Blue Banner Faith and Life

BLUE BANNER FAITH AND LIFE

J. G. VOS, Editor and Manager

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BLUE BANNER FAITH AND LIFE

VOLUME 9 JANUARY-MARCH, 1954 NUMBER 1

“A wonderful and horrible thing is committed in the land; the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?”

Jeremiah 5:30,31

Beneath our feet and o’er our head Deathless principle, arise; Is equal warning given; Soar thou native of the skies. Beneath us lie the countless dead, Pearl of price by Jesus bought, Above us is the Heaven! To His glorious likeness wrought, Go to shine before His throne; Their names are graven on the stone, Deck His mediatorial crown; Their bones are in the clay; Go, His triumphs to adorn; And ere another day is done, Made for God, to God return. Ourselves may be as they. Death rides on every passing breeze, Lo, He beckons from on high! He lurks in every flower; Fearless to His presence fly: Each season has its own disease, Thine the merit of His blood; Its peril every hour. Thine the righteousness of God. Our eyes have seen the rosy light Angels, joyful to attend, Of youth’s soft cheek decay. Hov’ring, round thy pillow bend; And fate descend in sudden night Wait to catch the signal given, On manhood’s middle day. And escort thee quick to heaven. Our eyes have seen the steps of age Halt feebly towards the tomb; Is thy earthly house distrest? And yet shall earth our hearts engage, Willing to retain her guest? And dreams of days to come? ’Tis not thou, but she, must die: Fly, celestial tenant, fly. Turn, mortal, turn! thy danger know; Burst thy shackles, drop thy clay, Where’er thy foot can tread Sweetly breathe thyself away: The earth rings hollow from below, Singing, to thy crown remove; And warns thee of her dead! Swift of wing, and fired with love. Turn, Christian, turn! thy soul apply To truths divinely given; Shudder not to pass the stream: The bones that underneath thee lie Venture all thy cares on Him; Shall live for Hell or Heaven! Him, whose dying love and pow’r Stilled its tossing, hushed its roar. Safe is the expanded wave; Gentle as a summer’s eve: He Is Risen Not one object of His care By John Mason Neale Ever suffered shipwreck there. See the haven full in view? Light’s glittering morn bedecks the sky; Love divine shall bear thee through. Heaven thunders forth its victor-cry; Trust to that propitious gale: The glad earth shouts her triumph high, Weigh thy anchor, spread thy sail. And groaning hell makes wild reply; While He, the King, the mighty King, Saints in glory perfect made, Despoiling death of all its sting, Wait thy passage through the shade: And, trampling down the powers of night, Ardent for thy coming o’er, Brings forth His ransom’d saints to light. See, they throng the blissful shore. Mount, their transports to improve: His tomb of late the threefold guard Join the longing choir above: Of watch and stone and seal had barred; Swiftly to their wish be giv’n: But now, in pomp and triumph high, Kindle higher joy in heav’n. He comes from death to victory. The pains of hell are loosed at last; Such the prospects that arise The days of mourning now are past; To the dying Christian’s eyes! An angel robed in light hath said, Such the glorious vista Faith “The Lord is risen from the dead.” Opens through the shades of death. BLUE BANNER FAITH AND LIFE VOLUME 9 JANUARY-MARCH, 1954 NUMBER 1

Sketches of the Covenanters By J. C. McFeeters

Chapter IX Darkness Brooding Over the Land—A.D. 1600

The Seventeenth century dawned upon Scot Providence. Parliament was then evidently carry land amidst ominous clouds. Storms were gath ing out the will of the king, for the subversion ering that swept the land for more than eighty of the Presbyterian Church, the Reformed relig years — storms of “fire, and blood, and vapors of ion, the liberty of conscience, and the rights of the smoke.” The intervals of sunshine were few. The people. Parliament met for this purpose in Edin flock of God, the beautiful flock, suffered grievous burgh. The morning was gloomy. With the ad ly by reason of wolves that entered into the fold vancing hours the clouds grew denser and darker; in sheep’s clothing. the whole sky became covered with blackness; a storm of divine wrath seemed to bend the very “No bishop, no king,” cried King James. He heavens with its weight. Just at the moment evidently meant, “No Prelacy, no despotism.” He when the Marquis of Hamilton, performing the made the Prelatic form of Church government, of final act of ratification in the name of the king, which he was the recognized head, the bulwark of touched the official paper with the scepter, a his assumed supremacy over the Church and his streak of lightning blazed through the gloom, and tyranny over conscience, and took every occasion another, and a third, blinding the guilty men in to assert his power. the presence of their awful deed. Three peals of The General Assembly had appointed the date thunder followed in quick succession, making and place for a meeting in 1604. The king arbi every heart tremble. A momentary pang of con trarily postponed the meeting one year, and at science must have been felt, while the KING of the expiration of the year postponed it again. But heaven spoke in thunder that made their ears there were high-principled men who resisted the tingle, and in flames that dazzled their eyes. This domineering monarch. Nineteen faithful ministers dismal day, July 25, 1621, is remembered in Scot had met with a number of elders, just as fearless land as “Black Saturday.”, Oh, how black with and faithful as the ministers, and constituted the storm clouds, with man’s guilt, with heaven’s re Assembly against the king’s specific orders. Their bukes, and with apprehensions of sorrow and suf defiance of the king’s authority was at the risk of fering! their lives. This was their last free Assembly for These were the days of Melville, Welch, and thirty years. These men were haled before the Boyd, who with other men, mighty in the Lord, judges, and, being found guilty of disobeying the withstood the king to his face, and the govern king, were sentenced. During the next twelve ment with its threats and penalties. When the years, the king dominated the Assembly, after Church was in jeopardy, the Lord Jesus Christ which he dissolved it, permitting no more meet had His chosen servants, able and willing to de ings while he lived. The Prelatic party hence fend the faith. Like the prophets of old, they forth held the power and ruled the Church with lifted up their voices in the high places, wrestled a high hand. with principalities and powers, uttered their testi The form of worship was changed; human de mony as with the voice of thunder, and cheerfully vices, in place of God’s appointments, flooded the sealed their testimony with their blood. Church. Departure from the old ways was especial ly marked by a measure known as the “Five Ar Among the champions of that day, Robert ticles of Perth.” These were sanctioned by the Bruce, an eminent minister of the Gospel, took king, and rigorously enforced in his effort to sub his place in the thickest of the fight. He was a due all who resisted or protested. Henceforth large man, dignified and commanding in appear Presbyterians had to conform to the new mode of ance; the countenance, physique, intellect, and worship, or feel the weight of the law in confis spirit denoting true kingliness and strength. He cation, imprisonment, banishment, or death. may have been a descendant of his famous name sake, Robert Bruce, one of Scotland’s great kings; These Articles of Perth were sanctioned by his heart was just as heroic and patriotic. This the Parliament. This act of ratification was ac soldier of the cross was strong because he lived in companied by a remarkable demonstration of the bosom of God’s love; his life was fragrant with 4 heaven’s atmosphere. He had a keen conscience. ing late for the service, a certain person reported, When urged to accept the ministry he at first re saying, “I think he will not come today, for I over fused, but that refusal caused such remorse that heard him in his room say to another, ‘I protest he said, he would rather walk through half a mile I will not go unless thou goest with me.’ ” He of burning brimstone than have the mental agony was talking with Jesus about going to preach. In repeated. his prayers he was brief, but “every word was as a bolt shot to heaven;” and in preaching he was Bruce, during his early ministry, was greatly slow and solemn, but “every sentence was as a beloved by the king. Such was his delight in him bolt shot from heaven.” He, having finished his that he was chosen to anoint the king’s bride and work, entered into glory, saying pleasantly to his place the crown on her head. Three years after children, as the dying hour drew near, “I have this pleasant event he incurred the king’s wrath breakfasted with you this morning, and I shall by discountenancing his majesty’s authority over sup with my Lord Jesus Christ this night.” That the Church. Being commanded to perform a cer night he entered the heavenly city. tain service in the pulpit, he resolutely refused. To forfeit thus the royal good will, and take the They who are truly alive to the holiness, jus risk of consequences, required courage of the high tice, and goodness of God, and dwell in the radi est type. But Bruce was a man of public spirit ance of His blessed face, will get views of the and heroic mind, equal to the occasion, through Church and her mission, that will inspire to great the abiding Spirit of God, that wrought mightily est service and noblest sacrifices for Christ and in him. His cause. They will arise far above ordinary life, in effort, enthusiasm, power, and stability in When matters were going from bad to worse the Lord’s work. in his relation to the king, he attended a meeting with a few other ministers, contrary to the king’s POINTS FOR THE CLASS proclamation, to take counsel concerning the Church. A delegation was appointed at this meet 1. Why did the king insist on having bishops ing to wait on the king, and urge their plea for in the Church? relief. Bruce was the spokesman. The king re ceived the delegates, but listened with impatience. 2. How did the Presbyterian ministers oppose them? He was in bad humor; anger flushed his face. “How durst you convene against my proclamation?” 3. In what way did the king authorize that he said. “We dare more than that, and will not which corrupted Church services? suffer religion .to be overthrown,” was the swift reply. Bruce, after this interview, quickly felt 4. What device for public worship was ratified the power of the law. His property was seized; by parliament? he was driven from home; and, on permission to 5. What significant providence accompanied return, was required to cease from preaching. This this daring act? he refused to do, finally consenting to quit for ten days. That night he fell into a fever, and 6. What champion of freedom arose at this suffered such terrors of conscience, that he resolv time? ed that he would die ere he would make a promise 7. Wherein lay Bruce’s great strength? like that again. 8. How may we, too, become inspired for ser Bruce’s strength lay in his familiarilty with vice? Jesus Christ. His preaching was with power, be cause Christ was with him. On one occasion, be (To be continued)

The Social and Economic Responsibility of the Visible Church By J. G. Vos Note: This article is reproduced by permis Word of God to society and economics must be sion from The Westminster Theological Journal, included in their message. To avoid such themes Vol. X, No. 2 (May, 1948). —Ed. would mean to proclaim a narrowly individualistic (Continued from last issue) message. The Calvinist can recognize no domain of human life as exempt from an application of III. The Witness of the Visible Church in the the relevant teachings of the Scriptures. The Social and Economic Spheres minister who holds the Reformed Faith will ac 3. Preaching and Teaching by Ministers cordingly not hesitate to preach, and preach con Ministers are ordained to preach the whole fidently and emphatically, upon social and eco counsel of God; therefore an application of the nomic matters. 5 In the nature of the case ministers must go sess a certain amount of weight and exert a cor beyond the creeds of their Church in their preach responding degree of influence. ing. They may not of course violate or contradict that which their Church has already corporately The Westminster Confession takes a very posi affirmed as its creedal doctrine. But creedal doc tive stand against the practice above referred to: trine is itself the crystallized precipitate of the in “Synods and councils are to handle, or con vestigation and preaching of ministers. Historically clude, nothing but that which is ecclesiastical: and it must always follow after such investigation and are not to intermeddle with civil affairs which preaching, not precede it; the Church had preach concern the commonwealth; unless by way of ing first, creeds afterward. To hold the contrary, humble petition, in cases extraordinary; or by way i. e., that all matters must first be formulated as of advice, for satisfaction of conscience, if they be creedal doctrine and only after that made a matter thereunto required by the civil magistrate.” of preaching, would be to put a stop to all pro (XXXI. 5.) gress in developing a Scriptural corporate witness. In the nature of the case ministers must blaze a While the Confession’s language is very posi trail into what has hitherto been terra incognita in tive, it immediately raises a problem: just what order that the Church may in due time come to constitutes ecclesiastical business? It will be ob general agreement as to what the Scripture teaches served that the Confession does not say religious on these subjects. but ecclesiastical business, and draws a distinction between “that which is ecclesiastical” and “affairs Such trail blazing must however be done with which concern the commonwealth”, affirming that a proper degree of caution. Of course the erron the former category alone constitutes a proper eous tendencies discussed in Part II of the present sphere for ecclesiastical action, and that the latter article ought to be understood and avoided. Be category is to be strictly left alone by synods and yond this, the minister should avoid preaching on councils, with two exceptions which are very doubtful questions, and should make sure of being carefully specified and defined. on Scriptural ground, before venturing to preach on social and economic matters. It is much better We may readily admit the validity of the dis to say nothing at all than to say something the tinction drawn here by the Confession. But we truth of which is open to reasonable doubt. And at once face the problem of just where lies the of course the minister should never give his hear boundary between “that which is ecclesiastical” ers the impression that he is proclaiming the ac and “affairs which concern the commonwealth”. cepted corporate witness of his Church unless he Is not the Confession’s confident statement some is in fact doing so. thing of an over-simplification? Are “ecclesiasti cal” matters and “commonwealth” matters after all 4. Acts of “Synods and Councils” so mutually exclusive, so easy to separate, as the Confession seems here to imply? Is there not an If anything is characteristic of American ec area which may, in one aspect or another, concern clesiastical judicatories, it is the tendency to in both the Church and the commonwealth? dulge in sweeping pronouncements on matters concerning which it may properly be doubted Any attempt to apply in practice the principle whether they are subject to ecclesiastical juris laid down in this section of the Confession is bound diction or are legitimate fields for such pronounce immediately to encounter many questions and ments. American Church assemblies apparently differences of opinion as to what constitutes proper tend to assume that all mundane matters whatever matter for ecclesiastical action and pronounce are properly subject to pontifical ecclesiastical ment. Without attempting any complete solution pronouncements “favoring” this or “opposing” of this problem, the following may perhaps be that. It is no uncommon thing to read of Church suggested as the lines along which a solution assemblies issuing pronouncements favoring or op should be sought: posing a particular tariff law, a particular policy (a) Principles may be confidently affirmed, concerning immigration, universal military train where their Scriptural warrant is clear. Thus a ing, membership in the “United Nations”, the for Church judicatory should have no hesitation, for ty-hour week, the Fair Employment Practices Act, and so forth. The idea appears to be that through example, in affirming that the Word of God sanc tions private ownership of property, and requires such pronouncements the Church as a body “takes a stand” or “is put on record” with respect to the capital punishment for the crime of murder. issues involved. Since agreement with such pro (b) The details of the application of principles nouncements cannot be made a condition of mem should be specified only with great caution. Clear- bership in the Church, it is difficult to see how cut cases will of course be quite easy to decide such “taking a stand” can put a denomination and will not raise any special problems. Thus for as a body on record with respect to the particular the Church to oppose a decree abolishing all pri matters involved. At most, it would seem, such vate property, or a law abolishing all capital pun pronouncements can have only the weight of an ishment for murder, would involve no difficulties. expression of opinion on the part of the judicatory Again, whether a city should have a mayor or a making them. As such, of course, they will pos city manager, and whether a state legislature 6 should have one chamber or two, are clearly mat from the Scripture of data which may properly ters pertaining solely to the commonwealth and be regarded as relevant to the question by way of not proper for Church assemblies to deal with. valid logical inference. Where the Scripture neith But border-line cases will be very difficult to er expressly nor by necessary implication speaks decide. Whether the abandonment of the gold on a matter, the Church has no choice but to re standard for currency involves a breach of trust main silent. The Church’s task is to bear witness and is therefore immoral, is perhaps a doubtful to the whole counsel of God, not to improve or question so far as the propriety of a Church judica supplement the counsel of God by having recourse tory pronouncing upon it is concerned. Concern to human opinions or theories. Thus, for example, ing such a matter, ecclesiastical synods and coun ■the Scripture is silent on the precise form of gov cils should deal, if at all, only with the most ex ernment for the State, and the Scripture is silent treme caution and reserve. It should be realized, concerning the question of whether railways too, that there will always be an area of apparent should be owned and operated by private corpor conflict or confusion along the boundary line of ations or by the government. The silence of the jurisdiction that lies between the Church and the Scripture concerning these and a host of similar State. This should serve as an added considera matters marks them as true instances of adiaphora, tion in favor of caution and reserve. and, as such, the Church as an institution should refrain from attempting to deal with them. (c) It is extremely important that the Church adhere strictly to what can be clearly and con Apart from matters on which the Scripture vincingly shown to be the teaching of the Scrip is wholly silent, there are matters on which the tures. All too often this is disregarded in practice, Scripture speaks, expressly or by implication, but and the Scriptural character of sweeping pro concerning which the sense of the Scripture is nouncements, in themselves of a highly debatable obscure, doubtful or apparently self-contradictory. nature, is lightly taken for granted. Thus it often In such cases, the temptation to indulge in confi happens that an ecclestiastical assembly will adopt dent over-simplification must always be resisted. a resolution dealing with some social or economic The Church has no right to bear a testimony ex matter by a very small majority, and the resolu-i cept where it is really sure of its Scriptural ground. tion, to which almost half of the members of the Where this is in doubt, it is better — indeed, it is assembly were opposed, will then be published to a duty — to wait for further light, rather than to to world as the “stand” of that Church on that jump to conclusions which in the nature of the question. Common sense would seem to require case can have only doubtful Scriptural warrant. that synods and councils should refrain from at tempting to issue what purport to be authoritative In the .third place, the proper God-ordained pronouncements on social and economic questions jurisdiction of the individual, the family and the until there is some evidence of real unanimity State must always be respected and not trespassed within the judicatory itself as to the Scriptural upon. That something is recognized as being good character of the pronouncement in question. or just does not at all necessarily imply that it is the Church’s business to deal with it directly, or The common contemporary practice of ec actively to promote it; nor does the fact that a clesiastical assemblies making broad pronounce matter is held to be bad or unjust necessarily im ments on all sorts of subjects is to be deplored, ply that it is a proper object of ecclesiastical dis not only because as practiced it often constitutes approbation and correction. That city children a violation of sound principles, but also because it should have commodious playgrounds to keep tends greatly to degrade and cheapen the author them off crowded streets is doubtless good in its ity of the Church in the eyes of the world. The sphere; so likewise that highways be properly pa Church as an institution, as well as the individual trolled, that banks and the postal service be honest Christian, should pay heed to the warning of the ly and efficiently managed. Yet none of these Scripture against being an allotriepiskopos — a worthy ends are proper objectives for the Church self-appointed meddler in matters which pertain as an institution. We should oppose a totalitarian to others (I Pet. 4:15). Church just as truly as a totalitarian State; that is, we should oppose the tendency of the Church 5. The Limits of the Church’s Social and Economic Witness to become paternalistic and pre-decide questions for the individual, the family and the State. For For the Church’s social and economic witness example, the Church may properly warn against to serve its real purpose effectively, it must of selfish greed on the part of both capital and labor, course be confined within its proper limits. We but the Church has no right to pronounce upon may now consider some of these limits. the merits of a particular dispute between the two; to do so would be to trespass upon the proper The most obvious limit of the Church’s social jurisdiction of the State; it would be as improper and economic witness is of course the silence of as for the State to decide whether a man possesses the Scripture on a question. By the silence of the the qualifications for admission to the Lord’s Sup Scripture is meant not merely the absence from per, or for ordination to the gospel ministry. the Scripture of express statements dealing with the matter in question, but the further absence In defining the principles regulating the 7 Church’s witness as over against the State, the It will be noted here that the magistrate may ground was broken as long ago as 1578 by the not teach the Church anything, but merely com Second Book of Discipline adopted by the General mand the Church to follow whatever the Church Assembly of the Church of Scotland: itself finds to be taught in the Word of God; God did not constitute the State a teaching body, or “The civil power should command the spirit pillar and ground of His truth. On the other hand, ual to exercise and to do their office according to the Church, while it may not interfere with the the word of God; the spiritual rulers should re jurisdiction of the magistrate, yet is to teach the quire the Christian magistrate to minister justice magistrate how to exercise his own civil jurisdic and punish vice, and to maintain the liberty of the tion “according to the Word”; that is to say, the Church, and quietness within their bounds.” Church, unlike the State, is essentially a teaching or a witnessing body, which operates in the realm “The magistrate ought neither preach, minister of truth, and therefore it also has a responsibility the sacraments, nor execute the censures of the to teach the civil magistrate, or to bear witness Church, but command the minister to observe the to the State, concerning those doctrines and prin rule prescribed in the word, and punish trans ciples of the Scripture which are relevant to the gressors by civil means; the minister again exer sphere of civil government. But when we pass cises not the civil jurisdiction, but teaches the from the sphere of truth into the sphere of actions, magistrate how it should be exercised according the Church may not deal with the sphere of the to the word.” (Op. cit., 1, 16, 20, in John Spottis- State any more than the State may deal with that woode, History of the Church of Scotland, 203- of the Church. 1625, Vol. II, pp. 234-5.) The End

The Blessedness of All Those Whose Trust Is in the Lord

II. Enriched by the Grace and Peace of God — Psalm Four

By the Rev. Frank D. Frazer

Psalm Three is the song of one who, although ness enabling grace. And “The Lord will give aware that he is surrounded and threatened by grace and glory; no good thing will be withhold many enemies, yet knows the blessedness of be from them that walk uprightly.” ing under the protection of God, kept by the pow er and holiness and faithfulness of God. He has 1. Prayer for More Grace (verse 1) no fear. No evil can harm him. He wears the “When I call, answer me, O God of my right breastplate of righteousness that God gave him. eousness; When I was in straits, thou didst make And with this gift he begins to realize the blessed room for me: Be gracious unto me, and hear my ness of being enriched by the grace of God. All prayer.” his need is supplied from above. Freedom from want does not come by man’s economic planning My ability to do right is not of myself, it is for himself, but only by God’s bountiful provision. of God. Before, when I was in difficutly and found In possession of that bounty he sings Psalm Four. no way of escape, God opened the way for me. When I faced a need too great for my ability to cope with, God helped me graciously. He will The righteousness which God gives has to do do it again. “God is faithful, who will not suffer with man’s duty, first to God himself, and then you to be tempted above that ye are able; but will to fellowmen. If one has the righteousness of God with the temptation also make a way of escape, he will not withhold its benefit from those about that ye may be able to bear it.” him. For a characteristic of the grace of God is expressed in this: “Freely ye have received, free When Isaac, his household, flocks and herds, ly give”; and in this: “If ye love me, ye will keep were deprived of their water supply by the jeal my commandments.” Being justified by the grace ousy, hatred and strife of their neighbors, the of God, a man will show others the way of peace. Philistines, it was sore provocation. But Isaac But he will not attempt this in his own strength. did not retaliate in kind, and did not let himself He will first seek from the God of his righteous be drawn into a fight. Then God made room for 8 him and gave him plenty of water. And, after he with those that are not a people; I will provoke had built an altar at Beer-sheba, and worshipped them to anger with a foolish nation” (Deut. 32:21). with prayer and thanksgiving, he was ready to make peace with his enemies as soon as they ask So then, “Be ye provoked to anger.” The verb ed for it. So the singer of this Psalm, having here is translated “Stand in awe” in our English anchored his trust in God alone, is ready to deal versions; “Be angry”, or rather, “Be provoked to with men, whoever will listen to him. anger”, (a passive form), in the ancient Greek, from which Eph. 4:26 is quoted. It is the same verb translated “rage” in Psalm 2:1, “Why do the 2. Testifying the Gospel of the Grace of God nations rage”; and “tremble” in Psalm 99:1, “The (verses 2-5) Lord reigneth; let the peoples tremble.” These “Ye sons of men, how long will ye take my apparently different renderings are fully justified Glory for reproach? (How long) will ye love van by the usage of the original verb, and serve to in ity? (How long) seek after a lie? Know then form us of its intensity. Jealousy and anger are that Jehovah hath set apart, for Himself, one upon strong and dangerous passions, unless under firm whom He bestowed mercy. Jehovah hears when control. Falsehood adds tinder to the flame, but I call to Him. Rage on in your anger, but do not a calm and just appraisal of all the facts dampens sin: Talk with your own hearts on your beds, it. Wherever there is falsehood, there is tempta and be still. Offer sacrifices of righteousness, and tion. “But do not go on sinning!” Stop and put your trust in Jehovah.” think. Talk it over with your own hearts in the quiet of the night. Your lies and your vanities The Psalmist addresses them as “sons of men,” cannot help you. There is no hope for you but in including all people. But the word he uses for the God of Righteousness. Offer to Him the sac “men” is not the generic word; it is a word that rifices of righteousness, and put your trust in Je implies dignity and ability, with which all are hovah. endowed to some degree, though they have cor rupted and debased themselves. Because they What are “sacrifices of righteousness”? The did not like to retain God in their knowledge, they Scriptures know only one real, acceptable sacri set their affection on vanity, and kept looking for fice, the sacrifice of Himself for sinners, even for a lie they could love. By so doing they dishonored their sins, the offering of His perfect obedience God and cast reproach on Him who is “my Glory” unto death. His blood cleanseth us from all sin, (Psalm 3:3. Cf. Psalm 106:20; Isa. 44:20). “Know that we may serve God, the Holy One. Man’s ing God they glorified Him not as God, neither every service to God is to be in and through the gave thanks; but became vain in their reasoning, accepted sacrifice of Christ. Our “sacrifices of and their senseless heart was darkened. Profes righteousness”, then, are the offerings of our obed sing themselves to be wise, they became fools, and ience in the appointed way. So also, our “sacri . . . exchanged the truth of God for a lie.” fices of thanksgiving” and “sacrifices of praise” are the offerings of our thanksgiving and praise A lie accepted and trusted instead of the truth in the way outside of which no man cometh to the gives the devil his opportunity, and opens the way Father. Obedience will cost us something, but for sin and evil of every kind. There is no more pdds nothing to the value of the sacrifice. The fundamentally important fact than this, which value of the sacrifice is entirely in the precious men should have learned from their experiences ness of the blood of Christ. But in Him the way since Adam fell, but which they have not learned, is open whereby all may come to God, into His choosing rather to ignore it. There is no more refuge, accepted in the perfect righteousness of fitting introduction to a Gospel sermon or testi Christ, imputed to them and received by faith. mony for Christ than some clear, pointed remind Herein is the magnitude of His grace revealed. er of this primary fact, such as is given in this “Blessed are all they who take refuge in Him!” Psalm. Sinful human nature remains, to some extent, Over against the darkness and cruelty of sin even in the best of Christians on earth. And since is the light and deliverance of God’s mercy, His men are still provoking God with their lives and offer of refuge and safety. The Psalm continues: vanities, God still uses His own method of dealing I give you my testimony of personal experience. with them. He often provokes them to jealousy I am one on whom God bestowed mercy, though and anger by gifts of grace to others. In applying I deserved it not. I believed His word. I cried this truth in New Testament times, Paul exhorts to Him. He took me from a fearful pit. He all Christians to show their new nature as a testi cleansed me and set me apart for His service. He mony to the grace of God. They will provoke the is my Lord. I am His servant. He hears me, even hatred and strife of some of their neighbors. Their me, when I call. You think yourselves wiser and neighbors will provoke them, but, “Having put stronger and richer than I, and God provokes you away the lie, speak ye truth each one with his to jealousy and anger by His kindness to me. He neighbor; for we are members one of another. says, “They have moved me to jealousy with that Be provoked to anger, but do not sin; let not the which is not God; they have provoked me to anger sun go down on your provocation: neither give with their vanities: I will move them to jealousy place to the devil. . . . Let all bitterness and 9 wrath, and anger, and clamor, and railing, be put bless us, and all the ends of the earth shall fear away from you, with all malice: and be ye kind him” (Psalm 67). one to another, tenderhearted, forgiving one anoth er, even as God for Christ’s sake hath forgiven God’s favor to faithful Israel of old and to you” (Eph. 4:17-32). faithful Christians today is not for them only, but also to draw others to Him. When the people of Here then is the Gospel sermon to all men God are seeking the face of God and offering the for all time, with its introduction, its testimony to sacrifices of righteousness with a view to the the fact and experience of God’s grace, and its glory of God and the salvation of men, there will application. It began with prayer for God’s grac come in gatherings from the world into the church. ious help, and it closes with Men are not attracted to the true religion by those professors who do not manifest the grace of God 3. Prayer for New Manifestations of the Grace in their own lives. Religious formalism and seek and Peace of God (verses 6-8). ing first to please ourselves offer the world noth ing it does not already have ad nauseam. But He “Many are they that say, Who will show us of whom it is written, “Thou hast made Him most any good? Lift thou upon us the light of thy blessed forever: Thou hast made Him exceeding face, O Jehovah. Thou hast put gladness in my glad with Thy countenance” (Psalm 21:6), “to Him heart more than when their grain and new wine shall the gathering of the peoples be” (Gen. 49:10), are increased. In peace I will both lay me down and He will lead them to God the Father. and sleep; For Thou, Jehovah, Thou alone makest me to dwell in safety.” “Thou hast put gladness in my heart, more than when their grain and new wine are increas “Many are they that say, Who will show us ed.” They seek first the temporal and material any good?” Their “lies” and their “vanities”, their goods, and are either satiated or starving; never false gods, have never done any good for them, satisfied. But as for me, “In peace I will both lay and they know it. They are disillusioned pessi me down and sleep, for THOU, Jehovah, Thou mists. But the goodness of God shall yet lead alone makest me dwell in safety.” The word here many to repentance. “Oh how great is thy good translated “safety” means more than that, it means ness which thou hast laid up for them that fear that every need is supplied before it arises. “The Thee; which thou hast wrought for them that take Lord is my Shepherd, I shall not want.” refuge in Thee, before the sons of men!” — as a challenge to them. GRACE and PEACE! The manifold riches of His grace and the peace that passeth all under “Lift thou upon us the light of thy face, O standing. The sum of all blessedness to those who Jehovah.” The light of His face is His favor, and are kept by the power of God unto salvation in to have that light upon us is to have His blessing. Christ Jesus. This is the blessing of the Old Something of this the world is sure to see. They Covenant, “The Lord bless thee and keep thee: may be angry, and work themselves into a rage, The Lord make His face shine upon thee, and be but some will take a saner course. The Philistines gracious unto thee: The Lord lift up His counte were provoked to jealousy and anger by God’s nance upon thee, and give thee peace” (Nlum. 6:22- goodness to Isaac. They raged about for a while, 27). It is likewise the blessing of the New Cove but afterwards came to Isaac asking for peace. nant, “Grace to you and peace from God our Fath They wanted friendly relations with Isaac because er and the Lord Jesus Christ” (in each of the 13 “Thou art the blessed of Jehovah.” They did not Epistles of Paul); “Grace to you and peace be at once become servants of the true God, but, in multiplied” (in the two Epistles of Peter); similar the course of time, some did, as we learn from ly in 2 John 3, and Jude 2. This is the blessedness Psalm 87:4,5, “Behold Philistia, ...T h is m an and of all who take refuge in HIM! that was born again in Zion.” “God be merciful to us and bless us, and cause thy face to shine on (Note: Mr. Frazer’s studies in the Psalms will us, that thy way may be known upon the earth, be continued, D.V., in future issues of this publi thy salvation among the nations. . . God shall cation.—Ed.)

People and Places in the Psalms ETHIOPIA. 68:31; 87:4. The Hebrew name is which shall seek the true God. This prophecy Kush, which in the King James Version of the Old began to be fulfilled in the conversion of the Ethi Testament is sometimes) translated by Ethiopia, opian eunuch (Acts 8:26-40), and the subsequent and sometimes transliterated by Cush. Ethiopia introduction of Christianity into that country. is associated with Egypt in the Old Testament, and Ethiopia or Abyssinia became a Christian kingdom, was certainly located in the eastern part of Afri and remains nominally such to the present day. ca. Probably it included parts of Abyssinia and of the Sudan. The references in the Psalter, es GEBAL. 83:7. Gebal is mentioned in Psalm pecially Psalm 68:31, speak of Ethiopia as a land 83 as one of the nations or tribes that have con lft spired together against Israel, the covenant people people from Egyptian bondage — a redemption of God. It was located in the northern part of which was typical of the redemption of all God’s the mountains of Edom, and was also known as elect from sin and Satan’s kingdom. Teman. This Gebal is to be distinguished from the Gebal mentioned in Ezek. 27:9, which was a HERMON. 89:12; 133:3. The highest moun city located on the Mediterranean coast about 40 tain of Palestine, called Sirion by the Phoenicians. miles north of Sidon. The summit is 9166 feet above sea level, and is visible from many parts of Palestine. The summit GILEAD. 60:7; 108:8. The verse in Psalm 108 is almost always capped with snow. The principal is practically identical with that in Psalm 60. source of the Jordan river is in Mount Hermon. Gilead was a region on the east side of the Jordon It is probable that Mount Hermon was the scene river, located both north and south of the river of our Lord’s transfiguration. In Psalm 89 Her Jabbok, and extending at least as far north as the mon is associated with Tabor, a much smaller and river Yarmuk, that is, almost if not quite as far lower mountain located south of the Sea of Gali north as the Sea of Galilee. The name Gilead lee. The two mountains are said to rejoice in Je was sometimes used for the entire region east of hovah’s name. “The idea is, that God had control the Jordan. In Psalms 60 and 108 David claims of all parts of the universe; that the world in every Gilead as one of the regions rightfully under his direction, and in every part, declared his power, dominion by the appointment of God. “David had and made known his greatness” (Barnes). In gone to carry the boundaries of his country to Psalm 133 the reference is to the dew of Mount those assigned limits (2 Sam. 8:3), and he now Hermon, which was abundant and heavy. “For says that he had completed that undertaking” brethren to dwell together in unity” is compared, (Barnes). among other things, to the dew of Mount Hermon HAGARENES. 83:6. This name is given in — a beautiful figure of speech. the King James Version of the Old Testament in various forms (Hagarites, Hagerite, Hagarenes). HERMONITES. 42:6. The Hermonites were The Hagarenes were a nomadic people dwelling the people who lived on or near Mount Hermon. in the region to the east of Gilead. They were The land of the Hermonites, mentioned in Psalm 42, is simply the region of Mount Hermon. The mostly conquered and destroyed during the reign Psalmist, in exile from the worship of God and of Saul (1 Chron 5:10, 18-22). In Psalm 83 they fellowship with God’s people in that worship, are mentioned as one of the tribes or kingdoms passes through distant regions, where he remem that were confederate against the covenant people bers past religious privileges and blessings with of Jehovah. intense longing. In this New Testament dispen HAM. 78:51; 105:23,27; 106:22. The name Ham sation, when the true worship is “in spirit and in is derived from an Egyptian word meaning black, truth” rather than in the literal Jerusalem, the probably referring to the dark alluvial mud of Psalm serves to express the longing of the Chris the Nile river. In the Psalms Ham is used as a tian’s soul for communion with God and for fel name for Egypt. The references recall God’s lowship with His people in the ordinances of His mighty works wrought for the redemption of His appointed worship.

The Covenant-Idea in Scripture By the Rev. Frank D. Frazer (Continued from last issue)

13. The Covenant Confirmed with Noah — in the worship of God was established by Abel’s Its Word is Sure. offering. Then, in the days of Seth, the public worship of God was instituted (Gen. 4:26). There As God is, so is His Word, eternal and un came forward such outstanding prophets of changeable. “He spake and it was done; He com judgment as Enoch (Jude 14,15); and preachers manded and it stood fast.” “He commanded His of righteousness as Noah (2 Pet. 2:5). But sin was covenant forever,” but man has continued to ig allowed to run its natural course and produce its nore and forget it, and to violate his obligations. own kind of fruit, that it might be known to be Nevertheless God has graciously, from time to what it is. Judgment was not executed speedily, time, renewed and confirmed His covenant with that there might be opportunity for repentance. men, revealing more and more fully its nature, But, when many of the “sons of God,” that is, of its meaning, and the completeness of its pro the men of the covenant, of the line of Abel and vision according to the purpose of God and the Seth, married charming “daughters of Adam,” need of His chosen people. that is, of the line of Cain — not of the promised The fitness and acceptableness of the sacrifice “seed” —, then righteousness and truth were com 11 promised; the covenant was 'broken by the cove by the grace of God, as a witness to God’s right nanters. The two separated streams of mankind eousness. So God commands Noah, “Make thee began to merge and flow together — downward, an ark,” and gives him the specifications for it. of course. “The .wickedness of man became great When these are completed, “Come into the ark.” in the earth, and every imagination of the thoughts “Thus did Noah according to all that God com of his heart was only evil continually.” “And manded him, so did he.” He did so “by faith,” God looked upon the earth, and behold, it was and “became heir of the righteousness which is corrupt, for all flesh had corrupted his way upon by faith” (Heb. 11:7). Noah, his wife, his three the earth” (Gen. 6:12). If the covenant was to sons, and his sons’ wives believed, obeyed, and stand, judgment had to be executed. were saved. “They were saved through the in strumentality of water” (1 Peter 3:20), which was “But Noah found grace in the eyes of Je the divinely chosen instrument for effecting His hovah.” By this we understand that Noah had purposes. These eight persons lived in the right entered the Covenant of Grace, had kept it, and eousness of God, because their sin and judgment was in possession of its benefits. Accordingly, were borne, according to the promise, by Another. “Noah was a righteous man, perfect in his gener As soon, therefore, as Noah came forth from the ation, and Noah walked with God.” And God ark he made acknowledgment of this fact by told him of the judgment about to fall. “And I, building an altar unto Jehovah and offering the behold I do bring the flood of waters upon the sacrifice thereon, in this case, the whole burnt- earth, to destroy all flesh wherein is the breath offering. of life from under heaven; everything that is in the earth shall die. But I will confirm my covenant Jehovah graciously accepted the offering of with thee” (Gen. 6:17,18). faith, and gave to Noah further revelations of what was “in his heart” for fulfilling His promise and Here is the first occurrence of the Hebrew maintaining His covenant. “I will not again curse w ord “b’rith”, almost always translated “covenant” the ground for man’s sake, . . . neither will I in our English version of the Old Testament. It again smite any more every living thing, as I have is one of the oldest words of the human vocabu done. While the earth remaineth, seedtime arid lary. The researches of many scholars have fail harvest, and cold and heat, and summer and win ed to determine positively its root meaning. A ter, shall not cease” (Gen. 8:21,22). word of the cognate Assyrian, (of the same root, -B-R-T-), “biritu”, meaning “fetters” or “bond”, The ground had been cursed because of seems to give the right clue. The thing itself, in Adam’s sin (Gen. 3:17), and every living thing its inception, is not a contract between parties; it dependent on the ground for food, shelter, and is a sovereign, one-party ordinance which God many other necessities suffered under the effect Himself has ordered and will maintain, with of that curse. When increasing wickedness and special reference to, or, between Himself and violence of men filled the earth, God added the Noah, Noah’s seed, and all living things on the curse of the overwhelming flood which involved earth. “all flesh” in destruction. This remains one of many warnings to all the world that where sin is, God does not say that He will make, or set there judgment is imminent (Matt. 24:36-39). For up something new, or change His way of dealing while we have the assurance of God’s Word, “I with men, but that He will confirm something al will never again smite any more every living ready in existence, something that belongs to Him thing, as I have done (with the flood of waters), self, “my covenant,” “my bond,” by which He yet sin is even now making alarming increase has bound Himself with His creatures for the ac throughout the whole earth. Judgment in other complishment of His purposes. Certainly there forms, as God ordains, shall certainly fall. “For is nothing that could possibly bind God except the earnest expectation of the creation waiteth His own Word. Hence the reference must be to for the revealing of the sons of God. For the cre some word, promise or command of God previous ation was subjected to vanity, not of its own ly given. What God said to Noah is, I will per will, but by reason of him who subjected it in form my word; I will make good my promise; I hope; because the creation itself shall be delivered will execute my law; I will confirm my covenant, from the bondage of corruption into the liberty of and I will do so with immediate reference to you. the glory of the children of God. For we know Noah well knew what this word was. (He had no that the whole creation groaneth and travaileth need to ask. No doubt he had been using Genesis in pain together until now” (Rom. 8:19-22). 3:14-19 as the principal text of his preaching. So God, in what He is about to do, will demonstrate But again, “God spake to Noah and to his the fact that His covenant remains in force. He sons with him, saying, And I, behold I am con will execute its curse of death; salvation shall be firming my covenant with you, and with your wrought out through judgment and mercy. His seed after you; and with every living creature covenant is a covenant of salvation for sinners with you, of bird, of cattle, and of every beast from death unto life; it shall not fail. of the earth with you; from all that come out of the ark to every beast of the earth. And I shall In the working of the covenant there is al continue to confirm my covenant with you” (Gen. ways some command for man’s present obedience, 9:8-11). Three times God asserted His present 12 and continual maintenance of His covenant (Gen. the Old Testament. As there -is one and only one 6:18; 9:9,11). God, the Creator of all, so there is one and only one covenant of life. As He had done to Adam, so now again, “God blessed Noah and his sons.” The command to in God appointed the rainbow to be a token, a crease is repeated, “Be ye fruitful, and multiply, witness, and reminder of His unfailing faithful and replenish the earth.” Man’s dominion over ness (Gen. 9:12-17). It is a beautiful emblem of the other living things is renewed: “Into your mercy rejoicing against threatened judgment. It hand they are delivered.” The grant of animal proves that heaven is not wholly shut off from the food is expressly made: “Every creeper that is earth, for the sun is shining through the falling alive shall be food for you: as the green herb I rain. What more fitting token of God’s promise have given you all.” Noah had observed a dis could be conceived? It is frequently recurring in tinction between “clean” and “unclean” animals all parts of the earth. It is itself of God’s eternal for the sacrifice, but no such distinction is here order of things, beyond the power of man to indicated in the case of animals used for food. change, independent of anything man can do or There are, however, two limitations: (1) Eating fail to do. And that is exactly what the EVER of the blood is prohibited — “flesh with the blood LASTING COVENANT is; its fulfilment is sure shall ye not eat.” The reason for this was no notwithstanding the weakness and faithlessness doubt understood at the time in the light of the of men. It is a faithful witness to God’s offer of meaning of the sacrifice. Later on it was ex mercy to every person living on the earth today plicitly stated, “For the life of the flesh is in the to accept from God the gift of everlasting life, blood; and I have given it to you upon the altar and the manifold grace that enriches it. to make atonement for your souls” (Levit. 17:11). (2) For the protection of human life, as created The designation, “COVENANT OF THE in the image of God. “And surely your blood of AGES” or “EVERLASTING COVENANT” refers your life will I require; at the hand of every beast not merely to its long duration, but rather to its will I require it, and at the hand of man, even unchangeable validity, then, now, and for all fu at the hand of every man’s brother twill I require ture time. Established in the beginning, it is still the life of man. Whosoever sheddeth man’s blood, in force, and forward looking. The original form by man shall his blood be shed; for in the image of the promise included a “seed”, and all subse of God made he man” (Gen. 9:5,6). Since man was quent developments have been with special re created in the image of God, any wrong done to gard to the “seed,” and for their advantage. “For man is dishonor to God. Also, since man was to you is the promise, and to your children, and created in the likeness of God, he is a moral to all that are afar off” (Acts 2:39). It is there creature, competent to judge of right and wrong, fore of special value and interest to the children. and therefore to rule in whatever sphere God They have the need and the right to know about gives him authority. From the first he was given it. Much more attention should be given by par dominion over the lower creation; now, in addi ents and teachers to informing the children of tion, he has the authority of civil government their covenant rights and duties, and of the among his fellow men, which, of course, includes covenant faithfulness of God. the responsibility of self-government, and is con ditioned by the revealed likeness of God, that is, 14. A New Opportunity for the Human Race by the will of God as revealed by His Word and — And How Used works. For example, man has no authority to make or enforce laws contrary to the will of God. For a second time the mercy of God was plain It is evidently to the end that man shall have a ly declared and offered for all humankind on measure of responsibility in checking wickedness earth at the beginning and source of its develop for the good of all. ment. Sin in its nature, effects, and judgment was starkly exposed to view. The blessedness of life Thus, by the grace of God, the race is given in righteousness with God had been demonstrated a new start in Noah and his three sons, Shem, to, and in no small degree experienced by all the Ham and Japheth: “and of them was the whole members of the surviving family. But, according earth overspread.” Assurance is given that the to the prophecy of Noah (Gen. 9:25-27), in which external and physical order of things, necessary Jehovah is called “the God of Shem”, but not of to the life and welfare of all men alike, shall be Ham or Japheth, we understand iwhat is confirm maintained “to perpetual generations.” The out ed in history, that Shem and many of his des ward life of man is protected and provided for cendants were distinguished from the rest of man that he may have opportunity for spiritual life kind by faithful covenant-keeping with God. and development. This is of the “common grace” of God for all mankind, that makes way for His The original promises of the covenant stand. “special grace” available in His Covenant. What They are confirmed and enlarged, and new pro are often called the great historical covenants of visions for their fulfilment established. The out God with His people are simply successive revela ward influences of wicked men in their corrup tions of His one, all-comprehensive Order of tion and violence have been swept away by the Grace. The Hebrew word “b’rith” is in the singu flood, but there remain iwithin the covenant people lar, and does not occur in the plural anywhere in themselves innate tendencies to selfishness and 13 pride, opposing God and His Word. Unless these earth: and they left off building the city. There be resisted and overcome by the grace of God in fore was the name of it called Babel (Confusion).” the heart, they will reassert their evil power. So the modern ideas of “communism,” of “one It was not long until Noah, disregarding his world” or “united nations” without the acknow responsibility for self-control, fell into the sin of ledged supremacy of the one living and true God; drunkenness. He lost the respect of his sons; and or of “one church” without the acknowledged the sin of dishonoring parents developed in Ham headship of the Only-begotten Son of God, the and his son Canaan. Then, also according to the only Saviour and Lord of men, are doomed to like prophecy of Noah, some of the descendants of confusion, and to the very scattering they thought Ham, particularly of Canaan, were subjected to to avoid. For God is still keeping His covenant, slavery by their brethren, which thing developed and protecting His Name and His faithful people. into a social system, fed by aggressive war and conquest. With slaves to do their menial work, In causing the confusion of Babel God took human selfishness and lust for power led to the care of His previous revelation of His covenant idea of centralization of power and prestige. Then Word and works so that the essential truth was it was only a step to a union of peoples united to preserved free from distortion. The facts are build for themselves a city and a tower, the “head” that the Shemites, especially those of the branch of which was to be in the heavens, dominating of Heber, preserved more of the knowledge of the the whole earth, and to make a “name for them true God and of primeval history in a well-or selves” that would obliterate the name of the dered and consistent record, than any other Shemites, keepers of the covenant of God, and people. The Hebrew Scriptures are entirely fact at the same time the name of God Himself. This ual. They are free from superstition. They clear was to be the ultimate achievement of humanism. ly discriminate false and opposing ideas, and fit in with all other authentic history and with the Who the “head” should be was doubtless the findings of reliable science. ambition of not a few, but God mercifully prevent ed the bloody struggle that would have become The preservation of the Original COVENANT inevitable, even as we see it in Communist Rus OF JEHOVAH through the ages and the unfold sia today. God was keeping His covenant, and ing of its contents in the history of the world, as protecting His Name and His faithful people. He men were able to understand and accept it, is an said, “Behold the people is one, and they have all outstanding, undeniable proof that its origin and one lip, and this have they begun to do; and now administration have been in the hand of “the nothing will be restrained from them that they faithful God, who keepeth covenant and mercy imagine to do. Come, let us go down, and there with them that love Him and keep His command confound their lip, that they may not understand ments, to a thousand generations” (Deut. 7:9). one another’s lip. So Jehovah scattered them abroad from thence upon the face of all the (To be continued)

Some Noteworthy Quotations

“If religion be made independent of history . . . to the enlightened judgment, pure hearts, there is no such thing as a gospel. For ‘gospel’ and honest purposes of the faithful in Christ.” means ‘good news’, tidings, information about something that has happened. A gospel inde — Jam es M. Willson pendent of history is a contradiction in terms.” “The mind of a Christian, when it is certain — J. Gresham Machen ly persuaded that all things happen by the ordina tion of God, and that there is nothing left to “Her (the Church’s) constitution, as it lies in chance, will always direct its views to Him as the the Word of God, is perfect; but defects still exist supreme cause of all things, and will also consider in the best churches. And it is far from easy — inferior causes in their proper order. He will is it possible? to perpare a minute statement of reverence and praise God as the principal Author .the marks of a true church, which will render of benefits received, but will also honor men as easy the task of deciding in every case, absolutely His ministers (servants), and will understand, and at once, whether a society can be reckoned what indeed is the fact, that the will of God has a true church or not. And yet every intelligent laid him under obligations to those persons by Christian admits that a church, once genuine in whose means the Lord has been pleased to com its character, may become completely apostate. municate His benefits.” To draw the line and say, just here, it ought to — John Calvin be abandoned, is not easy. The truth is, all ques tions of this sort must, as they occur, be left for “Do we really believe that Christ is the only decision, under the guidance of general principles. way to heaven? Then act and live as if we be 14 lieved it! Be not content if anyone is kind, court knock he must come out by authority; He can eous, gentle, generous, patient: only be content command him immediately to come forth.” when they come to Christ, not until then! Any — Richard Cameron thing is better than a quiet indifference.” “Is there any of you whom God has awaken — J. C. Ryle ed out of the deadly slumber of the natural mind? Has He drawn aside the curtains, and made the ‘T ru th iwill ultim ately prevail where there light of truth to fall upon your heart, revealing is pains taken to bring it to light.” the true condition of your soul? Has He made — George Washington you start to your feet alarmed, that you might go, and weep as you go, to seek the Lord your God? “What is faith unless it is to believe what you Has He made you exchange the careless smile of do not see?” gaiety for the tears of anxiety, the loud laugh of — Augustine of Hippo folly for the cry of bitter distress about your soul? Are you asking the way to Zion with your face “We are often moved with passion, and we directed thitherward? Then take heed, I beseech think it to be zeal.” you, of sitting down contented in this refuge of — Thomas a-Kempis lies. Remember, he is not a Jew which is one outwardly; remember, no outward observances, “Oh, that our Lord would come this day and no prayers, or church-going, or Bible-reading, knock at the door of your hearts. But the devil can ever justify you in the sight of God.” perhaps may say, ‘You and I shall not part so soon.’ But when Christ gives an irresistible — Robert Murray McCheyne

Religious Terms Defined A few definitions of important religious terms will be given in this department in each issue of Blue Banner Faith and Life. The aim will be conciseness without the sacrifice of accuracy. Where possible the Westminster Shorter Catechism will be quoted. SIN. “Sin is any want of conformity unto, eignty of God is meant not merely that God pos •or transgression of the law of God” (S. C. 14). sesses this power and right in the abstract, or po tentially, but that He actually determines and SOCINIANISM. A heresy founded by two controls all that ever comes to pass, in all matters Italian theologians, Laelius Socinus and his both great and small, throughout the entire creat nephew Faustus Socinus, in the Reformation per ed universe. iod. Socinianism was quite similar to the Modern ism of the present day, denying the Deity of SPIRITUAL MAN. A man who is indwelt Jesus Christ, the substitutionary atonement, the ■and controlled by the Holy Spirit of God, the third imputed righteousness of Christ, original sin and person of the Holy Trinity. The very common predestination, and teaching that salvation is a notion that a spiritual man is a man in whom the matter of following the example of Jesus Christ. human spirit controls the rest of the personality This heresy flourished especially in Poland in the is false and unscriptural. In Paul’s Epistles, from 16th century. which the term “spiritual man” is derived, the adjective “spiritual” refers to the Spirit of God, SORROW FOR SIN. True sorrow for sin, not to the spirit of man. In the Bible “spiritual’’ or godly sorrow, is that contrition produced by does not mean “religious” or “devotional”, as many the special work of the Holy Spirit in the soul, people wrongly suppose. which leads to real and hearty repentance and to SUPEREROGATION, WORKS OF. The Ro salvation. It is a sorrow, not merely for the con man Catholic concept of good works performed sequences or penalty of sin, but for the sin it over and above what it is one’s duty to do. It is self, as something hateful and contrary to the held that many “saints” in the history of the holiness of God. Godly sorrow is distinguished Church have done much more good than what from “the sorrow of the world” or mere remorse, God required of them, and that Christians today which does not spring from the work of the Holy may do the same. This whole notion is false and Spirit in the soul, and does not lead to salvation. unscriptural. When Christians have done their SOUL. The non-material component of the utmost they still fall far short of what God re human personality, also called spirit. Man is a quires of them. composite being consisting of a body formed from THEOLOGY. That science which deals with dust and a soul or spirit that can never die. God, His being, attributes and works. Many SOVEREIGNTY OF GOD. God’s absolute, people today speak contemptuously of theology, unquestionable, unchallengeable right and power but it is sinful to do so. When people regard the •to deal with, determine and dispose all His crea ology with contempt, they are regarding the tures as seems good in His sight. By the sover knowledge of God with contempt. Sketches from Our History Contending for the Faith Through the Ages CHAPTER VIII JOHN CALVIN, THE REFORMER OF GENEVA (Continued from last issue)

