit  to proceed from Him.         ship, Himself delights in communion to walk and talk
                     - The See&d Person of the Trinity is Son. ' He is will- and exercise fellowtihip with Himself, is the basis for
                      ingly .generated  by the Father. The act of Divine gen-          His fellowship with His people. Moreover, God's own
                       cration  therefope  does not merely imply an. act by the covenant fellowship also determines the nature of His
                       Tather; it also implies that the Son is willingly gener-        fellowship with us. God is  char&terized by infinite
                       a'-ec& The Son is the eternal Image ofthe Father and perfection. God's fellowship with us is therefore also
                       also, causes the Spirit to proceed from Him..           The characterized by perfection, There is' consequently no
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                                     T H E   S T A N D A R D   B E A R E R                                          1       0              7

 fellowship of God with the wicked.  8Co&union  be:           wicked, which'of course is true; and that therefore the
 tween usand the Lord is possible only in.the sphere of. blame for what `Pharaoh is rests-squarely upon God ;
 perfection. -This also determines  our  calling. If -any- and -that  Pharaoh is not responsible, which of course,
  one say that he -has fellowship with God, and walks is not true.
 in darkness, he lies and does not the truth. To have              The opponent imagines his argument to-be a master-
 fellowship with ,God, Who Himself walketh in the light, piece of Logic ; and supposes that hearing it God stands
  is possible only if  .we walk in the light.  `Our cove-     silent and mute, not knowing how in the world to reply
 nant calling is therefore to put off, the old man with to it. Thus in dealing with this man and his objections,
 his evil lusts, and to put on the new man; unto the glory the first thing that Paul does is to set this man in his
  of God, our Father.                                         place with the rebuke, `"Who art thou 0 man that re-
                                               E-V.           pliest against God.7" that criticizest  God, contradictest
                                                              God to~His face. And this precisely is what the man
                                                              does ; he he criticizes God and thus sets himself up as
                                                              judge -over God, and pronounces `God's work  .of harden-
                                                              ing whom He will an atrocious doing, a shameful abuse
                                                              of His sovereignty. The amazing audacity of this man
     i -' The Potter ind The Clay                             raises questions. How can that man have the right,                           -
                                                              the authority, to set himself up as judge over God?
     My text is again taken from the ninth chapter of Did he create (God so that God is his creature, the work
  Paul's epistle to the Romans. The verses selected are       of his hands, and he, this ,man, God's maker hand by
  the -verses twenty and tw.entg one of the aforesaid         virtue hereof God's lord and judge? Or did God per-
chapter.      Let  LX  begin reading at verse eighteen:       haps appoint this man his judge and abdicate his                             *
  "Therefore hath he mercy on whom he will have mercy; throne? IAnd besides, does this man have the mental
  and -whom he will he hardeneth. Thou wilt then say and spiritual capacity to sit as judge over God and His
  unto me ,Why .doth he yet find fault.? for who hath works.? Who is this man anyway? He is a man, noth-
  resisted his will? Nay, but 0 man; Who art thou that ing but a man, a creature of the dust; his breath is
  repliest against `God? Shall the thing formed say to -in his nostrils. His life is as a handbreadth, as a cloud
 him that'formed it,. Why hast thou made me thus? Hath that passeth by. He is grass, and all his glory as the
not the potter power over the clay, of the same lump ,flower of the grass. As the grass he withereth; and
 to make one vessel unto honour, and another unto dis- his glory passes away as the flower of the grass. ,And
 honour ?"                                                    this man sets himself up as judge over God-the eter-
     We deal here in verses twenty and twenty one with nal, the incomprehensible, infinite and infinitely- wise-.
 the first part of Paul's reply to the objections raised God, whose wisdom is unsearchable, and whose ways
  against his doctrine by its opponents,-the doctrine are past finding out, the holy and the righteous %od
 that .Paul summarizes in the statement, "Therefore who dwelleth in'a light to which no man can approach ;
 hath he mercy on whom he will have mercy ; and whom the almighty God, who measured the waters in the hol-
 he will he hardeneth." Let  us  concentrate on this part low, of his hand, meted out the heavens with a span,
  of the apostle's reply, first of all upon the statement,    comprehended the dust of the -earth with a measure,
  "Nay, ,O man who art thou that repliest against God." and weighed the mountains in scales and the hills in a
  We must take notice `of the fact that the apostle calls     balance, and before whom all the, nations are nothing.
  his opponent by is name. man, and certainly with a          Manj this man, sets himself up as judge over. this God,
  definite purpose. He wants his opponent to under; and imagines that he slays I-God with the foul breath of
  stand that he is but a man, a mere man. Now what is his puny logic. What wickedness ! what impudence !
 this, man doing? This man raises objections against what pride ! what amazing stupidity ! The combined
 that particular work of God that consists in His having languages- of the whole work are not adequate `to ex-
 mercy on whom He will have mercy and' in His harden- press it. 0 man, who--art thou, -who dost thou think                       .
  ing whom He will, that is, against that work, of God thyself tom be, that repliest against God,
 according to which He .brings into being the Jacobs,         .    Having set this man in his place, the apostle, speak-              ~
 the children of the light, and raises up the Pharaohs ing for. God and God through him, now tenders his
 according as He will. Paul's claiming for his God a reply. Says the apostle to this man, "Shall the thing
 sovereignty that absolute is unutterably provoking to formed say to him that formed it, why hast thou made
 this. man. To him the idea of .a aGod tkat sovereign is me thus?" We must take notice that the apostle is no
insufferable. And in his great vexation of spirit he longer dealing directly with this opponent's slanderous
 voices' his objections. And his argument is that if attack upon God, that whereas these Pharaohs cannot
 Pharaoh hardens his heart-as sovereignly hardened by resist God's will to harden them, God cannot hold them '
 the -Lord, Pharaoh is-wicked because God wants him responsible `for their wickedness ; but that here the


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 10s                                     TtiE         ST'AtiDARD   B E A R E R

 apostle strikes rather at the thought atid evil disposi- is- very actually unrighteousness .with ,God ; if PhaPaoh
 tion of heart and- mirid -that -inspires this vile attack by himself hardens his heart, thus hardens His heart
 upon God.&he.thought, namely, that `God has no right not as` sover&gnly hardened by .the'Lord;` and what is
 over  the Pharaohs to raise them up rharaohs ; that more, in this case there: could be-no reason: in the'world
 doing so, God is guilty of a shameful abuse of His for this opponent. using oil ,God'that  `foul argQment  that
sovereignty. This is the contention of  the..man.  He Pharaoh cannot be held responsible for his wickedness
 insists that God has no right to be  th&t absolutely in that he is what ,God wan&s him to be.-
 sovereign, and that whereas he nevertheless does claim           Just what is'tr,uth -here? This is%uthjhere. Phar-
 and exercise this right, the Pharaohs shall say to `God,      adh is God's creature.  All  I?haraoh'&$iitiers   -of  .body,
 `"Why .hast thou made `me @us." According to `this mind, soul and spirit, are God's;
                                                                    -_                               And ~God sovereignly
 opponent of Paul, the only right that God really has hardens-. -Pharaoh's heart,. not by withdrawing from
 over his rational-moral creatures is to love them all Pharaoh the gracious &fluences of His Holy Spirit-
 and in t-hat love assist on their way to heaven  BS many there- were. no such gr&ious influences of God's Holy
 of them as, according to the good pleasure of their. own      Spirit.  .operative  in  Pha,aoh at any  time-but God
 sovereign will, choose to accept ChriSt, and thus the hardened  Phara`oh's%&art by  g&ing  Plmraoh  over to
 right to condemli the others in the grief of a great `dis-    a reprobated min$,~thr&gh  the wickgdness of him own
 appointment that, according to their own s6vereign            heart, R&& `1:24, 2s. Thus ii iS verily Gr:bd who raises
 will, they chose to harden their hearts. `But it is plain up Pharaoh and makes him to stand &`glrhis  rebellion
that this is equivalent to saying that God has no real and disobedience, so .that also in his wickedness .and
right qver His rational-moral creatures at. all. Stich p'erversity, Pharaoh belongs solely- to God, and not .to.
indeed is the contention  of Paul's opponent. And -it himself. God iherefor,e has all the right over him to
 is to this argument that the apostle now replies.             raise him up a Pharaoh, a- vessel unto dishonour, .and .
    ?Shall the thing formed say unto him that- formed to use Pharaoh.as  He pleases. Pharaoh then shall not
 it, Why hast thou made me' thus?`! Shall Pharaoh say say.to God, "Why hast thbu raised.me  up a Pharaoh."
-unto God, why hast thou made me a Pharaoh?".Pharaoh           T@ thing formed shall. not say-to him that formed it,
 shall not say to God, why hast thou raised me up a            9Vhy hast thou r&de me thus?"'
 Pharaoh, as if God had no right bver him to raise him          But  1st there  be no misunderstanding.  :That the
 up a Pharaoh. Just what is the issue here? --Precise- Fharaohs and the Esaus say to Go$, ."Why hast than.
 ly this:  ~.                                                  l%ade me.  tl$us," certainly  do& not mean that the
        Is `Pharaoh God's creature, who lives and moves thought that they are Pharaohs and Esaus is to them
 and has his being in ,God ; and does God raise him up         too .painful for' words ; so that they would- that God
 alld make him to stand in all his rebellion? If so, then raise them up J&obs, children of the Light:. Were this
 Pharaoh in his Rebellion -and- defiance belongs only to true, the Pharaohs_ would not. be Pharaohs tit ail, but
 God and in no. conceivable regpect and in no degree. they would be -Jacobs. Nay, the fact is that Pharaoh
 h.owever` infinitesimal does Pharaoh belong,tp,himself ; wants to be exactly what he is;+,Pharaoh. And there-
 and then it follows, must needs follow that ,Gold  has all fore he hardens his heart, persistently opposes his-nag
 the right over Pharaoh and that Pharaoh has 40 right to the co-and of God that he let the people go. Knd -
 over' himself iand that therefore he shall not say to therefore his saying to God, "Why h&t thou made me
 God, "Why hast thou made me thus," `Why hast thou             thus," is sheer,  defian& of God, of God's sovereign
 raised- me up a Pharaoh.' But if, on the other hand; claim upon him. -Over and over is Pharaoh commanded
 Pharaoh lives alid moves and has his being in himself,        and -admonished to l&t the people `go ; and should he
and if there is in Pharaoh power-physical, intellectual,       obey, he would live. and not perish. But the -more he
 volitional, spiritual power-original with Pharaoh  .and       is commanded, the more he hardens his heart. But
 thus not out of God, by which Pharaoh by himself can          l+ haraoh could not will to obey. For God hardened his
 harden his heart, and thus raise `himself tip a vessel hea.rt, through the very command,. repeated over and
 of his own choosing; if all he-needs of God is-a little over, that he feet the people  go.
 assistance in working out. his inherent pdtentialities           Now this  cloct%ne' that the Lord has- absolutely  -
 and in realizin'g himself as a vessel of his own concep- ali the right o%r Phiraoh to raise him up a PhaY'&oh,
 tion and choice, he indeed could `say to God, "why a vessel unto a dishoaourable use, the apostle reinforces
 hast thou,made me thus," take God to task for not obey- by the figure of tile `potter and the clay. "Hath"not
 ing his. voice and thus for following instead his own the potter power-her'e  power in the sense of right,
 id&as in raising up Pharaoh. For ip this cask, Pharaoh ,authbrity;  as implying power also in the sense  .of
3s very a&ally %is own, and God has not an atom of strength, might-hath  .not the  potteP  _ power, right,
 ri& over Pharaoh and does him a  .gross `injustice authority, over the clay, of the same lump to make one
 incieed in `laying hold on Phtia6h to `use him for the veBse1 &to honour, and an&her  unto dishohour? Clay  .'
 promotion of the ends of His kingdom. And then-there
                                                 .             in the figure appgars in the relation that it sustains. to


