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

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                                 Box 124, Sta. C., Grand Rapids,  Mich,                                                                                                                                   Propositions Concerning
                                          EDITOR : - Rev. H. Hoeksema.                                                                                                                                    The Covenant Of Grace
Contributing Editors:  - Rev. G. M. Ophoff, Rev. G.  Vos, Rev.
R. Veldman, Rev. H. Veldman, Rev. H. De Wolf, Rev. B. Kok,
Rev. J. D. De Jong, Rev. A. Petter, Rev. C. Hanko, Rev. L.                                                                                                                                           The sixth proposit'ion  agreed upon by the,Rev.  E. 6.
Vermeer,  Rev. G. Lubbers, Rev. M. Gritters, Rev. J. A. Heys,'                                                                                                                                   van Teylingen and Dr. F. L. Bos reads as follows:
Rev. W.  Hofman.
  Communications relative to contents should be addressed to                                                                                                                                         "That the demand of faith and repentance (con-
REV. II. HOEKSEMA, 1139 Franklin St., S. E., Grand Rapids,                                                                                                                                       version) which in the gospel comes to all that are com-
Michigan.                                                                                                                                                                                        prehended in the covenant and congregation of God is
  Communications relative to subscription should be addressed                                                                                                                                    completely founded on the covenant promise and is
to MR. J. BOTJWMAN, 1131 Sigsbee St., SE., Grand Rapids 6,                                                                                                                                       dominated and determined thereby according to the.
Mich. Announcements and Obituaries must be mailed to the                                                                                                                                         word of the Lord: "Faithful is he that calleth you, who
above address and will be published at a fee of $1.00 for each                                                                                                                                   also will do it".
notice.
Renewals:--Unless  a definite request for  discontitmance  is re-                                                                                                                                    Regarding this proposition we remark the follow-
ceived, it is assumed that the subscriber wishes his subscription                                                                                                                                ing :
to continue without the.formality of a renewal order.
                                     (Subscription Price $2.50 per year)                                                                                                                             1. By "all who are comprehended in the church
Entered as Second Class Mail at Grand Rapids, Michigan.                                                                                                                                          and covenant of God" the subscribers to this proposi-
                                                                                                                                                                                                 tion mean in the light of proposition 3 "all the children
                                                                                   -,                                                                                                            of the congregation, head for head". Concerning this
                                                                                                                                                                                                 we have written before.
                                                                                                                                                                                                     2. To all these children comes the demand of faith
                                                              C O N T E N T S                                                                                                                    and repentance. To this we have no objection; in fact,
MEDITATION-                                                                                                                                                                                      this demand does not only come to all the Children  of
   Maasceeui . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . * . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ,337    the church and to all that are comprehended in the
                     Rev. G. Vos                                                                                                                                                                 covenant of God, but also to those that are without, to
                                                                                                                                                                                                 all that hear the preaching of the gospel.        This is
EDITORIALS-                                                                                                                                                                                      plainly taught in Canons of Dordt, II, 5: "Moreover,
   Proposition Concerning The Covenant Of Grace . . . . . . . . . . . . . . . . 340                                                                                                              the promise of the gospel is, that whosoever believeth
                    Rev. H. Hoeksema                                                                                                                                                             in Christ crucified, shall not perish,-but have everlast-
THE  TRIPLE  KNOWLEDGE-                                                                                                                                                                          ing life. This promise, together -with the command
   An Exposition Of The Heidelberg Catechism . . . . . . . . . . . . . . . . . . . . 342                                                                                                         to repent and believe, ought to be declared and pub-
                     Rev.  II. Hoeksema                                                                                                                                                          lished to all nations, and to all persons promiscuously
OUR  DOCTRINE-                                                                                                                                                                                   and without distinction to whom God of His good
   The Love Of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 345 pleasure sends the gospel." And it is also implied in
                     Rev. H. Veldman                                                                                                                                                             Canons III, IV, 8 : "As many as are called by the gospel,
   Something New In Kalamazoo . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .349                                                                     are unfeignedly called. For God hath most earnestly
                     Mr. Homer G. Kuiper                                                                                                                                                         and truly declared in His word, what will be acceptable
   Open Letter To Rev. Andrew Petter . . . . . . . . . . . . . . . . . . . . . . . . l............ 350 to Him ; namely, that all who are called; should come
                     Rev. G. M. Ophoff                                                                                                                                                           to Him. He, moreover, seriously promises eternal life
                                                                                                                                                                                                 and rest to as many as shall come to Him, and believe
STON'S  ZANGEN-                                                                                                                                                                                  on Him."
   Eeuwige `Goedertierenheid . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .355
                     Rev.  G. vos                                                                                                                                                                    3. But the question is: what do the brethren mean
                                                                                                                                                                                                 by the last part of this proposition in connection with
IN HIS  FEAR-                                                                                                                                                                                    the first? Is the demand of faith and repentance
    What Can We Do ? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . * . . . . 357                                 completely founded upon, dominated and determined
                     Rev. M. Gritters                                                                                                                                                            by the promise for all the children of believers? Of
PERISCOPE-                                                                                                                                                                                       course, they cannot mean this, especially not in the
   News Flashes. . . . . . . . . . . . . . . . . . . * . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 359               light of the text quoted and in the light of the next
                     Rev. W. Hofman                                                                                                                                                              proposition, which plainly speaks of the fact that the
                                                                                                                                                                                                 promise of God is not .fulfilled  in all the children of


                                      T H E   S T A N D A R D   B E A R E R                                        341
                                                                                 _..      .._
  the covenant, that is, in all the children of believers. concerned, is entirely infralapsarian, while we prefer
' For if the promise of God were so completely fulfilled the supra view, yet, as far as it goes we can very well
  in all the children of believers, they would surely come agree with it. Nevertheless, we would call attention
  to faith and repentance and would surely be saved. of the Rev. van Teylingen and Dr. Bos to the fact that
 And this cannot'possibly be the meaning of the propo- this proposition is not in harmony with proposition six,.
  sition.                                                    It clearly states that the.promise of God, including the
     `I am afraid, therefore, that also in this proposition Holy Spirit and faith unto repentance, is not fulfilled
  we have a mixture as the result of a compromise be- in all but only in the elect children of the covenant.
  tween the Rev. van Teylingen and Dr. Bos.                     ,The eighth proposition refers to the Canons of Dordt
      Dr. Bos, of course, would insist as a liberated, man I, 17, speaking of the salvation of infants that die in
  upon the theory that the covenant promise is for all their infancy.
  the'children of believers. `At the same time he empha-        "That the children of the Church dying in child-
  sizes that the realization of the promise demands on hood must believingly be reckoned to belong to the elect,
  the, part of the covenant children faith and repent- `while `we are to' jXge of the' WilI of %od from His
  ance.                                                      word, which testifies that the children of grace, in
      On the other hand, the Rev. van Teylingen suggests which' they; together with the~parents,  are compre-
  emphatically that the Lord God will surely fulfill His hended' (Canons of Dordt I,  17)) even as they `are
  promise ; and this promise includes the Holy spirit graciously delivered by God put of this life before they
  and faith, whereby the children of the covenant are        broke  the, conditions of the covenant' (Netherland
  led to repentance.                                         Theologians, Dordrecht, 1618-19)  ."
      And so `they subscribe together to the wrong and          Also this proposition' in the "main quotes an article
  impossible proposition that God surely fulfills the of the Confession. But it must be noted that in the
  promise of faith and repentance to all the children proposition the article of the confession is not only
  of believers.                                              quoted-  but also interpreted. And with the interpre-
      I would suggest that they  rewiite  this proposition tation we cannot agree. A proposition like this is a
  clearly as follows :                                       good example how certain interpretations of the con-
      "The demand of faith and repentance certainly fession may gradually take the place of the confession
  ,comes  to all the children of believers without excep- itself. The confession in its positive statement really
  tion, but they never will or can fulfill this demand       declares something about godly parents. It says that
  unless the promise of God is first fulfilled in them, a they "have no reason to doubt of, the election and sal-
  promise which He will surely fulfill in all the elect vation of their children, whom it pleaseth  God to call
  children of the covenant, for `faithful is he that calleth out of this life in their-infancy." And this to my mind
  you, who also will do it.' "                               is something quite different from what the proposition
      Proposition seven reads as follows :                   declares, namely, that all the children of the church
      "That the sovereignly dominating promise of God without exception that die in their infancy must be
  only is not being fulfilled to and in those who `have      considered as belonging to `the elect.
  counted the blood of the covenant, wherewith they were        And the quotation from the Netherland Theologians
  sanctified, `an unholy thing, and have done despite unto certainly does not improve the proposition.
  t.he Spirit of grace' (Heb. 10 :29), and thus break the       It is plain that those Netherland Theologians in-
  covenant of God ; something which presupposes in its tend to furnish a certain ground or reason for the
  deepest sense the awful .truth that God in His good article of the Canons, the reason being that God  grac;
  pleasure has determined in regard to some to leave         iously delivers out of this life the children of the cove-
  them `in the common misery into which they have wil-       nant that die in their infancy before they break the
  fully plunged themselves, and not to bestow upon them      conditions of the covenant. And I am glad that this
  saving faith and the grace of conversion' (Canons of       opinion of the Netherland Theologians was not in-
  Dordt I,  15), as it is written, `The stone which the cluded in. the article itself. To speak of conditions
  builders disallowed, the same is made the head of the      of the covenant is hardly Reformed. There are no
  corner. And a stone of stumbling, and a rock of of-        conditions in the covenant of God. He establishes His
  fence, even to them which stumble at the word, being covenant unconditionally. What is. referred to as "con-
  disobedient : whereunto also they were appointed.'         ditions is probably expressed in the second part (not
  (I Peter 2 :7, 8) ."                                       parties !) of the covenant as `described in the Baptism
     With this proposition we can have no dispute, of        Form  : "Therefore are'we by God through baptism ad-
  course. It speaks entirely the language of our con-        monished of and obliged unto new obedience, namely,
  fessions and of Scripture. And although that lan-          that we cleave to this one God, Father, Son,  and'Holy
  guage, as far as the quotation from the Canons is          Ghost; that we trust in him; and love him with all our


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hearts, and with all our souls, and with all our mind,            by no means an unknown rite or ceremony. But in
and with all our strength ; that we forsake the world,            order to raise it to the level of a sacrament it must be
crucify our old nature, and walk in a new and holy                instituted by Christ to be observed by the whole
life." But these are not conditions of God's establish-           Church.
ing His covenant with us, but rather the fruit and                   The importance of this is realized also by  ' the
manifestation of the covenant of God in and through               Heidelberg Catechism.        Hence it devotes an entire
us. ,4nd therefore we do not believe that the opinion             question and answer to the institution of baptism, as
of the Netherland Theologians improves this proposi-              follows : "Where has Christ promised us, that he will
tion at all.                                                      as certainly wash us by his blood and Spirit, as we are
                                                         H. H.    washed with the water of baptism? In the institution
                                                                  of baptism, which is thus expressed: `Go ye, therefore,
                                                                  and teach all nations, baptizing them in the name of
                                                                  the Father, and of the ,Son, and of the Holy Ghost,'
                                                                  `he that believeth, and is baptized, shall be saved ; .but
   THE TRIPLE KNOWLEDGE                                           he that believeth not, shall be damned.' This promise
                                                                  is also repeated, where the scripture calls baptism
                                                                  the washing of regeneration, and the washing away
                                                                  of sins."
An Exposition Of The Heidelberg                                      Indeed, that baptism `is an institution of God
                         Catechism .                              through Christ must be emphasized ; and it is im-
                                                                  portant, that this is clearly shown. Many ,in our day
                                                                  attach no significance to baptism as a sacrament. To
                          PART TWO                                them it is a mere formality: the baby must be christ-
                O f   M a n ' s   R e d e m p t i o n             ened. At best it means that the child is marked as a
                        LORD'S DAY 26                             member of some  c'hurch  and that it is not a mere
                                                                  heathen.     Others deliberately reject baptism alto-
                                 0
                                 z.                               gether and contemptuously speak of "water baptism";
                 The Institution Of Baptism.                      and water baptism, according to them, has no signifi-
                                                                  cance whatsoever: one must simply be baptized with
       In our exposition of the idea of the sacraments            the Holy Spirit. It is, therefore, very important that
we emphasized the fact that a certain rite or cere-               attention be called to the institution of baptism as of
mony in order to partake of the character of a sacra- divine appointment and ordination.
ment must be divinely instituted. Bread, wine, and                   And then we may first of all call attention to the
water are in their very nature symbols of nourishment baptism of John which also was a divine institution.
and of purification  ; but this does not constitute them             The Romish Church rejects the idea that the bap-
as sacraments. Sacraments must be divinely appoint-               tism of -John is essentially the same as the Christian
ed or ordained and instituted in the Church. Also the baptism. In the Canons and Decrees of the Council
latter element, namely, that they are instituted in of Trent, Session 7, On Baptism, Canon  I we read:
the Church as a whole and must be observed by the                 "If anyone saith, that the baptism of John had the
Church, is undoubtedly essential to sacraments. The               same force as the baptism of Christ: let him be
washings and purifications among Israel were certainly anathema."
instituted by divine law; and in a sense the washings                Others also, even among Reformed theologians,
that were thus ordained may be said to be foreshadow- deny the identity of the two baptisms. They point out,
ing the sacrament of baptism. At least it may be said for instance, that Acts 19  :l-6 clearly speaks of a case
that when the sacrament of baptism was instituted of some that were baptized by John and were rebaptized
the idea that washing with water symbolized a spiritual by Paul. But it is, to say the least, very questionable
purification was not strange to Israel. But all these whether this view does not rest on a mistaken inter-
purifications and washings had no sacramental value               pretation of the passage.
for the simple reason that they were not `instituted  to             In the passage referred `to we read : "And it came
be observed by the whole Church but regulated special to pass, that, while Apollos was at Corinth, Paul hav-
cases, such as a woman after child-birth, contact with            ing passed through the upper coasts came to Ephesus :
a corpse or carcass, or eating that which died of itself. and finding certain disciples, He said unto them, Have
The same may be said of the baptism of proselytes.                ye received the Holy Ghost since ye believed? And
Proselytes were baptized as a sign together with.  cir-           they said unto him, We have not so much as heard
cumcision of their incorporation into the Jewish na-              whether there be any Holy Ghost. And he said unto
tion, And also this indicates that baptism as such was them, Unto what then were ye  baptizedb.  And they


                                    T H E   S T A N D A R D   B E ` A R E R                                       343

said, Unto John's baptism.       Then said Paul, John Ghost." Matt. 28:19.  Besides, at the time when John
verily baptized with the baptism of repentance, saying was baptizing circumcision was still the sign and seal
unto the people, that they should believe on him which of the righteousness which is by faith; and that sign
should come after him, that is, on Jesus Christ. When was not yet replaced by baptism, as in the days of
they heard this, they were baptized in the name of the the new dispensation. John indeed,. as the greatest
Lord Jesus. And when Paul had laid his hands upon             of all the prophets, stood on the threshold of the king-
them, the Holy Ghost came on them; and they spake             dom of heaven ; but he belonged nevertheless still to
with tongues, and prophesied." Now the question is:           the old dispensation. For the same reason John bap-
where in the passage must be found the extent of the tized only Israelites and that evidently only adult Jews :
address of Paul to these men? If the end of that ad-          children were not yet baptized by the baptism of John.
 dress is found in verse 4, then the twelve men ad-           Yet, the fact remains that the baptism of John had
dressed were indeed rebaptized by Paul. But if verse essentially the same significance as the baptism of
 5 is included in the words of Paul, the apostle simply       Jesus. It was the baptism of the remission of sins,
teaches that the baptism of John was identical with           for we read in Matt. 3 :5, 6: "Then went out to him
the baptism of Jesus. And the latter interpretation           Jerusalem, and all  Judea, and all the region round
 scems to be the most probable. `The clause in verse 5,       about Jordan, and were baptized of him in Jordan,
 "when they heard this," may indeed,' although not confessing their sins." And in Mark  1:4 we read:
 necessarily, leave the impression that when these men "John did baptize in the wilderness, and preach the
 heard the words of Paul they were baptized in the            baptism of repentance for the remission of sins."
 name of the Lord Jesus. But in the or,iginal  we have        Besides, the baptism of John was certainly divinely
 only the simple participle  (akousantes),  so that we        ordained. Of this we read in John 1:33 : "And I knew
 have the perfect right to translate instead of, "when him not: but he that sent me to baptize with water,
 they heard this," "and hearing" or "having heard him". the same said unto me, Upon whom thou shalt see the
 And in that case the speech of Paul to the men ad- Spirit descending, and remaining on him, the same is
 dressed reaches unto the end of verse 5, so that we          he which baptizeth with the Holy Ghost." And the
 may translate : "Then -aid Paul, John verily baptized same is implied in the question which Jesus put to the
 with the baptism of repentance, saying unto the people chief priests and elders of the people when they ques-
 that they should believe on him which should come tion him about the authority upon which He did those
 after him, that is on Christ Jesus ; and those that heard things, that is especially, cleansing the temple: "And
 John were indeed baptized in the name of the Lord            when he was come into the temple, the chief priests
 Jesus." In that case the text does not refer to any          and elders of the people came unto him as he was
 rebaptism by Paul, but rather tells us that Paul in- teaching and said, By what authority doest thou these
 structs those twelve men that the baptism of John things? and who gave thee this authority? And Jesus
 had the same significance as the baptism of Jesus and        answered and said unto them, I also will ask you one
 that therefore when they were baptized by John they          thing, which if ye tell me, I likewise will tell you by
 were at the same time `baptized in the name of the what authority I do these things. The baptism of
 Lord Jesus Christ. In favor of this interpretation is        John, whence was it? from heaven, or of men? And
 also. the fact that Paul is not presented as. taking any     they reasoned with themselves, saying, If we shall say,
 action until the sixth verse, which informs us that          From heaven ; he will say unto us, Why did ye not then
 when Paul had laid hands upon them the Holy Ghost            believe him? But if we shall say, Of men ; we fear
 came upon them and they spake with tongues and pro-          the people ; for all hold John as a prophet. And they
 phesied.    If the text had meant to teach that Paul         answered Jesus, and said, We cannot tell. And he said
 rebaptized those men, it would undoubtedly have read         unto them, Neither tell I you by what .authority I do
 as follows : "And when Paul had thus spoken to them,         these things." Matt. 21:23-2'7.  Besides, we read that
 he baptized them in the name of the Lord .Jesus. And         Jesus and John baptized for a time simultaneously:
 when he laid his hands upon them, the Holy Ghost             "After these things came Jesus and his disciples into
 came upon them, and they spake with tongues and              the land of Judea ; and there he tarried with them,
 prophesied."                                                 and baptized. And John also was baptizing in Aenon
    Now as to the identity of the baptism of John and         near to Salim, because there was much water there:
 the baptism of Jesus we must remark in the first place and they came, and were baptized." Also this shows
. that it must be admitted that baptism was not formally      very clearly that the baptism of John at the time was
 instituted until the glorification of Christ and the out-    the same as the baptism of Jesus Himself.
 pouring of the Holy Spirit. Only then we read defi-              It is important too that a word be said about the
 nitely that the disciples are commanded: "Go ye,             baptism of Jesus by John. ,Of this we read in Matt.
 therefore, and teach all nations, baptizing them in the 3 :13-17 : "Then cometh Jesus from Galilee to Jordan
 name of the Father, and of the Son, and of the Holy          unto John, to be baptized of him. But John forbad


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him, saying, I have need to be baptized by thee, and not what ye ask: Can ye drink of the cup that I drink
comest thou to me? And Jesus answering said unto of? and be baptized with the baptism that 1 am hap-
him, Suffer it to be SO now: for thus it becometh us t&d with?" Mark  10:38. Baptism  is a sign of sub-
to fulfill all righteousness. Then he suffered him. merging into death that the justice of God is fully satis-
And Jesus, when he was baptized, went up straightway tied. And, therefore it is a sign also of, rising again
out of the water: and, lo, the heavens were opened             unto a new life. And thus Jesus was baptized indeed.
unto horn, and he saw the Spirit of God descending like He descended into the depths of God's wrath, into the
a dove, and lighting upon him: And lo, a `voice from           deepest darkness of death, and tasted death for all His
heaven, saying, This is my beloved Son, in whom I people.               And He rose again, justified by the very
am well pleased."                                              sentence of God upon Him in His glorious resurrection.
       On the face of it there is a paradox in this baptism And of this baptism into His own blood He received
of Jesus. We remember that the baptism of John the sign when John baptized Him. He was about to
was the baptism of repentance and of the remission enter upon His public ministry. In that ministry He
of sins. This presupposes, therefore, sin on the part was to announce the kingdom of heaven. Like ,John
of him that was baptized.. And, not only so, but it            He was to preach that the kingdom of heaven was
presupposed consciousness of sin on the part of him nigh ; but unlike John He was to preach in word and
that sought to be baptized and the earnest desire for work. that He Himself would bring that kingdom of
forgiveness and for sanctification. and righteousness. heaven.           He is the Good Shepherd, the King, the
All this, it seems, was not applicable to Jesus Christ.        Anointed of God, the Life, the Bread of life, the Water
He knew no sin ; He was the person of the Son of God of life; the Door, the Way into the everlasting taber-
in human nature. He was holy and undefiled, separate nacle of God. He was to enter into the sheep-fold
from sinners. He had, therefore, no consciousness of and lead out His sheep. But all this was concentrated
sin whatsoever. How could He then properly receive around His death. If He would not die, He would be
the sign of forgiveness, He, Who certainly had no need none of all this. His death was therefore the essential
of forgiveness and no consciousness of repentance?-            element of His whole ministry. And therefore it was
     We are not surprised, therefore, that John at first very proper that He should be baptized by John as a
refused to baptize Jesus. IIe could not understand sign of His ultimate baptism into death.
how it was nossible that he should be called to  bantize  .       This is emphasized in the answer of Jesus to John :
his Lord. And the word used in the original indicates          "Suffer it to de so now: for thus it becometh us to ful-
that he was not so easily persuaded to baptize Jesus ; fill all righteousness." The righteousness of God must
in our text, we probably have only the gist and the be fulfilled, and that, too, that righteousness of God
essence of the conversation, and John seemed to have with relation to sin, to the sin of His people. His
had a very valid reason to refuse. Says .he: "I have people must have f0rgivenes.s  ; but if sin is to be for-
need to be baptized of thee, and comest thou to me?" given, it must be blotted out. And in order to blot out
John evidently felt, especially in the presence of Jesus,      sin there must be an act of perfect satisfaction, the
that he himself also was a sinner and that a sinful man        willing bearing of the wrath of God and of the punish-
certainly could not baptize his sinless Lord.                  ment of sin. That is the fulfillment of all righteous-
       Yet the paradox in all this was only apparent.          ness to which Jesus refers in His. answer to John.
In reality it was very proper and necessary that also          Hence He says "thus",-"in this way, by my being
Jesus should be baptized. True, considered as an               baptized of thee, in the way of all that baptism signi-
individual He was not a subject for baptism, for He            fies we must fulfill all righteousness." And notice too
was without sin, holy and undefiled, had no need of            that the Lord does not say, "it becometh me", but "it
repentance and forgiveness at all. But it is different         becometh us" to fulfill all righteousness. Also for
as soon as we conceive of Him as the Head of His               John it was necessary that Jesus should be baptized,
Church. With that Church He was legally one, repre- in order that John might fulfill the righteousness of
senting them before the face of ,God. The sins of all God.  "rhe reason for this is very plain: John had
Wis people were upon Him. `Hence, as being under the preached the forgiveness of sins and' baptized with
law He was circumcised ; and as being the end of the           the baptism of repentance ; but that baptism would
law it was necessary that He should be baptized. His be a lie if John `would not function as the porter that
baptism was unique in this sense, that it was a sign openeth the door and by confessing that his baptism
of baptism in His own blood. This was His real bap- is significant only because of the baptism of the  ,L;tmb.
tism, of which the baptism of John was but ti sign. of  `God.
As He `said later to the sons of Zebedee when they                Thus we can understand the baptism of Jesus by
approached Him with the request that He would grant John. He descended into the Jordan as a pledge that
unto them that they might sit one on His `right hand           as the obedient servant He will fulfill all righteousness
and the other on His left hand "in His glory : "Ye know        and presently descend into the  -Jordan  of His own