6. Calvin Recalled to Geneva swer, which completely frustrated the Catholic de sign. Sadoleto dropped the matter immediately and did not take it up again. Calvin’s Letter to After their banishment from Geneva, Calvin Sadoleto became one of the most famous docu and Farel separated, the former going to Strass- ments of the Reformation. It has been described burg and the latter to Neuchatel. Calvin remain as the best defence of the Protestant position that ed at Strassburg from May, 1538, to September, has ever been written. Meantime Calvin was in 1541. While there, he devoted himself partly to correspondence with godly people in Geneva, en literary work, and partly to preaching and organiz couraging and advising them. About this time ing the French church in that city, as well as lec there appeared at Geneva a revised translation of turing on theology. Always a man of wide sym the Bible in French, on which the final revision pathies and many friends, he attended important and correction had been done by Calvin. religious meetings and conferences in various cities of Germany. During this period, he became acquainted with the Lutheran leader Melanchthon, Gradually God in His providence was opening and a firm friendship was formed which lasted up the way for Calvin to return to Geneva. The throughout Calvin’s life. Libertine party, who had opposed him and secur ed his banishment, more and more lost power and its members were largely out of office. Calvin’s During this period, too, some of Calvin’s most colleague Farel tried to bring about Calvin’s re important writings were produced, including a re call to Geneva. When the opportunity finally vised and enlarged edition of his famous Institutes came to return, Calvin was torn between the of the Christian Religion, his Commentary on the claims of Strassburg and Geneva, but after con Epistle to the Romans, and his Tract on the Lord’s siderable hesitation he decided that God wished Supper. him to work at Geneva. He arrived there on Sep tember 13, 1541, and the people of the city re It was at Strassburg, too, that Calvin’s mar ceived him with enthusiasm and joy. Farel him riage took place. In August, 1540, he married self decided to remain at Neuchatel, and Calvin’s Idelette de Bure, the widow of a Belgian named other colleague, Viret, went to Lausanne. Cal Jean Stordeur, whom Calvin had converted from vin was now the unquestioned leader of the church the Anabaptist heresy. Calvin later referred to in Geneva. his wife as “the excellent companion of my life” and said that she was a “precious help” to him He found the responsibilities of his position ex in his labors and frequent troubles. Their happi tremely heavy. Every other week he preached ness was brief, for Idelette died in 1549, to the daily through the entire week. Three days of each great grief of Calvin, who never remarried. They week he taught theology. Once each week he at had one child, Jacques, born in 1542, who lived tended the meeting of the consistory, or governing only a few days. body of the church. Besides all these official duties, he carried on a voluminous correspondence Meantime things had been going from bad to with friends and inquirers all over Europe, and worse in Geneva. Wickedness and irreligion was frequently engaged in time-consuming contro flourished without interference. The Roman Cath versy in the cause of the truth. In a letter to a olic hierarchy tried to take advantage of the con personal friend he wrote: “I have not time to look fusion at Geneva to win the city back to the fold out of my house at the blessed sun, and if things of Rome. Cardinal Sadoleto, bishop of Carpentras continue thus I shall forget what sort of appear in southern France, was the spearhead of this ance it has. When I have settled my usual busi Catholic effort, which might have been successful ness I have so many letters to write, so many ques but for the fact that the authorities of the city tions to answer, that many a night is spent with of Bern became alarmed, and after consultation out any offering of sleep being brought to nature.” with the government of Geneva, called on Calvin God’s work is done by busy people, and Calvin to oppose the Catholic attempt. Cardinal Sadoleto was one of the busiest of God’s servants. had written a letter to the people of Geneva, to which Calvin now replied with a devastating an (To be continued) 16 Studies in the Epistle to the Ephesians LESSON 27 m . Practical Section of the Epistle. 4:1 to 6:24, number of the elect is filled. Following the re Continued surrection, this presentation will mark the com pletion of Christ’s great work of redemption. This 2. The Duty of Christians in Personal and Social will be the “marriage of the Lamb” described in Matters. 5:1 to 6:9, continued symbolic language in Revelation 19:7-9. (c) Mutual duties of husbands and wives, in In the passage we have been studying, we cluding a discussion of marriage as an illustration should realize the very high ideal of Christian of the relation between Christ and the Church. marriage which is set before us, and also the 5:21-33, continued glorious fact of the relation between Christ and Besides the teachings that Christ is the Head the Church, which is His bride. of the church and the husband is the head of the Modern free-and-easy ideas of marriage are wife, we have in this passage a beautiful state contrary to the Bible. The apostle Paul goes clear ment of the destiny of the Church. The destiny of back to the very beginning of human history, in the church is absolute perfection and eternal glory. verse 31, and quotes Genesis 2:23,24, “And Adam Christ will present the church to Himself “a glor said, This is now bone of my bones, and flesh of ious church, not having spot, or wrinkle, or any my flesh. . . Therefore shall a man leave his fath such thing”; it will be “holy and without blemish” er and his mother, and shall cleave unto his wife: (verse 27. And what is true of the church itself and they shall be one flesh.” From the record in is also true of all its real members —their destiny Genesis we might suppose that Gen. 2:24 was a is absolute perfection and eternal glory. We statement of Adam. But from our Lord’s words should remember this in our moments of weariness in Matthew 19:4,5 we learn that the statement and discouragement. What we have in these was made by God. It was the Creator, who from verses (25b-27) is not an ideal, but the statement the beginning made man male and female, who of a fact. It is a fact that Christ gave Himself said, “For this cause shall a man leave his father for the church; it is a fact that he will present the and mother, and shall cleave to his wife . . . church to Himself perfect in eternal glory. The This implies a great deal concerning marriage and accomplishment of this does not depend on our concerning divorce which we cannot take up in feeble and fickle efforts: it will be accomplished this lesson. Among other things, it certainly im by the almighty power of the Son of God. The plies the great importance and seriousness of mar church is far from perfect today, but it will be riage, as a divine ordinance, and the duty of perfect in eternity. The Christian is far from Christians to marry only in the Lord. All sudden, perfect today, but he will be perfect in eternity. hasty marriages are contrary to the sacredness of In verse 26 the “washing of water” probably marriage as a divine ordinance. All marriages in does not mean baptism, but rather the thing rep which God is left out of consideration, and His resented by baptism, namely, the new birth, or will disregarded are sinful and displeasing to Him. regeneration by the Holy Spirit. Compare Titus Christian people should beware lest they lapse 3:5, which speaks of “the washing of regeneration”. into the world’s low standards concerning mar If the sacrament of baptism were meant, this would riage. be “the regeneration of washing.” The doctrine of baptismal regeneration, which is held by some In verse 32 the word “mystery” appears again. churches, is not taught in the Bible. Baptism The mystery referred to of course is not human is not the same thing as regeneration, nor is it the marriage, but the profound spiritual truth of the cause of regeneration. It is a sign and seal of cer relation between Christ and His Church, a truth tain spiritual things, including regeneration or the beyond man’s power of discovering, but one now new birth. revealed by the Holy Spirit through the apostle Paul. In salvation, there is a connection between the work of the Holy Spirit and the Word of God, so Questions: the text reads: “That he might sanctify and cleanse it with the washing of water by the word” (verse 1. What is the destiny of the church, as re 26). The Word of God, the Gospel, preached and vealed in this passage of Scripture? believed, accompanies the supernatural work of 2. Do verses 25b-27 present an ideal to live the Holy Spirit in regeneration. The Word alone, up to, or a statement of fact? without the Spirit, is ineffectual. The Holy Spirit works with the Word. 3. On what does the attainment of the church’s destiny really depend? The presentation of the church spoken of in verse 27 will of course not take place until the 4. How can verses 25-27 help us in times of church is complete in heavenly glory, after the discouragement? 5. Does the expression “washing of water” in 12. What is the bearing of this passage on verse 26 refer to baptism? If not, what is the modern ideas of marriage? meaning, and how is it related to the sacrament 13. From what book and chapter of the Old of baptism? Testament is verse 31 quoted? 6. What verse in the Epistle to Titus is simi 14. Who is the speaker of these words in the lar to Eph. 5:26? Old Testament? What place in the Gospel of Matt 7. What is meant by “baptismal regenera hew proves that this is the case? tion”? Is this doctrine taught in the Bible? 15. What is the bearing of this passage on 8. How does the Word of God become effect hasty marriages? ual unto salvation? 9. When will the presentation of the Church 16. What is meant by the statement that it is the duty of Christians to marry only in the Lord? take place, and where? 10. What passage in the last book of the 17. What is the “mystery” referred to in verse Bible speaks of the marriage of the Lamb? 32? 11. What are the two main truths taught in 18. Does Eph. 5:21-33 explain why many m ar Eph. 5:21-33? riages of the present day end in disaster?

LESSON 28

III. Practical Section of the Epistle. 4:1 to 6:24, the home will in later life have respect for law Continued ful authority in school, church and state. And on the other hand, a great deal of “juvenile delin 2. The Duty of Christians in Personal and Social quency” results from failure of parents to teach Matters. 5:1 to 6:9, continued the lesson of obedience to authority in the home. Many a school teacher has been at wit’s end be (d) Mutual duties of parents and children. cause of pupils who have no respect for authority 6:1-4 and no regard for the rights of others. And many “Children, obey your parents in the Lord: for a criminal career had its real beginning in lack this is right. Honor thy father and mother; which of regard for parental authority in the home. is the first commandment rwith promise; that it This lack of regard for parental authority may be well with thee, and thou mayest live long may arise from sheer selfishness and neglect on on the earth” (6:1-3). Here Paul quotes directly the part of parents; they may foe too absorbed in from the Ten Commandments. We note a slight their own business and pleasures to bring up their difference in form from the wording to which children properly. But in many cases disregard we are accustomed, as found in the King James for parental authority is the result of some of the Version of Exodus 20:12. The clause “that it may foolish ideas which have been promoted by the be well with thee” is taken from the Ten Com “experts” of our day. The concept of democracy mandments as given in Deut. 5. The other differ has been pushed to ridiculous extremes. When ences are to be explained on the principle that a family is regarded as a free democracy in which the Holy Spirit is the real Author of Ephesians, parents and children have each one vote as to as of Exodus and Deuteronomy. When an author what shall and shall not be done, the God-ordain is quoting his own previous writings, a free quo ed authority of parents has been destroyed. tation or paraphrase is permissible, which would Democracy it: a good form of government for the be improper in the case of an author quoting state, but in the home God has committed author another author’s writings. ity to the parents, not to the children. The duty which children owe to their parents is obedience in the Lord. This means obedience There is a story of an Englishman who visited insofar as consistent with the higher obligation America, and on his return to England was asked of obedience to God. Children are not under what he had seen in America. “I have seen a obligation to obey their parents when commanded great many obedient parents,” was his reply. to tell lies, steal or worship idols, for example. When children and parents are regarded as having But where no wrongdoing is involved, it is the equal authority, the result will be that the chil duty of children to obey thedr parents. dren will dominate the household. Worse than that, they will go out into school and society with To the child, the parent’s authority is the out having learned the lesson of obedience to authority of God. The parent’s authority does authority, and consequently throughout life will not depend on reason nor on custom, nor yet on be a problem to their fellow men and a dishonor human legislation. It is derived from God. And to God. God has ordained that the lesson of obedience to lawful authority shall be first learned in the Equally foolish are some of the theories of home. The child who has learned this lesson in modern psychology. Parents should not be un

- 40- reasonable, certainly, but to expect parents to learn the lesson of self-control from parents who plead and reason with young children instead of have no self-control. insisting upon obedience, is to misunderstand the And parents should be reasonable in what normal relation between parents and children. they require of their children. To expect a child Who has not seen a mother apparently completely to perform any task as well as an adult is un helpless in the presence of a stubborn, misbehav reasonable; it fails to take into account the im ing child? Where the God-ordained authority of maturity of the child. To expect a child to pay parents in the home is maintained in the fear of attention to anything as long at a time as an adult God, such tragedies will not exist. is unreasonable. And it is unreasonable to expect Paul gives two reasons why children should children always to do right without some encour obey their parents in the Lord. The first reason agement and occasional rewards. is, because this is right. That is, it is the God- On the positive side, parents are to bring up ordained order in the home. Modern psychology their children in the nurture and admonition of is concerned most about results; the apostle Paul the Lord. “Nurture” here means “discipline”— is concerned about what is right. it is translated “chastening” in the (American Re The second reason Paul gives is that God has vised Version. “Admonition” means “training by promised special blessings to those who honor word”, including both encouragement and re their parents. As he explains, this is the first proof. “Of the Lord” probably means the kind of commandment in Scripture with a promise at nurture and admonition which the Lord expects tached to it: “That it may be well with thee, and and approves of, and has promised to bless. This thou mayest live long on the earth.” God has verse includes the whole task of the moral and promised prosperity and long life to those who religious education of the children, which God obey this commandment. The Shorter Catechism has committed to the parents. For a fuller study correctly explains that this promise is to be un of this subject, the student is referred to The derstood with the qualification, ‘sas far as it shall Covenant of Grace and the Christian Family, in serve for God’s glory, and their own good” (S. C. the October-December 1949 issue of this maga 66). It does not mean that in each and every case zine, pages 166-168, and The Covenant of Grace those who honor parents will attain wealth and and Christian Education in the April-June 1950 live to an old age, but it means that within the issue, pages 67-77. limits of God’s glory and their own true welfare, they shall receive these benefits. And it is cer Questions: tainly true, as a general proposition, that obedi 1. From what part of the Old Testament is ence to parents and respect for lawful authority Eph. 6:2,3 quoted? tend to promote prosperity and long life. 2. How can we explain the fact that the quota “And, ye fathers, provoke not your children tion does not give the exact words of the Old to wrath: but bring them up in the nurture and Testament passages? admonition of the Lord” (verse 4). Paul now ad dresses fathers, instructing them, both negatively 3. What is the duty which children owe to and positively, as to the training of their children. their parents? Alford comments that mothers are included, (though not mentioned separately because the hus 4. What is the source of the authority of par band and father is the head of the family. Al ents Over their children? ford adds that Paul’s meaning is that parents 5. According to God’s plan, where is the les should not provoke their children by “vexatious son of obedience to authority to be first learned? commands, and unreasonable blame, and uncer tain temper. . . Parents should be reasonable, 6. What are some of the results Of failure to dependable and consistent in their dealings with teach the lesson of obedience to authority in the their children. They should not tolerate diso home? bedience one day, and the next insist upon strict 7. How can the common lack of regard for obedience. It is a great mistake for parents to parental authority be explained? give any commands which they do not intend strictly to enforce. Parents should make rules 8. What is wrong with regarding the family and give commands only deliberately and thought as a democracy? fully, and then should insist upon obedience. If 9. If children are regarded as having equal parents are inconsistent and unpredictable, one authority with their parents, what will be the day allowing any kind of conduct and the next result? day becoming extremely strict, the children will be bewildered and discouraged. They need to 10. Should parents plead and reason with know exactly what they can count on. young children, or should they insist on obedi ence? Especially parents should control their tem pers. No parent can control his children without 11. What is the first reason why children first learning to control himself. Children cannot should obey their parents in the Lord?

- 41- 12. What special blessings has God promised ents sometimes provoke their children to wrath? to those who honor their parents? 17. Why is it important that parents control 13. What limitations are to be understood in their tempers? connection with this promise of God? 18. What are some of the things that cannot 14. Is it true that obedience to parents and reasonably be expected of children? respect for lawful authority tend to promote prosperity and long life? 19. What is the meaning of “nurture” and “admonition”? 15. Does the command of verse 4 apply to fathers only? 20. What great task is included in the com 16. What are some of the ways in which par mission given to parents in verse 4?

LESSON 29 III. Practical Section of the Epistle. 4:1 to 6:24, the sense that it is unrelated to his devotion to Continued God. Rather, every task is to be performed, primarily, for God’s sake. Even the labor of a 2. The Duty of Christians in Personal and Social slave for his earthly master, according to Paul’s Matters. 5:1 to 6:9, continued teaching, is in reality a service to Christ, and is to be so regarded (verse 5). (e) Mutual duties of masters and servants. 6:5-9 This passage of Ephesians exposes the super ficiality of much present-day talk about “full In the Apostolic Age slavery prevailed time Christian service.” The common idea seems throughout the Roman Empire, and hence in the to be that to engage in “full time Christian ser early Church this presented special problems. vice” one must be a minister, evangelist, mission While the background of Paul’s instruction here ary, teacher in a Bible institute, or in some other is a state of society in which slavery existed, still way devote one’s full time to the direct propaga the injunctions given here are based upon per tion of religion. Young people at conventions manent principles, and apply to the relation be and summer conferences and camps go forward tween masters and servants — employers and to dedicate their lives to “full time Christian ser employees — in all times and places. vice”, quite evidently meaning by this that they The first duty of employees is to perform expect to become ministers, ministers’ wives, mis their work honestly and faithfully. To render sionaries, etc. These same young people do not inefficient, slipshod service is dishonest, just as realize that when they publicly professed their truly as robbing the employer’s cash register is faith in Christ as their Lord and Saviour, and dishonest. Employees ought to do just as good a were received as communicant members of His job for their employer as they would do for Church, they definitely pledged their entire life themselves. to His service. Nor do they realize that every Christian, according to the Bible, is under obliga This should not be done with “eyeservice,” tion to serve the Lord Jesus Christ “full time”, that is, merely doing faithful work when under no matter what his daily work may be. observation, or when there is a probability that poor work will be detected. On the contrary, em The common use of the phrase “full time ployees ought to render faithful service as a mat Christian service” is not a mere inaccuracy or con ter of conscience, because that is what God re cession to popular terminology. It is seriously quires of them: “as the servants of Christ, doing harmful for two reasons: (1) it is the result of a the will of God from the heart.” The Christian theological error; (2) it leads to further theologi should do a better job than the person who is not cal error. We may well pause to consider this for a Christian. He should render more faithful, a few moments. more efficient service, because he is not thinking merely of his pay check, but of honoring and ser 1. The expression “full time Christian ser ving God. vice” proceeds from a theological error. It re sults from the notion that a Christian’s "ordinary” The Christian employee’s work, moreover, is daily tasks, such as farming or manufacturing, are to be done “with good will.” not with a reluctant, not really service to Christ. This notion reflects grudging spirit. We have in these verses a state an unscriptural division of life into “secular” and ment of the Bible’s teaching on the subject of our “religious” portions, the “religious” portions alone daily work — what is sometimes called “secular” being regarded as truly service to Christ. This work, though this term is misleading. According is a serious theological error. It amounts to a •to the Bible, all lawful tasks and employments denial of the truth that God is sovereign in all are to be regarded as a service rendered to God. areas of human life. It virtually limits the glori The Christian may work in a factory or on a farm, fying of God to the one area of religious worship he may be a doctor or a business man, but his and propaganda. But according to the Bible, daily work is not to be regarded as “secular” in “The earth is the Lord’s, and the fulness thereof;

- 42- the world, and they that dwell therein” (Psalm ism,” which fails to reckon with the glory of God 24:1). All our daily tasks are ways of glorifying in life as a whole. And whether we realize it or God, and therefore they are to be regarded as not, our continued use of the expression “full time service to Christ. Christian service” in the conventional sense is giv ing aid to modern secularism, which regards God 2. The expression “full time Christian ser as limited to the area of religious faith and wor vice” leads to further theological error. Whether ship. people intend it so or not, it tends toward the no tion that it is more pleasing to God for a person The leaders of our young people’s work should to be a minister or missionary than for that per seriously ponder the theological implications and son to be a farmer or mechanic. This leads furth relationships of this expression “full time Chris er to the notion that if a person is really in ear tian service,” and consider whether its affinities nest about serving Christ, he must dedicate his life are with consistent Biblical Christianity (the Re to “full time Christian service” in the conven formed Faith, or Calvinism) or with the unbiblical tional sense of becoming a minister, missionary, tendency to limit God to the sphere of religious etc. Young people come home from conferences worship and propaganda. and enthusiastically tell how many came forward to dedicate themselves to “full time Christian ser Questions: vice.” The common idea clearly is that these particular young people are the ones who really 1. What social condition formed the back take Christian service seriously. ground of Paul’s injunctions to masters and ser vants? This is turn is likely to give those young people who do not feel called to the ministry, the 2. In what sense is this passage of the Epistle mission field, etc., a kind of religious inferiority applicable today? complex. They are likely to begin to feel that they are second-class Christians, whose common 3. What is “eyeservice”, and why is it wrong? place daily tasks lack the glory of being a service 4. Why should a Christian do a better job to Christ. Hence they are likely to regard their than a non-Christian? daily tasks as a mere means of earning a living, rather than as something which should directly 5. What is the Bible’s teaching concerning glorify God. The young man who stays on the our daily work? farm, and the young woman who becomes a house 6. What is meant by “full time Christian ser wife and mother in an “ordinary” Christian home, vice” as this phrase is commonly used? will tend to feel that their activities are common place and unimportant in comparison with the 7. What theological error is involved in the glamorous lives of those dedicated to “full time common usage of the phrase “full time Christian Christian service.” Those who come home from service”? summer conferences without having gone for 8. To what error does the phrase “full time ward to dedicate their lives to “full time Chris Christian service” tend to lead? tian service” are likely to feel a bit guilty, as if they were lacking in devotion to Christ. And this, 9. What does the common usage of the phrase we should realize, is no trifle, but a serious mat “full time Christian service” imply concerning ter. those who spend their lives in “ordinary” occupa tions such as farming and housekeeping? Whether we realize it or not, the prevalent usage of the phrase “full time Christian service” is 10. What are the real theological affinities of an indication of the influence on us of the narrow the common usage of the phrase “full time Chris and faulty theology of American “Fundamental tian service”?

LESSON 30

ID. Practical Section of the Epistle. 4:1 to 6:24, bond or free.” Not only are our ordinary daily Continued tasks to be regarded as a service to Christ, but 2. The Duty of Christians in Personal and Social we will be rewarded by Him according to our Matters. 5:1 to 6:9, continued faithfulness in performing them. How superfi cial and wrong it is, then, to regard only specifi (e) Mutual duties of masters and servants. cally religious occupations as “full time Christian 6:5-9, continued service” ! This passage of Scripture also teaches that The teachings of this passage imply that lazi employees who do their work honestly and faith ness, dishonesty, neglect and selfish greed in con fully will receive a reward from the Lord: “Know nection with our daily work are sinful and dis ing that whatsoever good thing any man doeth, the honoring to Christ. Some people have the idea same shall he receive of the Lord, whether he be that if a person works for a large corporation, dis

- 43- honesty and inefficiency are not sinful. They employ are not machines but people, not tools but think it is not sinful to “pad” their expense ac human beings created in the image of God for counts with false entries, steal postage stamps or the glory of God. All attitudes which regard hu other things belonging to their employer, and man beings as mere means to an end are sinful. neglect duties when it can be done without dis All demands and requirements which disregard covery. But according to Christian principles all the physical, mental, moral and spiritual wel these practices are sinful. The Christian standard fare of the human personality are sinful. In short, of ethics requires complete honesty and faith people are to be employed but not exploited. fulness in our relationships. The fact that we Every contract or arrangement must be calculat may be working for a corporation instead of an in ed to bring real benefits to both parties. All in dividual does not affect the ethical principles that human and selfish attitudes and conduct are are involved. wrong, whether on the part of employers or on the part of employees. We now come to consider the duties of em ployers. These may be summed up as recipro Before leaving this subject, we wish to call at cal fair treatment, according to the Golden Rule. tention to the excellent exposition of the Fifth “And, ye masters, do the same things unto them, Commandment which is found in the Westminster forbearing threatening: knowing that your Master Larger Catechism, Q. 123-133, and also to the dis also is in Heaven; neither is there respect of per cussion of the Eighth Commandment in Q. 140-142. sons with him” (verse 9). “Threatening” is wrong, for it is contrary to the duty of love to one’s Questions: neighbor. This is addressed by Paul especially to masters, because he wrote in a day of slavery. But 1. What does this passage of Scripture teach the principle applies to employees as well as to concerning rewards? employers: threatening is not a legitimate way of gaining our desires. In our day of powerful labor 2. What practices and attitudes does this unions, Christian employees in industry should passage show to be sinful? remember that measures which amount to “threat 3. May those who are employed by a large ening” are sinful. corporation engage in practices which would not be Employers are to recognize their responsibility proper if they were employed by an individual? to God, with whom there is no respect of persons. 4. How may the duties of employers be sum In Paul’s day masters were much more likely than marized? servants to act in an irresponsible and arbitrary manner, hence the warning is addressed especially 5. Why is threatening wrong ? to masters. But in the case of employees as well 6. Does the warning against threatening apply as of employers the obligation exists to remember to employees as well as to employers? our responsibility to God, with whom there is no respect of persons. It is to be feared that in the 7. To whom are both employers and em conflicts between labor and management which ployees responsible? take place so frequently in the industrial world of 8. How is responsibility to God often forgot the present day, this matter of responsibility to ten today? God is very seldom considered at all. Too often selfish greed leads to irresponsible actions in which 9. Why is it wrong for employers to regard not only God, but the welfare of the general their employees as tools or machines? public, are completely disregarded. 10. What is meant by “exploiting” people? Employers must remember that those in their Why is it wrong?

LESSON 31

III. Practical Section of the Epistle. 4:1 to 6:24, tions, etc. So Paul does not exhort his readers to Continued be strong in themselves, but to be strong in the 3. The Christian’s Equipment for his Conflict Lord, and in the power of the Lord’s might. with Sin. 6:10-24 This is often violated today, both by the in (a) The true source of the Christian’s power. dividual Christian and by the organized church. 6:10 As suggested in the preceding paragraph, the in “Finally, my brethren, be strong in the Lord, dividual Christian often wrongly places confi and in the power of his might” (verse 10). The dence in his own imaginary strength. The theo Christian is to be strong in the Lord, not “in the logy of human decisions and free will is all around flesh.” All spiritual power has its source in God, us today, but it is a broken reed. The arm of the in spite of those who place it in human free will, flesh will fail. Our real strength and sufficiency human good works, human decisions and resolu lies in the grace and power of God.

- 44- It is also often violated by the organized be waged. Only spiritual equipment can be ef church. Programs, standards of efficiency, up-to- fective that the Christian “may be able to stand” date methods and equipment come to be trusted (verse 13). Unconverted persons and unspiritual in as if spiritual power were inherent in them. Christians commonly make the mistake of regard All of these things may have their legitimate func ing material things and human beings as the real tions and uses, but when we begin to put trust and enemies in the conflict against evil. The informed, confidence in them, we are sinning against God. spiritual Christian will know better; he will realize Let us never forget that the Church was strongest that the foes are spiritual. and purest in the apostolic age, when it had no Satan makes use of material things and of modern methods, no elaborate statistical reports, human beings in his warfare against the Kingdom and no standards of efficiency. Many a church of God, it is true. We should not shut our eyes of the present day has become like the church of to the fact that he often avails himself of such. Laodicea, which flattered itself by saying, “I am But at the same time we should always remem rich, and increased with goods, and have need of ber that the real enemy is the spiritual kingdom nothing,” when all the while in the Lord’s sight that church was “wretched, and miserable, and of evil behind the visible scene. Christianity can not do without an orthodox doctrine about Satan poor, and blind, and naked” (Rev. 3:17). any more than it can do without an orthodox doc There is a story about Thomas Aquinas, the trine concerning God. great theologian of the Middle Ages. According to the story, Thomas visited the pope at Rome, and The Communist activities in Europe and Amer ica cannot be truly understood without a realiza was shown the pope’s magnificent palace and all tion that the power behind them is the Kremlin, his treasures. “Thomas,” said the pope, “the day the seat of power in Soviet Russia. Back of Com is past when the Church could say, ‘Silver and munist activities and propaganda lies the malig gold have I none’!” To which Thomas replied: nant power of the Kremlin. And similarly, the “Yes, father, but the day is also past when the facts of evil in personal, social and national life Church could say ‘In the name of Jesus Christ of cannot be truly understood without a realization Nazareth rise up and walk’!” that the power behind them is Satan, the god of (b) The Christian’s enemies and his spiritual this world. The church of the present day needs armor. 6:11-17 not only a stronger and clearer faith in God; it also needs a more emphatic and discerning belief The Christian’s enemies are spiritual enemies, in the devil. that is, they are personal evil spirits, including the devil; and also, the evil which remains in the Questions: Christian’s own nature. Therefore carnal or mate rial weapons cannot avail in this conflict. Only 1. What is the implication of the command spiritual weapons — those provided by the Lord to be strong in the Lord? — can be of any real effectiveness. 2. How is this command disregarded by the individual Christian today? This passage, like Scripture as a whole, im plies the reality, personality and malignant char 3. How is this command violated by the or acter of Satan and Satan’s kingdom. There is a ganized church today? tendency at the present day to allegorize Scrip ture references to Satan and evil spirits, regard 4. What was wrong with the church of Lao ing them as merely a way of describing the sinful dicea? tendencies in the human personality. Over against 5. What is mean by saying that the Chris this tendency to explain Satan away as a mere tian’s enemies are spiritual enemies? human characteristic, stands the realism of the Bible with regard to Satan and Satan’s kingdom. 6. What does Scripture teach concerning Sa Satan is a real, living person, called “the god of tan and his kingdom? this world,” “the father of lies,” “the spirit that 7. What mistake do unconverted persons and now worketh in the children of disobedience,” “the unspiritual Christians often make concerning the one who deceives the whole world,” etc. Satan’s conflict with evil? kingdom is regarded in Scripture as an objective realm of evil — it is just as real and objective 8. What must we realize in order truly to as the land of Egypt was in Moses’ day. Against understand the facts of evil in personal, social and this kingdom of evil the Christian’s warfare must national life?

LESSON 32 in. Practical Section of the Epistle. 4:1 to 6:24, (b) The Christian’s enemies and his spiritual Continued armor. 6:11-17, continued 3. The Christian’s Equipment for his Conflict with Here we find the famous catalog of “the whole Sin. 6:10-24, Continued armor of God.” The equipment mentioned is both

- 45- offensive and defensive. In the enumeration we (verse 18). Someone has truly remarked, “You note the following order: 1. The girdle of Truth. cannot do more than pray, until you have prayed.” 2. The Breastplate of Righteousness. 3. The Sandals We should have a Biblical idea of the place or footwear of the preparation of the gospel of and effectiveness of prayer in the Christian life. Peace. 4. The Shield of Faith. 5. The Helmet of Many people have wrong ideas about prayer. The Salvation. 6. The Sword of the Spirit, which is common slogan “Prayer changes things” is a false the Word of God. slogan. Prayer certainly does NOT change things. The truth is that GOD changes things in answer to It is significant that truth is mentioned first, prayer, if and when it is in accord with His purpose and the Word of God last, indicating that the be to do so. Prayer is not a force. Prayer has no ginning and end of the Christian’s equipment is power. When people say “Prayer has more pow God’s revelation, the Bible. Many people dis er than dynamite” they are not on Scriptural count the importance of truth today, or they ground. Prayer has no power at all. Prayer is brush it off with a little faint praise, saying, “Doc communication with God; it is not a force or pow trines are important, of course, but. . . ”. There er in itself. Many Christians piously but wrongly is no such depreciation of the importance of truth use the saying “Prayer changes thihgs,” without in the Bible. It is represented as being absolute realizing that this implies a mechanical and im ly important. personal idea of prayer. To compare prayer with This listing of “the whole armor of God” is electricity, dynamite and atomic energy is foolish significant in what it omits as well as in what it ness. contains. It says nothing about some things that But prayer rightly used has an important many people regard as highly useful and impor place in the Christian’s life and conflict with evil. tant in the Christian warfare. For example, there Prayer is to be offered “for all saints,” but especi is nothing said here about man’s free will, which ally for God’s ambassadors, the preachers of the many people seem to regard as a fountain-head Gospel (verse 19), that they make known with of spiritual good. Nothing is said about toler boldness the mystery of the Gospel. Paul requests ance, which is becoming the watch-word of the prayer for himself and his work, that utterance false American religion of democracy, implying may be given unto him; that he may speak boldly that all religions are equally true and valid. Nor as he ought to speak. is anything said about the universal brotherhood of man, another slogan of the prevalent false re Ambassadors for Christ are to speak boldly. ligion of our day. Nor is anything said about The truth of the Gospel is not to be toned down emotional excitement, which some people regard or soft-pedalled. There are tendencies to soft- pedal it today, but they are wrong. The unpopu as necessary for true evangelism. Nor is any lar and controverted truth is to foe plainly and thing said about ecumenical church union, which boldly spoken. We are not to try to avoid “the is today regarded as a chief weapon against evil offence of the cross” by toning down the message. and an important step toward bringing the King dom of God to this world. Instead of such notions This does not imply that the Gospel is to be as these, the apostle Paul deals in the old familiar preached as offensively and antagonistically as concepts of the Word of God, such as truth, faith, possible. Paul never did that; on the contrary, righteousness, salvation. he went as far as he could, short of a compromise of truth, to present the truth to men in a winsome This “whole armor of God” is a unity, to be and acceptable manner. But it does imply that used in its completeness. No separation of one the truth is to be proclaimed as plainly and point element from the rest is permissible. We are to edly as possible. Fear of giving offence or caus use the whole armor of God. There are people ing embarrassment is not a legitimate reason for who violate this, by placing all the emphasis on suppression of truth. one or another separate element. For example, they stress righteousness but are not interested We live in a day when plain and pointed in truth. Or they emphasize faith, but are not preaching of truth, with plain and pointed rejec interested in righteousness. What God has joined tion of the contrary errors, is often avoided. Such together, man must not put asunder. The whole truths as the total depravity of the sinner, God’s armor of God is a unity and is not to be divided. decree of election, the particular and substitution ary atonement of Christ, the plenary inspiration Those who question or doubt the effectiveness of the Scriptures, are often by-passed or stated of the equipment described in this passage should in a vague and ambiguous manner, so as to avoid be exhorted to try it and see whether it is effec giving offence. But this vagueness and evasive tive or not. ness is sinful. God commands us to preach and teach His truth plainly and pointedly, without (c) The duty and privilege of prayer. 6:18-20 fear of man. The whole armor of God is to be used prayer To speak the truth plainly and boldy requires fully, “Praying always with all prayer and suppli prayer. Otherwise the preacher may hinder the cation in the Spirit, and watching thereunto with cause of truth by “corrupt, blind and indiscreet all perseverance and supplication for all saints” zeal” (Larger Catechism, Q. 105).

•46- Questions: 6. What is wrong with the common slogan, 1. What two types of equipment are found “Prayer changes things”? among “the whole armor of God”? 7. Why is it incorrect to speak of prayer as 2. What are the first and last items in “the a force? whole armor of God”? What is the significance of this? 8. Why is prayer especially needed in behalf of preachers of the Gospel? 3. What are some of the things which are popular in religious circles today, which are not 9. What is meant by speaking the truth bold mentioned in Paul’s description of “the whole ly? Why is it wrong to soft-pedal unpopular armor of God”? truths, or tone down the message? 4. Why is it wrong to emphasize some parts 10. What are some unpopular truths of the of the whole armor of God and neglect others? Bible that are often by-passed or stated vaguely 5. How is the whole armor of God to be used? at the present day?

LESSON 33

III. Practical Section of the Epistle. 4:1 to 6:24, minister of Christ, and only in an assembled con Continued gregation of Christ’s Church. It is out of place in mixed meetings even if some Christians may 3. The Christian’s Equipment for bis Conflict with happen to be present. Sin. 6:10-24, Continued “The ministers of the Gospel are to pronounce (d) Conclusion and benediction. 6:21-24 publicly the apostolic benediction in some such In this Epistle Paul has only recorded the words as these: The grace of our Lord Jesus Christ, things which the Holy Spirit has indited. Other the love of God, and the communion of the Holy matters, of purely personal interest, will be told Ghost, be with you all” (Reformed Presbyterian his readers by Tychicus, who was presumably the Testimony, XXIV. 10). bearer of the Epistle from Rome to Ephesus. We “The public worship should be concluded with must of course remember that Paul was in prison a benediction, pronounced upon the people by the in Rome at the time of writing, so the Ephesian minister. . . . The people should wait quietly and church would naturally be somewhat anxious about reverently to receive the benediction. It should his condition and circumstances. not become a mere formality for dismissing the congregation. The bestowal of the blessing of Tychicus is described as (a) a beloved broth God, the Father, Son and Holy Spirit, upon the er, and (b) a faithful minister in the Lord. The people is a high and holy duty and privilege of the same things are said of him in Col. 4:7. He is also (The Directory for the mentioned in Acts 20:4, Titus 3:12 and 2 Timothy minister of the Gospel” Worship of God of the Reformed Presbyterian 4:12. It is evident that Tychicus was one of Paul’s Church (1945), 11.14,15). most competent and reliable helpers. It is one of the signs of the deterioration of In the concluding benediction, note that the church in our day that many ministers of sup “peace” is invoked only upon “the brethren,” that posedly evangelical denominations do not hesitate is, upon true Christians, and the invocation of to pronounce the apostolic benediction in miscel “grace” is limited to those who “love our Lord laneous assemblies which are not congregations of Jesus Christ in sincerity.” These are to to be re Christ’s Church. garded as two distinct classes of people, but as two descriptions of one and the same class of This brings us to the end of our study of the people, namely, genuine Christian believers. What Epistle to the Ephesians. In it we have seen the a contrast this forms to the tendency of many divine history and nature of the true Church of Christians of the present day to wish grace and Christ, and the Church’s place in God’s universe. peace to men regardless of their relation to Christ. We have also seen the way of salvation by divine Plainly Paul did not believe in the popular mod grace apart from human works. We have seen the ern doctrines of the universal Fatherhood of God true spiritual unity of the body of Christ, and the and the universal brotherhood of man. Paul in function of spiritual gifts and church offices. We voked peace and grace only upon the household have also studied the practical section of the of faith. Epistle and noted the duties of Christian people as members of the Church, as members of the The apostolic benediction is greatly misused family, and as members of society. at the present day. Ministers are called upon to “pronounce the benediction” in all sort of miscel This letter was written nearly two thousand laneous assemblies — for example, at a high school years ago, from a prison in Rome to a church commencement program. This is highly improper. which long ago ceased to exist. Yet its truths and The benediction is to be pronounced only by a teachings remain unchanged by the lapse of time.

- 47- It comes to us today as a message from God, and 5. How is the apostolic benediction sometimes the acceptance and practice of its truths will misused today? bring blessing, joy and all good fruits today, just 6. What do the standards of the Reformed as they did some 1900 years ago in ancient Ephe Presbyterian Church say about the use of the sus. For the real author of the Epistle to the apostolic benediction? Ephesians was not Paul, but God the Holy Spirit. 7. Why is it not proper for a minister to Questions: “pronounce the benediction” at the close of a high school graduation ceremony? 1. What was Tychicus to tell the readers of the Epistle? 8. What are some of the great themes that we have studied in this Epistle? 2. How is Tychicus described by Paul? 9. Why do the truths and teachings of the 3. What else can be learned about Tychicus Epistle remain unchanged with the lapse of time? in the New Testament? 10. Who is the real author of the Epistle to 4. Upon what class of people does Paul in the Ephesians? voke grace and peace? The End Studies in the Book of Genesis LESSON 1 Introduction to the Book of Genesis

1. Authorship of Genesis lieve that Moses wrote the Pentateuch, including the Book of Genesis. Genesis is the first of the Five Books of Moses, commonly called the Pentateuch. The traditional To affirm that Moses wrote Genesis does not Jewish and Christian view, which we believe to imply that the entire content of Gensis was di be correct, is that Moses wrote the Pentateuch, rectly revealed to him by God, without any use with the exception, of course, of the account of of historical traditions or sources. The Biblical his own death which occurs in the last chapter of writers ordinarily used sources and documentary Deuteronomy. materials when these were available. The events This belief that Moses wrote the Pentateuch narrated in Genesis took place long before the has always been the accepted belief among ortho birth of Moses. Even the last events recorded in dox Christians, although it has been challenged Genesis took place some 300 years before the time by “higher critics” who hold that the Pentateuch of Moses. Consequently Moses could have ob is a composite made up of various documents put tained the information contained in the Book of together in their present form long after the time Genesis only by oral or written historical tradi of Moses. It is not proposed in this series of les tion, or by direct revelation from God. sons to take up the theories of the critics. We believe that the critics are wrong and that there It is highly probable that oral or written tradi is sufficient reason to believe in the unity and tion existed for most if not all of the contents of integrity of the Pentateuch, and that Moses was Genesis, and that Moses had access to, and availed the writer of it. himself of, such tradition. But in doing so, he was supernaturally controlled and guided by the The common Jewish conviction that Moses Holy Spirit, so that the product of his writing was wrote the Pentateuch has the sanction of our Lord more than a mere human history book — it was Jesus Christ. Over and over again our Lord quot inspired Scripture, the Word of God, and there ed from the Pentateuch and attributed it to fore infallible. Whatever traditions and sources Moses. (M att. 8:4; 19:8; 23:2. Mark 1:44; 7:10; 10:3; Moses may have had and used, he was so controlled 12:26. Luke 5:14; 16:29,31; 20:37; 24:44. John 5:46; by the Spirit of God that nothing but truth was 7:19,22,23). Like the godly Jews of His day He incorporated in the books which Moses wrote. No referred to the Old Testament Scriptures as other view is compatible with the teaching of “Moses and the prophets” (Luke 16:19). And He our Lord Jesus Christ. specifically stated that Moses wrote concerning Himself (John 5:46). This witness of Jesus Christ There was once a time when unbelievers and cannot be set aside by the Christian. Either scoffers asserted that the art of writing was un Moses wrote the Pentateuch, or Jesus was mistak known in the time of Moses, and therefore he en. And to say that Jesus was mistaken destroys could not have written the Pentateuch. No one is His authority as the Son of God and the infallible so foolish as to speak that way today. Through teacher of truth. On the authority of Jesus Christ, modern archaeology and the decipherment of the then, as well as for other good reasons, we be ancient writing of Egypt and Babylonia we now 26 know that the art of writing was already hoary Questions: with age in the time of Moses. We have written 1. What are the Five Books of Moses com documents from long before the time of Moses. monly called? 2. The Language of Genesis 2. What is the traditional Jewish and Chris tian view as to who wrote the Pentateuch? Like nearly all of the Old Testament, the Book 3. What is the view of the “higher critics” of Genesis was written in the Hebrew language. as to the authorship of the Pentateuch? Hebrew is a member of the Semitic family of lang uages (the language spoken by the descendants of 4. What is the bearing of the testimony of Shem). This group of languages includes Arabic, Jesus Christ on the question of whether Moses Hebrew, Phoenician, Aramaic, Assyrian-Babylon- wrote the Pentateuch? ian, and several others. Some of these languages 5. If Jesus was mistaken as to the authorship are now dead. The principal living language of of the Pentateuch, what does this imply as to His the Semitic group today is Arabic. authority as a teacher of truth? The fact that Genesis was written in Hebrew 6. About how long before the time of Moses does not imply, however, as some people have sup did the closing events of Genesis take place? posed, that Hebrew was the language spoken in 7. How did Moses probably obtain most of the garden of Eden and by the population of the the information contained in Genesis? world until the incident of the tower of Babel. There is no reason for holding such an opinion. 8. Why is Genesis more than a mere human The fact is that we know nothing whatever about history book? the original language of mankind. Some of the 9. What argument was once used by unbe names of people which occur in the early chap lievers to prove that Moses could not have writ ters of Genesis are not Hebrew and have no known ten the Pentateuch? meaning; apparently they are of a different lang uage from Hebrew, though in Genesis they are 10. How can it be shown that this argument spelled out in Hebrew letters. It would be interest of unbelievers was incorrect? ing if we could know what was the original lang 11. In what language was the Book of Gene uage of the human race, but as with many other sis written? matters, God has not seen fit to satisfy our curios 12. To what family of languages does the ity by providing this information for us. language of Genesis belong? 13. What are some of the other languages of 3, The Name of Genesis this family? The name “Genesis” comes from the Greek 14. What language of the Semitic family is an translation of the Old Testament. It means “ori important living language today? gin”. This is a very appropriate name, as the book relates the origin of things. In Hebrew the book 15. Why is it incorrect to say that Hebrew was called B’reshith, from its opening word. (In was the language of the garden of Eden and of the Hebrew “In the beginning” is a single word). early mankind?

LESSON 2

Introduction to the Book of Genesis, Continued government by which evil is partially checked. 4. The Purpose and Contents of the Book of Gene Genesis also describes the origin of religious wor sis ship and of the institution of sacrifice. Genesis is the book of origins, or beginnings. An understanding of the Book of Genesis is It starts with God, who never had a beginning, and absolutely necessary for an understanding of the from this starting point the book proceeds to tell rest of the Bible. No one can have an adequate, of the beginning of all else. Genesis gives the sound theology who does not grasp the truths re origin of the universe, the origin of life, the ori vealed in Genesis. All the rest of the Bible is gin of the human race, and the origin of the chosen based on Genesis. Every book of the Old and New covenant people through whom the Christ should Testaments presupposes the Book of Genesis. It come into the world to redeem men to God. is the foundation of the whole structure. Genesis also presents the origin of marriage The tendency today is often to under-estimate and the family, the origin of the Sabbath, the ori the importance of the Old Testament. The old gin of scientific investigation and discovery, and error that the Old Testament was for the Jews and the origin of man’s use of the creatures and the the New Testament is for Christians is not dead forces of nature for his own benefit and welfare. by any means. Even those who admit that the Old It also describes the origin of sin in the human Testament is for Christians as well as the New, race, the origin of death, and the origin of human often tend to neglect the Old Testament and re 27 gard it as comparatively unimportant. This is a underrate the Old Testament in favor of the New, wrong tendency and we should always oppose it. do not value the New Testament nearly highly enough. Only by seeing the New Testament as the completion of the Old can we really value it The truth is, of course, that the Bible is a as highly as we should. unity, and cannot be regarded as a loose collection of unrelated parts. The common attitude of under valuing the Old Testament is like saying that the The study of Genesis is also a good corrective roots of an apple tree are not important, because for the “atomistic” tendency of American Funda we cannot eat the roots; therefore we might as mentalism — the tendency to regard the Bible well saw through the trunk of the tree and sever as a collection of separate texts rather than as an the connection between the roots and the branches. organism. Those who go through the Bible as If we do that, there will be no more apples pro they might go through a flower garden, picking out duced by the tree. The Bible is an organism and a “helpful” text here and there, without any real must not be mutilated. Every part is important. grasp of the plan and structure — the organic unity The New Testament lies concealed in the Old; the — of the whole, will do well to study the Book of Old Testament stands revealed in the New. In Genesis. It will lead them to see how much they particular, the Book of Genesis is very important have been missing by not studying the Bible as an for a true understanding of the system of Chris organism. tian truth.

Many of the common errors of our day arise Questions: from failure to grasp this principle. A prominent person has said that the Sermon on the Mount is 1. What is the starting point of the Book of all the religion he needs, and all the religion any Genesis? man needs. He is wrenching the Sermon on the Mount out of its setting in the organism of the 2. What are some of the things that Genesis Bible, and treating it as if it could be isolated. tells the origin of? But the Sermon on the Mount is organically con nected with the rest of Scripture, and if torn apart 3. Why is the Book of Genesis important for from the rest, it will bleed to death. No one can an understanding of the rest of the Bible? grasp the true meaning of the Sermon on the Mount unless he takes the rest of the Bible into 4. Why is it wrong to say that the Old Testa consideration. ment was for the Jews and the New Testament is for Christians? Another man takes the parable of the Prodi gal Son as the sum and substance of his religion, 5. Why is it wrong to regard the Bible as a It is a favorite passage with modernists because it loose collection of unrelated parts? says nothing about Christ, nothing about the Holy Spirit, and nothing about the substitutionary atone 6. What is meant by the old saying that “The ment. It was told to emphasize the truth that God welcomes sinners who return to Him. But this New Testament lies concealed in the Old; the Old parable was never intended by our Lord to be a Testament stands revealed in the new”? complete textbook of religion and theology. He placed it in the setting of His total teaching, and 7. Why is it wrong for anyone to say “The that in turn fits into the setting of the total teach Sermon on the Mount is all the religion any man ing of the Scriptures, including the Old Testament. needs”? To say that the parable of the Prodigal Son is all the theology we need is like saying that if an 8. Why is the parable of the Prodigal Son a automobile has a carburetor it does not need a favorite Bible passage with modernists? crankshaft. It needs both and much more besides. We need the parable of the Prodigal Son and the 9. What is the true point of the parable of Sermon on the Mount, and we also need a great the Prodigal Son? deal more besides. 10. Why is the study of Genesis a good anti The study of the Book of Genesis is a good dote for the present tendency to underrate the antidote for the present tendency to underrate importance of the Old Testament? the importance of the Old Testament. It provides the foundation for a sound grasp of Christian 11. What is meant by the “atomistic” tendency theology. It provides the indispensable key to of American Fundamentalism? Why is it wrong? the understanding of the rest of Scripture. And it enables us to value and appreciate the New 12. Why is it true that a study of Genesis Testament much more highly than we otherwise can serve to correct the “atomistic” tendency to would. For it is a strange paradox that those who regard the Bible as a collection of separate texts? 28 LESSON 3

Introduction to the Book of Genesis, Continued In studying the Book of Genesis we shall see that in the early chapters, dealing as they do with 5. The Divisions and Outline of the Book of very ancient times, the narratives are quite brief Genesis and only the most important facts are stated. Then In order to grasp the structure of Genesis we in the later chapters of the book, from the time of must realize that it is not the purpose of the book Abraham onward, the narrative is much fuller and to give a complete history of the world from the more detailed. The history of Noah, who lived 950 creation to the time of Joseph. The purpose of years, takes up just a little over four chapters, the book is not to present world history in general, whereas the history of Joseph, who lived 110 years, but the historical unfolding of God’s plan of re takes up about 13 chapters. demption. Consequently many subjects are men tioned and then dropped, as the book proceeds to There are many things about the earliest develop its true subject. people, such as Adam and Eve, Cain, Abel and Seth, Enoch and Methuselah, Noah, Shem, Ham Genesis starts with the creation of the uni and Japheth that we would naturally like to know, verse, and constantly narrows its subject matter but concerning which the Bible does not satisfy our down, until it ends with the people of Israel in curiosity. It provides only the most essential and Egypt. It deals with the universe, then with this important facts concerning these early people. world, then with the human race as a whole, Two reasons can be assigned for this. First, un then with the Semitic branch of the human race, doubtedly the ancient records or traditions which then with one part of the Semitic branch, namely, Moses by divine inspiration used in writing the the posterity of Abraham; then with one part of Book of Genesis must have been brief and concise. the posterity of Abraham, namely, those descended This would especially be true in the case of tradi from Abraham through Isaac; then with one part tions at first handed down orally, before the art of the posterity of Isaac, namely, those descended of writing was known. Historical tradition handed from Isaac through Jacob. Other branches are down by word of mouth from father to son would mentioned, described briefly, and then dropped. necessarily be limited to concise accounts, which The book constantly narrows its field down to that could be repeated and remembered accurately. particular fraction of the human race which was (We do not mean to imply that the accuracy of all-important for the history of redemption, be Genesis depended on the human memory of an cause from that fraction the Christ was to be cient people; we believe that Genesis is the Word bom. of God, and therefore infallible; Moses was super- The Book of Genesis introduces each new naturally, infallibly guided and controlled in his section or subject by the expression: “These are selection and use of whatever traditions or docu the generations of. . . . The form of the in ments he may have employed. We only mean to troductory formula varies slightly in some cases, suggest that the comparative brevity of the nar but the word “generations” is always the same. ratives in the early part of Genesis reflects the nec The Hebrew word is toledoth, a feminine plural essary conciseness of very early historical tradi form, which occurs 39 times in the Old Testament. tion). 38 times it is translated “generations” and once The second reason why only the most impor “birth.” The expression: “These are the genera tant facts about the early people are recorded is tions of. . . ” evidently means something like: “The that the Bible was not intended to be a general en following is an account of the origin and history cyclopedia of miscellaneous information. It is a of. .. ”. It is like a title or heading, introducing a book on a special subject, namely, the historical new subject. unfolding of God’s plan of redemption. We might This expression, “These are the generations very much like to know what kind of clothes Noah of. . . ” serves to divide the Book of Genesis into wore, and what kind of houses Enoch and Methu an introduction and ten successive sections. The selah lived in, but the Bible does not satisfy our introduction is composed of chapter 1 and the first curiosity, for such information would have been three verses of chapter 2. The sections start at outside of the purpose of the Book. It gives us 2:4, 5:1, 6:9, 10:1, 11:10, 11:27, 25:12, 25:19, 36:1, 37:2. those facts about early mankind which are rele vant for the development of the history of redemp It is possible, however, to divide the Book of tion. (The information given concerning the in Genesis into three main parts, as follows: ventions and discoveries made by the descendants 1. The creation of the universe, the world of Cain, chapter 4 verses 20 to 22, forms an ex and man. 1:1 to 2:3. ception to the foregoing statement. These verses give important information about early human 2. History of the human race from Adam to civilization, apart from redemption. But it should Abraham. 2:4 to 11:26. be noted that the statements made are extremely 3. History of the covenant people from Abra brief, being limited to the barest facts, without ham to Joseph. 11:27 to 50:26. any additional description or explanation). 29 Questions: 6. How might we paraphrase the expression “These are the generations of. . . ”? 1. What is the purpose of the Book of Genesis? 7. Into how many sections is Genesis divided 2. Why does Genesis not give a complete his by the use of the expression “These are the gen tory of the world from the creation to the time of erations of . . . ”? Joseph? 8. Into what three main sections can the 3. How does the Book of Genesis narrow its Book of Genesis be divided? subject down as it proceeds? What is the broad 9. What special characteristic may be noted est subject it deals with, and what the narrowest? concerning the narratives in the early chapters of 4. What fraction of the human race does Genesis, as compared with the later chapters of Genesis finally limit itself to? Why was that part the book? of the human race so important? 10. What two reasons can be assigned for 5. What expression is used repeatedly in the brevity of the narratives in the early chapters Genesis as a heading to introduce a new subject? of the book?