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                                         0                                                                            `_
                                         TtiE  S T A N D A R D   ,B-EAklZR
   `_                                                                                                                                                                  109
            ..~
the  human potter. And the issue is again precisely- you wipe away. `Holy Writ- brings down *,rn$n trery
this : Is thtire original with that clay, powep-physical,      low. -In fatit, it reduces man, inank'ind, to an absolute
mental, volitional, moral, spiritual  power7by- which          nothingness in it;self.' And this .of course. m&n in his
&at clay can make of itself vessels of its'own choosing? collo$al  pride cannot endure. Paul's opponent cannot
If so, then the potter has no power, right; over the endure it. He insists that the Jacobs and the Pharaohs
clay at all and the cl~y'hath &ll the right over itself,       in themselves  are something. He-maintains that there
and the potter must leave the clay severely alone and are gods, and `no little tin gods either, but `verily gods
keep' himself at a distance and wait until the clay --gods so terrifically  powerful that  the true God of
orders him to draw nigh to give it whatever assistance heaven and earth m&t `shtipe'his  whole etertial ,counsel-
il thinks it may need in realizing itself ,as vessels -of      atizording to the sovereign will `of each and &verjr on&
its own choosing. Or is the clay nqthing but lifeless,         of them.                        . . :a                                                                   :
                                                                                                                            -.
inanimate substance,? If so, the potter hath right over           hut let us now ip$y'
                                                                                                          Paul's figure. The -issue is
the clay, given him of God, to make of it, of any lump -this : Is there original with and inhering in that ndth-
of it, vessels exactly as the potter chooses. And cer- ingness that the Scripture calls man, mankind, powe?L
tainly the vessels made urito a dishonourable use, being physical, intellectutil,  moral, spiritual. power-by which
`as they were, in their unformed  state  ,nothing  but this nothingness can make. of jtself vessels of its `o'tin
lifeless niatter, with not an atom of right over .them-        choosing? If so mankind- in`itself is not a nothingness
selves therefore, have certainly not the right to say to -at all but ve'rily a lump of potential gods. Or is that
the- potter, supposing now that they were gifted with lump' of nothingness that Scripture calls mankind,
speech,' "Why hast thou made me  thug. `Well, the              actually in itself a nothingness? Certainly the-latter. '
latter is  the case,  isn't it? In their unformed state,       Such is the teaching of God's Word. And the teaching
the vessels made unto a dishonourable  "use .were  life-       is  true.- The Jacob?, the  :children of  the light, have
less substance. The intelligence and strength that .it         being and existence only in G&d thr-ough Chriit. He is
takes to make of a lifeless lump of clay vessels of any tli6 true vine, and without him they .c&n do nothing.
description, resides not in the lump of clay but in ihe And the E&us and the Pharaohs haye being only iti
potter. Hence, the potter does' certainly have all. the        God and by His power dd they exist. Ancj he hardens
right over the. clay, of the same lump to make one them. according to HiS will. AGd thefefqre God alone
ves&l  unto a dishonourable use and another unto an hath all the r&hi over that @tip of nothi$ii&s, man-
honoul"able   use. And the final product-those vessels kind. And- accordingly He brought it'into b&g, the
-are still lifeless things. The potter- bears them in- one, the Jacobs, by themselves dead in sin, but chosen
his .hands.; and he sets them where lie will, and puts in Christ before the foundat?on  of the world that they
them td what&veer  use he chdoses.  `And he has a. per- should be blameless-and holy before him in love-these,
fect right ; they are- his creations.                          the Jacobs, He brought into being, thr&gh  the'creatitin
   SNOW in applying this figure, we must by all means of man, man's fall, and- by the redemption of Christ,
bear in mind. that what can only be relatively true of         vessels unto ~honor, child& of *God, a&&ding to the
that lump .of clay in relation to the potter, is absolutely good pleasure of His will, to the praise 0: His. g&ace ;
tl:ue of ,,man--of  the Jacobs arid the-Pharaohs, in their and the other, the Pharaohs,,.condetin&unt6  everlast-
yelation to God. That lump of clajr by itself apart from ing damnation before' the foundatiqn Of the world,. He
.the potter is at least inanimate substance, and as such brings into being, raises up, through the creation `of
a creature of God. The potter always works with man,- through inan's fall, and by hardening them ac-
God.`s substance ; and it is God therefore who gives the       cording to His will.` So does the divine ptitter, of tha't
potter right  over the  clay. The. potter has not `this same `lump of nothingness, mankind;`. make the one,
right in himself. IAnd also his intelligence and strength the Jacobs, a vessel unto honour'.; and' the other, the
to make of a lump of clay vessels of his own choosing          Ph+ra.ohs, a vessel. unto dishonour. And he h&h the
is ,God's gift in him. But in their relation to God, man, right. For He alone is God and not. m&i,is God. Hk ,.
-the Jacobs and  ,.the Phsiraohs, are abgolute  nothing- is all and man is nothinK;.                                              _
ness. Thus. to make that lump of lifeless' clay a figure                                -.         v
                                                                      _                                                           ."
                                                                                                                                         .
                                                                                                                            G                  .                M:  0,  -
of man-in .his fallen state is to miss the. @oint in the
figure `altogether.  _             I_
    There is still anotherfigure that man, mankind, in                                                                                   :..-.._
itself is nothiligness, namely', the figtire of the -timall     -- -. ;-    -.                                                                      :,.,.
dust on- the balance ,and the drop on the bucket. Says                                                                      ;     ,.          .~                :       .     .
                                                                                                                                                                      ._  i.  .-
                                                                                                                                                                 -
the Lord by the  mouth of the Prophet,  `%ehold the                               "M y ,   LoTd  is..ever  ~3%  `r;;j&  `:  :"`,
nations -are as a drop on the bucket and a& counted                                   Along  life's busy way;  `.  ?  .'
as `small . . dust of ,th+ balance. Small dust throws no                           I trust in Him  tiompletely   .-                                  _                   `.:
weight on the balance at all ; and the'drop -on the bilcket                        For gtiidance day by .day."


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110                                      THE'  S-TANDARD   B.E'AR,ER