                                     T H E   S T A N D . A R D   B E A R E R                                        345

  death. Small wonder, then, that in the account of this text speaks of the darkness of night which the writer
  baptism by Luke we read that as Jesus descended into loves, and that this night has been turned for him into
  the Jordan He was praying, consecrating Himself, no tquaking. The expression, "darkness of night that I
  doubt, as the servant of the Lord, and praying too for love", or literally translated from the original, "the
  the Spirit of God without measure. And again, no night of my pleasure (love)  ", suggests the element of
  wonder that especially at the occasion of this baptism longing, delight, tremendous attachment---the Hebrew
  of our Lord Jesus Christ a voice sounded from heaven :.     word used here in this text is "gashak". And in Pa.
  "This is my beloved Son, in whom I am well pleased."        91~14 we read : "Because he hath set his love upon Me,
     Thus, then, the sacrament of baptism was begun therefore will I deliver him: I will set him on high, be-
  to be instituted by John the Baptist. For God Himself cause he hath known My name." The word "gashak"
  sent John to baptize, and to be baptized by him had also appears in this text ,in the expression, "Because he
  the same meaning essentialy as to be baptized into hath set his love upon Me," and, as is evident from
  Jesus Christ. And the baptism of John was sealed            the words that follow, this love of the child of God is
  by Christ Himself when He came to John to be bap-           the longing which he directs towards and fixes upon
  tized of him. And finally, this institution of baptism his God. The psalmist declares does he not, that he
  was  sealed  for the whole Church of the new dispensa-      (the psalmist) has set his love upon the Lord, and
  tion by the specific command of Christ: "Go ye there- that the Lord will deliver him and set him on high.
  fore, and teach all nations, baptizing them in the name     Hence, this love of the psalmist must be the intense
  of the Father, and of the Son, and of the Holy Ghost."      longing of the child of God which he directs unto the
  Or according to the version in the Gospel according Lord in the midst of his misery and trouble, his long-
  to Mark: "And he said unto them, Go ye into all the         ing for deliverance.
  world, and preach the gospel to every creature. He              The second word which is of interest in the Old
  that believeth and is baptized shall be saved ; but he Testament is the word, "ahabh". The original mean:
  that believeth not shall be damned."                        ing of this word is: to breathe after, to long after,
                                               H. H.          desire,-it is the living expression of love. We read
                                                              in Deut.  4:37: "And because He loved thy fathers,
                                                              therefore He chose their seed after them, and brought
                                                              thee out in His sight with His mighty power out of
                                                              Egypt." We should notice the expression in this text:
            OUR DOCTRINE                                      "and  became He  loved thy fathers.". `Hence, the Lord's
                                                              choice of their seed after them, and His bringing of
                                                              them in His sight with His mighty power out of Egypt,
                TheLovi3OfGod                                 is rooted in His love of their fathers, is prompted by
                                                              this desire, longing for them. And the same thought is
                                                              expressed in Isaiah 63~9: "In all their affliction He
             The Word "Love" In Holy Writ                     was afflicted, and the angel of His presence saved
     In the. Old Testament there are particularly two         them : in His love and in His pity He redeemed them ;
  words which are of interest to us in connection with        and He bare them, and carried them all the days of
  the concept, "love". The first word which we would          old." We should notice, in this text, that the Lord
  consider is "gashak". The fundamental meaning of in His love and .in His pity redeemed them. Also here
  this word seems to be: to join, to fasten together, to      the word evidently means or signifies: to long after,
  adhere, to stick together. Hence, this word is used to breathe after, to desire.
  in the Scriptures in the sense of spiritual attachment,         We may, therefore, assert that the word "love"
  to cleave to someone, and in that sense; to love. And,      in the Old Testament expresses in the first place, a
  finally, as far as the conscious expression of this bond    spiritual bond, affinity, union, causing two or more
  of fellowship is concerned, the word is also used in        persons to adhere to one another. And, secondly, be-
  the sense of: taking delight, longing for the object.       cause this love is such a spiritual bond, union, affinity,
  This word appears, e.g., in Isaiah 21:4  and Ps. 91:14.     the consciousness and operation of this bond reveals
  We read in the former text : "My heart panted, fearful- itself as a constant longing of the subject for the ob-
  ness affrighted me: the night of my pleasure hath he        ject.
  turned into fear unto me." Delitsch offers us the fol-          In the New Testament two words are used which
  lowing translation of this text: My heart beats wildly; are of interest to us in the determining of the meaning
  horror bath troubled me: the darkness of night that of the concept, love. These words are AGAPAOO and
  I love, he hath turned for me into quaking." We should PHILEOO. The distinction between these words is
* note the tremendous agitation in this text: "My heart clearly expressed in John  21:15-l?`:  "So when they
  beats wildly: horror hath troubled  ,me:"  Besides, the     had dined, Jesus saith to Simon Peter, Simon, son


      :3*6                                  T H E   S T A N D A R D   ,BEARER

      of Jonas, lovest (agapaoo) thou Me more than these? Thee. That Jesus in His third question directed to His
      He saith unto Him, Yea, Lord ; Thou knowest that I disciple, uses the word, phileoo, which Peter has used
      love Thee ( phileoo) . He saith unto him, Feed My is undoubtedly due to the fact that the Lord would
      lambs. He saith to him again the second time, Simon, spare His disciple any unnecessary anguish, and, be-
      son of Jonas,  lovest (agapaoo) thou Me? He saith sides, He knows that what the apostle would rather
      unto Him, Yea, Lord; Thou knowest that I love                call "phileoo" is fundamentally "agapaoo". John 21:
       (phileoo) Thee. He saith unto him, Feed My sheep.           15-17 clearly establishes the truth, therefore, that  "aga-
      He saith unto him the third time, Simon, son of Jonas,       paoo" is a stronger word than "phileoo". Secondly,
      lovest (phileoo) thou Me? Peter was grieved because whenever the Scriptures exhort us to love God, they
      `He saith unto him the third time, Lovest  thou Me? never use "phileoo", but always "agapaoo". This also
      And he said unto Him, Lord, Thou knowest all things ; seems to indicate that the word "agapaoo", is stronger
      Thou knowest that I love (phileoo) Thee. Jesus saith than "phileoo". Thirdly, although Holy Writ does use
      unto him, Feed My sheep." We should notice in this "phileoo" to express the love of the Son by the Father,
      passage the use of the words, agapaoo and phileoo. the word "agapaoo" is surely the word generally used
      When the Lord addresses His disciple the first and           to express the love of God. Hence, we believe that
     second times He uses the word, agapaoo, but uses the whereas "phileoo" emphasizes the emotional, senti-
      word, phileoo, when He speaks to Peter the third time.       mental aspect of love, "agapaoo" emphasizes its deeper,
      His disciple, on the other hand, uses the word, phileoo, more abiding character.
      throughout.
              In connection with the distinction between these                            **es'
      words, the late Prof. Bavinck declares that "phileoo"
      expresses the love between kindred, whereas "agapaoo"           The  T7arious  Uses of Love in the New Testament.
      is exactly adapted to the full, pure, divine love of God.
      Trench sees in "phileoo'" the emphasis upon the  emo-           The New Testament is more abundant in its use of
      tional, feeling, whereas "agapaoo'~  expresses a love the word, love. This does not mean that its use does
      which is deeper. In our appraisal of these terms, we not occur frequently in the Old Testament. However,
      remark, in the first place, that "phileoo" is more emo- it lies in the nature of the case that the New Testament
      tional, sentimental, and "agapaoo" is deeper, more would be more abundant in its use of it. Fact is, the
      abiding.      This, we believe, ,. is clearly established by New Testament is the Dispensation of the revelation
      John 21:  15-17.     Peter's use of the word, love, must of the love of God in Jesus Christ, His Son, our
      surely be explained by the fact that he does not dare Lord.
      to use the word which the Saviour employs. We under-            The first use of "love" in the New Testament to
*     stand, of course, that the Lord's three-fold question is which we would. call attention is that love has moral
      a reminder to the apostle of his three-fold denial of        perfection for its object-we can love only that which
      the Christ during the recent trial of the Saviour. Then is morally, ethically perfect. We read, e.g., in Heb.  1:9  :
      the disciple imagined himself strong, so strong that, "Thou hast loved righteousness, and hated iniquity ;
      even if all the disciples would desert the Lord, he would therefore God, even Thy God, hath anointed.Thee with
      never deny Him, but would be willing and ready to die the oil of gladness above Thy fellows." In John 3 :X9
      for Him. And, incidentally, Simon Peter meant this,          we read: "And this is the condemnation, that light is
      and would surely have given his life in defence  of his come into the world, and men loved darkness rather
      Master. However, Peter.did not understand the spirit- than light, because their deeds were evil." And in
      ual nature of the struggle of his Lord, and imagined John 12 :43 we read: "For they loved the praise of men
      that he, in his own strength, would be able to cope          more than the praise of God." Notice in these pas-
      with any situation that might present itself. However,       sages that righteousness, light, and the praise of God
      the apostle had shamefully denied his Lord ; in fact,        are the objects of love, whereas iniquity, darkness, and
      he had denied Him thrice. This explains his use of the the, praise of men are the objects of hatred. These
      word, phileoo, when now questioned by the Christ at          passages, we understand, can easily be multiplied.
      the sea `of Tiberias. He uses a word which is less Hence, we can love only that which is morally, ethically
      strong than that used by the Lord. He uses a word perfect, and, therefore, only persons can love. Love is
      `which primarily emphasizes the expression of feeling possible only by a moral ethical being. Animals can-
      or emotion. Jesus asks him, "Simon, son of Jonas, not love, and we cannot love animals, or delicacies,
      lovest thou Me?" Hereupon the disciple answers Him, such as pie, cake, candy, etc. Love is a personal
      and we may express it as follows: "Yea, Lord, Thou activity, is rooted in the living God, and can be exer-
      knowest that I like Thee." Peter dares not to use the cised only by God and by that creature which has been
      word which the Saviour employs, but does say, as it created in the image of God. The concept, love, is,
      were: ? do feel it, and Thou knowest it Lord ; I like        therefore, a purely ethical concept, and presupposes a


                                       T H E   STANDARb   B E A R E R                                           $41

sphere of ethical perfection. This is also true of hat- greater than I."-1 John 4 :lO, 20 : "Herein is love, not
red, only in the antithetical sense of the word. If we that we loved God, but that He loved us, and sent His
love righteousness we hate unrighteousness ; converse- Son to be the propitiation for our sins. . . . If a man
ly, if we hate the light we love the darkness.              say, I love God, and hateth his brother, he is a liar:
   Secondly, the word, love, occurs in Holy Writ as for he that loveth not his brother whom he hath seen,
expressing a definite choice or preferment, or distinc- how can he love God whom he hath not seen."-also
tion. This appears from passages such as Rom. 9 : 13, verse 21: "And this commandment have we from Him,
Matt. 6 :24, and Rom. 11:28. In the first of these pas- That he who loveth God love his brother also." These
sages we read the familiar words: "As it is written,        passages, which speak of the relation of .God betwen
Jacob have I loved but Esau have I hated." In Matt.         *God and man, using the word, "agapaoo," can be multi-
6:24 we read: "No man can serve two masters: for plied.
either he will hate the one, and love the other; or else       And, for the same reason, this word, "agapaoo,"
he will hold to the one, and despise the other. Ye can- is also used to express the highest relation of friend-
not serve God and Mammon." And in Rom. 11:28 we             ship and fellowship between the brethren. We shall
read : "As concerning the gospel, they are enemies for quote just a few passages. We read in John  13:34,
your sakes: but as touching the election, they are be-      15 :  12,17  : "A new commandment I give unto you, That
loved for the fathers' sakes." The second half of the ye love one another; as I have loved you, that ye also
last text may be translated: "but as chosen, they are love one another. . . .          This is My commandment,
beloved for the fathers' sakes." Hence, they are be- That ye love one another, as I have loved you. . . .
loved of God, not as they appear in history, but only These things I command you, that ye love one another."
as they are-elected of God. For the Lord to love Jacob And in I John 3 :lO, 11, 14,23 : "In this the children of
and hate Esau, for us to hate the one and love the          God are manifest, and the children of the devil : whoso-
other, for those of Rom.  11:28 to be beloved of God as     ever doeth not righteousness is not of God, neither he
the chosen of the Lord evidently implies an act of the that loveth not his brother. . . . For this is the mes-
will, expresses a definite choice, distinction, prefer- sage that ye heard from the beginning, that we should
ment. To love or hate is, therefore, definitely an act love one another. . . . We know that we have passed
of the will. We love or hate people volitionally,-we from death unto life, because we love the brethren.. He
definitely choose to do either, or.                         that loveth not his brother abideth in death. . . . And
   Thirdly, inasmuch as the concept, love, is ethical,      this is His commandment, That we should believe  son
spiritual, we find that this word is constantly used to the name of His Son Jesus Christ, and love one another,
express the relation between the Father, Son, and Holy as He gave us commandment." Particularly the writ-
Spirit. This appears throughout the Word of God, e.g.,      ings of the apostle, John, abound in these expres-
in passages such as John  3:35, John 10: 17, and John       sions.
14  :31. In the first passage we read: "The Father
loveth the Son, and hath given  .a11 things into His                              *  *  *  *
hand." In John 10  :17 these words  ,occur  : "Therefore
doth My Father love Me, because I lay down My life,                             c010sians   3:l.J.
that I might take it again." And in the last passage we
read : "But that the world may know that I love the             We read in Cal. 3 : 14 : "And above all these things
Father; and as the Father gave Me commandment,              put on charity, which is the bond of perfectness." The
even so do I. Arise, let us go hence."                      word, translated "charity," is "agapaoo," love. In this
    Fourthly, the same word is also used to express the     text love is called the bond of perfectness, a bond which
relation of love between God and man. John  8:42: is defined  as perfection. Perfection, therefore, binds,
"Jesus said.unto  them, If God were your Father, ye         unites ; for this reason love can be a bond only for them
would love Me: for I proceeded forth and came from that are perfect. Love, fundamentally, is, therefore,
God ; neither came I of Myself, but He sent Me."Tohn        the :bond  of perfection which binds two or more per-
14 :15 : "If ye love Me, keep My commandments."-also        sons. And the exercise of this bond of love implies
verses 23, 24, 28: "Jesus answered and said unto him, that we, united unto one another by this bond of per-
If a man love Me, he will keep My words: and My fection, seek one another, rejoice in one another, as
Father will love him, and we will come unto him, and perfect, and do all within our power to strengthen and
make our abode with him. . . . He that loveth Me establish one another in the enjoyment of that perfec-
not keepeth not My sayings: and the word which ye tion which characterizes us in principle. In Galatians
hear is not Mine, but the Father's which sent Me. . . . 5 ~22 we read : "But the fruit of the Spirit is love, joy,
Ye have heard how 1 said unto you, I go away, and peace, longsuffering, gentleness, goodness, faith." We
 come again unto YOU. If ye loved Me, ye would rejoice, should note, in connection with this text, that love is
because I said, I go unto the Father: for My Father is called the fruit of the Spirit, and also that it appears


348                                    T H E   S T A N D A R D   BEAREk

 in this text at the beginning of all spiritual, ethical Persons, one in Divine perfection and three in Persons,
virtues. It reminds us of I Cor. 13 :13 : "And now abid-     are united to one another in that bond of infinite and
 eth faith, hope, charity (love), these three ; but the      eternal perfection, eternally go out to one another,
greatest of these is charity."                               enjoy one another's fellowship and delight in one an-
                                                             other for ever and ever.
                        * * * *
                                                                                   *  t  *  *
                       God Is Love.
       We are all acquainted with the passage of I John                            Conclusion.
4 :8, especially the last part: "He that loveth not know-       We conclude, in connection with the love of God, '
 eth not God; for God is love." This text undoubtedly that God is love, first of all, Himself. God's own life
expresses the deepest principle of love. In this text        is a life of love. Eternally He knows and has fellow-
the apostle expresses the essence of God's Being. He         ship with Himself as the Triune God in the bond of
 is love, i.e., His Divine Being with all the fulness of infinite and eternal perfection. Hence, He loves His
 ethical perfection of which it is the absolute compre-      people only in Christ Jesus, and sends His Son into the
 hension is a bond of perfect fellowship. For this           world, in order that He may seek their eternal salva-
 reason the love of God is absolute. God is absolute.        tion and rejoice forevermore in the beholding of His
 His love is, therefore, absolute; we refer, of course,      reflections in them. This is, indeed, the heart and core
to the love as it in God Himself is the bond of perfec-      of the covenant, the glorious truth which is the blessed
tion. The Lord is the Subject and the Object of His          and peculiar. heritage of our Protestant Reformed
own love. He is surely the Subject of His own iove.          Churches, namely, that the Lord, in His sovereign
 He is the eternal Source of His own infinite perfection. mercy, according to the lines of election and reproba-
 The Lord does not owe His existence to anything out- tion, pours out into our hearts His own blessed life
 side Himself. Neither does He owe His life `of love         of love, that we may love Him as He loves Himself,
to anything outside Himself. God is love. Love did and so become partakers of His divine nature  (2 Pet.
 not come to Him, was not brought or given unto Him ;        1:4) in the creaturely sense of the word. This is a
 He is the Subject, the eternal Source of his own life       glorious truth. It is impossible to conceive of anything'
 of love. Moreover, and this lies in the nature of the       higher. God's revelation to His people is not merely
 case, the Lord is also the Object of His own love, God a Divine regulation of friendship, is not merely the
 loves everlastingly Himself. We sag that this lies revelation of the way in which this friendship can be
 in the nature of the case. For God is the God of abso-      enjoyed, so that the promise and the demand, the bless-
 iute perfection. Yea, God is absolute. Apart from ing and the curse constitute the essence of this revela-
 Him nothing moves and has existence. And, whatever tion of the Lord, with the result ,that the Scriptural
does move and has existence through Him, has a crea-         truths of election and reprobation, unconditional prom:
turely existence, was called into being by the everlast-     ise and irresistible calling do not receive the emphasis
 ing Lord. All goodness is but a creaturely reflection they should receive. God reveals unto us His eternal
 of His goodness  ; all light is but a creaturely reflection covenant of friendship which He sovereignly realizes
 of His light ; the Lord is the absolute Reality. It there- in the hearts of those whom He has known and loved
fore lies in the nature of the case that the Lord is         before the foundation of the world. And, therefore,
 eternally the Object of His own love. What is there the Lord hates the wicked every day and never delights
for the Lord to love except Himself?  ! Hence, if He 9n the objects of His eternal wrath. God loves Him-
loves His people in Christ Jesus, He loves them only         slef. God loves His people only in Christ and for
for His own Name's sake, because He beholds in them          Christ's sake. And He hates all workers of iniquity.
 His own perfections creaturely reflected.                                                            H. Veldman.
       Hence, ,God is love, as the Triune God. Love, we
have observed; is the bond of perfection which unites,
binds two or more persons. God is Triune. This
signifies that the Lord is one in essence and three in
Persons. That He is one in essence implies that He is                  The heavens with clouds He covers,
 one in t!ie bond of eternal and infinite perfection. And                He sends the cheering rain;
He is  Triune  because He is the Father, Son, and Holy                 The slopes of all the mountains,
 Spirit. And as the Triune God He knows Himself                          He fills with grass and grain ;
eternally as the Father, Son, and Holy Spirit, and is,                 To beast and bird His goodness
therefore, united within Himself in the sphere of in-                    Their daily food supplies;
finite goodness. The love of God, therefore, is that                   He cares for all His creatures,
spiritual bond of friendship whereby the Three Divine                    Attentive to their cries.


                                                                                        T H E   S T A N D A R D   B E A R E R                                            349

                                                                                                                    unmistakeable language he outlined the hardships that
      Something New In Kalamazoo                                                                                    faced the congregation from the time it was organized,
                                        -                                                                           the  dif&ulties  that always seemed to harass the cause
     April 14, 1949 is now a very important date in the of God and the duty of all those who profess the Re-
history of the First Protestant Reformed Church of                                                                  formed faith to forsake their errors. The speaker
Kalamazoo. That day is important because it marked                                                                  stated that all the difficult history of Kalamazoo was
the occasion of the dedication of the new church edifice                                                            the work of God ultimately and that He used it as the
which the congregation had recently completed. That                                                                 best means to the highest good that it might become
day is also important because it marks the end of an                                                                plain that God was always aiding His people in spite
era, an era in which the congregation met in several of the human appraisal of events in Kalamazoo. All
meeting places all of which were distinguished by their                                                             in all, this address will long remain in the minds of
`inadequacy in meeting the needs of the congregation                                                                those who attended this service-and serve as an  inspira-
and by their stifling influence on the development                                                                  tion and reminder of the duty and calling which we
and growth of the  Pro-                                                                                                                             have in the church of
                                                       ":p~~~.+~<".  ~~?,~~;,.~..:_:`:"..:`-
testant Reformed Church ,:~,:~~~~~;~~:~~~~~`~~~~~;~;`~:~,I..:;  Y."; 1                                                                              God.
in  Kalamazoo,                                         `~~~,:.:;~~~~~~~~:~:I
                                 Michigan.                                                                                                             After the dedicatory
    ,JJ~~   dedication   of  the  ~~~~:~~~~~~~`~~~~
new  church                                                                                                                                         address, Rev. G..M. Op-
                                edifice   was          :~~.::~~~~:ii';~~~.~,,:~~;  Ti/
                                                       . ...: `. 52 .`(::;;.:::.`;, ". `.: ,,,,                                                     hoff led the congrega-
done in a dedicatory serv-                                                                      :
                                                       2..::  :i:.`::::"
                                                          :-:,-::;,,*    ,%:; .
                                                                                   ..:  
                                                                                    +`,,..i.:.._  ": `y"` .
                                                                                                      ,.... ;:;;                                    tion in the dedicatory
ice characterized by  sim- :,,,;`+::  ,j `:..:: ,:;~~.~~~~,:.~..-i:.,  `: Y::1                                                                      prayer and the service
plicity  but  nevertheless                                 `j :j`." ".`;..": ;:::`~,i,::
                                                                          :
                                                        `Y; .,.. :.<<:`. .,<C .A : :.t . . . . ..y -$!                                              was very fittingly con-
highly inspirational: Rev. ; `: ii;;::,i:,  ~~:,~~:~:-,:.-`..  ;;z,;~,                                                                              cluded with the singing
                                                               : . . . . . . .          "
H. Veldman, the pastor, ::. :A/i::,:   ,.., 7' .."' _....?
                                                         ,,,, ;.. .A..<< . . . . :. 5% :+::..+-                                                     of the doxology:
 introduced the service  "....:;:.":I   ,`;,:~:,::~:,,:-   ,:                                                                                       May the grace of Christ
with       Scripture               reading,            :`.`.f"`::'   .,  ,c;  r  7                                                                     the Saviour,
 prayer   and  a  word  of  :  '  yI;,   :`,~~,~~~.:~~~~;;
 welCome           to                                                                                                                               And the Fathers bound-
                               the      many     1       "        :       :.:;:::,           `""~:,,
 friends of the church  ,:{;,  `I:`;'  I:_."`,.  ~                                                                                                     less love,
 who expressed their in-  L:::,,   ,i,~~~,li;.~~-;:,~.~.                                                                                            With the Holy Spirit's
 terest by their presence ~;~.,~;T:(.::::`,                                                                                                           favor,
 at this service. Mr. S. $,,;&                                                                                                                      Rest upon us from
 De Young and Mrs. A.                                                                                                                                  above.
 Vermeer favored us with                                                                                                                             Thus may we abide in
 a vocal duet.                         `Rev. R.  <                                                                                                     union,
 Veldman proceeded to  z                                                                                                                            With each other, and
 make some pertinent re-                                                                                                                               the Lord,
 marks in connection with                                                                                                                            And possess in sweet
 the dedication of the pipe                                                                                                                            communion,
 organ and Miss J. Oranje                                                                                                                            Joys which earth can-
 played two selections by                                                                                                                              not afford.
 Bach. At the conclusion
                                                                                                                                                       The service was pre-
                                                                                                                                                     ceded by an organ pre-
                                                                                                                                                     lude and concluded by a
 mittee, gave a brief outline of the activities of the                                                              postlude played by Mrs. C. De Vries, one of the regular
 building committee and then proceeded to present the                                                               organists of the congregation. After the service a
 keys of the church edifice to the pastor. The pastor,                                                              social gathering was held in the basement of the
 speaking in the name of the congregation and the con- church and refreshments. were served by the Ladies'
 sistory, responded and expressed gratitude for the                                                                 Aid Society.
 splendid work of the committee.                                                                                        The completion of the church edifice marks the
       The dedicatory address was given by Rev. H. Hoek-                                                            end of an era, and before we close that history a word
 sema and was centered on the theme Ebenezer "hither- of recognition is fitting. Humanly speaking, much of
 to hath the Lord helped us." Rev. Hoeksema drew a this was made possible by the selection of the build-
 striking parallel between the situation confronting the ing committee that gave generously of its time and
 people of God in the days of Samuel  and. the cause                                                                energy, a committee that was devoted to the task
of the Reformed truth and faith in Kalamazoo. In                                                                    given to it by the consistory and the congregation.