An Outline of the Book of Genesis L The Creation of the Universe, the World and 8. Divine revelation to and through Noah. Man. 1:1 to 2:3 8:20 to 9:29 1. The creation of the universe as a whole. 1:1 9. The repopulation of the earth from the family of Noah. 10:1-32 2. The preparation of the earth for human 10. Arrogant humanism frustrated by divine habitation. 1:2-25 judgm ent at Babel. 11:1-9 3. The creation of man. 1:26,27 11. The line of descent from Noah to Abra 4. The first divine revelation to man. 1:28-30 ham. 11:10-26 5. The origin and divine authority of the Sab III. History of the Covenant People from Abra bath. 1:31 to 2:3 ham to Joseph. 11:27 to 50:26 1. Abraham and his kindred in Ur of the IL History of the Human Race from Adam to Chaldees. 11:27-32 Abraham. 2:4 to 11:26 2. The history of Abraham after leaving Ur. 1. The original state of man. 2:4-15 12:1 to 25:10 2. The Covenant of Works. 2:16,17 3. Abraham’s descendants through Ishmael. 3. The creation of Eve. 2:18-25 25:12-18 4. The history of Isaac, Jacob and Esau. 4. The fall of mankind into sin. 3:1-24 25:11; 25:19 to 35:29 5. The seed of the serpent and the seed of 5. Isaac’s descendants through Esau. 36:1-43 the woman. 4:1-26 6. The early life of Joseph. 37:1-36 6. The line of descent from Adam to Noah. 7. The scandalous sinfulness of the family of 5:1-32 Judah. 38:1-30 7. Human wickedness and the judgment of 8. The history of Joseph continued. 39:1 to the Flood. 6:1 to 8:19 50:26

LESSON 4 I. The Creation of the Universe, the World and question of the origin of the universe — God creat Man. 1:1 to 2:3 ed it “in the beginning.” We may pause for a mo ment to mention the other answers that men have 1. The creation of the universe as a whole. 1:1 given to the question. They are false answers, “In the beginning God created the heaven but we ought to know what they are, so that we and the earth.” This sublime pronouncement can distinguish the Bible truth clearly from them. forms the opening sentence of Holy Writ. It forms First, there is the answer of materialism and a concise statement of the doctrine of Creation, atheism, which holds that there is no God, and which is the must basic doctrine of our faith. It nothing exists except matter and force. The uni lays the foundation for all that follows in the Old verse was not created, for there is no God who Testament and in the New Testament. Every could have created it. The universe just exists of thing depends on this first verse of Genesis. itself and always has. This verse gives the only true answer to the Then there is the answer of pantheism, which 30 is that God and the universe are identical. Every Christ is given with only one link (David) between thing that exists is divine; even sticks and stones Jesus and Abraham. It is easy to prove that some are parts of God. Pantheism represents God as generations were often omitted in Bible genealo the soul of the universe, and the universe as the gies, by comparing one passage with another. In body of God. According to pantheism, the universe other words, the Bible genealogies did not aim was never created. Pantheists either regard God at mathematical completeness, but only at show as just an aspect of the universe, or they regard ing the true line of descent. the universe as just an aspect of God. They do For these reasons Usher’s date of 4004 B.C. for not believe in God as distinct from the universe. the creation has now been generally abandoned by There is also the answer of dualism, according orthodox Bible scholars. The fact is that the Bible to which God and the universe have both existed does not provide sufficient data to enable us to side by side from all eternity. This false notion calculate the date of the creation. Giving up Ush has been prominent in some kinds of false reli er’s date of 4004 B.C. does not mean, however, gion and philosophy. that we must accept the wild speculations and claims of unbelieving scientists, who speak in All these answers are false. The answer given terms of millions and even billions of years. For in Gen. 1:1 is the only true one. God existed from example, George Gamow, in his book Biography of eternity; the universe did not exist from eternity. the Earth speaks of “the year 2,000,000,000 B.C.” God never had a beginning; the universe had a as “the Earth’s birth date” (page 6). He adds that beginning at a definite time. the earth’s mother was the sun, implying, of course that the sun must be much older than two billion What does Genesis mean by the expression “In the beginning”? Since God created the uni years. Such opinions are highly speculative. They verse “in the beginning,” clearly God Himself involve assumptions which cannot be proved, just existed before “the beginning.” Many people to as truly as Usher’s calculation of 4004 B.C. in volves assumptions which cannot be proved. day deny that “in the beginning” refers to a defin ite time. They say it refers to something myster After all, the date of the creation of the uni ious which has nothing to do with historical time verse is not important to us, for if it were, God and dates. would have revealed it clearly in His Word. What Orthodox Christians, on the contrary, hold is important, is the fact of the creation of the uni that the phrase “in the beginning” refers to a verse. For this fact establishes the most important definite point of historical time — the beginning distinction in the Bible, namely, the distinction of historical time. We do not know when “in the between Creator and creature. If there was a di beginning” was — just how many thousand years vine act of creation, then Creator and creature are ago it was — but it was a definite time. If we had definitly distinct. Scripture always distinguishes the information in our possession, we could take them clearly. It draws a clear, sharp line of de pencil and paper and write down just how many marcation between the Creator, on the one hand, years, months and days before the birth of Christ and all creatures, on the other hand. This bound this “beginning” was. It could be expressed in ary line can never be crossed. Even in Christ, figures as a certain date B. C. who as God is the Creator, and as man is a creat ure, the boundary line remains sharp and distinct. Before that, there was no such thing as time. There was only God, who inhabits eternity. Time Questions: is a part of the created universe. God Himself dwells outside of time. 1. Of what doctrine is the first verse of Gene sis a concise statement? Many old Bibles, and some new ones, have the date 4004 B. C. as the date of the “beginning.” 2. What is the importance of the doctrine of Because this date has been printed in the margin Creation for the rest of the Bible? of many Bibles, many people have come to think that this date is practically a statement of the 3. What do materialism and atheism hold con Bible itself. But the fact is that the Bible does cerning the origin of the universe? not tell us the date of the “beginning.” The figure of 4004 B.C. is a part of Archbishop Usher’s scheme 4. What is pantheism? of Bible chronology. Usher based his calculations 5. What does pantheism hold concerning the largely upon the genealogies given in the Bible, relation between the universe and God? but his reasoning is unsound, for it overlooks two important matters: (1) the Bible genealogies were 6. What is meant by dualism? What does it not written in order to enable us to calculate the imply concerning the origin of the universe? date of the creation, but for the purpose of show 7. What do orthodox Christians hold concern ing the line of descent of the covenant people of ing the meaning of the expression “in the begin God; (2) in Bible genealogies, minor links are ning” in Gen. 1:1? often omitted, and a grandson spoken of as a son, etc. Thus in Matt. 1:1 the genealogy of Jesus 8. What is the source of the date 4004 B. C. 31 which is printed in some Bibles as the date of the 12. What can we conclude from the fact that creation? God has not revealed the date of the creation in the Bible? 9. Wherein was Archbishop Usher’s reason ing unsound? 13. What is much more important for us than 10. What is the attitude of most orthodox the date of the creation? Bible scholars of the present day to Usher’s date of 4004 B. C. for the creation? 14. What is the most important distinction in 11. What do some scientists hold as to the age the Bible? of the earth? Are we obliged to accept their opinions? 15. What boundary line can never be crossed?

LESSON 5

I. The Creation of the Universe, the World and waters” (verse 2). We must now consider a com Man. 1:1 to 2:3, Continued mon popular interpretation which holds that this verse ought to be translated “And the earth be 1. The creation of the universe as a whole. 1:1, came without form and void. . . The Scofield continued Reference Bible places between verse 1 and verse God’s creation of the universe was a creation 2 the caption “Earth made waste and empty by out of nothing. God created the universe by the judgment.” The theory is that after the original mere word of His power. He willed that the uni creation, mentioned in verse 1, this earth was the verse should come into existence, and it came into habitation of angels, and that when Satan and existence. God used no previously existing ma other angels fell into sin, God wrecked the earth terials or forces, nor did He employ any techniques, in His righteous wrath, with the result that the methods or laws. The creation of the universe is earth “became” waste and void. a sheer, absolute miracle. This truth is expressed This is an interesting theory, but it is purely in orthodox theology by saying that God created speculative. There is no real ground whatever for the universe “out of nothing.” holding it to be true. Those of our readers who Many present-day theologians reject the doc wish a fuller discussion of this peculiar interpreta trine of creation out of nothing in the sense in tion are referred to the January-March 1949 issue which the Church teaches it. They assert that of this magazine, pages 41, 42, where the theory is this concept is merely a signpost marking “the discussed and answered in some detail. An excel limits of rationality in dealing with the mystery lent comment on it is also found in Prophecy and of origin” (Reinhold Niebuhr). That is, the idea the church, by Dr. Oswald T. Allis, pages 268-9. of creation out of nothing is said to be “the divid Dr. Allis states that “There is no convincing reason ing line between intelligibility and mystery” (Nie for changing the first ‘was’ of Gen. 1:2 into ‘be buhr). We freely recognize, of course, that the came’.” He adds: “The most natural interpreta creation of the universe is a mystery in the sense tion of this verse is, we believe, that it describes that human reason cannot explain it in terms of the state of created and unorganized matter, when scientific laws. That is just another way of saying God began to fashion the cosmos by the eight that God cannot be explained; in other words, creative fiats of vss. 3-27” (page 269). that God is God and not man. But we accept the We believe that Dr. Allis’ interpretation of doctrine of creation out of nothing literally. We verse 2 is correct. Verse 1 states the creation of believe that the personal living God, by His al the universe out of nothing; verse 2 is a descrip mighty power, gave existence to the universe. tion of the created earth in its original condition, This is taught not only in Genesis 1:1, but in the unordered and confused, as it existed prior to the New Testament as well. “Through faith we un acts of God which are described in the rest of the derstand that the worlds were framed by the word chapter. of God, so that things which are seen were not Without form, and void, and moreover dark— made of things which do appear” (Hebrews 11:3). such was the original condition of the created Modern theology says that the idea of creation out earth. But this was changed by the subsequent of nothing is the boundary between intelligibility activity of God. “And the Spirit of God moved and mystery; but the Bible says “through faith we understand. . . upon the face of the waters.” God is the author and source, not only of matter, but also of order 2. The preparation of the earth for human and form. Specifically, the Holy Spirit is the habitation. 1:2-25 source of the law and order, beauty and form, which exist in the universe. What is stated here “And the earth was without form, and void; is the cosmic activity of the Holy Spirit, His ac and darkness was upon the face of the deep. And tivity in the realm of nature. This is distinguish the Spirit of God moved upon the face of the ed from the moral and spiritual activity of the 32 Holy Spirit, by which He convicts men of sin, teaches the doctrine of creation out of nothing? causes them to be born again, and sanctifies them. In the natural realm, as truly as in the moral and 5. What special interpretation of verse 2 is spiritual realm, the Holy Spirit is the source of taught by the Scofield Reference Bible and many other writers? form, order and beauty. The results of the Holy Spirit’s moving upon the face of the deep are stat 6. Why do we not accept the Scofield Bible’s ed in the verses which follow. teaching that the earth “became” waste and void as a result of divine judgment on Satan? Questions: 7. What is the true interpretation of the first 1. What is meant by saying that God created part of verse 2? the universe out of nothing? 8. What kind of activity of the Holy Spirit is 2. Is the doctrine of creation out of nothing mentioned in the second part of verse 2? accepted by most “modern” theologians? 9. What other kind of activity of the Holy 3. What does creation out of nothing mean to Spirit is set forth in the Bible? Reinhold Niebuhr? 10. Can science really explain the law and 4. What verse in the Epistle to the Hebrews order in the world without belief in God?

LESSON 6

I. The Creation of the Universe, the World and earth’s encompassing clouds was not sufficient for Man. 1:1 to 2:3, Continued the higher forms of life which were to come” (Systematic Theology, by A. H. Strong, one-vol 2. The preparation of the earth for human ume edition (1912), pages 395-6). habitation. 1:2-25, continued Dr. Louis Berkhof points out that the word We now come to the successive acts of God translated “lights” in verses 14-16 is not the com by which the earth was ordered and made ready mon Hebrew word for “light” but the word for the habitation of mankind. “And God said, (ma’or) which properly means not “lights” but Let there be light: and there was light. And God “light-bearers”. He adds: “In view of the fact saw the light, that it was good: and God divided that light is the condition of all life, it was but the light from the darkness. And God called the natural that it should be created first. God also light Day, and the darkness he called Night. And at once instituted the alternation of light and the evening and the morning were the first day” darkness, calling the light day and the darkness (verses 3-5). night. We are not told, however, how this alterna The work of God on the first of the six days tion was effected” (Systematic Theology, by L. was to create light. Formerly this was much ridi Berkhof, one-volume edition (1949), page 155). culed in view of the fact that the sun does not ap That is to say, the sun existed before the fourth pear until the fourth day (verses 14-19). This day, but was not effective as a light-bearer until however does not present any real difficulty. the fourth day. The light created on the first day There is more than one possible explanation. The was not sunlight but came from some other source following comments of Augustus H. Strong may — as Strong states it, the earth was self-luminous. be helpful: “The beginning of activity in matter It is not necessary for us to speculate further into would manifest itself by the production of light, the source and nature of this primeval light, nor since light is a resultant of molecular activity. to try to explain the mystery of the original separ This corresponds to the statement in verse 3. . . ation of light from darkness. Here we have a day without a sun. . . ”. Coming “And the evening and the morning were the to the fourth day, Strong says: “The vapors which first day.” It is to be noted that “the days are have hitherto shrouded the planet are now cleared not reckoned from evening to evening, but from away as preliminary to the introduction of life morning to morning. After twelve hours there in its higher animal forms. The consequent ap was evening, and after another twelve hours there pearance of solar light is described in verses 16 was morning” (Berkhof, Systematic Theology, p. and 17 as a making of the sun, moon and stars, 155). and a giving of them as luminaries to the earth. Compare Gen. 9-13 — ‘I do set my bow in the We must now consider the question of wheth cloud.’ As the rainbow had existed in nature be er the six days of Genesis 1 are to be considered fore, but was now appointed to serve a peculiar as literal 24-hour days, or are to be regarded as purpose, so in the record of creation sun, moon long periods of time. The most natural interpre and stars, which existed before, were appointed tation, certainly, is that they are literal days. In as visible lights for the earth, — and that for the deed, it is safe to say that except for the pressure reason that the earth was no longer self-luminous, of desire to harmonize the statements of Genesis and the light of the sun struggling through the with the theories of geology, hardly anyone would 33 hold that long periods of time are meant. For days are today. But if these last three days were those interested in a rather complete summary ordinary days, then the presumption is that the of what can be said on both sides of this question, previous four days were also days of 24 hours each. the reader is referred to Dr. Louis Berkhof’s Although neither view is without its difficul Systematic Theology, one-volume edition (1949), ties, it would seem that on the whole the literal pages 152-155. Both views have been held by interpretation is to be preferred. Accordingly, in orthodox Bible scholars, who believe in the plen the subsequent lessons of this series, we shall re ary inspiration and infallibility of the Bible. gard the days of Genesis 1 as literal 24-hour days. The repeatedly used expression “and there was evening and there was morning” strongly Questions: favors the view that the days were literal 24-hour days. If long periods of geological time were 1. Why has the statement of verse 3, that God meant, each “day” would then have thousands or created light on the first day, been ridiculed by millions of evenings and mornings. According to some people? the view that the days were long periods of time, 2. How can we explain the fact that ligjht was the terms “evening” and “morning” are merely created on the first day, whereas the sun is not figures of speech for “end of a period” and “be mentioned until the fourth day? ginning of a period.” But such usage would be highly sophisticated and contrary to the simplicity 3. What is the exact meaning of the Hebrew of language used in the early chapters of Genesis. word for “lights” in verses 14-16? Why is this exact meaning important? Another strong argument for the literal 24- hour day interpretation is found in the institution 4. Were the days of Genesis 1 reckoned from of the Sabbath. God worked six days and rested r rening to evening or from morning to morning? on the seventh day. If the seventh day was an 5. What is the most natural interpretation as ordinary 24-hour day, then by implication the -o the length of the days of Genesis 1? previous six days were also ordinary 24-hour days. We cannot suppose that the Sabbath was a period 6. What pressure explains the desire of many of thousands or millions of years. Yet it would people to interpret these days as long periods of be highly arbitrary to hold that only this one day time? was a 24-hour day and the previous six were geological periods. 7. What argument in favor of literal 24-hour days is drawn from the expression “and there was Another argument for the literal 24-hour inter evening and there was morning”? pretation is based on the fact that on the first day, 8. What argument in favor of the literal 24- nothing was done but to create light and separate hour day interpretation is based on the seventh the light from the darkness. If this first day was day, or the Sabbath? a long period of time, the question arises why should it require thousands or millions of years 9. What argument in favor of literal 24-hour to create light and divide it from darkness? In days is derived from the fact that on the first day the case of this first day, the geological-period God did nothing but create light and divide it idea is very unnatural and forced. from darkness? Still another argument consists in the consid 10. What argument in favor of the literal 24- eration that the fifth, sixth and seventh days must hour day interpretation is derived from the ob have been ordinary days of 24-hours each, be vious nature of the fifth, sixth and seventh days? cause they were determined by the sun just as (To be continued)

The Truth about the Churches By the Rev. John C. Rankin

Ever and again what men are in their inner being attained and its usefulness at an end, there selves breaks through all disguises and comes into is an overwhelming urge to throw it off. “The the open. This happens on occasion when our true truth will out;” and so, as “the curse of Modern thoughts are challenged in free-for-all discussion ism” has grown, gained ground and won its way, among friends and we reveal what we really the wolf has bared his fangs, and emerged in his think. So, the human wolf, although skillfully true form. disguised, welcomes the opportune time when the mask may be discarded and he can appear as he It was so in the Presbyterian Church, North. really is. For a mask is always only a temporary Just as soon as the growing Liberal faction in that expedient, and a nuisance besides; and, the end church saw the way opening to eventual success 34 it began to show what it really was. All of a sud is to be very wary of miracle stories. Marvellous den the truth came out. This open disclosure things indeed one may relate, and must relate if came in this church in the year 1924 with the there is sufficient evidence that the thing to be promulgation of the notorious “Auburn Affirma recorded really happened. For example, the his tion” over the signatures of some 1291 ministers tory of technological progress in the past hundred of that church. About this time the “leaders” in years is full of amazing things that would have various churches began to vie with one another to sounded miraculous, if not incredible, in an earlier see how brazen they could be in the open declara day. But the scientific historian tends to look for tion of their real thoughts and true selves. What natural explanations of such events. In tracing all this signifies is the presence of the new, un the relations of psychological and physical factors believing false faith and counterfeit Christianity he may have to admit that something happens of today called Modernism, rife in nearly all which has no precedent and for which there is no “leading” denominations of our day. ready-made explanation. Nevertheless, he still believes that it falls within an orderly system of A sheaf of selected citations, culled from the cause and effect, and even a devoutly Christian pronouncements of “leading” churchmen of today, historian is not apt to trace an event solely to a will serve to illustrate. They speak for them supernatural or miraculous act of God.” “The selves and shout their own story. Let the true Biblical writers did not know that they were biased believer read and not be ashamed to burn with or propagandist: they were simply narrating what indignation and dissolve in tears. they believed to be true about God’s continuous To begin with, there is Dr. Harry Emerson activity in history. And since they lived in a pre- Fosdick’s remarkable statement: “I am a liberal scientific age, when anything — naturally caused in theology. Of course I do not believe in the or otherwise — could happen, they did not hesi virgin birth or in that old-fashioned substitution tate to relate events as having supernatural caus ary doctrine of the atonement; and I do not know es” (Toward Understanding the Bible, by Georgia any intelligent Christian minister who does.” To Harkness, Abingdon-Cokesbury Press, New York this may be added Methodist bishop Oxnam’s un and Nashville, 1952, pages 55, 56; recommended forgettable characterization of the God of the Old for women’s societies in Methodist churches). Testament as “a dirty bully.” Of more recent date are the words of Dryden L. Phelps, formerly a But the ultimate blasphemy seems to have Baptist missionary to China: “God is working been reserved for a stanza of a poem that appear alongside of these Communists.” ed in a piece of Presbyterian “church school” liter ature: And let us add to these the following: *'Go, bitter Christ, grim Christ! haul if Thou “Christ was ‘in the Father’ as an ocean is in wilt a bay. He did not have all the attributes of God, Thy bloody Cross to Thine own bleak Calvary! the Omnipresence, the Omnipotence, the Omnis When did I bid Thee suffer for my guilt cience; these could not be contained in a human To bind intolerable claims on me? person. But God was present in him in a very I loathe Thy sacrifice; I am sick of Thee.” real sense” (Dr. Henry Sloan Coffin, quoted in the Monday sermon page of The New York Times, This is the first stanza of a poem entitled “I December 25, 1950. Will Draw All Men Unto Me” by Dorothy L. Say ers. The poem, consisting of five stanzas, appeared “In our denomination what you call the Faith as the feature poem on page 1 of the Presbyterian of the Fathers is approaching total extinction. Of periodical Counsel for April-June, 1949. The first course a few of the older ministers still cling to stanza, quoted above, is followed by three more the Bible. But among the younger men, the real which are equally irreverent and blasphemous. leaders of our denomination today, I do not know Although the fifth stanza is characterized by a a single one who believes in miracles, in answer different attitude, ending with the line “Peace, to prayer, in what you call the New Birth, in the peace, I follow. Why must we love Thee so?”, return of Christ, or any of the things you classify this does not by any means take away the shock as fundamentals” (the words of a man described ing blasphemy of the first four stanzas of the as “the leading Methodist minister of Washington, poem. The periodical Counsel, in which this poem D. C., quoted in Present Day Methodism and the appeared, is a part of the “New Curriculum” of Bible, by the Rev. Newton C. Conant, 1949, page the Presbyterian Church in the U. S. A. It is a 98). lesson quarterly for teachers and parents of pupils “Whether we be Jews, Romanists or Protes of Junior High School age. tants, we all worship the same heavenly Father Quotations of this kind could be multiplied and are all members of His family” (from a ser indefinitely. It is, moreover, apparent that the mon by the Rev. Dr. Ralph W. Sockman, as re ideas and beliefs so expressed are typical, and also ported in The New York Times of June 24, 1946). symptomatic. These popular religious leaders and “A characteristic of history writing today, teachers have hosts of followers, among clergy which comes out of our general scientific climate, and laity alike, in their own and other churches, 35 who hail their leadership and applaud their say they love it so much. The universal Fatherhood ings. By and large, no resounding protest rises of God, as held by its countless adherents and ex from the masses of church members. Seldom is ponents, of course must mean, can only mean, more than a whisper of remonstrance heard. On some kind of uni versa lism. the whole peace reigns, for these leaders, and their And so it goes. One could fill this issue of like, have it practically all their own way in their Blue Banner Faith and Life with quotations of respective communions. the sort, if there were not so much material so Another batch of quotations could be given much more worth while. However it is well to showing the contemporary religious leaders’ teach face the facts and be well-informed concerning ing concerning the hereafter. There is Dean Wil the situation and condition. The quotations given liam Ralph Inge of the Church of England, who do no more than touch the great mass of incrimin says: “I know as much about the after life as ating facts in evidence in the indictment of church you — nothing. I don’t even know there is one— and religion in our age. Mountains of such evi in the sense in which the Church teaches it. I dence may be gathered from the floods of sermons have no vision of ‘heaven’ or a ‘welcoming God.’ issuing from the pulpits of the land and from the I do not know what I shall find. I must wait and literature ever pouring from both the secular and see.” This is “the Gloomy Dean” of the Anglican the religious press. What it serves to reveal is the Communion, as distinct from “the Red Dean” of general “climate of opinion,” the trend of the the same. times in all spheres; and underneath it all, besides the ever-present total depravity, is the religious Coming closer home, there is the well-known illiteracy and the godless philosophy of our day. Dr. Norman Vincent Peale, of New York City, whose syndicated sermonettes appear in many How appalling it is to see church, state, school, daily newspapers. He has an article in the Read lodge, club and press united in the unceasing er’s Digest for October, 1953 (pages 121), entitled propagation of the same deception, the Father There Is No Death. The obvious intent is to deny hood-Brotherhood view of things mentioned above, the fact of death for anyone in the Scriptural and pressing it upon the public attention by every sense of death, spiritual and eternal. The article channel of communication! The true believer is well-written, makes an appeal to Scripture, cannot fail to see the machinations of Satan in breathes an air of piety and presents its thesis in this. And who can see the situation as it really an attractive light. But what strikes the informed is today (and often it may be closer to us than Christian reader is the complete absence of any we realize) without joining the fellowship of the least peril for anyone in the hereafter. The pro weeping prophet and the weeping Lord Jesus nouns used obviosuly include anyone and every Christ? one and exclude none. There is not the slightest The writer could cite statements from various indication that the Bible and our religion teach ministers of various denominations concerning the anything at all other than a happier and better present-day apostasy in their own churches — hereafter for all. Episcopal, Methodist, Presbyterian, “Convention” At hand is a book entitled Present Day Metho Baptists, and others. For a devastating exposure of dism and the Bible, which has been cited above. modern Methodism read Dr. “Bob” Shuler in his Dr. Conant is a minister of the Bible Protestant monthly, The Methodist Challenge (Los Angeles, Church. The following are three of his sub-titles California). One modern warrior for the Truth, in a passage on this subject: the Rev. M. R. Mackay of New Glasgow, Nova Scotia, in his publication The Contender, has no “Eternal Destiny — Methodist Leaders Teach hesitancy in speaking of “the apostasy of Protes that Eternal Destiny is Not Settled at Death” tantism.” If this expresses the true state of the “Methodist Leaders Teach Purgatorial Disci case, as we believe it does, as to Protestantism, pline After Death” why not simply call it the modern apostasy of Christendom? “Hell and Heaven — Methodist Leaders Teach that the Bible Description of Hell and Heaven is One more quotation, and with this we shall ‘Imagination Run Riot’ ” (page 62 f.). close. It is a prize statement gleaned from The New York Times’ regular Monday sermon page, In this connection it is in order to note the in the words of the late Dr. William L. Pettingill, Fatherhood-Brotherhood idea, so widely held, be Fundamentalist Bible School president and con lieved, fostered, acclaimed and taught, not only ference speaker. Dr. Pettingill gives his verdict in the churches but also by the world itself on on the state of the church and religion in New every hand today, in its bearing on the whole York City, where he was serving as supply pastor concept of the hereafter. God is the Father of all in the First Baptist Church at the time. “Religious men, and all are brothers in the one universal teaching,” he says, “that is dished out now is a family of God, is the position taken. This being curse and not a blessing. Most of it is false re the case, how can God wreak eternal wrath and ligion which ignores the teaching of Christ. These condemnation upon anyone who is His child? This false beliefs called religion are our greatest is what it means in the conclusion and this is why enemies. Even right here in New York City there 36 are many churches which do no more than parade reference to the poem without proof of its having under the name of God. Ninety-nine percent of appeared in the Presbyterian “New Curriculum,” religion in this city should be scrapped because as stated in the article. Documentary proof hav one cannot believe man and God at the same ing been obtained, we are publishing Mr. Rankin’s time. One must believe God” (The New York reference and the first stanza of the poem, in the Times, October 10, 1949). hope that this may help to awaken Bible-believing Christians to the realities of the contemporary ec Editor’s Note; The poem “I Will Draw All clesiastical situation. We have the complete poem, Men Unto Me,” by Dorothy L. Sayers, which is consisting of five stanzas, on file, but are reluctant mentioned in the foregoing article as having been to reproduce more than a single stanza of it be featured in a periodical of the “New Curriculum” cause of our indignation at the character of the of the Presbyterian Church in the U.S.A., is of poem. In the April-June 1949 issue of Counsel the such a shockingly irreverent and blasphemous poem appears with a footnote stating that it was character that we hesitated to publish Mr. Rankin’s used by permission of the author.—Ed.)

Blue Banner Question Box Readers are invited to submit doctrinal, Biblical and practical questions for answer in this department. Names will not be pub lished with questions.

Question: recorded in history and legend to have ascended into heaven without dying, knew the secret” (p. Is Glenn Clark, author of What Would Jesus 24). Thus it is evident that he classes the Bible Do?, a dependable Christian leader? with legend. Answer: With regard to disease and even accident, he emphasizes mental attitudes in life’s situation al The book What Would Jesus Do? was written most to the exclusion of physical facts. He ap as a sequel to In His Steps, with the knowledge pears to outdo even Christian Scientists. “There and consent of Charles M. Sheldon, author of the are always some aspects of danger when young latter very popular volume. This popularity has people start on an auto journey while the parents doubtless contributed to the interest in Clark’s are engaged in a violent quarrel. There is very book. Mr. Clark has written several other books, little danger of an airplane accident when all including The Soul’s Sincere Desire and How to those traveling are in a happy, loving mood, and Find Health Through Prayer, and is the founder all their friends and wellwishers back home are of the “Camps Farthest Out.” These camps num praying for them with happy, harmonious bered seventeen in 1949, fifty-three in 1953. Mr. thoughts” (p. 130). Clark has been for many years athletic coach, then professor, in Macalester College (Presbyterian), Sin is made to be mere misdirection, appar St. Paul, Minn. The man's personal following ently because of lack of learning. “Lying comes was probably increased by the reference to him from the desire for perfection. . . The quickest in Catherine Marshall’s book, A Man Called Peter, way out of this habit is to learn the power and story of the life of her husband, the late Chaplain mystery of prayer at its finest and best. In time Peter Marshall of the U. S. Senate. Concerning the one with the lying addiction will find himself the occasion of the serious illness of her husband, living in a real Kingdom of Heaven on earth she wrote: “Therefore I sent an SOS to two pray which so surpasses his spurious make-believe one er specialists. To my friend, Dr. Glenn Clark, I that no longer will he be tempted to substitute sent a telegram asking for his prayer help.” (Mrs. falsehood for the truth” (p. 59 f.). Clark attempts Marshall is announced — along with Glenn Clark to explain other sins also, but with no suggestion and one other — as a leader in a “Religious Book that the heart is deceitful and desperately wicked. Review Retreat” to be held in Cleveland Novem Concerning the “Camps Farthest Out” the ber 6-9, 1953). descriptive leaflet says, “You will find yourself One cannot look far into the facts without in a new world where religion no longer is some learning that the faith of Glenn Clark is not that thing to be believed or disbelieved, to be worn or of historic Christianity, although he speaks much cast off, but a part of life as blood is a part of of prayer, faith, and even of the new birth. Three the body and where God is no longer confined in quotations from his book, Health Through Prayer, churches and meeting places and forms and days, are typical of many that might be given, and are but where He governs every minute of every year, pertinent. With regard to the unique inspiration and the entire universe with all its good and of the Scripture, its truth and dependability: “. . . beauty belongs to you now and forever.” This perhaps Jesus, Elijah, and the nine others who are seems to be a claim that they have surpassed the 37 message that Jesus gave, for He constantly urged Question: people to believe, He made faith central, primary, for His disciples. Protestants surrender their personal judgment to the Bible, accepting it as their infallible rule The “Camps Farthest Out” is fast attaining of faith and life. Roman Catholics surrender their the status of a cult in its own right, just as cer personal judgment throughout their life to the tainly as are Unity, Jehovah’s Witnesses or Buch- teachings and commands of the Roman Catholic manism, and like the last named, its following is hierarchy, which they regard as infallible. What apt to be from among the well-to-do and educated. real difference exists between the Protestant posi Glenn Clark is providing for the modernist tion and the Roman Catholic position in this mat ter of surrender to an external authority for faith elements of the Church something of that which and life? Pentecostal sects provide for the Bible-believing element of the Church Visible. It is perhaps even more subtle and dangerous, for, while using well- Answer: established Christian terms, behind those terms there is no substitutionary atonement at all. The This query raises the issue of the rule of faith Penecostal sects, as a rule, recognize the cardinal and practice. In other words, it raises the issue truths of the Christian faith, but wrongly insist of authority in religion. Among those professing that Christ’s sacrifice covers bodily sickness as well to be Christians, there are only three possible an as sin, and that we can therefore claim physical swers to the question: “What is the real authority healing if we pray in faith. for faith and life?” These three answers are: 1. The answer given by Roman Catholics. 2. The One of Clark’s co-workers, Starr Daily, in the answer given by rationalists and mystics. 3. The introduction to one of his books, Recovery, says on answer given by orthodox Protestants. It may page 11: “If you have been in a secular college or be worth while to explain each of these briefly. a theological seminary long enough to have read and reasoned your primitive faith away, you had 1. The Roman Catholic answer is that the better shy clear of this document of modern mir Church is infallible in all matters of Christian acles. . . One would think that he was writing faith and practice. The Church is therefore the in defence of the great truths of the Christian authority in religion. Roman Catholics accept faith, and that he would call back those who had the Bible only as subordinate to the authority of departed from them, but such is far from the the Church. case. This book is the account of the “divine healing” ministry of the Rev. Roland Brown. 2. Rationalists and mystics hold that the authority in religion is something within the hu (Daily, Clark and Brown are all listed as members man personality. Rationalists regard the faculty of the Arkansas Council Ring, 1952, of “Camps of reason as their authority; mystics regard mysti Farthest Out,” Fellowship Messenger, Aug.-Sept., cal experience or feeling as their authority. Both 1952). Disagreeable as this book may be to modem liberalism, it should be even more so to all who agree in holding that the authority in religion is believe the Bible. In the chapter on “Corporate subjective (that is, within the human personality), Prayer” (page 78) we read: “For if we examine and both agree in rejecting all external and ob the Pentecost experience in this light we may jective authority. The rationalist and the mystic actually get a revelation of how, for the first time, want neither the Church nor the Bible to control the Universal Spirit, the Pneuma of the Pre-Chris their faith and life; they insist that nothing out tian Greeks, and the Breath of the early Hebrews, side of their own personality shall be regarded as authoritative. was personalized and brought through as the Holy Spirit to those who waited in the Upper Room. 3. Orthodox Protestants hold that the Bible ‘ They were in one place. They were sitting is the infallible Word of God, and as such is the around, apparently relaxed, receptive, expectant, authority in religion. They regard the Bible as loving one another, and creating a volume of faith an objective, external authority. Against the composed of the fragments of faith contributed by common charge that they are in bondage to a book, the hundred and twenty who were present.” they reply that if the Bible is indeed the Word of God, as they hold it is, accepting the authority If Daily knew the Apostles’ Creed and be of the Bible is the same thing as accepting the lieved it, he would have been kept from making authority of God. An ambassador to a foreign such an unscriptural statement. The Holy Spirit country regards himself as strictly bound by his has always been a Person, God, unchanging; and official instructions. When he regards his in according to Eph. 2:9, faith is not created by men, structions as authoritative, that is the same as re but it is the “gift of God.” garding the government which has commissioned Glenn Clark, his “Camps Farthest Out,” his him as authoritative. He would not think of say books, his philosophy, should all be recognized ing, “I am in bondage to a document.” Rather, for what they are, facets of a new, subtle, danger he would say, “I shall be obedient to the govern ous, fast-growing false cult. ment which has sent me, whose will is made — L. E. Kilpatrick known to me in this document.” 38 Romanists and orthodox Protestants agree in the natural man receiveth not the things of the holding that there must be an objective, external Spirit of God: for they are foolishness unto him: authority in religion. In this they are both correct neither can he know them, because they are spir over against all rationalists and mystics, who limit itually discerned” (1 Cor. 2:14). “Why do ye not religious authority to the subjective. Romanists understand my speech? even because ye cannot and orthodox Protestants differ, however, as to hear my word” (John 8:43). “But ye believe not, what is the true objective, external authority. because ye are not of my sheep, as I said unto The former hold that the Church is that authority; you” (John 10:26). the latter that the Bible is that authority. With We do not claim that the unbeliever can be regard to this alternative, we hold that orthodox convinced of the authority of the Bible simply by Protestantism is right and Romanism is wrong. rational arguments. We hold that the arguments The query asks what is the real difference be themselves are objectively valid, and that the tween Romanism and Protestantism, since both Holy Spirit will enable the elect to grasp and ac involve surrender to an external authority in re cept them, with the result of full conviction of the ligion. This of course involves the whole body of authority of the Bible as God’s Word. We reject considerations by which Rome’s claim to infalli the notion that there is a neutral area between bility is shown to be unfounded, and by which the the believer and the unbeliever, in which the un character of Scripture as the Word of God is es believer can be brought to real conviction by tablished. We believe that there is abundant “facts’’ and “reason.” reason for rejecting the claims of Rome and ac The real difference between the Protestant’s cepting the orthodox Protestant position. The acceptance of the authority of the Bible and the Bible is the true authority because it is the in Romanist’s acceptance of the authority of the fallible Word of God. Its authoritative character Church is just the difference between accepting is inherent in it as the Word of God. But our con the true authority on the basis of valid reasons viction of its authoritative character depends, ulti made convincing by the real testimony of the Holy mately, upon the testimony of the Holy Spirit in Spirit, and accepting a false authority on the basis our hearts. The authority of the Bible is one of unsound reasons and apart from the real testi thing; our conviction of that authority is another. mony of the Holy Spirit. But the Protestant ac The authority of the Bible is objective; our con cepts an objective, external authority no less truly viction of that authority is subjective. This is well than does the Romanist. brought out by the Westminster Confession of — J. G. Vos Faith, 1.5 (emphasis ours): “We may be moved and induced by the testi Question: mony of the Church to a high and reverent esteem Why does the Reformed Presbyterian Church of the Holy Scripture. And the heavenliness of observe the sacrament of the Lord’s Supper only the matter, the efficacy of the doctrine, the majes twice a year? ty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to Answer: God), the full discovery it makes of the only way of man’s salvation, the many other incomparable The observance of the Lord’s Supper twice excellencies, and the entire perfection thereof, are each year is only a matter of custom. Some Re arguments whereby it doth abundantly evidence formed Presbyterian congregations observe the itself to be the Word of God: yet notwithstanding, Lord’s Supper three times a year. The Bible does our full persuasion and assurance of the infallible not lay down any rule as to the frequency of ob truth and divine authority thereof, is from the servance of the Lord’s Supper; it only says “This inward work of the Holy Spirit bearing witness do ye, as oft as ye drink it”; . . . “For as often by and with the Word in our hearts.” as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come” (1 Cor. 11:25, Full conviction of the authoritative character 26). As the Bible does not specify the frequency of the Bible, then, depends ultimately upon a of observance, this is not a matter of principle spiritual experience. Only those who have had but a matter to be decided by each church in ac that experience will have true, full conviction of cordance with Christian common sense. the authority of the Bible. If it be objected that on this basis there is no proof which can convince The Directory for Worship of our Church (Con the unbeliever of the authority of the Bible, we stitution, page 316, paragraph 8) says: “This sac readily agree that this is the case. In the same ram ent .... is to be observed at stated intervals, way a blind man cannot see a sunset, be it never as often as the session may decide.” Any member so beautiful to those who have sight. The natural has the right to petition the session to have the man is spiritually blind, and it is only by a special Lord’s Supper observed more frequently, or less work of the Holy Spirit that his spiritual eyes can frequently. The session, as the court to which be opened. This truth that the natural man is in the government of the congregation is committed, himself incapable of recognizing the authority of has authority to decide the matter as it may see the Bible is plainly taught in the Bible itself. “But fit. — J. G. Vos Question: means implies that it must be observed weekly today. Since the Lord’s Supper is the New Testament counterpart of the Old Testament Passover, should It may be that some denominations, in observ it not be observed once a year, no more and no ing the Lord’s Supper weekly, hold that they do less? this in obedience to the example of the apostolic Church. They may be completely sincere in this Answer: belief. Nevertheless it rests upon a failure to dis tinguish between the essential and the incidental It is true that the Lord’s Supper is the New features of the Lord’s Supper. The essential Testament counterpart of the Passover, but this features differ from the incidental features in that does not imply that every feature of the Passover they are involved in the spiritual meaning of the must be duplicated in the Lord’s Supper. For in Lord’s Supper; the incidental features, on the other stance, at the original institution of the Passover hand, are such matters as must be determined by the people partook of the feast with their loins any social activity or organization. It is a mistake girded and their staff in their hand (Ex. 12:11), to regard such incidental features as permanently that is, in a standing posture. In the time of Christ binding on all churches everywhere. the participants reclined on couches about a table — J. G. Vos (Luke 22:21; John 21:20). B ut neither of these usages implies that it is wrong to observe the Question: Lord’s Supper in a sitting posture, as we do today. We must distinguish between the essential and If a person’s sins — past, present and future the incidental features of the Lord’s Supper. The sins — are all forgiven when he is justified, then essential features are: a congregation of Christ’s why should a Christian daily confess sin and pray Church under lawful officers; the elements of bread for forgiveness, throughout his life? and wine; the use of the words of institution; the sacramental actions (taking the elements, conse Answer: cration of the elements in prayer, breaking the bread, giving the elements to the communicants; This problem has puzzled many Christians. the communicants taking the elements, and their The key to its solution lies in the distinction be eating the bread and drinking the wine). The tween justification and adoption. Justification incidental features are: time, place, frequency, and adoption, although simultaneous and insepar order of exercises preceding and following the sac able, are nevertheless two distinct acts of God, and rament. These incidental features are things they involve two distinct relationships between which are “common to human actions and socie the believer and God. ties” and are therefore “to be ordered by the light In justification, God is our Judge; in adoption, of nature and Christian prudence, according to God is our Father. Justification makes us citizens the general rules of the Word.” See the West of God’s Kingdom; adoption makes us members minster Confession of Faith, Chapter I, Section 6. of God’s family. Justification is a judicial act, By “common to human actions and societies” the which concerns the legal penalty of sin and the Confession means such details as have to be de legal requirement of absolute righteousness. Adop cided by any human organization or meeting. A tion is a matter of personal relationship, which Parent-Teacher Association program, equally with concerns our position as children in God’s family, the Lord’s Supper, must have a time, place, fre and our enjoyment of the light of His countenance. quency, and order of exercises. These details are not specified in the Bible, but to be decided by Justification, on the ground of the blood and every church for itself, as the Confession explains. righteousness of Christ, settles for all eternity the — J. G. Vos question of the Christian’s standing in relation to the law of God. In justification God declares, Question: once and forever, that the penalty of the law has Why do some denominations observe the been satisfied, and that by reason of the imputed Lord’s Supper weekly? righteousness of Christ, the Christian is positively and absolutely righteous in God’s sight. This is Answer: done once for all; it never need nor can be repeat ed. To all eternity, there is no condemnation to Like our own common practice of observing them that are in Christ Jesus. Justification is a the Lord’s Supper twice yearly, the practice of permanent, final transaction. some denominations of observing it weekly rests upon custom. We may regard this custom as wise Adoption, on the other hand, concerns the re or as unwise, but we cannot pronounce it wrong, lation of the Christian to God as his heavenly for the Bible does not specify the frequency of Father. The penalty of the law has been satisfied, observance. It seems probable that in the early and the righteousness demanded by the law has Church the Lord’s Supper was observed weekly, been imputed. All that is finished business. But and perhaps even more frequently, but this by no by reason of his continuing sinful nature the 40 Christian still daily sins against God in word, discipline. It proceeds not from His righteous thought and deed. These daily sins cannot bring wrath, but from His fatherly love and compassion. the Christian into condemnation. They cannot Its purpose is not to satisfy the righteous demands take away his permanent justification. They can of the law, but to bring erring children back to a not have the slightest effect on his eternal safety. spiritual state. But they can and do displease God, the Christian’s heavenly Father. They are violations of the holi A parent of a wilful, disobedient child who ness of the family of God. would not think of turning that child over to the police to be convicted in a court and sent to If these daily sins are not promptly repented prison, will nevertheless chastise the child, per of and confessed, they will have serious conse haps mildly, perhaps severely, as the child’s atti quences in the believer’s life. True, they will not tude may require. The purpose of this parental take away his justification or his eternal salva discipline is not the satisfaction of justice, but the tion. But they will have serious consequences in bringing back of the child to an attitude of sub the present life. They will harden the believer’s ordination and obedience in the home. In the same own conscience, grieve the Holy Spirit, and bring way, God’s chastening is not the act of a Judge God’s chastening upon the Christian in the form but of a Father. It is not legal penalty but cor of suffering of some kind. They will also destroy rective discipline. We are chastened of the Lord, the believer’s present usefulness in Christian ser that we should not be condemned with the world. vice. And they will cast a deep gloom upon his soul, as the light of God’s countenance is with-1 The Christian’s daily repentance and confes drawn. Read Psalm 32 and see how miserable sion of sin concerns exclusively this relation to David felt during the interval between his great God as Father. It has nothing to do with the sin and his confession of that sin. But if David judicial guilt and penalty of sin, which is settled had died during that interval, he would instantly forever by justification. Rather, it is necessary have gone to heaven, for he was a justified man. in order that right relations may exist within the family of God. When the believer truly repents The chastening which God visits upon His and confesses, as David did, the light of God’s sinning children has absolutely nothing to do with countenance will be restored to his soul. In short, the judicial punishment of sin. As far as the the believer should daily repent and confess his judicial penalty of sin is concerned, the believer sins, not because of any danger of eternal damna has already had the sentence of death executed tion, but because he has offended his heavenly upon him in the person of his representative, the Father, and needs to have his consciousness of the Lord Jesus Christ, on the cross of Calvary. God’s Father’s favor restored. chastening of His children is not punishment but — J. G. Vos

Questions Received The following questions have been received from readers of this magazine. Answers to them will be published, D. V., in future issues.

1. Please publish something on the question to cover the well-rounded Gospel and church of the limited atonement, which was discussed in doctrines? One could spend years on a single the “Blue Banner Question Box” in 1946. phase of Bible teaching.

2. What is the difference between the Re 7. What is the relation of the proposed formed Presbyterian (Covenanter) Church and “World Calendar” to the Christian Sabbath? the Free Presbyterian Church (of Scotland)? 8. The apostles baptized converts after only 3. What is the difference between the Re brief instruction, as shown by the case of the Phil- formed Presbyterian (Covenanter) Church and lippian jailer (Acts 16:30-34). Should not the the United Original Secession Church (of Scot church do likewise at the present day, instead of land)? insisting on a long course of instruction in prep 4. What is meant by “the judgment of this aration for baptism? world” (John 12:31)? 9. In the Oct.-Dec. 1953 issue, page 183, in 5. What is the meaning of “until it is fulfilled the comments on Ephesians 3:14, it is stated that in the kingdom of God” (Luke 22:16)? the tendency to remain seated in prayer is a sign of the irreverence of our age. Does not this call 6. When a young minister begins his work for further study? David sat in prayer. We sit at as a preacher ordained to preach in a Covenanter meals when the blessing is asked, and during pulpit, what would be a good program to follow prayers at the communion table. If we insist that 41 sitting is an improper posture in prayer, would bilities as He saw fit, or was God limited by His not the same apply to singing God’s praises? nature to only one possible kind of universe to be 10. In what sense may God be said to have created, and that “all very good”? Could God free will? Did God in creating the universe and have chosen or desired to do otherwise than He all it contains choose from among many possi actually has done?

Reviews of Religious Books The favorable reviewing of a book here is not to be under stood as necessarily implying an endorsement of everything con tained in it. Within the limits of the editorial policy of Blue Ban ner Faith and Life each reviewer is solely responsible for the opin ions expressed in his reviews. Please purchase books from your local book dealer or direct from the publishers; do not send orders to the manager of this magazine.