                                                                    his purpose is to wound. Why Eliab hated, David is.
         THE DAY OF SJUDOWf!~                                       not reve,aled. A good conjecture is that he was envious
                                                                    of David's outstanding niental and spiritual endow-
                                                                    ments. If he k$ows of the anointing that has taken
            David  Slays The Giant                                  place in Bethlehem, he would be hating David the  .%
                                                                    more now on that account. For-he is a self-absorbed
   .When we last left `David, he had hastened into the man, proud of his persona! beauty.
army, and was asking his brethren peace, that is, salut-                  David is accounted, for little even by his father;
ing them. As he talks with them, Goliath comes forth jesse had made all his eight sons but qne to pass before
and, repeats his challenge. And the Israelites flee when Samuel.. Arid the son omitted was David.. Had Jesse
they see the man, and are sore afraid. Some of the                  gotten his way, David would have remained in ob-
I cfugees  come to the place where David ,convers&  with            scurity. And had Samuel-not been detered`by the voice
his brethren. He hears them say what Saul will do by- of -God .in his heart froin follQwing his own impulses,
the man who kills the giant. David speaks to the men he would have poured the sacred oil on the head of
and has them repeat Saul's promises of reward. _ His Eliab. It was the Lord who took David from the sheep-
inquiry indicates his amazement at the lack` of faith cots (II Sam. 7 :18). Qavid is disallowed .by his own.
on the part of Saul. and the Israelites in general, and family.- And in this respect, -too, he preindicates  -
not interest in the promised reward as such; For he                 Christ, the stone, which the  builders  disallowed, but  -
replies, "Who is this uncircumcised Philistine that he- which was.made the-head of the corner. For God laid
should defy the armies of the -living God !" In  other him in Zion a chief corner stone, elect and precious,
words, the insult offered Israel atid Israel's God by and he that bebieveth in him shall .not be confounded.
the Phil&tines must be wiped out.. For. the Philistines
are an uncircumcis_ed race of me% that has no fellow-                     Under the fire of  I@ab's  Gerbal  ,attack' David be-
ship -with the living -God and stands outside bf God's haves as. it becomes the Lord's $noitited.  -He rlmains
covenant with Israel. And their reviling the people                 c.ahn. His only reply is, "Wh@ have I done? Is theie
of God is scorn `and derision directed against the living not a cause? Had he retaliated in kind, he would have
God himself: -This- reproach must- be taken away ;: and dnne himself and the &use of his God onlj-. harm. . "Is
he who ventures to take it, away will have ,God on his              there not a cause?" The question has reference to the
side ancl -overcome with God's help, whose js the vic- sad state-of affairs of' the  momen>. The Philistine
tory. Such' is.the faith in which David stands immov- defies the armies of the living ,God  ; and theri: is no
able: For he-is now the annointed of the Lord, Israel's one who dare fight with him. For  t:J!?ir.  Se:clYiS  to  be
real king, appointed and qualified by' God's Spirit to no cne who stands- in the faith that the vltitory  is' the
war God's warfare.                                                  Lord's. Others translate, "Is there not a worr!," sup-
       Eliab, . the eldest brother, overhears what David            posii>g `Ihat  the reply  Geferk to the  WOK?. that  Da\:icl
speaks to the.men. He is angry and calls his .youngest has  sp:)ken (verse 26). According to  this  renderjag,
brother to account. "Why earnest thou `down hither-? the sense is, "Is not this word p&mitte;l  m:" May I
and with whom hast thou left those -few sheep, in* the not speak to the men?,`? Assuredly, David has done
wilderness  ?" he S%ys, and without waiting for a reply             ;::,i,;-:  j-p,:
                                                                         _  lcs  atiks.  Eiiab hi c)tis that he cai;?e  not to the %
adds in .the same. breath, "I know thy pri'de,  and the             eiteT1.e   pi battle of his  dsi'il will: but  a,s  !>en$ by his
badnes of thine heart; for thou a& come down that lathrr. For David  &~:a&;- has  salutecl  11.:~  bretl:ren,
thou mightest see the battle." These are unkind words. ZIS JO& lias ins:ructecl.
As blown up with pride, David no longer wants to be a                      David is not intimidated by his brother's tongue-,
shepherd of sheep. He has his heart set on doing big-               lashing. .For the Spirit of the Lord is upon him. Saul
ier things.  He imagines his place to be among the                  has issued a  proclam&tion,  urging combat with the
warriors of his people. Yet, he came not to 1;ak-e part             giant. And his inducements are amazing, as we have
in the battle but only to see it. The spectacle of a seeti. Yet, no one bestirs himself, though the giant
bloody combat delights him. For his heart is bad. Let has been repbating his challenge these forty days now.
h&then return in haste to his sheep. These are cruel All are afra`id to the.last  man ! The shame of it ! .But
words, inspired by envious .zeal.  Eli&b hates  .David. the men of Israel ar.e not cowards... Who wouldn't be
fin expressing his disdain, words fail him. He even                 afraid to fight with that Philistine? His body is en-
minimizes to the smallest possible proportions the flock eased from head to foot in metal. He is nine feet-a%d
that has been placed iri David's charge.. He is but the one inch -in height. The  wejght of  his  armour  is  i
keeper of ti few sheep.                                             astounding. But he cap wear it. For he is a creature
       Eliab's `attitude is hostile.  He is bitter.  It  is  the     of prodigious physical' strength. The strongest and
anger of hatred that he displays, and not the anger of tall&t of Tsrael's warriors `would be as a grasshopper
lbve.  1~; ascribes to David the worst  mAtives.  For                in his own sight, and in the sight of the-giant. Who


                                           T H E   S T A N D A R D   B E A R E R                                             111
 ,  -
      can fight witli him and overcome? The attempt would rative David is-the first to speak, "Let no man's heart
      be `madness.                                                    fail- because of him," says he to the king. The wo?ds
         But Jhat Philistine clefies the armies of the' living indicate that' Saul's spirits are low. There is that
      God, mark you, of the living SGod,  thus armies invinc- giant and his challenge. The likes of him is nowhere
      ible -in battle in that the living God fighteth for them,
 .                                                                    to be fo&id, least of all among Saul's warriors. Who
      if only they' put their trust in him,-the living God, will go arid,fight with the Philistine! Woe unto Israel !
      who doeth with the hosts of heaven ,according  to His Woe unto Saul ! It must have been in response to such
      will, and before whom all the inhabitants of the earth          and similar wailings of unbelief on  the part of the
      are counted as nothing. .And who is that defier.of  this king, that David said to him, "Let `no man's heart fail
      living God's armies  ? He is. a man, ,nothing but a man. because of  hiin  ; thy servant will go and fight with
      In God he-Jives, and moves and has his being and by this Philistine." But Saul discourages him. "Thou
the power of the living God does he exist. And this art not able to go against this Philistine to fight with
      man, uncircuticised Philistine, daily challenges the, liv- him: for thou art but a youth, and he .a man of war
. ing God's armies to produce, if they can, a man to en- from his youth." ,Saul mea& what he `says. It would
      gage him in combat. And there is no one to accept t;he be unforgiveable to allow this stripling to go against
      challenge. .                 1                                  the giant and just ds foolish. But David-will nbt be
         The unbelief  of the .rhen of Israel troubles David.         discouraged. For he hbs an unction of the Spirit.
      It vexes his soul.,. So,, turning. from Eliab, he goes          That giant tiust be silenced. And God will, give vic-
      through the crowd, speaking as he goes after his former tory. .For the Lord has .helpecl him in the past, ,per-
      word. "What ihall be done to the .man that killeth the haps only .rec&.$ly, against a lion a@ against a bear,
 Philistine; and taketh away the reproach of Israel," preying upon his father's sheep and `running off with a
      is the qtiestion  that he puts over and over; and in the lamb put of the flock. And as the sheep had been
      same breath adding, "for who is this  uncircum&&d               &trusted  into his care,~  he took after .the lion. . As a
      Philistine, that he sho6id defy-the armies of the living result of the blow  ihat he dealt the  bkast, its jaws
      God?" Not that he wants ,the report of what Saul relaxed `and the lamb was free. But this was not the
      will do'by the man `who will fight with the Philistine end of it. The angry beast rose up against him. But
corroborated in order that he  may convince himself catching the animal by his beard, he smote him again,
      that he has not been listening to rumors, 5s though he ancl killed him. And. so had he done to the hear. That
      has his heart set on the promised reward of the king. had been a wonderful accomplishment, made possible
      His sole purpose is to stimulate faith, instrumentally,         only by the Lord's help. The two be_asti had stolen a
      and arouse to action. A living faith in God will over- lamb. That was their offense, not to be cdmpared, cer-
      come that giant. Where is the man with that faith ! tainly with the offence 0-f this `uncircumcised Ph-ilistine.
      It is that man that David seeks. For~the giant rnlist be For he clefies the living Gocl . That was his offense.
silenced. . His unanswered challenge is a -disgrace to Will the Loyd not -help him against this Philistine?
      Israel's armies, being, as they .-are, .the armies of the       Is God in His own sight less thall -a  lamb? Can't Saul
living God. For the challenge goes unaccepted  ; and see that' the Philistine 611 be as one--of those beasts,
      the heathen say that IGod is not living or that, if livkg,      thus- see that tlie Lord, that cleliverecl  David out of the
      he is.not Israel's God.                                         paw of the lion and the bear, will deliver him out of,
         The people answer David again alicl again after the the hand of. the Philisti-ne? Saul &es not see. For
      former manner ; but no one comes forward to do battle he believes not in wonders. Yet-he does not withhold
      with the giant. In the meankime some go and rehearse his consent. "Go", Says he, "and the Lord be with thee."
      Cavid's words in the hearing of :Saul. Not that they               Saul arms David w-ith his armour. But D&id can-
      can tell the king that there >s a man in the camp who .- not go, says he, in these garments because he has not
      says that he will go fight with the giant. For David proved them. They would only hinder him in the
      goes no further than to express his a&azement at their fight, and he puts them bff. He retul*ns  to `his- sh+p-
      fear of the Philistine. Btit he speaks the language of herd impliments, staff and ,sling. The latter as w'ell
      faith, rarely heard in those days, and thertiby  not pur-       as the former was necessary to keep tiff the wild beasts.
posely but ,necessarily l,ets it be known that he is un-                 Goliath draws nearer and nearer  t_o David as a'
      afraid and willing and even determined to fight with -result of' David's approach to him as -equipped with
      the &ant, if the faith of the others continues to falter.       staff and-bag containing the fivz $mooth  stones that
      90 thky rehearsed his words to Saul. And doubtless he `had. taken .out of-the brook. A.s he comes nearer,
      they also tell the king that it is but a yquth, a stripling,    Goliath looks more closely -at- him, and despjses him,
      who thus speaks. and not one of Saul's seasoned war- seeing in him not a warrior. but a pretty youth. -And
      riors. Saul is interested., He wants to lay eves 3n ,`the Philistine cursed D.avid-by his gods. Here  is seen
      l?avid. ,For he concludes that he must be a remarkable `the contra& which comes CJt in the battles between the
      youth. "And he sent for .him." According to the nar- Israelites and the Philistines and the lieathen  in gen-