350                                    T H E   S T A N D A R D   BEARER
--_lll-._-                                                                                                         .-
confronted with difficulties that at times seemed in-
surmountable they proceeded with the execution of
their mandate in prayer and faith that God would Open Letter To Rev. Andrew Petter
open the way for them so that they might complete
the work set before them.                                      Dear Brother,
   We also want to recognize the co-operation of the
congregation as a whole.        Many tradesmen of the          The last issue of the Concord& brought to us your
church donated a sizable portion of the labor required 27th installment on the subject of the  covenant. I am
resulting in the completion of a pleasant and pleasing a faithful reader of your articles. 1 find them inter-
building costing much less than the true value of the esting and thought-provoking. You write in a fresh
building.                                                  style.    You have your own way  01 putting things.
   In addition the congregation was helped in many This does not mean that I can always agree with you..
ways by its friends in other Protestant Reformed           Such is not the case. I find myself at odds, for ex-
churches and by several individuals and business firms ample, with your last few articles. It is especially
in the `Kalamazoo area who were glad to assist us in these articles that cause me to take up my pen to write
various ways.                                              you this open letter. I would like to discuss with you
   The completion of our church edifice also opens up      the content of these articles. They gave rise in my
a new era for the congregation. Whether there will mind to questions, which I .have need of revealing and
be a numerical growth in the future, we cannot say.        herewith do so as trusting that you will be willing to
From the human perspective, we expect to grow both entertain them and give reply. You must have realized
from within and without. However numerical growth when you penned those articles that from certain quar-
is hardly a good criterion for judging zhe condition 01    ters there would be some reaction to what you wrote.
a congregation. In the new era before us we can how- However, what you have from my pen in this article
ever expect to grow in the favor and grace of God.         is not to betaken as criticism. All I desire is discussion
Everything that we have in Kalamazoo is of the Lord for the sake of the .truth, which, I take it, is as dear
and may He watch over us and keep us. Our duty in to you as it is to me and to us all.
the new era before us is to keep our garments clean,          Let us turn first to your last article (XXVII).
to remember that we have been clothed with the right- You write,
eousness of the Lord. We know that the edifice of
wood and stone which is ours must perish eventually             "And then it seems to me that if we remain strictly
and that we must seek the eternal church whose Builder          Reformed, without any Pelagianizing supposition
and Maker is God, and finally come to that blessed              of the natural man in some way being able
state of the redeemed whose shout of triumph is always          to meet the conditions of the covenant, then we
"Ebenezer" !                                                    need not be afraid of speaking of  conditions.
                                   Homer G. Kuiper.             (Italics supplied).
                                                                "I cannot see a great importance in the question,
                                                                except as it leads us back to the question, 7Vhat
                                                                do we mean by the covenant?'
                                                                "On the one hand the Scriptures plainly teach that
                    GOD IS MY HELP                              there are conditions in connection with the cove-
                                                                nant."
       Zn joyous springtime's sunny days,
             I have a happy little creed;                     So you write ; and then you go on to quote three
       It blesses me in many  ways-                        texts in support of your contention that there are
             "God is my help in every need."               conditions in connection with the covenant. And you
                                                           add that, to cite your own words, "We need not quote
       In winter's ice and cold and snow,                  more passages for there are of course many more."
             In sorrow's hour, His love doth lead             Can it be that these texts or any other text in the
       It is a comfort still to know,                      whole Bible teach what you say they do?-teach,
             "God is my help in every need."               namely, that God lets it be known to men that He
                                                           will save His people on the condition that they believe?
       "God is my help in every need ;"                    From the sequel of your article it appears that this is
             What more shall I His bounty ask?             what you mean. You write, "The power to believe is
       These words of truth my courage speed,              wrought by the Lord. And so is the power to walk in
             And give me strength for each new task.       sanctification and perseverance. But in these the crea-
                                                           ture partakes and acts consciously so that it becomes
                                             -Selected.    his act. He believes, he sanctifies himself (which, of


                                                                                                                       .

       .I. 1                         T H E   S T A N D A R D   B E A R E R                                          351

course, is very true and is being denied by no one in           Let us take notice. A  condition  is that on which
our circles. G.M.O.) "Dr. Schilder" you go on to say, something is  contingent.  So says my dictionary. Ap-
"expressed this in his speeches among us by saying:          plying this definition, to the proposition that God
`There are no condition for the covenant but there are saves His people on the condition that they believe,
conditions  in  the covenant.     God does not give the w-e get this: The faith of God's people, conceived of as
enjoyment of life to His people except under condition a  condition, is that on which salvation as a work of
of faith and conversion'. (italics supplied). So Dr.         God is  contingent. The word  contingent  is all im-
Schilder. And so, too, you. For you quote Schilder. portant for our present study. If we want to know
here with approval. But is this teaching of Dr. Schil- what is characteristic of faith as a condition, we must
der-a teaching. that you subscribe-true? I mean, attend to the meaning of the word contingent. Let us
of course, the teaching that <God  saves His people on then turn to the dictionary once more for the definition
the condition that they believe? I am persuaded that         o.F  the word  contingent.
it is not true.                                                 "Contingent :-Not existing or occurring through
   Allow me to set forth what I believe to be the            necessity  ; due to chance or to a free agent ; accidentally
truth of God's word on this point. And then the first existing or true ; without a known or apparent cause
question that confronts us is: What meaning does the or reason, or caused by something which would not in
dictionary give to the term condition when occurring every case appear; dependent upon the will of a human
in such conditional sentences as: the Lord saves His being, or finite free agent; dependent upon a foreseen
people on the condition that they believe. What is possibility; provisionally liable to exist, happen, or
the *idea of the concept condition in that connection? take effect in the future; hence, something that may
Let us turn to my dictionary. I have a good one here or may not occur; conditional."
at my elbow; it's The Century Dictionary, an Encyclo-           So speaks the dictionary. What now do the sum
pedia Lexicon of the English language, a work of ten and total of the expressions that form that definition
volumes of microscopic print with each volume measur- spell ? They spell  uncertainty,  don't they? This is
ing lo-1.2-21,$  inches and weighing seven pounds and self-evident. Anything that may or may not occur is
two ounces. Not that it's good just because of its size uncertain.  -So that something-here salvation as a
and weight and bulk. But it's a good dictionary. It work of God-that is dependent on faith as a condition,
was prepared under the superintendence of William            contingent on the will of a human being, or  .finite
Dwight Whitney, Ph. D., LL. D., professor of compara- agent. It is characterized by  uncertainty.  And that,
tive philology and Sanskrit in Yale University.              too, must of necessity characterize the faith of God's
   Some one may say: Why go to the English diction- people as a condition,, on which that something-salva-
ary for the meaning of the term condition. Why  not tion as a work of God-is contingent. The faith of
go to the Bible for the meaning of that term and con- God's people as a condition is  uncertain.  It may or
sult our Hebrew and Greek lexicons. Here is my reply.        may not occur and if and when occurring, it may or
What I am here confronted with in the first instance         may not abide. Just because faith as a condition is
ir not the Scriptures but a doctrinal statement of Rev. uncertain, salvation as a work of God, contingent on
A. Petter made,in the English language. So my first          such faith, is uncertain. In fine the characteristic
task is to concentrate on that proposition of Rev. Peter of faith  as cc condition is mcertcknt~. Tt may or may
with a view to ascertaining its meaning. And this not occur.
places me under the necessity of investigating the sense        And what must that needs imply? The following:
and meaning of the English words of his proposition,         1) Whether a man believes is solely dependent on his
definitely of the English w-ord  condition. For the. den- own sovereign capricious, and arbitrary will. 2) Hence,
nition of this word I must turn not the Bible nor to         faith is not of God; it is of man. 3) Like the creature,
the Hebrew and the Greek lexicons but to the English God is limited in His power and knowledge and stands
dictionary. That stands to reason. Having learned helpless over against man's unbelief.
the meaning of Rev. Petter's proposition, I go with it           It is plain that in the proposition, "God saves His
to the Scriptures to determine whether the doctrine is       people on the condition that they believe," that is, "Sal-
contained in Holy Writ. This is the correct order, vation as a work of God is contingent on the faith of
don't you think?                                             the believer," we deal with a heresy of the first magni-
   Now, then, the word  condition  (quoting my diction- tude, destructive conceptionally of God and of all true
                                                                                                                       _r
ary) : "either as a term of philosophy or of common religion.
life, it means that on which something is contingent,            Isn't it plain, brother, that the term, co:ndition,  as a
or more definitely which being given, something else sentence-element in the proposition, "God saves His
can exist or take place. I promise to do something people on the  condition  that they believe," is a danger-
on condition that you do something else ; that is, if you    ous one. It doesn't fit in the thought-structure of the
do this, I will do that; if not, I will do as I please."     Reformed theologian. It has place only in the  per-

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

verted system of theology hatched out by Pelagius and tence element in the proposition, "God saves His people
Arminius. Should not the statement, "Salvation as a on the condition that they believe," a sense and mean-
work of God is contingent on a man's faith as a con-          ing that is wholly and absolutely contrary and thus
dition, on his willingness to believe," make as to con- diametrically, opposed, to the  se72se and  nzeaning   that
sider? Why defend such a statement? For that pre- the term has in the dictionary and in the vocabulary
cisely, according to the very form of the words, is the       of men. As we have seen, the dictionary defines a
phraseology that the Arminian uses to set forth his condition as follows  :
heretical idea that faith is of man and not of God.              1) That on which something is contingent ; 2) hence,
There is no other language in which to express such uncertain.
an idea. Why employ such terminology in discours-                But your definition of the term (condition) reads :
ing on the truth? Not certainly because of the poverty 1) That (here the faith of God's people  as a condition)
of the English language. There are other' terms, cer- which is fulfilled by that very something (here the
tainly. The Scriptures present faith to us as a means,        will of God ; salvation as a work of God) contingent on
as God's means, for saving His people. So Paul. He            it, that is, contingent on the faith of God's people as a
says not ,"By grace are ye saved on the condition that        condition; hence, 2) absolute certainty.
ye believe," but, "By grace are ye saved through faith"         Isn't ittrue, then, that in your definition the con-
(Eph.  353). Why should we exchange God's way of cept condition is absolutely contrary to the meaning
saying things for a heretical terminology? Why should that the term has in the dictionary? Besides, your
we try to discourse on Reformed theology in the termin- definition of a condition is characterized by inner
ology of Pelagius and Arminius? It simply can't be            conflict; it is illogical, self-destructive, and on this ac-
done. What is there to be gained by such a doing?             count not true. Let us look at your definition once
Nothing at all, as far as I can see. Absolutely nothing. more. It states that God, salvation as a work of God,
And there is everything to lose. We all know how fulfills the condition (the faith of ,God's people as a
Satan works. He first smuggles in the terms, as satis-        requirement) and that it is at once contingent, de-
fied that his lies will follow. Why play with fire?           pendent, on faith as a condition. But that is impos-
       It is true. You state in your article that, quot-" sible. Both cannot be true. That I have correctly
ing your piece, "If we remain strictly Reformed, with- stated your definition of the term  condition  is as plain
out any Pelagianizing supposition of the natural man as can be. You call faith a condition, which is equival-
in some w.ay being able to meet the conditions (italics ent to saying that faith as a  condition  is that on which
supplied) of the covenant, then we need not be afraid         something (the will of God) is contingent. At the
of speaking of conditions in the covenant. . . . They,        same time you say that faith as a condition is fulfilled
(the remonstrants) taught that in the last analysis by  <God. So there you ale.
God depended on the fulfillment of these conditions. . .       It seems to me than, brother, that you will have
(But) God Himself has set these conditions indeed, but to do one of two: 1) either stop saying that salvation
He has also provided for the fulfillment'of them. He. as a work of God is contingent on the faith of God's
has given to His own the power to fulfil them."               people, and if you do that, you deny, of course that
       Allow me to repiy to this. First, that  *God gives faith is a condition, and that you do not want to deny,
unto His people the power to believe is denied by none of course ; 2) or stop saying that faith as a condition
among us. The denial of such a truth and fact is athe-        is fulfilled by God, something you don't want to do
istic. The sole point at issue is whether the require-        either. So what are you going to do now, brother?
,wtent of faith  is a condition  on  which  salvation as a    Of course, I am taking the term  condition  according to
work of God is  contingent.  Second, implicit in those the meaning that it has in. the dictionary.
lines of yours last quoted is the admission that the term        But the principal point that I am arguing is that
in question-conditions, always of course as a sentence your definition of the term  condition  is absolutely con-
element in your proposition-is in use among the trary to the meaning that it has in the dictionary.
. Arminians. Had you only gotten before your mind                Now it seems to me that it is very wrong and
the reason of its employment by the Arminians ! As dangerous to discourse on the truth as using our words
has already been pointed out, the reason is that they in a sense that is contrary to their fixed and accepted
have real need of the term. It has a place in their meanings-the meaning that they have in the diction-
thought-structure. This, it seems to me, should make ary. I am sure that you will agree. Allow me to put
you want to avoid the term like a plague. But it doesn't. some questions in this connection.
"We need not be afraid of the term," you say, "if only         ' 1) Did the `Holy Spirit do that in preparing for the
we cleave to the truth and fact that "God and not Church the Scriptures? Can we cite one example?
man fulfills the condition." Indeed, but what are you Does, to illustrate, the word  hot mean hot in the Scrip-
doing? It seems to me that what you are doing is tures, in the Hebrew and Greek Bibles, but cold in
verily this: YOU give to the word condition, as a sen-        these same languages as spoken by the Jews and the


                                     T H E   S T A N D A R D   B E A R E R                                     353

 Greeks? How could we know what God is talking especially if the term, like the term  condition, as  a
 about in Holy Writ were such the case? Did God who sentence element in your proposition, has an evil conno-
 made languages deal with words in that way in com- tation in the dictionary. Why do this, if there is
 municating to man the thoughts of His heart? If faith absolutely no reason, no necessity, for it?
 has God as its author how can it be a condition in the        5) But I have still other questions. Faith as a con-
 fixed and accepted sense of that term? . Impossible. dition is provisional. It doesn't exist as an actuality.
   2. To say, "faith is of God and not of man," and then How then can God save His people-1 have reference
 to set it forth as a condition on which salvation as a to the actual process of His saving  themAn  the
 work of God is contingent is like saying that there        condition  that they believe. It seems to me that to
 are such things as finite-infinitudes and certain-un- make that proposition yield some sense, we should
 certainties.    In a word, condition  - faith  - taking make it read: "God saves His people through their
 that word condition now in its accepted sense-is faith on the condition that they originate and continue
 verily a contradiction in terms.      There is no such to originate faith in them." No, you say, not on the
 thing.                                                     condition that they  ,originate  faith in them, but on
    3) Isn't it true that by the employment of such a the condition that He give them power to believe.
 method of dealing with words, one can make the Bible But according to the dictionary, a  condition.  is that on
 say anything, absolutely anything?  By. the employ- which something is contingent. And a contingency,
 ment of such a method of dealing with `words I can according to the dictionary, is something accidental,
 even make the Bible teach that Satan is a creature of something that may or may not occur. What `then is
 &tue. All I do is to strip the words e&C; sinful, cor-     the contingency here? Is it God's counsel? But  .is
 ,rulpt, depraved of the meanings that they have in the     God's counsel an accident? Something that may  -or
 dictionary and define them as virtue. There is noth- may not occur or `be executed? Is God then unable or
 ing to it. It's as simple as that. Don't you see how unwilling to do all His goodpleasure?
 true it is, how absolutely true, that by the employment       6) My next question. I come upon this paragraph
 of such a method of dealing with words I can make the in your article, "He (Dr. Schilder) says that God is
 Bible say anything under the sun, and smuggle into the not' bound to a condition but He does bind man. To
 church any heresy under heaven?                            me the question remains whether it is true that God is
                                                            not bound by conditions, namely, those which He set
    True it is that human, earthy language, as employ- for Himself. He cannot deny Himself. He hath sworn
 ed by the Holy Spirit in the preparation of the Scrip-     and will not repent, etc." According to the meaning
 ture took on a meaning unspeakably richer than the         that words have in the dictionary, what you say here,
 meaning that these languages would have had had they it seems to me, is this, "God must adapt Himself to the
 not been thus employed. The Bible reveals the heaven- sovereign, capricious, arbitrary volitions of man's mor-
. ly by human, earthy language. It thus forms the glass ally free will."
 in which we behold, be  ,it darkly, the heavenly. Here        `7) My next question. You, also write, "This con-
 the words of our human languages are the symbols of fession, this testimony, this adoration, this ascription-,
 the things above. But surely their primary meanings of praise to God as a Fountain of all that is good for
 were not lost or changed into their direct opposite.       the creature, his health's eternal spring, is exactly
 Christ said, "I am the bread of life." But- as in every brought out in the conditional nature of the promises
 man's dictionary, the word bread here still signifies of God's covenant. The very nature of the goods of
 bread, doesn't it, and not a stone or a scorpion.          the covenant require this conditional manner of receiv-
    4) You may say: But I am using that term con-           ing and enjoyment."
 dition in a good sense, that is, in the sense that the       Can that be true? Let us see. `According to the
 term has in my own private vocabulary formed of meaning that words have in the dictionary, a condi-
 words of my own coining. But allow me to ask: What tional promise of God is one that  isContingent  on the
 guarantee can you give that the word condition, as you willingness of man to originate' faith in him; How
 define it, that your proposition, as laid upon the lips can"such  a promise "exactly bring out. . . . this con-
 of our people by its teachers and preachers, will con- fession, this testimony, this adoration, this ascription
 tinue to be used in the sense that you give it? You        of praise to God." To me it makes no sense, ,absolutely
 can give no guarantee. Then I repeat: Why employ no sense. I do wish you would shed some light on that
 such terminology? Why play with fire? Not that it teaching of yours and also on the teaching contained
 is wrong to coin a new term. It's because new terms in the following paragraph from your pen.?' The ap-
 are continually being coined that, languages grow. But propriation  ,of these goods of salvation are by faith
 that is not the point here. The point is whether we        as a condition. This faith is pictured to us in many
 should use terms in a sense that is diametrically op- ways in the Bible. It is pictured as a hungering and
 posed to their ifxed, current, and accepted meanings, `thirsting; as a longing and pining, as a seeking and

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

 searching, as a pleading and crying." After who? me as being very strange. It is this : At the beginning
 After God? But then I have a question. How can              of your article you write, "I cannot see a great im-
 such a conditional faith-a faith that man himself portance in the question, "-you mean the question of
 originates--pine after God if, according to the Scrip- the use of the term condition--"except as it leads us
 tures, all that man can produce out of himself is cor- back to the, question, `What is the covenant?? " You
 ruption? Of course  you understand that I am again mean then that it is not an important question by  itself.
 using my words according to the meaning that they Yet, `at the same time you devote your entire article to
 have in the dictionary.                                     eulogizing the term and recommending the use of it
        7) You write, too, "How different from this are to our people. At the close of your article you even
 the implications of the conditions we find in the texts     write, "From this it may appear that we have no
 quoted above. In these texts we find these conditions quarrel with the idea of conditions in the covenant,
 to be in themselves great acts of spiritual life, seeking if they are negatively guarded against Arminian and
 with the whole heart, calling on the name of Jehovah,       Pelagian falsification, and positively seen in their
 confessing sin, etc." You speak of conditions as being spiritual necessity and beauty." I have  a  question.
 great acts of spiritual life. But how in the point of view If, according to your way of thinking,  conditions in the
 of logic can a condition be an act? As soon as there is covenant are necessayl  and beautifud, how could you
 action the condition is fulfilled and is no more. And write, "I cannot see a great importance in the ques-
 how, if the act is of man, which it is if he is saved on tion," and why did you write that? Conditions in the
 the condition that he believes-can it be a great act of     covenant necessary and beautiful? I wonder. Fact
 spiritual life? All that man can produce out of him-        is that as T see it conditions in the covenant. are de-
 self is corruption. I repeat. I am again using my           structive of the covenant. I again repeat that I am
 words according to the meaning that they have in the using the term condition according to the sense that
 dictionary.                                                 it had in the dictionary. And therefore  I-see great
        Yes, indeed, you quoted three texts and referred to importance'in  the question. For me it is fundament-
 another without quoting it to show that it is also the      ally a question of whether we as a communion of truly
 teaching of the Bible that God saves His people on          reformed churches are to be or not to be.
 the condition that they believe, that, in other words,         I am going to show you now that you fully agree
 salvation as a work of God is contingent on man's           with all my criticism of the term condition as a sen-
 faith as a condition. But you, yourself tell your read- tence element in your proposition, "God saves His
 ers that these texts teach no such thing. Allow me to people on the condition that they believe." You write,
 quote you once again, "On the one hand the Scriptures       "And then- it seems to me that if we remain strictly
 plainly teach that there are conditions in connection reformed, t?;ithout any Pelagianizing supposition `of
 with the covenant. As an example I may give  Jer-           the natural man in some  way:, being able to meet the
 29:13,  `Ye shall seek me,.and  find me when ye seek        conditions of the covenant, then we need not be afraid.
 me with your whole heart.'  .Or again, `Seek ye the         oi speaking of conditions." And again, "From this it
9 Lord (or `in the way') he may be found, call ye upon may appear that we have no quarrel with the idea of
 him while (in the way') he is near, let the wicked          conditions in the covenant, if they are negatively
 forsake his way and the unrighteous man his thoughts guarded against Arminian and Pelagian falsification."
 and let him return unto the Lord and he will have What you say here really comes down to this : We need
 mercy and pardon.' Isa. 55 :6). You notice that you         not be afraid of speaking of conditions, if only we
  insert in the verse which you quoted last the paren-       guard against using that term according to the mean-
 thesis `in the way'. What you said by that ,doing  is       ing that it has in the dictionary. But you see, brother,
 verily this, "The word  condition  is not found in the      here exactly is where the danger comes in. People
 text. And it is as you say (by your doing). For,            are not going to use that term condition according to
  certainly, the expression `in the way" is not the equiva- the meaning that it has in your private vocabulary
  lent of the word condition, according to the meaning formed of words of your own coining, but according
 that this term has in the dictionary. And so it is with tre the meaning that it has in the dictionary. And if
  the other texts that you quote. So it is with that text they do that, we are lost.
 with the conjunction ,if in it. (I Chron. 28  :8). That         A closing remark. I say again, What I have penned
  word if does not `mean condition in the fixed and ac-      in this article is not to be taken as criticism. All.1
  cepted sense of this term. Also this  if  means "through", desire is discussion here in the- Standard Bearer. It
  "by", "in the way of". So you see what you really is true, I do express myself rather positively. But that
  did is to prove the very opposite from what you has at least this virtue that you know now exactly what
  imagined you were proving. How could the Bible any- I mean and think and believe especially so because, as
  where teach what you say it teaches?                       far as 1 am aware, I have been using my words ac-
        Reading your article there is something that struck cording to the meaning that they have in the dictionary.