Correction ject the unanimous tradition of the ancient Church that the apostle Matthew was the author of the With regard to the review of An Exegetical First Gospel. Commentary on the Gospel According to S. Mat thew, by Alfred Plummer, which appeared in the Our readers will readily realize that in re October-December 1953 issue of this magazine viewing a book of nearly 500 closely printed pages (page 205), a reader has called the editor’s at it is practically out of the question to read every tention to the fact that certain statements in Plum page. The reviewer regrets, however, that he mer’s book are incompatible with acceptance of failed to note the objectionable features of Plum the plenary inspiration and inerrancy of Scripture. mer’s Commentary in reviewing it. Attention is The reader who wrote us about this cited a state also called to the statement appearing at the head ment on page 402 of the book, where Plummer, of our Book Reviews section: “The favorable re commenting on Matt. 27:52,53, says: “We seem to viewing of a book here is not to be understood as have here a tradition with a legendary element necessarily implying an endorsement of every in it . . . And the tradition as given by Mt. is in thing contained in it.” Our reviewers will not consistent with itself.” We have examined the knowingly ignore objectionable features of books volume further and have found other objection reviewed, but it is always possible through hu able statements in places. For example, on pages man error or inadvertence to fail to note all that 74,75, where Plum m er is dealing with the Ser should be noted. mon on the Mount, we read: “We have to remem ber that we have not got the exact words that In publishing this correction, we do not mean Christ said, nor all the words that He said.” It to imply that Plummer’s Matthew is not a valu is true, of course, that we do not have the exact able help. It is a classic, and will be of very great words that Christ said, for He spoke Aramaic, value to the student. But we do not feel that we and the Gospel of Matthew is in Greek. But can give it an unqualified endorsement, in view we have in the Greek Gospel an inspired, and of the statements cited in this note. It should be therefore an infallibly accurate translation of His used with discernment and discrimination. sayings. Again, on page 327 Plummer says: “And —J. G. Vos we must make allowance for the possibility that, through misapprehension at the time, some of His THIS IS NOT THAT, by J. H. Pickford. Bible sayings have been misreported.” Needless to say, Truth Depot, I.C. Herendeen, Swengel, Union Co., such an opinion is inconsistent with acceptance of Pa. 1953, pp. 43, paper cover. 40 cents. the full inspiration and infallibility of the Scrip The late Dr. Benjamin B. Warfield, in his tures. examination of the unscriptural doctrine of “The We object also to the position taken by Plum Victorious Life” wrote: “It forces from us the mer in his Introduction (page x), where he says: astonished cry, Is Christ divided? And it com “The answer, therefore, to the question, Who was pels us to point afresh to the primary truth that the author of the First Gospel? is a negative one. we do not obtain the benefits of Christ apart from, It was not S. Matthew. The writer was an early but only in and with His Person; and that when Jewish Christian, not sufficiently important to we have Him we have all” (Studies in Perfection give his name to a Gospel, and in no way desiring ism, Vol. II, p. 569). This eminently Biblical ob to do so. But he used a great deal of material servation is equally applicable to present-day which was probably collected by S. Matthew, Pentecostalism with its unsound notion of “the whose name thus became connected with the First baptism of the Holy Spirit.” Gospel as we have it.” We are not ready to re The booklet before us is a simple, Scriptur 42 ally sound, point-by-point refutation of the er day the leading opponents of the orthodox doc rors of the “Tongues” movement. The author trine. It is illuminating to notice that although shows convincingly that the modern “Tongues” such men as Young and Bushnell are now dead, movement is essentially and radically different their arguments are being kept very much alive, from the phenomena which occurred at Pentecost, in the writings of such modern churchmen as Dr. as it is from the supernatural gift of tongues which Henry Sloane Coffin, Dr. George Buttrick and existed in the early days of the Church. The Bishop G. Bromley Oxnam, and, tragically enough, unique, once-for-all character of Pentecost in the in a great many Protestant seminaries and pulpits. economy of redemption is brought out, against the These theories must still be answered as Dr. claims of those who regard Pentecost as repeat- Hodge answers them: “Nothing is more senseless able. The “Baptism of the Spirit” is properly dis than the attempt to modify the results of the in tinguished from the Christian duty of being filled spiration of Jehovah in conformity with human with the Spirit. The dangers of Pentecostal er reason. . . . Our opponents have only one of three rors are stressed. things to do: (a) show that the Scriptures do not teach our doctrine; (b) accept the doctrine them The present reviewer questions the apparent selves; or (c) reject the Scriptures” (p. 302). implication of the statement on page 31 that “Af ter Pentecost the Holy Spirit indwelt the believ This volume is divided into two parts: the first er permanently. . . This seems to imply that part discusses the nature of the atonement; and before Pentecost the Holy Spirit did not indwell the second part, much briefer than the first, dis the believer permanently. We believe that God’s cusses the design or intended application of the children under the Old Testament dispensation atonement. Here Dr. Hodge not only presents were regenerated and indwelt by the Holy Spirit, clearly the Calvinistic position, but he carefully in objective reality, the same as today, but that safeguards against some common misunderstand prior to Pentecost there was ordinarily a lower ings of it. degree of manifestation of this reality in their —John M. McMillan subjective consciousness. Also we take exception to the author’s state KINGDOM WITHIN, by Siebold Ulfers, Abridg ment concerning the Corinthians: “Self-love con ed Edition by Marian M. Schoolland. Wm. B. fined the Spirit so that He could not have full Eerdmans Pub. Co., 255 Jefferson Ave., S.E., sway” (p. 34). We believe that the Holy Spirit, Grand Rapids 3, Mich. 1953, pp. 304. $3.00. being God, is almighty, and that it is not proper “An author has only one such book in his to make Him the subject of such verbs as “could system, and when he gets it out, as Ulfers did, he not” or “cannot.” The initiative is subduing the is more than fortunate” (Dust jacket). And we Corinthians’ self-love, as in dealing with any kind are more than fortunate to have this abridged edi of sin, is taken by God, not by man; it is God, not tion of such a book, so well done by Miss Marian the believer, who begins the process which leads Schoolland. ultimately to a greater filling with the Spirit. Apart from these details to which we take ex The title, Kingdom Within, goes straight to ception, we consider this an excellent and very the heart of the novel. For it is Weigen the valuable booklet. It should serve to warn many Dreamer who envisions the Kingdom of God with against the flesh-flattering errors of Pentecostal- in his native Dutch village of Eastloorn. ism. It is the lovely Win who wakes Weigen from —J. G. Vos his dreams when she kisses him in the rain on the moor and later discovers that she has made a man THE ATONEMENT, by A.A. Hodge. Wm. B. of him. Eerdmans Pub. Co., 255 Jefferson Ave., S.E., Grand Rapids 3, Mich. 1953, pp. 429. $4.50. “Eastloorn is full of unforgettable portraits; there are two ministers, Walter of the state church, This volume was originally published in 1867, and Senserff of the dissenting one. There is ec and has long been recognized as a classic defence clesiastical schism and blood flows at the church of the basic Christian doctrine. A book such as steps, but the interests of the kingdom persist in this never really becomes out-of-date, for its chief vincibly. There is Schepers, elder of the church value lies in its full and systematic presentation of and wise among the men at the town pump, who Scripture, setting forth the orthodox doctrine of is schooled by the delicate assignments: visiting the atonement. Most of the Scripture references Crazy Aggie in her spiritual torture, and consol are printed out in full. The author has divided ing the minister for the loss of his wife. There his material up for the most part into short chap is Ilting whose son is murdered and who puts ters, with clear headings, which helps to hold the the wisdom of his suffering into his tugging at reader’s interest, and increases the value of the the bell. The people hear and are sanctified. And book as a reference volume. there is Harders, wealthy land owner, caught in Dr. Hodge deals very fully with the opposing the frailty of falsely accusing a faithful servant, theories as to the nature of the atonement, and who makes public expiation for his offense” (dust quotes at length from the men who were in his jacket). 43 This is a unique treatment of a theme. It is to marry. Chapter Three argues that if Chris a series of character portrayals intervolved like tians separate (which of course they ought not to a telescope, bringing the kingdom within sight of do) neither is free to marry during the lifetime the windmills of Eastloorn. of the other. The status of the believer married to an unbeliever is different, and arguments are Kingdom Within will probably never find a adduced on both sides of the question of whether place among the best-sellers. It is not ordinary or not the believer is free to marry if deserted by enough for that. Its distinctiveness is that it is the unbeliever. Chapter Four takes up questions truly Christian. Among worldly people it could arising from the discussion of the whole problem not be popular; but among Christians it should be and shows how the principles derived from the a best-seller. This type of literature should be study should be applied to actual situations which read in every Christian family instead of the arise from divorce. It brings up the rights of the cheap, profane books and magazines that find their woman, the right of remarriage, separation with way into the homes of many professing Christians. out dissolution, ecclesiastical divorce (when civil Pastors should recommend this book to their divorce was granted on unscriptural ground, or young people along with Miss Schoolland’s abridg when there is defective civil provision for secur ed edition of Charlotte Yonge’s The Heir of Red- ing a divorce on legitimate ground), and finally clyffe (Wm. B. Eerdmans Pub. Co., 1952; see re specific cases. view in the July-September 1953 issue of this The book is a careful, scholarly and exhaus magazine, page 151). Churches might donate such tive study of what the Scriptures say on the books as these to school and public libraries in question of divorce. Most of our readers would the hope that their clear and true message might agree with Professor Murray’s conclusions, but find its way into the hearts of others. whether one does or not, the book should be “re —Joseph A. Hill quired reading” for anyone studying the subject of divorce. DIVORCE, by John Murray. The Committee —C. E. Caskey on Christian Education of the Orthodox Presby terian Church, Belvidere Road, Phillipsburg, N.J. BIBLE STUDENT’S ENGLISH-GREEK CON 1953, pp. vii, 117. $2.50. CORDANCE AND GREEK-ENGLISH DICTION “The question of divorce is one that peren ARY TO THE NEW TESTAMENT, by James Gall. nially interests and agitates the church.” Thus Baker Book House, 1019 W ealthy St., S. E., Grand begins the preface to John Murray’s book entitled Rapids 6, Mich. 1953, pp. 366. $4.95. simply “Divorce.” Professor Murray sees divorce as something abnormal and evil, permitted but not It is no small service that the Baker Book divinely approved. The 117 pages of the book are House has performed in making this old book divided into four chapters: The Old Testament available to the modern Bible student. A book Provision, which is a careful study of Deutero such as this is invaluable to anyone desiring to nomy 24:1-4; The Teaching of our Lord, which know the fuller meaning of the New Testament, takes up the verses in the Gospels bearing on di whether he be scholar or layman. vorce; The Teaching of Paul, dealing mainly with I Corinthians 7:10-15 and Romans 7:1-3; and Prac The main portion of the book is a concordance tical Cases, Which is of course the application of of the New Testament with the words classified the findings of the author to various situations under the Greek original anglicized. Thus one arising from divorce. The material of the book can see at a glance the parallel passages where a was published in The Westminster Theological Greek word is translated by the same English Journal from 1946 to 1949. word. One can also see the other Greek words which are translated by the same English word. This is not a book to be picked up for an eve By turning to the Glossary, where the Greek ning of light reading! The key words and words are also anglicized, one can find the other phrases are taken up in the original Hebrew and English words which are used to translate this Greek, with textual criticism, accuracy of our same Greek word. The meaning of the original translations, meaning of words, the context, and author may be better ascertained by studying the related words and passages all carefully consid various passages in which a particular word is ered. A knowledge of Greek and Hebrew is not found. essential to an understanding of the book but it does help in following the author’s arguments. In the Appendix is a very helpful section on the use of the definite and indefinite article in Chapter One ably upholds the view that both English and Greek. This valuable informa “while divorce was suffered in the Mosaic econo tion I have not found in any other book. There my we have no warrant to suppose that under any is also a concordance of the italicized words of the circumstances was it sanctioned or approved as Authorized Version. the intrinsic right or prerogative of the husband.” Chapter Two takes the position that the innocent The importance of the use of this method of partner is accorded the right to put away the ascertaining the meaning of the words can hardly other who has committed adultery, and is also free be over-emphasized. It can and should be used 44 by layman and scholar. This is well stated by the It would have added to the value of the book author in the first paragraph of the Preface, as if headings had been provided at the top of the follows: “Holy Scripture, unlike all other books, pages indicating the chapters and verses discussed will bear the most minute investigation, yielding on the page. It is difficult to locate Dr. Moore up its treasures of wisdom and knowledge and head’s remarks on any particular verse or passage. beauty the more that it is examined: like all the other works of God it bears His stamp of its di vine origin, distinguishing it from all human pro Doctrinally, the author takes the position of ductions, and affording the most convincing in moderate Calvinism. However, there are a few ternal evidence of its plenary inspiration. But it statements which, when taken by themselves, re is only of the Hebrew and Greek originals that veal some confusion of thinking, or else, there this can be fully and truly said; because any unin have been errors in the reproduction of the text. spired translation, however faithful it may be, is For instance, on page 104 we read: “He has shown but a work of man, and depends for its value on how Gentiles and Jews are alike destitute of a the closeness of its conformity to the inspired righteousness that avails before God; has demon originals, to which appeals can be made at any strated the divine method of justifying the believ time for its explanation, supplementation, or cor er in Christ on the ground of a perfect righteous rection. The picture of a flower may give a gener ness provided by Himself in His Son and imputed al and truthful representation of the work of na to faith; has traced the fruits and the moral conse ture; but for botanical research or microscopic quences of the doctrine, and shown the full accept study, the flower itself must be examined, and ance and safety of those whom God hath justified. can have no substitute. And so it is with the But now there confronts him this question: How Bible; for the analogy of faith, and for general is this doctrine of free justification for all who re and practical purposes, the authorised version of ceive God’s testimony about His Son to be recon the Scriptures (with the originals in reserve) is ciled with the special promises made to Israel?” amply sufficient; but he who would search the (Emphasis mine, P.W.M.). All through the book Scriptures and study them in the very words se the author speaks of the Triune God as the object lected by the Holy Ghost, will seek to know in of our faith, and of Christ’s finished work being every passage what these words really are, and imputed to the believer or God’s children. will search in other passages where the same words have been employed, to ascertain the very shade of meaning which the Spirit intended to Another place of confusion is on page 98, convey.” where we read: “It is by Him we get deliverance — Philip W. M artin from law as a covenant; and by Him we are set free from the power and pollution of sin no less certainly than from its guilt and condemnation.” OUTLINE STUDIES IN THE NEW TESTA Christ delivers us from the condemnation of the MENT, ACTS TO EPHESIANS, by William G. law, by satisfying the law, which sets forth the Moorehead. Baker Book House, Grand Rapids 6, demands of God’s covenant. We are not set free Mich. 1953, pp. 247. $3.00. from God’s Covenant, but God, in Christ, fulfilled the Covenant for us. The Baker Book House is to be thanked for making this book of Dr. Moorehead’s available to this generation. The author was a professor in This book is of value to any student of the Xenia Theological Seminary, and his knowledge Bible because it is very readable. It has many of Scripture and of outstanding commentators is good quotations from godly men of past genera displayed in this volume. tions as well as many clear and pointed state Dr. Moorehead was also one of the editors of ments by Dr. Moorehead himself. Here are some the Scofield Reference Bible. Yet, in reading this examples. Page 99, “As being in him he died with volume I did not find anything that set forth the Christ, was quickened together with Christ, and errors of Dispensationalism. There was a place is regarded as seated with Him in the heavenly or two where they might be fitted into the text, places (Eph. 2:4-6).” Page 97, “The renewed mind but they definitely were not taught. This volume loves God’s holy law and endeavors to keep it.” follows the Biblical method of interpreting Scrip Page 78, “Nothing is more free than the message ture, namely, comparing Scripture with Scripture, of the Gospel. But nothing lays so commanding and letting Scripture speak. a grasp on our life and our devotion as does the Gospel.” Page 236, “ ‘Ye have been and now are In the preface the author said, “The chief aim saved.’ Since you are saved, live and walk and has been to point out as clearly and briefly as speak as redeemed men should.” Page 166, “The possible what is conceived to be the design and blessedness of true separation is of the very high the fundamental truth of these Scriptures.” This est and most precious kind. It is nothing less he has well accomplished. The book is not a com than the glorious companionship of the great God mentary, but would be a real blessing to any lay Himself.” student of Scripture. — Philip W. M artin 45 THE SECOND COMING OF CHRIST, by Louis The claim is for one source of guidance — the Berkhof. Wm. B. Eerdmans Publishing Co., Grand Spirit through the Word. This necessitates an Rapids 3, Mich. 1953, pp. 102. $1.50. objective, inerrant, authoritative Scripture as over against the various forms of subjectivity the This is another valuable contribution from world is always trying to substitute for it, or even the pen of the President Emeritus of Calvin Theo to explain the validity of Scripture in terms of logical Seminary. Dr. Berkhof has in a remark subjectivity. In discussing the validity of Scrip able way fulfilled his stated purpose of setting ture as an objective, rather than subjective, reve forth “that blessed hope” of God’s people in a lation of God, the author rightly points to the fact popular way. There isn’t a technical term in the that “The Bible is not suspended, as it were in book. It is not an historical or exegetical study mid-air. It is firmly anchored to historic happen but one which appealingly sets forth the practical ings at stated points in time and space” (p. 28). spiritual values of this transcendent hope. The The resurrection is the “watershed of the New author has, as it were, left his study to sit by the Testament” (p. 27). God’s revelation is not philo fire, Bible in hand, to chat with his friends about sophical, but historical, factual, concrete. Note the various aspects of Christ’s coming again. This the historical emphasis in the sermons recorded does not mean, however, that it is a second-rate in the Book of Acts and in the Epistles. work. Far from it! Having clearly set forth the supernatural In five chapters Dr. Berkhof discusses the character of God’s self-revelation in Chapter Time, Manner, Purpose, Glory, and Comfort of Three (see also Chapter 10), the author presents His coming. The simple, lucid style in which the an enlightening discussion of the documents on culmination of our redemption is made so real which our Bible is based, and the scholarship, carries you through the brief 100 pages at a rapid textual and scientific difficulties connected with pace. Blessing it is indeed; One appreciates the it. There is also a very helpful discussion of prob catalogue of Scripture texts, most of which are lems arising from differences in the administra given in full in the work so that they become the tion of grace in the Old and New Testaments. The main part of the argument. At times one wishes concluding chapter most fittingly and effectively for footnotes and bibliography, both of which are deals with “Understanding the Bible,” emphasiz conspicuously absent. ing the essentiality of regeneration and the ac companying indwelling of the Holy Spirit to a If you have felt that the Second Coming was proper understanding and appropriate use of the a mystery too deep for you to examine, and so Bible. have piously let it alone, here is your opportunity Dr. Johnson is true to the Reformed doctrine. to see it made as clear, real and practical as re His source materials bespeak the soundness of his generation and sanctification ■— or any of the work. In addition to profuse Scripture references, other doctrines of redemption. You cannot fully there are frequent quotations from Calvin’s Insti appreciate the meaning of redemption until you tutes, The Westminster Confession of Faith, W ar have grasped the simple truths of the Second field, Machen, E. J. Young, F. F. Bruce, G. Ch. Coming of Christ which have been outlined here. Aalders, and such present-day critics as Albright — E. C. Copeland and Sir F. G. Kenyon. This work is meant for the young Christian. THE CHRISTIAN AND HIS BIBLE, by Doug Though it takes up some technical problems (e.g., las Johnson. The Inter-Varsity Fellowship (Tyn- the Documentary theory of the Pentateuch, the dale Press), 39 Bedford Square, London, W.C.l, Synoptic problem), they are examined in a man England. 1953, pp. 144. Clothbound, 6s. Paper ner readily grasped by the layman. This book covered, 3s 6d. Available in U.S.A. from Wm. would provide a very profitable study for groups B. Eerdm ans Publishing Co., G rand Rapids 3, or individuals. Its use would help to fortify Michigan, at $2.00. young people to meet many of the perplexing How can I know the will of God? Dr. John problems raised concerning the Scriptures in our son interestingly approaches this question through high schools and colleges. an imaginary meeting of the Thessalonian Church —E. C. Copeland where they received the word that John, their MIRACLES: YESTERDAY AND TODAY, last direct human link with Christ, was dead. Mem TRUE AND FALSE, by Benjamin B. Warfield. bers of the congregation present the various an Wm. B. Eerdmans Publishing Co., Grand Rapids swers still given, and one by one they are re 3, Mich. 1953, pp. 327. $3.50. jected. The Scriptural answer is given by a quar ry slave who reminds the congregation how much This volume was originally published in 1918 emphasis Paul put on the Scriptures: “God (is) under the title Counterfeit Miracles. It is being speaking in and through the Holy Writings. Pay re-issued at a time when there is growing interest attention to the words. Do not meddle with them among evangelical Protestants in the possibility to suit your own wishes. In them you have the of present-day miracles. For example, in the living and abiding speech of the Spirit of God” April, 1953, issue of Christian Life there appeared (p. 16). an article by Myrddin Lewis entitled, “Are We 46 Missing Something?” The author, who describes the book. While many of the notes are simply himself as a thorough-going Calvinist, asks us to references to sources, others contain very interest consider carefully the possibility that “God wants ing additions to the material given in the text. to work miracles in our age and we are resisting One disadvantage of this method of writing is that Him?” He calls for sober study of this question it makes continual reference to the back of the on the part of all believers. book necessary in order to get the full value of the author’s work. Those who are interested in such a study should find Dr. Warfield’s book extremely help A study of this book should serve to arouse ful. It is a clear and thorough defence of the our interest in the number of diseases which may view that the day of miracles is past. The book be cured by the power of suggestion, or related in is written (as all who are familiar with Dr. War fluences upon the mind. We wonder if more field’s writings would know) from a thoroughly could not be done in an honest, godly way to ef conservative standpoint: there is no question rais fect the cure of this class of diseases. In ex ed as to the reality of the miracles recorded in the pressing our opposition to Faith-Healing we must Bible, or as to the continual working of God’s sup be very careful that we do not go to the opposite ernatural power in the world. The position set extreme and show a lack of concern for the sick, forth is that the power to work miracles did not or an unwillingness to pray earnestly for their extend beyond the apostles, and those who receiv recovery. ed it by the laying on of the apostles’ hands. —John M. McMillan Those miraculous gifts of the Spirit were “part of the credentials of the Apostles as the authori tative agents of God in founding the church” (p. THE GOSPEL ACCORDING TO ISAIAH: 6). They were thus confined to the Apostolic SEVEN SERMONS ON ISAIAH 53, by John Cal Church, and passed away with it. vin. Wm. B. Eerdmans Publishing Co., Grand Rapids 3, Mich. 1953, pp. 133. $2.00. The author conducts a searching examination of the evidence for alleged miracles throughout It almost seems like presumption to commend the history of the Church. His final conclusion is or criticize the work of so great a thinker and that “this evidence melts away before his eyes,” preacher as John Calvin. The book is another leaving some remarkable cures, but nothing that well-produced, well-translated and well-edited ad must be regarded as truly miraculous. “There are dition to the library of those who are lovers of classes of sickness which Faith-healing can cure, the Word of God and of Reformed Doctrine. The and there are classes of sickness which it cannot Sermons were preached, one a day, by Calvin cure” (p. 191). at Geneva in the beginning of the year 1558, being part of a larger exposition of the whole prophecy In discussing the Roman Catholic “miracles” that engaged Calvin’s attention at this time. They at Lourdes, Dr. Warfield makes a rather surpris set before us a concise and profound statement of ing concession. He refers to a famous case there the Christology of Calvin. in which two broken bones in a man’s leg were reported to have been instantaneously healed, and In these sermons the Scriptures are simply he states that he is willing to believe that it hap and practically and evangelically expounded. pened just as it is said to have happened. He then They are not homiletical in the usual sense, but states that in no case was it a miracle, for God are a phrase by phrase exposition of the text. does not work miracles under such evil circum Here and there the preaoher pauses to make a stances. Later in the book we find the statement brief summary of the doctrines he has set before that “Faith-Healing is powerless to heal broken his hearers, and this enables the reader to follow bones.” The contrast between this one isolated closely the skilful reasoning. The great doctrines case at Lourdes and all the rest of the evidence of grace are clearly enunciated. As we turn the examined in this volume leads your reviewer to pages, we read of the depravity of man, the wonder if Dr. Warfield was not too quick to con enormity of human sin, the pride of the unbe cede its authenticity. lieving heart, the opposition of the sinner to the In the chapter on Faith-Healing there is an Gospel Of free grace. We are thrilled as a master handles the great truths of the Humiliation of excellent critical analysis of Dr. A. J. Gordon’s Christ, His perfect obedience, His silent submis book, The Ministry of Healing. This includes a sion, His substitutionary death, His peerless careful study of all the Scripture passages which Dr. Gordon cites to support his belief in modern Righteousness, and the glory of our redemption and justification and cleansing through Him. In miracles. One of the most fascinating chapters his devotion to the truth, the preacher occasion in the book deals with the “Irvingites,” a sect which flourished in London during the early part ally pours scorn upon the wretched rags of Roman of the nineteenth century, claiming to possess ism. “For these foxes,” says Calvin, “fully mock God and all religion. — If they have chanted the “gifts of the Spirit.” mass, if they have recited prayers, if they have One unusual feature of this volume is that performed little trifles and small trash, behold there are almost one hundred pages of notes at God Who surely ought to be appeased, as a child the close, comprising more than one-fourth of with a little rattle!” 47 The doctrine of the sermon is always enforc and simplicity. Occasionally the translation seems ed by a fervent evangelical appeal to the sinner. weaker than that to which we are accustomed, as, No one can read this book without feeling that for example, in chapter 1 verse 5 where the words Calvin and Calvinism have been caricatured are “The darkness did not appropriate it” in place through the ages by the Arminian as a cold dead of “The darkness comprehended it not.” In the orthodoxy. On every page there predominates main, however, the author justifies, in the exposi zeal for the glory of God and a yearning for the tion, the various alterations he makes. conversion of sinners. Listen to these words: “We A most interesting outline of the whole gos must, then, have another manner of being justi pel is given at the outset, and to this the author fied, and it is in the Gospel. For in the Gospel, frequently refers. He deals first with Christ in God does not say: ‘Look, Do this and that!’, but, His public ministry, rejected by the world at ‘Believe that my only Son is your Redeemer. Em large, resisted in His appeal to sinners, and re brace His death and passion as the remedy for jected as Messiah as a result of great miracles in all your illnesses. Plunge into His blood and it Judea and Galilee. He proceeds to a considera will be your purification, you will be cleansed by tion of Christ in His more private ministry, illus it! Lean upon the sacrifice which He offered Me, trating His new commandment, instructing His and that is how you will be justified!” disciples, dying as a substitute for His people, and Once again we commend the excellent trans triumphing gloriously over death. lation by Leroy Nixon who has preserved the Dr. Hendriksen believes that in a true exege force of the French idiom. In editing the book, sis there should be not only an analysis of the he has introduced headings for each paragraph text but a synthesis of the arguments. He makes which he has borrowed from the 1951 French suitable use of both in this book. He breaks down edition. These are a great asset to the work the text verse by verse, till its meaning is made though in a few instances they do not accurately clear; then he focuses attention on the outstand indicate the theme of the paragraph. ing truths in the passage. The homiletics will — Adam Loughridge prove to be of special interest to students and ministers of the Word. NEW TESTAMENT COMMENTARY: JOHN, A feature of the volume is the very thorough VOLUME I, by William Hendriksen. Baker Book Introduction extending to 66 pages. The usual House, Grand Rapids 6, Mich. 1953, pp. 250. $4.50. details are considered concerning the authorship, It is the purpose of Dr. Hendriksen, celebrated date, place, purpose and characteristics of the as a Bible student, preacher, lecturer and author, Fourth Gospel. But by far the major portion of to prepare within the next few years an entirely the Introduction is given to a most illuminating new Commentary on the books of the New Testa survey of the grammatical construction of the ment. It will consist of fourteen volumes, and the Gospel. The author classifies with some pains the first of these to be issued deals with an introduc various uses of the words hina and hoti and the tion to the Gospel according to John and a detail type of conditional sentences in which they are ed comment on its first six chapters. The com used. It is as complete an investigation of the mentary is a new approach to the Gospel, about text of a Gospel as one could wish to see. which more has been written than any other book Altogether this is a most satisfying work. It of the Bible. In comparison with most other is evident that both in design and execution we works there are many distinctive features that we have here an author who is the complete master would like to mention. of his subject. While notable texts and central One of the first things that grasps our atten passages receive more attention than others, no tion is the entirely new translation that the author sentence in the Gospel has been overlooked. The has prepared for his work. There can never be footnotes are excellent, and on practically every a perfect substitute for the beauty and power and page a book is recommended that deals with the quality of the Authorized (King James) version particular subject in an authoritative manner. On of the Scriptures. But in a commentary where it the back cover, the publishers suggest that this is necessary to indicate the idiom of the original commentary is new, significant, true-to-the-Bible, Greek a free translation is very useful. This is up-to-date, scholarly and useful. We feel that more than a paraphrase of the text; it is a new their claim is justified. version that has much to commend it for clarity — Adam Loughridge Books Received The announcement of the books listed below should not be construed as a recommendation. A review of those found in this list which we regard as having value for our readers will be given in a later issue. COURSE OF STUDY FOR CHRISTIAN THE EPISTLE OF PAUL TO THE CHURCHES SCHOOLS, by National Union of Christian Schools. OF GALATIA, by Herman N. Ridderbos. 1953, pp. Second edition, revised. 1953, pp. 377. $5.00. 238. $3.50. 48 Publications of Wm. Eerdmans Pub. Co., 255 Jef House, Grand Rapids 6, Mich. 1953, pp. 33, paper ferson Ave., S. E., Grand Rapids 3, Mich. cover. 50 cents.

MODERN UNCERTAINTY AND CHRISTIAN THE HARDENING OF PHARAOH’S HEART, FAITH, by G. C. Berkouwer. 1953, pp. 86. $1.50. by W. A. Sampson. Bible T ru th Depot, I. C. Her- endeen, Swengel, Union Co., Pa. 1953, pp. 8, paper REVELATION AND INSPIRATION, by James folder. 3 cents per copy; 30 cents per dozen. Orr. 1953, pp. 224. $3.00. NEVER ALONE, by Harry Hoffs. Society for Reformed Publications, 1519 E. Fulton St., Grand THE NEW TESTAMENT: A SURVEY, by Rapids, Mich. 1953, pp. 31, paper cover. 25 cents. M errill C. Tenney. 1953, pp. 474. $5.50. THE DOCTRINE OF THE CHURCH IN WHAT IS CALVINISTIC PHILOSOPHY, by THESE TIMES, by Chester E. Tulga. Conserva J. M. Spier. 1953, pp. 86. $1.50. tive Baptist Fellowship, 2561 N. Clark St., Chicago 14, 111. 1953, pp. 61. 25 cents. FUNDAMENTALS IN CHRISTIAN EDUCA TION: THEORY AND PRACTICE, by Cornelius THE ROYAL CROWN: THREE NOTABLE Jaarsm a. 1953, pp. 482. $5.00. CORONATIONS. No name of author given. Sovereign Grace Union, 34-40 Ludgate Hill, Lon Publications of Other Firms don, E. C. 4, England. 1953, pp. 18, paper cover, illustrated. No price stated. CHRISTIANITY AND EXISTENTIALISM, by SCHEEBEN’S DOCTRINE OF DIVINE ADOP J. M. Spier. Presbyterian and Reformed Publishing TION, by Edwin H. Palmer. J. H. Kok N. V., Kam- Co., 525 Locust St., Philadelphia 6, Pa. 1953, pp. pen, Netherlands. 1953, pp. xi, 202, paper cover. 140. $3.00. Florins 5.90.

TOWARD A REFORMED PHILOSOPHY ,by THE HEIR OF HEAVEN WALKING IN William Young. Piet Hein Publishers, 1300 West DARKNESS, AND THE HEIR OF HELL WALK- Butler St., S. E., Grand Rapids, Mich. 1952, pp. 157. INK IN LIGHT, by J. C. Philpot. C. J. Farncombe $2.50. & Sons, Ltd., 55 South End, London, England. 1949, pp. 40, paper cover. 7%d. Available in U. S. A. PREDESTINATION: AN EXPOSITION OF from Bible Truth Depot, I. C. Herendeen, Swengel, ROMANS 9, by John Weidenaar. Baker Book Union Co., Pa., 30 cents.

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Printed in the United States of America BLUE BANNER FAITH AND LIFE

VOLUME 9 APRIL-JUNE, 1954 NUMBER 2

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“Behold, a King shall reign in righteousness, and princes shall rule in judgment. And a man shall be as a hiding place from the wind, and a covert from the tem pest; as rivers of water in a dry place, as the shadow of a great rock in a weary land.” Isaiah 32:1,2

A Quarterly Publication Devoted to Expounding, Defending and Applying the System of Doctrine set forth in the Word of God and Summarized in the Standards of the Reformed Presbyterian (Covenanter) Church. Subscription $1.50 per year postpaid anywhere J. G. Vos, Editor and Manager Route 1 Clay Center, Kansas, U.S.A. Editorial Committee: M. W. Dougherty, R. W. Caskey, Ross Latimer Published by The Board of Publication of the Synod of the Reformed Presbyterian Church of North America Agent for Britain and Ireland: The Rev. Adam Loughridge, B. A., Glenmanus Manse, Portrush, County Antrim, Northern Ireland Printed in the United States of America The Trumpet of the Lord There Is a Peace Anonymous There is a peace, though kingdoms fall and crumble, O waiting saints, the time draws near A peace amid this hurricane of war, That we the trump of God shall hear: A quiet peace that “passeth understanding,” The earth awaits her Reaper! While chaos rages at our very door. The clouds of judgment hover low, There is a peace, not bought by worldly honor, While Satan bends his wicked bow; Nor at the price of many millions slain, Mankind is falling deeper. But by the blood of One, God’s Son, who suffered, And even now, He did not die in vain! But while the wicked doubt, and fear Their rulers’ haughty boast and sneer, There is a peace deep down within the Christian, A rock on which to lean in time of storm, This is our consolation: A lasting peace that will outlive the ages, While dangers threaten the world wide, In spite of those who ridicule and scorn. Still Jacob’s God is on our side, There is a peace! Let’s cling to it and hold it, The God of our salvation. In life or death, in days of peace or war, That quiet peace which “passeth understanding,” The nations being now deceived Though chaos rages at our very door. By Satan’s lie which they’ve believed (Author unknown; from The Home Evangel) Are marshalled for aggression. The sleeping virgins idly dream Of some new man-made futile scheme Crucified With Christ Of safety by concession. Mine be the pomp and glory, But we, the heralds of the King And Thine be Calvary! Shall still the gladsome Gospel bring Give me the ease of living— Set forth in our confession. The scourge, the thorns, for Thee! And we must still the challenge face Ah, how we prate of treading That God’s elect from every race The path the Master trod— Shall be His own possession. Laurel and gold our portion: Thorns were the crown of God. Go, heralds! speed from shore to shore; Say, can we call Him “Saviour”, Go now, and preach it more and more: We, with our place and pride? Hast Thou dominion o’er us, The Judgment Day is pending. God of the spear-pierced side? Lord, grant that on our native land And if thou bear no wound-prints, More banners of the cross may stand For Him thou hast not died, Leading to life unending. Prate not! Nor boast thou love Him Revive, O Lord, Thy Church today, Ere thou art crucified! And gather in her sons that stray, (Author unknown) Into the fold of Jesus. O grant that Jews and Gentiles both May call on Christ in very truth, God’s Appointed Day Their souls redeemed and precious. Some glorious morn—but when? Ah, who shall The words of God shall be fulfilled, say? The steepest mountain will become a plain, The saints oppress’d, and martyrs killed: And the parched land be satisfied with rain. The night is long and dreary. The gates of brass all broken; iron bars, False prophets and dictators all Transfigured, form a ladder to the stars. Behold the writing on ithe wall; Rough places plain, and crooked ways all straight, Let not God’s saints grow weary. For him who with a patient heart can wait. This first creation, shaken, troubled sore, The clouds will burst, and then at last Shall yield to that which stands for evermore. We’ll hear the mighty trumpet blast There shall be no more curse, nor death, nor pain, Of heav’nly hosts descending. But that which stands unshaken shall remain. Oh, blessed be that day of days! These things shall be on God’s appointed day, Leap high, my heart; I see the rays When this first heav’n and earth shall pass away. Of life and joy unending. (Author unknown. Adapted) BLUE BANNER FAITH AND LIFE VOLUME 9 APRIL-JUNE, 1954 NUMBER 2

Sketches of the Covenanters By J. C. McFeeters

Chapter X Approaching a Crisis — A.D. 1622

The Church confronts greatest temptations ment and sorrow prevailed in the churches, as the and dangers when at peace with the world. A stricken congregations took leave of the pastors period of outward prosperity is almost certain to who loved the truth more than their own lives. result in moral deterioration and to produce mem Who can wonder at the indignation that arose like bership of inferior mould. The appointments of a storm, as the congregation witnessed their be God in divine worship being few, simple, and loved pastor and his wife and children leave their spiritual, are likely ito be displaced by the showy, home, and go forth to wander under the skies of deceptive, sensuous inventions of man when the summer or through the storms of winter, not Church is honored with success. The Holy Spirit knowing whither they were going! Should the then withdraws in measure; frigid formality people be censured for nailing the church doors quickly follows; the services, however beautiful, against intruding ministers, and refusing to hear become artificial and spiritless. the hirelings sent to fill the pulpit against their will? God has good reason for sending upon His Church periodical trials, hardships, persecutions The Five Articles of Perth, adopted by those — storms that winnow the wheait, fires that melt who were in power in the Church and enforced the gold. Such tests of faith purify the Church, by civil law, became the pastor’s test. The Pres run off the dross, throw out the counterfeits, byterian minister who would not approve of the break off the dead branches. The people of God Five Articles was deposed. But how could a are then distinguished; their heroic qualities are Covenanter give his approval without perjury? called into action; they become burning and shin The Five Articles of Perth were these: (1) Kneel ing lights in the surrounding darkness. This se ing at the Communion; (2) Observance of Holi vere process may reduce the enrollment, yet it days; (3) Episcopal Confirmation; (4) Private mightily strengthens the ranks. The Lord Jesus Baptism; (5) Private Communion. The first im would rather have one of ten if true, than all plied the worship of the bread; the second, the the ten, yea, ten times ten if untrue. Christ Jesus homage of saints; the third, the approval of Pre prefers three hundred who can wield the sword lacy; the fourth, that baptism was necessary to of the Lard and of Gideon, to thirty thousand who salvation; and the fifth, that the communion open are indifferent or faint-hearted. ed heaven to the dying; all savored of Popery.

The Presbyterian Church made great progress What minister having any regard for con under the Covenant of 1581 and overspread the science could sign this list of errors, after swear kingdom. After ten years of prosperity came ing the Covenant? Would he not immediately another declension. Again she was reclaimed and feel his spiritual life sink below zero? Would not revived by the renewing of the Covenant in 1596. his heart chide him bitterly for the degradation of Once more she became exceedingly prosperous his office and manhood? And God is greater than and popular; but her popularity resulted in weak the heart. ness. Multitudes “joined the Church”, merely far place, privilege, and power. These soon made David Dickson was one of the ministers who themselves felt on the wrong side; they controlled had strength to endure rather than bend. He was the courts of God’s House. Faithful ministers a young man full of fire and holy power. He had contended for the truth, resisted the innovations, charge of a flourishing congregation at Irvine. His protested in the name of Jesus, and suffered be preaching swayed the people. They crowded the cause they would not consent to do evil. They church to hear him. His appeals melted the heart were overpowered and sometimes were displaced, and watered the cheeks. He was bold to de sometimes imprisoned, sometimes banished. Their nounce the Articles of Perth. The authorities farewell sermons were heart-rending. Amid the called him up and commanded him to retract; he sobs and wails of the affectionate people, the refused. A sad farewell to his flock followed. farewell exhortations came from these devoted Rather than support error, however popular and men of God as words from heaven. Great excite profitable, he would sacrifice the dearest ties on 52 earth and journey to parts unknown. And this he that upheld the king in his arrogant assumption of did. the royal prerogative of the Lord Jesus Christ. Alexander Henderson, another minister, en The minister of Christ is the watchman of the countered the displeasure of the men in power and Church. He is placed upon Zion’s walls to sound suffered much at theiir hands. In his early life an alarm at the approach of danger. He is charg he accepted the Prelatic creed and entered the ed with responsibility for the people. If they per ministry in favor with the party. He was sent to ish through his neglect to give warning of dan a church which, a short time previous, had ex gers, his life for theirs. Faithful preaching may perienced the violent removal of their beloved not be pleasant or profitable to the minister. De pastor. The people were indignant at Hender claring the whole counsel of God may involve the son’s coming. They bairricaded the door of the pastor in trouble, demand sacrifices, result in church. The delegates that had come to ordain hardships, controversies, separations; yet the Lord him, not being able to effect an entrance through requires it, the people need it, there is no safety the door, entered by a window. Henderson was without it for either the flock or the shepherd. that day settled as ithe pastor of an absent congre Without fidelity, no power with God, no com gation. In the lapse of time he won the people. fort of the Spirit, no approval from Christ. Are He was faithful and powerful as a preacher of the those who serve as ministers of Christ willing to Word, and the Lord Jesus honored him in the sacrifice ministerial support, relationship, popular eyes of large audiences. ity, applause — everything temporal, rather than One day Henderson went to hear a Covenant one jot or one tittle of the truth of the Gospel of ed minister, Robert Bruce, at a communion. He Jesus Christ? was shy and concealed himself in a dark corner of the church. Mr. Bruce took for his text, “He POINTS FOR THE CLASS that entereth not by the door into the sheepfold, 1. Why does God send trials upon His Church? but climbeth up some other way, the same is a thief and a robber.” The minister, having read 2. Mention some of the fluctuations in the his text, paused, and in dignified posture, with Church’s condition. head ereot, scanned his congregation with eyes 3. What class of ministers then had the as ithat gleamed with holy fire. Such was his custom cendancy? before beginning his sermon. Henderson felt the blaze of those eyes. He seemed to be the very 4. How did the faithful ministers suffer? man for whom they were searching. The recol lection of having entered the ministry by climbing 5. What became the test for the pastorate? through a window horrified him. He went from 6. What faithful young minister declined the that meeting determined to investigate Prelacy test? in the light of the Scriptures. The result was conviction of the truth and conversion to the 7. What was Alexander Henderson’s exper Covenanted cause. Deportation from his devoted ience? flock quickly followed. He was thereafter found 8. Explain the responsibility of ministers. in the forefront of the fight against the supremacy of the king over the Church, and against Prelacy (To be continued)

Sketches from Our History Contending for the Faith Through the Ages CHAPTER VIII JOHN CALVIN, THE REFORMER OF GENEVA (Continued from last issue) 7. Calvin and Servetus On no matter connected with the Protestant were sufficient to discredit completely and for Reformation, perhaps, has more misinformation ever, not only Calvin as a servant of Christ, but gained currency than concerning the relation of Calvinism as Biblical Christianity. Calvin to the trial and execution of Michael Ser vetus. The ghost of this sad and unfortunate af Let it be clearly understood at the outset that fair is continually reappearing, and is used by we do not justify the execution of Servetus. It many who have no love for the Reformed Faith cannot be justified on the basis of the principles as if the mere mention of the name of Servetus which Calvinists — and Christians generally — of 53 the present day recognize as Biblical. Looking brought a suit against him for views expressed in back on the affair after four hundred years have his lectures on astrology. In 1537-8 he was a stu passed, we can only say that the execution of Ser- dent at the University of Louvain in Belgium, vetus for blasphemy — of which he was certainly studying theology and Hebrew. In 1540 he went guilty — was unwarranted and wrong. But hav to the medical school at Montpellier, France, for ing said this, we must also say that grievous wrong additional medical education (it is possible that has been done to the memory of John Calvin, and he was awarded a medical degree by that institu to the cause of Calvinism, by the careless, inac tion). curate and even downright false statements which Among those who heard Servetus’ lectures at have been circulated concerning his connection Paris was Pierre Paulmier, the Roman Catholic with this sad affair. That the execution of Ser- archbishop of Vienne (France). The archbishop vetus was wrong does not imply that opponents invited Servetus to come to Vienne as his personal of Calvinism are free to circulate historically physician, and Servetus accepted the invitation. false accounts of the matter. Animus against Formally a Roman Catholic, he privately cherish Calvinism does not exempt people from the duty ed views which were anything but orthodox. In of obeying the commandment, “Thou shalt not 1545 or 1546 Servetus commenced a correspondence bear false witness against thy neighbor.” with John Calvin, sending the latter a manuscript of his theological writings and expressing a wish No doubt many who have dragged up the to visit the city of Geneva. Calvin’s reply is lost, ghost of Servetus as an argument against Cal but it is evident from a letter of Servetus to Farel, vinism have repeated these incorrect accounts of that Calvin warned him that if he were to visit the matter without realizing that they were deal Geneva, it would be at his peril. ing in falsehood. While this may lessen their re sponsibility it does not eliminate it. The true The book of Servetus’ theological writings, af facts are easily accessible and can be ascertained ter being rejected by two Swiss publishers, was by anyone who wants to know them, merely by finally printed secretly at Vienna (Austria) in an consulting such a standard reference work as the edition of one thousand copies, in 1553. Most of Encyclopaedia Britannica. A Lutheran writer on these copies were shipped to Lyons and Frankfort church history says that the execution of Servetus for sale in those cities. “is a sad, ineffaceable blot on the character of Calvin” (Sketches from the History of the Church, The publication of this book proved to be by G. E. Hageman, p. 162). A recent Baptist w rit Servetus’ downfall. The book was entitled Chris- er, who certainly should know better, says that tianismi Restitutio (“The Restoration of Chris “John Calvin’s Consistory, a bold-faced inquisition, tianity”), and was published semi-anonymously; in Vienna condemned Michael Servetus as a Servetus’ name did not appear on the title page, heretic to be burned at the stake June 17, 1553; but his initials, “M.S.V.”, appear at the end of the Servetus fled, was apprehended in Geneva, and book, and his name “Servetus” appears at one was burned at the stake October 27, 1553” (Dr. R. point in the book (p. 199). There was apparently V. Clearwaters, in Introduction to The Doctrine some question, at first, as to the identity of the of the Church in These Times, by Chester E. Tul- author, but it was soon proved beyond doubt that ga, page 8). The statement just quoted is a bundle the book was by Servetus. of historical errors. The true facts are: on June 17, 1553, Servetus was condemned to death, not by Because of views expressed in this book, the “John Calvin’s Consistory,” but by a French civil Roman Catholic inquisitor-general at Lyons court; and this was done, not at “Vienna,” but at (France) took up the matter in March, 1553. Ser Vienne, a city in France. On October 26 of the vetus was questioned, then in April he was arrest same year Servetus was again sentenced to death, ed and questioned further. While the proceed and executed the next day, not by “John Calvin’s ings under the inquisitor-general were still in Consistory,” but by the Senate of Geneva, a civil process, Servetus escaped from prison and disap tribunal of which Calvin was not a member. peared. There is some question as to where he went, though eventually he appeared at Geneva. After Servetus’ escape, the French civil court at Michael Servetus, of French and Spanish Vienne on June 17, 1553, condemned him to be descent, was born in 1511. His father sent him to fined and burned alive. (The Roman Catholic ec study jurisprudence in the city of Toulouse, where clesiastical court at Vienne deferred sentence un in 1528 he first became acquainted with the Bible. til December 23, 1553, when Servetus was already His first published writing was entitled De Trini- dead). tatis Erroribus (“Concerning the Errors of the Trinity”), issued in 1531. Later he studied medi In Geneva, Servetus was recognized while at cine at Paris, where he first met Calvin in 1536. tending a church service. Calvin took the initia There is some question as to whether he actually tive in urging that he be arrested, which was done. received his degree in medicine; he claimed to Legal proceedings were instituted against him, have, but the record of his graduation is missing which lasted from August 14 to October 26, 1553. in the university archives at Paris. He lectured The charge was blasphemy, and the evidence con on various subjects, including “syrups,” geometry sisted chiefly of statements in Servetus’ book and astrology. The medical faculty of Paris The Restoration of Christianity. This book was 54 destructive of the very foundations of Christian Geneva. Calvin called death by burning an ity. It was both heretical and blasphemous, and “atrocity.” It is true, of course, that Calvin ap attacked the doctrine of the Trinity which is the proved of the sentence of death which was passed basis of historic Christianity. Servetus’ views, as on Servetus. expressed in the book, tended strongly toward pantheism (the belief that God is all, and all is What should be remembered, though, is the God). The differences between Romanism and fact that Calvin was not alone in believing that Protestantism were not involved; Servetus under Servetus deserved to die. It was the unanimous mined the very foundation of both. decision of the Swiss state governments and the Swiss churches that his blasphemy was punish Servetus was found guilty of blasphemy. “The able by death. Moreover, the general opinion of fifteen condemnatory clauses, prefacing the all Christendom at that time approved the sen sentence at Geneva, set forth in detail that he was tence. Even such a mild and gentle Christian us guilty of heresies, blasphemously expressed, the Lutheran Melanchthon declared that the sen against the foundations of the Christian religion” tence was just. In a later day, the English writer (Encyclopaedia Britannica). He was executed by Coleridge said that the execution of Servetus was burning at the stake, at Geneva, on October 27, not “Calvin’s guilt especially, but the common op 1553. probrium of all European Christendom” Notes on We should realize that the legal process English Divines, Vol. 1, p. 49). against Servetus was not carried out by the auth Yet, in spite of all that can be said in extenu orities of the Reformed Church of Geneva, as ation, we must repeat the statement already made, has often been ignorantly alleged or implied. The that the execution of Servetus cannot be justified. prosecution was by a civil tribunal, not by the “It cannot . . . be denied, that in this instance, church courts. Dr. Benjamin B. Warfield says: Calvin acted contrary to the benignant spirit of “Servetus was condemned and executed by a the Gospel. It is better to drop a tear over the tribunal of which Calvin was not a member, with inconsistency of human nature, and to bewail which he possessed little influence, and which re those infirmities which cannot be justified. He jected his petition against the unnecessary cruelty declared he acted conscientiously, and publicly of the penalty inflicted” (Calvin and Calvinism, justified the act” (Fox’s Book of Martyrs, edited p. 25). Calvin requested that the mode of execu by William Byron Forbush, p. 187). tion be changed from burning to beheading, but this plea was rejected by the civil au thorites of (To be continued)

Religious Terms Defined TOLERATION. The allowance, by authori which is embodied in a later stage of sacred his ties of church or state, of religious beliefs or prac tory in absolute fulness. The fulfilment of a type tices which are not fully approved. is called the Antitype (that which correponds to the type). Thus David was a type of Christ as TRADITION. Something handed down from King; Christ is the antitype of King David. generation to generation. In theology, tradition is distinguished from Scripture. For example, UNBELIEF. Refusal to give assent to testi we know from Scripture that Paul was an apostle; mony; especially, the refusal of a sinner to accept but the idea that he was beheaded under Nero the testimony of God’s Word concerning His Son rests on tradition. Jesus Christ and the way of salvation. In a more TRANSLATION. (1) God’s act of taking general sense religious unbelief includes all re fusal to accept as truth anything taught in the Enoch and Elijah to heaven without their dying (Heb. 11:5). (2) The reproduction of the Bible, Bible. or any other writings, in a language different from UNITARIANS. A religious denomination that in which they were originally written. The which denies the doctrines of the Trinity, and product of translation is called a Version. teaches that there is only one person in the God TRANSUBSTANTIATION. The dogma of the head, namely the Father. Unitarians deny the Roman Catholic Church which teaches that in the true deity of Christ and of the Holy Spirit. Uni Lord’s Supper the elements of bread and wine are tarian views are held by many Modernists who miraculously changed into the true body and are not members of the Unitarian Church. blood of Christ. UNIVERSALISTS. A religious denomination TRUTH. That which is in harmony with the which holds that all human beings will ultimately nature of God, and is therefore the opposite of be saved and inherit eternal life. This is of course falsehood. contrary to the plain teaching of the Bible. TYPE. An embodiment, in an earlier stage VOW. A solemn promise made to God. (See of sacred history in a limited way, of some truth Oath). 55 WALDENSIANS. A sect of Christians, chief terly contrary to His own nature, and therefore ly of Italy and France, which originated in the deserving of punishment. (Rom. 1:18). later Middle Ages, and adhered to many teach ZEAL. A passionate, burning enthusiasm or ings of Biblical Christianity, over against the cor earnest desire to support any person or cause. responding errors of the Roman Catholic Church. Zeal may be either sinful or righteous, depending WRATH OF GOD. God’s holy and righteous on the character and motives of the zealous per indignation against sin and sinners as being ut son, and the object of his zeal.