           112.                                       `T H E   `S T A N D A R D .   BEARER
                           ,-                                                                                                                         I
           eral. : It .& the contrast between the living God and His niet die' razende vijanden waarvan  hi5 in  dit  v&s
           people- on the one hand, and the kingdoms,pf,Satan on spreekt? Ik denk van wel, ofschoon we er tegelijk.bij
           the othey.:~ David's answer to Goliath% -reproaches w'illen voegen, dat de zanger verder ziet dtin die vij&n-
          cq&ains the important  element df' his faith in0 contra-            den, dat hij, namelijk, achter die vijanden zijn God zlet,
           bpposition to the trust of the Philistine, which 1s in die hem kastijdt door middel van .dat goddelooze volk.
          -the .arm of f!esh-`and in his go&. The giant-comes to                  Dat dit ,200 is, is ook duidelijk, als,,we voor de aan-
           David relyi-ng on his qwn s'trength and on his powerful            da&t houden, dat deze zanger een type is van  den
           armour,  but  "-David comes to him in the  name of                 Christus. Zie vers 19, en ook he$ slot van den psalm,
           Jehovah Saboath, the God of the armies of Israel, whom hetwelk in Hebr. 1 door den Heiligen Geest toegepast
           the  gi.apt.  defies.,  Therefore. the Lord `will  give  *the wordt op den Christus. 80 ja, de zanger heeft het be-
           adversary .in .David's hand. And all the ass&&ly  shall nauwd gehad, doch al die benauwdheid is vervuld  door
           l,now :th.a$ the Lord, saveth Ilot'-with  sword and spear :        den Messias.
           for..the  b&$tle..,is  .the.Lord's.    It may be sueposed  that        Mijne vijanden smaden mij al den dag!                                    -
           Goliath,. confident of  vititory,  advances against  the               Keer op keer komen we uitdrukkingen tegen die
           despised shepherd-lad with uncovered'forehead. David zker duidelijk op Christus' lijden zien. Zoo ook hier..
           slings the .stqne, and smites the giant in his forehead,           Het is niet vaak gebeurd, .dat een niensch zeggen kan:
          and the @one sinks in his forehead ; and he falls upon              den ganschen dag ben ik  de.~gesmade   vodr het  o6g
           his face to the earth in an unconscious state. David mijner-vijanden. Het is ook duidelijk; dat al de smaad-
           cuts off `the. head of the fallen adversary with the               heid die Gods volk ooit droeg, het zij in het Oude of in
           latter's own sword. Seeing their chanipion dead, the het Nieuwe Testament, vtirbonden  .moet  aan den Chris-.
           Philistines  f l e d .   ~  '                        G. M. 0.
                                                           -                  tus Gods. Zo6 kunnen we zien.hoe Mazes, zodvele  jaren
                                                                              v66r `Bethlehem, de smaadheid van Christus grootege
                                                                              rijk'dom achtte dan de schatten van Egypte.
                                                                                  Wat wil bet zeggen :-gesmaad  te zijn?
                                                                                  Men smaadt datgene hetwelk men veracht, haat,
                          .s1a~73  ZAWEN  -~                                  %rwe?pt;  niet telt, en onder Zijn- voeten vertreedt:
                                                                               - Welnu, deze zanger  @aagt  toi God, dat zijn  vij-
                                                                              anclen hein -z&5 -beharidelen.                Die behandeling is  ~66
                   Het Gebed. EenslVekdrnkten                                 erg, dat men zelf bij `hem zweert:. Men veracht hem
                                                                              zoo erg,.dat  men zijn naam gebruikt tot verwensching,
                                                                                                                                     _
                                 (Psalm 102; Tweed&  Deel)                    t o t   v e r v l o e k i n g .         -'
                    -.                                                            Ziet om U ,heen vandaag, luistert naar het razen
               De vorige maai .toen  we stilstonden bij dezen psahn der godvergetenen,  en huivert! Als de wereld hoogtij
           ilebben we opgemkrkt, dat de zanger die- otis dit lied vi.ert, dan gesehiedt dit tegelijk met de versmading van
           gaf`een zeer wijs  man geweest  is.: Eerst, hij gaat in            C',hristus, dan noemt men. Hem een iervloeking, die het
           zijn klagen tot God; ,en, tweedens, hij ke$ dien God               gezang der Engelen Gods is.
     \     als de HEERE ! Dat nee\mt wijsheid.                  -                 Dit. vers do& ons eenigzins de vreeselijke val des
              We zijn niet klaaigekomen  Fet dat gedeelte, hetwell; menschen  `peilen. Zoo diep zijn we  gevallen, dat we
           `ens mel$t hoe vreeselijk hij moest lijden.                        het eelste vuil en.vervloekti no&&en. Waarom tech een
             I We gaan nu verder.                                             vijand  te zijn van de goeden? Het volk Gods is tech
           `. &"`Mijne vijangen smaden mij al den dag: die tegen
-                                                                             goed ?      "Kinderen die' tiiet  lieben  zullen",.  zegt. de
           mij razen, zweren bij mij !"                                       H e i l i g e   ,Geest  i n   -Jesaja.                                            --
               Zou dit` vers in onmiddelijk verband staan met het                 Doch  achter die  belagers  van den psalmist  stand
          voorgtiande?   Xk denk het  wel: In de vorige verzen                God. Dat z&g hij, en hij zal er klagende van zingen:
           had hij gewaagd  van zijn groote eenzaamheid. Hij                  "Want ik eet asch als brood, en vermeng mijnen .dranB'
           vergeleek zich met den "roerdomp", de "steenuil". en met  tranen,. vanwege  Uwe  versioordheid en  Uwen
           de "musch". Het is duidelijk uit de vergelijking die grooten .i$oorn. . . ; .`!                       -          . --
          .hij maakt, dat dii vogelen zijn die gewoon zijn om in                  Altemaal .wijsheid. Gods die. den -zanger ke&nerkt.,
           de eenzaamheid te verkeeren, en oak,* dat zij in het De domme mknsch doet juist anders. i&s we verstooird
           woeste en wilde verkeeren. Daarom denken  wij, dat `worden  door den mensch dan ballen we-de.vuisten ,e-n
           de. vertaling Ymusch" -niet opgaat. Een musch is, het zuchten -naar,de zoet-wrake : "1-k zal hem-we1  krijgen !"
           teg&novergestelde  van eenzaam. Dat soort vogels heb-                   Doch. niet Gods kind..                                 -     `.
           ben de gezelligheid lief. Zij  worden  altijd  gevtinden                0 ja, hij lijdt wel, doch hij verbindt  zijli lijden-aan
           met Massa's.;                                                      God. En dat is -wijsheid;
               Onze vraag is : zou het,zoo  zijn;dat de eenitiamheid           Hoe. bang het  erbij staat met hem blijkt  uit' zijn.
           c'ie deze armeoman moest verduren in` verband staat beeldspraak. Ik eet asch als brood! Ik vermeng mij-


              -     .                    T            H          E              .STA:NDARD  .BEA-RER`  -. 1                  1         3

 neq drank met tranen. Ja, dan is het heei erg. De               te passen?-.  Is er ooit een mensch geweest die 266 ge-
 beeldspraak is-duidelijk. Als het tijd vati eten is, dan leden.heeft.  Neen  tech.
 schikt hij z&h we1 tot de tafel, doeh zijn brood is &e-              I!$&&  past dit toe  op Jezus (en dat  -mag en dat
 lijk  asch in Zijn mond. En terwijl hij drinkt  loopen          moet) en alles klopt. Al den dag beteekent :bij Hem:
de tranen, al  ma&r door. Er schijnt geen einde  `te ,tot  in eeuwigheid!                 Jezus is gesmaad tot in den
 komen aa'n zijn grdot verdriet:                                 eeuwigei  dood `toe.     En. als  ien  resultaat  .,was Hij
     Eerder trachtte ik om die beeldspraak eenigzins te          de EENZAME buit uitnemendheid. Legt dit naast dat                :
I verklaren. Ik merkte op,.dat we dan eerst de dingen vrees$ijke  kruiswoord, hetwelk ons van der jeugd aan
 van Gods  schepping   kunnen-  genieten als we vrede deed huiveren,-en  ge zult zien, dat het werkelijk klopt..
 met God hebben. Anders is  *alIes  verkeerd.  Dat  be- Leest den tekst x66, en' het klopt tot sidderens toe:,
 grijpt alleen Gods kind. De goddeloozen voeden zich `Ik ben .de Gesmade;  de Vertrapte, de Verworpene: ,en
 met het aardsche tin spreken van succes. Doch het is daarom hen, ik de Eenzame ! 0 God, mijn God ! Waar-
 niet zoo.                                                       om verlaat &j. Mij?! (Hier moesten  .ontelbare   uit-
     Ook hier weer:-  deze taal past uitstekend in den- roepteekens  staan !)
 mond van Jezus Christus. Hij heeft 00% dezen psalm                   Zoudt ge  nok twijfelen? Leest dan  verder,  en  .ge
 vervuid.                        __                              zult het moeteq zien. "Vanwege Uwe verstoordheid en
     Niematid  heeft 266 geleden van vijanden als Jezus.         Uwen grooten toorn ; want Gij hebt mij verheven en
 Letterlijk  `allen  waren Hem een vijand. We mogen mij weder nedergeworpen!" Past dit toe op den zan-
 zelfs zeggen, dat voor het betitistzijn  van. Jezus 00~1~ de    ger van psalm 102, en ik verzeker U dat,ge in moeite
 DYieEenige tot een vijand gekeerd was.          -               zult komen. Dan zult ge eindelijk  moeten spreken van
     En Hij werd heei werkelijk gesmaqd. Er is. nooi$ het relatieve, van het betrekkelijke. 0 ja, zult ge
 iemand 266 g,esmaad als Jezus, Paulus mag later zeg- zeggen, God was verstoord tegenover den. zanier. en
 gen, dat hij en de zijnen behandeld werden als het if-          God heeft hem ook Zijn grooten toorn doen gevvgelen!
 schrapsel der we&d ; maar die uitdrukking is vervuld, Doch ge  hult er  oogenblikkelijk  bijsoegen: Evenwel,  ..,
 aan Christus, zooals aan niemand anders.                        niet ten volle, slechts gedeeltelijk, in b&r&i4zeZijken  z&z,
                                                                                                                        m
 Laat'ons  eens zien,                                            anders ware die artie man verbrand geworden onder .-
     yij werd een duivel.geheeten,  en Hij was de Zoon z&k een hitte, want de toorn des Heeren is  als een  y
 van Gbd.                                                        vlammend vuur, vlammen  des He&en. Misschien zult
     Hij heeft een duivel, zei,de men, doch Hij heeft het        ge JeSaja aanhalen die in Gods naam. sprekkt  van' een-
 inbegripvan alle deqgd in Zich.                                 @-borgen aangezicht in een weinigje  toorns,  in een                       _
     Hij `deed peel goed, doch als men' Hem gadesloeg oogenblik van onlyst;
 in Zijri goeddoen, ddn zeide men: Hij werpt de duivelen              Maar gaat ny staan voor de schandpaal op Hoofd-
 uit door den gr.ootsten  duivel die er is, namelijk, de         schedelplaats, en bet klop$ om iran te sidderen. Luistert        _
 vorst aller duiveleti  : Bei+lz&bul.                            clan ma&r naar Jezus,-  en ge kunt, uw relatief verklaren
     Komt Hij `aan het einde van Zijn rondwandeling, gerust  vergeten.  Jezus alleen kan zeggen: Voor  Mij
 dan grijht men I-Iem beet tin hecht He@ aan het hout            is asch brood, want ik sta hier op den bodem der he1 ! .
 der vervloeking.                                                Mijn drank iS vermengd  met tranen,. tranen van Mes-
     .Hij zendt Zijn Heiligen `Geest op.aarde, om daar-          sias, want ik lijd zoo in deze vlam van Uwen grooten
 door het wonder van Gods eeuwige  genade geduriglijk toorn ! In de berijmde psalmen hebben we voor hon-
 te openbaren-  in de menschen van ,Gods welbehagen ;- derde .jarei nu'al gezongen: Wat hitte doet Mij bran-
 en men zegt: ze iijn dronken van zoete wijn;'                   den ! We zongen Jezus na ! -
     Hij past Z-ijn Woord en Geest toe in het ,midden                 "Mijne dagen zijn als een afgaande schaduw, en
 van een geiallen en reddeloos verloren-wereld,  en men ik  veidor als gras."
 yloekt  Hem  21% vreeselijk,  pat het kind  ,Gods er van             Het  beeld  is. duidelijk, of, liever, de beelden zijn
 i j s t .   .__                                                 duidelijk. Als. ge een licht achter U hebt en' u iri een
     Is er' een smart en een smaad die grooter is, die richting beweegt weg van ,dat licht; dan zult ge-zien,
 ook maaf vergeleken kan woyden met die van Jezus ?              dat Uw schaduti  al langer wordt, maar ook al zwakker,
     En `let dan op de toevoeging  iti dit vers: al den al  olibelijnder,  al onbestemdep.  Eindelijk ziet-ge g@en
 (lag!  "i  :                                                    schadtiw meer : zij is afgegaan. .Een afgaande sehaduw
     0,  als we gesmaad  worden', dan ervaren we het is een schaduw die aan `t yerdwijnen is. `0,~ zijn best
 echrijnende van de verwerping der menschen. Als men is een schaduw een niet en ijdelheid.  Een afgaunde
 tegen ens raast, en onzen naam gebruikt  om ermee te            schaduw is te vergelijken met &en~ onding. En zoo is
 vloeken, dan is dat erg. Doch ik vraag U: kunt ge bet eenigzins met  onz&  zahger.  Hij  telt eenvoudig
 erin komen, dat zulks U zou geschieden "al den dag"? niet meer mee. Maar toegepast  op den Redder Uwer
 En I.& we1 : dit:houdt  `in : dig in dag uit, geduriglijk !     zieleq,  spreekt. het vreeselijke taal. Jezus is al mio-
    Zou het mogelijk zijri-om dit op eenig mensch toe
                         ;'                                      der  geworden.     In Bethlehem konden we Hem nog
                         _  0                              -_                                                                     \