                      -.     *.     .,    T H E   S T A N D A R D   B E A R E R                                       3 5 5

I really do hope that you will thoughtfully examine my          voor lofoffers, onder meer, lezen in Lev. 7. Maar in
argument and give reply. You may call my argument dit verba+ is de beteekenis van een lofoffer, dat *men
anything you like-abject nonsense, sophistry, it makes zich geheel  en al den Heere wijdt in lof en dank voor
nc difference-providing you do one thing ; make plain Zijn  annpezicht.  Dat blijkt ook uit het tweede deel
that your characterizations are true.                           van liet. \(`ss: Men zal met gejuich Zijne werken ver-
   There is really considerable more in your recent             ? ellen.
article that I feel constrained to discuss with you.                En waar zullen  we beginnen, en waar zullen wij -
Especially your contention that we should speak of eindigen met zulk een lofoffer? Des Heeren werken
parties in the covenant instead of parts. Here, too,            omringen U; zijn in het midden van U. En als we in
I radically disagree with you. Then, too, you do wrong,         de juiste verhouding tot den Werker staan, dan  zingt,
as I see it, in setting Dr. Schilder apart from his liber-      dan juicht men. Maar zoo menigvuldig zijn die wer-
ated brethren in the Netherlands as if he and they              ken Gods, dat we  er nooit mee klaar komen. Dat
are not doctrinally one with respeet to the covenant,           juichen hier op aarde zal overgaan in den jubel des
the baptismal form and the question whether the prom- geluks  aan de andere zijde der rivier. Een  groat
ise is only unto the elect or unto all, But these are           schouwspel van de jubelende  schare   `die tot in  alle
matters that can be attended to later.                          eeuwigheid zal zingen  van ,Gods goedertierenheden.
   But how about the "if" sentences in the Bible, de-               Maar ge moet er mee beginnen op aarde.
clarations such as these: "And it shall come to pass,               Zingt dan Uw lofoffers den Heere ! Vertelt Zijne
if thou shalt hearken diligently unto the voice of the          werken ! Het is een begin van een werk, dat voort zal
Lord thy God. . . . that the Lord thy God will set thee gaan tot in alle eeuwigheid.
on high above all nations of the earth ;", Deut. 28 :l, 2.          "Die  .met schepen ter zee afvaren, handel doende op
There are many more such. texts in the Bible. But               groote water-en, die zien de werken des Heeren, en
doesn't the "if" in all such texts plainly mean cdndition  7    Zijne wonderwerken in de diepte. Als Hij spreekt, zoo
They do not, certainly. The word "if" in all such pas- doet Hij eenen stormwind  opstaan, die hare golven om-
sages is not just another word for  condition. The Heb-         hoog verheft. Zij rijzen op naar den hemel,  zij dalen
brew and  CGreek equivalents for "if" do not always             neder tot in de afgronden ; hunne ziel versmelt van
mean condition. But about this in the next issue.               angst; zij dansen en waggelen als een dronken man,
    And so I remain fraternally yours.                          en al  hunne. wijsheid wordt verslonden."
                                            G. M. Ophoff.           Wat een. sprekend beeld van groote angst en be-
                                                                nauwdheid !
                                                                    Met moet een storm op zee meegemaakt hebben,
                                                                om hier eenigzins de diepte van ellende te peilen.
        ,SION'S  Z A N G E N                                        De groote wateren!  Zij zijn majestieus, maar ook
                                                                verschrikkelijk,  als zij beginnen te koken.
                                                                    Eerst was alles kalm en stil, en de  groote  wateren
        Eeuwige Goedertierenheid                                waren  als een Spiegel zoo vlak. Doch de Heere komt
                                                                met. Zijn geweldige stormwind, en alles verandert.
                   ( P s a l m   1 0 7   ;   S l o t )          De groote  wateren  verheffen  zich tot den  hemel  toe
                                                                om straks weer neer te dalen, zoodat de afgronden
    Wet is de goedertierenheid des Heeren die Gods              gezien  worden.     En dan versmelten de zielen van
volk uit al hunne ellenden  verlost. Keer op keer heb-          angst.
ben we dit mogen opmerken in den psalm die ons bezig                 Er is dan geen gewone regelmaat meer : de wateren
houdt. Ze riepen tot den Heere uit woestijnen en wil- gelijken een dronken man, want zij waggelen en  dan-
dernissen, en Hij verhoorde  hen ; vanuit de gevangenis         sen daarhenen. En op die ruggen der wateren  wordt
en Hij brak de deuren en hiew  de ijzeren grendelen in          bet, scheepke  heen en weder geslingerd. Waarlijk
s t u k k e n .                                           `.    waar : in zulke oogenblikken versmelt de ziel deq men-
    Daarom  wordt Gods volk keer op keer in dezen               schen. Men wordt zeer bang, want aller menschen
psalm opgeroepen om den Heere vanwege Zijn eeuwige wijsheid wordt  verlonden.'  0 ja, we zijn wijs, want
goedertierenheid te loven en te prijzen.                        we rekenen met stormen en rukwinden, met hooge gol-
    De vorige maal  sloten  we met zulk een oproep, en          ven en stroomen van water.        Maar als de  stormen
het eerste vers dat we  moeten  behandelen, behoort             komen en het  schip heen  en weer geslingerd wordt, dan
eigenlijk bij dien oproep: ". . . . ,. en dat zij lofofferen vergaat de wijsheid. En duizende schepen werden op-
offeren,  en met  gejuich Zijne werken vertellen." (vers geslokt door de groote wateren  van God. De zee is een
22).                                                            zeemansgraf.       We lezen van den grooten dag des
    Een lofoffer is den Heere zeer aangenaam., In               Heeren, da-t ook de zee haar dooden weer zal geven.
den letterlijken zin genomen  kunt ge  de,voorschriftea              Maar bier lezen we van kinderen  Gods.
                                                                            I


                                      T H E   STANDAR D   B E A R E R                                                 357

  rebellie en boosheid. En dan kwam de slaande hand van zingt : Men hoort der vromen tent weergalmen van
  Gods.                                                        hulp en heil . . . .
     En Hij beschikt over duizende middelen om te                 Maar de ongerechtigheid stopt haren mond !
  straffen.                                                       Wat vreeselijke vloek voor dat volk.
     Hier  worden  opgesomd verdrukking, kwaad en                 Men heeft veel woorden. Hunne tong wandelt op
  droefenis.                                                   de aarde. En hun mond tast zelfs den  hemel   aan.
     Van dat eerste leest ge keer op keer in de Richteren.     Maar als God Zijn volk bevrijdt dan is men stom. Als
  Men wordt haast moede van die opsomming : men men moest zwijgen in schulderkentenis, dan vloekt en
  vreesde God en had vrede ; men vergat God en Hij             raast men. Doch als men moest uitbreken in dank en
  bracht den heiden die hen onderdrukte ; men riep tot lof, dan is men verstomd. Mirabili visu!
  God en Hij verloste door een richter  ; en men had vrede.       De oprechte is de man die van binnen en van buiten
  En dan  begon  het opnieuw: rebellie, verdrukking, dezelfde is.
  roepen tot God, verhooring, en vrede.                           De ongerechtigheid is de kromme mensch der zonde.
     Wordt men verdrukt, dan volgt het kwade. De               Daar overtreedt men het gebod Gods, en zegt : Wie zal
  vijanden die ons onderdrukken op des Heeren bevel,. het zien?
  springen  niet zachtzinnig om met de verwonnenen.               Maar hier komt de wijze ! Luistert :
  0 neen. Dan komt men om te slaan,  te striemen en te            "Wie is wijs? die neme deze dingen waar; en dat
  wonden.  En dan is het kwaad.                                zij verstandiglijk letten  op de goedertierenheden des
     En als men genoeg van het kwade geproefd heeft,           Heeren  !"
~ dan volgt die andere,smart  : de droefenis.                     Dit is het besiuit.       .
     Droef te zijn is onnatuurlijk. Droef te zijn is prin-        We nemen leede afscheid van dezen lieflijken psalm.
  cipieel het smaken van den dood. In de he1 is er wee-           Wijs? Wijs te zijn is om de beste wegen en mid-
  ning en knersen der tanden. In tranen weg te smelten         delen te gebruiken tot het bereiken van het hoogste
  is bang.                                                     doel. En dat hoogste  doe1 is den lof des Heeren. Daar-
     Tech   schijnt  die droefenis van God gezonden te om werd Jezus door den  Heiligen  Geest genoemd: De
  zijn tot kastijding, want we lezen verder: "Maar  Hij        kracht Gods en de wijsheid Gods. Het wijze en vestan-
  brengt den nooddruftige  uit de verdrukking in een dige volk gebruikt Jezus tot den lof des Heeren.
  hoog.vertrek,  en maakt de huisgezinnen als kudden."             En die Jezus is de verpersoonlijking der goeder-
     Let er nu op, dat er  tweeerlei  volk is, want we         tierenheden des Heeren !
  lezen verder : "De oprechten zien het en zijn verblijd,          Korter uitgedrukt : Jezus is de zucht van den Drie-
  maar  alle ongerechtigheid stopt haren mond."                Eenigen God om U we1 te doen  ?
     Twee&lei  volk: de oprechten en de  ongerechtig-             Let dan verstandiglijk op Jezus!
  heid. Let er op, dat de verworpenen niet eens een                                                        G. Vos.
  naam ontvangen. Tezamen worden  zij genoemd : de
  ongerechtigheid.
     0 ja, Gods volk roept tot God vanuit de droefenis.
  En Hij hoort hun geschrei.
     Want Hij brengt den nooddruftige uit de  ver-
  drukking !                                                                 I N   -HIS  F E A R
     De nooddruftige !       Want een  schoone  naam om
  #Gods  volk mee te noemen !
     De nooddruftige is de man die geleerd heeft, dat                         What Can We D6?
  hij het leven niet in zijn eigen hand kan vinden. Aan
  alle kanten merkt hij, dat hij stijl afhankelijk is van          An imaginary case.
  God, vooral in alle zijne~nooden  en smarten.                    Several young people appear at the consistory.
      En dan roept,  hij.                                          To make confession of faith? No. They are con-
      En dan komen de eeuwige armen om hem op te fessing members, and very pious.
  tillen en  te zetten in een hoog vertrek.  Dat  vertrek          What brings them here is this: The minister had
  is zoo hoog, dat de vijanden hem niet bereiken.              most excellently preached on Lord's Day XXI,, about
      Het hoog vertrek. Uiteindelijk is het de  hemel          the communion of saints and had emphasized that
  daar boven bij God.         ."                               "everyone must know it his duty readily and cheerfully
      Het hoog vertrek: het is ook  Christus Jezus, in to use his gifts for the advantage and salvation of
  Wien wij veilig zijn.                                        other members". The minister could not, of course,
      En als God Zijn volk zoo leidt, dan zien zij het         elaborate on every detail of this Christian function.
  en noemen zichzelven zalig. Zij zien het en  worden              But it was just those details that brought the young
  verblijd. Dan wordt weer  vervuld,  waar gij  zoo.vaak       people here this evening.


358                                    THE  S T A N D A R D   B E A R E R

       So their problem was: exactly what does it mean lievers. In this office however they function not only
in our congregation to practise this communion of toward within, but also toward without. That is, they
saints? What does that mean to us and to all of us?          stand in the office of all believers also in the home, the
       In short, they wanted to have the church interpret factory, the shop, everywhere where they confess their
for them, in practical terms, how they may use their         Lord. Surely Christ has instituted the special offices,
gifts unto the advantage of the other members.               elders and deacons, but Christ has also instituted the
       The consistory had truly never been confronted office of all believers. That was dogmatically sound.
with anything quite like this before. And the minister And it is good always to be dogmatically sound. But
saw it was his duty to give these young people, of both      in practise things were not so sound. As far as the
sexes, an answer to their pious and urgent question.         consciousness of the church was concerned the people
       An answer ought to be given.                          figured that if the minister, the elders and the deacons
       Someone proposed that they should know by this functioned, there was little other work left. Besides
time what the communion of saints means and what it that, in practise, the work was pretty well left to them
means to use their gifts to the advantage and salvation      also.  .Several  people therefore functioned, the rest,
of other members. But what of it if they should know well, really, what could they do?
it? They do not know it, and they must be assisted.             It was just that thing which pressed for a solution.
       Generalities would not do. All were agreed on the        One of the brethren proposed that perhaps the
Reformed truth which underlay the communion of church could stand a few ushers. That was a solution.
saints. . . . what the young people wanted to know Or wasn't it?
was how to interpret the communion of saints in terms           No, that is not the solution.      I
of their every day life.                                        There is danger here of becoming mechanical. The
       To give this answer was not so easy.                  church is surely not a factory where men create jobs
       Should they approach it this way as to tell the       and other men  aljply. God forbid.
young people exactly what work the church can do,               The `communion of saints is the mystical union,
and then leave it to them how they would take part in        with Christ, and then with one another.          And the
that work? If it is the duty of the church to preach members are members  of one body. The Body grows
the ,Gospel, is that then the duty of one or a few or is     from within. Beware then, let's not become mechanical.
this the calling of all of them together? So that would         But now, let the consistory indicate plainly what
need explanation.                                            the communion of saints means, and then tell these
       One of the elder brethren remarked to the effect      young beople  how they can use their gifts unto the end
that the "work" of the church was being carried out that the body may be edified.
by the elders, ministers and deacons. And that remark           What can they do?
was to the point, indeed. But would that mean that             It is difhcult to tell them just what they can do.
just those few men were functioning and the rest look         It is splendid however that they want to function,
on. Each has his own appointed office, and God has           and that must not be discouraged.
set them in their places, and called them so that the one        We could answer them, and say: if any of you feel
may not intrude into the work of the other. But have the calling and have the gifts to become ministers,
just those few a "calling" and the others none.              teachers, missionaries, Sunday school teachers, nurses,
       Another remarked that there were pianists and a Christian doctors, develop these gifts. Acquire the
janitor, but ,that "work" was being done. Hence the proper education and wait until the Lord calls you
young people could have no part in this work now. All here or there. All the  whiIe that you do that, you are
were doing thier work well and using their gifts to          doing something, and actually using your gifts for the
the advantage of the whole, and it were presumption          advantage and salvation of others; Doing something
on their part to intrude.                                    includes also preparing yourself for your life's service
       On that basis there was really not much that these    or calling. But this is the long-range view.
young people could do. Or should they approach it this          :What about now and today?
way that they ascertain what gifts each one had and              What can we do for the edification of the brother-
then attempt to direct the use of that gift toward the hood ?
welfare of the whole?                                            Can you do a day's work? Yes, all of you can do
       That would not do either.                             that. Isn't it a gift that you are capable of perform-
       Before there could be an answer given to these        ing a day's work, of maintaining a family and bringing
young people the consistory itself had to  come to a         up that family in the fear of God. What would become
united opinion.                                              of the church if you refused to have children, refused
       Dogmatically they well understood that one of the to raise families, refused to bring them up in the fear
priceless treasures handed down to us from the days of the Lord. There at least is a task in which you can
of the Reformation was that of the Office of All Be-         engage, and in" fact you are already engaged.


                                        THE  S T A N D A R D   B E A R E R                                       359

  `And by your successful occupation you have some- desires to see, are still living in the Netherlands. May
thing to contribute toward the cause of the church,         he experience a prosperous journey with the Lord's
something to give to the Christian school, for the mis- blessing.-We extend our sincere Christian sympathy
sions, and the poor. That you labor diligently, and         to the Rev. and Mrs. J. Howerzyl. Mrs. Howerzyl's
bring the overflow of your gratitude to the collection      father died recently following a lingering illness,
plate; isn't that the communion of saints in prac-          It came at an especially difficult time since in order
tice?                                                       to attend the funeral it was necessary that Rev.  Hower-
   And isn't it edifying for the church to see you and      zyl be absent from his  Fongregation  on both Good
your family in church every Sunday with unfailing Friday and Easter Sunday. Through cooperation of
regularity.      We assure you that regular attendance his own consistory at Oskaloosa and the Rev. M. Grit-
at the services and consecrated interest in what is         ters of  Pella, the necessary arrangements were made
preached are two things which help immeasurably that they could attend the funeral in Michigan. May
for the edification of all the brethren.                    the Lord comfort them with His grace.-The work
   It helps the Men's Society when you are present continues slowly here in the far north-west with regular
there and when you take part in their activity. The         services twice each Sunday in Sumas  and occasional
more of you that are present and the more of you that       week-day meetings on the special days we celebrate
take part, the more all are edified.                        at this time of year. We expect to return to Grand
    Can you pray ? Pray for one another.                    Rapids the latter part of this month to confer with the
    Can you confess your faults one to another, then        Mission Committee and attend the sessions of Synod.
James says: do that.
    Can you sing? If you can't you can learn it. And                                * * *  *
sing when you are in church, sing then with others,
sing with the family.                                       Earthquake . . . . .
    What can we do?                                            We have often read and sung the words of Psalm 46
    The field is still larger than we have indicated.       and thought about them. Especially the phrase: "we
   You may also make it your work to find that still        will not fear tho' earth be moved. . . . although the       e
larger field.                                               mountains quake and earth's foundations shake". Now
                                          M. Gritters.      on April 13 we experienced this mighty speech of ,God,
                                                            when a comparatively severe shock moved the earth's
                                                            foundations and caused the mountains to quake in this
                                                            area of the North-west. Although there was no dam-
                                                            age in this immediate vicinity, it was distinctly felt
                 P E R I S C O P E                          while the tremors lasted almost a complete minute.
                                                            Perhaps, that doesn't seem like a very long period,
                                                            but just sit  stil1 for one minute and watch the second
NEWS FLASHES . . . .                                        hand move around the face of the clock while you ima-
                                                            gine that everything is shaking and moving and tremb-
    The first Protestant Reformed Church in Canada ling !
will have been organized, the Lord willing, in Hamilton,       The strange thing about an earthquake is, that one            .
Ontario, on the evening of April 19. The entire Mis- seems. to sense and know immediately that it is an
sion Committee planned to be present on this notable        earthquake. We were just seated for our noon meal
occasion and we expect a detailed account of the event and about to ask a blessing when the shaking began.
to be forthcoming.-The Rev. A. Cammenga has re- Both my wife and I looked at each other, and said:
turned from a four-week stay of labor in Canada. Rev.       "Earthquake"  !, and then sat speechless for several
Knott, who had supplied the pulpit at Hull, Iowa during seconds feeling the movement of all things, hearing
their pastor's absence, has returned to Grand Rapids the windows and doors  rattIe and watching the blinds
with his family.-The First Church in Grand Rapids and other articles swing andsway. That it was of some
has been very gracious and generous in cooperating duration, is evidenced by the fact that we were able to
`with the work in Canada. Following Rev. Cammenga's get up and walk out of doors and still feel perceptible
return, Rev. De Wolf spent two weeks in Canada and movement when we had reached the back porch. It is
at present Rev. C. Hanko is laboring their for a period     truly a soul-stirring experience when the so-solid seem-
of four weeks.-The Rev. J. De Jong, of our  Creston         ing earth begins to rolI and heave. One begins to real-
Church in Grand Rapids, is looking forward to a trip        ize a bit of the expression of the psalmist's faith when
to the Netherlands. He plans to sail from New York he proclaims : God is our refuge and strength !              .
on May 20, the Lord willing, and will return sometime           It is striking how quickly man begins to "shout"
in August. Most of his relatives, whom he greatly in answer to a mighty speech of God. About 5 or 10


                                      T H E   S T A N D A R D   BE,ARER
                                                                        .,L                                            -
minutes after it had occurred the radio was already called Reformed should appreciate, rather than dis-
giving a rather detailed account. (It is interesting that parage, exactions of the Truth.
a Canadian station was the first to have rather accur-         Another instance of this same convenient disregard
ate news, almost while the quake was still in progress.    and forgetfulness. of one's own history comes to mind.
It seemed that the American stations in the vicinity,      Leaders in the Christian Reformed Church have often
had paused to catch their breath and consequently said of us as Churches (and we have also heard that
were 10 and 15 minutes later with reports). But all        same charge here again) that we do not do mission                '
that afternoon and evening  yb!Len  were busy "shouting" work; in fact, that we "do not believe" in foreign mis-
about the work of God. "Expert" opinions were of- sion activity. It is not our purpose now to refute these
fered and "scientific explanations" were given, "great"    statements and point out their untruth but rather to
men and "professors" were interviewed to "tell all recall again a bit of history. It is. well that we know
about it". But not once did we hear God mentioned. these things  and,bring them to the attention of those
And while the reports of casualties and damage were who so charge us.
being broadcast announcers were urging the populace            The history of the Christian Reformed Church re-
to remain calm and go about as usual, while wild veals that it was not until almost 25 years after their
rumors of greater shocks to come, kept disturbing separate existence as a denomination that any official
their "peace". And yet, at the same time, all had to       missionary activity was pursued or that an official and
admit that no one could determine or pre'dict  when        regular Home Mission Committee was appointed. Fur-
a quake would strike. When God speaks, mere,  men ther, it was not until 6 years later than this, or almost
can only listen !                                          30 years after their organization, that any regularity
   As always this speech of God too, is soon forgotten was established in this work by the Christian Reformed
and goes unheeded. It remains for the few to pro- Church. And during that period that Church was al-
claim: That Thy name is great Thy wondrous works. most twice as large as our present denomination. It
declare !                                                  is true, that during the intervening years various minis-
                      * `y * *                             ters went out from time to time, much as our own men
                                                           have done in our early years. Strikingly, these early
                                                           Christian Reformed ministers also labored among those
Footnotes  Of  Histom~ . . , .                             closest to them in the Reformed Churches, and also
    In the article dealing with Reformed Church life among newly arrived immigrants from the Nether-
in Canada, by the Rev. P. De Koekoek, upon which l a n d s .
we commented last time, we also read the following             We learn further, that it was not until 1920 that
statement : "Neither our Christian Reformed leaders        the first foreign field was opened by the Christian
in Canada, nor our church membership in general, are       Reformed denomination. At that time, by way of com-
wrapped up ,in disputations about the fine shadings parison, these Churches were already 53 years old and
of Reformed doctrine." This, according to the writer, numbered 245 congregations of almost 100,000 souls.
was supposed to account for the fusion of various ele- Sometimes these little vignettes of history are inter-
ments into peaceful congregational harmony in the          esting and instructive. The factual details for the
Christian Reformed Church in Canada. As we read. above are from "The Christian Reformed Church".
it we wondered whether this is really as virtuous as       a history, written by the late Dr. H. Beets.
it may appear. Compromise may bring organizational                                                  W. Hofman.
unity but it will never satisfy the Truth.
    It also struck us again, that though in 1924 "fine
shadings" ( ?) were used to depose office-bearers and
cause a denominational split, now they are forgotten                             IN MEMORIAM
and happily neglected.      For the sake of external           The Con&tory of the First Protestant Reformed Chlurch
growth and prosperity, perhaps? It also served to re- hereby  expresses its heartfelt sympathy  to its brother-elder,  f
call how quickly and conveniently the testimony and William Stuursma in the loss of his brother,
lessons of history are forgotten. As we read, our
thoughts turned instinctively to the Fathers of Dordt                          MR. JACK STUURSMA
and the great Synod of 1618-19. To establish the exact         May the God of all mercy give grace according to need
color of  dis%ctive Reformed Truth these Fathers and pour balm into the wounds that He hath inflicted.
formulated 59 articles clearly positing the Truth over.
against "fine shadings" of Arminian error. And that                      Consistory First Protestant Reformed Church,
no question might remain as to their precise meaning                                      Sidr;ey  De Young, Clerk.
they added 54 more articles rejecting the many subtle Note:-The above obituary failed  to appear in the previous
errors of these Remonstrants. A Church which is iswe due to the fact that it had been overlooked.