The Modern Situation with Respect to Church and Religion By the Rev. John C. Rankin

It goes without saying that any such an ex but there is a right kind, and that kind we must pose as is here undertaken should proceed on the always exercise. We are commanded to “judge basis of Scripture. It is a moral obligation that not according to the appearance, but judge the approach to such a task be Scriptural; that righteous judgment” (John 7:24). We must en is to say, that the argument pursued be based on deavor to do this in full recognition of our human, Scriptural precept and example, precedent and even our sanctified human, and personal limita teaching in the matter. Since it is proposed to tions, and ever do our utmost to be both true and explore this approach more fully in a later article, charitable, endeavoring always and only to “speak the writer, for the present, must lean heavily upon the truth in love.” Nevertheless, let it be dis the reader’s acquaintance with this aspect of Bible tinctly understood and fully recognized that it is teaching. not love not to speak the truth. With these things in mind let us turn at once to further considera It may 'be noted, however, in passing, that the tion of the facts in evidence. prophets of old and the Lord Jesus Himself and His apostles were one and all close students, so First of all, there are the Modernist thinkers to speak, of the time in which they lived. They and thought-leaders. Some of these have been were wise and competent observers each of his mentioned, and conspicuously among them certain own particular day and time, as well as of the New York City “pastors” — Dr. Sockman (Metho world and life situation as a whole. The particu dist), Dr. Coffin (Presbyterian) and Dr. Peale lar character of their own particular time was (Reformed), to which we would add two more, well and fully known to each. The Messiah’s Drs. Buttrick and Speers. time was of course the great day of days and time of times in God’s great plan and work of salva All of the foregoing have attained prominence tion. That special time was not without its signs in their several fields. None of them make any which published its presence and were there for essential distinction as between Jew and Christian, all to see. The signs were there and hence the Romanist and Protestant. Dr. Peale’s religion is false religious leaders of the day were severely a concoction made up of about two parts of psycho censured because they would not and could not therapy to one of Modernism. The language interpret them aright. these leaders use is usually very subtle, although But, besides being the great day of the Lord sometimes quite open and above-board. We have and of His Christ, it was also a day of extreme an instance of the more subtle mode in the Geor declension and low ebb in all that pertained to gia Harkness quotation cited in the preceding true religion and sound morals. It was often so article (Blue Banner Faith and Life, January- characterized, in such terms as “wicked and adult March, 1954, pp. 33-36). It illustrates a common erous,” “faithless and perverse,” and the like. method employed by Modernists in the use of a From all of which we may conclude that it is no type of expression in which the real intent is inconsiderable part of our Christian duty in our somewhat concealed and only dimly revealed. day to follow Bible precept and precedent in this Underneath a screen of subtle verbiage the real meaning appears, which, in this case, was a blanket respect. All signs indicate the duty of the devo tion of a sizeable amount of our thought and at denial of all intrusion of the supernatural in any tention to searching study and investigation of real sense upon the scene of history. It is sad present day conditions in the sphere of religion. beyond all words, but the fact is that it would be impossible to find a book anywhere in which the While engaged in such critical investigation God of the Bible, the Bible itself in all its parts, we are called upon to practice only the right kind and every great doctrine of the Bible is more of moral judgment. We must never descend to completely discounted and denied than in this the petty, hypercritical, carping and censorious little study book put out by the Methodists for use kind of criticism. That kind is the wrong kind, in their women’s societies. All this is done, how 56 ever, in the name of our religion, and in a manner vised Version (1901): “Glory to God in the high that appears to be very complimentary to the est, and on earth peace among men in whom he Bible and sounds very plausible. It is sad indeed is well pleased.”) to see a woman of such evident gifts and attain ments deputized by the big-name leaders of her The point of view which, as a rule, is contin church for this kind of work; yet so it is. ually dinned into our ears is that one church or synagogue and one religion is as good as another. As for the two additional New York City Tomorrow will be “Sunday,” they say, so “be sure leaders, we turn now to Dr. George A. Buttrick to attend the church of your choice”, the impli and Dr. Theodore Cuyler Speers. There follows cation being that all churches are good and are what Dr. Buttrick is reported to have said in an sure to be more or less “good for you.” address before a church meeting in the summer The radio message mentioned reminds us of of 1949: “Moreover it is impossible to prove the what a representative of the Board of Foreign deity of Jesus, for if it were possible to so prove Missions of the Presbyterian Church in the U.S.A. the nature of Jesus, the mind of the believer once said in a popular meeting held in connec would be bound.” (Too bad, indeed, for our tion with a meeting of a presbytery (Presbytery minds to be “bound” to believe the truth!) “In of Otsego, Spring meeting, 1935). Commendable stead we can know that he is deity only at the at least for its frankness, it went like this: “The risk of adventure” (reported in The Witness, Oc end in view in the missionary enterprise, that is tober, 1949, p. 17). This statement of this leading to say, the missionary aim and objective, is not New York liberal may not be entirely out and to save the souls of the heathen from hell but to out, but it is at least a real, although a somewhat spread the spirit of good will everywhere through stealthy and covert, denial of Christ’s supreme out the world.” The address in which this prize divinity. It is a typical example of the subtlety piece of Modernist perfidy occurred was vigor often employed by Modernists in making their ously applauded by all present except the writer, denials. his wife and the elder from their congregation, who apparently were the only ones who realized The Rev. Dr. Speers is very much concerned that there was nothing to clap about, and were about people’s use of old-time doctrinal termin unable to bring themselves to join in the ap ology. He says: If religion is to reach youth it plause. “must be translated and re-translated constantly into the language of experience. If we are going This Board of Foreign Missions, so represent to get any attention, any interest, from the young ed, was the same Board which not long before had men and women of today we must translate our accepted, “with regret,” the resignation of one of message into terms that gear in with their educa its missionaries, Mrs. Pearl Buck, although she tion and experience. We religious folk assume had only recently, as of then, published her belief too much even in the terms we use among our that Christianity (the Modernist kind, of course) selves. We talk of salvation, of revelation, of would still survive even though it were con prayer, of grace, of the sacraments, of atonement, clusively shown that such a person as Jesus Christ of the Son of God, of the Saviour of mankind, and never lived. those terms are utterly foreign to the generation that has grown up in our midst” (reported in We desire at this point to refer once more The New York Times, Monday, Nov. 28, 1949). to “the Auburn Affirmation.” This pernicious Obviously this city “pastor” would have his hear document of the year 1924 proceeded in the main ers forego all use of such old-fashioned terms in from one of the professors of Auburn Seminary consideration of the young people who admitted (Presbyterian), formerly located at Auburn, N. Y., ly have no faintest conception of what they signi but now associated with Union Theological Sem fy. Of course the doctor’s strong aversion to the inary in New York City. The Affirmation was a use of the old words is an indubitable sign of conspicuous and highly significant expression of Modernism, is continually cited by “come-outer” modernistic skepticism and unbelief. In taking our leave of these gentlemen we can only say that Presbyterians, and constituted a first-class speci we are not sorry to have paid our respects to two men of Modernist subtlety and “double-talk.” more big-name New York City pastor-leaders— What it did was to say “Yes” and to say “No,” both Presbyterian. with the result that almost anyone could have signed it, provided only he could confine his at Orthodox believers are subjected to a barrage tention to the part that suited him. Yes, it was of Modernism every day they live. It is as close a yes-and-no statement in the characteristic mode to us as the air we breathe, and the people we so congenial to modern “Christian” unbelief. What meet and with whom we mingle every day. For it said was, Yes, we hold to the old Faith in a instance, the following was heard on the radio on general way, even as you conservatives do; but, “Christmas Day”: “Today we commemorate the No, in the particulars mentioned, namely, Scrip birth of the Christ-child who came into the world tural inerrancy, the virgin birth, miracles and to give to all men the peace and good will em bodily resurrection of Christ, and His substitu bodied in the spirit of Christmas.” (Compare tionary atonement for the sins of His people — as this common Modernist construction of Luke 2:14 to these particulars, we hold that it is permissible with the translation given in the American Re for us to believe or not believe as we see fit. 57 To this iniquitous Modernist manifesto the inary (New York City), Yale Divinity School, and Rev. Dr. J. Gresham Machen made the classic Oberlin College Graduate School of Theology (all reply, which perhaps may be described as the undenominational). Others are: Episcopal Theo perfect rejoinder: “My profession of faith is simp logical School and General Theological Seminary ly that I know nothing of a Christ who is present (both Episcopal); Boston University School of ed to us in a human book containing errors, but Theology and Drew Theological Seminary (Meth know only a Christ presented in a divine book, odist); University of Chicago Divinity School and the Bible, which is true from beginning to end. Colgate-Rochester Divinity School (American Bap I know nothing of a Christ who possibly was and tist Convention); Andover-Newton Theological probably was not born of a virgin, but only a Seminary (American Baptist Convention and Con- Christ who was truly conceived by the Holy gregational-Christian Churches); and finally, Au Ghost and born of the virgin Mary. I know noth burn Theological Seminary, McCormick Theolo ing of a Christ who possibly did and possibly did gical Seminary, San Francisco Theological Semin not work miracles, but only a Christ who said to ary (formerly San Anselmo) and Princeton Theo the wind and the waves with the voice of the logical Seminary (all Presbyterian). Sovereign Maker and Ruler of all nature, ‘Peace, be still.’ I know nothing of a Christ who possibly In regard to many of these it might not be did and possibly did not die as my substitute on too easy to say exactly when they were taken over the cross, but know only a Christ who took upon by Modernism. Union of New York fell to un Himself the just punishment of my sins, and died belief in the 1890’s, and there followed soon in there in my stead to make me right with the holy quick succession among the Presbyterians, Auburn, God.” McCormick and San Francisco. The fall of Prince ton Seminary is plainly dated as 1929. In the Auburn Affirmationists’ rise to power in their denomination it is a fact, capable of abun As regards Auburn in the early 1910’s, a New dant proof, that they went on from there to great Testament professor there held and taught the accomplishments, from their own point of view. Kenotic theory concerning the person of our Lord. They re-organized Princeton Theological Seminary The Old Testament department at that time was in 1929, breaking down its honored tradition of committed to the infamous Graf-Wellhausen theory over a century of doctrinal integrity, and com concerning the origin and authorship of the Old passed its downfall to the level of their own think Testament. The entire sum and substance of the ing and religion. This Liberal re-organization of “instruction” given in the department of “Christian Princeton gave occasion for the organization, in Theology” was Borden P. Bowne’s philosophy of the same year, of Westminster Theological Semin “Personalism.” Dr. Allan Macy Dulles of the ary in Philadelphia under the leadership, among Philosophy of Religion department (and the father others, of two of the world’s greatest conservative of the John Foster Dulles of today) was an “eclec scholars of the day: Dr. Robert Dick Wilson, in the tic.” That is, he was a man who reveled in ideas Old Testament field, and Dr. J. Gresham Machen for their own sake, with scant regard for what in the New Testament field — both evacuees from they were. The impression given was that any their own once-glorious Princeton. The Auburn and all ideas of anyone who was supposed to be Affirmationists, all Modernists, of course, rethought someone, were his dish. In fine, even the hard missions, deposed most if not all of their own core of essential Christianity, as the conservative militant conservative leaders, Dr. Machen among understands it, was conspicuous by its absence them, and swept on to take possession of prac from the Seminary teaching at Auburn in those tically all key positions and high honors in the days. gift of the church, including the highest of all, the moderatorship of the General Assembly. To Auburn in those days, as visiting lecturers, came Rudolph Eucken, Justin Wroe Nixon, Henry Now, as should not be difficult to understand, Nelson Wieman and Charles A. Ellwood—each of a most important factor in the total situation has them notable in his own way for the extremity been and is that of the theological seminaries. Al of his unbelief and the falsity of his faith. Dr. most all of these, if not all, as originally constituted Eucken, German philosopher of the day, was wel were at least fairly sound. Yet, one by one, al comed with open arms, touted and feted most en most if not quite all succumbed to the blandish thusiastically, although in one of his books, Can We ments of German-British liberal scholarship. Few Still be Christians?, he said, in effect, that “we indeed are left today which have not deteriorated may give up every distinctive doctrine of the into nurseries of error and hotbeds of modern un Christian faith and be Christians still” (reported belief and false faith. It should not be hard to see by Dr. Francis L. Patton in Fundamental Chris what the effect of this has been for the churches, tianity, p. 4). and for the rise and spread of Modernism in the churches. Another of these visitors, Dr. Ellwood, in his book, Reconstruction of Religion: A Sociological Some of the better known among the many View, said that we need “a Christianity” but it seminaries throughout the land which must be must not be theological. “It must be non-theologi- listed as Modernistic are; Union Theological Sem cal,” he said, and it “must be thoroughly social.” 58 This was one of numerous books which appeared that day, the sad decline has continued in the in those days advocating the substitution of the same direction as determined in that fateful and so-called “Christian” “social gospel” for the Scrip fatal hour. tural Gospel of the salvation of sinners by divine grace through faith in Jesus Christ. Dr. Stevenson was succeeded in office by the Rev. Dr. John R. Mackay, whose presidency con Of course we must not fail to distinguish tinues to date. Well known as a follower of Karl sharply between the Modernist social gospel and Barth and the “crisis theology”, that is to say, the social implications of the Gospel. The social “the new modernism” (so called by Dr. Cornelius gospel came to be very popular in the theological Van Til of Westminster Seminary), and as a seminaries and among the clergy, and it was, as a leading Liberal in his denomination, he is also one matter of fact, nothing but incipient socialism from of the leading “ecumenicalists” (in the Modernist its inception. Slowly at first, it later rapidly de sense of the term) in the world today. It is also veloped into the wave of outright socialism and a matter of record that Dr. Mackay, several years communist-socialist sympathy which, hand in hand ago, came out publicly in favor of recognition of with Modernism, has swept through almost all the Chinese Communist regime. Also his name the leading Protestant denominations. The pres appears more than once in exposes of “fellow ence of such sympathy—and there need be no travellers” among the clergy and in the seminar doubt as to the fact of its presence in the churches ies—which, by the way, once more reminds us of —is a sure and certain sign of the Modernism of the close link ever found to exist between religious all such churches. Liberalism and secular (that is, social, political, And now we come to a further word or two economic and scientific) Liberalism. about Princeton Theological Seminary. The be Such has been the seminary situation during ginning of the end for that institution came with the past half century and more, and such was the the election to its presidency of Dr. J. Ross Steven situation at Auburn Seminary forty years ago. And son in 1915. A friend of Buchmanism, of a liberal to get the full thrust of the picture we must realize ized seminary curriculum, of Liberal church-union- that the students in these seminaries, coming to ism, of Princeton re-organization and of the Liber them from colleges and universities already als themselves, if not himself a Liberal, he ap touched with the new Liberalism, were ripe for pears to have been quite a friendly man. He was the Liberal indoctrination of the divinity schools, never known to have been friendly to militant con and went out from them, almost without exception, servatism and conservatives. The end for grand with the Liberal, that is to say, the Modernist “Old Princeton” came with the re-organization of stamp upon them. its Board of Directors by order of the General Assembly of the denomination in 1929. Ever since (To be continued)

Some Noteworthy Quotations

“Heaven is a prepared place for a prepared “Many profess to admit the doctrine of Christ people. And this is the very nature of the case. in general, and yet will neither believe the truths An unregenerate man who has no relish at all of Christianity nor submit to the laws of it further for spiritual things, who is bored by the conversa than they please. Christ shall be their teacher, tion of believers, who finds the Bible dull and dry, provided they may choose their lesson.” who is a stranger to the Throne of Grace, would —Matthew Henry be wretched in heaven. Such a man could not spend eternity in the presence of God.” “Whatever is attempted by men, or by Satan himself, God still holds the helm, to direct all —A rthur W. Pink their efforts to the execution of His judgment.” “When we meet with that in the things of —John Calvin God which is dark, and hard to be understood, we must with humility and industry continue our “None will attain just and profitable views of attendance upon the means of knowledge, till the providence of God but he who considers that God shall reveal even that unto us.” he has to do with his Maker and the Creator of the world, and submits himself to fear and —Matthew Henry reverence Him with all becoming humility. Those “The Word of God is not yea and nay, but who do this will search the Scriptures (and hear yea and amen; what He hath said H e will abide them preached) to learn what is pleasing to God, by, whoever saith against it; nor will He retract that by the guidance of His Spirit they may strive any of His sayings for the ignorance and mistakes to attain it, and at the same time, being prepared of men.” to follow God wheresoever He calls them, they —Matthew Henry will exhibit proofs in their conduct that nothing is 59 more useful than a knowledge of this doctrine mind being singular in it, nor be drawn by the (Psalm 25: 9-14).” crowd to forsake His service. Those that are —John Calvin ibound for heaven must be willing to swim against the stream, and must not do as the most do, but “When we cannot bring as many as we would as the best do.” to the service of God, we must bring as many as —Matthew Henry we can, and extend our endeavors to the utmost “It is the will of God we should every one sphere of our activity; if we cannot reform the of us make religion our serious and deliberate land, let us put iniquity far from our own taber choice. Let us state the matter impartially to our nacle.” selves, weigh things in an even balance, and then —Matthew Henry determine for that which we find to be really true and good.” “Those that resolve to serve God must not —Matthew Henry

Diseases of Church Government By J. G. Vos

I. Regarding Compromise as a Principle Matters come before church courts and assem blies in various ways, such as by petition, by com Anyone who wishes to purchase a curio or plaint, by appeal, or by reference from a lower object of art in an Oriental bazaar should realize court. It is the duty of a court of Jesus Christ to beforehand that compromise is of the essence of determine the matters before it according to such a transaction. Many an American tourist righteousness. The true aim of a court of Jesus has been roundly “stung” by immediately pay Christ is not to satisfy the greatest possible num ing, without question or objection, the price first ber of people, nor to seek at all costs to avoid dis asked by the merchant, only to have the latter pleasing anyone, but to glorify God by carrying out laugh at his simplicity once he is out of earshot. as fully as possible the will of Christ, the Head of In such circumstances haggling and bargaining is the Church. Just as the decisions of civil law not only the accepted practice, and so recognized courts cannot please everybody, so the decisions by all parties (except American tourists), but is of church courts cannot please everybody. But also something of an end in itself. It is not mere church courts should always aim to please the ly a matter of the economic facts of life, such Head of the Church. as supply and demand; the bargaining process is itself a form of pleasure, a battle of wits which The conclusion of business according to right affords the participants something of the satis eousness is clearly the Scriptural ideal for church faction of a game of chess. It is known at the be courts and assemblies. Yet it is to be feared that ginning of the process that if a sale finally takes the actual practice, in various American denomin place, it will be at a figure which is approximately ations at least, often falls far short of this ideal. one-half of that originally asked by the seller. But And it is to be feared, even, that this ideal itself the tacitly accepted rules of the game forbid that is not always recognized as the true ideal. Over this final price be arrived at directly, by a shortcut against this Scriptural view of the transaction of as it were; it must be reached by a process of re church business, there seems to exist another view, peated offers and bids, each of which involves a which regards compromise as the normal and degree of compromise on the part of the bargain proper way of handling church business. Thus ers. compromise tends to supplant righteousness as the norm. And this tendency to regard compro Americans, not having the Oriental point of mise as proper and normal — to regard compro view, tend to regard this long-drawn-out process mise as a principle — is an immoral tendency. as a nuisance and a waste of time. Probably no When this tendency becomes firmly fixed in a one, however, would pronounce it morally wrong, denomination, it is like a cancerous growth; it or sinful in itself. But it is different in the case “will increase unto more ungodliness” (2 Tim. of bargaining or compromise in the courts and 2:16). Neither individuals nor church courts can assemblies of the Church of Jesus Christ. In the tamper with the moral law without reaping, even processes of church government and discipline, tually, what they sow. compromise may sometimes be unavoidable, as the less of two evils, but it should never be regarded It would be easy to give concrete instances as the ideal mode of procedure. Compromise is of the tendency we are discussing from American not an ideal nor a principle, and it should not be church history, taking our examples from both regarded as the normal and proper way of con large denominations and smaller ones. Instead cluding church business, whether administrative or of ■citing such examples, however, we shall en judicial. deavor to present an outline of the pattern which 60 compromise often takes in church courts. Let us forth by those who promote compromise, is rather say that a complaint has come before a presbytery nauseating. The tacit implication of this plea is or synod or other church court, alleging improper that they only are actuated by such noble motives action on the part of some church organ. It may as Christian love, while those who hold that the be, for example, that a minister or group of min issue should be decided on its merits without com isters have filed a complaint with their synod, promise are not moved by Christian love. Does alleging improper action on the part of their pres Christian love imply that compromise must be bytery. This complaint comes before the synod, regarded as a principle? Does Christian love mean accompanied by various items which are present that church courts must split the difference be ed as evidence. The synod is then faced with the tween right and wrong, and make some conces necessity of doing something about the matter. sions on both sides? Are those who are opposed Under the customary procedure in most Presbyter to this sort of procedure necessarily lacking in ian denominations, such a complaint will first be Christian love? Surely these questions must be referred to a committee for study — either the answered by an emphatic No. The fact that some regular committee on discipline, or a special com brethren do not talk a great deal about Christian mittee appointed for that particular matter. love does not mean that they are not actuated by Christian love. It is possible, certainly, that The committee studies the matter and later brings in its report, with specific recommenda they have a deeper and truer Christian love than tions for action on the part of the synod. This do the promoters of compromises. For real Chris is then taken up for debate and possible adoption. tian love seeks the purity of the church as well as If the matter is one on which there is a sharp dif its peace; real Christian love includes love for ference of opinion, there may be considerable de God and for His truth and for righteousness, as bate, with speeches both for and against the well as love for brethren with whom one may recommendations of the committee. The proce not agree about important matters. dure may become more complicated by motions from the floor for amending the committee’s re In the foregoing discussion we have been con port, or for substituting something else for it. As cerned only with matters involving a real differ the debate continues it may be not only wearying, ence of right and wrong, or those in which at but even somewhat painful. least one of the parties holds that there is a real issue of right and wrong. We are quite aware At this stage someone is likely to come for that church business includes some matters which ward with a proposal that the whole matter be not only may properly be determined by com terminated by a compromise solution, which he promise, but which really cannot be determined proceeds to outline. The typical form of compro in any other way. These are matters which do mise solution avoids pronouncing on the actual not involve an issue between right and wrong. right or wrong of the matter originally complain For example, in formulating a church budget for ed against. Instead, without committing the the coming year, there must necessarily be com court as to the righteousness of the complaint, the promise all around. The different fields of work proposed compromise grants to the complainers request certain sums of money for the year, but some concessions, and at the same time makes these requests add up to more than can be re some recommendations as to future action which, garded as available. There must be compromise. it is felt, will tend to remove the cause for a simi That of course is entirely legitimate. There are lar complaint in the future. other administrative matters not involving a moral issue which may properly be settled by compro This compromise plan is not proposed on the mise. For instance some may prefer for the ground of righteousness. It is urged on the ground next meeting to be held in June, while others that it will promote the peace of the church, that would rather have it in August; this may properly it will avoid scandalizing the young people, that be settled by deciding to hold the meeting in July. it proceeds from Christian love, and so forth. Per Many similar matters will readily occur to the haps several very emotionally-colored speeches mind of the reader. It is not such matters as these will be made. Then someone will call for the that we have in mind. When we say that it is question, the vote will be taken, and the compro wrong to regard compromise as a principle, we mise will very likely become the official decision mean compromise where at least one of the par of the court. Some will go home satisfied, and ties maintains that a moral issue is involved. When others less satisfied. But few, perhaps, will ask compromise is regarded as the ideal way of sett the question, What did the Lord Jesus Christ, the ling such matters, it should be regarded by all great Head of the Church, think of the decision? who love God’s law as a serious disease of church government. The plea of Christian love, of zeal for the peace of the church, and so forth, which is put (To be continued) Taking Refuge in God The Fifth Psalm By the Rev. Frank D. Frazer 1. Having Made Preparation (verses 1-3) throne remains above the blood-sprinkled mercy seat of the ark of the covenant in the Most Holy “Listen to my words, O Jehovah; Consider Place. “Prepare to meet thy God, O Israel,” my meditation; Hearken to the voice of my cry, my King and my God, For to Thee I pray. O 2. Remembering His Holiness (verses 4-6). Jehovah, in the morning Thou shalt hear my voice; “For THOU art not a God that hath pleasure In the morning I put (things) in order for Thee, in wickedness; Evil shall have no place with Thee. and keep watch.” Fools shall not stand in Thy presence. Thou hat- I take with me words and turn to Thee; I est all workers of iniquity. Thou wilt destroy open before Thee the inmost thoughts, the in them that speak lies: The man of blood and of audible desires of my meditation, and direct to deceit Jehovah abhors.” Thee the loud cry of my urgent need. “Holy, holy, holy is the LORD of Hosts.” And, “Be ye holy, for I, the LORD your God am holy.” Thou a rt “my King and my God.” In this Holiness is the attribute of God’s perfection where form of address there is implied my acceptance by He is absolutely pure, exactly right and true of the covenant of Jehovah as offered to me, and in all that He wills, and says, and does. His holi consequently, my promise of faith, and loyalty, ness is expressed by His every word. His cove and willingness to obey His commands. I ac nant is holy, for His promise is holy and His law knowledge that His “everlasting covenant, ordered is holy. His holiness is expressed by His every in all things and sure” provides the only ground act, particularly by His acts of judgment, His just on which sinners may come near unto God. Re treatment of all His rational creatures, both those lying on His Word, I boldly claim His grace to who obey Him and those who disobey. “The LORD come to Him, for He said, “I will be your God, and is holy in all His works.” All His ways are judg ye shall be my people.” ment.” Holiness admits of no mixture with sin. Therefore, first of all, in any case, His holiness I come now, at the beginning of the day. “In must be taken into account. “If I regard iniquity the morning, O Jehovah, Thou shalt hear my voice; in my heart, the Lord will not hear.” “But Thou, in the morning I put things in order for Thee, and O Lord, art a God merciful and gracious, slow to keep watch.” I get ready, expecting to meet the anger, and abundant in loving-kindness and King. “I will watch to see whart He will say to truth” (Psalm 86:15). His loving-kindness is holy. me.” “I will wait for the God of my salvation: “Therefore Thou art a God that hath pleasure my God will hear me.” “I will hear what God not in wickedness.” Jehovah will speak; for He will speak peace to His people: only let them not turn again to folly.” With these two Old Testament statements Every morning it was the duty of the priests about God, positive and negative, we have exact to put the wood and the sacrifice in order upon parallels in the New Testament: “God is LOVE” the Altar where the fire never goes out; to put (I John 4:8). And, 1 Cor. 13:6 (where the subject in order the lamps of the Golden Candlestick, is not human affection, but LOVE, “the love,” and the loaves of bread on the Table of Arrange holy, discriminating love, the kind of love where ment, before the LORD. with God loves the sinner, and accordingly, the fruit of the Holy Spirit in the heart of the sinner The Hebrew word here rendered “put in regenerated, and turned away from sin to God) — order” is the word used to describe the duty of “LOVE hath no pleasure in wickedness, but hath the priests. In the light that burns continually, pleasure in the truth.” If God has no pleasure in we can now see that what they did had primary wickedness, it is equally true that He has no reference to the sacrifice of “the Lamb of God pleasure in the death of the wicked, but that he slain from the foundation of the world,” through turn from his way and live (Ezek. 33:11). If God Whom alone approach to God is possible, by “the hates and abhors and will destroy the wicked, be Light of the World” and “the Bread of Life.” It cause He is holy, He will also, as long as time is always the same. And of the people of God lasts, plead with the wicked on earth, “Turn ye, today, it is written, “Ye shall be named the priests turn ye from your evil way, for why will ye die, of Jehovah” (Isa. 61:6). “They shall be priests of O house of Israel.” For, “LOVE suffereth long, God and of Christ” (Rev. 20:6). Accordingly, the and is kind.” Therefore, I, on my part, am duty of priests devolves upon all Christians — in 3. Taking the Way He has Provided (verses the morning to plead His covenant mercy with 7,8). words carefully chosen; in the morning to put things in order with singleness of regard for God, * Therefore, as for me, in the abundant great then to wait further indications of His will whose ness of Thy mercy I will come into Thy house: 62 In Thy fear I will worship toward the temple of one among many; it is a “highway”, built up and Thy holiness. O Jehovah, lead me in Thy right embanked with mercy and judgment as Is no other eousness because of them that lie in wait for me. way; not with mercy without judgment, but with Make Thy way plain before me.” mercy and judgment. It is “the Way of Holiness; the unclean shall not pass over it; . . . but the re According to these words, there was in David’s deemed shall walk there.” It is the way of the time, a known and open way for sinners to come separated life — “Come ye out from among them, to God. It was the way of God’s mercy. It was and be ye separate, saith the LORD, and touch no the way of the fear of God because of His holi unclean thing, and I will receive you.” — no un ness and justice. Therefore it was the way of clean thing of unbelief or death, in worship, or God’s righteousness, for those who had no right teaching, or conduct. And it is so plain that even eousness of their own. O Jehovah, lead me in "simpletons shall not go astray” (Isa. 35:8-10). Thy righteousness. “As for God, His way is perfect.” He redeems In another Psalm (25:5) David prays, “Lead the sinner by payment of the full price, condemn me in Thy truth, and teach me.” In another ing the guilty, and executing the just sentence of (139:24), “Lead me in the everlasting way.” The death upon — HIMSELF in the Person of HIS truth and righteousness of God are forever un SON, whose desire and purpose and will never changeable. Therefore, whosoever comes to God, vary, in the slightest, from the Father’s; who offer humbly, “in Thy mercy,” and reverently, “in Thy ed HIMSELF, saying, “To do Thy will, O God, I fear,” comes obediently, “in Thy righteousness,” as take delight,” and explained to men, “I and my revealed in Christ, who said, “I am the way, even Father are ONE.” In doing as He did, God main the truth and the life: no one cometh to the Father tained the absolute supremacy of His law, or, in but by Me.” In Jesus Christ and Him crucified, other words, had a perfect right to do so, there there is openly shown to the whole world the being no law, authority, or power above Him. mercy and the justice of God. LOVE unspeakable, But do we know God as He is? Do we know WHO in that He died for sinners and enemies, “the just was crucified for us on Calvary? Beware the for the unjust, that He might bring us to God.” devil-driven enemies of God and man who today At the same time, He is the HOLY ONE, to whom are preaching in the Churches that Jesus Christ all judgment, has been committed, supreme in is not God, and that the God of the Old Testament authority, almighty in power, the Judge of all, that is not Jesus Christ. He might be God’s Righteousness for sinners. The urgent thing, at this moment, is that He is still “They have rebelled against Thee.” They have available as “our Righteousness,” and “is able to refused Thy way of mercy for themselves, and seek save them to the uttermost who come unto God to destroy the provision and to thwart the pur by Him.” Our enemies are proud and deceitful, poses of Thy grace, by turning others from Thy but speak in pious phrases. Therefore, in taking way of life. “Condemn them as guilty, O God; God’s way, I am declaring His mercy and judg they shall fall from their own counsels (i.e., shall ments, and fail of any success in their plans); In the multi tude of their transgressions do Thou thrust them 4. Depending on His Guidance and Deliver away.” ance (verses 8-10). Such prayer is in the name of the LORD God “O Jehovah, lead me in Thy righteousness be who is abundant in loving-kindness and tru th cause of them that lie in wait for me; Make Thy . . . forgiving iniquity, transgression and sin, but way plain before me. For there is nothing de who will by no means clear the guilty (Ex. 34:5-7). pendable in his mouth; Their inward part is a Such prayer is according to the will of God as yawning pit of destruction; An open grave is their revealed in Scripture and all human history. For throat; Their tongue they make smooth. Condemn instance, David was a man of blood and of deceit them as guilty, O God; They shall fall from their such as God abhors (1 Chron. 22:8. 2 Sam. 11:2-17). own counsels; In the multitude of their transgres God condemned him as guilty: “Thou art the sions do Thou thrust them away. For they have man!” — “Thou hast given great occasion to the rebelled against Thee.” enemies of the Lord to blaspheme” (2 Sam. 12: “Lead me in Thy righteousness. Make Thy 7, 14). David failed of any success in his plans. way plain (level, straight) before me, because of He was humbled low and ashamed, and con my enemies.” They try to confuse, and lead the fessed, “I have sinned.” He feared the righteous traveler astray; they dig pits with slippery ap judgment of God, and cried for mercy: “Cast me proaches on either side of Thy way. For they have not away from Thy presence; and take not Thy rebelled against Thee. Any who walk in the Holy Spirit from me. . . . Then will I teach trans way of God may expect their treachery. “Watch gressors Thy way, and sinners shall be turned unto and pray lest ye enter into temptation.” Thee” (Psalm 51:1-14). Then God heard and an swered, “The LORD hath put away thy sin.” God is faithful. He maintains His way of es cape for sinners—has made it plain. But do we Such prayer, as David’s experience proves, is know which way it is? It is not merely a way, for the glory of God in His way of salvation for 63 sinners. His justice and judgment are essential of acceptable prayer. There is in it no prayer nor to that way. If there were no justice in salvation, desire expressed contrary to the greatness and there would be no Saviour able to save. If there wideness of the mercy of God. The Lord’s Pray were no judgment, there would be no deliverance er, as Jesus taught it, is an epitome of the prayers from the evil one, the deceiver, the murderer. of the Psalms. To understand it we need to study the Psalms. They help us to know God as He is, God’s way of salvation is open, and proclama and His will as He has revealed it. God has not tion has been made for the benefit of all sinners. changed. His way of salvation has not changed. The malignant, destructive power of evil is exer His mercy is sure. And sinners may still come to cised by the individual who has surrendered him Him, as David did, self to the devil, yet, so long as God leaves the way of repentance open to him, no one has the 5. Assured of the Blessedness of All Who right, nor can have a right desire, to pray that God Take Refuge in God (verses 11, 12) would cut him off from His mercy. “He who hates his brother is a murderer.” God knows the “But all those who take refuge in Thee shall end from the beginning, but has not revealed the rejoice; Forever they shall shout for joy, for Thou individuals by name who will continue, to the wilt protect them. They also who love Thy name end of their opportunity, to refuse and to seek to shall be joyful in Thee. For THOU, even Thou destroy the way of life. We do not and cannot wilt bless the righteous; O Jehovah, as a great know who they are; we cannot read their hearts. shield Thou dost graciously surround him.” The final judgment belongs to God alone. We can “Fear not, Abram, I am thy shield; thy ex have nothing to do with that. But, we do have the ceeding great reward.” right and duty to pray that God’s kingdom may come; that His will be done on earth; and that we “And the ransomed of the Lord shall return be delivered from the evil one. But there is no and come to Zion with songs, and everlasting joy deliverance possible except in the refuge of God, upon their heads: they shall obtain joy and glad where the evil spirit cannot enter, where there is ness, and sorrow and sighing shall flee away.’’ “no place” for him, but from which he is “thrust away.” (Note: Mr. Frazer’s studies in the Psalms will be continued, D.V., in future issues of this publi The Book of Psalms gives us perfect patterns cation. — Ed.)

Hope For Weak Christians By J. G. Vos “Behold my servant, whom I uphold; mine Is our Christian life a bruised reed, a dimly elect, in whom my soul delighteth; I have put my burning wick? Think of our failures, our incon Spirit upon him. . . A bruised reed shall he not sistencies, our weaknesses, our discouragements. break, and the smoking flax shall he not quench: How feebly we live for our Lord! How much of he shall bring forth judgment unto truth”. Isa. self, how little of Jesus, there is in our lives! 42:1-3 How often we have turned aside from His way to our own way! How often we have followed This is a prophecy about our Saviour. He Him afar off! How often our love to Him has will not break a bruised reed, nor quench a smok waxed cold, our vision of Him grown dim! All of ing flax (“a dimly burning wick”, as the Revised us will readily confess that sometimes—perhaps Version translates it). A “bruised reed” is one most of the time—our life has been a bruised reed that has been hit and bent over, but not broken and a dimly burning wick. We cannot honestly clear off. The angle where the reed is bent claim more. means that the veins of the reed are constricted at that point; only with difficulty and to a limited Be comforted. Christ will not break a bruis extent can the life-giving sap of the reed reach ed reed, nor quench a dimly burning wick. He the part beyond where it is “bruised”. The part will not say, “I do not want this bruised reed; beyond the bruise is alive, but it is not flourishing. break it off; pull it up by the roots; throw it into the fire to be destroyed.” He will not say, “This Consider the dimly burning wick—the chim- dimly burning wick is useless. It cannot serve the neyless oil lamp or flare of ancient Palestine. purpose of a lamp. Extinguish the smoldering, Sometimes it would burn only dimly, with more flickering flame; throw the worthless wick out on smoke than flame. There is fire there; combus the rubbish heap.” No, Christ will not do that. tion is taking place; but the rate of combustion For the life in the reed is His life, and the flame is slow, so that there is not a vigorous and bright of the wick is His flame. Bruised as the reed flame. It is alive, but it is not what a lamp may be, it is not dead; it is alive. That life in ought to be. the Christian is Christ’s life, imparted in the new 64 birth by the Holy Spirit. That flame of the dimly white hot-flame. It can become a beacon of light burning wick is Christ’s flame, the flame given to the lost in this world’s darkness. by the Holy Spirit at Pentecost. Christ suffered Moreover, we should understand, such is the and died to give life to the reed, to kindle the real destiny of every Christian. Every bruised flame on the wick. He will not abandon it; He reed is to be a straight and strong reed someday, and every dimly burning wick is to burn with a will not reject it. white-hot flame someday. Our eternal destiny as Christians is to be strong and straight reeds, and Perhaps we should lament that we are only brightly burning lamps, for our Lord’s honor and a bruised reed, a dimly burning wick. But we praise and glory. If you are truly in Christ, even should also rejoice and give thanks that by divine though today you may be but a bruised reed and grace we are a reed with life in its cells, a wick a dimly burning wick, yet your sure destiny is to with a living flame burning, however feebly, at its be strong and straight and bright for Him, to all tip. What our Lord has undertaken, He will eternity. Let that be your encouragement in your complete. Christ uses and transforms bruised struggle with sin, temptation and weakness. reeds, dimly burning wicks. He can make the bruised reed grow straight and strong. He can (Reprinted by permission from The Covenanter fan the dimly burning wick to a brightly glowing, Pastor)

The Covenant-Idea in Scripture By the Rev. Frank D. Frazer (Continued from last issue) 15. The Covenant Confirmed with Abraham Again, for the fourth time (Gen. 15:1-18), God —The Everlasting Inheritance. came to Abram. He said, “Fear not, Abram, I MYSELF am thy shield; thy exceeding great re In confirming the covenant with Noah, God ward.” This was light and truth for Abram’s made plain the certainty of judgment for sin, but faith, at a trying time. He grasped it, acknow gave assurance, (1) that judgment would not again ledging Jehovah as “Lord,” that is, as the One of be as by the flood; the outward, physical conditions supreme authority and power. No one could call for human life on earth would be maintained; Jehovah, Lord, but by the Holy Spirit (Cf. 1 Cor. (2) that the faith and obedience of the new sep 12:3). His faith had found its proper and all-suffi arated life would be maintained in the line of the cient object on which to rest. promised “seed,” established in Shem and his de scendants. But, the unbelief and sin, still lurking Yet he was still somewhat perplexed: “O Lord in the heart of the race, increased rapidly to the Jehovah, what wilt Thou give me (an old man point where, if faith and obedience were to sur going to die and leave this land), what wilt Thou vive on earth, covenant-keepers would again, in give me, if I continue to go childless? . . . Behold, some way, have to be separated and protected from to me Thou hast given no seed!” As supreme and the destructive influences of covenant-breakers. almighty Lord, Jehovah simply re-iterated His promise; taking Abram out under the stars, He Then God called Abram, son of Heber, son of said: “Count the stars, if thou canst, . . . so shall Shem, in Ur of the Chaldees, and put him to a test thy seed be.” “And Abram believed in Jehovah, of his faith and obedience by a particular com and He counted it to him for righteousness (Gen. mand and promise: “Get thee out of thy coun 15:6). Yes, Abram believed the promise; but he try, and from thy kindred, and from thy father’s believed the promise because he believed the Pro house, unto the land that I will show thee: and I miser, able and faithful to make the promise good. will make of thee a great nation, and I will bless His faith was no longer centered on the land or thee, . . . and in thee shall all the families of the a numerous posterity, but in God. Real faith be earth be blessed” (Gen. 12:1-3). Abram obeyed, lieves God, and God’s Word, because it is God’s and when he had come into the land to which he Word. was guided, God appeared to him saying, “to thy seed I will give this land” (Gen. 12:7). There Then God added a word about the land: “I am Abram built an altar to Jehovah and worshipped, Jehovah that brought thee out from Ur of the acknowledging, by the sacrifice, the way of life Chaldees to give thee this land to inherit it.” and peace with God. Later on (Gen. 13:14-17), Abram’s faith had been clarified and settled, but God repeated His promise of the inheritance and still needed to be increased and strengthened, for, the seed, revealing more of their extent and per he said, “Oh Lord Jehovah, by what shall I know manence: “to thee will I give all the land and to that I shall inherit it?” Conscious of unworthi thy seed forever” — when as yet Abram had no ness, he was overwhelmed by the surpassing great child. ness of God’s grace. By what token, or sign, shall 65 I be assured that such wealth shall be mine? Je 8:12). Compare “the flame of the sword” (Gen. hovah answered by an acted parable, and object 3.24). lesson, by which he was to know of a surety that the promised inheritance was indeed his forever. Thus, in symbol, the curse of the broken covenant was executed; not upon the guilty sin ner, but, the determinate counsel of God, upon “On that day Jehovah made a covenant w ith a clean, sinless substitute which God Himself pro Abram.” This is the first occurrence in Scripture vided; and then, by His visible presence and action of the expression “karath b’rith,” translated in our sanctioned the whole procedure as a true picture English version, “made a covenant.” The verb, of how His covenant promises are made good, ac “karath,” in its simple active forms always means cording to the greatness of His love and the exact “cut off”; as, for example, a piece of anything, a ness of His justice. “On that day” Jehovah limb of a tree, a tree from its roots; hence “cut showed Abram how he was to know of a surety down” a forest, etc. In effect, it means “cut in that the covenant was mediated, validated, and two”; therefore as applied to a living body, it im put into effect for him and for his seed forever. plies a violent death, and a shedding of blood. This true symbolism of the sacrifice was kept by In its passive and causative forms usually applied the faithful seed of Abraham until the fulness to persons, it means “cut off” from the presence of the time had come, — of God, from the covenant people, from the land of the living, by the act of God. It is often used When in reality “the Lamb of God slain from for the execution of divine judgment; the death the foundation of the world,” “was manifested penalty; the curse of the covenant for disobedience. in the flesh, and offered Himself without spot to Yet this heavy and awful significance of the word God, to bear the sins of many—one sacrifice has been obscured by an inadequate and confusing forever. “Him who knew no sin God made to be translation, “make a covenant.” In our English sin on our behalf that we might become the usage, “make a covenant” refers to the compos righteousness of God in Him.” “He was led as a ing, and agreeing to certain terms, and the seal lamb to the slaughter,” having voluntarily “be ing of these by the parties. Here the reference come a curse for us, that upon the nations might is to a symbolic transaction by which Abram was come the blessings of Abraham in Christ Jesus.” to know how God Himself mediated, and so vali “He was cut off out of the land of the living for dated and put into effect, His own unilateral Cove the transgression of my people to whom the stroke nant of Grace. If these articles serve to clarify was due.” Then was fulfilled the prophecy of and direct attention to the tremendous implica Dan. 9:26,27: “the Anointed One (Messiah, Christ) tions of this expression as related to the Covenant shall be cut off .... and He shall cause the cove of Jehovah, they will not be in vain. nant to be strong (effective) for many.” By His mediation in being “cut off,” He shall validate There it is, pictured in symbols. See the and put the covenant into effect for many. “For heifer, the she-goat, the ram, the dove and the there is one God, one Mediator also between God and man, (Himself) man, Christ Jesus, who gave pigeon; dead, cut in two, their blood poured out. Himself a ransom for all.” For Jehovah had said to Abram, “Take for Me .... and he took for Him all these and divided A Sign and Seal of the Righteousness of God them in the midst.” “Take for Me,” since God by Faith. When Abram was 99 years old, Jehovah Himself would provide the mediating victim. Here appeared again to him, saying (Gen. 17:1-16), are not five victims, but all the kinds of animals “As for me, I am God Alfmighty; walk before Me afterwards used in sacrifice, each an appointed and be thou perfect. And I will make My cove symbol of the one mediating victim, who would nant between Me and thee.” But the word here vicariously suffer the death demanded by the first translated “make” is not “karath,” but “nathan.” covenant. What Jehovah now said was, “I will put my cove nant between Me and thee.” That covenant had Then, as the sun was setting, a manifestation already been made and was in effect. Its promise of the divine presence appeared to Abram in his was life, uncondionally. Yet life has to be lived, sleep. God told him his seed should be sojourners if it be retained. That Abram had already re in a land not theirs, subjected to the oppression ceived this gift of God was evident by his faith of evil; but that God would in due time, by and willingness to obey. Now God gives him a judgment of their oppressors, separate them and command concerning his use of his life, “Walk be bring them forth to possess their own inheritance. fore Me, and be thou perfect!” Literally, “Make When it was dark, “Behold, a furnace of smoke, yourself walk before My face, and be thou per even a torch of fire, that passed between these fect.” (Certainly not with your back to Me, but pieces.” ('Here were not two symbols, but one: with your eyes toward Me, mine eye being upon the verb “passed” is singular, whence we are to you, and my covenant always between us.) Thus understand that the furnace and torch are one; God gave Abram to understand that His covenant is the furnace appeared to be both smoking and personal and reciprocal in operation; that the in blazing with fire.) “For our God is a consuming dividual is responsible to God. fire” (Deut. 4:24. Heb. 12:29). He is also “the Light of the World,” “the Light of Life” (John “As for Me,” said Jehovah (verses 4-8), “Be 66 hold, my covenant is with thee, and thou shalt be ness. The hellish noise thereof reaches high the father of a multitude of nations.” (According heaven. So it was with the cities of Sodom and ly his name was changed to Abraham) .... “And Gomorrah. I will make my covenant firm between Me and thee and thy seed after thee throughout their gen God was about to execute His judgment there, erations for an everlasting covenant, to be a God in such a way as to furnish an outstanding ex unto thee and to thy seed after thee. And I will ample and warning to all generations. But before give unto thee and to thy seed after thee the land He did this, He would tell Abraham, that he, who of thy sojournings, all the land of Canaan, for an was to be “the father of all them that believe,” everlasting possession; and I will be their God.” might understand. God again appeared to Abra ham and communed with him as a man with his “As for thee” (verses 9, 10), “thou shalt keep friend (Gen 18). First, since Abraham still had my covenant, thou, and thy seed after thee no “seed,” God renewed His promise: “At the throughout their generations. This is my cove set time, the time of life, Sarah, thy wife, shall nant which ye shall keep, between Me and you, have a son.” Then He said, “Shall I hide from and thy seed after thee: every male of you shall Abraham that which I do, seeing that Abraham be circumcised .... and it shall be a sign of the shall surely become a great and mighty nation, covenant between Me and you.” and all the nations of the earth shall be blessed in him? For, I have known him (chosen him in love) This is the first occurrence of the word trans to the end that he may command his children and lated “keep” a covenant. It means, primarily, to his household after him, that they may keep the “watch” with alert, intelligent concern; to “ob way of Jehovah, to do righteousness and judg serve” with a view to full and exact obedience; ment; to the end that Jehovah may bring upon hence to “obey.” God on His part will fulfill the Abraham that which He hath spoken of him.” So covenant promises. Man, on his part, is to obey Abraham was given to know judgment that he the covenant commandments. The word trans might teach his children. lated “circumcise” is a synonym of “karath.” It means, not merely “cut around,” but “cut off,” The cities of the Plain were destroyed, cut off; “cut in two.” Circumcision was an actual cutting only “righteous Lot” with his two daughters es of the man’s body in two, with unavoidable shed caped. But Sarah, by faith, counting Him faith ding of his blood. His life was not taken, but a ful who had promised, received strength to con permanent mark was put upon him, a personal ceive seed and bore Abraham a son, Isaac, in his sign of covenant responsibility, signifying his de old age, at the set time of which God had spoken. liverance from the just sentence of death, by the Again God visited Abraham, saying, “In Isaac grace of God. He “must needs be circumcised.” shall thy seed be called” (Gen. 21:12), thus desig “The uncircumcised shall be cut off (karath) from nating Isaac as Abraham’s seed in the pre-em his people.” In other words, he who bears no inent covenant sense, as being in the genealogi acknowledgment of his deserved condemnation, cal line of the coming “seed” of the original no acknowledgment of God’s mercy through the promise (Luke 3:34). “Now to Abraham were the death of Another, that man shall be cut off from promises spoken, and to his seed. He saith not, sharing the covenant inheritance: “he hath broken And to seeds, as of many; but as of one, And to my covenant.” thy seed, which is Christ” (Gal. 3:16). God deals with men as He made them, free agents, and therefore, primarily, as individuals. Abraham had now been in God’s school of From the beginning, He has confirmed, and keeps faith for many years. He had made good pro confirming His covenant between Himself and gress; God had increased his knowledge and his this one, and that one, and their seed, so that faith; he had learned to trust God implicitly, every human being born into the world has the everything else to the contrary notwithstanding covenant privilege and the covenant duty, whether (Rom. 5:18-25). So God comes again — the eighth he acknowledge the fact, or not. If he accepts time, according to the record — and gives him a God’s grace of faith and obedience, he has eternal final test, a strange command that would seem life. If he refuse or neglect faith and obedience, to contravene both the mercy and the justice of he remains under the sentence of death. God the covenant, both the promises and the laws of keeps this before the attention of all by His righteousness: “Take now thy son, thine only judgments. Since God has included the children son whom thou lovest, even Isaac, and get thee with the parents, the latter are, in every case, un into the land of Moriah; and offer him there for der the covenant responsibility to teach their chil a burnt-offering upon one of the mountains which dren the truth about their relationship to God. I will tell thee of” (Gen. 22). The command was Where the children are so taught, there arises a perfectly plain and unequivocal. Abraham did community of believers mutually helping one not hesitate to obey, “counting that God is able another in righteousness, and giving an impres to raise up even from the dead” (Heb. 11:19). But, sive witness to the world. Where the children are at the place appointed, Jehovah had already pro not taught to know God and His way with men, vided a substitute for the sacrifice, which, when there arises a community of unbelief and wicked the critical moment had all but arrived, Abraham 67 was commanded to use. “As it is said to this day, command at this time was, “Go not down into In the mount of Jehovah it shall be provided.” Egypt; sojourn in this land.” Isaac had learned obedience from his Father, and now continued to Then God said, “Now I know that thou fear- obey in spite of famine, and the envy, strife and est God, seeing thou hast not withheld thy son, damage done by neighbors. But God blessed him; thine only son, from Me.” And, repeating the his possessions increased, and “he became very promises of the covenant, He added, by His oath, great,” because, as God told him, “Abraham obey the absolute, unchangeable confirmation of His ed my voice, and kept my charge, my command covenant: “By Myself I have sworn, saith Je ments, my statutes, and my law.” This empha hovah.” “Whereby God, being minded to show sizes the great responsibility and privilege of each more abundantly to the heirs of the promise the generation. immutability of His counsel, interposed with an oath; that by two immutable things (His word In confirming the covenant with Isaac, God and His oath), in which it was impossible for God used the significant form that occurs so frequently to lie, we may have strong encouragement, who in subsequent Scripture, “I AM WITH YOU,” until have fled for refuge to lay hold of the hope set the SEED of the woman came in the flesh, bear before us” (Heb. 6:17,18). ing the name IMMANUEL, who when He had of fered Himself a sacrifice for the sins of His people, 16. The Covenant Confirmed with Isaac. and had risen from the dead, returned to His glory in heaven, saying, “Behold, I AM WITH YOU In process of time Abraham died and was ALWAYS." Remember, this familiar form of buried, but the Covenant of Jehovah remains for words implies the reciprocal, “YOU ARE WITH ever where Jehovah “put” it, between Himself GOD,” and the covenant is between. For, as the and the seed of Abraham. He has never ceased Spirit of God spake by His prophet, Azariah, “Je to bestow His promised blessings. At first, from hovah is with you, while you are with Him; and time to time, He manifested His presence, repeat if you seek Him He will be found of you; but if ing His Word and confirming it to all such as were you forsake Him, He will forsake you” (2 Chron. obeying it. This he did for Isaac at Gerar, and 15:1,2). again at Beer-Sheba (Gen 26:1-25). His special (To be continued)

People and Places in the Psalms

ISHMAELITES. 83:6. The tribe of people kingdoms of Palestine, who was defeated and kill descended from Ishmael, the son of Abraham and ed by Israel under Joshua. His kingdom was lo the Egyptian maid Hagar. The ancestry of the cated in Galilee, but he was also the head of a Ishmaelites was thus partly Egyptian. The wider confederacy of kingdoms. The crucial bat Ishmaelites were a nomadic people of the Arabian tle was fought at the Waters of Merom, north of desert. In Psalm 83:6 they are mentioned as one the Sea of Galilee (Josh. 11:1-14). The mention of the peoples leagued together against Israel. of Jabin in Psalm 83:9 reminds us that in the re ISRAEL. 14:7. Total occurrences in the Psalms: demption of His people, God by His almighty 62. The name Israel means “God striveth” or power is victorious over an objective and formid “he striveth with God.” This name was divinely able realm of evil. given to Jacob on his return from Mesopotamia, when he wrestled with the mysterious supernatur JACOB. 14:7. Total occurrences in the Psalms: al stranger at the brook Jabbok. Taken over 34. See note on Israel, above. In many places in against his original name Jacob, which means the Psalms the two names, Jacob and Israel, are “Supplanter”, the new name Israel marks the ef used in the same verse (as in Psalm 14:7). This fect of divine saving grace in his life. This name fits the parallelism which is characteristic of much Israel was later given to the whole body of Ja of Hebrew poetry, where a single thought is ex cob’s descendants. It designates them as the pressed in parallel statements in different words covenant people of God, the church of the Old (“Jacob shall rejoice, and Israel shall be glad.”) Testament period. From such New Testament The reference to Jacob in Psalm 24:6 (“This is passages as Rom. 2:28,29; 11:23,24; Gal. 6:16; Eph. the generation of them that seek him, that seek 2:12, we know that the Christian Church is the thy face, O Jacob”) should probably be under true Israel of the New Dispensation. It is the stood as in the American Revised Version (1901): continuation of the Israel of the Old Testament, “This is the generation of them that seek after and heir to Israel’s promises and blessings. When him, that seek thy face, even Jacob.” we read and sing the Psalms today, we should think of the church when we meet with promises JERUSALEM. 51:18. Total occurrences in the or blessings given to Israel. Psalms: 17. Jerusalem means “Foundation of peace.” It is a very ancient city, first mentioned JABIN. 83:9. A king of one of the Canaanite in Scripture by the name Salem (Gen. 14:18) in 68 connection with Abraham and Melchizedek. Thus the Sea of Galilee, to the Dead Sea. Not count it was already an ancient city at the time of the ing its meanderings, the river is a little more than Israelite conquest of Canaan under Joshua. The 100 miles long from source to mouth. Through city continued to be held by a tribe known as the Jebusites until it was captured by King David. most of its course it is below sea level; the sur face of the Sea of Galilee 682 feet below sea level, Since David’s time, Jerusalem has had a disturbed and the surface of the Dead Sea is 1292 feet below history, often being besieged and captured by sea level. The Jordan is connected with many foreign armies. As the site of the Temple of Je important events in Scripture, including the cross hovah, the covenant God of Israel, Jerusalem be ing of the children of Israel under Joshua, the came a symbol for the Church, the covenant people cleansing of the leper Naaman, and the baptism in which God dwells among men. When we sing of our Lord. In the Psalms the Jordan is first about Jerusalem we should think not merely of mentioned (42:6) as a place distant from the ap the earthly city, but especially of that which made pointed worship of God, where the Psalmist re the city spiritually important, namely, that Jerusa members with intense longing past privileges of lem stands for the dwelling of God among His fellowship and worship. Psalm 114 celebrates the covenant people on the basis of an accepted sacri mighty works of God in bringing His people out fice. of the land of Egypt. The crossing of Israel dry- JORDAN. 42:6; 114:3,5. The name Jordan shod over the Jordan is linked to their crossing means “descender.” The Jordan is the chief river the Red Sea. The entire Psalm is a reminder that of Palestine. From its sources near Mount Her- God’s covenant people are redeemed from sin and mon it flows southward by a meandering course evil, not by their own achievements, but by the in the deepest rift on the surface of the globe, supernatural grace and almighty power of Je through Lake Huleh (the Waters of Merom) and hovah their God.