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     114                                      T H E   ST-ANDAR~D  B E A R E R

     zien. Het  stqnd  er  toen al treurig bij, want `Hij ligt
     daar verdronqen  aan de rand der -weYeld :. er is geen                   k.            I.NHISFEAR
     plaats  voor Hem. Het wordt al minder. Straks  wil
     men ,Hem vafi af de hoogten te Nazareth.neerstorten
     op de  rotsen daar  beneden.  Eindelijk zien we  Heti                   The Refymation And Our~Sch~oP
     haast niet  meer.. Zijn  voeten  rusten  tiiet meer  op de
     aarde : Hij hangt, Hij hangt !                                                                Movenwnt
            Doch ten slotte verdwijnt Hij geheel en al. Er is                       There is an historical  eve& which we  call `"The
     een woord,  be$welk  door onze brave en-goede dogmatici R&ormation". We do well to bear in mind that there
     nooit kan verwerkt. Het is het woord  ve&nie$igd!                      ?re things belonging to that reformation which, rather
     Fil. 2 :`7 iegt ons, dat Jezus Zichzel&n vernietigd heeft ! than to tie classified as histori,cal events, are the spirit-
     ireen, ik kan  ilet ook niet verklaren,  maar  ik  dacht               ual experiences of the child of `God as led by His Spirit.
     eraan,. toen ik zat te peinzen over die afgaande scha- -We have reference to such, things, as `Luther's [quest for .
     duw. Bleef er -nag iets over ? Was er no@ bestand in justification. Moved by the Spirit of  `ChKist, Luther
     Jezus to& Hij den beker tot den ht;ffe toe ledigde, daar was caused to hunger -and thirst after righteousness.
     op den bodem des hel? Was er-nog wat dat liiast was, And because he found no `peace for his soul in the -doe-
     d.at bekleef in Jezus  toen Hij den  eeuwigeti   dood                  trine of the Roman Catholic church but rather found
     stierf?   .-                                                           new joy in the truth of -God's word that we are justified
            Ach, komt maar terug van vragen. Ge kunt het not by works but through faith in Christ, he took those
     volle antvlroord  totih niet uitspreken !        .,                    steps which' led up to the Reformation of 1517. Like-
            En het vreeselijkste van alles was, dat.God het deed, wise did the Spirit of Christ move thousands of others
     ' De.zanger,  en achter hem, Jezus zegt : Gij hebt-mij                 in Luther's day to hunger and thirst after righteous-
     verheven en mij weder nedergeworpen  I                                 ness and to see atid believe the truth of GodIs  Word.
            l%er zit een eeuwigheid van lijden in.                   ,-.    IYnless we bear this in. mind the Reformation bf 1517
      ,Ge ziet de beeldspraak, niet waar ?                    . ,            is for us no more than a deb$e, a quarrel or battle
            &j hebt het ook we1 eens gedaan. Ge naamt iets between Luther and the Roman Catholic Church. At
     op, en om de een of andere reden beantwiordde het `best it becomes a successful attempt of Luther to im-
     ding niet aan Uw smaak, of iets anders, en ge smeet pose his ideas about things upon thousands of his
     bet ding v&n U.                                                        fellowmen and to-deliver them from the feak in which
            Zoo heeft Jezus geleden van ,God.                               the Pope lield them.                                   1.
         Dat moet ge 266 zeggen, en niet anders. 266 moeit                          Another thing we do .well to bear in mind when we
      God doen. Met Zijn teederlijk beminden Zoon.                           consider the Reformation of 151'7 is that although we I
            Kom, laat mij er iets +an zegg& tot verduidelijking.             can speak of it as "`The RefoTmation",  yet reformation
            Toen de  DrieEenige God Jezus aanvatte,  anno is not one historical fact taking. place in .the sixteenth
      Dominus 33. of 34, toen zag God aan Hem- glle godde-                   century and then alone. Ever since the lie wa6 brought
      loosheid  .en  Juilheid en overvloed van boosheid die                  into 
      Zijn  uitverkoren   tiolk  bedrev&  had van Adam tot                            our world and until the- day of Christ, there is
                                                                             and. will be reformation. And there will be need of
      bet laatste kind Gods aan het eind der eeuwen.                         reformation. The lie  continqes to manifest itself in
            Hij zag die goddeloosheid, vuilheid en overvloedige              a thousand different forms, and it is the calling of the
      boosheid.  aan Jezus als iwhuld, en niet als zonde als                 church to reform itself and c&t out the fa!se teachers
      zoodanig. Jezus was goed; ook toen Hij lag te schreien                 a.nd their doctrines. Not until the day* of Christ, and
      op den bodeti der hel.                                                 then forever, will reformation be completed.  When
            En  toen God  als die verachtelijke zonde  zag, als Christ comes the lie will be fully destroyed, and in the
      schuld op Jezus, toen heeft God gegruwd en Hem neer-                   New  Jerugalem the church will not be undergoing
      gesmeten. tot der belle toe.                                           reformatio.n.     She shall know the truth and love it.
            En Hij verdorde  als gras. Dat kwam van `God die                 And the lie shall never enter in. .We may speak 
                                                                                                                                         _ 6f
                                                                                                                                          --  the .
      een verterend vuur is. Als ge  commentaaTX wilt op                     reformation of 1517 as "The Reformation" because it
      dat woord verterend  vuur moet ge het Messias vragen. wa"s. the greatest `reformation ever to _take p&ace in th*
      Hij weet het beter dan, Ka'in,  Ezau of Judas.. .~-                   . church militant here .below, but we may not call it
            Hij' leed het alles en droeg de smaadheid van Zijn               `"The Reformation" if we mean that ii+ was the'only
      volk all&n.                                                            reformation  ip church history.
            En. als de Heilige ,God& ,
_                                                                                   In the twenty minutes allotted for this speech I will
        . Wtit `onbegrijpelijke liefde!                                      have to limit- myself very severely. The fa,cts o-f The
            Zijn verschrikkelijke verwerping is Uw aanname !
            Och, of nu al-,;;?;at iti rnjj is Hem prees!                     (:!`I Transcription of a speech delivered at the Reformation Day
                                                            G. V.            program sponsored by the Ladies School Auxiliary in Fuller Ave.
                                                                                                                        0