V O L U M E   X X V                        May 15,1949  - Grand Rapids, Michigan                                       NUMBER 16

                                                                         0, but he. is first in great trouble.
         MED,ITATION                                                     Listen to him : Judge me,. 0 God ! and plead my
                                                                      cause against an ungodly nation: 0 deliver me from
                                                                      the deceitful and unjust man!
                                                                         Neither was this miserable predicament the worst
                    0 God My God!                                     for David. Listen again to this man: Why dost Thou
                                                                      cast me off? why go I mourning because of the op-
                                                                                                                  L
                                                                      pression of the enemy?
              "0 send out Thy light and Thy truth: let them lead         We do not know for sure who composed this psalm,
              me; let them  b+ng me unto Thy holy hill, and to Thy    `although we are almost certain that it was David.
              tabernacles. Then will I go unto the altar of God,      If it was David, then we presume further that this
              unto God my exceeding joy: yea, upon the harp will      episode took place in the midst of the treachery, of
              I praise Thee, 0 God my God!"                           David's son  Absalom.      All the details of this psalm
                                               Psalm 43:3,  4.        would readily be explained in such case.
    There is  One who also cried the words which form                    And the deceitful man would be Ahitophel.
the title to this meditation. That is, almost the same                   And the `nation had largely become ungodly.
words. He cried : My God, My ,God  ! And I must write                    The majority were almost ready to cast off David,
the pronoun with a capital letter. For this crying the anointed king of the Lord.
MAN was Jesus.                                                           .In such straights David cried to His God.
    But this man cries in his joy, that is, if the prayer                Admirable wisdom !
for light and  .truth  is fulfilled. And I doubt not but it               0 God, my God!
was fulfilled. David prayed this prayer according to
God's will, and through the Holy Ghost that was upon
him. Oh yes, David cried this cry in great joy.                                                *  *  *  *
    0 God, my God !                                                      0 God, my God !
    It is the end of all things. lt is the sole purpose of               But before David can shout this expression of
the whole Universe, renewed, exalted, spiritualized, complete trust and utter contentment, he must receive
glorified.                                                            a boon from the God of his salvation.
 It is the end which God has purposed for Himself.                        0 send out Thy light and Thy truth !
Untold millions shall stand before His throne unto all                    God's light and God truth: what are they?
eternity, crying, shouting in the-glee of perfected bliss :               The use of the word light in this and many other
0 God, my God! You may change the pronouns here texts of Holy Writ is figurative.
from the singular to the plural. They shall be united                     Light -is the first gift of God to the earth.
into one glorious body, the Body of Christ Jesus, `the                                                                        God
                                                                      made it on the first day of creation week.
Lord.                                                                     Light is the sine qua non for all created things.
    0 God, my God !                                                       If you have light, .the light of the sun, you can live
    Expression of the highest joy imaginable.                         your earthly life in relative well-being.
                           rit * *  *                                     The darkness of night is also a gift of God: it is
                                                                      given so that you may lie down upon your bed and
    0 #God, my God !                                                  sleep.
    How is David to sing this blessed chant?                              But both words are used in the figurative sense of


362                                     T H E   S T A N D
            _.                                               A R D   B E A R E R                                     ..-_"-
understanding and folly respectively. As such they               0 God, send out Thy Light!
have a spiritual meaning.                                                                *    *    *  *
   Light is the sum of all that is good and virtuous.
Hence, we read in the Bible,.that  God is a Light and            Yes, my God, but send me also *Thy truth !
that there is no darkness at' all in Him. And when               The truth of God is the same as His light, but from
God imparts His glorious Light-Life unto the creature a different point of view.
that was made after His own image, such happy be-                Truth stands over against the lie, even as the light
ings are bathed in the Light.                                 stands over against the darkness.
   But darkness is dreary and miserable. Darkness                The lie is terrible.
is the spiritual state of the man who rebelled against           The lie is the serpent, the wriggling snake. It is
God, fell away from his exalted state, and henceforth the zig-zagging of the adder in the grass. The devil
wends his way in, the midst of all manner of foulness made use of the serpent for his lying work. There is
and corruption.  ,And this spiritual state of fallen man no straightness in him at all. This is so absolute that
&so. coroplete  that God~alls~his.~v&y  name. durksess,       God calls that unhappy creature the Father of the
It expresses that' the corruption of natural man has L i e .
eaten through him like the cancer and that he is wholly          The truth is the straight line. It is the right re-
permeated with wickedness.                                    lationship with respect to all things. In God it is the
   Now David realizes that by nature he also is dark- most wonderful relationship between the Persons of
ness itself.                                                  the  ,Godhead as they live the glorious Covenant life in
   And further, that all his troubles are to be traced themselves.
back to sin and guilt.                                           And if truth resides in the creature that is made
   And so he calls out to God for light!                      in the likeness of God he sustains the right relationship
   0 God, my God, give me Thy Light.                          to God, to man and to the world. And all is well.
                                                                 If we walk in deceit and the lie we are out of tune
                         *  4  *  *                           with everything and everybody. Nothing works smooth-
   0 send out Thy light!                                      ly, harmoniously, tranquilly. Everything halts. And
    How does God do that?                                     we are very unhappy.
       Paul will instruct us. He experienced it on the           And so we can understand how God tells us that.
way to Damascus. Listen to him: For God who com- the truth shall make us free. It is misery to zig-zag
manded the light to shine out of darkness, hath shined and to follow the wriggling snake. It is happiness to
in our hearts, to give the light of the knowledge of          follow the Straight Line, and that is Jesus Christ.
the glory of God in the face of Jesus Christ.                    Do you note that we are led along parallel paths?
    Here is the line of thought: God is the Light. That The Light is Jesus Christ, the Lord. And the Truth is
means that He is the Embodiment of all that is virtu-         also Jesus Christ, the Lord. He said so Himself: I am
ous and good. Second, all that virtue and goodness            the Way, the Truth, and the Life !'
shines from <God to us in the face of Jesus Christ. The          I am the Light of the world !
thought is that if you desire to see the goodnesses and          0 God, send out Thy Light and Thy Truth !
the mercies and all the graces of God, you better look           If David had lived in our day, he would have pray-
strongly on Jesus Christ the Lord.. And then we must ed: 0 God, send out Thy Son Jesus Christ into my
take that name Jesus Christ in the full sense of the          poor, crying, mourning heart, and all shall be well.
words.      It means His name and person, His work               0 God, send Jesus to me !
and wonderful victory over death and the grave, over
the curse and eternal damnation. Then you must                                           *    * a *
understand Jesus Christ as the revelation of the very            Send out Thy light and Thy truth!
heart of the Father, of the Triune God. Then you                 If that may happen to us, and it does happen a
will hear a Divine melody in that name, the melody of thousand times thousand times, then all is well: just
everlasting Covenant love. Jesus Christ means all that. follow the text, and you will see it, and rejoice.
It means that the Triune God in unutterable love reach-
es down into your darkness, into your dark heart, and            Notice: "let them lead me  !"
although you deserve to be cast away forever from                0, if only we may have Jesus Christ, as the great
His care and from His thought, that He takes you into         Gift of Jehovah for our heart and life, then all is
I+, arms and makes you gloriously happy for ever- well.                   ~
more.                                                            Because with Jesus in your heart and mind you
       That is the idea of reception of the Light of God.     are led!
       So when David cries for God's light, he craves His        You see, dear reader, you do not know how and
wonderful nearness and saving covenant communion.             where to walk, If you follow your own in&in& you


                                     T H E   S.TAN'bARD.  B E A R E R                                                        46`2

land in outer darkness where shall be wailing and            will draw near to  C;od's  altar! It is the altar which
gnashing of teeth.        .;                                 God has reared and not man.
    But when Jesus is your Captain of salvation, you            What -does it mean?,                         r
are led, and you are led safely.                                It means that you will look at the eternal edition of
    God's light and God's truth lead you to His holy the cross of Calvary. For in it shines the most glorious
hill.                                                        Light of God, and it is manifested the most glorious
 . And thereby `hangs a beautiful tale. That talc is Truth of God: He makes everything beautiful because
so beautiful that it has charmed the hearts of God's         of light, and everything  straight  because of the truth.
saints from time immemorial.                                 And you can see that best of all when looking strongly
    The earth was beautiful as it came from the hands at the Altar of God, at God's Golgotha, at the suffering
of the Creator. You could easily live on it and be and dying Son of Gad !
happy, even though you did not have eternal life.               Oh yes, we will go to the Altar of God!
    But man fell, and with man, the earth fell, and it                              * *  0  *
became a vale, a deep vale of tears and misery. At-
tend to God: and the earth wBs filled with violence.            And the tirossbeam  will noint!
    Bufiod maintains His everlasting covenant.                  No,  I do not agree ! We must say it this way:  )
    Watch Him, o watch Him ! His everlasting arms And that crying, agonizing spectacle of the dying
are reading under this awful vale of tears and He is         Son of God is pointing the way to all who are led, and
exalting that earth to the heavenly heights.                 His pointing BLOOD is to the Triune God. Dying He
    The mountain and the hill are figures of that exalta- will tell you : God ! He it is you must have in order
tion. It is the reason why our eyes are toward the           to be happy for .evermore.    God, and God alone is your
                                                                                                   .i*.-.
mountains from whence our help cometh.                       exceeding joy?
    It is the reason why Abel built a little heap of            And we return from the bypaths which glisten for
stones or of earth. It explains why Jerusalem was a little while but which did not lead in the right direc-
built on the mountains, and what is more important, tion.
why Jesus was crucified, on a hill far away. Jesus              And the saint  in-the  psalm is about ready to begin
is the great Principle of such miraculous exaltation.        his wonderful song.
    0 God; lead me upwards through Thy Light and                His hand reaches for the harp.
Thy Truth, and that is Jesus on the hill, far away,             The harp, even as all musical instruments, and
but the exaltation of the Universe nevertheless.             music itself, is created of God so that we may' be able
                      *  *  *  x                             to give expression to that which lives in the heart.
                                                                God makes us so happy in the depth of the heart
    And arriving on the hill of God I enter God's            that we must have the wherewithal to  express.3; John
tabernacles.                                                 or: Patmos also saw the men, the innumerable multitude
    God lives in a Home.                                     who received the harps. And the angels sing.
    And the idea of Home is to dwell in great peace                                 *  *  +  *
and joy and sociability. The Jews knew a little of that,
for in their midst stood a picture of God's Home. It            His fingers are plucking at the strings.
was the Temple. God and His people dwelling to-                 He has listened to the melody which comes to him
gether in wonderful peace.                                   from the throne  and from the Lamb that was slain.
    And arriving in God's tabernacle, you will press            The melody of God's covenant made his heart sing:
ever closer to the altar of God !                            his heart is full of music, and so he will pluck the
    Oh, note that phrase : the altar of God!                 strings. .
    We never possessed an altar. We never offered               Soon he will merge his song and music in the sym-
anything. We never served our God in obedience and           phony of heaven. Every symphony has a theme.  Here
love. We never did any such wonderful thing.                 is the theme of God's symphony : 0 God my God !
    And therefore. we should go to darkness and to              Yes, we will sing it! And we will sing it in great
darkness again. We should walk in. darkness for a happiness.
little while on earth, and during that little time become       For it is very beautiful.
ripe for outer darkness. And arriving there we should           But wait: do you know where that theme was
become the companions of devils and all wicked men composed? It was composed in hell when Jesus cried
who ever lived,                                              it. first in agonizing night of the wrath of God: My
    And that place, created by God for the devils, is        God, My God, why hast Thou forsaken Me?
very deep and very horrible.                                    So that you and I might sing it in heavenly glee!
    But if Light and Truth are "your way attending",            0 God, my God !
then you may arrive in God's tabernacle, and then you                                                             G. Vos.


                                                                                                                                                                                                                           .*
  3 6 4                                                                                           T H E '   S T A N D A R D   B E A R E R
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                Semi-Monthly, except Monthly in July and August                                                                                                              E D I T O R I A L S
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                             Box 124, Sta. C., Grand Rapids, Mich
           t                                                                                                                                                                Propositions Concerning
                                   EDITOR:  - Rev. H. Eoeksema.                                                                                                             The Covenant Of Grace                                I
  Contributing Editors: - Rev. G. M. Ophoff, Rev. G.  VOY, Rev.                                                                                                                 ^
  R. Veldman, Rev. H. Veldman, Rev. H. De Wolf, Rev. B.. Kok,
  Rev. J. D. De Jong, Rev. A. Petter, Rev.  C..-Hanko,  Rev. L.                                                                                                     Propositions 9 and 10, we may pass without corn--
  Vermeer, Rev. G. Lubbers, Rev.  M. Gritters, Rev. J.  -4. Heys,                                                                                               ment,  seeing  that they simply quote the  confessions.
  Rev. W. Hofman.                                                                                                                                               They read as follows:
    Communications relative to contents should be addressed to                                                                                                       "9. That comprehended in the church of God "are
REV. H. HOEKSEMA, 1139 Franklin St., S. E., Grand Rapids,                                                                                                       also the hypocrites, who are mixed in the church with
  Michigan.
    Communications' relative to subscription should be addressed                                                                                                the good, yet are not of the church, though externally
  to MR. J. BOUWMAN, 1131 Sigsbee  St., S.E.,  Grand Rapids 6,                                                                                                  in it.`"  `Neth.  Confession,  29.             a (.
  Mich.         Announcements and Obituaries must be mailed to the                                                                                                   "10. That "with respect to those who make an ex-'
  above address and will be published at  a fee of $1.00 for each                                                                                               ternal profession of faith, and live regular lives, we
  notice.
  Renewals:-Unless a  definite  request for  discontinuatice  is re-                                                                                            are bound, after the example of the apostle, to jud,ge
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  to continue without the formality of a renewal order.                                                                                                         the secret recesses of the heart are unknown to ud."
                               (Subscription Price $2.50 per `year)                                                                                             Canons of Dordrecht, III, IV, i5.
  Entered as Second Class Mail at Grand Rapids, Michigan.                                                                                                            Proposition 11 reads as follows:
                                                                         -                                                                                           "That we must consider the children of the church,
                                                                                                                                                                as long as they do not manifest themselves as unbeliev-
                                         C O N T E N T S                                                                                                        ers, as participating in the regenerating grace of the
                                                                                                                                                                Holy Spirit (cf f the thanksgiving in the baptism Form),
  MEDITATION-                                                                                                                                                   on the basis of the covenant promise of God, seeing
     0 God My God! . . . . .._.....................................................................  361                                                        that,  with respect to them, God did not give us the
                   Rev. G. Vos                                                                                                                                  power of a distinguishing judgment, without, however,
  EDITORIALS-                                                                                                                                                   expressing, with regard to the individual children, a
    Propositions Concerning the Covenant of- Grace . . . . . . . . . . . . . . . 364                                                                            judgment regarding their eternal state before  %od."
                  Rev. H. Hoeksema                                                                                                                                   With regard to this proposition we have the follow-
  INGEZONDEN-                                                                                                                                                   ing remarks.
     Onbetrouwbaar Nieuws Uit Canada . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 366                                                 1. That this is a form of the theory of presumptive
                  Mr. W. Wildeboer                                                                                                                              regeneration. All the children of the church are pre-
  THE  TRIPLE  KNOWLEDGE-                                                                                                                                       sumed to be regenerated as long as they do not  man&
     An Exposition Of The Heidelberg Catechism . . . . . . . . . . . . . . . . . . . . . . 369                                                                  fest themselves as unbelievers.
                   Rev. H. Hoeksema                                                                                                                                  2. That the end of this proposition is in conflict
  VAN  BOEKEN-                                                                                                                                                  with the rest. To be sure, to participate in the regener-
     Kleuter Vertelboek, door Anne De Vries . . . . . . . . . . . . . . . . . . . . . . . . . . . . 272
     De Bevoordeelheid Der Exegese, door Dr. F. W.  Grosheide..2'72                                                                                             ating grace of the Holy Spirit is the same as participat-
                  Rev. H. Hoeksema                                                                                                                              ing in eternal salvation. Hence, if we presume that
                                                                                                                                                                all the children of the church are regenerated, we also
  OUR DOCTRINE-                                                                                                                                                 ,presume a judgment regarding their eternal state
     The Friendship Of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 372 *
                   Rev. H. Veldman                                                                                                                              before God.
                                                                                                                                                                     3.* That in this proposition we have a combination
     Open Letter To Rev. A. Petter . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 376                          of the  synodical  view (presumptive regeneration) and
                   Rev. G. M. Ophoff                                                                                                                            the liberated view (the covenant promise for all: "on
  INGEZONDEN-                                                                                                                                                   the basis of the covenant promise of God"). Both of
     Uit Hamilton, Ontario, Canada . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 380                          these views we reject. No one can presume that .atZ
                   Mr. L. Van Huizen                                                                                                                            the children of the church are regenerated for the
  PERISCOPE-                                                                                                                                                    simple reason that we know from Scripture that there
     What Will Be Coming To The Synods ? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 382                                                    is carnal seed among them. Nor can anyone say that
                   Rev. J. Howerzyl                                                                                                                             the promise is for all children of the church, for only
                                                                                                                                                                the children of the promise are counted for the seed.


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                                           T H E   S T A N D A R D   B E A R E R .                                   "  365

    Besides, God's promise is unconditional, and He surely that she would continue to pray for her unconverted
    fulfills it.                                                 brother unconditionally on the basis of the promise of
           And therefore we must refrain from saying any- the covenant.
    thing at all about all the children of the church promis-       Now it happened on a certain morning that this
    cuously, but insist upon the truth that the promise is       particular brother, who worked for the Holland inter-
    for the elect and that they only will be or are regener- urban, was instantly killed by being crushed between
    ated. Then only do we stand on the objective basis two cars. If ever the Lord indicated plainly that it
    of the Word of God.                                          was not His will to convert the man, it `was by his
           4. That the thanksgiving in the form for the ad- sudden death. Immediately I went to visit the afore-
    ministration of baptism does not presume regeneration mentioned sick lady and tried to comfort her by the
    nor teach that the promise is for all the children of the assurance that the Lord does all things well: But at
    church. It is rather a very positive confession "that the time she was beyond the reach of this blessed com-
   Thou ha.4  forgiven us, and our children, all our sins, fort, just because she had unconditionally prayed for
    through the blood of Thy beloved Son Jesus Christ, the conversion of her brother, and it seemed to her
    and received us. through Thy Holy Spirit as members that the Lo:d had not answered her prayer and had,
    of Thine only begotten Son, and accepted us to be Thy not been faithful to His promise. Only in course of
    children, and sealed and confirmed the same unto us time she saw the light-and obtained peace in the way
    by holy baptism." That this cannot possibly be said of the Lord.
    of all the children, but that the Church here prays and         And the application of this story? It is this, that
    gives thanks for its spiritual seed is very evident.         we cannot plead on the basis of the promise of God un-
           Proposition 12 reads as follows :       1             conditionally for all the children of the church, but
           "That we must bring up our children in the promise we will have to add always from the heart: "Thy will
   and the thereon founded demand of the covenant, and be done."
    pleading on the covenant promise, have to pray God, .
    Who calls the things that are not as  .if they were, for
   them ; yea, we must continue to call upon the Lord even          To these twelve propositions are added seven others,
   for the backsliding ones, and that too upon the ground which contain a sort of rejection of errors.
   of the same promise."                                         . The first of these can have our wholehearted ap-
           To this we have no objection, provided that we approval. It reads `as follows :
   nexrer  plead absolutely and unconditionally for all the         "We reject:
   children of the covenant in the outward sense, but al-           "Every opinion that makes of the covenant prom-
   ways add  to. our prayers "not my will, but Thy will be       ise a conditional declaration  (toesegging)   ."
   done". For we know that the promise is not for all,              How Dr. Bos and the Rev. van Teylingen can square
   but that God according to His good pleasure takes His         this with the rest of their propositions we will leave
   seed out of our children.                                     for the moment outside of our discussion.
          And this reminds me of a story of my own exper-           But the proposition itself is certainly thoroughly
   ience that I may be permitted to tell here.                   Reformed.
          In my former congregation there was a lady who            The promise of God is unconditional. In the cove-
   because of a lingering sickness could never attend nant of Gqd there are no conditions. Nor should we
   church. ' I visited her every week and had the habit to       as Protestant Reformed people ever allow the erron-
   bring her my sermons, which in those days I typed out         eous terminology that speaks of conditions in the cove-
   in full. In doing so  I had the opportunity to instruct       nant or of conditions for the promises of God to creep
   her regularly and discuss my sermons with her.                into our language. A conditional promise is a promise
          When I was discussing with her the sermon on           the fulfillment of which depends on certain terms that
   the third petition, "Thy will be done, etc.", she told are to be met with by `man. Such a promise on the
   me that her younger brother was not converted and             part of God is impossible in the first place because
   lived in the world. She further told me that she always man is never and can never be a party over against
   prayed for this brother on the ground of God's cove-          God, and secondly, because man is wholly, incapable
   nant promise. I tried to instruct her in the right way, oY" himself to meet any conditions whatever that would
   told her that the covenant promise did not mean that          either make him worthy of the promise or put him in
   God was bound by promise to save. that particular a position to appropriate it.
   brother of hers, and that therefore she must never               God establishes His covenant with the elect and
   forget to add to her prayers from the'heart: "Not my fulfills i-I& promise to them sovereignly and uncon-
   will, but Thy will be done." I got the impression, how- ditionally. Not to maintain this in all its force is
   ever, that she did not take my instruction to heart and equivalent to falling into the PeIagian error of which


366  -                                 `THE STAN.DARD  B E A R E R

the Canons speak in II, Rejection of Errors, 6:               nobele en diepere beweegredenen zijn, die de mensen
    "We reject the errors of those,                           in. St. Catherines die  zich onttrokken bewogen  hebben
    "Who use the difference between meriting and ap- voor hun gedrag.
propriating, to the end that they may instil into the            Een geboren redenaar en volksvoorlichter zou hier-
minds of the imprudent and inexperienced this teach- van zeggen : "Niet gek. Objectief zijn maar  tech aan
ing, that God, as far as he is concerned, has been mind- het begin van je betoog de mensen even een bepaalde
ed of applying to all equally the benefits gained by suggestie inprenten die ze voorloopig niet meer kwijt
the death of Christ; but that, while some obtain the          raken. Je kunt dan gerust objectief zijn, als de sug-
pardon of sin and eternal life, and others do not, this       gestie op de massa sterk genoeg is dan is het resultaat
difference depends on their own free will, which joins tech sub jectief ." `Wat in feite ook beter is.
itself to the grace that is offered without exception,           Een mensch is nu eemnaal niet neutraal. En God
and that it is not dependent on the special gift of mercy,    vraagt van de mensen steeds een positief voor of tegen.
which powerfully works in them, that they rather than         Het subject de Kerk. We nemen aan dat Ds. P. ook zoo,
others should appropriate unto themselves this grace. subjectief,  zich opgericht heeft om te strijden voor de
For these, while they feign that they present the dis- waarheid en de zuiverheid van de Kerk zooals die  vol-
tinction in a sound sense, seek to instil into the people komen duidelijk getekend wordt in  Artikel  29 van
the destructive poison of the Pelagian, errors."              onze N. G. B.
   And therefore, I consider, it a very dangerous error          Zoo verder lezend komen we bij de institueering op
tc speak of conditions in the covenant of God or of con- 15 Aug. 1948 waarop ook de drie bedoelde gezinnen
ditions for the covenant promise.                             hun attesties ingeleverd hebben. Nu gaan we echter
   Later, in connection with my discussion of `Lord's ecn gevaarlijke subjectiviteit vermoeden, die de vraag
day 27 I promise to say more about this important             bij ons doet rijzen: "Is dat Kerkstijl?" Daar staat
question.                                                     n-1. dat de bedoelde gezinnen "ook welkom geheten
   But let us never depart from our Reformed truth; werden omdat zij voordien beloofd hadden geen pro-
even in our terminology.                                      paganda te maken  voor hun gevoelens in Nederland, in
                                              H. H..          zooveere die zouden indruisen tegen de leer van onze
                                                              Chr. Ref. Church, en de eenheid alhier in Canada zou-
                                                              den kunnen verstoren."
                                                                 Wie heeft wanneer en waar  zoo% belofte afgelegd?
                    hgezonden                                 We zullen nu de objectiviteit van Ds. P. maar laten
                                                              voor wat het is en de zaken maar "subjectief" gaan
                                                              bekijken en de feiten vertellen zooals ze gebeurd zijn.
   ONBETROUWBAAR NIEUWS UIT CANADA                               Br. G. is na zijn aankomt in Canada niet direkt
Geachte Hoofdredacteur,                                       lid geworden maar heeft een jaar lang "bespreking"
                                                              gehad met de Chr. Ref. Church omdat hij lid  Wilde
   Enkele weken  geleden meende Ds. Persenaire van worden  in voile rechten, staande tegenover God in het
St. Catherines, op verzoek van de redacteur van ambt der gelovigen. Herhaaldelijk werd hem gezegd
De Wachter  een betrouwbare uiteenzetting te moeten           dat hij lid kon  worden  als hij maar zweeg over bepaalde
geven voor De  Wachte;  lezers van de strjjd die hij          kwesties. Totdat eindelijk Ds. P. toegaf en erkende
gehad heeft om de eenheid in de kerk van St. Catherines       dat hij spreken kon naar en over de Schrift  en in de
te bewaren. ,                                                 Kerkelijke weg mee kon  doen   aan de innerlijke  op-
   Zelf van nabij bij deze gebeurtenissen betrokken,          bouw van de Kerk. Toen hij hierop gewaar werd dat
zou ik gaarne een plaatsje in uw blad  willen verzoeken       Ds. P. dan de waarheid ten volle in de oogen Wilde zien
om enkele van deze feiten, aangevuld met door Ds.  Per-       en de ev.t. strijd om de waarheid en de zuiverheid van
senaire niet genoemde in hun juiste verband  terecht Christus'  Kerk niet schuwde, toen  is hij onmiddelijk
te zetten.                                                    daarna lid geworden. Ds. P. immers had hem niet
   Laten we gemakshalve het gepubliceerde op de voet genoodzaakt te zwijgen.
volgen.                                                          Waar is het plechtige: Ik beloof . . . . ?
   We waarderen het, dat Ds. Persenaire zich alleen              Is dit Kerkstijl? Is dit ambtelijk strijden voor
houden wil  aan de feiten, blijkens de inleiding van          en met de Waarheid? Objectief? Subjectief? Sug-
zijn artikel. We zijn het met hem eens, dat  alle nieuws      gestie?
uit Canada niet betrouwbaar is. Zonder voor-oordeel              Br. H. deelde Ds. P. bij de eerste ontmoeting mee
zij. we dan ook  aan zijn artikel begonnen. Al gauw dat hij uit de Vrijgemaakte  Kerk kwam. Hierop
gaan we de wenkbrauwen fronsen. Ds. P. laat n.l.,             drukte Ds. P. zijn bezorgdheid uit over e.v.t. wrijving
aan de lezers over om  te beoordeelen of er nog minder en botsingen van mening. Br. H. stelde hem gerust