The Berkeley Version of the New Testament By the Rev. Lester E. Kilpatrick BERKELEY VERSION OF THE NEW TESTA meet in whatsoever situation I am. I know how to MENT WITH FOOTNOTES, by Gerrit Verkuyl. live simply and I know how to relish plenty. . . ” Zondervan Publishing House, Grand Rapids 2, Luke 15:32, “We just had to make merry and be Mich. 1945, pp. 672. $2.50. happy. . . ” This translation of the New Testament was On the other hand, there are some expressions first printed in a limited edition in 1945, but sever that offer little improvement over the King James al printings have been necessary since that time. Version, such as “baselessly” for “in vain” (1 Cor. The translator, it is stated, is a “former New Test 15:2); “sterile woman” for “barren” (Gal. 4:27); ament Fellow of Princeton.” It would appear from “guard the deposit” for “keep that which is com the informational and interpretive notes — of m itted to thee” (1 Tim. 6:20 and elsewhere); which there are one to five on most pages — that “trickling bruises” for “stripes” (1 Pet. 2:24); “sky- he accepts the Scriptures as the supernatural and. birds” for “fowls of the air” (Luke 13:19); “could dependable revelation of God. compose no contradiction” for “could not answer” (Luke 14:6). On the whole, however, the change While several points of criticism will be offer ed of this translation, it is, in the opinion of this from Shakespearian English has been skillfully accomplished. reviewer, one that will throw fresh and instruc tive light on the Word. But, like any other trans As to accuracy of rendering, while in my lation that has appeared in recent years, it should judgment it is an improvement over the Revised. be studied in connection with one of the older, Standard Version, the Berkeley translation does proven versions, the King James or the American not come up to Williams’ translation, nor, to men Revision of 1901. Its style is readable and ex tion an older British work, Weymouth’s. pressive. Its vocabulary is current, to the point, in rare instances, of using expressions not acknow In John 1:11 no distinction is made between ledged in our English dictionaries. The owner of the masculine “own people” and the neuter “own the vineyard (Matt. 20:15) asks the disgruntled things,” nor is the generic “people” used instead laborers who worked all day, if they look “peeved’’ of “men" in John 4:28. because he is generous, while of the Son and heir of the vineyard, in a later parable, it is said that More serious, however, is the rendering of they seized him and “kicked him out.” the word to justify. Of the more than thirty in stances in which the same Greek word is found in Passages happily modernized as Phil. 4:11,12 the New Testament, there is no deviation from its are common: “Not that I mention this in view basic meaning, to account righteous, to pronounce of privation, for I have learned to make ends righteous, in either the King James Version or the 69 American Revision, or even in the Revised Stand The note on Heb. 11:31 is very misleading. In ard Version. Yet the Berkeley Version translates this verse, as also in Jam es 2:25, Rahab is declared it “made righteous” or “made holy” in the follow to be an “innkeeper” rather than a “harlot.” The ing tw elve instances: Luke 18:14; Rom. 3:20; 4:5; note: “Only if all female innkeepers were immoral 5:1,9; 8:30 (tw ice); 1 Cor. 6:11; Gal. 2:16 (twice); may the usual translation stand,” implies that all 3:11; Jam es 2:21. We are justified or declared responsible scholarship supports the translation righteous by an act of God. We are made right “innkeeper.” At best it is debatable. Actually, eous gradually over the course of our lives. In such standard lexicons as Gesenius’ and Tregelles’ these twelve cases serious confusion is introduced Hebrew and Thayer’s and Abbott-Smith’s Greek, on this important subject. all hold that the “usual translation” is correct. As to the use of Thee and Thou and of capital izing the initial letters of pronouns referring to The note on 1 Thess. 5:23 holds to the trichot- Christ, Verkuyl says in his Preface: “. . . where omous (three-fold) nature of man, while notes on Matt. 13:42 and Rev. 20:15 would elim inate com His disciples are still unaware of His deity, and certainly where His enemies accost Him, the use pletely the physical aspect of the sufferings of hell. of initial capitals and of Thee and Thou would not reflect their attitude.” In this matter, Verkuyl has The note on Matt. 15:12 declares that Christ done far better than the Revised Standard Version, “set aside the Mosiac rules on eating, divinely where capitals are never used in the disciples’ given.” This is erroneous. Christ did not set speech until John addresses the risen and glorified aside the Mosiac law. He said, . . one jot or Christ in the Apocalypse. Verkuyl appears not to tittle shall in no wise pass from the law till all have tried designedly to minimize or obliterate the be fulfilled,” and often endorsed what Moses com messianic consciousness of the disciples. However manded. Jesus, on this occasion, was not even we find a most inconsistent picture in this matter: accused by His enemies of disobeying Moses, but only of transgressing “the traditions of the elders.” Matt. 8:27, “. . . even the wind and the seas The note on Acts 10:14 carries forward this same obey him.” Yet the parallel passage, Mark 4:41, lack of discernment. Verkuyl states that, because reads, “. . . even the wind and the sea obey Him." our Lord’s teaching on the above-mentioned occa But in Luke both small letter and capital are used sion was not understood, that therefore the vision (8:25), “Who is He anyway, to give orders to winds of the sheet let down from heaven before Peter and water and they obey him?” was necessary. Christ did not set aside the Mosiac Matt. 16:22 — another mixture — “Mercy on ceremonial laws. He fulfilled them when He died you, Lord; this must never happen to You.” on the cross, and the veil of the temple was rent, exposing the Holy of Holies. It was then that the Matt. 17:4, again, “If you approve, I will make ceremonial laws concerning meats which kept here three booths, one for You, one for Moses, and Jew and Gentile apart, were set aside. one for Elijah.” John 20:2 (Mary Magdalene speaks), “They The idea that brief creeds were “probably . . . have taken the Lord out of the tomb and we do sung” in the worship of the early Church is reit not know where they have laid Him.” Four times erated in a note on 2 Tim. 2:11. Although this in verses 13 and 15 she uses the word “him” re “probability” has been often repeated by writers ferring to Christ. Then in verse 18, “I have seen on the New Testament, no one has yet brought the Lord and He told me this.” forward any evidence that they were. However, this “probability” seems to give comfort to those John 21:15 ff. Peter is perm itted to address who wish to use songs other than the Psalms Christ as God, the pronoun not only being capitaliz in the worship of God. ed, but the more formal Thee and Thou being used: “Yes, Lord, Thou knowest that I love Thee.” Occasional use of a good modern language New Yet in Acts 1:6, just before the ascension, we read, Testament is a good practice if balanced by habit “Lord, do you at this time restore the kingdom to ual reading of a version, the dependability as well Israel?” as the weaknesses of which are well known.

Studies in the Book of Genesis LESSON 7 I. The Creation of the Universe, the World and question of whether the days of creation described Man. 1:1 to 2:3, Continued in Genesis 1 are to be regarded as literal 24-hour 2. The preparation of the earth for human days or as long periods of time. The conclusion habitation. 1:2-25, continued reached was that the literal view is preferable, though neither view is without some difficulties. In the preceding lesson we considered the We now wish to call attention to a remarkable 70 article on this subject which was published in the ciled with the repeated statement of Genesis 1 January 1954 issue of HIS, a magazine of the Inter- that God created distinct living organisms, each Varsity Christian Fellowship. The article, which “after its kind.” These “kinds” spoken of in Gene appears on page 6 ff. of the January issue, is en sis 1 are the true natural species. There may be titled Creation and Deluge, by Dr. Henry M. Mor great development within any one “kind”, but one ris, a professional civil engineer and scientist. Fol “kind” can never develop into another “kind”. lowing a very striking presentation of the evidence, The species as defined by scientists may often be Dr. Morris argues strongly in favor of the literal artificial, being in reality only varieties of a interpretation of the creation days. He holds that single natural species. Thus the dog, wolf and the literal interpretation is the only one which coyote, for example, have been proved to be a really fits the Biblical data, adding that all theories single natural species, all of which can interbreed which attempt to harmonize the Genesis account freely. The fox, on the other hand, is of a dif with the doctrines of evolutionary geology require ferent “kind”, and cannot interbreed with the dog, so much “juggling of the plain sense of the account wolf and coyote. as in effect to amount to its rejection.” Copies of the issue of HIS containing the article can be ob When we say that God created definite “kinds” tained at 25 cents each from the Inter-Varsity of plants and animals, we do not mean that every Christian Fellowship, 1444 North Astor, Chicago thing called a species by modern scientists was 10, 111.; 30 St. Mary St., Toronto, Ont., Canada. specially created by God. We do mean, however, that God created definite natural species, each of Chapter 1 verses 2-25 describes the prepara which was distinct from all others and could never tion and ordering of the earth for human habita be any other species. How many “kinds” God creat tion. Everything that is stated looks forward to ed, we cannot say. Certainly the number must the creation of man as the climax and crown of have been much less than the number of “species” God’s creation. All the lower creation is calculat recognized by modern scientists. Each “kind” ed to glorify God indirectly, by being used and created by God may have contained within itself enjoyed by the human race. Man, on the other the power to produce many varieties, some of hand, is to glorify God self-consciously and direct which may be classified as “species” by scientists. ly, for man alone was created in the image of God. The lower creation glorifies God through The words “after its kind” imply that there is man. Man is the mirror by which the lower crea a God-ordained barrier between true natural tion reflects the divine glory. This is beautifully species. Each of the “kinds” was specially created suggested by Psalm 8. by God. Evolutionary science completely disregards Consistent evolution is atheistic; it does not the fact that the lower creation was deliberately take God into account. It holds that living forms planned and prepared for the benefit of man. developed of themselves, without divine plan or According to the evolutionists, not only did the control. There is, however, a theory known as earth and living organisms exist for millions of “theistic evolution” which holds that evolution was years without man, but it is due to mere chance God’s method of creation of living things. This is that man appeared and that he found the earth really a contradiction in terms, for “theistic” and its contents suited to his needs. Evolutionary means “connected with belief in God”, while “evo scientists scoff at the idea that the vast amounts of lution” means “developing of itself without out coal and oil which exist underground were planned side control.” This idea of “theistic evolution” is and providentially prepared by God for the bene not consistent, and it has been held chiefly by reli fit of the human race. They hold that it is a mere gious scholars who were embarrassed by the coincidence that man can utilize coal and oil. claims of unbelieving scientists. Really “theistic All theories of evolution which deserve to be evolution” is ruled out by the Genesis account called evolution are ruled out by the creation ac just as truly as atheistic evolution. Those who count of Genesis. Some people, it is true, have talk about “creation by evolution” do not under used the term evolution in an improper sense, as stand the real meaning of the terms “creation” and meaning the development of varieties within a “evolution.” Creation is by definition supernat single natural species, such as the many breeds ural; evolution is by definition a natural process. and varieties of pigeons which have been produced To speak of “creation by evolution” is like speak from the original wild pigeon. This, however, is ing of an honest thief, or a truthful liar. not properly called evolution. Real evolution in The question of creation versus evolution is volves the crossing of the boundary lines between important for three reasons: (1) The language used species. It implies that there are no absolute, hard in Genesis 1 requires the acceptance of creation and fast lines between species, but that one and the rejection of evolution. (2) Only creation species can gradually, in the course of time, devel is in accord with the Bible teaching on the original op into another. For example, birds are said to righteousness and perfection of the human race. have developed from reptiles, and reptiles in turn (3) Accepting evolution means rejecting or diluting from still more primitive organisms. the supernatural element in the Bible. Those who This theory of development cannot be recon reduce the supernatural element in Genesis 1 will 71 tend to do the same all along the line. They will and the development of varieties within a single too often minimize the supernatural in connection species? with prophecy, miracles, the virgin birth of Christ, His bodily resurrection, His second coming, etc. 6. What is implied by the phrase “after its Once we start giving up the supernaturalism of kind” in Genesis 1? the Bible it is hard to find a stopping place. The 7. Are the “kinds” spoken of in Genesis 1 the tendency is to seek consistency by giving up more same as the specie's recognized by modern scien and more of the supernatural. tists? If not, what is the difference? Questions: 8. What is meant by the statement “Consistent 1. What is the view taken by Dr. Henry M. evolution is atheistic”? Morris as to the days of creation? 9. Why is “theistic evolution” not a consistent 2. What is the climax and crown of God’s theory? creation? 10. What is wrong with speaking of “creation 3. What is the difference between the way by evolution”? man glorifies God and the way the lower creation 11. Give three reasons why the question of glorifies God? creation versus evolution is important. 4. What fact about the lower creation is dis 12. What is the effect of accepting evolution regarded by evolutionary scientists? on people’s attitude toward the supernatural ele 5. What is the difference between evolution ment in the Bible?

LESSON 8

I. The Creation of the Universe, the World and Alone of all the creatures, man was created Man. 1:1 to 2:3, Continued in the image of God. The “image of God,” then, not only indicartes man’s resemblance to God, but 3. The creation of man. 1:26,27 also marks man off as different from all other creatures in this world. Because he possesses the “And God said, Let us make man in our image of God, man is like God and different from image, after our likeness. . . The plural pro the animals. nouns “us” and “our” which are used here are to be regarded as one of the Old Testament sugges Orthodox theology holds that the image of tions of the doctrine of the Trinity. The doctrine God in man consists of knowledge, righteousness of the Trinity—that the one God exists in three and holiness (Westminster Confession of Faith, Persons, the Father, the Son and the Holy Spirit, IV.2. Larger Catechism, 17. Shorter Catechism, 10). the same in substance, equal in power and glory— Man resembles God, then, in the possession of a is fully revealed only in the New Testament, but rational nature and in the possession of a moral there are a number of traces or suggestions of this nature. Man, unlike the animals, can think and doctrine in the Old Testament, of which verse 26 reason; man, unlike the animals, is capable of presents one. distinguishing between right and wrong. Or iwe might say that man, unlike the animals, possesses Man was made in the image and likeness of personality and character. When man was cre God. Some have tried to make a distinction be ated by God, his personality and character were tween the image and the likeness of God. This perfect. Man was then capable of perfectly re however is unwarranted. Such parallel expres flecting the glory of God. It is even correct to sions of the same idea are common in Hebrew lit say that man as created was a perfect, though erature. For example, in Psalm 14:7 we read: finite (limited) replica of the Godhead. “Jacob shall rejoice, and Israel shall be glad.” Here “Jacob” is identical with “Israel”, and “re All this has been sadly changed, of course, joice” means the same as “be glad.” by man’s fall into sin. Today man exists in a state of sin and misery. He still possesses the What is meant by the “image” and “likeness” image of God, but only in a damaged and broken of God? Many people have stumbled over this form. It is only by grace, through divine redemp verse because they wrongly took for granted that tion in the plan of salvation, that the image of a physical resemblance to God must be meant. God in man can finally be fully restored. Some have even supposed that the verse teaches that God exists in the physical form of man, and As created, man was to have dominion over have ridiculed the Bible because of this supposed all other creatures in this world. This also marks teaching. As God is a pure Spirit, having no man as the bearer of the image of God. In a 'body or form, a physical resemblance to God can limited and subordinate sense man rwas to be the not be meant. Yet there is a sense in which man ruler of the world. He was to be God’s repre resembles God. sentative in ruling over the creatures. Man as 72 created was perfectly in harmony with the will 4. How can we be sure that the terms “image” of God; therefore he was qualified to hold domin and “likeness” do not mean a physical resemb ion, as God’s representative, over the creatures. lance between God and man? When man was created, the whole iworld was sub ject to him. Nature and the world of nature was 5. What fact marks man off from all the ani man’s friend and servant, not man’s enemy. It mals? was only through sin that man partially lost his dominion over the creatures, and nature became 6. Of what does the image of God in man con sist? man’s foe through the curse which God pro nounced (3:17-19). 7. How does the image of God in man today Man was created male and female (1:27). differ from what it was when mankind Iwas cre This is stated in greater detail in chapter 2. We ated? shall discuss it in that connection instead of here. 8. How can the image of God in man be fully Questions: restored? 1. What is suggested by the plural pronouns 9. Why w e is man appointed to have dominion “us” and “our” in verse 26? over all the other creatures? 2. In what part of the Bible is the doctrine of 10. What was the original relation between the Trinity fully revealed? nature and mankind? 3. Is there a difference between the “image” 11. What has been the effect of s>in on man’s and “likeness” of God? dominion over the creatures?

LESSON 9

I. The Creation of the Universe, the World and never was a time when revelation through nature Man. 1:1 to 2:3, Continued did not need to be supplemented by revelation through God’s Word. From the very beginning 4. The first divine revelation to man. 1:28-30 of his life, man needed and received God’s special revelation, God’s Word. In these verses iwe have the first divine reve lation to the human race, that is, the first direot This needs to be emphasized today because or special revelation of God to man. God is re there is a very common misunderstanding of this vealed to man in two ways, namely (1) through matter. Many people seem to have the idea that nature, and (2) by His Word. Divine revelation it was only after man sinned that special revela through nature includes two parts, namely (1) tion by God’s Word became necessary. It seems nature outside of man, and (2) nature inside of to be a common idea that before the Fall the man, or human nature. revelation through nature was sufficient, but af “The heavens declare the glory of God; and ter man’s fall into sin, special revelation through the firmament showeth his handiwork” (Psalm God’s Word became necessary. 19:1). The whole realm of nature outside of man This common idea is, however, contrary to reveals the true God. Everything in heaven and the clear facts in the case. The facts show that earth speaks to man of the true God. This is di man needed and received special revelation by vine revelation through nature outside of man. God’s Word even before he fell into sin. Special This revelation, the apostle Paul declares in Ro revelation — the direct Word of God supernatur- mans 1:20, speaks to man of God’s eternal power ally revealed — did not first become necessary and divinity. It is only because of human sin iwhen man became a sinner needing salvation. It that many people today fail to see God in nature was necessary for man’s life in the state of inno clearly. At the creation of the human race, all cence, even before the Fall. In short, God’s nature spoke to man clearly of the true God. revelation through nature was never intended to But there iwas also revelation of God in na stand alone. It was never intended to be suffi ture inside of man, that is, through human nature. cient of itself. From the very beginning it was The knowledge and law of the true God was writ intended only as the background for God’s direct ten on the human heart and conscience (Romans revelation by His Word. This is brought out in 2:14,15). This too has been dimmed and distorted 1:28-30, and even more clearly in chapter 2 where by human sin, as is very evident from the many the Covenant of Works was revealed to man. false ideas of God which exist in the world. But So in 1:28-30 we have the first direct Word of at the creation man found a clear revelation of the true God in his own constitution. The Word God to man. When we call this a direct Word of God was written into his being. of God to man, we do not of course mean Scripture. It was not a written Word but only a We should realize that revelation through spoken Word of God. Not until long afterwards, nature was never sufficient for man’s needs. There in the time of Moses, did a written Word of God 73 come into existence. But the spoken Word was conquest of nature iwith its forces and laws, is as truly the Word of God as the later written included in this divine mandate of Genesis 1:28. W ord was. Think what a wonderful story this would have been if sin had not entered in to mar and soil We have in these verses God’s mandate or everything human! commission to the human race concerning man’s relation to the earth. Man as God’s representa With regard to the third part of the divine tive is to rule as king over the earth. He is to commission, we note thait at the beginning God have dominion over all the creatures lower than appointed vegetable food for the human race. At himself. a later period (Gen. 9:3) animal food was per mitted, but in the beginning vegetable food was God blessed mankind. Man, being perfect, appointed for man’s needs. Similarly, vegetable could properly receive the blessing of his Creator. food was appointed for the animals. This brings We must remember that this was before the us to the end of the sixth day of creation — the entrance of sin. end of God’s work of creation. Looking upon His completed creation, God pronounced it very God’s commission to the human race includes good. three elements: (1) A command to multiply and fill the earth with people; (2) a command to sub Questions: due the earth and hold dominion over the crea tures; (3) an appointment concerning human 1. In iwihat two ways is God revealed to man? food. To these there is added in verse 30 an ap pointment concerning the food of the creatures 2. What two parts are included in God’s lower than man. revelation through nature?

“Be fruitful, and multiply, and replenish the 3. Why is it that people fail to see God clear earth.” The word “replenish” here simply means ly in nature today? “fill”; it does not convey the meaning which is suggested by the King James Version of refilling 4. What did man at his creation find within an earth which had previously been filled and himself? later emptied. The Hebrew word contains no such idea; it simply means “fill.” Mankind ex 5. What common false notion exists concern isted in an empty, unpopulated world which God ing the relation of God’s two ways of revelation had prepared that it might be filled iwith people. to mankind?

The second part of God’s commission to man 6. How can it be shown that God’s revelation was: subdue the earth, and have dominion over through nature was never sufficient for man’s the creatures. The realm of nature was to be needs? material for man’s workmanship. Nature was a package wrapped up by God, which man was to 7. What was the true purpose or function of unwrap and utilize for his awn life and welfare. God’s revelation through nature? We must remember that before sin entered, na ture was entirely favorable to man. The curse 8. Does “the Word of God” always mean Scripture? on nature had not yet come. The harsh features of nature as we know them today did not exist. Man was not at the mercy of wild beasts, deva 9. When did Scripture first come to exist? stating storms, extremes of cold and heait, floods 10. What was man’s position with reference and droughts, thorns and thistles, as he came to to the earth? be after he sinned against God. Before he sinned, man faced an ideal environment. It was a world 11. What three elements are contained in perfectly suited to his habitation and his needs. God’s mandate to the human race? 12. Whait is the meaning of the word “replen This perfect (world was to be subdued to ish” in 1:28? man’s needs. That is, it was to be taken advan tage of and used. This divine mandate includes 13. What was involved in God’s mandate to the whole range of scientific discovery and tech man to subdue the earth? nology. Nature with its materials and its laws was there awaiting man’s study and use. Rightly 14. What was the difference between the understood, Genesis 1:28 includes the harnessing world of nature as it was then, and nature as it of Niagara Falls to generate electric power for exists today? man’s use and comfort; it includes such inven tions as steamships, aircraft and radio, by which 15. What kind of food did God originally ap great distances are bridged and nature more point for the human race? When was this ap fully reduced to man’s service. In short, man’s pointment changed? 74 LESSON 10

I. The Creation of the Universe, the World and (Heb. 4:9). Human life is not aimless and mean Man. 1:1 to 2:3, Continued ingless; it is directed toward a goal. 5. The origin and divine authority of the Sab It is a mistake, therefore, to regard the Sab bath. 1:31 to 2:3 bath as grounded primarily in considerations of practical usefulness. We have seen many tracts “Thus the heavens and the earth were fin and articles on the Sabbath which make this mis ished, and all the host of them. And on the sev take. They argue that we should observe the enth day God ended his work which he had made; Sabbath because of the practical benefits that and he rested on the seventh day from all his accrue from a weekly day of rest, and the ad work which he had made. And God blessed the vantages to the Church and religion that come seventh day, and sanctified it: because that in it from a weekly day of iworship. It is true, of he had rested from all his work which God cre course, that Sabbath observance brings great ated and made.” benefits of physical and mental rest to man; in deed, this feature is stressed in the Sabbath com This passage of Scripture shows that the Sab mandment as found in Deut. 5:12-15. It is true, bath as an institution existed long before the also, that faithful Sabbath observance tends time of Moses. Those who regard the Sabbath greatly to advance the cause of the Church and as merely a part of the Old Testament ceremonial religion. In fact, it would be hard to over-empha- law and who hold that it has been abrogated and size the real benefits that result from faithful ob is not binding on Christians, forget that the Sab servance of the Sabbath. Yet, in spite of all this, bath is as old as the human race. It is one of two it should be realized that these practical benefits institutions that have come down from before do not constitute the sole reason, nor even the the Fall (the Saibbath and marriage). The pass main reason, for Sabbath observance. It is quite age we have before us implies that the Sabbath possible that the prevalent neglect of the Sabbath was the subject of an early revelation of God to which exists at the present day may be due, at mankind. We should note that in the Ten Com least in part, to regarding the Sabbath only in mandments (Ex. 20:10,11) the requirem ent of terms of practical benefits, while losing sight al Sabbath observance is specifically based on the most entirely of the typical or sacramental mean fact that “in six days the Lord made heaven and ing of the Sabbath. earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the “The Sabbath is not in the first place a means sabbath day, and hallowed it.” “The Sabbath is of advancing religion. It has its main signifi not only the most venerable, it is likewise the cance apart from that, in pointing forward to the most living of all the sacramental realities of our eternal issues of life and history. . .It is a serious religion. It has faithfully accompanied the people question whether the modern church has not Of God on their march through the ages” (G. Vos, too much lost sight of this by making the day Biblical Theology, p. 155; copyright 1948 by Wm. well-nigh exclusively an instrument of religious B. Eerdmans Pub. Co.). propaganda, at the expense of its eternity-typify ing value” (G. Vos, Biblical Theology, p 157; copy When we read that God “rested” on the right 1948 by Wm. B. Eerdmans Pub. Co.). seventh day from His work, we should not think of rest as relief from weariness or fatigue. God, Every week we are reminded by the return being almighty and unchangeable, cannot become of the Sabbath that human life has eternity for tired as man does. In the Bible the word “rest” its goal. Every week we are reminded by the has a more positive meaning than we attach to return of the Sabbath that human history will it today. Here in Genesis 2:2 the meaning is that have a consummation; that there will be an end a great work had been accomplished, and God of the world, followed by eternity. Perhaps if paused in joy and satisfaction over this. Man is the Church in its teaching of the duty of Sabbath to imitate God in the succession of work and rest. observance had stressed this primary meaning of This is not only true of the Weekly Sabbath — a the Sabbath more strongly, Christian people day of rest following six days of work — but it would have been inclined to take Sabbath ob is true of the history of the world as a whole. servance more seriously. No discussion of the God’s resting on the Sabbath following His work Sabbath which places the emphasis on the idea on the six days of creation is a type of the course that it pays to keep the Sabbath can do justice of human history. There is to be an age-long to the Sabbath. The main emphasis should be history of toil and effort, followed by an eternal place upon the religious meaning and impor Sabbath of rest. Human history will not go on tance of the Sabbath. The Sabbath is a weekly indefinitely. It is to have a consummation; it is recurring sample of eternity. It should always to be followed by the Sabbath rest of eternity. recall to the believer’s mind the truth that eter This idea of history is brought out by the New nity is the goal of human life and of world history. Testament (Hebrews chapters 3 and 4, with Questions: Psalm 95) — “There remaineth therefore a rest (a sabbath rest, ARV) to the people of God” 1. How old is the Sabbath institution? 75 2. What institutions have come down from 7. Is the Sabbath based primarily on reasons before the Fall? of practical usefulness? 3. How can we prove that God did not need 8. How could the Church make its teaching to rest because He was tired? on the Sabbath more Biblical? 4. What is the real meaning of God’s “rest” in Genesis 2:2? 9. Of what should the weekly return of the 5. In (what respect is man to imitate God? Sabbath remind us? 6. How does the Sabbath typify human his 10. What is meant by saying that the Sabbath tory as a whole? is a sample of eternity?

LESSON 11

II. History of the Human Race from Adam to ing in the soil or in nature. Thus in the creation Abraham. 2:4 to 11:26 of man’s body, God used material which was al ready in existence. This does not imply, however, 1. The original state of man. 2:4-15 that man is descended from animals which exist ed before him. The theory of organic evolution “These are the generations of the heavens holds, of course, that man’s physical body developed and of the earth when they were created, in the from the body of some kind of animal; usually day that the Lord God made the earth and the it is held that man and the higher apes have a heavens” (2:4). This is the first occurrence of the common ancestry. Some evolutionists have held word “generations” (toledoth) in the book of that only man’s body was developed by evolution Genesis. This term marks the beginning of a new from a brute ancestry, while his soul was directly section of the book, wherein the subject matter created by God. Some Roman Catholic scholars is narrowed down to something more specific have favored this view. than what had preceded. The part of the book preceding this dealt with the universe, the world We believe, on the contrary, that man’s body and man. Now the subject matter is to be narrow was specially created by God and not derived from ed down to the history of the human race. a brute ancestry. The expression “the dust of the ground” cannot mean living animals nourished by Some critics have claimed that chapter 2 pre plants which originally came from the ground. Of sents a second account of the creation, different none of the other creatures does the record say in some respects from that in chapter 1. The idea that they were formed of “the dust of the ground.” of these critics is that these were originally distinct Rather, it uses such languages of them as “let the accounts, which later were both incorporated in waters bring forth abundantly the moving crea the book of Genesis. This theory of the critics tures that hath life” (1:20) and “Let the earth is without proof, however. The true explanation bring forth the living creature after his kind” is that the account in chapter 2 is by the same (1:24). But of man it says “The Lord God formed writer as that in chapter 1, and that chapter 2 man of the dust of the ground.” Genesis 3:19 also gives additional details, especially about the crea shows that “the dust of the ground” does not mean tion of man and the relation of God to the human living animals; there God tells Adam, “In the sweat race. There is no need to suppose that the two of thy face shalt thou eat bread, till thou return accounts are by different authors; far less is there unto the ground; for out of it wast thou taken: for any contradiction between them. dust thou art, and unto dust shalt thou return.” Verse 5 is a continuation of the sentence be If “the dust of the ground” in 2:7 means living ani gun in verse 4. It describes a condition of the mals from which man was descended, then the earth prior to the creation of man. It had not yet term s “dust” and “ground” in 3:19 must imply that rained, yet there was moisture in the form of a mist Adam would return to a former animal state — from the earth which “watered the whole face something which is obviously absurd and contrary of the ground.” Thus there existed favorable con to the meaning of 3:19, which is simply that Adam ditions for the growth of vegetation, even without would die and his body would decay, thus return rain. ing to dust. In verse 7 we have a definite account of the Another Scripture text which disproves the creation of man: “And the Lord God formed man theory of an animal origin of man’s body is 1 of the dust of the ground, and breathed into his Cor. 15:39, “All flesh is not the same flesh: but nostrils the breath of life; and man became a liv there is one kind of flesh of men, another flesh ing soul.” In this verse we learn of (1) the origin of beasts, another of fishes, and another of birds.” of man’s physical body; (2) the origin of man’s This certainly implies that the flesh of man is soul or life. different from that of the beasts, and could not have been derived from them. Man’s body was formed by God out of “the dust of the ground,” that is, the substances exist Nor does the structural similarity between 76 man and animals prove that man’s body is des soul that can never die. Compare Eccles. 3:21, cended from an animal ancestry. Man has blood “Who knoweth the spirit of man that goeth up and bones, stomach and liver, teeth and hair, brain ward, and the spirit of the beast that goeth down and nerves, as the animals have. But this does not ward to the earth?” Modern materialism teaches prove his descent from them. It only shows that that man dies like the beasts, and death ends all. in forming man’s body, God followed the same The Bible, on the contrary, teaches that man has a general plan that He used in the case of the ani living spirit or soul that can never die. mals, since man was to live in the same environ ment with them. Man would be exposed to the Questions: same sunlight, would breathe the same air, eat the same food, drink the same water, as the ani 1. What is the importance of the word “gen mals; therefore God wisely formed man’s body erations” in 2:14? on the same general plan as that of the animals. 2. What should we think of the theory of All this proves is that man and the animals were some critics that chapter 2 presents a distinct ac made by the same God, and were intended to live count of the creation from that in chapter 1? in the same world. Steamships, houses and blast furnaces all have chimneys, but this does not prove 3. How was the earth watered before there that they were developed one from another; it was rain? only proves that they all burn fuel. 4. What two elements in the creation of man We conclude, then, that “the dust of the are described in 2:7? ground” in 2:7 means inorganic material substance which already existed, and was used by God to 5. What is the theory of organic evolution of form the physical body of man; it does not and man’s body? cannot mean the living bodies of lower animals. 6. How can it be shown that “the dust of the God “breathed into his nostrils the breath of ground” does not mean the living bodies of ani life; and man became a living soul.” This describes mals? the creation of the spiritual part of man. Un 7. How can we explain the similarity of bodily like man’s body, his soul was created out of noth structure which exists between man and the ani ing. It was the creation of the spirit or soul that mals? made man alive: he “became a living soul,” that is, a living being. The Hebrew words for “a living 8. How did the physical body of man become soul” in 2:7 are identical with the words translat alive? ed “living creature” in 1:24. But of man alone is 9. How can it be shown that the principle of it said that God “breathed into his nostrils the life in man is different from that in the animals? breath of life.” Clearly, the principle of life which man received from God was different from 10. What does materialism teach about man’s that received by the animals. From other parts of death? What does the Bible teach over against the Bible we know that man received a spirit or this?

LESSON 12

II. History of the Human Race from Adam to which have existed in ancient and modern times Abraham. 2:4 to 11:26, Continued are to be explained as products of retrogression. They are branches of the human race which have 1. The original state of man. 2:4-15, continued deteriorated from the original civilization and It is a common idea at the present day moral uprightness of mankind. The head-hunters that the original state of mankind was a state of of Borneo are not really “primitive people”; they savagery, from which human civilization has slow are really people far advanced in their degenera ly developed. This idea, however, is quite con tion. Evolutionists take for granted that man trary to the account of early mankind given in the originally was a savage and has gradually devel Bible. According to the Biblical record, mankind oped into a gentleman; thq truth is that man originated in a state of simple civilization and of originally was a gentleman, and rapidly degen moral uprightness. From this original condition erated into a savage in many parts of the world. the great majority of the human race degenerated It cannot be denied, of course, that there have to the condition of crime, violence and lawless been, and still are, peoples which exist in gross ness which existed just before the Flood (Gen. ignorance, savagery and lawlessness; there have 6:5, 11-13). This degenerate civilization was wiped been “cave men” and men with a “stone age” cul out by the Flood, and humanity had a new start ture. These facts are well known. But such with the family of Noah. After the Flood, large peoples are not really “primitive”; rather, they sections of the human race again degenerated as are degenerate. they rejected the knowledge of the true God (Ro mans 1:20-32). The savage and “primitive” peoples Dan Crawford, the famous missionary to Afri 77 ca, found African tribes with languages so compli phrates become a single river some distance be cated that no living member of the tribe could fore they reach the Persian Gulf. Presumably, understand the structure of the grammar; they then, the statement about the river parting and used the language as it had come down to them becoming four heads means that as one goes up from their ancestors. In his book Thinking Black stream the river had four branches or sources, he tells how some of these languages can ex which finally merged in one channel for the last press subtle distinctions which can be expressed part of the journey to the sea. As to two of these in English only by a clumsy detour. Where did there is no doubt; they are the Tigris and the Eu these “primitive” people get their highly complex phrates. The other two rivers named (Pison and language, which they themselves did not and could Gihon) must have been other tributary streams not analyze? If the story of mankind has been which drained into the Tigris or the Euphrates. a steady upward climb from savagery to civiliza We should realize that the great Flood of Noah’s tion, as evolution implies, such facts cannot be day may have greatly altered the drainage and explained. The true explanation must be that topography of the region. In view of this fact, it these tribes at one time in their history must is remarkable that we can identify even two Of have had a much higher civilization and intellectual the rivers named with certainty today. activity. The land of Havilah (2:11) is regarded as a So the Bible portrays the home of the earliest region of Arabia. The Ethiopia mentioned in verse people not as a jungle but as a garden. “And the 13 could not have been the country of Africa com Lord God planted a garden eastward in Eden; and monly known as Ethiopia, for the connection with he put there the man whom he had formed.” The the Euphrates requires a location in Asia. The exact location of the garden of Eden cannot be Hebrew word translated “Ethiopia” is Kush. Evi determined, but it was certainly in the Near East, dently a region of southwestern Asia was called as shown by the mention of the Euphrates River. Kush, as well as the more commonly known coun The name “Eden” means “pleasantness” or “de try in Africa. light.” When we think of the garden of Eden, we Questions: should not think in terms of modern gardens con sisting of perhaps half an acre of land. The refer 1. What is the common idea today concern ence to the great rivers shows that Eden was a ing the original state of mankind? large tract of country. Davis’ Bible Dictionary 2. What is the Biblical teaching as to the states that “The site of the garden of Eden is most original state of mankind? probably to be sought about the head of the Per sian Gulf.” This is the region which later became 3. How can the existence of “primitive” and known as Babylonia. savage peoples in the world be explained?

This home prepared by God for the first people 4. What fact did Dan Crawford observe con was an ideal environment. Today that region of cerning certain languages of Africa? What does the earth is mostly an arid desert, owing to the this imply as to the history of those peoples? progressive drying up of that part of the world. 5. In what region of the world was the garden It was evidently quite different in the period be of Eden located? fore the Flood. The Bible pictures it as a very fertile and productive region. It is highly prob 6. What is the meaning of the name "Eden”? able that the climate was mild and pleasant at all 7. How did the region of the garden of Eden seasons of the year. In this garden God made to differ from that part of the world today? grow “every tree that is pleasant to the sight, and good for food.” 8. Of the rivers mentioned in the Genesis account, which can be identified today? Of the rivers that are mentioned, only two can be identified today with certainty, namely the 9. How has the topography of the region prob Euphrates and the Tigris (Hiddekel). Note that ably been altered since the days of Adam and Eve? the account speaks of one river which “went out 10. Where was the land of Havilah located? of Eden to water the garden” (2:10), and then “parted, and became into four heads.” A glance 11. How can it be known that the Ethiopia at a map will show that the Tigris and the Eu mentioned in 2:13 was in Asia, not in Africa?

LESSON 13 II. History of the Human Race from Adam to there are two special trees mentioned, namely, the Abraham. 2:4 to 11:26, Continued tree of life, which was in the midst of the garden, and the tree of knowledge of good and evil. What 1. The original state of man. 2:4-15, continued trees these were we do not know, nor is this im Besides the trees that were pleasant to the portant. What is important is the symbolic or sight, and good for food, in the garden of Eden, sacramental meaning which was attached to these 18 two trees. These two trees were symbols of two him into the garden of Eden to dress it and to religious principles. The tree of life was a symbol keep it” (2:15). Here we see that Adam had of the principle of life. The tree of knowledge work to perform, even before he fell into sin. of good and evil was a symbol of probation. After the Fall, work became man-killing toil (3:17-19). But before the Fall, work did not The garden of Eden was “the garden of God” have this laborious character. Rather, it was (Ezek. 28:13). Thus the first man was placed in wholesome and beneficial. We should realize the garden of God, and in the center of the garden that work itself is not a consequence of sin; only of God was the tree of life, standing for the the laborious, life-destroying character of work principle of life. This implies that man’s true life is a consequence of sin. Adam in his sinless con can only come from nearness to God. “The truth dition was not to spend his days in idleness, but is thus clearly set forth that life comes from God, in useful activity. And as mankind had work to that for man it consists in nearness to God, that do before the entrance of sin, so the redeemed it is the central concern of God’s fellowship with will have work to perform in the glory of eternity, man to impart this” (G. Vos, Biblical Theology, after all the consequences of sin have been abol p. 38; copyright 1948 by Wm. B. Eerdmans Pub. ished. The popular notion of heaven as a life of Co.). pure idleness, with no other activities than play ing harps or waving palm leaves, is utterly unbiblical. Heaven is the Sabbath rest that remains The tree of life symbolized not merely the to the people of God. But heaven will also be a life which man already possessed, but the highest state of the most intense activity. For in the sin kind of life to which man could ever attain—it less, supernatural life of heaven, activity and symbolized what is called in the New Testament rest will not be contrary to each other as they eternal life. This highest kind of life man did are in this sin-cursed world. “And there shall not yet possess. For this, he must first pass be no more curse: but the throne of God and of through a probation or test. We see from Gen. the Lamb shall be in it; and his servants shall 3:22 that before he sinned man had not yet eaten serve him. . . ” (Rev. 22:3). What that service the fruit of the tree of life. Although there is no will include, no one can say on this side of the record of any command not to eat of it, it seems veil. But that it will not be a state of unbroken clear that the right to do so had not yet been idleness we can be sure. given. This is also in accord with the fact that when Adam and Eve sinned, they were barred from the garden of Eden lest they attempt to eat Questions: the fruit of the tree of life (3:22,24). 1. What two special trees existed in the garden of Eden? The other symbolic tree was the tree of know ledge of good and evil, which stood for the prin 2. In what way are these two trees important? ciple of probation or testing. As is shown by Gen. 3:3, this tree also was in the center of the garden 3. What is the garden of Eden called in Ezek. of Eden. We shall learn more about this tree 28:13? when we come to the study of verses 16 and 17. For the present, we shall only consider why it 4. What truth was brought out by the fact was called the “tree of knowledge of good and that the tree of life was in the midst of the gar evil.” The wording in the Hebrew implies that den of Eden? the tree stood for the knowledge of good and evil as opposed to each other—good as the opposite of 5. What kind of life was symbolized by the evil, and evil as the opposite of good. Man was tree of life? created in the image of God and thus had the capacity for moral experience. He was created good, but he had not yet attained the moral ma 6. What was necessary before man could pos turity of choosing good over against evil. The sess the highest life? probation or test represented by the tree of know ledge of good and evil would bring man to the 7. What was symbolized by the tree of know experience of moral goodness in strong contrast ledge of good and evil? to evil rejected (if he stood the test, by obeying God); or it would bring man to the experience of 8. Where was the tree of knowledge of good moral evil in strong contrast to good rejected (if and evil located? What verse proves this? he failed the test, by disobeying God). Either as righteous or as a sinner, man would come to moral 9. How was man to attain moral maturity? maturity through the test symbolized by the tree of knowledge of good and evil. 10. What two possible kinds of moral matur ity were represented by the tree of knowledge of “And the Lord God took the man, and put good and evil? 79 LESSON 14

11. History of the Human Race from Adam to sanity, or of his intelligence, but of his willing Abraham. 2:4 to 11:26, Continued ness to obey the will of God. He was called upon to choose good and reject evil, not because he 2. The Covenant of Works. 2:16,17 considered it reasonable or beneficial to do so, In the preceding lesson we considered the but out of sheer loyalty and devotion to the na ture of God. symbolic meaning of the tree of life and the tree of knowledge of good and evil. We should In the New Testament (Romans 5:12-21) we realize that there was nothing magical about have the Holy Spirit’s infallible interpretation of these two trees in themselves. What was im the meaning of the test which took place in the portant was what they symbolized — the religious garden of Eden. This passage shows that Adam meaning attached to them by God. The fruit of was constituted a “federal” or covenant head of the tree of life had no power of itself to confer the human race. When he acted, it would be in eternal life on man, nor was the fruit of the tree a representative capacity, not only for himself, of knowledge of good and evil poisonous or harm but for the human race. Adam was not only the ful in itself; on the contrary, it was good for first man and the ancestor of the human race; he food (3:6). was also by the appointment of God the repre We have seen that these two trees symbolized sentative of the human race. His conduct in the two religious principles: the principle of life, and garden of Eden was thus fraught with conse the principle of probation. We must now con quences for all mankind of all ages. If he stood sider the command which God gave Adam con the test, it would bring deathless, eternal life to cerning the tree of knowledge of good and evil. all mankind. If he failed the test (as he actually This command is found in 2:16,17. “And the Lord did), the result would be the reign of sin and God commanded the man, saying, Of every tree death in the human race. of the garden thou mayest freely eat: but of the A question arises as to the duration of this tree of the knowledge of good and evil, thou test. By its very nature a test or probation can shalt not eat of it: for in the day that thou eatest not be permanent; it must be temporary. The thereof thou shalt surely die.” fact of a test implies a time limit. What this time Concerning this command, we should note limit would have been, if Adam had not sinned, first of all that it was not a harsh or unreason we cannot say. We do not even know how long able command. It did not in the least interfere Adam and Eve were in the garden of Eden. The with man’s life, health, or comfort. It did not re common notion that it was only a few days is duce man to a semi-starvation diet, as Satan in without foundation in the Bible. It may have sinuated later (3:1). On the contrary, it left been quite a long time. But in any case, it seems abundant provision for the satisfaction of man’s clear that if Adam had not sinned, a time limit needs and desires: “Of every tree of the garden would have been reached, and man would have thou mayest freely eat.” If God had permitted been given the right to eat the fruit of the tree of man to eat the fruit of only one tree, while for life. With that, both sin and death would have bidding him to eat the fruit of all the rest, per become forever impossible to Adam and all his haps some color might have been given to Satan’s posterity. They would have been confirmed in insinuation that God was unreasonably harsh in righteousness as the redeemed saints in heaven His treatment of man. But such was not the are confirmed in righteousness. case. Mein was permitted to eat the fruit of all God attached a penalty to the eating of the the trees, with the exception of the tree of know fruit of the tree of knowledge of good and evil: ledge of good and evil (and, of course, the tree “in the day that thou eatest thereof thou shalt of life). surely die.” This statement did not mean that Why did God command Adam not to eat the if Adam ate the fruit he would die within 24 fruit of the tree? It is evident from chapter 3 hours. It was simply an emphatic way of saying that the fruit of this tree was not evil or harm that death would surely follow the eating of the ful in itself; on the contrary, it was “good for fruit of the tree. For a similar usage, compare food.” If the fruit had been poisonous or obvi 1 Kings 2:37,42. ously harmful, then the test would not have been “In the day that thou eatest thereof, thou the kind of test God planned. For this test, shalt surely die” implies not merely the death of everything had to depend upon the will of God. the body, but death in the fullest, most awful, If Adam could have discerned other reasons— absolute sense — death as the penalty of sin reasons which appealed to him as sensible and (Rom. 5:12). The immediate and obvious refer prudent — for leaving the fruit alone, then it ence of the statement is of course to the death would not have been a real test of obedience to of the body. What God said to Adam meant at the will of God. For an adequate test of obedi least that his body would die (compare 3:19). ence, it was necessary that Adam should leave But it must have meant more than that. Life, as the fruit alone simply because God had forbidden symbolized by the tree of life, meant not only the eating of it. This was not to be a test of Adam’s physical life but the highest life, life in union 80 with God. Sin brought exclusion from the gar to Adam was not a harsh or unreasonable com den of Eden and from the tree of life which mand? represented the highest life. Since death is the opposite of life, it must follow that the threatened 2. What did Satan later insinuate concerning penalty of death included more than merely this command? physical death. It included death in the sense of separation from God, which is sometimes called 3. What verse shows that the fruit of the tree “spiritual death,” and which issues in eternal of knowledge of good and evil iwas not in itself harmul or poisonous? death, or the second death. This probation or test in the garden of Eden 4. What was necessary for an adequate test is called the Covenant of Works, or more proper of man’s obedience? ly, the Covenant of Life. It is not spoken of in 5. What New Testament passage gives the the Genesis account as a covenant, yet it contains Holy Spirit’s infallible interpretation of the pro all the features and elements of a covenant. The bation in the garden of Eden? parties were God, and Adam as the representa tive of the human race. The test of obedience 6. Besides being the ancestor of all mankind, was the command not to eat the fruit of the tree what relation did Adam have to the human race? Of knowledge of good and evil. The penalty 7. What would have been the result if Adam threatened for disobedience was death. The re had stood the test? ward for obedience would be life. This covenant was an arrangement made by God and imposed 8. What would be the result of Adam failing on man by which man had the opportunity to the test? attain the highest life by obedience to the will of God. The distance between Creator and creature 9. What can be said about the duration of the is so great that man could never attain the highest probation in Eden? religious communion (with God except by God 10. What was meant by the statement: “in the condescending to approach man and bridge the day that thou eatest thereof thou shalt surely gap by a covenant. God took the initiative and die”? built a bridge between Himself and His creature, man, in order that man might have a way of fully 11. What kind of death iwas meant by the glorifying and enjoying God. We should realize statement “thou shalt surely die”? How can this that in the Bible God’s covenant is not an agree be shown? ment or compact between God and man as equal 12. What two names are given in theology to negotiating parties; God and man are not equals; the test in the garden of Eden? God is sovereign and man is subject; God by His absolute authority ordains and establishes the 13. Why was a covenant necessary for man covenant, imposing it on man. Man has no part to attain the highest life? in determining the terms of the covenant arrange 14. Who took the initiative in establishing the ment; his part is only to obey. covenant? Questions: 15. Why is it incorrect to speak of God’s 1. How can it be shown that God’s command covenant with man as an “agreement”?

LESSON 15

II. History of the Human Race from Adam to living creatures. “And whatsoever Adam called Abraham. 2:4 to 11:26, Continued every living creature, that was the name thereof. And Adam gave names to all cattle, and to the 3. The creation of Eve. 2:18-25 fowl of the air, and to every beast of the field. . “And the Lord God said, It is not good that . This is the beginning of scientific classifica the man should be alone; I will make him a help tion and research — a project which has contin meet for him” (2:18). Although Adam was cre ued to the present day, and is not yet completed. ated first, it (was not the divine intention that he We note that Adam had (work not only for his should remain single and alone. First the per body (2:15) but also for his mind. He was not sonality of Adam is brought out in contrast to the only to be a gardener, but also a scientist. All non-personality of the animals. The animals this is part of God’s original mandate to man to were created for the service and benefit of man “subdue the earth.” The first step in subduing kind, but they are not on a par with man, and the earth and having dominion over the creatures cannot meet his need for personal companion is to give names to the creatures. ship. Real scientific investigation and research is In verses 19, 20 we have the beginning of not contrary to true religion. Rather, it is a God- human science. Adam, in obedience to God and given task which is incumbent on the human as God’s representative, gave names to all the race. If man had not fallen into sin, scientific 81 inquiry would have developed without any con bone of my bones, and flesh of my flesh: she flict between science and religion. It was only shall be called Woman, because she was taken because of man’s fall into sin, which had the ef out of man.” In God’s plan Adam was the foun- fect of darkening man’s mind so that he could tainhead of all humanity, as he was also the of not think straight (Rom. 1:21,22). The result of ficial representative of the human race. this darkening of the human mind iwas the rise of false science. “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and The animals afforded material for Adam’s in they shall be one flesh” (2:24). As this verse stands tellectual activity, but since they lacked person in Genesis, we might suppose the words to be a ality, they could not meet his personal and social continuation of Adam’s statement in verse 23. But needs. “But for Adam there was not found a from our Lord’s statement in Matthew 19:4,5 we help meet for him.” This brings us to the account learn that the speaker of verse 24 was God. It is of the creation of Eve. possible, of course, that the truth given in verse 24 was first revealed by God to Adam, and then The creation of Eve from a bone taken from spoken by Adam as a continuation of the state Adam’s body has long been a butt of ridicule on ment of verse 23. the part of scoffers against the Bible. Even among the more serious-minded this incident is often Here we see the divine origin and authority represented as a myth comparable to the myths of marriage and the family. Marriage is one of of ancient Greece. We should realize, however, the two institutions of divine authority which have that there is nothing incredible or even improb come down to the present day from before the able in the story. Moreover there was an adequate fall (the Sabbath and marriage). Monogamous reason why God created Eve in this way. marriage—the marriage of one man and one wo man—is not a product of human social evolution. “And the Lord God caused a deep sleep to It was God’s ordinance at the beginning (Matt. fall upon Adam, and he slept; and he took one of 19:4). his ribs, and closed up the flesh instead thereof. And the rib, which the Lord God had taken from The fact that Adam was created before Eve is man, made he a woman, and brought her unto adduced by the apostle Paul (1 Tim. 2:13) as one the man. And Adam said, This is now bone of my of the grounds of man’s headship over woman. bones, and flesh of my flesh: she shall be called Compare also 1 Cor. 11:8,9. The feminist or “wo Woman, because she was taken out of man.” man’s rights” movement of the present day haughtily rejects this idea, but it is sanctioned by Adam was created, as to his physical body, the Word of God. We should note that according out of “the dust of the ground” (2:7). Why was to Scripture man’s headship over woman is not not Eve created in the same manner? And why based merely upon the fact that Eve sinned and did not God create both Adam and Eve at the led Adam into sin, but also on the prior creation same time? As to the last question, perhaps the of Adam and on God’s plan and purpose in the reason why God did not create Eve at the same creation of man and woman (1 Cor. 11:9). time as Adam was that Adam should learn his need of Eve through the process described in verses Questions: 18-20. It was only after Adam had become aware of the failure of the lower creation to provide a 1. How was the personality of Adam brought help meet for him, that God created Eve and out? brought her to Adam. 2. Why could the animals not meet Adam’s As to the question why Eve was not formed need for personal companionship? of the dust of the ground as Adam had been, the most probable explanation is that the organic unity 3. What verses in chapter 2 describe the be of the human race required the derivation of the ginning of scientific effort? entire race from a single individual, who would 4. Is real science contrary to true religion? thus be not only the source of the life of all, but the official representative or “head” of all in the 5. How can we explain the fact that many Covenant of Life. If Eve had been created separ scientists have held views which are contrary ately of “dust from the ground”, the human race to the Word of God? would have had two origins instead of one, and 6. What has been the usual attitude of un two heads instead of one. It was God’s plan that believers and scoffers to the Biblical account of the human race should all spring from a single the creation of Eve? origin (Adam) and all be represented by a single covenant head (Adam). Hence the creation of Eve 7. What is the meaning of the word “myth”? from a bone of Adam instead of from the dust of Why have some people called the account of the the ground. creation of Eve a myth? The organic unity between Adam and Eve is 8. What was the probable reason why God brought out by Adam’s statement: “This is now did not create Adam and Eve at the same time? 82 9. Why did God create Eve from a bone of 11. Who was the original speaker of 2:24? Adam instead of from dust of the ground? What verse in the New Testament proves this? 12. What statement of Jesus Christ proves 10. What great truth is brought out by Adam’s that marriage was a divine institution from the statem ent in 2:23? beginning of the human race?