          *.                          T H E .   S T A N D A R D   BEARER                                        1 1 5
                                                                         ..
 Reformation `themselves make a long story, and. one          Lure that we are justified not`by works but by 1aii.h ,in
 could speak for hours on the significance of these factd.    &rist, he was -desirous that all th&.church enjoy this
 Seeing. that this prqgram  is being sponsored by:::,the peace'and  truth. He sought to instruct the &lurch and
 Ladies Auxiliary, a Society which labors  faithfully         to  caii the aitention  of the churtih to the li+ bemg of
 for the establishment of a sch.ool of our own here ill       tile  qinion that the leaders of the church  mere not
  Grand Rapids where we may bring up our children awsre of. these corrupt practices and ,falsc doctrines 0
 according to the doctrine that is taught' in our churches, i&$ied  in them.
 I thought it would be both. fitting and profitable to           B,ut the leaders did `know and were behind these
 speak to you ionight on the subject, "The'Reformation        sinful practices. Ancl. therefore rather than to heed
 and ,Our lScl~ool Movement". I believe that you will Luther's words, they put him out of their church and
 agree with me that they have things in common and            commanded his books to be burned. Luther with
 have significance for each other.                            thousands of those whose hearts the `Spirit likewise
    Let' us bear in mind that reformation is always a had moved and filled with love for the truth formed
 return to the truth. The fruit of a reformation is at a-new  denominatipn around  .that truth. It was no
 the same time a development of the truth. But .it;s          new doctrine which formed the basis of their union.
 chief characteristic always is that it is the return to      It was the old doctrine of salvation by faith. It-was
 the truth that had been discarded and denied.                the doctrine which IAdam knew when' he found that
     So it was in the days of Luther and for many`years       his pwn works and fig leaves left him as guilty as
 bef6re. Th_e Roman Catholic church was full of false before.  -Then `God taught him that He brings salva-
 ddctrines and corruption.  The church was full of tion apa-rt from our works. It was the old truth which
 idolatry , worshipping of images and of saints. It Paul expressed in Romans 5 :l, "therefore being justi-
 taught. various unscriptural, dangerous doctrines. It fied by faith, we have peace with God .through our Lord
 showed itself whdlly unconcerned with the salvation of Jesus Christ." Reformation is always a return `to the
 God's' people. Such a beautiful doctrine a$ that of the truth and is  occasionkd by a departure from that
 fopgiveness  of sins was distorted and pressed into the truth.
 service of -the flesh so that the church could make             Thus it was again in 1924. The mother church <had
 money therewith. This beautiful doctrine of the for- invented three expressions which were contrary to the
 giveness of sih be&me with the Roman Catholic church truth and demanded acceptance of them by all its lead-
 a money mak'ing scheme.                                      ers. The mother church taught three statements con-
    You are no doubt aware of the fact that a certain         cerniilg %ommon grhce" which deny such fundamental
 Tetzel with not only the per&ssion, of the Pope but          doctrines of &?pture  such as election and rep,robation,
 with the full support of the Pope sold his indulgences       the total depravity of man and the righteousness of
 upon the street corners. ' These indulgences were. paper     God. These. three declarations denied the distinct and
 certific&es  declaring that the possessor thereof had the keen antithesis of which God spoke in Genesis 3 :15.
 forgiveness of his sins. The declaration was signed          Surely if God sincerely offers salvation to the repro-
 by the Pope, and thus s in his name. and for a sum of bate; we cannot speak any longer of election and repro-
 moiley one could obtain forgiveness of. his sins. Justifi: bation. God elects some -to everlasting life and glory
 cation beTore God was not accomplished by Christ's, and predestinates :others  to eternal damnation. Y e t
 blood. We were not purchased by that blood-but by a :-do,es  He also s+ncfirelzJ offer eternal life .and glory to
 few paltry pennies given to the church. Our redemp- `these reprobate? `-Where  is the sharp line of election
 ti,pn was not sealed by ,God but with pen&id ink by the and reprobation then"? The natural man can still do _
 hand of the Pope. So the Romall Catholic church Car-         some righteous. deeds at least in, the sphere of civic
 rupted the truth. It was qecijlly this corrupt prec- things, -so these dangerous three points declare. But
 tice of purporting-to sell the forgiveness bf sins that where ;then is the Scriptural truth of total depravity
 moved  Luther- to action. Luther being shocked and  -in- that there is none that doeth gooci, no not one? God
 dignant at this corrupt  -procedure  nailed his now shows a little favor or grace also to those who-m He
 famous ninety five thesis on the door of the church at has reprobated. Thus He shows favour to those who
 Wittenberg calling the attention `of the &rch to the never walk in His ways and whose sins are not blofied
 evil of this practice.                                       out through the bloqd of Christ. Where then is the
    Luther was not assuming an attitude of defiance justice and righteousne&  of God? Is He dealing justly
- .against the church. He was not seeking an ar@mel:t. with His Holy angels, who never sinned, by also being>
 Nor was he intent upon making a split and separation graciously inclined to those who never served H.ifn ?`
 in the. church. He &rove t6. call th,e attention of the But where is His justice to His own Son? Of Christ
 church to the error of itsways. `He'sought to save the He demands the most terrible suffering 6f hell and the
 church  &om the lie and from sinful practices. Because cross .before there call. be .one- blessing bestowed~  upon
he had found peace for-.his soul in the truth of Scrip- `His people. Ancl these reprobate who are outside. of
                                                                                           :


    1 1 6 .                                 T H E    STANDA,R-D.  BEARER

    Christ, for whom He performed do workYof- redemp-                 n:ol-e convenient for us to send our children to a ChZs-
   tion, do they receiye  blessing, be it called material bless-      t;ian school. There will be hardships rather than con=-
    ings, without any of God's justice being satisfied?               veniences. We are seeking spiritual and.not material
    Where is the distinct antithesis between darkness and             Ikings. Our school movement is' due to the-reforma-
   `light, between the world and the chtirch in su.ch a doc-          tion bf 1924. Our school movement` has for its purpose
.trine?                                                               the instruction of otir children. in the world -and. life
           Our leaders protested in 1924 .against these un- view of the Scriptures as God has given us to behold
                                                                                                                             _.
    scriptural views.  we did not do so as dramatically and enjoy it.
    as Luther did when he nailed the ninety five thesis on                               (To be continued).           -'  J .   A .   H..
q-  the door of his church. But  in  speech and writing                             _- .
    otir leaders, piotested  vigorously.
                                                                                                                        .
      History repeats itself. The leaders of the mother
    church did not want to listen: In a very hierarchical
    manner contrary to its own church ordeE  .ministers,
    elders and deacons who could not ascribe to these un-                        FROM HOLY mI[T
    scriptural declarations were deposed. A new denomin-
  ation was formed around the old truths of-election and                                      --
    reprobation, total depravity and the' sharp. antithesis                ~1 The Beginnitig  Of Signs
    between light and darkness.                       s
           As truly as it c&n be said of Luther that he was                                 (John 2 :1-U)
    not seeking to split up' thk church, so truly cap it be             We may quite safely assume that all of our readers
    said that our .leaders  in 1924 were not seeking. to form         are very well acquainted with the Gospel narrative. of
    a new denominatiori. .As truly as `it can be said that the Wedding Feast at C.ana of `Galilee, where Jesus and
    Luther. sought to instruct-and warn the church, so truly His disciples were also invited to be present. Wk need,'
   can it be said that our leaders sought to make it plain            therefore, ,not write out this. portion of Scripture in
    that the doctrine of common grace was a grievous error full. `Those who wish to acquaint themselves with the
    with tremendously .c$ngerous  implications. `I chal- passage, dr refresh their memory can take'their Bible
    lenge anyone to prove the accusation that-tie are a and read it. We will limit our quotation here to the
    separate denomination  becaise we sought to make                  el.eventh  verse, which reads: "mis beginning of signs
    trouble and sought to Greak up the church. History,               did Jesus in C,ana of Galilee ,and manifested His glory,
    written black on white in the Acts of the Synod -of the and iris disciples .believed in Him?`.
    churches of those who make  this accusation, reveals
    that our leadeis,  elders, deacons, ministers of the Word            The essays that have been written and the-sermons
    of God were put out-of office without even thezequest             `which' have been  preached   dn this passage are, no
    of their  consistories..  That is hierarchy.                      doubt, legion. And it is rather certain that a great
                                                           That is
   breaking up the church., I challenge anyone to deny d&al of fanciful exegesis has been given also. : It is a
    that even as was the case w?th Luther when the Spirit passage that seemingly lends itself to all manner of
    of God moved him to hate the lie and to be concerfied *I top&and to many occasions.
    with the glory of God, so our leaders were moved-by"                 First. of all there is the matter of Jesus being" pre-'
    that same Spirit to hate the lie atid to be conCerned             sent at a wedding. Jesus went tb a wedding, to>; His
    with the glory of God and therefore had to  pkotest               life was not only that 05 the man qf sorrows. HG also
                                                                                                               -.~
    agtiinst such grievous' errors which .do not do justice partook of the feasting, and that, too, so very shorl-ly
  - to the glory of God ntir the teaching of His Word. Thk            after He had been  pointed  out by John the Baptist
    Spirit caused this reformation and not our flesh.                 to be the Lamb of God, which should bear the sins of
           And now here in Grand Rapids we have a s&,001. the world. Alid so one could make 8. "nice" sermon on
    movement. And. what is it but .the worthy activity of             Jesus at a zt:eclcliny-feast,  a wedding-feast.               :
   our Protestant Refomed parents in this vicinity to pro-                Or, again, there' is the subject of the wine, Wine
    vide our children with daily instruction in harmony must be good because Jesus made it. `We, too, believe
    with  Zhe doctrine as taught in our churches and to that wine is good. Not because Jesus made it, chang-
    pr.ote& our children from the dangerous world and life, ..ing. i&e water into wine, btit because it is God's ,good
    view'of light and darkness,  election and  recrobation            creation. But it iS another question whether the nine -
   and of irighteousness and unrighteousness.                         is the subject here ~iti &he. Gospel- of- John. We think
   1  `:  Opr,:school   mov_ement  is not a vain attempt to not.                                    0
                                                                                              i
    ~multiply.:schools  and to work havoc with the existing               Or, not to mentionmore, .who has not heard a great
    Christiail  schdols. IOur scho$ movement iS not moti-             deal about Mary-a%d her `conduct here $t the wedding
  va<ed by any carnal  anibi'tions or attempt to make it feast. Mary  `also so easily becomes the  proininent