                                      T H E   S T A N D A R D  
                                                                                  BEA.RER  '                   369

                                                            unto thee do we give thanks : for that thy name is near
  THE TRIPLE KNOWLEDGE                                      thy wondrous works declare." Psalm 75  :l.
                                                               And yet the works of God in creation and provi-
                                                            dence, in the things that are seen, do not reveal the
An Exposition Of The Heidelberg name of the Lord in all its glory and beauty. Nay,
                                                            more, we could never know that name of the Lord from
                    Catechism                               the works of His hands in this world, unless we behold
                                                            those works in the light of another name, by which the
                     PART TWO                               Lord has made Himself known to us. That name is
                                                            Jesus. It is only when we may behold the glorious
           O f   M a n ' s   R e d e m p t i o n            name of the Lord from the standpoint of that one
                   LORD'S DAY 26                            name that it becomes the name of the God of our sal-
                                                            vation. Apart from that one name the revelation of
                            2.                              God in the things that are seen surely brings the name
                                                            of God to us as a name of power and might, as a glor-
             The  InkWution  Of Baptism.                    ious name that is to. be glorified and feared ; but it
   A word may still be said about the formula of bap-       also reveals the wrath of God: it loudly proclaims that
tism used in the Church and based upon Matthew              God is angry with the wicked every day and that He
28 :19. In the original we read for "in the name" liter- will visit the workers of iniquity with His just punish-
ally "into the name"  (eis  to onoma) : And this does ment in time and eternity. For the wrath of God is
not mean : upon the authority of the name of the triune     revealed from heaven against all ungodliness and un-
God  ; but rather: into the fellowship of God as He has     righteousness of men who hold the truth in unright-
revealed Himself in the name of Jesus Christ.               eousness. Rom.  1:19.  Such is the revelation of the
   In general we may say that the name of the Lord name of God through the things that are seen in this
in Scripture denotes God or Jehovah Himself as He world of sin and death. But there is another, a new
reveals Himself to us, is known to us, and is near us.      and altogether wonderful revelation of, the name of
God is God. He is the infinite and eternal One, Who Jehovah, the name Jesus, the God of our salvation.
is in Himself invisible ; but He made Himself a name:       From the viewpoint of the name of Jesus we behold
He revealed Himself. And by this name He Himself the entire name of the Lord, the name of the Triune
came down to us, is known to us, is near us, and sur-       God, as a name of salvation, of unfathomable wisdom
rounds us on all sides.                                     and boundless grace, of eternal lovingkindness and
   This name of the Lord in general is in all the works     abundant mercy, as a name that causes all things to
of His hands, as the Psalmist sings in Psalm 8, verses      work together for good to them that love God, who
1 and 9 : "0 Lord our Lord, how excellent is thy name are the called according to His purpose. Rom. 8 :28.
in all the earth !" For all creation is Hi's handiwork.        This, then, is the name of Jehovah, of the triune
Brute creation, sun and moon and stars, mountains           God as the ,God of our salvation, into which we are
and valleys, oceans and seas, streams and lakes, forests baptized. It is the name of Jehovah that was revealed
and fields, as well as the living creature, man and in the fulness of time, when God sent His only begotten
beast, are called forth by His Word; and they are, as       Son into the world, made of a woman, made under
it were? so many letters spelling the name of the Most the law. Gal. 4 :4. It was revealed in the entire minis-
High. And not only did He call them into being, but try of our Lord Jesus Christ, for by His Word and
He is in them and upholds them by His almighty and          work God spoke to us as the, God of our salvation.
omnipresent power. He sustains and `governs them in It was revealed as the name of reconciliation in-the
all their existence and operation. It is He that causes accursed tree and the death of the Son of God, for
the sun to rise every morning and to set every evening,     God was in Christ reconciling the world unto Himself,
that causes the clouds to gather and the rain to fall on    not imputing their trespasses unto them. II Cor. 5 :19.
the thirsty land. He makes the seed to sprout in the        It is revealed in the resurrection of our Lord Jesus
earth, and prepares food for man and beast. -And He Christ from the dead as a name of everlasting right-
governs the life of man and beast, individuals and eousness, for He was delivered for our transgressions
nations  ;, and He `directs the whole creation to the end and raised for our justification. Born.  4:25. It was
which He determined from before the foundation of revealed as a name of glorification in the  ascension.of
the world, the glory of His everlasting kingdom. Hence,     the Lord Jesus Christ and His exaltation at the right
all that occurs in creation and in the history of the       hand of God. And it will be revealed in all the fulness
world declares the'name of the Lord, the revelation of pf its saving power in the day of Christ, when He
the living God, Who is always near, so that the Psalm- shah make all things new and the tabernacle of God
ist may sing: "Unto thee, 0 Lord do we give thanks,         shall be with men for evermore. It is the name of God


370                                 /    T H E -   S T A N D A R D   B E A R E R

that was declared unto us by the Spirit and through with Christ into His death and being raised again into
faithful witnesses, is preserved  for us  in the  `Holy a new life has nothing to do  Iwith the essential meaning
 Scriptures, and is still proclaimed by the Church.            of baptism.     Evidently their purpose is to defend
       Into that name, then, that is, into the fellowship of sprinkling as a mode of baptism over against those
that name, into the covenant fellowship of the triune that insist that immersion is essential and necessary
God in Jesus Christ our Lord, we are baptized.                 for baptism.
       And from all this it is very evident that baptism is       Now, we; too, of course, would maintain that sprink-
a sacrament, an institution of God through Christ to           ling as a proper mode of `baptism is quite sufficient,
be observed by the whole Church of the new dispensa- and, moreover, sustained by Holy Scripture. Even if
t i o n .                                                      the original word for baptism signifies, "to dip" or
                                                               "to immerse", we wouId still insist that sprinkling is
                                                               quite sufficient, simply because, it belongs to the sign
                                                               and not to the essence of baptism. We have nothing
                              3.                               against immersion, of course. We prould even admit
                                                               that the complete sign of baptism is represented by
                 The Meaning  Of  &zptism.                     immersion. But after all, the mode of baptism, wheth-
       From the confessions we quoted in the first chapter     er by sprinkling or pouring or immersion, is "not es-
under Lord's Day 26 we learn ,that they attribute a sential, but belongs to the outward form and symbol.
rich significance to the sacrament of baptism. Cen- And even as t.he commoncup in `distinction from the
trally, indeed, they all confess that baptism signifies        individual cup at the Lord's Supper, granted even that
the washing away of our sins through the blood of              it was used in the original institution of that ,sacra-
Christ. Thus also the Heidelberg Catechism in the              ment, is not essential to the significance of communion,
Lord's Day we are now discussing in' answer to the             but belongs only to the mode of celebrating that sacra-
question, "How art thou admonished and assured by ment, so immersion, in distinction from sprinkling or
holy baptism, that the one sacrifice of Christ upon the        pouring is certainly not essential to the meaning of the
cross is of real advantage to thee?" teaches us: "That sacrament of baptism. Besides, there are  plen+y of
 Christ appointed this. external washing with water,           indications in the Bible that another mode of baptism
adding thereto this promise, that I am as certainly than that of immersion was employed. Even if we
washed by his blood and Spirit from all the pollution grant the possibility that John the Baptist at the river
of my soul, that is, from all my sins, as I am washed          Jordan baptized the multitudes that came to him by
externally with water, by which the filthiness of the          means of immersion into the river; it seems to be quite
body is commonly washed away." Qu. 69. And again,              inconceivable that the three thousand that were bap-
in question and answer 70, it teaches us as follows:           tized on the day of Pentecost were also immersed. Nor
`What is it to be washed with the  bIood  and Spirit           does the baptism of Cornelius and his household leave
of `Christ? It is to receive of God the remission of the impression `that sufficient water was brought into
sins, freely, for the sake of Christ's blood, which he         the house for all to be immersed. Besides, baptism by'
shed for us by his sacrifice upon the cross." But the sprinkhng is at least suggested in passages like Ezekiel
confessions quoted above attribute a much richer signi- 36 25 : "Then will I sprinkle clean ,water upon you,
cance to this first sacrament. According to them it and ye shall be clean: from all your filthiness, and
includes the reception into the covenant and family from  all your idols, will I cleanse you." And the same
and inheritance of the sons of God. It signifies not           ia true of  Heb.  10%: "Let us draw near with a true
only to be purged from the filthiness of sin, but also         heart in full assurance of faith, having our hearts
tr be endued with the manifold grace of God. It means sprinkled from an  evi1 conscience, and our bodies
that we are adopted unto children of God, that we are washed with pure water." And that immersion as a
enriched with various gifts unto a new life. It signifies sign of baptism is not necessary to express. the es-
not only the remission of sins, but is also a sacrament sential idea of the sacrament may also be gathered
of regeneration, purification, renewal. Thus also the from the foot-washing of the disciples which Jesus
Catechism teaches us in question and answer 70, when, performed in the upper room where He was gathered
after it has instructed us -that baptism signifies the with His disciples to celebrate the  last supper. We
remission of sins, it adds that it means "also to be re-       read of this in John 13  :4-10  : "`He riseth from supper,
newed by the Holy Ghost, and sanctified to be members and Iaid aside his garments ; and took a towel, and,gird-
to Christ, that so we may more and more die unto sin,          ed himself. After that he poureth water into a bason,
 and lead holy and unblameabIe  lives."                        and began to wash the disciples' feet, and to wipe them
       There are, indeed, those theologians that would with the towel wherewith he was girded. Then cometh
emphasize exclusively that baptism signifies the wash- he to Simon Peter: and Peter saith unto him, Lord,
 ing away of sins. According to them the being buried doest thou wash my feet? Jesus answered and said


                                                                    .
                                    T H E   S T A N D A R D   B E A R E R                                          371     "
-  --.,.         -_---                                                        - -
unto  him, What I do thou knowest not now; but thou          righteousness which we have done, but according to his
shalt know hereafter. Peter saith unto him, Thou  shaIt mercy he saved us, by the washing of regeneration, and
never wash my feet. Jesus answered him, If I wash renewing of the Holy Ghost." The catechism also
thee not, thou hast no part with me. Simon Peter saith refers to this passage in Answer 7'1: "This promise is i
unto him, Lord, not my feet only, but also my hands also repeated, where the Scripture calls baptism the
and my head. Jesus saith to him, He that is washed           washing of regeneration." Now it may be doubted
needeth not save to wash his feet, but is clean every whether the word "washing" in this text refers direct-
whit: and.ye are clean, but not all." Now it seems           ly to baptism or whether regeneration itself is called a
to me that if the Baptists, with their emphasis on the washing; but there can be no doubt about the fact that
necessity of immersion, were right, then Peter, with the text .at least refers to baptism. Also here, there-
his insistence upon having not only his feet but also his fore, we have plain proof that baptism signifies not
hands and his head washed, was right also and the only the remission of sins, but also our regeneration
Lord -was certainly in error: Certainly, in the bodily and renewal by the Spirit of Jesus Christ.
sense of the word one is not entirely clean by having           This is also taught in Holy Writ by the great types
his feet washed, but  if,.bodily  washing is a symbol and of baptism: the flood and the passage of the Israelites
sign of a spiritual  reality;  foot-washing is entirely suf- through the Red Sea. Of the first we read in I Peter
ficient, according to the words of the Lord: "He that is 3:21: "The like figure whereunto even baptism doth
washed needeth not save to wash his feet but'is clean also now save us (not the putting away of the filth of
every whit."                                                 the flesh, but the answer of a good conscience toward
   Yet we insist that the sacrament of baptism accord- God), by the resurrection of  ,Jesus Christ." In the
ing to Holy Writ, although centrally it signifies the preceding verse of the same chapter we read that in
washing away of our sins through the blood of Christ, the ark "few, that is, eight souls were saved by water".
implies much more. `This is evident from passages Baptism, therefore, is typified by the water of the flood.
like Romans  6:3-G: "Know ye not, that so many of us Note: it was not by the ark, but by the water of the
as were baptized into Jesus Christ were baptized into flood that the eight souls were saved. They were
his death? Therefore we are buried with him by bap- saved in the ark, but not by the ark. The meaning is
tism into death : that like as Christ was raised up from evidently that the flood separated the Church in the
the dead by the glory of the Father, even so we also         ark from the wicked world and from total destruction.
should walk in newness of life. For if we have been And this is effected in reality by the death and resur-
planted together in the likeness of his death, we shall rection of Jesus Christ our Lord. And as to the second
be also in the likeness of his resurrection: Knowing type, the passage of Israel through the Red Sea, we
this, that our old men is crucified with him, that the       read in I Corinthians 10 : 1, 2 : "Moreover, brethren, I
body of sin might be destroyed, that henceforth we           would not that ye should be ignorant, how that all our
should not `serve sin." This passage plainly teaches fathers were under the cloud, and all passed through
us that baptism signifies our incorporation into Christ,     the sea." Egypt was a type of the bondage of sin and
so that we are planted together in the likeness of His       of fellowship with the world. And Moses, the mediator
death and resurrection; for the text tells us that when of the old covenant, was a type of Christ. The passage
we are baptized into Jesus Christ we are baptized into through the Red Sea, therefore, was a type of the
His death.      Secondly, it teaches us that baptism is * separation of the Church from the wicked world and
the symbol of our being buried together `with. Christ        of her deliverance from the bondage of sin and of our
into His death. And thirdly, it teaches us that baptism baptism into Christ as the Mediator of the new cove-
signifies our being raised with Christ into newness of n a n t .
life. The same is taught in Col. 2:11,-12,  a text, by                                                    H. H.
the way, which also teaches plainly that baptism is
come in the place of circumcision: "In whom also ye
are circumcised' with the circumcision  made without
hands, in putting off the body of the sins of the flesh                              NOTICE
by the circumcision of Christ: Buried with him in
baptism, wherein also ye are risen with him through            Plans are being formulated for the  Ann&  Field-Day
the faith of the operation, of God, who hath raised          Picnic, on Monday, May 30, to be held in the Thornton
him from the dead." Also this passage, like the one `Forest Preserve. Young people and old in the vicinity
from Romans 6, emphasizes the fact that baptism of Chicago, Oak Lawn, and South Holland are cordially
signifies our incorporation into the death and resur- invited to attend. The canteen  wiI1 open at 10 :30 A.M.
rection of Jesus Christ our Lord. And that baptism Games and, a program are also being. planned.
signifies more than the  mere'  forgiveness  .of sins may                            Sponsored by the
also  ,be gathered from Titus  3:s: "Not by works of                       South Holland Young Peoples' Society.

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


                     Van Boeken                                         O U R   D O C T R I N E

Kleuter  Vertelboek,                                                          The Friend&p  Of God
                        Door Anne De Vries.
                        Uitgever, J. H. Kok, Kampen, Nederland        The  Appecirance   of  this Concept in Holy Writ.
  Dit boek door Anne De Vries is een vertelboek voor                 The word "friendship" occurs but once in the Scrip-
de Bijbelsche geschiedenis voor "kleuters", dat is voor tures, and then as a friendship of the world, in James
kinderen  van vier tot  acht jaar. In een voorwoord               4  :4 : "Ye adulterers and adulteresses, know  .ye not that
deelt de schrijver mede, dat dit boek is bedoeld  aIs een the friendship of the world is enmity with God? whoso-
voorlooper voor het "Groot Vertelboek voor de  Bijbel-            ever therefore will be a  -friend of the world is the
sche Geschiedenis" van denzelfden auteur blijkbaar.               enemy of God." The word, friend, on the other hand,
       Met' dit laatste boek zijn we niet bekend, maar het occurs repeatedly in the  Word,of God, in both the Old
"Vertelboek voor Kleuters", doet ons den auteur kennen Testament and New Testament. In the Old Testament
als iemand, die de kunst verstaat om op zeer eenvoudige the word appears in Prov.  18:24,  II Chron.  20:5-`7,
en tech zeer interessante wijze de Bijbelsche geschiede-          Prov.  27:6,  and Isaiah  41:8.  We read in II Chron.
nis te vertellen voor kleine kinderen. Het is werkelijk 20 5-7 : "And Jehoshaphat stood in the congregation
een kostelijk boek, dat,.ook met  alle waardeering voor of Judah and Jerusalem, in the house of the Lord,
het soortgelijk werk van anderen in onze taal, waard before the new court, and said, 0 Lord God of our
is om in het Engelsch vertaald te worden. Ook zouden fathers, art Thou God in heaven? and rulest not Thou
vaders en moeders, die Hollandsch kunnen lezen, en die over all the kingdoms of the heathen? and in Thine
zelf nog kleuters hebben, met vrucht dit kunnen lezen, hand is there not power and might, so that none is
om het dan in het Engelsch aan hunne kinderen  over able to-withstand Thee? Art not Thou our God, Who
te vertellen.                                                     didst drive out the inhabitants of this land before Thy
       Wet boek beslaat 314 paginas, dekt beide de oude people Israel, and gave&  it to the seed of Abraham
en nieuwe testamentische geschiedenis, en bevat 140 Thy friend for ever?" In Prov. 18 :24 and 27 :6 we
teekeningen, 18 in kleurendruk.                                   read : "A man that hath friends must shew himself
                                                                  friendly : and there is a friend that sticketh closer than
       De prijs bedraagt ingenaaid 8.50 gulden.                   a brother. . . . Faithful are the wounds of a friend ;
                                                         H. H.    but the kisses of an enemy are deceitful." And in
                                  `                               Isa. 41:8 we read: "But thou, Israel, art. My servant,
                          *  *  *  *                              Jacob whom I have chosen, the seed of Abraham My
                                                                  friend."
                                                                   . The word, friend, also occurs severa times in the
De Bevoordeeldheid Der Exegese,                                   New Testament. "The. Son of man came eating and
                        Door Dr.  F.  W.  Grosheide.-             . drinking, and they say, Behold a .man gluttonous, and
                        Uitgever, J. H. Kok, Kampen, Nederland    a winebibber, a friend of publicans and sinners. But
                                                                  wisdom  is justified of her children"-Matt.  11:18;
       Dit geschrift, dat een rede bevat gehouden door Dr.        "And when he cometh home, he calleth together his
Grosheide voor een vergadering ter viering, van den friends and neighbours, saying unto them, Rejoice
68sten verjaardag. der Vrije Universiteit op 20 October with me; for I have found my sheep which was Iost. . .
1948, is alleszins lezenswaard. Het is van hermeneu-              And when she hath found it, she calleth  her friends
tischen aard:  De schrijver veroordeelt het standpunt and her neighbours together, saying, Rejoice with me ;
van hen, die voorgeven, dat ze onbevooroordeeld tot de for I have found the piece which I had lost. . . And
Schrift willen gaan, en handhaaft het standpunt, dat he answering said to his father, Lo, these many years
de geloovige Schrift-verklaarder altijd de bevoordee-             do I serve thee, neither transgressed I at any time thy
ling voorop  stelt, dat de  Schrif,t  het Woord Gods is. commandment: and yet thou never gavest me a kid,
Hij maakt voorts onderscheid tusschen formeele of that I might make merry with my friends."-Luke
objectieve  en"materieele  of subjectieve  vooroordeelen,         15 :6, 9, 29 ; "And the same day Pilate and Herod were
en ontwikkelt dan beide in het verdere van zijn ge-               made friends together: for before they were at enmity
schrift.                                                          etween themselves."-Luke 23  :12 ; "Greater love hath
       Het geschrift is rijk voorzien van aanteekeningen. ,no man than this, that a man lay down his life for his
                                                         H. H.     friends. Ye are My friend%, if ye do whatsoever I


                                          T H E   S T A N D A R D   B E A R E R ;  1'                                  373

      command you. Henceforth I call you not servants ; it appears, e.g., in Psalm 23 :I :`"The Lord is my shep-
      for  the  servant knoweth not what his lord doeth: but herd ; I shall not want". The word translated "shep-
      I have called you friends ; for all. things that I have      herd", in this' text is "raah".    Properly, the word
      heard of My Father I have made known unto you."- means: to look upon with pleasure. Hence, the word
      John 15 :13-15 ; "And the Scripture was fulfilled which means : to delight in any person or thing. We shouId
      saith, Abraham believed ,God, and it was imputed unto notice the similarity between this word for "friend"
     him for righteousness: and he was called the Friend and the word for "love" to which we called attention
      of God. . . .Ye adulterers and adulteresses, know ye in our preceding article. The word for "love" in  ;he
      not that the friendship of the world is enmity with Old Testament also refers to this delight in a person
      God? whosoever therefore will be a friend of the world or thing. A third word which is translated "friend"
      is the enemy of God."-James 2 :3, 4 :4'.                     in the Old Testament is  "ahabh",  If the readers of
                                                                   these articles have read our article carefully on the
                            *  *  I  *                             "Love of  ,God", they will probably recognize this word
                                                                   ."ahabh".    It is one of the Hebrew words for "love",
                                                                   which is also translated "friend" in the Scriptures.
                    The Idea  Of  This Concept.      '             From this we may surely conclude that. the words
                                                                   "friend" and "love", are intimately related.
         In the first place we would make a few general               In the New Testament we `have occasionally the
      remarks in connection with these Scriptural passages word "hetairos", meaning: comrade, friend. This word
      in which this word occurs. We have already remarked
.                                                                  appears, e.g., in Matt. 20 :13, 22 :12, 26 :50 : "But he
      that the word, "friendship", occurs but once in the answered one of them, and said, Friend, I do thee no
      Scriptures and then as a friendship with the world. wrong: didst not thou agree with me for a penny? . . .
      Moreover, the word "friend" does not occur, to the And he said unto him, Friend, how camest thou in
      knowledge of the undersigned, in reference to God. hither not having a wedding garment? And he was
      The Scriptures speak of Abraham as a friend of God. speechless . . . And Jesus said unto him, Friend,.
      Jesus calls His disciples His friends. And John the wherefore art thou come? Then came they, ,and laid
      Baptist is called the "Friend of the Bridegroom". We hands on Jesus, and took Him".  * The word, however,
      do not know, however, of any passages where God is which is generally translated "friend" is "philos", and
      called. the Friend of Abraham, Jesus calls Himself this is a word for "love' `in the New Testament,  to
      the Friend of His people, etc. However, .the very fact" which we called attention in our preceding article.
      that we are the friends of God and also the friends of And the word "friendship", in James 4 :4 is "philia",
      Christ surely implies that He is also our Friend, and and this is the same word as "philos". It is obvious,
      that the idea of friendship is certainly applicable to therefore, from the use of the word "friend", in the
      the.relationship between God and us, and is therefore Old Testament and in the New Testament, that the
      applicable to God Himself.., Friendship is, in the very idea of "love" is also the root meaning of "friend-
      nature of the case, reciprocal. It presupposes two or ship." In fact, according to Webster, the English word
      more persons who know and love one another. That             friend, is derived from a word which means "to love",
      we are friends of the Lord and of Christ Jesus neces-        and refers to one who is attached to another by affec-
      sarily implies that the living God is our Friend.            tion or who entertains for another sentiments of
         Secondly, the concept, "friendship", surely expresses esteem and respect, which lead him to desire his com-
      the very heart and core of the covenant idea, which our pany and to seek to promote his happiness and pros-
      churches interpret as, essentially, a relationship of perity.
      friendship. This appears, in the first pIace,  from the      That the concept, friendship, expresses the cove-
      word which is translated "friend" or "friendship" in nant of a relationship of friendship and love is also
      Holy Writ. In the Old Testament we have, first of all, evident from the several Scriptural passages where it
      the word, "rea", which means : a companion, a friend, appears. Notice, for example, how the word is used,
     .one.  with whom one stands on intimate footing. This in the first place, to express the idea of affinity, of
      word appears, e.g., in the Song of Solomon, chap. 5 :16 :    something which we have in common with one another.
      "His mouth is most sweet: yea, he is altogether lovely.      This is strikingly evident in a passage such as Matt.
      This is my beloved, and this is my friend, 0 daughters ,11:19. There we read : "The Son of Man came eating
      of Jerusalem". In this text the word "rea" has been and drinking, and they say, Behold a man gluttonous,
      translated "beloved".    It is evident that the word and a winebibber, a friend of publicans and sinners.
      implies a relationship of love, a relationship of the But wisdom is justified of her children." The implica-
      greatest intimacy. Another word which is translated tion of these words is plain. In the context of these
      "friend" in the Old Testament is  "rash": This word words the Lord is speaking of the incorrigibleness of
      means, first: to feed a flock, pasture, tend. As such the wicked Jews, who will always have an excuse for