LESSON 16

IL History of the Human Race from Adam to Adam? Adam was the head and official representa Abraham. 2:4 to 11:26, Continued tive of the human race, and to involve the race in sin it was necessary that Adam be brought to com 4. The fall of mankind into sin. 3:1-24 mit sin. Yet the tempter very cleverly approaches We have seen that two great religious prin Eve instead of Adam. Perhaps the reason was ciples were symbolized by the two special trees that the command not to eat the fruit of the tree in the garden of Eden. The tree of life symbolized of knowledge of good and evil had been given the principle of life; the tree of knowledge of good by God to Adam directly, whereas Eve knew of and evil symbolized the principle of probation. this command only! indirectly, by the word of Now as we enter chapter 3 we find two more great Adam. It should be remembered that the com principles symbolized. The principle of temptation mand was given to Adam before the creation of and sin was symbolized by the serpent; the prin Eve (2:16,17). From the apostle’s statem ent in ciple of death was symbolized by the return of the 1 Tim. 2:14 we learn that Adam was not deceived; human body to dust. that is Adam ate the fruit with full understanding that he was doing wrong. But Eve, says the The Covenant of Life (or Covenant of Works) apostle, was deceived. The devil succeeded in con involved both the principle of probation and also fusing and bewildering her until she was persuad the principle of temptation. The same situation ed to eat the fruit. From the moral point of view, involved both probation and temptation. What Adam’s sin was worse than Eve’s. Yet it was from God’s standpoint was a probation, or test through Eve being deceived that Adam was in ing of man, was from Satan’s standpoint a temp duced to commit sin. tation of man. Satan’s temptation of Eve proceeded in two God cannot tempt anyone with evil (James stages. In the first stage, doubt is insinuated and 1:13). From God’s standpoint the experience instilled into her mind. In the second stage the through which Adam and Eve passed was a proba tempter uses a bare faced lie to induce her to tion. The design was not to seduce man into sin, commit sin. but to lead man to a point where his character would be stabilized and confirmed. Even if there In the first stage, the tempter raises the ques had been no devil, it would have been necessary tion of God’s treatment of Adam and Eve. “Yea, for man to pass through some kind of a period hath God said, Ye shall not eat of every tree of the of probation before he could gain the right to eat garden?” Of course, God had not said that. The the fruit of the tree of life. divine prohibition concerned only the tree of knowledge of good and evil. As a matter of fact From Satan’s standpoint, on the other hand, God had said, “Of every tree of the garden thou the whole affair was a deliberate attempt to se mayest freely eat: but of the tree of the knowledge duce mankind into committing sin. In the Bible of good and evil, thou shalt not eat of it: for in the Satan or the devil is represented as sinning from day that thou eatest thereof thou shalt surely die” the beginning (1 John 3:8) and as being the ori (2:16,17). Thus there was only a small elem ent of ginal liar (John 8:44). The origin of sin in the uni truth in what the temper suggested. The prohibi verse is of course an unexplainable mystery. But tion attributed to God was a gross exaggeration. the origin of sin in the human race is plainly at Yet it served the tempter’s purpose of insinuating tributed in Scripture to the temptation of our first a doubt concerning the goodness and favor of God. parents by Satan. Satan here suggests the thought that God is far too Chapter 3 opens with a statement about "the strict in his dealings with Adam and Eve. The serpent”: “Now the serpent was more subtile than thought is suggested to Eve’s mind that God is un any beast of the field which the Lord God had reasonably harsh and unkind. made.” We are to understand that a real serpent The form of the tempter’s suggestion was also was the tool of Satan in the temptation of Eve. calculated to insinuate doubt into the mind of Eve. The subtleness—the crafty character—of the ser “Yea, hath God said. . . ?” This introductory ques pent fitted this creature to be Satan’s instrument tion was calculated to suggest doubt as to the in the temptation of Eve. In the process of the reality of the revelation from God about the tree temptation we see evidence of this subtle or crafty of knowledge of good and evil, as much as to character which was employed by Satan. say, “How do you know that God really said that?” Why did the serpent tempt Eve instead of Satan is the original liar, and he obviously realized 83 that a cleverly spoken half-truth is the most effec the enemy of the human race and Satan was the tive kind of lie. Something wholly false is easier true friend of the human race. Thus in Eve’s to discern as false than a subtle mixture of truth thinking, God and the devil exchanged places. and error. A subtle half-truth is a truly devilish lie. Questions: Eve’s reply to the tempter went beyond what 1. What principle was symbolized by the ser God had really revealed. She added the words pent? “neither shall ye touch it,” which God had not commanded. By making this addition to what 2. What principle was symbolized by the God had said, Eve seems to have begun to accept return of the human body to dust? Satan’s idea that God had been too strict. We 3. How can it be said that the Covenant should realize that it is as bad to add to God’s of Works involved both the principle of proba Word as to subtract from it or doubt its truth. tion and the principle of temptation? The temptation now entered its second stage. 4. What Scripture text proves that God can Now the tempter boldly denies the truth of what not tempt anyone to commit sin? God had said. God had said, “In the day that thou 5. What was the devil’s aim in tempting Eve? eatest thereof thou shalt surely die.” Now the devil boldly denies this, saying “Ye shall not surely 6. What is meant by the subtleness of the die.” Here is a direct, outright contradiction of serpent? the Word of God. 7. What may have been the reason why the Satan follows this denial with an imputation tempter approached Eve instead of Adam? of base and unworthy motives to God: “For God 8. What statement in Paul’s epistles proves doth know that in the day ye eat thereof, then that Eve was deceived but Adam was not deceived? your eyes shall be opened, and ye shall be as gods, knowing good and evil.” The idea here is 9. From the moral point of view, which was that God has forbidden Adam and Eve to eat of worse, the sin of Adam or the sin of Eve? the tree in order to keep from them a wonderful experience which they ought to enjoy. 10. How many steps or stages did Satan use in tempting Eve? Satan’s work of tempting Eve was done. All that remained was for Eve to consider the inherent 11. How did the tempter first suggest doubt desirability of the forbidden fruit. Satan had to the mind of Eve? prepared the way. Now Eve looks at the fruit and 12. How did the form of Satan’s suggestion in considers first, that it is good for food; second, that sinuate doubt? it is beautiful to look at; and third, that it is desir able to make one wise. Then she took of the 13. In replying to the serpent, how did Eve fruit, ate it, and gave it to Adam, who also ate it. go beyond what God had actually said? We should note that in deciding to eat the 14. What may this addition to God’s Word fruit, Eve really put Satan in the place of God. indicate, as to Eve’s state of mind at the time? As a matter of fact God’s design was for the bene 15. How did Satan flatly contradict the Word fit of mankind, while Satan’s design was to bring of God? about man’s ruin. Since Satan directly contradict ed what God had said, Eve had to choose between 16. What did Satan suggest as to the reason the two. Should she believe God or should she why God had forbidden the eating of the fruit? believe Satan? Before this temptation she had 17. In deciding to eat the fruit, how did Eve believed God. But now when confronted with change her previous belief as to God? Satan’s contradiction of God, Eve chooses to be lieve Satan. This involved, of course, regarding 18. What was Eve’s first act after eating the God as a liar. It involved believing that God was forbidden fruit?

LESSON 17 n . History of the Human Race from Adam to immediate effect upon the consciousness of Adam Abraham. 2:4 to 11:26, Continued and Eve. Their previous innocence is immedi ately replaced by a sense of guilt and sinfulness. 4. The fall of mankind into sin. 3:1-24, con Before committing sin they had not been con tinued scious of being unclothed, nor was there any “And the eyes of them 'both were opened, reason for feeling ashamed of this (2:25). But and they knew that they were naked; and they as soon as they had sinned against God, they sewed fig leaves together, and made themselves realized their sinfulness, of which their nakedness aprons” (3:7). Their commission of sin had an was symbolic. Instinctively they proceeded to 84 prepare some makeshift clothing, using fig leaves shift the blame to Eve: “The woman whom thou for this purpose. gavest to be with me, she gave me of the tree, and I did eat.” There is here perhaps even a sug As we see later, the clothing which Adam gestion that God Himself is to blame: “The woman and Eve made of fig leaves was not adequate, for whom thou gavest . . The suggestion seems to God clothed them with coats of skins (3:21). It be that since it was God who gave Eve to Adam, has been aptly observed that all man-made re God is to blame for what Eve did, and for what ligious systems are in reality only fig leaves Adam himself did at Eve’s behest. Actually, of which man has sewed together to cover his guilt. course, God was in no sense to blame for Eve’s Only the true, God-given religion of redemption sin; when created by God Eve was morally up by the shedding of the 'blood of a Mediator can right and free from all tendency to evil. Actually, really clothe man with righteousness. too, Adam had not been forced to sin by Eve. He Another result of the sin of Adam and Eve had acted of his own free will. He had not even was their alienation from God. “And they heard been deceived and bewildered as Eve had been the voice of the Lord God walking in the garden (1 Tim. 2:14). He had sinned fwith his eyes open, in the cool of the day: and Adam and his wife clearly realizing that he was disobeying God. hid themselves from the presence of the Lord Now he tries to shift the blame to Eve, and per God amongst the trees of the garden” (3:8). Evi haps even to God. dently before the fall there had been close fellow Eve, too, attempts to shift the blame: “The ship between God and man. It should be noted serpent beguiled me, and I did eat.” This was that Adam and Eve knew and recognized the true, of course, but it did not remove the blame voice of God when they heard it. That God regu from Eve. For after all, the serpent had not forced larly spoke with them, using an audible voice her to eat the fruit. The decision had been her which they could hear with their ears, is not to own (3:6). be doubted. Before they fell into sin, Adam and Eve must have enjoyed and delighted in this It is a common thing for those who have close communion with God. committed some sin to try to shift the blame. It is not seldom that people will even try to blame But now that they have sinned, there is a God for their own sins, in one way or another. spiritual barrier between them and God. They And there are those Who will blame the devil for feel this in their own consciousness, and when their own sinful decisions. Also there are many they again hear the voice of God in the garden, who try to shift the blame to circumstances, en they instinctively attempt to hide from Him. It vironment, or other factors—anything except their was a foolish and futile attempt, of course, for own sinful heart. It is true, of course, that the no one can hide from God. Yet the fact that Adam devil has something to do with human sinning. and Eve attempted it reveals their state of mind It is true, too, that circumstances may ibe a factor. at the time. Their communion with God had been But man is a free agent and is morally responsible broken off. No longer do they look forward to for what he does. And in his deepest conscious fellowship with God; on the contrary, they have ness he realizes that he is guilty before God, but become afraid of God and they seek to avoid His he hates this thought and so tries all kinds of ways presence. Here in this early history we see the to suppress it. Adam and Eve realized that they true character of sin. Sin inevitably causes separ were guilty before God, as witness the fig leaves ation from God. For those who are not redeemed and the attempt to hide from God. But at the by Christ, sin causes separation from God eternally, same time they hated the thought of personal in hell. responsibiliy for their sin, so they tried to suppress Even before God pronounced judgment on this by their weak effort to shift the blame to Adam and Eve, they stood judged and convicted someone else. by their own conscience. The aprons of fig leaves, Questions: the effort to hide from God among the trees of the garden, betray only too clearly that an awful 1. What was the immediate effect of sinning barrier had come between them and God and that on the consciousness of Adam and Eve? they felt guilty in relation to Him. Note that it 2. How did they instinctively try to deal with did not require a long period of time for sin to their feeling of guilt? produce this result; this state of mind followed immediately upon their eating the fruit of the 3. What verse proves that the clothing which tree of knowledge of good and evil. Adam and Eve made of fig leaves was not adequate? We see another characteristic of sin in the attempt of Adam and Eve to evade responsibility 4. How can the garments made of fig leaves for iwhat they had done. That their own con be compared to man-made systems of religion? science condemned them was evident from the 5. What fellowship with God had Adam and fig leaves and the hiding. Yet neither Adam nor Eve enjoyed before they sinned? Eve is willing simply to accept the blame and admit having done wrong. Each tries to shift the 6. What was the effect of sin on their fellow blame to someone else. First Adam attempts to ship with God? 7. What was their attitude to God after they 12. Why was this reply of Adam incorrect in committed sin? its implications?

8. Why was it foolish for Adam and Eve to 13. Why was Eve wrong in trying to shift the try to hide from God? blame from herself to the serpent? 9. How soon after Adam and Eve sinned did a barrier come between them and God? 14. How do people of the present day attempt to escape blame for their sins? 10. What characteristic of sin is shown by the attempt of 'both Adam and Eve to evade blame 15. What does sinful man realize in his deepest for what they had done? consciousness? 11. What thoughts are suggested in Adam’s 16. Why do sinners try to suppress the thought reply to God, 3:12? of their own guilt?

LESSON 18

II. History of the Human Race from Adam to quence; it is a judicial penalty. It pertains to the Abraham. 2:4 to 11:26, Continued moral realm. 4. The fall of mankind into sin. 3:1-24, con Accordingly God in His perfect justice pro tinued nounced a judicial sentence. He imposed a judi cial penalty upon the serpent, upon Eve, and upon We come now to the judgment which God Adam. First of all, God pronounced judgment pronounced upon the serpent, upon Eve and upon upon the serpent. Even though the literal ser Adam. Punishment is primarily retribution; only pent was not a moral agent, being only the instru in a subordinate sense is it directed toward the ment of Satan in what had been done, still a curse reformation of the offender or the protection of was pronounced upon the serpent. All the crea others. Many people today regard punishment tures, including serpents, had been created for as having no other purpose than the reformation the benefit of mankind, and when one creature had of the offender and the protection of society; in been instrumental in bringing harm to mankind, other words, many people today no longer believe that such a thing as justice exists. When this it must come under the judgment of God. Com pare Gen. 9:5; Ex. 21:28. denial of the existence of justice infiltrates and infects the Church, the result is that religious “Upon thy belly shalt thou go, and dust shalt teachers come to deny (a) that man is guilty thou eat all the days of thy life. . Of all the before God; and (b) that Christ’s atonement is a creatures, the serpent exists closest to the ground. substitutionary bearing of the penalty of sin. The Some scoffers have raised the question of whether denial of the orthodox doctrine of the atonement, serpents had legs and feet before man sinned, and which is so prevalent today, is rooted in the denial were deprived of these as a penalty. The Biblical of the existence of such a thing as justice any account does not imply this, nor are we to sup where, in heaven or on earth. pose that before man sinned serpents stood up Punishment of sin is required by the nature of right. Rather, the serpent’s closeness to the ground God. By His nature God is righteous. God is al is now made a penalty; a new meaning and signi mighty, but there is one thing that even God can ficance is attached to it. Similarly, in Gen. 9:13 not do: He cannot deny Himself (2 Tim. 2:13). If God declares that the rainbow shall be a token God were to leave sin unpunished, He would be of His covenant. This does not imply that the denying Himself. Since it is impossible for God rainbow had never been seen before; it only im to deny Himself, it follows that it is impossible plies that at that particular time God attached this for God to leave sin unpunished. God is righteous special religious meaning to the rainbow; it be by nature; His righteous nature requires that sin came a symbol of God’s covenant. be punished justly, as it deserves. “In the curse upon the serpent lies a promise Another false idea about punishment which is of victory over the serpent and his seed. His being very common today is the notion that punishment condemned to go on his belly enables the woman’s follows sin automatically as a sort of natural con seed to bruise his head, whilst the serpent can sequence, just as a person who touches a hot only bruise the heel of the seed of the woman” stove will feel a painful, burn. It is true, of (G. Vos, Biblical Theology, p. 53; copyright 1948 course, that sometimes God partly punishes sin by by Wm. B. Eerdmans Pub. Co.). the natural consequences of that sin, as when a Going on to verse 15, the thought of the literal drunkard or a glutton suffers the broken health serpent falls into the background, while the idea which results from his intemperance. But this is of Satan, the real tempter, comes into the fore not the full punishment of the sin, nor is this God’s ground. “And I will put enmity between thee and universal and only way of punishing sin. The the woman, and between thy seed and her seed; it punishment of sin is not merely a natural conse shall bruise thy head, and thou shalt bruise his 86 heel” (3:15). This is the first promise of redemp Questions: tion from sin, and it is one of the great texts of the Bible. Note that the same statement of God is 1. What is meant by the statement “Punish both a sentence of judgment pronounced on Satan, ment is primarily retribution”? and a promise of redemption to mankind. 2. Why is it incorrect to say that the only purpose of punishment is the reformation of the In this text, “thee” refers to Satan, who had offender and the protection of society? used the serpent as his instrument. The seed 3. What is the result when the denial that of the serpent may be regarded as that part of there is such a thing as justice infects the Church? the human race which sides with Satan in the great conflict of human history. This however in 4. What is it impossible for God to do? volves a difficulty, because if so understood, the 5. Why is it impossible for God to leave sin seed of the serpent would include part of the seed unpunished? of the woman, whereas the text seems to regard 6. Why is it incorrect to say that punishment these two classes as quite distinct. Therefore is merely the natural consequence of sin? it seems more probable that the seed of the ser pent means the demons or evil spirits of which 7. In view of the fact that the serpent was not Satan is the head. It is true that the demons are a moral agent, but only a tool of Satan, why should not descended from Satan as mankind is from a penalty be imposed on the serpent? Eve; yet the demons derive their evil nature from 8. How should we explain the statement Satan. The seed of the woman is the human race “Upon thy belly shalt thou go”? Does this imply regarded as an organism; not every individual, of that serpents had legs and feet before man sinned? course, but the human race as an organism, and 9. What is the first promise in the Bible of especially, pre-eminently the One Great Seed of redemption from sin? the woman, namely, the Lord Jesus Christ. Com pare Revelation 12:1,2,5,17. 10. What is the seed of the serpent? 11. What is meant by the seed of the woman? This text forms a brief announcement of the future history of the world. There is announced 12. What does Gen. 3:15 tell about the course an age-long conflict between opposing forces: the of world history? seed of the serpent and the seed of the woman, 13. How far into the future does the state and back of these—behind the scenes, as it were— ment of Gen. 3:15 reach? Satan and God. The outcome of this conflict 14. What chapter in the book of Revelation will be two-fold: (a) the seed of the woman will clearly reflects the promise of Gen. 3:15? be wounded; (b) the seed of the serpent will be totally defeated and destroyed. These words, 15. What does Gen. 3:15 show as to the real spoken by God so long ago, reach forward through message of the Bible? Why is it wrong to regard the ages to Calvary, and on from Calvary to the the Bible as a source of moral teachings apart from Judgment Day. redemption?

LESSON 19

II. History of the Human Race from Adam to of Paul. The truth is, of course, that the sovereign Abraham. 2:4 to 11:26, Continued ty of God, in man’s salvation as in all other things, is consistently taught throughout the whole 4. The fall of mankind into sin. 3:1-24, con Bible. Where it is not expressly taught, it is as tinued sumed or implied. Here at the beginning of the Bible, in the very first promise of redemption, the In considering the first divine promise of re divine sovereignty and initiative is stressed: “I demption from sin (Gen. 3:15), we should further will put enmity. . . ”. Calvin’s recognition and realize that the initiative in the struggle against emphasis of this principle only shows how truly evil is with God. God does not say “There shall Biblical is the system of theology associated with be enm ity ...” but “I will put enmity. . . ” The the Genevan Reformer’s name. emphasis is on the “I”. The text is therefore not a mere exhortation to man to contend against evil; We should also consider the idea of enmity. it is a divine promise that God will take the ini The soft, sentimental idea of religion which is so tiative in waging war against evil. This emphasis common today is not taught in the Bible. The on the divine sovereignty and the divine initiative Bible teaches that evil is real, and that redemption in redemption is consistently carried out through from evil involves utter enmity between the seed the whole Bible. Many people seem to think that of the woman and the seed of the serpent. This Calvin invented the notion of the sovereignty of enmity, or hatred, continues throughout history, God in salvation; or they may grudgingly concede but it reaches its climax at the cross of Calvary. that Calvin found this idea in some of the epistles Then and there Jesus Christ, the Seed of the wo 87 man, crushed the serpent’s head, though in doing God, as shown by 2:15. But now as a penalty for so He Himself suffered grievously—His heel was sin, work is changed into man-killing toil. From bruised. The sufferings and death of Christ were this time on, work will be a laborious, difficult for the satisfaction of the justice of God, but at struggle for existence. Nature has become man’s the same time they formed the climax of the bit enemy rather than his friend, and only reluctantly ter enmity which went back to Gen. 3:15. yields him a living. In the end nature will win and man will die; his body will return to the dust Many people have regarded this text, with its from which it was taken. reference to the seed of the woman, as containing a prophecy of the virgin birth of Christ. In the In verse 17 there is a strong implication that light of the virgin birth of our Lord, as we know it Adam should have refused to eat the fruit even from the New Testament, we can see how fitting after Eve had done so. “Because thou hast heark it was that the One who would destroy the ser ened unto the voice of thy wife, and hast eaten of pent should be spoken of as the seed of the wo the tree. . . ”. Eve was not the covenant head man. Still the language used in Gen. 3:15 can of the human race. Her sin did not of itself alone hardly be regarded as a prediction of the virgin involve the entire race in sin. It is idle, of course, birth of Christ. There is a distinction between to speculate as to what would have happened if the meaning of a prophecy and its fulfilment. Adam had refused to follow Eve in eating the for There is much in the fulfilment which we can see bidden fruit. But at any rate we gather from verse clearly today, which was not included, strictly 17 that Adam could and should have refused to speaking, in the prophecy itself. disobey God, even after Eve had already commit ted sin. Also we do not mean to imply that Adam and Eve, who heard these words of God addressed to Questions: the serpent, understood them as fully as we can today in the light of the completed Bible, nor that 1. Who takes the initiative in the struggle Adam and Eve realized that a single individual against evil? seed of the woman would be the Messiah and Re 2. Where did Calvin learn the truth of God’s deemer who would defeat and destroy the serpent. sovereignty in salvation? “The promise is, that somehow out of the human race a fatal blow will come which shall crush the 3. What is the meaning of “enmity”? head of the serpent. . . . It sufficed for fallen man 4. When and where did the enmity between to know that through His divine power and grace God and Satan reach its climax? God would bring out of the human race victory over the serpent. In that faith could rest. The 5 Is the virgin birth of Christ definitely pre object of their faith was much less definite than dicted in Gen. 3:15? that of ours, who know the personal Messiah. But none the less, the essence of this faith, subjective 6. How fully did Adam and Eve need to under ly considered, was the same, viz., trust in God’s stand the promise of Gen. 3:15? grace and power to bring deliverance from sin” 7. What element of grace was included in the (G. Vos, Biblical Theology, pp. 52,53; copyright judgment pronounced on Eve? 1948 by Wm. B. Eerdmans Pub. Co.). 8. What was included in the judgment pro Next we must consider the judgment pronounced nounced on Adam? on Eve and that on Adam. In the case of Eve, the 9. What was the effect of the curse pronounced penalty consists in a great increase of pain and on the ground? suffering in bringing children into the world, and subjection to the rule of her husband. “The true 10. What does 3:17 imply as to the responsi subordination that belongs to the origin of woman bility and sin of Adam? from man now becomes subjection. One of the blessings of the gospel to women in western lands (To be continued) is the mitigation of this subjection” (The New Bible Commentary, p. 80). There is, however, an element of grace implied in the judgment pro Ye fearful saints, fresh courage take: nounced on Eve. It implies that the propagation The clouds ye so much dread of the human race will be possible, in spite of Are big with mercy and shall break hardships and sufferings; and this in turn implies In blessings on your head. that the human race will continue to exist until the seed of the woman shall come who shall Judge not the Lord by feeble sense, destroy the serpent. But trust Him for His grace; In the case of Adam, the penalty is a curse on Behind a frowning countenance the ground which involves man in the necessity He hides a smiling face. of a laborious struggle for existence. Work itself is not a curse, but rather a blessing and gift of —William Cowper Blue Banner Question Box Readers are invited to submit Biblical, doctrinal and practical questions for answer in this department. Names will not be pub lished with questions.

Question: Question: Is Dr. Norman Vincent Peale a trustworthy Was the blood of Christ from a human person Christian leader? or a divine being?

Answer Answer: In considering this question, we wish first Dr. Norman Vincent Peale, minister of the of all to ask our readers to think of the answer Marble Collegiate Church (Reformed Church of to Q. 21 in The Shorter Catechism: “The only America, or “Dutch Reformed Church”) of New Redeemer of God’s elect is the Lord Jesus Christ, York City, has been rapidly rising high in popu who, being the eternal Son of God, became man, larity and influence. His popular influence and and so was, and continueth to be, God and man appeal might be regarded as comparable to the in two distinct natures, and one person, for ever.” remarkable career of Bishop Fulton Sheen of the This formulation, which goes back to the Council Roman Catholic Church. Dr. Peale is the author of Chalcedon in A.D. 451, sets forth accurately the of two widely read books, A Guide to Confident Biblical teaching about the person and natures Living and The Power of Positive Thinking. Be of Christ. It should be carefully noted (1) that sides these he is the author or co-author of several Christ has two natures, divine and human; (2) books, booklets and articles. Recently published that these two natures are distinct, not mixed or articles in popular magazines have given him ex blended or confused in any way; (3) that Christ tremely wide publicity. Mention may be made of is only one person, the eternal Son of God. There There Is No Death (Reader’s Digest, October, 1953, fore Christ is not a human person, and it is im pp. 121 ff.), Pastor of Troubled Souls (Christian proper to speak of Him as “a human person.” Herald, February, 1954; condensed in Reader’s Di He is a divine person, “the eternal Son of God,” gest, February, 1954, pp 65 ff.), and The Power who took a human nature into union with Him of Norman Vincent Peale (McCall’s, January, 1954, self. p. 26). Christ’s human nature consists of a human The very title of the article in the January body and a human soul. His divine nature is His McCall’s, as featured in large display type on their eternal Godhead, referred to in the Bible as “the Word” (John 1:1-3, 14) “the eternal Spirit” cover, is idolatrous. Note that it is not the power (Heb. 9:14), “the Son” (Heb. 1:8), “God” (1 Tim. of God, nor the power of Christ, nor the power of 3:16). the Holy Spirit, but “the power of Norman Vin cent Peale” that is featured. This is not an article Christ’s blood is to be regarded as a part of by Dr. Peale, but one about him. It is a terrible His human nature during His earthly ministry. thing to ascribe to a man the power which really As God, He could not have blood. God is a Spirit, belongs to God alone. See Acts 12:21-23; 2 Cor. having no body, therefore God cannot have blood. 4:7; Acts 8:10; Psalm 62:11. It is to be noted that while Christ had blood during his earthly life, after His resurrection We expect to publish, D. V., in an early issue His body is spoken of as having “flesh and bones'’ of this magazine, a careful and fully documented (Luke 24:39), not “flesh and blood” (compare article on the theology of Norman Vincent Peale. 1 Cor. 15:50). Blood is something which charac In the meantime we feel it our duty to warn terizes this present earthly life, not the life of Christian people to be on guard against being de eternity. ceived by the wave of enthusiasm for Dr. Peale “Christ, in the work of mediation, acteth and his teachings which is being reflected — and according to both natures, by each doing that also promoted — by the secular and religious which is proper to itself: yet, by reason of the press. Dr. Peale’s teachings must be measured by unity of the person, that which is proper to one the Word of God, which is the only infallible rule nature, is sometimes in Scripture attributed to of faith and life. Christian people should be on the person denominated by the other nature”— guard against uncritically following the popular Heb. 9:14; 1 Pet. 3:18; Acts 20:28; John 3:13; 1 applause of the moment. It has not seldom hap John 3:16 (The Westminster Confession of Faith, pened that subtle counterfeits of the true Gospel VIII.7). In accordance with this principle, we of our Lord Jesus Christ have been welcomed and are to understand such a text as Acts 20:28 (“the applauded by the secular and even the religious church of God, which he hath purchased with his press of our country. own blood”). This text does not mean that God — J. G. Vos has blood. It means the divine person, God the 89 Son, purchased the church with the blood which to join. Even apart from the question of secrecy, was a part of the human nature which He had there are good reasons why Christian students taken into union with Himself. should not join ordinary fraternities or sororities. These organizations often carry on activities which The relation between the divine and the are inconsistent with Christian standards of human in Christ will always be mysterious to us. conduct. Their initiations of new members are We cannot even understand the relation between often incompatible with Christian standards of our own human soul and our human body—how human dignity, and sometimes even become a could we fully understand the high mystery of matter of public scandal. Moveover their ex the incarnation of the eternal God? It was after clusiveness tends toward a snobbish spirit on the long and painstaking discussion, involving the part of many of their members, and commonly rejection of one heresy after another, that the leads to a false sense of values among students. Church came to a united faith on this subject Some students will regard membership in a at the Council of Chalcedon in 451 A.D. The fraternity or sorority as a goal to be coveted formula adopted by that Council, which is repre above everything else in college, and those whose sented by Q. 21 in The Shorter Catechism, adheres ambitions are disappointed will feel extremely carefully to what the Scripture states, and steers frustrated. This kind of social rivalry in a college a safe and true course between the false and or university is unwholesome, and its results— extreme views on all sides. We may safely affirm both social and phychological—are predominantly that in the good Providence of God, and under bad. the promised guidance of His Holy Spirit, the Church at the Council of Chalcedon settled for all Fraternities and sororities should of course time—as far as it can be settled at all—the true be absolutely prohibited in all Christian institu doctrine of the person and natures of Christ. That tions of learning. Christian students attending formula can never be abandoned or improved public or secular institutions of learning should upon. conscientiously refrain from such conduct and —J. G. Vos connections as would tend to neutralize their witness for Christ and His Kingdom. Question: —J. G. Vos What should be the attitude of a Christian student in a college or university to fraternities Question: and honorary societies? Is it consistent for a Christian to be a member of Phi Beta Kappa and What is the difference between the Reformed similar organizations in which membership is Presbyterian (Covenanter) Church and the United based on scholastic attainment? Original Secession Church (of Scotland)?

Answer: Answer: The Testimony of our Church (XXII.5) af The primary difference between the two firms that “The formation of secret associations churches is historical. The Reformed Presbyterian for the prosecution of ends, however good pro Church is not a Secession Church. It was formed fessedly, is inconsistent with the requirements of by the descendants of the Society People, the Christian principle.” The Testimony condemns followers of Cameron and Renwick, who refused as an error the proposition “That members of to enter the Church of Scotland established by associations, either sworn or pledged to secrecy the Revolution Settlement of 1690. They re in regard to the nature and doings of such as mained apart because the attainments of the sociations, may be admitted to ecclesiastical fel Second Reformation in Scotland were set aside, lowship” (XXII, Error 7). The Church thus and the Covenants, National and Solemn League, regards membership in secret societies as incon were ignored in the framework of the Revolution sistent with Christian duty and church fellowship. Church. That the Covenanters took up the right position in refusing to enter the new Establish Phi Beta Kappa and similar societies in which ment, was proved in a large measure by the membership is based on scholastic attainment various secessions from the Church of Scotland should not be regarded as included under the that took place in the next 150 years. statements of the Testimony cited above. Phi Beta Kappa, at any rate, requires neither an oath In 1733 the first of these secessions took place. nor a pledge of secrecy, and membership is in For some time Rev. Ebenezer Erskine had been reality only an academic honor. If in any case protesting against the growing evils of the Estab an oath or pledge of secrecy is required for mem lished Church, the increasing tyranny of her bership in organizations of this type, then a courts and the forced settlement of unacceptable Christian should decline to be a member. ministers in congregations. For his protests he was censured, suspended and finally deposed from Ordinary college and university fraternities the exercise of his ministry. Joined by three and sororities are in a different category. In all other ministers, he withdrew from the Church of cases where an oath or pledge of secrecy is Scotland, and formed the Associate Presbytery required for membership, Christians should refuse and later the Associate Synod. In the next 100 90 years this Church suffered division and sub Robert Rainey. The most revolutionary of these, division on matters of doctrine and of the relation called the Declaratory Act, was adopted in 1893. between the Church and the State. Two of these A minority protested against the Act and formed divisions formed a union in 1839—the United the Free Presbyterian Church of Scotland. They Original Secession Church. The remaining parts hold that the passing of the Act made void the also drew together and uniting with a second predestinarian and allied doctrines of the Confes secession that had been made from the Church sion of Faith. They hold, too, that the Act ser of Scotland in 1752, formed the United Pres iously affected the Constitution of the Free Church byterian Church of Scotland. in the explanation it gave to the Confession of Faith, and that they, by their refusal to recognize The United Original Secession Church and the the Declaratory Act, are the true Free Church of Reformed Presbyterian Church are similar in Scotland. matters of worship, doctrine and discipline. The basic difference lies in their attitude to the State. This claim, however, is disputed by the pres Both churches hold the binding obligation of ent Free Church of Scotland, a minority of the the Scottish Covenants, but the Covenanters hold Free Church that declined to enter the union that the Secession Testimony does not go far formed with the United Presbyterian Church in enough and does not sufficiently contend for 1900. (See the July-September 1953 issue of this Reformation attainments in the State. Members magazine, pages 162-164.—Ed.). of the Secession Church have thus the liberty to exercise the elective franchise and vote at Parlia The Free Presbyterian Church adheres strict mentary Elections. ly to the Westminster Confession of Faith, uses Psalms only in worship without instrumental ac The majority of the United Original Secession companiment, and debars members of oath-bound Church amalgamated with the Free Church of secret societies from membership. In contrast Scotland in 1852. At present there are sixteen with the Reformed Presbyterian Church, the Free congregations, three of which are in Ireland, and Presbyterian Church practices open communion, an approximate communicant membership of 1600. albeit exercising strict supervision over those who are admitted to the Lord’s Table. The Free Pres —Adam Loughridge byterian Church does not acknowledge the con tinuing obligation of the Scottish Covenants, and Question: her members take an active part in the political What is the difference between the Reformed life of the country. Presbyterian (Covenanter) Church and the Free The Free Presbyterian Church consists of 64 Presbyterian Church of Scotland? congregations and preaching stations situated chiefly in the Highlands and Western Islands of Answer: Scotland. —Adam Loughridge The third and largest separation from the Established Church of Scotland took place in 1843, After years of submission to the tyranny of civil Question: interference in spiritual affairs, the Free Church The apostles baptized converts after only brief of Scotland claiming adherence to the Creed and instruction, as shown by the case of the Philippian Constitution of the Established Church of Scotland jailer (Acts 16:30-34). Should not the Church do in their entirety, and in order to maintain the likewise at the present day, instead of insisting on lawful rights of the Establishment, separated to a long course of instruction in preparation for become the Church of Scotland, FREE. This baptism? separation, known as the Disruption and led by Dr. Thomas Chalmers, was one of the most out Answer: standing events in the history of the Church in Scotland. Over 400 ministers, for conscience’ sake, Let us consider a few outstanding facts that surrendered churches, manses and stipends, that bear on this question. The narrative to which we they might form a Church of Scotland that was are referred is brief. The time the apostles were free from the interference of the State. allowed to stay in Philippi was relatively brief. Yet we are not thereby justified in assuming, on For many years the Church enjoyed peace the spur of the moment, that the instruction they and prosperity. Increase came from the majority gave those willing to listen was perfunctory, super of the Secession Church in 1852 and of the Re ficial or even hurried. formed Presbyterian Church in 1876. Plans were set on foot for union with the United Presbyterian The Holy Spirit did not drive Paul and his Church. As the latter Church did not hold the companions out of Asia to Philippi without going principle of the National Recognition of Religion, with them and preparing their way. Review the and there were differences in points of doctrine, details given in Acts 16:11-29. The city jailer various measures of a compromising nature were would know of these things; that they had some introduced in the General Assembly by Principal thing to do with “salvation”; that even the riot in 91 the market centered about a poor slave girl, who as circumstances required, but never changed. This, was saved. Paul and Silas were thrown into his of course, goes to prove that he was controlled by jail, with special charge to keep them securely. the Holy Spirit in all that he taught. Yet he fell asleep at his post. Suddenly a “great earthquake” wakened him. Being an official of a Providentially, the Thessalonian Epistles contain Roman colony, he was, no doubt, a Roman. Being much first-hand and practically contemporaneous a Roman, he believed in the Lord Caesar. But at the information about Paul’s Gospel; about what the moment, he was frightened to death, well know apostles had just been teaching as they “spoke the ing that he could expect no mercy from Lord Caes Word of the Lord” to men, who then “turned from ar if the prisoners were escaped. There was no sal idols to serve the living and true God, and to wait vation for him. In despair he drew his sword, for His Son from heaven.” They received it, “not and looked into the face of death, as the inevit as the word of men, but, as it is in truth, the Word able. Then Paul’s reassuring word. No wonder of God.” To them he writes, “knowing, brethren, he trembled with fear as he brought out these beloved of God, your election, how that our gospel strange prisoners, saying, “Sirs, what must I do came not unto you in word only, but also in power, to be saved?” God had prepared him. He was and in the Holy Spirit, and with much assurance” ready and eager to listen as, in the ensuing quiet (1 Thess. 1:4,5). The word here rendered “assur of the early morning hours, they spoke to him and ance” (plerophoria) is most significant; literally, his household “the Word of the Lord.” There was “a bringing of fulness,” i.e., enough for satisfaction. plenty of time to set forth the facts and the mean The corresponding verb, plerophoreo, means to ing of those facts that constitute the Gospel of “bring full satisfaction.” What Paul says is that God. But the time factor is of small importance the apostles’ speaking the Word of the Lord was w here the power, applied for the effect on those by the power of God, the Holy Spirit bringing who hear, is unlimited. They believed in God. much fulness of conviction, persuasion, assurance. They proved their sincerity by Christian sympathy These two Epistles add up to the positive assertion and courtesy, and “presently” were baptized. that those whom the apostles taught were fully in structed, and leave no ground whatever for an in As to the Book of the Acts, brevity is of the ference that they received “only brief instruction” plan of Luke, the writer, who at the beginning before baptism. refers to a “former treatise," in which he had set forth with fulness and accuracy the Word of the Paul well understood and testified the reason Lord, the truths of the Gospel, “concerning all that for the success of his Gospel. He took no honor to Jesus began both to do and to teach.” Luke does himself, but gave all the glory to God, who “chose not repeat the content of the Gospel in this second you from the beginning unto salvation in sanctifi treatise, but tells, chiefly, what the apostles, after cation of the Spirit and belief of the truth, where- they had been filled with the Holy Spirit, began to unto He called you through our gospel” (2 Thess. do in carrying forward the commission of their 2:13). What is effectual calling? “Effectual call Lord Jesus. What they began to teach was the ing is the work of God’s Spirit, whereby, convinc G o sp el. The reader of the Acts, therefore, is sup ing us of our sin and misery, enlightening our posed to know, at the very least, what is contained minds in the knowledge of Christ, and renewing in the “Gospel according to Luke,” so that, when our wills, He doth persuade and enable us to em he reads that the apostles “spoke the Word of the brace Jesus Christ, freely offered to us in the gos Lord” to the jailer, and to others at different pel.” That is the only adequate explanation of times, he knows exactly the content and scope of real success in evangelism. w hat is meant. Here are two additional witnesses to the fact It is generally agreed by those who have in that it is the true explanation of the success in vestigated the matter that Paul, Silas and Timothy Philippi: (1) Clement Romanus (A.D. 30-100; prob came, with Luke, to Philippi, some time in the ably the Clement mentioned by Paul in Phil. 4:3 year 52. Driven out after “certain days,” they as one of his “fellow-workers, whose names are in went to Thessalonica. Their stay in Thessalonica the Book of Life”), in his Epistle to the Corin was also cut short, as we measure time. thians, Chap. 42, where, writing not of Paul in particular, but of the course pursued by all the It is further agreed that Paul wrote the two apostles in their work of evangelism, he says, Epistles to the Thessalonians within less than one “Having received their orders, and being them year after leaving Philippi. What he there wrote selves fully assured. . . and established. . . they is in complete harmony with all that is recorded went forth preaching the gospel in connection with of his saying and writing both before and after his the Holy Spirit’s full assurance (plerophoria.” (2) visit in Philippi. Hence, we are justified in as Polycarp (A.D. 65-155; disciple of the apostles; suming that what he said to the people of Philippi bishop of Smyrna, who died in the fire because he was of the same content, approximating the same would not deny his confession, “I am a Christian”), over-all pattern of the one Gospel. Paul never in his Epistle to the Philippians, Chap. 3, where, contradicts himself; never has to correct an error speaking of Paul, he says: “He, when among you, in his teaching. What he called “my Gospel,” ap accurately and surely taught the word of truth in proved by the Church, he explained and applied the presence of those then living.” 92 We have not space here to go into the details send the Holy Spirit to them, “And He, when He of Paul’s own statements as to what “you know”; is come (to you), will convict (convince, persuade) what “we told you"; what “you received of us the world of SIN, of RIGHTEOUSNESS, and of when we were with you”, etc. Read the two JUDGMENT.” Epistles to the Thessalonians through carefully. Consider particularly: r Thess. 1:9,10; 2:11,13,14; His usual way of doing this has always been 3:3,4; 4:1,2,3,6,11; 5:2. 2 Thess. 1:9,10; 2:5,6,7,13,15; through the faithful witness of believers to whom 3:4,6,7,9,10. He has come. His power is the same that it was 1900 years ago. But where is the faithful witness It is enlightening and impressive to one tak of believers? SIN is made light of. RIGHTEOUS ing time to think of the number and range of the NESS is compromised. JUDGMENT is soft-pedal particulars of the apostles’ teaching that may be ed. THE TRUTH OF GOD is mixed with false gathered from these two short Epistles, and of hood. The witness of professed believers is large which Paul there reminds his readers. He had ly unfaithful, uncertain, confused, seeking to gath been forced suddenly to leave them in the throes er men into a “church” that is not separated from of persecution, yet he nowhere expresses regret the world and its wickedness, that does not sub that he did not have time enough to instruct them mit itself to the supreme authority of the Lord more fully. He keeps reminding them of what Jesus. Judgment came upon Jerusalem and all they had been taught, and makes no effort to fill that belonged to it, within about twenty years af gaps in that teaching. As he told the Corinthians, ter these Epistles were written, and. . . . and, as “According to the grace of God given unto me, as lately as World War II, and the Korean War, a wise masterbuilder, I laid a foundation. . . (and) and. . . . other foundation can no man lay than that is laid” It may be that church membership and even (1 Cor. 3:10,11). He was deeply concerned for his church attendance is on the increase, but, at the converts, but not because they were insufficiently same time we are confronted with the fact that instructed. They were but “babes in Christ,” and perfidy and perjury in high places, divorce and he feared lest they might not be strong enough juvenile delinquency in the home, and crimes of to endure such persecution. So he sent Timothy, every kind in society-at-large, are increasing much not to teach them some more, but primarily, “to more rapidly. And all the while the Church keeps establish you and to exhort you concerning your lowering its standards, its standards of knowledge, faith; that no man be moved by these afflictions; of faith, and of conduct. WHY? and HOW LONG? for yourselves know that hereunto we are appoint ed.” Upon receiving a favorable report, he wrote, —F. D. Frazer “now we live, if ye stand fast in the Lord” (1 Thess. 3:1-3,8). “Stand fast, and hold the tradi Question: tions which you were taught, whether by word (spoken), or by our (former, written) epistle” (2 In the October-December 1953 issue, p. 183, Thess. 2:15). in the comments on Eph. 3:14, it is stated that the tendency to remain seated in prayer is a sign The “traditions” to which Paul, here and in 2 of the irreverence of our age. Does not this call Thess. 3:6, refers, were not the “traditions of men,” for further study? David sat in prayer. We or “of the elders,” which Jesus so frequently de sit at meals when the blessing is asked, and during nounced. They were those matters of which Luke prayers at the communion table. If we insist speaks in the Preface to his Gospel, “which have that sitting is an improper posture, would not the been fully assured (plerophoreo) among us, even same apply to singing God’s praises? as they, who from the beginning were eye-witness es and ministers of the Word, delivered (handed Answer: over) to us.” These Luke wrote down in order, “that thou, Beloved of God, mayest know the cer Did David sit in prayer? The Hebrew verb, tainty concerning the things wherein thou wast translated “sat” in English versions of 2 Sam. instructed.” Or, in Paul’s words, the “traditions” 7:18 (and 1 Chron. 17:16,) means to “tarry, abide were what he “received of the Lord and delivered in a place,” “dwell in a house,” “hold a position,” unto you” (Gal. 1:11,12; 2:1-10. 1 Cor. 11:23; 15:1-11; etc. When a judge, or king is the subject, it says, etc.). Hence, these “deliverances,” these “tradi he is occupying his official position. It indicates tions” formed the sum and substance of the teach nothing whatever as to posture. The same verb ing of the apostles from the beginning to the close occurs in the first verse of each of the above chapters. Here the American Revision translates, of their ministry. “dwelt in his house,” which is correct; but the Surely no one, having read these two Epistles mistranslation still “sits” in the other verses. with care, could miss the fact that Paul’s one Gos What the original says is, “Then David the king pel is a Gospel, (1) Of Salvation from Sin; (2) went in and took a place before Jehovah.” The Of Righteousness and Holiness of Life; (3) Of the tone and content of his prayer on this, to him, Coming of the Lord Jesus for Judgment. It is a most momentous occasion, is so self-abasing, so Gospel including the whole range of the promise full of adoring reverence and gratitude to God, of Christ when He told His disciples He would that it is next to impossible to imagine that he 93 took an easy chair in the Presence of Jehovah continue to come along in their places with God, enthroned above the cherubim who con unchangeable regularity. Therefore, they have tinually stand, ready to serve, by His mercy, to be “intercalated”; but the calendar has no place obedient to His commandments. And it is so for them, so you have to do the intercalating for with all the prayers of David which we find in yourself. The proposal is that they be used as the Psalms. Nothing but an attitude of heart- international holidays, when everybody, the world moved reverence can be made to fit their ex around, would shut up shop, and take a vacation. pression. Adoration is a part of prayer too much It is assumed that nobody would ever forget such neglected today. Men think too highly of them a boon. Even news reporters would take a selves, too ignorantly of God. Suppression of the vacation. natural instinct to recognize evidence of God’s presence is irreverence, grossly (characteristic Every year, indeed every quarter, begins on of our age. “Sunday,” and ends on Saturday. “Y” day is to be intercalated between Dec. 30 and Jan. 1; “L” Prayer is addressed to God alone. His day between June 30 and July 1, but not counted. Presence is to be reverently acknowledged by him It is proposed to put this calendar into universal who prays, and by all within hearing. When any use in a year that begins with the Christian one, leading the people in worship, is about to Sabbath, which will not occur again until 1961. speak to God in prayer, he should give due notice During the whole of such a year (if not a leap of his intention, and request all hearers to take year) the Christian Sabbath would remain in its a more reverent attitude before the Hearer of proper place; the week would not be interfered prayer. Standing seems most appropriate in a with. It is assumed that sleeping Christians would public assembly. not be aware of what was coming! But, the last Yet posture is only an outward form, and day of that year, and in case of leap year, the Jesus Christ taught that outward forms in religion last day of June, would be Saturday. The next are to give way to common sense (i.e., good judg day, the Christian Sabbath, would be a world ment) in case some greater thing, such as the holiday, churches all closed, everybody doing as mercy or the truth of God would be interfered he pleased! The following day, actually, as of with. Nothing is gained, but much may be lost the calendar now in use, Monday (or Tuesday in by stickling for mere form in case of infirmity; leap year), would be “Sunday.” Christians could in case it would cause unnecessary disturbance, then observe the Sabbath on the second, or third or confusion, and so distraction from reverence day of the regular week, instead of the first day! itself. In other words, the last week of every year would be an 8-day week; and the last week of June, in Praises, i.e., the Psalms, also are addressed to leap years, would be an 8-day week. God and for His glory. Yet, at the same time, they are addressed to men for “teaching and Hence, it appears that the Christian Sabbath admonishing” them. Sitting in praise is not in would thenceforth fall, annually, in recurrent appropriate to this latter purpose, “speaking one series, on a different day of the regular, God- to another in psalms and hymns and songs of determined week. And God’s institution, estab the Spirit.” Standing in praise is always ap lished from the beginning of human history, propriate in address to God, “singing and making would be moved, every year, one or two days melody with your heart to the Lord.” It would from its proper place. It could then, presumably, seem, therefore, that both postures should be be lost in the confusion, and its significance be used in the public praise service, as is ordinarily forgotten! done in the Covenanter Church. Of course we know the calendar has been —F. D. Frazer changed before, but always in such a way that the week has remained intact. Chief Rabbi J. H. Question: Hertz of New York has published the following statement: “The Week has never before been What is the relation of the proposed “World interfered with except on two occasions, and both Calendar” to the Christian Sabbath? of these in the service of social upheaval and militant atheism. At the time of the French Answer: Revolution, when a 10-day week was introduced with the avowed aim of destroying Christianity; The 13-equal-month calendar previously and recently in Soviet Russia, when a 5-day week advocated seems to have been discarded, but its was ordained because it would be an invaluable “blank day” subterfuge is retained. The “World aid in uprooting Religion.” Calendar” now proposed provides for a 12-month, equal-quarter (31 plus 30 plus 30 days each), An 8-day week, occurring only once or twice 364-day year. The 365th day (“Y”, or “Year-end” a year, would accomplish the same purpose, a day) and the extra day of Leap Year (“L”, or little more insidiously, but just as effectively. “Leap-year” day) are not counted; they are It would tend to destroy the Sabbath Institution “blank,” “zero,” “nameless” days. Nevertheless, and a principal memorial of the Resurrection of in spite of stupid little men, these days shall Christ on “the first day of the week.” 94 This World Calendar is being pushed in all as the religious rights of religious minorities, but countries of the world, chiefly by American we need not go into that now. secularistic propaganda, financed by American money, as a part of the inane, but now threaten Every Christian should inform himself, and ing efforts to socialize the world. whenever it comes up, oppose it resolutely, with out compromise. Its adoption would inevitably bring prosecut ing attacks against the civil and economic, as well —F. D. Frazer

Questions Received The following questions have been received from readers of this magazine. Answers to them will be published, D.V., in future issues.

1. Please publish something on the question is, what do you imagine when you think of God? of the limited atonement, which was discussed 8. Why is it that there are more atheists now in the Blue Banner Question Box in 1946. than before? (By “atheists” I mean those who 2. What is meant by “the judgment of this deny the existence of any God, either true or world” (John 12:31)? false). 3. What is the meaning of “until it is fulfilled 9. What happens to the millions of non-Chris in the kingdom of God” (Luke 22:16)? tians when they die? Must non-Christians who think and act conscientiously according to their 4. When a young minister begins his work as beliefs, go to hell because they were not Chris a preacher ordained to preach in a Covenanter tians? pulpit, what would be a good program to follow to cover the well-rounded Gospel and church 10. The apostle Paul often warned against doctrines? One could spend years on a single divisions among Christians. Why do not the phase of Bible teaching. leaders of the different Christian Churches obey 5. In what sense may God be said to have free Paul’s teaching by uniting, instead of keeping up will? Did God in creating the universe and all it divisions which are contrary to the Bible? contains choose from among many possibilities 11. W hat is the meaning of 2 P eter 2:1, “even as He saw fit, or was God limited by His nature denying the Lord that bought them”—? Can to only one possible kind of universe to be created, this be translated, “Even denying that the Lord and that “all very good”? Could God have bought them,” i.e., denying the substitutionary chosen Or desired to do otherwise than He actually atonement of Christ? Does this verse apply to has done? the modernists of today? 6. The (II.2) Westminster Confession of Faith 12. Accepting the implications of the cove says that “God hath all life, glory, goodness, nant theology as set forth in the Westminster blessedness, in and of Himself.” If this is true, How could God create the universe and man for Confession of Faith, why was Ishmael circum His own glory, and how can it be possible for cised? man to glorify God? If God has all glory in His 13. Are children’s sermons (with illustrations own Being, how can the created universe or any and object lessons) warranted by the Scriptures? thing in it add to His glory? If so, where should they fit into the worship 7. What is your personal picture of God; that service?

God strengthen me to bear myself; Myself, arch-traitor to myself; That heaviest weight of all to bear, My hollowest friend, my deadliest foe, Inalienable weight of care. My clog whatever road I go.

God harden me against myself, Yet One there is can curb myself, This coward with pathetic voice Can roll the strangling load from me, Who craves for ease, and rest, and joys: Break off the yoke and set me free.

—C. G. Rossetti Reviews of Religious Books The favorable reviewing of a book here is not to be under stood as necessarily implying an endorsement of everything con tained in it. Within the limits of the editorial policy of Blue Ban ner Faith and Life each reviewer is solely responsible for the opin ions expressed in his reviews. Please purchase books from your local book dealer or direct from the publishers; do not send orders to the manager of this magazine.