                                            T H E   S T A N D A R D ,   B E A R E R   *.                                     `117

       personage in this account of John, according to many for their authority, and we place ourselves under them.
       &preacher.      A                                            That is honor. "Praise" is  raihhkr the  expressjop  of
           Now, it `is OUT  convictioli' that neither Mary nor what is iri our hearts . It may be expressed honor. It
     j lhti wine, nor the presence of Jesus at a feast, not even    is the fruit of the lips. But "glory" is the greatness
       the presence of Jesus there with His discipl&,  ,is the and virtue of God or of His creatures becorr@ng visible.
       subJect here in this account of John. We make bold Amongst men the "glory" of a king is sometimes in
     _ to say that-  the central important matter .in this ac- his  ~army and.  st?ength;. then again i,n his clisplay of
       count is what John himself tells us in ve&e 1-l. It is wisdom and sagacity. With God -"glory" is always the
       the. manifestation, the revelation of the glory of the manifestation of greatness, His vi&es-and perfections.
       Scn of ,God in the-flesh that is here n&t only. important, ,G.qd's glory is the, revealing to us what is His own,
       b& which is.  also the sole consideration  h`ere in  the_- proper greatness, His power, divinity. Rom. 1:20. Thus
       W&d of God. All &he rest is exactly subordiriated  to is His glory in creation as this is revealed by ,the thing;;:
       this. That is -true of the disciples for whose benefit made. But God also reveals Himself in His Son iri the
       and salvation this sign was perfou'med. For this reason flesh. Thus we read that Chr&t was raised out of the
      tl%y are present. Also for this reason Mary is present.       dead-by the glory of the Father, in R&-I. 6 :4. Obt7iou$
       On the  backgrbund  of Mary's conduct  .ancl presence ly it was the power, the working of the power of His
     Christ  .must come  to stand before us in this  sign in might that raised Jesus from.the dead. But this power
      His` real significance for us and in His divine calling.      is here in.Ro& 6 :4 called : the glory of the Father.
       Also. here He is the Lamb of God.                               Here in John 2 :11 reference is made -to the glory of
           The important element here is : The Manifesting Jesus, the Chi-ist., John say?: "His glory". Just what
       Of His Glby In A Sign.                                       is this glory? Is this the glory which belongs to the
           We `shall attempt to show that such-is indeed the son as He is God out~of God, co-equal with the Father
c&se, in this essays, and. iri the one tp .follow.                  and with the Spirit, dr is this the glory, which is His
           First of all, we shall call attention to the very        is&he  way of being lifted up as the Son of -Man u`nto
       prominent element in the narrative, to wit, "His glory". the right hand of God, the E&her? Surely, it makes
       Just what is this glary ? In what capacity does Jews a great deal of difference in which sense the glory is
       stand here in the text?                                      here referred to.. There can be no doubt that John
           Secondly, tie must also notice that Jesus "mAni- ,is here. ref.&ring to the glory of Jesus as He came into
       fested" His glory in. this Sign, which John calls "the the flesh ; the glory which shall be the Son's as He shall
       beginning of Signs". Why  -did Jesus manifest  His presently sit Lord over all in the New Heavens and the
       glory in a sign?                               /             New `Earth, the First Born -of all creatures, the First
           Thirdly, it should also be observed in this passage,     Born out of the dead,  .in whom according to God's
       that Jesus here very really maintains  His Messiahship, `eternal good pleasure, all the fulness -should dwell in
       His unique relationship to God as the Servant of the heaven and on earth. ' -Cal. 1. :15-2(X                    r
       Lord.                                                           Jesus manifested here the glory which in  ,God's
           Finally, that in the design of both Jesus in perform- firm Decree w&s His frog before the foundation of the
       ing this ,Sign, as well as in John's recording of it so      ear_th.  : Of this Psalm i speaks. Says the Lord: i will
      `many, many years later, the practical goal of the faith      declare of the Decree, ,i have anointed my Son; have
       in the Christ, the Son of God is thk great considera- set my king upon my holy hill of Zion. And, again,
       tion.                                                        we read in the same Psalm: "The Lord said unto &e,
           That it is of the utmost importance to have a cor-       Thou art itiy Son,' this day have I begotten thee." . In
       rect understanding of the import of what John here the Saeerdotal prayer Christ also refers to this Decree
       calls "His Glory", verse 11, shoulcj be evident at once. when He prays : And now Father glorify mk with- the
       Not to-understand this Will at once exclude the correct glory which, I had with. Thee before the world was.
.      understanding of the entire act of Christ at the Wed- John 17 :5.                                                             ._
       ding feast. Just what is this glory -here spoken of?            There can be little doubt that this is the glory of
     What is  .its idea  *in the Bible? We might compare it which the text speaks. `Does not John say in chapter
       with the terms praise and konor. Both of these .terms        1: 14 : "The Word became flesh, and dwelt among us,
       are in Scripture -often associated with the term glorz~.     and we beheld His.gloi$j as of the `Only Begotten of the
       In contrasting these terms we will be better able to         Father,` full  df grace and truth"? And does not  the.
       grasp the iv@lication of the last named term. "Honor" same John tell us in 7:39, tihere  the sending forth of
       is that which is coming to anti because of his implicit the Holy Spirit is connected with Christ's glorification,
       worth. Thus we are told in Scripture to honor God,           `"foE  the Spirit was.not yet given; because Jesus was
       the king and also our. parents. When we honor G&l not yet glorified"?  B@&ideB, is it not  ever thus  in the
       or our parents and the king, then we place ourselves         Word -of Gdd, as well iri the <Old Testament as in the
       in the proper distance to them, and acknowledge them New. ,YVherefore  Pe&r cati write : "Concerning which


-118                                   T H E   ST+NDAR-D  B E A R E R

salvation the prophets sought and searched' diligently, as long as we do not see Christ Himself.  Whereforre
who prophesied of-' the &ace that should come unto we-a!re commanded by Christ to" do this till I come".
you : searching what time or what manner of time the Even the Lord's Supper is prophetic of the  end. of
 Spirit- of Christ which was in. them did point them things. It is a confession of our hope for Christ's re-
unto, when it testified beforehand the sufferings of turn, and a proclamation that, as long as ,Christ is still
 Christ and the glories to follow." I Pet. 1 :lO, 11. IAnd. in heaven, we need `the sign just as we also need the
speaking in line with. what all the prophets had said           Word of. preaching. And thus it is here. Christ needs
concerning the Christ, Jesus says, -after He rose from the sign of' the changing of the water in wine `to show
the dead, to the travelers to Emmaus: "Behooveth. it forth His glory, `and, at orice, to also show forth the
not the Christ to suffer these things, and thus enter manner of its realization. Also this latter.
into His glory"? Luke  .24:26, Nay, in the  .light of              L&t us attend just a bit more closely td this Sign.
tie whole testimony of Scripture there can be no doubt          We notice, first of all, that aesus did not just create
that the "glory" which  Jesus revealed here  .in  Cana          wine but of nothing. That He could have done, I be-
 of Galilee is that giory, which became His because of lieve, but such- is nof`the  nature of -His work. Nor
the suffering and death of the Cross. Heb. 2 :9.                would we then have a sign. He is the last Adam, the
        The glory here referred to in the gospel narrative Lord out of heaven to redeem not only His own, but to`
 is therefore not the glory of the Son  -as Son in the' bring all things back to :God in a renewed heaven and
bosom of the Father, but rather the-glory which is &is          earth Hence,. not making wine "out -of nothing", but
 according to God's firm Decree, in the Counsel of rather here'a making wine out of water. For, second- -
peace, of redemption, an& which became His, in the ly, we should noti&, that the Sign lies in the change
 way of the suffering of the cross, and in His resurrec- that is affected. Christ changecl the watei* i&b wine.
tion from the  dead.  Such is  th`is  glory!-                   And, finally, it should not escape our attention, that,
        This is the glory which the church shall share with
                                         :                      water i's changed into wine. Also this latter, we be-
Christ. The saints wait for% pat_iently  and hope f&            l&e, is significant. For what is wine? Is wine not a
 it unto the end. Of this Paul speaks in R.om. 5 where product which we have only as the culniination of a
 he says : "in which we stand and rejoice in the hope of        process? When wine is aged it can develop no further.
 the glory of  *God." And Peter says: "Whom not  see-                              (To be continued)               G. L.,
 iilg ye love, unto whom now not seeing, belie&g ye
 rejoice-with joy unspeakable and full of glory." (1:8)
        Such is the glory which Jesus &anifested  on the
 wedding-feast of Cana in IGalilee!
   Does this possibly sound contradictory? Or  im-                            P E R I S C O P E
 po&ible  ? For you haire already said, that Christ could
 not  maniiest the  glo?y which was not yet His! He
 could not even' as yet shed forth the Spirit in His Another Voice . . . .                  '           -
`Church when not yet glorified. This latter must wait             That we  aYe not  aldne in condemning the action
 till after His actual glorification-in the ascension: :And- of the Synodical Committee of the Christian tieformed
 to this we agree. It surely is true, that Jesus must           Church in ordering its tionstituency  to  refuse or. K.
 wait with the a&ual manifestation of His glory, -nbt           Schilder a hearing, is evident from the following.
 only till after His ascension, this must wait even till        Dr.' N.' B. Stonehouse,  of the Orthodox Presbytertan
 His final revelation, in His coming with the clouds. of        Church  atid Professor of, New Testament at West-
 heaven `as the Son of man. Hence, it was indeed im'- minster' Seminary, also reflects on this  z&ion. In
 possible `for Jesus to manifest all His glory here in          The Pm.sbyte~iati Guardian of November 10, he writes
 Cana.             _                                            under the title : "Christ&n Reformed-Orthodox-Presby-
        But jesus does Manifest His glory here neverthe- terian relationships". After commenting on these re-
 less. He manifests His glory-in a Sign. '                 :    lationsbips,  Prof.  $tonehouse   adds the following re-
        But, pray, why in a sign?                               garding the  `ilotice which appeared  iti  The Banner
        In our former articles we have already called atten- concerning Dr. Schilder.
 tion to the idea of the "Sign"' in the- Scripture rather          "Although this distinction between a sister church
 at length. We will not here-repeat what we have there and `a corresponding church. is evidently one of `vital
 already written. It will be sufficient to remember that significance to the Christian Reformed Church, we
 a "Sign" always presupposes that, that which is obsig-         have reci&ly had cause to wonder whether the distinc-
 nated,  is riot yet`s reality, and that, there-fore,.  a sign tion is colist&ntly kept in view. A notice recently pub-
 is needed to give ex@&sion in our present world of lished in The Banner, official organ' of. that Church,
 the future.realities. Thus it is, namely, with the Lord's      and  lleaci  `VYonsistories,  Attention  !," bears out this
 Supper,.- We need the visible signs -of bread and wine fact: After mentioning the presence  @  this country