374                                    T H E   S T A N D A R D   B E A R E R
___.. "..                                                                  -       --.                     _..._".
their rejection of the I&gdom'of  Heaven. John, the He addresses the Lord, not only as the almighty God
Baptist, came, we read, neither eating nor drinking,          Who is the God of heaven and rules over the. heathen,
and of him they said that he had a devil. They re- but also as the God of their fathers. And he men-
jected his word therefore, to repent. Jesus, on the tions Abraham, the father of believers, because unto
other hand, came eating and drinking. But they also him the unchangeable `Jehovah had given His promise
rejected His preaching. Of the Christ they said that that He would give unto his seed the land of Canaan
He was a man gluttonous and a winebibber, a friend for an everlasting possession. Neither is it  difficult
of publicans and sinners. That He was accused of to discern the reason why Abraham is here called the
being a friend of publicans and sinners evidently im- friend of God. A friend is one with whom you stand
plies a close affinity with these despicable people. He on a most intimate footing. You `confide in him and
was their friend, hence, He was essentially alike unto reveal to him your inmost secrets. Your association
them.' This same thing is expressed in Luke 23 :12.           with him is that of the most intimate fellowship and
In this text we read:. "And the same day Pilate and communion. This applies also to Abraham. Abra-
Herod  were made friends together: for before they ham's relation to the Lord was most intimate. The
were at enmity between themselves." The implication Lord revealed unto him the secrets of His heart. He
of this passage is also undeniably clear. Until this day acquainted the father of believers with the fact that
Pilate and Herod  had been at enmity between them- He would establish with him His covenant, would make
selves. All men are, naturally, rivals, at enmity among him the father of a mighty people, would give unto
themselves. All men seek themselves and therefore this people the land of Canaan for an everlasting pos-
are haters of one another.        This applied to Pilate session, would be the  ,God of that people and they would        .
and Herod.      They were rivals in their seeking after be His people even forever. The same thought also
power and glory and the friehdship of Caesar. But occurs in the Scriptural narrative as it concerns the
this day they became friends. And that which united destruction of the cities of the plain, recorded for us
them in their unholy alliance was their common fear in Gen. 18. In that chapter we hear the Lord say in
and hatred of, the Christ.- They realized that, after all,    verse 17: "And the Lord said, Shall I hide from Abra-
they had- something in common. And that which they ham that thing which I do?" And the same idea of
had in common was the fear which they entertained of friendship is revealed unto us in the Scriptures in
this Jesus Christ of Nazareth. And this, we under- connection with Noah and  Enoch.  They, too, were
stand, will always make friends of the people of this friends of God. Also to them the Lord revealed the
world. Whatever may be their differences, mankind inmost secrets of His counsel with respect to the de-
will always see in the Lord a common foe, and the liverance of His people and the destruction of the
people of this `world will band together to destroy the wicked world.-see Gen. 6:7, Jude 14, 15.
Cause of God and of His Christ in the midst `of this             Beautifully this idea of friendship is expressed in
world.                                                        John 15 :13-15 : "Greater love hath no man than this,
       Secondly, besides this idea of affinity which is ex- that a man lay down his life for his friends.*, Ye are
pressed in passages such as Matt.  11:19 and Luke My friends, if ye do whatsoever I command you. Hence-
23 : 12, the word, friend, also expresses familiarity, fel- forth I call you not servants; for the servant knoweth
lowship,, intimate relationship. This certainly appears not what his lord doeth: but I have called you friends;
from passages such as II Chron. 20 :7 and James 2 :23 :       for all things that I have heard of My Father I have
"Art not Thou our God, Who didst drive out the in- made known unto you." Besides, this text reminds
habitants of this land before Thy people Israel, and          us of that text in Ps. 25:14,  does it not: "The secret
gavest it to the seed of Abraham Thy friend for ever? of the `Lord is with them that fear Him; and He will
. . . . And the scripture was fulfilled which saith, shew them His covenant." To be sure, also the idea
Abraham believed God, and it was imputed unto him of affinity is expressed in the text in John 15. We
for righteousness: and he was called the Friend of read, do we not, that we are the friends of Christ if
God." Both these passages, we may note, refer to we do His commandments. This does not mean, we
Abraham as the friend of the Lord. In the context             understand, that we do what He tells or commands  us.
of the text in II Chron.  26, Jehoshaphat, the God-fear- to do in the sense that a slave obeys the commands of
ing king of Judah, finds himself in trouble.          The his master. In that case we would not be friends but
Moabites, Ammonites, and others beside the  Ammon-            slaves. But to be the friends of Christ and reveal
ites had  come against the king of Judah to battle. A this fact by obeying His commandments evidently
great host had come up against the people of God and implies an affinity of life ; to do the commandments of
Jehoshaphat found himself vastly outnumbered. He              Christ surely implies that we are partakers of His life,
thereupon proclaims a fast and, standing in the midst that His life and Spirit are within us. Otherwise it
of the congregation of dudah and Jerusalem, pours out         would be quite impossible to do His commandments.
his soul unto the I.,ord in prayer and in supplication.       But, this text in John 15 also expresses the idea of


                                    T H E    S T A N D A R D   B E A R E R                                       375

 intimate fellowship and communion. To be  seryant,            in our own personal way, one another's interests and
 according to verse 15, implies that relationship where- welfare. In this sense the Lord is surely the God of
 by we do not know what our lord doeth. But we are friendship. He is that in Himself. For the Lord is
 the friends of Christ because He makes known unto the God of infinite perfection. He is a light and in
 us ail the things which He has heard from His Father. Him is no darkness at all. He is one in all His willing
 He reveals unto His people, by `His Word and Spirit, and thinking and seeking and striving, seeking the
 the secret counsel of God concerning their redemption glory of Himself as the adorable God of eternal and
 and salvation. He leads His people, by His Spirit, into infinite perfection. And, God is Triune. He is Father,
 the unspeakably blessed secrets of the life of God itself; Son, and Holy Spirit; Each Person is personally dis-
 He establishes between the living God and His people tinguished from the Other; the Father is Father and
 the most intimate relationship of fellowship and com- is never Son or Holy Spirit, and this aIso applies to
 munion. We become friends of Christ and of God.               the Son and the Holy Spirit. Hence, God is the God
                                                               of perfect friendship. Re `is eternally a covenant God.
                                                               Eternally He seeks and knows and loves Himself as
                                                               the Triune Lord in the sphere of infinite Divine perfec-
                                                               tion.
                     Our Conclusion.                               Finally, whereas God is God alone and therefore
                                                               determines all things, all true friendship among men
    We would define the friendship of the Lord as that i; rooted in the Lord. We read in James  4:4: "Ye
 covenant bond whereby the Triune God exercises the adulterers and adulteresses, know ye not that the
 most intimate and perfect fellowship within Himself, friendship of the world is enmity with God? whosoever
 and with the people of His eternal covenant who are therefore will be a friend of the world is the enemy
 made conformable unto the image of His Son. It is a of God." Hence, we are friends of the world and then
 fact that, also among men, friendship always pre- enemies of ,God,  or we are friends of God but then
 supposes two things: essential likeness and personal enemies of the world. The friendship of the world, or
 distinction. It is-clear that essential likeness is an a. friend of the world implies that the world of evil
 indispensable requisite for a relation of friendship. men and all their carnal activity is the sphere of-and
 Friendship implies unity, oneness, and the absence of characteristic of our lusts and desires. There is, there-
 discord, disunity,. disagreement. True friends seek fore, a friendship of the world, an affinity, a union,
 the same thing, have the same aspirations, strive after a fellowship in the sphere of' sin; `. Only; -we cannot be
 the same goal. It is clear, therefore, that essential like- friends of God and a friend of the carnal, ungodly
 ness is a necessary condition for. a life of friendship. world-we are either, or; we love God and then we
 But, it is also clear that another indispensable requisite are antithetically opposed to the world that is carnal
 for true friendship is personal distinction. We must and lieth in darkness, or we love this world, which
 all have our own particular name and place, our own lieth in darkness, but then are the enemies of God.
 particular function to perform, our own work to do. And, mind you, the friendship of the world is enmity
 If a league of nations consists of nations who are all against God: The enmity against God, the hatred of
 equally strong, then their bond or pact of agreement ,God lies at the root `of this friendship of the world,
 may be due to the fact that they are all equally strong and this enmity against God characterizes it through-
 and, therefore, equally fearful of one another. If, on out.
 the other hand, this league of nations consists of na-
 tions who differ from each other in size and resources,           True'friendship is rooted in the Lord. Only then
 etc., then their life of fellowship must be attributed .will it fill us, and characterize us, if we become friends
 tc the fact that they are really inwardly united. True of God, are born of Him. Then His life will be our
 friendship exists when persons all seek the same goal, life.           Then we will be enemies of  .whatever  would
 strive after the same thing, and do so each in his own vainly oppose Him and be enemies of the world that
 way.                                                          lieth in darkness. But then we will also be united with
                                                               them who, even as we, love the Lord and have been
     This idea of friendship is also prominently taught born of `Him. And then we will have fehowship with
 in the Word of God. This concept implies, in the Him Who is the Light and in Whom is no darkness.
 first place, a bond, an affinity, a spiritual unity, some-    We will be friends of God and the Word of the Lord
 thing which attracts us, binds us to one another, which Jesus, which He utters in His High-Priestly prayer
 we have in common. And, secondly, this concept pre- of John 1'7, wil1 be realized in us, now in principle
 supposes that, because of that bond, affinity, we go and soon in everlasting perfection: "In in them, and
 out to one another, seek one another, confide in one Thou in Me, that they may be made perfect in one."
, another, rely on one another, help one another, exercise
 that fellowship with one another, further and promote,                                              II. Veldman.


376                                       T H E   S T A N D A R D   B E A R E R .
               --..".--        -                     .--.. --..-    sitteth at the right hand of God." Meyer's Commen-
Open Letter To Rev. Andrew Petter tary on this verse reads, "Verse 1 does not make the
                             -........_. ~- -_...         -.- relation problematical. . . .but sets it forth as an un-
                                                                    doubted fact from which the subsequent duty results."
                           (continued)                              And so it is. For the statement, "If ye be risen with
                                                                    Christ", has reference only to the true believers, those
Dear Brother :                                                      who are dead, and whose life is hid with Christ in IGod,
       In the concluding paragraph of my previous letter verse 3. Such, certainly, are risen with Christ. How
to you I stated that in the next fbllowing  letter I would wrong  it would be, then, to make the text read, "Seek
treat  ,the "if" sentences in the Bible of the type, "If the things above  on the condition  that ye are risen with
the wicked turn from their evil way, they shall live."              Christ." Such a reading makes the resurrection of
It is to that task that I  no-w address myself.                     the believers problematical indeed, `as does also the
       First a r&ark in general. At Romans  8:31 we proposition, "God saves His people on  the condition
read, "What shall we then say to these (things? if God that they believe."
be for us, who can be against us?" The "if" in this                    Yet, of course, it would be wrong to say that "if"
passage is the equivalent of the Greek ei. "If God be does not mean "if" in these verses. "If" does mean
for us. . .  ." The pronoun  us has reference solely to "if" not only in the sense of "on condition' of". The
the predestinated, the called, and ,the justified of the word "if" does have also the meaning, "on condition
preceding verse. What, then, would be  ,the thought, Of". Only, such is not its meaning in the above-cited
conveyed, could we just as well translate, "All things Scripture passages. Fact is that in the lexicons "if"
are for the elect  of  God--the justified, the called-on has several meanings such as: 1) although, notwith-
the cond&on  that God is for them." The thought con- standing; 2) whether, as in the skntence,  "I know not
veyed would be this: "Whether all things are for God's @ to remain or to depart; 3) in ease that; 4) granting,
people-the elect in Christ-is uncertain; they may or allowing; 5) supposing that; 6) seeing that; 7) on
may not be ; it all depends on whether God is for them,             condition that; 8) when, as in Isa.  4:4 where the
and this is questionable." What a terrible theology!                Hebrew word im.
(Of course, I am using words according to the meaning                  It is plain that to prove from the Scriptures that
that  *they  have in the dictionary). It is plain, isn't it,        God saves  His  people  bn the condition  that they be-
that the word  "if" as a sentence element in the above-             lieve, it want do simply  to refer  to a Scripture passage
cited Scripture passage does not mean "on condition containing the word  ?f". The meaning of that "if"
of ". What does "if" mean here? According, to the must be ascertained by careful and painstaking exe-
logic of Paul's thought "if" in that passage is not a gesis. And that precisely is what you failed to do,
doubtful hypothesis-how could it possibly be-but brother.                      You come- with no exegesis. You simply
fact, from which, as undeniable, the conclusion is de- quote a few texts, refer us to a few others, quote Dr.
duced that all things are for God's people. Meyers                  Schilder, and leave  i,t go at that. And the strange
commentary on this verse reads as follows, "The he thing is that most  of  the  passages  which you quote and
theos huper hamoon,  If God be for us, briefly sums up              to which you refer do not even contain the word "if"
the divine guardianship according to the tenor of vss.              either in the original text or in the English versions.
2%3CLtis  kath  hamoon,  who can be against us; a Yet you tell your readers that there are many more
question of the sure, already triumphant certainty such passages in the Bible-passages teaching that
that all hostile powers must be unsuccessful and.harm-              God saves His people  on the condition  that they believe.
legs for us." So, then, the verse is to be paraphrased Now this wont do, will it?
as follows, "God is for His people. This being  true,                  I repeat, the meaning of the word "if" in <the "if"
all things are for them," so that the word "if" in this sentences of the Bible must in each case be ascertained
connection means: seeing  th& the  fact that.  This by exegesis of the text where these sentences occur.
usage of the word "if" is in harmony with the mean- This applies, certainly, also to the  "if" in the "if" sen-
ing that it has in the English Dictionary definitely in tences in Holy Writ of *the type, "If the wicked turn
the sentence, "He is honest,  ,if he is poor." The thought from his sin, he shall live." They raise the follo&&g                  )
conveyed by this "if" clause is, "He is poor". The two questions: 1) What is the purpose of all such de-
clause sets forth poverty as a fact, so that "if" in this           clarations? Why were they made? 2) What is the
connection means: although, notwithstandin.g. (.So the meaning of the word "if" in all such sentences ? Thus
dictionary from which also the illustrative sentence the question is not what meaning that "if" has in our
was taken).                                                         own private vocabulary formed of words of our own
       "If" in the sense of "seeing that, the fact that", is coining, but what meaning it has in the text of the
used by Paul at Cal. 3  :I, "If ye then be risen with Scriptures where it occurs.
Christ, seek the things which are above, where Christ                  Clear answeks  to the two questions, cited above,


                                       T H E   S T A N D A R D   B E A R E R                                                377

 can be gotten from the prophetic discourse of Ezekiel trations of justice as the judge of all the earth? It is
 chapters 13 and 33 . `Here occur sentences of the type this :
 in which w.e are now interested. Chapter 18 sets out               "The soul that sinneth shall die. But if a man be
 with the Lord by the mouth of the prophet reproving just, and do that which is lawful  and,*right,  . . . .
 his people for using on Him the proverb of sour grapes. hc is just,, he shall surely live, saith the Iord" (verses
 Said the people of Israel to God, "The fa,thers have           5-9).
 eaten sour grapes, and the sons' teeth are set on edge."           That is the foundation law of His moral govern-
 "rhis proverb, as they were using it, has one of three         ment. It is a law that He wills to be for Himself, as
 meanings. Perhaps it has all three.                            the judge of souls, a law inflexible, it being a law that
     1) We, the innocent sons, must suffer and die for- is right according to His own standard of rightness
 the sins of our wicked forbears. Exempting them, the and truth and justice, which is His own blessed self.
 Lord inflicts upon us, the guiltless, the punishments              But what is the thrust of that law? What are its
 that were due to them. Hence, we are doomed though implications? The Lord gives answer:
 we be ever so righteous.                                           1) "If he-the just man-beget a son, that is a
     We need not pause, certainly, to expose the  untrrth-      robber, a shedder of-blood and that doeth the like to
 fulness of this reasoning; it is self-evident.           j     any of these things. . . . he shall surely die; his blood
     2) We, the sons, must perish by the hand of God            shall be upon him" (verses 10-13).
 for our own sins and for the sins of our forbears as               2) Now, lo, if lie-that wicked son who dies in
 well. Accordingly, repentance is useless since we can his sins-beget a son, that seeth all his father's sins
 repent only for ourselves and not also for our fathers.        which he. hath done, and considereth, and doeth not
                                                                such like. . . . t .
     3) In the land of Israel, we, the sons, are exposed                                he shall not die for the iniquity of his
 to suffering on account of the iniquity of the fathers         father, he shall surely live. His father, because he
 and this according to a blind Nemesis to which even            cruelly oppressed. - . . lo, even he shall die in his
 God is subject; or according to a natural necessity to         iniquity. Yet ye say, why! doth not the son bear the
 which ~God Himself is bound, so that He is compelled           iniquity of the father? When the son hath done that
 to destroy though He would forgive and spare should which is lawful and right. . . . he shall surely live"
 we repent. Hence, not God reigneth, but blind fate             (verses 14-19).
 reigneth, or natural necessity is lord of the universe             Gonclusion : "The soul that sinneth, it shall die.
 and the master of ,God and of our souls. This being The son shall not bear the iniquity of the father,
true, repentance is useless.                                    neither shall the father bear the iniquity of the son:
                                                                the righteousness of the righteous shall be upon him,
     Such were the specious reasonings to which they and the wickedness of the wicked shall be upon him."
 were taking recourse in the attempt to shield them-                But this raises a question. Is there then no hope
 selves against the ever-repeated call to repentance.           for the wicked that repenteth? And what .about the
     The opening words of the Lord's reproof favors apostate righteous? Attend to the Lord's answer.
 the interpretation under S but without excluding the               1) But if the wicked will turn from his sins that
 other two interpretations. Perhaps each of those un- he hath committed, and keep all my statutes. . . .
 believers was placing his own construction on the              he shall surely live, he shall not die. All his trans-
 proverb.                                                       gressions that he hath connnitted,  they shall not be
     The Lord replies:                                          mentioned unto him: in his righteousness that he hath
     "What mean ye, that ye use this proverb concern-           done he shall live. Have I pleasure at all that the
 ing the land of Israel, saying, The fathers have eaten         wicked should die? saith the Lord God: and not that
 sour grapes, and the sons' teeth are set on edge? As I he should return fro& his ways and live? meaning:
 live, saith the Lord, ye shall not have occasion any The Lord hath no pleasure in the death of the penitent
 more to use this proverb in Israel. Behold, all souls wicked.
 are mine ; as the soul of the father, so also the soul of          But when the righteous turn away from his right-
 the son is mine."                                              eousness and committeth  iniquity, and doeth accord-
     Let us take notice what is here asserted. It is this :     ing to all the abominations that the wicked doeth,
 All souls-the whole of mankind-belong to, God as shall he live? All his righteousness that he hath done
 their absolute Lords and Judge. For by Him they were shall not be mentioned; in his trespass that he hath
 created, and by His power they exist.             This being trespassed. . . . in them shall he die" (21-24))  mean-
 true, the wicked die not according to a natural  neces-        ing: The Lord does have pleasure in the death of the
 city.     They die not just because they sprang from impenitent wicked.
 fathers who were wicked. The Lord kills and makes                  But does not the Lord by such a doing involve Him-
 alive.                                                         self in the great. wrong of destroying the righteous
     But what may be the foundation-law of  .His minis-         (apostate righteous) and of sparing the wicked (the


                                                                                                                                    I


378                                     T H E   S T A N D A R D   B E   A R E   R   c-$2--
         ---ll_ll_                                                                                                   -.--
penitent wicked} ? It is a question that the apostates The sentence therefore is not subjunctive but indica-
in Israel were putting. Answering their own question, tive and must be rendered, "When a man is just, and
they said, "Verily yes, the way of the Lord is not does that which is lawful. . . . he is just, he shall
equal." Attend to the Lord's reply:                             surely live." And the function of the word "when"
   "Yet ye say, The way of the Lord is not equal.               in this connection is the same as the function and
Hear now, 0 house of Israel : Is not my way equal?              purpose of the entire discourse, namely to set forth
are not your ways unequal ? When a righteous man the certain and unbreakable connection between  just-
turneth away from his righteousness, and committeth ness and life.
iniquity, and dieth in them ; for his iniquity that he             2) But if the wicked will turn from his sins. . . .
hath done shall he die," not, such is the implication,          he shall surely live, he shall not die, "for (such is the
for his righteousness, for he hath none. "Again, when implication) he is just". Here, too, the original text
the wicked man turneth away from his wickedness has ki to be rendered  when and not if. The purpose of
that he hath committed. . . . he shall save his soul            this when is the same as that of the when in the pre-
alive," not because of his wickedness, certainly, but           vious verse. 3) The English versions at verse 24 read,
"because he considereth, and turneth away from all              "But  when  the righteous  turn&h  away from his right-
his transgressions that he Bath committed, he shall             eousness, and committeth iniquity. . . . in his trespass
surely live, he shall not die. Yet, saith the house of that he hath committed and in his sin that he hath sin-
Israel, The way of the Lord is not equal" (25-23).              ned, in them he shall die." Here the translation is
   Having overturned all their reasoning by which correct. The Hebrew equivalents for "when' `are used
the sinners in Israel thought to justify their impeni- throughout the whole discourse, also at verse  3.9,
tence-they were blaming God-the Lord concludes:                 though also here the English versions read  "If  he
   "0 house of Israel, are not my ways equal? are beget a son that is a robber. . . ." This, too, should
not your ways unequal? Therefore I will judge  you:             have been translated, "When he begets a son. . . ."
0 house of Israel, every one according to his ways,             Fact is, then, that the Hebrew equivalents for the
saith the Lord God. Repent, and turn yourselves from English "if" are nowhere to be found in this discourse
all your transgressions ; so iniquity shall not be your         (contained in chapter 18). It shows "how far the
ruin. Cast away from you all your transgressions,               mind of the prophet and thus also the mind of God
whereby ye have transgressed ; and make you a new was removed from any such notion as, "God saves
heart and a new spirit: for why will ye die, 0 house His people  on the condition  that they believe."
of Israel? For I have no pleasure in the death of                  ,The point is that the whole discourse is in the
him that dieth, saith the Lord God ; wherefore turn             indicative mood.     It sets forth facts, not doubtful
yourselves and* live ye" (29-32).                               hypothesis. There are such souls who sin and perish.
   What is the substance of this. whole argument of There are  just men who live. There are just men who
God. It is this: The just man surely will live. He              beget wicked sons and wicked sons whose offspring is
will live despite his former iniquities of which he just. There are wicked men who repent, and there are
repented. He will live though he were the, offspring apostate righteous. God has them all eternally before
of a wicked father or the father of a wicked son. The His mind as sovereignly determining their everlasting
wicked man will die. He will die despite his former             destination. And therefore in uttering this discourse
righteousness. He will die though he were the son of by the mouth of the prophet He could use the word
a just father or the father of a just son. The funda- ,when which is an adverb of time. For He is God.
mental truth set forth is plainly this: The connection He doeth all His goodpleasure. He worketh all things
between justness and life and iniquity and death is             according to the counsel of His will. All men,  el?c.t
certain and unbreakable, that is,- God will surely and and reprobate alike as historical actualities, come forth
without fail bestow life on the just, and He w-ill cer-         from the womb of. His sovereign providence. And
tainly destroy the wicked;                                      through Christ in the Spirit He is the life of `His re-
   But there is this question. What about the "if"              deemed people. And therefore there can be no con-
sentences of the discourse of God that we now  cpn-             ditions with Him.
sider (chap. 18). There are but two such sentences                 And this brings us to the question: who are. the
in which the word "if" actually occurs, namely the just and who are the unjust in this discourse? The
following: 1) But it' a man be just, and do that which answers are contained in this very argument of the
is lawful and right. . . . he is just, he shall surely live,    Lord with which we now are occupied. The just,
saith the Lord"  (5-9). So reads this verse in our according to this discourse of the Lord, are men by
English versions. Here the word "if" occurs. But the            nature wicked and depraved but men who by the
Hebrew text has "ki"' a word that in this connection mercy of God "make them a new heart and a new
must be translated. "when" ("ki" like  sher  is properly a spirit ;" they are the son in the text who "seeth all
relative pronoun and never means "if". (see Gesenius) .         his father's sins which he hath done, and considereth