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                                        T H E   S T A N D A R D   B E A R E R                                            119

 of certain clergymen of the Netherlands, the n&ice next three hours Professors and students- kept Dr.
 concludes in rather astonishing fashion. It states:               Schilder busy answering variqus !questioni.  The follow-
 "We beg to iriform our consistories and churches that ini points were briefly treated in the discussio*n:tThe
 we do not maintain church correspondence with the Church, the  Cov_ena&,  the Historical Aspect of -the
 denomination to whi-ch Prof. Dr. K. Schilder and Rev: Schism , and Common Grace. And all of it was i&the
 D. Van Dyk are affiliated, and therefore do not recog-            English language ! Dr.. Schilder .handled  the English
 nice this dendomination  as one of our `sister churches, very well and intelligibly ; one -could notice improve-
 and consequently cannot invite  the@ ministers to speak ment as he went along. If -we had only known this1
 or preach in our pulpits," This notice was placed "by &1rs.  Hofman, who also accompanied us, aptly rema&d
 order of the.Synodical  Committee."                               that-&e .no.w knew more of Dr. Schilder and the situa-
    `fThis notice is of special interest, moreover,- be- tion in Holland than she had been able to determine "
-cause it suggests that, unless some. official recognition from  .several.`lectures  and personal contact. If and                            ,_
 exists, .consistorYei  cannot invite ministers of other de-       when, by God's .will, Dr. .Schilder should ever return to
 nomifiations to occupy ,their pulpits. If this were ap- this cou&y, we m&t hear him in English.
 plied .consisten$ly,  it would mean &at Orthodox Pres-                 We were indeed happy to have been at Westmifister`
.byterian ministers would be excluded from Christian and to have met severaf of the Professors and students.
 Reformed'pulpits, at least for i&e .present.-  We d'oubt Perhaps, ori another occasion `we' may c&mment a bit .
.very much, however, whether the Synodical Committe more on the discussion that took place there. In clos-
 possesses under the Church Order of its Church the ing we wish to com&ment and commend the Seminary
 authority to tell consistories whom they may invite tb and its teaching staff for their desirk and willin&ness
 their pulpits. It is indeed  vital to the purity of the td give Dk= `Schilder a hearing. Westminster is aliz'e!
 churches that great care'be taken in the matte? of pul-                                  .-
 pit supplies. But we c&not- regard it. as a wholesome
 development when committties,  `whether< synodical  or Report'-On Europe . . . .
,otherwise, arrogate to themselves authority which be-                  In June and July of this year  fburteen   .religious
 longs actually to the local sessions." '                          leaders, representing American  Prof&tant, Catholic
                                                                   and  Jewish faiths, made a tour of investigation of
            (I          -          -                               ELirope.    They were. the `guests of Secretary of War,
 Visit To Westminster Seminary- . . . .                   _       -.Robert PatteY'son,  who had invited them to -make the.
                                         .  `_                     tour. The tour -extended over 14 thousand miles and
    In connection with the above it mi@ht be of interest was made in one of the huge DC-54 planes. The fol-
 to inform our read.ers  of the visit of .Dr. -K. Schilder lowing are  ,e%cerpts   fr&l a report  wlcitten' for The
 and undersigned; at  Ph'iladelphia  and Westminster Moody Monthly of Nov. 1947, by W. 0. Garman,  Secre-
 Seminary, there located, It was-our privilege to chauf- tarjr of the America6 Council of Christian Churches,
 fer D?. Schilder to the E&t coast and accompany him -one of. the Protestant representatives.
-to Westminster. We arrived at Chestnut Hill early                      "We enjoyed perfed  liberty throughout the. trip.
 on Wednesday afternoon, Nov. i2. Two former stu- If we indicated prior to our arrival at a-certain destin-
 dents of Prof. Schilder, who are now studying at West- atio6 that we would like to meet-with certain Christian
 minster, met us and conducted us -around the buildings workers, educators, or public officials, we would in-
. and campus of the. Seminary. Our hearts beat hard variably- f?md when we arritred that Army pe&onnel
 ancl fast .as we viewed the beautifully. spacious and had located these .persons  for us and made arrange-
 commodious estate with. its buildings, that has been ments for us to &et with theni al&e;
 converted for use.as Wiztminster Sgminary. The loca-                   "We met the  cdmmanding  generals in  eacli  a+ea
 tion, the arrangements, the solemn dignity and beauty' visited, sat in on staff meetings, visited military instal:
 of the whole lay-out, struck us as being ideal for pur- lations.. We also niet with local'Protestant'clergymen,
 pose of a Theological Seminary. We must tidmit that chaplaifis, government officials, and~pyivate citizens in
 the little imps, "jealousy" and "envy", `were busy in their homes. We visited displaced  person's,  ca;mps,
 our hearts and'minds as we saw and heard.                         youth centers,` hospitals,: cemeteries, relief agencies
    [After enjoying the gracious hospitality of Dr. and and  bombed-o&  Areas.   We'looked at the problem of
 I\rr,. C. Van Til for tea %t their home, w.e returned to          Eurbpe from all  sides:       `.
 the Seminary and joined with the students in the `din-                                                                                .*
 ing hall ,of the school. When the' remains had been                           " What We Saw And Learned i                       .-
 cleared away and everyone had assumed a comfortable                    "Words. cannot  -describe   -tx6  destructibn we wit-
 position, ar. Van Til introduced Prof. Sehilder to the' nessed . Even w'hen one sees it, it is so vast he cannot
 assembled stqdent body and Professors, who had gath- comprehend its scdpe. It was.one  of thi iriqst.depress-
 ered to hear this emin&, Dutch theologian. For the ing things. I have ever` seen.


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120::                                    !J@RQi  S'TANDARD  B E A R E R   '
                                                                               -
         "The damage is so vast that we often heard sgch                   cation. Many church schools were closed by&he Nazis.
 exclamations as, "This city can't be- rebuilt in' fifty                   Feminaries in  :`particular   are -very hard hit. Many
 yeilrs." How people can live -amid such ruin and con- teachers, -Germans in Farti&lar, are physical wrecks,
 tinue to carry on without giving way to complete de-                      carryipg on -under t.errible difilculties.  . The Schools
 spaif [is a marvel of the ages.                                           l-ave have little financial backing, limited facilities &nd
         "The Germans are-,carrying  on in spite of terrible below par faculties. -Students were'sleepimg on broken-'
 handicaps.            :                                                   down beds, aad even on the floor, until help came from
         ~To augment their near-starvation diet, they raised American and Swedish churches."
 vegetables  .everywhere apd in anything that  Gould                          FolloGing a few brief remarks' on "the brighter
 hold eartli. . Lawris and parks are devoted to t~i&;nr-                   side" regarding increased Church attendance in South-
. . pqse. `Hundreds of women were seen in grain fields ern Bavaria, the Youth Movement in Eu,rope, Trends
  Laboriously @king up stray grain. dropped  in harjrest-                  towards sepapation  pf Church and State atid the distri- -
  ing. They-salvage every-piece of loose straw. In this bution of Christiap literature, Mr. carman concludes
 `way <German  m&hers are keeping  their families From with the following 5-point program as to what we in
  starving,  -. .                                                          America can do.
         "It is lily opinion that Russia is most responsible                  "1. With or witho.ut Russia's aid we can put into
 for the prevailing misery. She. has done ev,erythivg                      e&e&  any good plan that~will make Euiopean countries
  possible to cause confusion and to petard  every agree- self supportiong. -If Russia.won't'cooperate, we &.ould
  ment reached by other AJlies, that might have brought go ahead without her as soon as possible.
  p&ace."                                     :                               2. VCTe sk;ould send food and clothing `and see that
            .                                                              there is an honest and proper use made of them. There
                     Condition of the Church `-               '            is a dire need of men's clothing,and  shoes. Only IO-per
         "1. No `othei institution,--perhaps, suffered such                cent of the clothing seilt thus far- has been for men. It
- material and spiritual damage-as the ,Church.             ___,.          is feared that unlessZsubstantial.quantities of food and
         ."In Germany there are 40,000,000  Protestants. and clothing are -sent; thotieands  will starve or freeze this _
  20,O`od pastors who are depressed and very much -dis- winter:
  illusioned. To save Protestantism in continental  Edrope                    "3. We should bring-as many seminary students as
  Germany's Protestants must be saved, for they ,repre-                    possible to this country to- be edi&ted. They*are  eager
  sent the great bulwark of Protestantisti is continkntal                  to come. hour government is anxious for us to bring
  Euripe.                                                                  them. They can't be properly educated abroad, with
         "In Europe (350,000 Protestants.in  a population of present facilities. T@is would be the-finest kind of mjs-
G,500,000), churches have exp@ienced frightful losses. sionary  zuorlc. Fimdamental  Bible institutes and semin-
  They are actually poverty-stricken. One hundred thou- aries ought to be eager to receive sLich students, train
  sand dollars a year will be needed to pay the salaries theni and`send them b&k home as ardent disciples of
  of Austrian pastors if they are to survive.                              the historic Christian faith, thereby to lead many of
         "IQ France, 78 percent of `the churches were de- their owl1 countrymen to a saving knowledge of Christ.
 stroyed and 147 severely damaged. `There are 1,000,000                       ."4. We  should send  sizably  amour~ts of Christian
  nQmina1 Protestants among  -4O,OOO,OOO people. The literature. Pa&ors  are most eager for Christran  books,
  great btilk of the, French make no religious pretenses.                  even in English, since many have- had their libraries'
         "2. Another problem is that of refugees or dis-                   destroyed.    If we are wise and grasp the wonderful.
  placed persons. There are 500,000 in the IAmerican                       opportunity, we  will flood Europe `with  true-to-the-
  zone in Germany and Austria,- 30 percent of whom are Bible Christiali literature. Many German pastors are
  Protestants. They are in  -need  of just about  every-                   disillusioned, wondering which way .to turn, and are
  thing. Many are Volksdeutsche, who were driven from only to6 willing to read whatever we send them. This
  their lands by Hungarians and Seibs. They can't go is one of the greatest opportunities the Lord has ever
  back to their former homes  ; they can't stay where they given us fbr `disseminating ChPistian truth and gin-
  are; and, they can't come to this country. It was re- ning these pastors back to the historic faith.                           .s
  ported to us by Protestant pastors in`yienna  that the                    `"5. The most important thing we can do is to help
  P=rote&ants  among them were  discriminated against fan to a blaze what flicker of rev&al fire there i-s in
  and prevented from coming to this- country, while Europe by our prayers, dur contributions -to worth-
 `Catholics were accepted.                            .'
                                                                     ._
                                         -                                 while mission agencies, o&gifts of fdod and clothing,
    "In France there are-?5_0,000  refugees and displaced and Christian literature: -. . .                          .
  persons. .Thee  are 100,000 Republican Spaniards, of                         "May we in America not fail: Europe  in this her
  whom 2,000' ire Prot;estants  ; the remainder were- bap- hour of greatest need, and also the hour of our greatest
  tized Catholics, but are violently anticlerical.                         privilege and responsibility."
         "3. A third .problem has to do with Christian edu-                                                                W . H .