                                                                     I'

                                     T H E   S T A N D A R D   B E A R E R                                         379

and doeth not such like ;" they are the wicked man in that I am still using my words according to the mean-
the text who turns from all his sins that he has com- ing that they have in the dictionary.
mitted and who does that which is lawful and right,              But that, surely, is not His gospel to `His people,
and all whose transgressions that he hath committed to the poor in Spirit. How could God strengthen the
will not be mentioned unto him. The man is for- faith of His people in Him through such a gospel?
given. His sins are blotted out in the blood of the           Impossible! For it is a gospel calculated to gender
Lamb. He is the ungodly whom God clothes with the             dispair, not to strengthen faith. Such, then, is cer-
satisfaction and the righteousness of Christ and whom, tainly not His gospel to His people. Nay,  but. the
as so clothed, He justifies, pronounces just, in Christ.      gospel that He directs to the ears and hearts of His
Such are the just. They will surely live. And they live believing people is one of true hope. It is the gospel
and will live by faith. So the Scriptures state. But to to the -effect that He loves them from eternity and
say that the just--these justified ones-will live on the that in His love He chose them in Christ unto life
condition that they believe is to carry into this dis-        everlasting and that He gave them the adoption of
course of God ideas that are absolutely contrary to children according to the goodpleasure of His will
,what it actually teaches, is thus to destroy, conception-    that, they. should be blameless before Him in love.
ally, the Gospel contained in it, which is that the just      It is the gospel to the effect that with Him  thq Christ
in Christ will  surely  live.                                 they were crucified, buried, and raised, and set with
    So, then, the discourse of God with tihich we are Him in heaven and blessed with all spiritual blessings.
now occupied is Gospel indeed. . For it is  a.message  to It is the gospel to the effect that their lives are hidden
the effect that God without fail will save the just, thus with Christ in God and that when He, the Christ, shall
save such men who hunger and thirst after righteous- appear, they shall appear'with Him in glory.
ness, pine after God and seek Him* through Christ and            And how eager and. determined God is that His
find Him as the God of their salvation.                       people, His chosen people, believe that He loves them
                                                              in Christ and saves them to Himself in order that
    That is the gospel, and the only gospel, by which         believing their joy may be. full. By His Spirit He
God assures His people that He will save them and             testifies with their spirits that they are His sons (mark
be stow upon them the gift of everlasting life. How you well, this text from the Romans does not state
could He strengthen the faith of His believing people that by His Spirit He testifies with their spirits that
in Him and in Christ by that other gospel to the effect       they are His sons on the condition that they believe).
that He will save His people on  the condition  that they     In His great eagerness that His people believe that
believe; that, in other words, His saving them is con- He loves them and saves them to Himself in Christ
tingent on their faith as a condition? Directing to           He "made a promise to Abraham (and) because he
them a gospel .of such a kontent  He would be saying could swear by no greater, he sware by himself, say-
to them, "My people, ye poor in spirit, ye contrite of ing, Surely blessing I will bless thee, and multiplying
heart, sad as this may be, my saving you is due to            I will multiply thee. (Let us take notice that the oath
chance; it accidentally exists, it may or may not be          of God does not read, "Blessing I will bless thee on the
completed, depending on your sovereign, capricious.           condition  that thou believest). And what now actuated
and arbitrary will to  cont.inue to originate  .faith in God in confirming by an oath His promise to Abra-
you.    Hence, you may or may not appear with me              ham. It was verily His being "willing more abundant-
in glory." That, brother, is the way Christ talks to          ly to shew unto the heirs of the promise the immut-
His believing people, according to the doctrine con-          ability of His counsel. . . . .,.that by two immutable
tained in your proposition. For that proposition says;        things in which it was impossible for God .to lie, we
does it not, that God does not give the enjoyment of might have a strong consolation, who have `fled for
life to His people-mark you, His people, the elect of         refuge to lay hold on the hope set before us." But
God-except under condition that they believe. This            how could that promise even as confirmed by His
must certainly imply, must it not, that He tells them swearing by Himself be such a consolation, if it were
that, too, proclaims to them that He does not save            contingent on their faith as a condition thus contin-
them except on the condition that they believe. This,         gent on their capricious will to originate faith in
according to the teaching contained in your proposi-          t h e m ?
tion, is His gospel to them, and none other. For cer-             What has God not done and said in His great
tainly, it can't very well be maintained that He pro- eagerness to strengthen the faith of His people in *Him
claims to them both, namely: 1) that He saves them as their Redeemer-God. In His great eagerness to
and bestows upon them the enjoyment of life on the            strengthen the faith of His  ljeople in Him as their
condition that they believe  ; 2) and that He saves  un- Redeemer-God He brought Abraham'abroad, and said,
conditionally.  For the two proclamations are contraries.     "Look to the heaven, and tell the. stars, if thou be
They exclude each other. Of course, you understand            able to number them: and he said to him, So shall thy

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

seed be." The whole symbolical-typical worship of the         In the next following article I will treat the  if sen-
Old Testament dispensation was instituted in order tences in the  33rd chapter of Ezekiel and in the fare-
that the Lord through those transactions as His means well discourses of Moses-discourses that form the
might strengthen the faith of His believing people in      Book of Deuteronomy. I will also treat those texts
Him their Redeemer-God. Hence, it is stated of Abel that Rev. Petter quoted and referred to.
that by faith he offered a more excellent sacrifice by                                            Fraternally yours,
which he obtained `witness that he was righteous, God                                                      G. M. Ophoff.
testifying with His gift. In His great eagerness to
strengthen the faith of His people in Him as their
Redeemer-God He instituted the sacraments, and the
teaching ministry for their edification. Hence, the
message of the sacrament of Baptism as a sign and a -.-                        -....._....-.__
seal of His promise to them is not that He saves them                         Ingezonden
on the condition'that they believe, but that He uncon-                                      -----.-.____I ..----"-.-
ditionally and actually saves them, in a word, that He,
the Father, adopts them for His children and heirs ;             UIT HAMILTON, ONTARIO, CANADA
and that He, the Son, washes them in His blood from
all their sins; and that He, the  Holy Spirit, dwells        Ik ben niet door den Redacteur gevraagd, zooals
in them and sanctifies them to be members of Christ,       Ds. Persenaire voor  De Wachter,  om wat nieuws te
and applies to them that which they have in Christ.        schrijven over Canada. Maar tech,  als het over geruch-
The insistence that we have to do here with a wit- ten en feiten gaat, die natuurlijk betrouwbaar  moeten
ness of ,God that is conditiona is a sad and sickening zijn, volgens Ds. Persenaire, zal de Redacteur  we1 een
perversion of the language of that Form. How could plaatsje  willen afstaan voor de waarheid en voor feiten,                 I
God strengthen the faith of His believing people in        die Ds. Persenaire in het geheel niet naar voren heeft
Him and in Christ by the testimony of a sacrament          gebracht, of angstvallig heeft verzwegen; en dan blijft
that is conditional? Impossible. The believers have        er al weer niet veel over dan geruchten.
need of hearing God say to them, "I do love thee",           ? Ik bedoel hier niet het geval in St. Catherines :
The witness, "I love thee on the condition that. thou dat zullen  die broeders daar we1 even een feit maken.
believe", wont do. As was said, such a testimony is           Maar Ds. Persenaire haalt ook Hamilton aan, en
calculated to work despair, not to strengthen faith.       spreekt van nauwe contacten. Daar ligt in opgesloten,
       Assuredly, the law of God, "believe on God and in dat het eigenlijk uit `Hamilton afkomstig is. Maar
Christ, obey His voice. Love God with all thine heart waarom dan de zaak  van  Hamilton te verzwijgen?
and mind and strength," is certainly imperative ais0 Want U schreeft over nieuws uit Canada, en Hamilton
for the believers, now and everlastingly. How could ligt ook in Canada. En daar ging het om nog meer
it be different? Their loving God is the second part       dingen,  voor een kerk, om nog belangrijker  dingen.
of His covenant with them. But is their faith and Ten minste,  als men nog kerkelijk over die  dingen  wil
obedience and love of Him on that account something spreken. Men geeft voor, dat het daar ging over het
on which their salvation is contingent and thus un- bezoeken van Broeders en Zusters, of het luisteren naar
certain? Do and must they on that account originate Dominees van de Protestantsche  Gereformeerde Ker-
faith in them? In a word, does God on that account ken, en dan viermalen achtereen.
save them on the condition that they believe? `Please         Dat is we1 een feit, maar dat is het belangrijkste
expIain the "why" and'the "wherefore" of it, brother.      met;  dat zijn voor ons maar geruch$en.                      .
       But  *what I wanted to show is how wonderfully         Maar feiten zijn ook, dat er waren  die nog vaker
eager God is that His people believe in Him as their       naar de Prot. Gerof. predikanten  luisterden,  en dat
Redeemer-God and how wonderfully eager He is to men ook goed  wist niet van het Avondmaal geweerd
strengthen that faith in Him that, believing, their te worden,  omdat men zoo nu en dan nog we1 eens in
joy may be full. But there is this question. What          de kerk kwam.
would it avail *God were He ever so ready and eager           Evenwel,  over bezwaarschriften die werden inge-
and determined to strengthen the faith of His people diend wordt met  `geen  woord gesproken. En dat is
in Him as their Redeemer-God were faith not of Him juist waar het om gaat. Er was in die bezwaarschrif-
but ,of His people, which it is, if it be true that He     ten juist op de zonde der kerk gewezen. Men noemde,
saves His people on the condition  that they believe ;     b.v., de Unions revolutionair. Maar de  leden  daarvan,
if it be true that His saving them is contingent on        de Revolutionairen dus, werd geen Avondmaal  ont-
their faith as a condition, thus contingent on their       zegd.  Cch, men leefde daarin  als gemeente nog in
arbitrary, capricious, yet sovereign will to original      een bevoorrechte positie : men had er nog maar  &n  !
faith in them?                                             Weet men dat er nu al meer zijn ? Het eenigste  ant-


       "                                                    ,.     .,            .,     .,           _,,.     ._._I.
                                         .-       ,-.,-                   :,                   .              .          ..;.,                  1

                                                                                                                    "

382                                     THE  STAN,.DA.RD   ` B E A R E R
--_lll-l.-l                                                                                                   `*one of the issues to be faced is that of membership in
                 ` P E R I S C O P E ,                                                                        a' wider group, this time the American Council of
                                                                                                              Christian Churches. Rather interesting and .we be-
                                                                                                              lieve correct are the views on this matter expressed
    .What Will Be Coming To The                                                                               by A. W. Kuschke, Jr., in a recent issue of the Presby-
                                                                                                              terian Guardian. We `quote from his article, "We give
                       Synods?                                                                                here some reasons why the  ne-xt General Assembly
                                                                                                              should answer no. . . . Politics is the plainest reason
   The beginning of the  smmner  season is also the                                                           . . . . But there are other reasons too which ought
beginning of the  Syuodical  season for most denomina- to be stated.                                                                 For one thing, what right does the
tions. We thought it might be interesting to see some                                                         Church have to become a `constituent member' of any
of the issues. that will be up for consideration at some organization? Does the Bible give such a right? We
of the  Synodical  gatherings this year.                                                                      think not. The Church as the Church must be free
                                                                                                              .before  God. . . . When the Church becomes a constitu-
                                                                                                              ent member of a permanent organization, it loses its
The Christian deformed Church  :  `                                                                           identity to some degree in that organization, it is tied
   Besides those routine matters which always interest down to the level of that organization and compromised
us more or less, the matter of Home Missions, also as                                                         by its actions. It no longer stands alone before God.
it pertains to the work in Canada, will undoubtedly                                                                      "There is another reason, purely logical. If a
appear on the floor of this Synod. It will be interest- `Council of Churches' does only those things which the
ing to see whether the organization of a Protestant Re-                                                       Church itself should properly do, then what right has
formed Congregation in Hamilton, Ontario, Canada the `Council' to exist? It should let the Church do
will also receive notice and whether it will incite any                                                       those things. But if the `Council' does those things
action.                  .                                                                                    which the Church should not properly do, then the
                                                                                                              Church cannot become a constituent member of it.
   Carried over from last year's Synod by way of                                                                         "A third reason: what of the Reformed faith?
study committee reports will be the matter of the The fifteen or so odd varieties of denominations in the
establishment of Junior Colleges.         This matter, to- American Council include Methodist groups, Baptist
gether with its closely related problems of control and -groups,  and many others of doubtful relation of the
support, is of interest to us also because it will have                                                       Reformed  ,Faith. . . . " How-  can the pure gospel be
a bearing upon the Christian School teacher supply. maintained whole without loss, without being cut down
Thus also the matter of the status of ministers serving to smaller size and value, when most of the members
ir non-ecclesiastical institutions. Because this also of the American Council are presumably not Calvin-
has a bearing upon our Christian Schools and because                                                          istic? It is important to notice that these spheres of
it deals with' the question of the interpretation of activity'-evangelism, missions, and Christian educa-
articles 6 and 12 of our Church Order, the report and tion-are expressly provided for in the by-laws of the
decision on this matter will also be read with interest.                                                      American Council.
   And then I ima*gine  there will also be the annual                                                                    "Politics, however, belongs to the very life blood
question of membership in the National Association of of the, American Council. . . .
Evangelicals.     In this' group,  1argeIy dominated by                                                                  "A special danger to the Orthodox Presbyterian
Arminians,  the Christian Reformed Church also main-                                                          Church in, joining the American Council would be that
tains a membership. Gradually the opposition to this of turning from the Church's true mission. Every
membership has become more vocal and it will be inter- time that the Church in the. past has really interfered
esting to see whether this opposition has increased in                                                        in. politics it has lost sight of its own spiritual duty
strength,  sufhciently  to break off this tie.              .                                                 and has done, great harm. This happened in 1861
                                                                                                              when the General Assembly of the Presbyterian Church
                                                                                                              was so far carried away' by the national crisis as to
The Ref owned Church In America  :                                                                            support officially the cause of the Union. Sound Pres-
   In this group the forthcoming General Synod will byterianism was broken in two and the South was
undoubtedly be colored almost entirely by the proposal forced to set up its own Church. When twenty and
and the steps which have been taken toward organic thirty years ago the Churches in America threw them-
union with the United Presbyterian Denomination.                                                              selves into the Prohibition crusade they used up their
                                                                                                              energy in politics and so far .lost sight of their spiritual
                                                                                                              needs that they were soon swept under in the victorious
The Orthodox Presbyterian  Chwch  :                                                                           advance of Modernism. Today the Orthodox Presby-
    Here, as also in the Christian Reformed Church,                                                           terian Church is small and. weak. It should not en-

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

cumber  itself as a Church with political affairs. rt Evangelical  and Reformed Church:
has an enormous task just in making the gospel clear            Here again the movement toward union attracts
and plain to the modern man. It cannot afford to know our attention. This group proposes to merge with the
anything else but Jesus Christ and Him crucified. And Congregational Christian Churches. In fact most of                  '
in knowing Jesus Christ it will seek to obey Him and the preliminary work has already been done and both
stay in its own proper spiritual realm. In that realm groups are on record as favoring union. Especially in
lies its power and there the gates of hell shall not pre-    the Congregational churches it is expected that much
vail against it."                                            opposition and perhaps even division may result over
    We sincerely hope that these churches listen to the this issue, as both from the liberal and the conservative
sound advice of Mr. Kuschke  and answer no.                  branches of this church voices have arisen calling for
    Another matter of interest will be the doctrinal separate existence in case of merger. Once again we
decisions three of which have been sent down to the watch with interest and hope to keep our readers
Consistories (or Sessions as they are called) for study informed.
while the remaining two are to be presented to this
Assembly. These decisions concern the matters treated Common Grace or  Post-Millennialism  2'
some time ago also in this paper by Rev. Hoeksema in
discussing the "Clark" case, and deal with the Incom-           "God of our fathers:
prehensibility of God, the Effect of Regeneration on            "We come to thank Thee for blessings which we
the Intellective Activities of the Soul, The Free Offer enjoy in this land of the free. When we compare our
of the Gospel (these three have been sent down to the        lot with that of those who suffer under the oppressor's
Sessions for study), the Primacy of the Intellect and heel in foreign lands we realize that we are unworthy
The Relation of #Cod's Sovereignty to Human Responsi- recipients of undeserved blessings. Forgive us for
bility.                                                      taking our privileges for granted. Continue Thy
    All the more interesting this is because there seems mercies upon us even though we have in our number
to be a group in the Orthodox Presbyterian Church            those who would undermine the structure of our free-
which is relating the doctrinal trend in these churches dom. Grant that the Gospel which makes men spirit-
tc the withdrawal of Dr. Clark who affiliated with the       ually free may flourish, not only on our shores, but
United Presbyterian Church, the .missionary  activity throughout the world, to oppose the powers of evil men
of Rev. Hamilton under sponsorship of an independent who would enslave and rob their fellows in violation of
rather than under the Orthodox Presbyterian Board            Thy Law.  &lay  o'zbr world,  ,in which there is so much
of Foreign Missions, and the withdrawal of other             oppression, be blessed with a new birth  of  freedom,
ministers and congregations  .from  the denomination. a,nd with a new birth of the Spirit in the hearts of ken.
We will watch the outcome with interest and will keep        We pray for the conquest  of  the Gospel in  this world,,
our readers informed.                                        that  it  may  ,upset the tyrant,  and even, if it be Thy
                                                             will, convert him. For Jesus sake. Amen." (1~ under-
                                                             score-J.H) .
The  ,Southern   Presbyteriak  Church:                          When one reads this prayer he is inclined to say, "I
    In this church, among other issues which are of thought this type of post-millennialism had received `a
lesser interest to us, is also that of church union. This    tremendous set-back in World War I and had certainly
i;: taking the form of working toward organic union received its death-blow in World War II." Therefore
with the Presbyterian Church North, as has alsa been         also you will understand *the title over this piece, when
pointed out from time to time in this column. As you you discover that it is not some well known modern,
will recall last year this church agreed to a five year post-millennialist who uttered this prayer but that it
postponement of all efforts toward union and all agita- came over the air under the `title "The Back to God
tion opposed to it.                                          Hour", sponsored by the Christian Reformed Church,
    Since that time the conservative element is accus- and was uttered at the conclusion of a talk on "Private
ing the "Report of the Committee on Co-operation and Property" in which Christianity and the capitalistic
Union" of being propaganda in favor of union, in system were virtually. identified.
fact, of suggesting avenues and procedures which must           Now I certainly fear Communism, but maintain
lead to union. Thus the whole matter which has caused that the Bible doesn't care what kind of an economic
much agitation in these churches and which was one           system is present there where the church comes to
of the reasons for the publication-of "The Southern manifestation, but rather insists that whatever the
Presbyterian Journal" may and probably will again system may be, the church must let her ligh't shine,
appear before this General Assembly.                         be Christian, not rebel and always serve God rather
    We shall attempt to keep our readers informed.           than men in those cases where the government  over-


                                                                                                               :,       ,,             ,`.
                                             T H E   STA,NDARD   " B E A R E R
                                                                                     _-.                                                      -
steps its bounds. In fact, just in passing, it may be                               WEDDING ANNIVERSARY
remarked that certainly if one wishes to find  a  Scrip-
tural system, it is that of monarchy rather than demo-             Op den 2lste Mei,  zoo de Heere wi1,  hopen  onze geliefde ouders
cracy. But this was really not the point of this quoted                             MR. PETER TIGCHELAAR
prayer.    Rather I would call attention to the  this-                                                 en
worldly, anti-Scriptural hope which sets forth, and                             MRS. YTJE  TIGCHELAAIGWestra
with which it would call "America Back to God".
   And I would call attention to and suggest that the hunne 45 jaarengen Echtvereeniging gedenken.
Christian Reformed Church heed the far more sound                                  Hunne  dankbare   kinderen  en kleinkinderen:
and Scriptural position as it was expressed in the                                                    Mr. en Mrs. Donald Tigchelaar
March issue of the Calvin Forum by Rev. Henry                                                         Mr. en Mrs. Fred Tuinstra
Bajema in an article entitled "The Millennium Issue".                                                 Mr. en Mrs. Herman Tigchelaar
   " . . . . As Calvinists we are aware of our calling.                                               Mr. en Mrs.. Clyde Tigchelaar
We know that God is to be sovereign in every sphere                                                   Mr. en Mrs. Peter Tigchelaar
                                                                                                        11 Kleinkinderen.
of life. And we work in that direction, too, in the                1100 Bemis St., S.E.
consciousness  tha,t we have far from attained. That is Grand Rapids, Michigan.
all very weI1.  The question is: Have we been equally
wn,wXive to the teaching of our Lord that He is coming
again, and, that right soon? He Himself was  emphatic
on that point; w,e should be so, too, and never mor.e so                            WEDDING ANNIVERSARY
than  to&~. We complain about worldliness. The
remedy of this deadly cancer is not merely a positive                On Thursday, May 19, bur dear parents
program of action. That is a half-remedy.  The other                                        MR. DICK DE BEER
half, or 2f you will, the dynamic within it, must be the                                               and
firm and prayerful expectation of our Lord's return.                              MRS. DORA DE BEER-Anema
(Only in this lively hope will our faith in, and our love hope  to celebrate their 50th Wedding Anniversary.
for, our Lord stand the tests of these times." (I under-
score-J.H.)                                                          We are thankful to our Covenant God Who has given us Chris-
                                               J. Hbwerzyl.        tian parents and a home where we may know the fear of the  Iord.
                                                                     Our prayer is that God may ,bless them with His grace in the
                                                                   way that lies ahead, and that in all their experiences they may
                                                                   enjoy that peace which is found in the atoning blood of Christ.
                                                                                            Their grateful children:
                              .                                                                       Mr. and Mrs. Nick De Beer
                                                                                                 *    Mr. and Mrs. Edward Fennema
                WEDDING ANNIVERSARY                                                                   Mr. and Mrs. Abe Vree
                                                                                                        12 grand children
    On Saturday, May 28, our dear parents                                                                2 great grandchildren.
                                                                   ,Grand  Rapids, Michigan
                   MR. K. TIGCHELAAR
                              a n d
             MRS. J. TIGCHELAAR-Sybesma
hope to commemorate their 45th wedding anniversary.                                 WEDDING ANNIVERSARY
    We are thankful to our God that he has spared them these         On Thursday, May 19, our dear parents
many years, and that we may have theeprivilege  of being with                       MR. PETER DYKSTERHUIS
them to commemorate this day.                                                                          and
    Our prayer is that God may bless them in the way that                      MRS.  JENNIE  DYKSTERHUIS-Warners                       .
lies ahead, and that in all their  experien,ces  they may enjoy
that blessed peace which is found  only in Him.                    hope to celebrate their 40th wedding anniversary.
                                                                      Our prayer is that God may watch over them in the years
                    Their grateful children :                      to come.
                             Mr. and Mrs. Peter Vos                                                      The.  children:
                             Mr. and Mrs. Harold Glupker                                                      Mr. and Mrs. Arthur Po.st
                             Mr. and Mrs.  Donald Tigchelaar                                                  and 2 grandchildren.
                                   and 6 grandchildren.            Open House from 3-5 and 7-9 P.M.
Grand Rapids, Michigan.                                            1319 Douglas Ave., Kalamazoo, Mich.