WHERE SCIENCE AND FAITH MEET — Science and love are demonstrated to be perfectly FIVE BROADCAST TALKS, by James B. Tor complementary when a doctor-father is forced by rence, Donald M. MacKay, Malcolm Jeeves, circumstances to operate on his own child to save Robert L. F. Boyd and Oliver R. Barclay. The life. Experience convinces us of the comple Tyndale Press, 39 Bedford Square, London, W.C. mentary nature of parental love and scientific 1, England. 1953, pp. 40, paper cover. Is. 6d. skill. The Christian faith is based on an objective Available in Canada from Inter-Varsity Christian self-revelation of God—the Bible. You cannot Fellowship, 30 St. Mary Street, Toronto 5, On really know God apart from His Word; nor can tario; in U.S.A. from Inter-Varsity Christian Fel you get at the heart of Christianity by mere lowship, 1444 North Astor, Chicago 10, 111. intellectual assent to Biblical doctrines. It is only by taking Christ at His Word and committing Prepared for the Overseas Service of the yourself to Him that you come to know Him as British Broadcasting Corporation in January and Saviour and realize that He is working in you. February, 1953, these enlightening addresses are Experience again has proved the complementary for the layman both in science and theology. They nature of a scientific approach to revelation in constitute a popular yet discerning refutation of the Bible and personal commitment (faith) to the common fallacy that science and faith are at God. irreconcilable swords’ points. They are weighty because they were given by men of rank in the The genuine concern of these lecturers over scientific and educational world (a theologian, the unbelief of our day and the correctness of two physicists, a psychologist, and a biologist) their approach to the problem, it seems to the who are also men of sound Christian faith, all reviewer, are demonstrated in the last paragraph members of the Research Scientists’ Christian of the last lecture, in which Dr. Barclay appeals Fellowship. to his hearers to take down the New Testament and re-read it seeking for one thing—to see who The “scientific mind” requires observation Jesus is. “I would like to make this practical and testing of results in drawing conclusions. suggestion because, although we want to commend This is essential in our approach to the material to you the One whom we have come to recognize world. Yet the most basic elements of life are not as our Saviour and God, the New Testament, if subject to this kind of examination. Human it is approached in a spirit of true enquiry, will values, convictions, ideals, personal friendship commend Him to you much more effectively than and love, faith in God, are not arrived at by the We ever can” (p.40). impersonal scientific method. It is as fallacious to attempt to fall in love in the impersonal method Parents and churches have in this little publi of a medical or psychological examination as it cation a sound and appealing weapon to put in would be to decide the merits of a jet engine by the hands of their youth to aid them in meeting the principles of love and trust. Faith, like love popular unbelief and so-called “science,” especially and friendship, is based on personal experience in our public schools, all of which claims so and self-commitment. “We cannot approach God loudly to have put an end to the reasonability of in the impersonal role of an experimenter and faith in God. seek to manipulate Him like chemicals on a —E. Clark Copeland laboratory bench. God is a living, personal Being, who can be known only when we honestly seek THE REFORMATION REVIEW (Vol. I, No. 1). Him, and are really willing to meet Him and to The International Council of Christian Churches, entrust ourselves to Him” (pp. 12,13). This is a Singel 386, Amsterdam-Centrum, The Netherlands. clear declaration of the futility of any attempt October, 1953, pp. 64, paper cover. Florins 7.50 per to “see if religion works.” By recognizing the year. American and Canadian subscriptions can difference between the functions of faith and be sent to the American Office of the I.C.C.C., 15 those of science we shall avoid the majority of Park Row, New York 38, N.Y. ($2.00 per year). clashes between them. This is the first issue of a new quarterly jour Practical life shows the impossibility of re nal published by the International Council of garding them as two different types of mind to Christian Churches. Not only is it beautifully be kept in separate, watertight compartments. printed on paper of good quality, but the English 96 is excellent, although most of the contributors are survey of the New Testament which should find Dutch, French, Swedish and Chinese. We note wide use as a textbook in this field. in the list of contributors and correspondents the name of the Rev. W. R. McEwen, Reformed Pres In the first 145 pages of the book the author byterian minister in Australia. has done extensive research and selected the most interesting and essential facts concerning the polit This periodical presents serious discussion of ical, social, economic, and religious background of important issues, and should be welcomed by all the New Testament. who are concerned about a Biblical approach to The analysis of the text of the New Testa the ecumenical question, even though they may ment is divided into four major divisions, The have some objections to some features of the Inter first is a summary of the content of the four Gos national Council of Christian Churches. The pres pels separately, followed by chapters on the ent reviewer is not committed to the position that Synoptic problem and a brief harmony of the life the I.C.C.C. is a satisfactory answer to the ecumen of Christ. The next division is entitled “The Rec ical question, but he is glad to read such a journal ords of- the Early Church.” This summarizes the as The Reformation Review. We have no doubt period of expansion from the book of Acts through that it will bear a clear and faithful testimony Philippians. The next division is called “The against the counterfeit ecumenicity of the World Problems of the Early Church” and completes the Council of Churches and its affiliates which is a analysis of the New Testament books. The final major fact of the ecclesiastical situation of our day. division is a brief study of the canon of the New The leading article in this first issue is en Testament. titled What Is Ecumenical?, by Dr. G. C. Aalders, Each section is accompanied by suggestive out of the Free University of Amsterdam. Dr. Aalders lines and clear maps. The various interpretations shows that there cannot, be true ecumenical fellow of the book of Revelation are presented in a help ship except on the basis of the infallible Bible and ful chart. The bibliography and indices of per the Christ of the Scriptures. sons, subjects, places, and texts are especially help Another article is John Calvin as an Ecumeni ful in sermonizing, and research. cal Leader, by Dr. L. Praamsma. The true catho Since this book is a survey it cannot go into all licity and wide sympathies of the Reformer John the technical problems of Biblical introduction and Calvin are brought out. We are not sure, how exegesis, nor serve as a commentary on the whole ever, that Calvin, were he living today, would text of the New Testament. But, for a rapid not regard the differences between Reformed survey of the wealth of material available and Christianity, on the one hand, and Lutheranism necessary for one who is seriously studying the and Arminianism, on the other hand, as obstacles Bible this book will serve as a treasure house. in the way of ecumenical co-operation. In Calvin’s Evangelically sound and written in a concise and day these issues were not as clear as they are readable style, this book will have a wide appeal. now, after the lapse of 400 years. Arminianism There are places in which we would like a fuller had not yet been born, and the differences be development impossible in a survey. There will tween Lutheranism and Reformed Christianity be questions of interpretation here and there with were still, for the most part, in their incipient which we may disagree in part. For example, on stage. We freely recognize Arminians and Luth page 117, in the brief summary of the theology of erans who accept the infallibility of the Bible Judaism, it is stated: “. . . rewards and punish and the Christ of the Scriptures as Christians. ments were connected with the fate of the nation But to what extent there can be true ecumenical fellowship and co-operation between Reformed as a whole. . . Sin was thus evaluated and judged on a communal scale rather than individually.” Christianity and these other (we believe less pure and consistent) forms of Christianity is a serious We would prefer to say “as well as” instead of question. “rather than.” We would emphasize the fact that the same God still judges nations as such for The account of the Reformed Ecumenical domestic and international policy. Synod of 1953, by the Rev. J. C. Maris, is quite On the whole this volume can be highly critical, chiefly because of what the author re recommended for its intended purpose: to serve gards as the weak stand taken by the Reformed as “a compact guide to the essential facts that will Ecumenical Synod on the question of membership help” the Bible student to “interpret the Bible of denominations in the World Council of Churches. for himself.” —J. G. Vos —D. Ray Wilcox THE NEW TESTAMENT: AN HISTORICAL THE HEIR OF HEAVEN WALKING IN DARKNESS, AND THE HEIR OF HELL WALK AND ANALYTIC SURVEY, by Merrill C. Tenney. ING IN LIGHT, by J. C. Philpot. C. J. Farn- Wm. B. Eerdmans Publishing Co., Grand Rapids come & Sons, Ltd., 55 South End, Croydon, Eng 3, Mich. 1953, pp. 474. $5.50. land. 1949, pp. 40, paper cover. 7%d. Available The Dean of Wheaton College Graduate in U. S. A. from Bible T ruth Depot, Swengel, Pa. School presents a one-volume, non-technical, vivid 30 cents. 97 This booklet presents a reprint of a striking is any excuse for speaking disparagingly of doc serm on on Isaiah 50:10,11. The author seeks to trines. At one or two points the author seems al bring out the difference between a merely formal most to place sound doctrine in antithesis to the profession of Christianity, and a vital experience power of godliness. No doubt his intention was of salvation. With great force and emphasis he to emphasize that a mere mental assent to doc shows that many self-deceived persons in their trines cannot bring salvation. But we should vain presumption may think that they have the realize that the Bible everywhere teaches and im true saving work of the Holy Spirit in their soul, plies that truth is in order to godliness. Nowhere when in reality they have merely a natural re in Scripture is there an expressed or implied anti ligious experience. The chief value of this ser thesis between belief of true doctrines and exper mon is in its relentless exposure of the refuges of ience of the saving operations of the Holy Spirit. lies and false- assurance in which merely formal professors of Christianity presumptuously en —J. G. Vos courage themselves. The author closes with the THE EPISTLE OF PAUL TO THE CHURCHES following paragraph: OF GALATIA, by Herman N. Ridderbos. Wm. B. “I have drawn two opposite characters, their Eerdmans Publishing Co., Grand Rapids 3, Mich. 1953, pp. 238. $3.50. beginning, progress and end. Which are you? If an empty professor, unless grace prevent, your This is one of seventeen volumes of the New sentence is recorded, that you shall lie down in International Commentary on the New Testament. sorrow. If a living soul, though now you are walk The general Editor of the series is Dr. N. B. Stone- ing in darkness, and have no light, you shall one house, Professor of New Testament in the West day behold the face of God with joy” (p. 40). minster Theological Seminary, Philadelphia. Dr. While there is a great deal of precious truth Stonehouse has commented that the aim of the in this sermon, and it is brought out in a very new Commentaries is to provide earnest students striking and forceful manner, there are also some of the New Testament with an exposition that is things that we cannot agree with. In particular, thorough and abreast of modern scholarship and we object to the following which appears on page at the same time loyal to the Scriptures as the in 11 of the British edition: “What is the Bible more fallible Word of God. A study of this volume on than any other book when it is not clothed by the the Galatians leads one to acknowledge that the Spirit with almighty power and irresistible energy? commentator has realized the aim of the editor, The Bible is nothing without the Spirit. It is in and as a result we have something that is new and itself a mere list of words and syllables, an as solid and practical. semblage of vowels and consonants, a collection of The work begins with a good practical intro printers’ inks and types, which, without the Spir duction that sets out clearly the reasons why the it’s divine application, can no more convey light epistle was written, its content and character, and and life into the soul than a letter sent by the the churches that the apostle is addressing. Dr. post can communicate its contents to the eyes of Ridderbos examines carefully the two theories re a man born blind.” In his zeal to emphasize the garding the location of the Galatian Churches and work of the Spirit in applying the Word to the their relationship to the apostle Paul. The earlier, heart, the author here confuses the objective or North Galatian theory, linked the epistle with authority of the Bible with the believer’s subjec the geographical territory called Galatia in Asia tive conviction of that authority. The authority Minor. The later theory considers that Galatia of the Bible is objective, it is inherent in the Bible refers to the Roman province of that name. It itself as a written book. A Bible packed away in includes the geographical territory and those of an old trunk in an attic is as truly and as fully the Lycaonia, Pisidia and parts of Phrygia and Cappa- Word of God as a Bible that has just been used by docia. This is the view accepted by Dr. Ridderbos, the Holy Spirit to bring someone to a saving know though he is not dogmatic on the point and admits ledge of Christ. It is a pity that the author in that the choice is not easy. But the arguments his zeal for an experimental acquaintance with seem stronger in favor of the larger area. We the saving work of the Spirit allowed himself to have a far more vivid impression of Paul’s con speak so unguardedly about the Bible. For the nection with the cities of Antioch, Lystra, Derbe objective, written Bible, of which he speaks so and Iconium. The epistle is therefore a pastoral depreciatingly, is in itself the product of the Holy letter to the churches whose founding is described Spirit (2 Pet. 1:20,21; 2 Tim. 3:16). in Acts chapter 13 and 14, churches that retained the apostle’s interest and were the objects of his Clearly the sermon reflects the conditions of special love and care. an earlier day, as when the author speaks of “our dead Calvinists that swarm through the country” For the purpose of exposition, the author di and of “dry doctrinal Calvinists.” Certainly we vides the epistle into three parts. The first, fol know of no place today where Calvinists can be lowing a brief introductory salutation, reaches to said to “swarm” — not even “dead” or “dry doc the end of chapter two, and deals with Paul’s de trinal” ones. And we do not believe that zeal for fence of his apostolic qualifications, regarding experiencing the saving power of the Holy Spirit which there was apparently some doubt in the 98 Churches. In the second section there follows the lonian exile.” His view of the prophetism of the main theme of the letter. It defends the gospel Old Testament is a subjective one. Where the of Justification by faith alone against the chal prophets themselves say “Thus saith the Lord,” lenge of a Judaizing party that had crept into the Dr. Bright says that they thought, or discerned, or Churches. The concluding part that begins at felt, or were not long in seeing, or entertained the verse 13 of chapter 5 deals in a practical way hope, that something was true or that something with the new life in believers through the power would happen. “Thus saith the Lord” is scaled of the Holy Spirit. down to a mere “it seems to me.”

Much has been written on the Galatians since Concerning the essence of the Kingdom, the Martin Luther penned his monumental comments author gives no clear and definite statement. Con on what was to him the very heart of Gospel cerning the relation of the Kingdom -to the Church truth. There will always be a great need for he is again lacking in definiteness and clarity. He emphasizing the Scriptural doctrine of Justifica says that the visible church is not the Kingdom, tion by faith alone, to counter the folly of human but he leaves the reader uninformed as to just wisdom that delights in human merit and good what is the relation between the two. works as the means whereby we may be accepted by God. There are many people today outside the On the question of how people enter the bounds of Roman Catholicism, who have false Kingdom of God, the author’s answer is thorough views on Justification and who stumble at the ly unsatisfactory: “Saving faith is that a man cast simplicity of the Divine provision. In the circum himself upon God made visible in Christ and, how stances a re-emphasis of the teaching of Galatians ever little he may have of untroubled assurance, is welcome, and this new Commentary should that — because his very being desires it and the prove to be of great value in this respect to highest in his nature summons him to it — he sub students of the Word of God. mits to the yoke of Christ’s Kingdom and to it surrender himself, his tools, and his will. In that The book should appeal to the scholar and the act he finds righteousness, for in it he recognizes general reader alike. The exposition is done his Lord and turns his back on all false masters. verse by verse in English, though the hidden mean It is to this act of saving faith in Christ and his ings of the Greek text are clearly brought out. Kingdom that the Church must summon men” For the student, points in the text and grammar (p. 258). This is nothing but salvation by works; appear in copious footnotes and in special ap it represents salvation as coming not by faith in pendices. —Adam Loughridge Christ crucified for our sins, but by making Christ Master in the life. As represented by Dr. Bright, saving faith is not grounded in a deep sense of sin THE KINGDOM OF GOD: THE BIBLICAL and guilt, but in the sinner’s “desires” and in “the CONCEPT AND ITS MEANING FOR THE highest in his nature.” According to the Bible, of CHURCH, by John Bright. Abingdon-Cokesbury course, the sinner is dead in trespasses and sins, Press, New York, N. Y., and Nashville, Tenn. 1953, and his whole nature is totally depraved and cor pp. 288. $3.75. rupted by sin. Dr. Bright’s doctrine of sin and This book by the professor of Hebrew and salvation does not humble the sinner low enough interpretation of the Old Testament at Union The nor does it exalt the grace of God high enough. ological Seminary, Richmond, Virginia, won its In reality, his view of saving faith, as shown by author the 1952 Abingdon-Cokesbury award of the sentence quoted above, is a modern form of $7,500. The book will doubtless be hailed by Pelagianism. Pelagianism was the heresy in the many as a great achievement in Biblical scholar ancient church which denied the doctrines of ship. The present reviewer found it deeply disap original sin and total depravity, and held that pointing because of its liberal attitude and ap salvation comes by human free will. proach to the Scriptures and its vagueness and in A study of the Kingdom of God which will be adequacy at crucial points. It is unsatisfactory truly Biblical and also relevant to present-day because it is not truly Biblical. conditions still remains to be written. The heart of historic Christianity is the sub stitutionary atonement of Christ. Though Dr. —J. G. Vos Bright has much to say about “the cross” he comes no nearer to the real heart of Christianity than a THE VIRGIN BIRTH OF CHRIST, by Howard vague moral influence view of the atonement. The A. Hanke. Wm. B. Eerdmans Publishing Co., Grand truth that Christ as our Substitute bore the wrath Rapids 3, Mich. 1953, pp. 55, paper cover. 60 cents. of God for our sins on the cross, is the missing It is good to see a forthright defence of the note in the volume. doctrine of the virgin birth of our Lord written Throughout the book the author adheres to by a Methodist minister and professor of Bible in the “critical” view of the Bible. For example he a Methodist college (Asbury College, Wilmore, speaks of Isaiah 40-66 as w ritten by “an unknown Kentucky). Dr. Hanke’s trumpet does not give prophet who lived toward the end of the Baby an uncertain sound. He fearlessly asserts and 99 courageously defends the historic Christian doc These six lectures, delivered in churches and trine of the virgin birth of Christ. theological schools throughout the country, were The book first discusses the bearing of the the first project sponsored by The Calvin Found Old Testament on the doctrine of the virgin birth. ation. Then the New Testament witness is examined. —S. Bruce Willson Following this the Apostles’ Creed and statements of the Church Fathers are cited. In a section en NEVER ALONE, by Harry Hoffs. Society for titled “The Things Dependent Upon the Virgin Reformed Publications, 1519 E. Fulton St., Grand Birth” the author asserts that our Lord’s Deity, Rapids, Mich. 1953, pp. 31, pocket size, paper cov Lordship, Saviourhood, bodily resurrection and er. 25 cents; 10 for $2.00; $15.00 per 100. second coming are dependent upon His virgin This is a devotional booklet for use in minis birth. The line of argument here is that the tering to the sick. It contains short meditations, things mentioned depend on our Lord’s super selections of poetry, Scripture passages and brief natural character, and His supernatural character suggestions for prayer. The teaching is Scriptural, is contingent upon His virgin birth. though we disagree at one or two points. It seems In his treatment of the New Testament wit unwise to compare prayer to tapping power by nesses for the virgin birth, the author could have turning on an electric switch (p. 21). We would strengthened his argument by a discussion of the have preferred the booklet without the picture on bearing of John 1:13 on the virgin birth. “The the cover — a reproduction of Plockhorst’s paint statement of 1:13 contains, either by implication ing of the Walk to Emmaus. We are opposed on or explicitly (which of the two is the case depends grounds of principle to “pictures of Jesus.” on which of the variant readings is adopted as As the booklet weighs less than one ounce, it the authentic text), the affirmation of the super will be easy for hospital patients to hold, even natural introduction of Jesus into the world” when they are too weak to hold ordinary books. (Geerhardus Vos, The Self-Disclosure of Jesus, p. The print is clear and easy to read. This booklet 209; cf. pp. 209-212). In the judgm ent of this re should bring blessing to many. viewer, this text in the Prologue of John’s Gospel —J. G. Vos is a very strong testimony to the virgin birth of Christ, and it gives the lie to the claim of the critics that the virgin birth is mentioned in only THE HARDENING OF PHARAOH’S HEART, by W. A. Sampson. Bible Truth Depot, Swengel, two of the Gospels. —J. G. Vos Union Co., Pa. No date. 8 page pocket size folder. 35 cents per dozen; $2.50 per 100. Single copy, 3 MODERN UNCERTAINTY AND CHRISTIAN cents. FAITH, by G. C. Berkouwer. Wm. B. Eerdmans A brief but very good study of Romans 9:17, Publishing Co., Grand Rapids 3, Mich. 1953, pp. which brings out clearly the Scriptural character 86. $1.50. of such truths as God’s sovereignty, man’s re Interpreting Calvinism to the modern world sponsibility, and the fact that God is glorified not is considered by some a mere flight of theological only by the salvation of believers, but also by the nostalgia. Berkouwer soon dispels any such as eternal punishment of the impenitent. In our day sumption in these lectures. Calvinism is repre of easy-going views concerning sin, and one-sided sented as the system of Christian faith best fitted emphasis on the love of God, this little tract brings to meet the mood of uncertainty which dominates a timely message. the modern mind. The first lecture deals with —J. G. Vos the problem of “The Authority of Holy Scripture THE ROYAL CROWN. Anonymous. Sovereign in Our Time’’ as it is not so much concerned with Grace Union, 34-40 Ludgate Hill, London. E. C. 4, the attacks of liberalism as with the more subtle England. 1953, pp. 18, paper cover, illustrated. No hair-splitting of the New-Orthodox. “When we price stated. lose the Word, we lose sight of the image of Christ Himself. This is the spiritual law of history” (p. The title of this attractively printed booklet 23). In his discussion of “Old and New Protestant is taken from Esther 2:17, “He set the royal crown ism” he realistically delineates between opposing upon her head.” The booklet tells of “Three Not areas within Protestantism. Too often the “New able Coronations” — those of Queen Elizabeth II, Protestantism” has claimed a lack of prejudice Queen Elizabeth I, and William and Mary. The over against an “Old Protestantism” prejudiced by circumstances of these coronations are briefly the Scriptures. The prejudice of the New Pro described, and the Protestant character of the testantism is “the principle of autonomy, of the British monarchy is brought out. The safeguard supremacy of human reason and of the synthesis ing of Britain’s civil and religious liberty against of this principle and the fragments of the Chris Romish encroachments is stressed. At the end of tian faith. It becomes more and more evident that the booklet there is a brief statement of some of it is impossible to bring the Old and New the important truths of Calvinism. “The Protes Protestantism under one denominator” (pp. 32, tant Reformed Religion which forms so integral a 33). part of our national history has its roots in Calvin- 100 istic theology, by which God is recognized as that his quarrel is not with the creeds of the Sovereign both in His created world and in the Church, but with God. realm of true religion” (p. 12). —J. G. Vos —J. G. Vos THE DOCTRINE OF THE CHURCH IN PREDESTINATION: AN EXPOSITION OF THESE TIMES, by Chester E. Tulga. Conser ROMANS 9, by John Weidenaar. Baker Book vative Baptist Fellowship, 2561 N. Clark St., Chi House, Grand Rapids 6, Mich. No date, pp. 33, cago 14, 111. 1953, pp. 61, paper cover. 25 cents. pocket size, paper cover. 50 cents. It is to be expected that a Baptist author will present a Baptist view of the doctrine of the By a careful exposition of the ninth chapter of Church; he could not do otherwise and still be Romans, the Professor of Bible at Calvin College true to his convictions. It is also to be expected, presents Biblical proof of the Reformed Doctrine of therefore, that some features of the present book predestination. The author brings out the sover let will be unacceptable to those who are con eignty of God in both election and reprobation, vinced that the Presbyterian doctrine of the and makes it clear that these two acts of God can Church and the Presbyterian form of church not be regarded as absolutely parallel. The sal government are Scriptural. As Blue Banner Faith vation of the elect proceeds from the pure sover and Life is committed to the latter position, it is eignty of God, and is in no sense grounded in inevitable that we must dissent from some prom their character or works. In the case of the pun inent features of the present booklet. ishment of the reprobate, on the other hand, a distinction must be observed. God’s passing them We find much in the booklet, however, with by — that is, His non-election of them—proceeds which we are in hearty agreement. Dr. Tulga’s from His pure sovereignty. But God’s punish emphasis on the purity, holiness and separation ment of the reprobate proceeds from God’s right of the Visible Church are commendable, and much eousness. They are not punished for being non needed at the present day. We appreciate, too, elect; they are punished for their sins. Dr. Tulga’s forthright criticism of the inclusive liberal “ecumenicity” which is rapidly developing The author in a very telling paragraph (pp. in present day Protestantism. 21,22) brings out the perversity and folly of con tradicting God. “The moment man contradicts In the section on “The Old Testament Back God he has thrown away the key of knowledge ground of the Church” Dr. Tulga naturally takes and by consequence involves himself in a world the typically Baptist position, which we believe of contradictions. . . . There is no contradiction fails to do full justice to the organic unity and in God but the moment a man dares to contradict continuity between the Old Testament Israel and God, he involves himself in all manner of con the New Testament Church. He rightly affirms tradictions.” that “The church was formed of the remnant of Is rael.” We would go further and say that from Moses It has been this reviewer’s experience that ob to Christ, Israel was the Church, and from Christ jections to the doctrine of Predestination are sel to the end of the world, the Church is the true dom based on exegesis of Scripture texts. Almost Israel. We hold that the essential oneness of the invariably the objector comes forward with a New Testament Church with the Old Testament chain of human reasoning which, he claims, makes Israel is proved by such Scriptures as Rom. 2:28, belief in Predestination impossible. The objector 29; 11:23,24; Gal. 6:16; Eph. 2:12. For a good state says that if God has foreordained all that comes ment of this view, see the Westminster Confession to pass, man cannot be responsible; or man is a of Faith, VII, 5,6. mere puppet manipulated by strings; or the elect The booklet is provided with a six page In will be saved whether they believe on Christ or troduction by Dr. R. V. Clearwaters, minister of not; and so forth. In other words, the objector the Fourth Baptist Church of Minneapolis. We instead of really searching the Scriptures to see regret that owing to what we consider incorrect what they say, prefers to cut the great paradoxes statements in this Introduction, we do not feel with his sharp little knife of human reason. He is that we can recommend the booklet. We do not, unwilling to accept both God’s sovereignty and of course, question the right of a Baptist minister man’s responsibility on the authority of Scripture; to teach Baptist principles. But the Introduction he feels that he must choose one and reject the seems to us to contain statements which are his other. So he chooses man’s responsibility and re torically incorrect, and others which draw un jects God’s sovereignty, and thereby, as our author warranted inferences from the Biblical data. brings out, involves himself in contradiction — for how can man be responsible to a God who is not The Introduction states that “the present-day sovereign? New Testament Christians are descendants from the ‘ana-baptists’ of the middle ages as history It is the merit of this study that it adheres indicates. . . ”. We believe this statement to be closely to the development of the theme in Scrip historically incorrect. The Protestant Reforma ture. After giving this booklet a careful reading, tion did not originate with the dissenting sects of the objector to Predestination will have to admit the middle ages; on the contrary, it originated 101 within the Roman Catholic Church. Every one tainty that a particular person is born again. The of the great Reformers — Wycliffe, Huss, Luther, Book of Acts describes the Church in the days of Calvin, Zwingli, Knox — came out of the bosom its original power and purity. Surely if the Church of the Catholic Church. The dissenting sects of could ever claim “a regenerated membership” it the middle ages did not hold, in any pointed or must have been in that early apostolic period. consistent form, the doctrine of justification by But the Book of Acts relates that under the faith alone which is the keynote of Biblical preaching of Philip, a man named Simon professed Christianity. It was a Roman Catholic monk, to believe, and was thereupon baptized. It became Martin Luther, who rediscovered and proclaimed very clear later, however, that Simon was not this truth, and Luther did not get it from the Ana born again, for the apostle Peter told him he was baptists but from the Bible and the writings of in the gall of bitterness and the bond of iniquity, Augustine. and needed to repent (Acts 8:12-24). We cannot escape the conclusion that an unregenerate and King Henry VIII of England is listed along very wicked person was baptized by Philip, or with with Luther, Zwingli and Knox as one “of the his sanction. The attempt to have a perfectly leading Reformers,” and Dr. Clearwaters adds: pure church by receiving only the regenerate has “These all became persecutors like Rome before always failed, and must always fail, simply be them!” (emphasis his). He adds: “John Calvin’s cause fallible men cannot read another man’s Consistory, a bold-faced inquisition, in Vienna heart. The true criterion of church membership condemned Michael Servetus as a heretic to be is not regeneration but a credible profession of burned at the stake June 17, 1553; Servetus fled, faith in Christ and of obedience to Him. See the was apprehended in Geneva, and was burned at Reformed Presbyterian Testimony, XXII.2 and the stake October 27, 1553.” This sentence reveals Error 3. an amazing confusion as to the historical facts —J. G. Vos concerning Servetus. The real facts, as given by the Encyclopaedia Britannica, are as follows: On DICTIONARY OF THE BIBLE, by John D. June 17, 1553, Servetus was condemned to death, Davis. Baker Book House, Grand Rapids 6, Mich not by “John Calvin’s Consistory”, but by a French igan. 1924 edition, republished 1954. Pp. 853; illu civil court; and this was done, not at “Vienna”, strations, maps. $5.95. but at Vienne, a city in France. On October 26, 1553, Servetus was again sentenced to death, and This is the original Davis executed the next day, not by “John Calvin’s Bible Dictionary made avail Consistory”, but by the Senate of Geneva, which able again to the Christian was a civil tribunal. We do not justify the exe public by the Baker Book cution of Servetus, but we do think that the his House of Grand Rapids. torical facts about him should be stated accurately. This Dictionary, by the late Dr. John D. Davis of Prince We object, also, to Dr. Clearwaters’ statement ton Theological Seminary, (p. 11) that “the Local Church” is “the God-or was first published in 1898. dained ‘pillar and ground of the truth’.” It is true It was repeatedly revised that Scripture speaks of “the church of the liv and enlarged by the author ing God” as “the pillar and ground of the truth” until it reached its final (1 Tim. 3:15). But by what authority is the word form in the 1924 edition. “local” added to this statement? In less than a This edition was reprinted page Dr. Clearwaters uses the word “local” eight by the Westminster Press, official publishing times in connection with the church; yet the word house of the Presbyterian Church in the U.S.A., “local” does not even occur in the Bible. We think without change until about 1940. After that it was that Dr. Clearwaters is taking for granted, in many “completely revised and rewritten” by Henry places, that where the Bible says “church” it Snyder Gehman, and reappeared as a 600 page means “local church.” For a scholarly argument book with the title The Westminster Dictionary of to the contrary, the reader is referred to the the Bible. Unfortunately some of the changes article Bible Authority for Sessions, Presbyteries made by Dr. Gehman were of a liberal “higher and Synods, by the Rev. Frank D. Frazer, in Blue critical” character, rendering the book unaccept Banner Faith and Life, July-September 1952, pages able to Christians who hold the orthodox view of 119-123. the inspiration, infallibility and integrity of the Scriptures. For a dozen years or so, the original Also we object to Dr. Clearwaters’ statement Davis Bible Dictionary has been out of print and about “A regenerated membership” being “re unobtainable, except that second-hand copies have sponsible for the local church” (p. 12). We are occasionally been available at book stores. sure that no church — Baptist or any other — can be sure of a regenerated membership. It is easy We congratulate the Baker Book House on to say that none are to be received as members ex their service to the Christian public in republish cept those that have been born again. But how is ing this famous book as Dr. Davis and his col this to be infallibly decided? We know of no way leagues of the “Old Princeton” faculty wrote it. by which it can be determined with absolute cer This book is, in our opinion, the best and most 102 satisfactory one-volume reference work on the the Bible? The Davis Dictionary of the Bible Bible in existence. As it is a photographic repro will give you a concise, easy-to-find answer. Some duction of the 1924 edition, of course it does not of its thousands of entries consist of only two or provide any information about archaeological dis three lines, while others run to several pages. But coveries since 1924, such as the Dead Sea scrolls. always the material given is clear, accurate, true This, however, is only a very minor drawback. to the integrity and infallibility of the Scriptures, The interested reader can easily obtain up to date and very readable. information on archaeological discoveries in Bible Apart from its high standard of scholarship, lands from other sources. We would far rather perhaps the most outstanding characteristic of the have a book which does not give the very latest Davis Dictionary of the Bible is its reverence. The word on archaeological discoveries, but is con authors were men who, having looked modern sistently true to the orthodox view of Scripture, critical theories in the face and become thoroughly than a book which is technically absolutely up to familiar with what “liberal” scholarship had to date, but concessive toward the liberal view of say, still retained their simple faith in the Bible Scripture. as the infallible Word of God. They were men The Dictionary goes through the Bible alpha of faith — faith in the Word of God and faith in betically, from Aaron to Zuzim, giving an article the God of the Word. This is the basic reason why or item on every person and place mentioned in the product is of such a high quality, and can be the Bible, an introduction to every book of the recommended so enthusiastically and unreserved Bible, and articles on many objects mentioned in ly. the Bible, including plants and animals. There We hope that many readers of Blue Banner are articles on many important subjects, such as Faith and Life will avail themselves of the op Baptism, Devil, Chronology, Kingdom, Prophet, portunity provided by the Baker Book House, and Priest, Canon, Scripture, Philosophy, Tithe, World, obtain a copy of this Dictionary of the Bible. We Creation, and others much too numerous to men feel sure that those who purchase this book will tion. In short, this book is a veritable mine of not be disappointed. interesting, authentic information about the Bible. —J. G. Vos Though this Dictionary is a scholarly produc REFORMATION PRINCIPLES (Annual Lec tion, written by men who were masters in their ture of The Evangelical Library for 1953), by John respective fields, its language is so clear and Murray. The Evangelical Library, 78A, Chiltern simple that no layman of ordinary intelligence St., London, W. 1, England. (The following is not and education will have difficulty in grasping its a review but a summary of this lecture issued by meaning. It is admirably suited to the use of Sab The Evangelical Library. The lecture is obtain bath School teachers, leaders of young people’s able from the publishers). meetings, and other Christian readers, as well as ministers and seminary students. This book would The basic issues in Protestant Reformation were the question of “Authority” and “Salvation.” be a fine acquisition for any Christian family. Considering the size and value of the book, the What is the authority by which we are to be guid ed, particularly in matters of faith and worship? price of $5.95 is very moderate in these days of the high cost of printing. The Romish position when reduced to its logical and most practical conclusions is that the Church Though the bulk of the Dictionary was written is the authority — it is the living voice of God. by Dr. Davis himself, many articles on special This means the authority of men. It is human subjects were written by his colleagues on the autonomy versus divine authority. Against this Princeton faculty. Especially many articles on the Reformers protested and asserted that God New Testament subjects were written by Dr. alone is Lord of the conscience and that God’s will George T. Purves, and several, including “Inspir is revealed in Holy Scripture, that Scripture alone ation,” “God,” “James, Epistle of,” “Peter,” were is the infallible rule of faith and practice. written by Dr. Benjamin B. Warfield. The Dic Salvation by grace might seem to be universal tionary contains very useful tables of Bible ly acceptable to men. As a matter of fact it is chronology, a complete harmony of the Four Gos antithetical to man’s way of thinking. And this pels, and numerous maps and illustrations. is why the Gospel is a stumbling block to the Jew This Dictionary will prove useful not only for and foolishness to the Gentile. Rome has suc the longer articles on important subjects, such as cumbed to this bias of human nature as corrupted those mentioned in the preceding paragraph, but by sin, and its system of thought and practice is for the wealth of information on lesser matters an architectonic elaboration of works and merit which it makes readily available. Do you want as the way of acceptance with God. No wonder to know what a “Sabbath day’s journey” was? Luther said, “This touches God and His Word. The weight of a shekel? The meaning of the word This affects the salvation of souls.” The Refor “Parbar”? How far below sea level Jericho was? mation polemic is not dead. In these principles What is known about the Pool of Siloam? How is epitomised the battle of the ages. For they bricks were made in Bible times? The use of iron exemplify the great central issue of human in the Bible? The kinds of money mentioned in autonomy versus divine sovereignty. 103 REVELATION AND INSPIRATION, by reasoning through consistently, for when he James Orr. Wm. B. Eerdmans Publishing Co., speaks of rational theology (“the revelation within 255 Jefferson Avenue S.E., Grand Rapids 3, Mich. man”) he recognizes that man is not ultimate, but 1953, pp. 224. $3.00. derivative. Man knows “reflectively”, that is, man is a re-interpreter of God’s revelation. Orr The republication of this monumental work is therefore correct in saying that God is the is a tribute to its abiding value as a classic in the “ultimate postulate of moral consciousness” in field of dogmatics. However, when James Orr man, although he borrowed the expression from laid down his pen, the last word was by no means Kant, as though Kant meant what the Christian written on the subject of revelation and inspi means when he says that “God is the implicate ration. The modern theological scene is very of (man’s) entire rational and moral life.” different from what it was in Orr’s day. Orr’s apologetical sights were lowered on Hegel, When Orr discusses the insufficiency of general Schleiermacher, Ritschl and the higher critics. revelation and the need for special revelation, he If he were living today the thrust of his apologetic speaks as though man can know God, through would be aimed at Kierkegaard, Barth, Brunner general revelation alone, as Creator, Sustainer, and Niebuhr. Governor of the universe, but that special revela tion is necessary if we are to know God as the Whatever criticism may be in order can be Redeemer. A truly Reformed apologetic on the made, not because the reviewer has mastered Dr. Orr’s thought and can see beyond him, but only contrary must affirm that man, being a sinner, because the reviewer can make use of the ad does not interpret aright general revelation in vances that others have made in the field of nature and therefore man as a sinner cannot know God at all until he comes to know Him apologetics in more recent years. through special revelation. Special revelation is To begin with, Orr’s method is an example necessary, not only to teach man the truth about of what C. Van Til calls “univocal reasoning”, salvation, but about creation as well. that is, reasoning with respect to God and the universe in which man rather than God is as Orr is too eager to provide standing room sumed to be the ultimate reference point of pred for the non-Christian in his interpretation of God’s ication. In dealing with the subject of general revelation in nature. He allows for a common revelation Orr speaks as though the natural man rationality, a neutral area in which Christian and is able to reason from the facts of nature and non-Christian may stand together in their inter arrive at a knowledge of nature’s God. It is pretation of nature and nature's God. Perhaps true that God reveals himself clearly in nature, this may explain Orr’s statement to the effect but man in sinning against God plucked out his that the theory of evolution may be made to fit own eyes, so that he could no longer see in nature into Christian theistic thought (p. 42). what God reveals of Himself. In contrast to what Orr implies is the view set forth by Calvin The symbolical interpretation which Orr gives in Book I of The Institutes, namely, that it is only to the early chapters of Genesis sounds strangely on the basis of a prior assumption that God exists like Barthianism, with its denial of the historicity as ultimate and self-subsistent that man can of paradise and the fall. Orr does not go that reason about nature at all. Orr implies that man far, but he does reduce much of the narrative can “discover” God in nature without presupposing to mere symbolism, as though the “truths” re His existence. “How immensely . . . has science, vealed were religiously true but historically false. through the progress of discovery, enlarged man’s “Truths of eternal moment may be enshrined . . . thoughts of God in space and time, revolutionizing in its simple narrative. Yet, with many of the . . . his whole idea of the cosmos!” (p. 41). He most devout expounders of the story, we can speaks of how science has discovered to us God’s hardly err in seeing symbolical elements, or an manifold ways of working; among them is the allegorical dress, in the features of the serpent, universal “reign of law”. But a God who is in the trees, the cherubim” (p. 166). Here again, Orr Himself absolute order or absolute system must has forsaken the path of orthodoxy. be presupposed by science before it can apply In spite of the foregoing weaknesses, Orr’s the conception of law to the phenomena of nature. work is a real achievement in its field. No one This presupposition science does not really allow, has ever improved on Orr’s critique of the evo for science starts with nature and not with God. lutionary theory of universal religion (the theory For science, the ultimate reference point is man that man throughout history has been moving rather than God. Hence when science tells us upward from primitive fetishism and animism to anything about God, it must first borrow from a more intelligent, truer religion). Nor has Orr Christian thought the a priori which in reality it been surpassed in his discussion of the supreme denies, namely, presupposition of an ultimate, Revealer, Jesus Christ, or in his treatment of the self-sufficient God. intimate interrelation between revelation and Fortunately, Orr does not carry his univocal inspiration. This book has much to commend it 104 to the ministry of the Church. Any student who progressive revelation, a stronger faith in its will make the effort to work through it will be trustworthiness and above all, a closer ac more than repaid with an enlarged conception of quaintance with its Author. Holy Scripture, a better understanding of its —Joseph A. Hill

A nnouncement You can share in Blue Banner Faith and Life’s conveniently preserve two years’ issues are avail wide witness for Bible truth by contributing to able at 75 cents each, postpaid. Subscriptions for the expense of publishing the magazine. Less than the current year are $1.50 for single subscriptions, half of the amount required is obtained from sub and $1.00 for each subscription in clubs of 5 or scriptions. For the balance we are dependent on more to be mailed to one address. contributions. Numbered receipts are sent promptly for all contributions. Financial reports The Agent for Britain and Ireland is the Rev. are submitted to the Board of Publication of the Adam Loughridge, B. A., Glenmanus Manse, Port- Synod of the Reformed Presbyterian Church of rush, County Antrim, Northern Ireland. North America quarterly. J. G. Vos, Editor and Manager, Route 1, Clay Center, Kansas, U.S.A. Sets of back issues are available for the years 1949, 1950, 1951, 1952 and 1953 at $1.00 for each Annual subscription rate for Britain and Ire year, postpaid. Pressboard binders which will land, 7s. 6d.

Printed in the United States of America BLUE BANNER FAITH AND LIFE

VOLUME 9 JULY-SEPTEMBER, 1954 NUMBER 3

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“All flesh is grass, and all the goodliness thereof is as the flower of the field: the grass withereth, the flower fadeth; because the spirit of the Lord bloweth upon it: sure ly the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever.” Isaiah 40:6-8

I love to hear that voice of old I leave the burdens of my life Which over Patmos’ rocky shore And all the weariness and strife, Thus sweetly spake: “I live; behold With Him who orders all my ways, I am alive for evermore!” And knows the limit of my days, And so I rest. My Saviour lives! No mortal ears Can listen to more joyous strains; God sent me here with purpose true, High above yonder rolling spheres My ignorance and weakness knew, My God, and yet my Brother, reigns. And, whether light or darkness fall, His tender love is over all, My Saviour lives! He intercedes And it is best. Still as the Lamb, the crucified; “Father, I will—”; ’tis thus He pleads— Full oft I stumble as I go, Ne’er was the boon He asked denied. And tears of sorrow quickly flow; But He to whom my grief is known, My Saviour lives! And still His heart Leaves me not, long to weep alone; Responsive beats upon the throne He sendeth peace. To every pang from which I smart; He makes my tears and woes His own. I cannot reach my life’s ideal: It towers far above the real; My Saviour lives! To see His face But when I think of countless years My endless happiness will be; Of future life in unknown spheres, Lord, independent of all place, My murmurings cease. Where’er Thou art is Heaven to me! Sometimes I feel a helpless child, A poor weed tossed on water wild; And yet God’s skies arch over me, And yet He rules the wide, dark sea; Here — and There I need not fear. (Author unknown) The shadowy valley, at the last, Where many loved of mine have passed, Here, the great unrest of ages; Seems but a step from night to day: Here, the trouble, toil, and strife; For all the new and shrouded way There, the peaceful, quiet waters God will be near. Of the crystal stream of life. Here, the sighing of the branches; Here, the wave-beat on the shore; There, the ceaseless strain of angels Chanting praises evermore. Trust Him (Author unknown) Here, the rocks and shoals and quicksands; Here, the home beneath the sod; There, the haven where we would be; Great our need, but greater far Is our Father’s loving power; There, the presence of our God. He upholds each mighty star, He unfolds each tiny flower. Ask not “How? but trust Him still; Ask not “When?” but wait His will; My Substitute Simply on His Word rely; God shall all your need supply. By John C. Rankin Can we count redemption’s treasure, Go, sweet Christ, kind Christ, Scan the glory of God’s love? Bear Thou, of Thine own will, Thy bloody Such shall be the boundless measure cross to Thy dark Calvary. Of His blessing from above. Thou, of God’s will, didst suffer All we ask, or think, and more, for my guilt, He will give in bounteous store; And bind eternal, sacred claims on me; No good thing will He deny; I love Thy sacrifice: I am healed by Thee. God shall all your need supply. BLUE BANNER FAITH AND LIFE VOLUME 9 JULY-SEPTEMBER, 1954 NUMBER 3 Sketches of the Covenanters By J. C. McFeeters

Chapter XI The Advance Guards — A. D. 1630

King James VI continued his warfare against His people. He gave them at this time some re Presbyterianism until his death. This occurred markable Communions and memorable seasons of March 27, 1625. With advancing years he grew refreshing. He pitied them, for they were near more bitter, using every means to coerce the ing the fiery trials that would try their faith to Covenanters and bring them into submission. They the utmost. To prepare them for the testing times stood as a wall of fire between him and his cher He led them up into the mountain of His loving ished ambition to rule supreme over Church and favor and gave them another memorable privilege State. He resolved to break down that wall and of renewing their Covenant. quench that fire. John Livingston, an honored minister of Jesus Covenanted Presbyterianism has always stood Christ, was of great service to the Church at this for liberty, conscience, enlightenment, progress, time. He preached Christ and His contested and exalted manhood, resisting all tyrants and truths with power and striking effect. He stood oppressors. Presbyterianism recognizes as the in the strength and majesty of the Chief Shep crowning glory of man, his relation to God, all men herd and fed the flock given into his care. This alike being subjects of His government and account flock was very large. Multitudes gathered about able at His throne; all being under law to God and him waiting for the Word at his lips; the church under law to no man, except in the Lord. Presby could not hold them. God gave the people spirit terianism honors every honest man as a real king, ual hunger that brought them from afar; they clothed with innate majesty, crowned with native came over the hills and along the vales, converg dignity, and exalted far above the conventional of ing upon the place of worship as doves fly to their fice of earth’s highest monarch. Yet does Presby windows. They journeyed solemnly from their terianism sustain all rightful rulers as ministers of homes to the House of God, both in the calm of God, and enjoin upon all people submission in the summer and in the storms of winter. They came Lord. in the dew of the morning and tarried till pro tected by the gloaming. Men and women, old and In the beginning of 1625, while the snow was young, gathered around this man of God who yet mantling the mountains in white, the symbol ministered comfort, strength, and eternal life, of moral purity and goodness, the king was grim through Jesus Christ, with wonderful power and ly planning to debase and corrupt the best people grace unto their troubled souls. in his realms. He gave orders to celebrate Easter with a Communion according to the Articles of Our Monday service of the Communion orig Perth, announcing a severe penalty against all inated under Mr. Livingston. The Sacrament of who would not comply. The decree was not en the Lord’s Supper had been administered to a forced, for the Lord came suddenly to the unhappy large congregation. The preaching and serving monarch, saying, “Thy soul is required of thee.” of tables filled the long summer Sabbath. It was Easter came with its soft winds and opening buds, June 20, 1630. The great congregation had come its singing brooks and flowery nooks, but King with souls lifted up to God in prayer; the church James was not there; the Judge had called him, was not large enough to hold the people, and the death had conquered him, the grave had swallow churchyard was filled with devout worshippers. ed him; his miserable life was broken off under They sat upon the grass like the thousands that sixty years of age; and after death, eternity; the were fed by Christ in the days of old. The soft long, long eternity. wind blew upon them as it listed, and the Holy Spirit, too, came with mysterious power; the vast His son, Charles I, inherited the father’s assembly was deeply moved. The long Sabbath troubled kingdom, despotic principles, and wilful was followed by a short night. Monday came, doggedness. The young ruler began his reign by and the people, having been profoundly affected breathing out threatenings against the Covenant by the services of the preceding day, were again ers. Yet the Lord in many ways strengthened early on the grounds. They felt that they could 108 not separate without another day of worship—- mightily upon multitudes. Three days after the a day of thanksgiving to the Lord for the won king’s haughty reply had been received, a pro drous revelations of His love at His holy table. cession, including twenty-four noblemen, one Mr. Livingston was constrained to preach, and hundred ministers, and bands of commissioners that day proved to be the great day of the feast. from sixty-six churches, marched boldly into An unusual awe fell upon the preacher and his Edinburgh and enforced their petition by a hearers; the Holy Spirit wrought marvelously, demonstration of strength, with which not even melting the hearts of the vast congregation and the king could afford to trifle. filling them with comfort, strength, and thankful Do the children of these Covenanters appreci ness. ate the value and power of the truth? Have the Mr. Livingston and his people declined to fundamental principles of the kingdom of Jesus conform to the “Articles of Perth.” A goodly Christ become incarnated in our lives? Do the number of other ministers and their churches doctrines of the Word circulate in the blood, throb likewise refused. The king determined to force in the heart, flash in the eye, echo in the voice, them into submission by authorizing a “Book of and clothe the whole person with strength and Public Worship,” called the Liturgy. July 23, dignity? Is the Covenant of these ancestors a 1637, was the day appointed for its introduction. living bond that binds the present generation to An attempt to force a mode of worship upon God, through which His energy, sympathy, pur Scotch Presbyterians! No experiment could be ity, life, love, and glory descend upon us in con more perilous to the king; it was indiscretion tinual streams of refreshing? Then will our mis bordering on insanity. The very announcement sion on earth be fulfilled, our work in the Church produced an underground swell such as precedes will be blessed, our testimony for the Lord will a moral earthquake. Murmurings, groanings, be powerful, and our efforts to win others for threatenings, dark forebodings swayed the nation. Christ will be fruitful. These were gusts fore-running the storm. Points for the Class The day for testing the Liturgy arrived. At tention was chiefly concentrated upon the Church 1. When did King James VI die? of St. Giles at Edinburgh. The large auditorium was filled with Presbyterians who were accustom 2. What was he planning when death claimed ed to worship God in the plain, solemn manner of him? the apostles. The suspense preceding the service 3. Who was his successor? was painful. Each heart was beating fast, repress ed emotion was at white heat, the atmosphere 4. What course did his son Charles pursue? was full of electricity, no one could tell where the fiery point would first appear. At length the 5. How did God prepare His Church for the dean stood in the pulpit before the gaze of his approaching trials? insulted audience. He opened the new book and be 6. How did Communion Monday service orig gan. That was enough; the spark struck the inate? powder, the explosion was sudden. Jean Geddes, a woman whose name is enshrined in history, and 7. How did the king try to enforce uniformity whose stool is a souvenir in a museum—Jean, im on the Church? pelled by a burst of indignation, bounced from 8. How was the Liturgy received by the Pres her seat and flung her stool at the dean’s head, byterians? crying with a loud voice, “Villain, dost thou say mass at my lug?” The unpremeditated deed acted 9. What demonstration of strength by the as a signal; the whole congregation was immedi Presbyterians occurred? ately in an uproar; the dean fled, and the service 10. What practical lesson exists here for us? came to an undignified conclusion. The indignation manifested itself in many (To be continued) other places that Sabbath. In the Greyfriars’ Church, there were deep sobs, bitter crying, and wails of lamentation. Over the entire kingdom The habitation of Thy house, the excitement was intense. The Scotch blood was stirred; the king had outraged the most sacred O Lord, I love it well; Yea, in that place I do delight feelings of the people. They held meetings, pray Where doth Thine honor dwell. ed to God, and petitioned the king. The king re With sinners gather not my soul; plied to their petition, like Rehoboam, with blust And such as blood would spill; ering insolence. The Covenanters were not in And in whose hand is wickedness; timidated; their determined resistance was con Whose right hand bribes do fill. tagious and stirred vast communities; national sympathy was aroused; the Holy Spirit wrought —Psalm 26 Calvinism for Today By J. G. Vos A visitor to a certain Christian college, widely Crisis Theology can possibly be a Calvinist. The known for its stand for the Evangelical Faith, was teachings of the Crisis Theology are such as to approached in a corridor by two students, who make Calvin, Luther, Knox and all the other Re said, in a confidential tone of voice, “We hear you formers of the sixteenth century turn over in their are a Calvinist.” When the visitor frankly admit graves. ted being a Calvinist, one of the students said in a voice subdued to a whisper: “So are we.” Amer But even among Bible-believing Christians ican Christianity seems to have reached a state there exists today the greatest ignorance and con of affairs in which to admit being a Calvinist is fusion as to what Calvinism really is. Too often regarded as almost as dreadful as to admit having what is in reality simply Wesleyan Arminianism smallpox. is called “moderate Calvinism,” while the standard Popular present-day writers mention Calvin Calvinism of the Westminster Confession and the other historic Reformed creeds is mis-labelled ism as they mention the Holy Roman Empire — “extreme Calvinism” or even “Hyper-Calvinism.” a historical phenomenon long since buried by the It is of course a crude and gross mistake to call sands of time. Calvinism is almost regarded as a the Calvinism of the Westminster Confession “ex subject for the archaeologists — not to say the treme Calvinism” or “Hyper-Calvinism.” Real paleontologists — to handle. It is regarded as Hyper-Calvinism denies that the Gospel is to be pertaining solely to the past, and as being without preached to all mankind, including the non-elect; meaning or importance for the present and the the Westminster Confession teaches that others future. Yet, as Dr. Francis L. Patton once said than the elect are “called by the ministry of the of Presbyterianism, Calvinism belongs to the order Word” (X.4). of vertebrates. It possesses backbone. And as Samuel Rutherford said of the Scottish Covenant, In an officially Calvinistic church, a minister so we may truly say of Calvinism: even though it preached a series of sermons on the so-called “Five should be buried, yet it cannot be buried so as Points of Calvinism’ (the total depravity of the not to have a resurrection. sinner; the unlimited sovereignty of God; the Calvinism is today all but buried under the particular atonement of Christ; efficacious grace; errors of an Arminian Fundamentalism, the de the perseverance of the saints). Some of the nials of a popular Liberalism and the counterfeit people expressed great astonishment. These doc coinage of the Barthian Theology of Crisis. But trines were new to them, though they had sat it cannot be buried so as not to have a resurrec under supposedly Calvinistic preaching for years. tion. Calvinism will rise again. Those who still One member confided to the preacher: “After hear love and confess and defend Calvinism are not ing these sermons, I don’t know whether I am a running a fool’s errand, nor are they committed Calvinist or not.” to a lost cause. For Calvinism, or the Reformed In what is considered a very orthodox congre Faith, is TRUTH. It is nothing more nor less than gation of another officially Calvinistic denomina consistent Biblical Christianity. And because it tion, a minister preached a sermon on the doctrine is that, it will live. There can be no question of election. It was not a “deep” sermon, but a about it. rather simple one, outlining the subject as it is Ignorance of Calvinism Today presented in the Bible. After the service this preacher was approached by one of the elders of There exists today an ignorance of Calvinism the congregation, who said: “Did I understand that is simply colossal. Some call themselves you to say in your sermon that before the crea Calvinists who are not really Calvinists at all. tion of the world God chose certain people to be For example, a recent writer says of a very prom saved and have eternal life?” The minister re inent preacher that the latter is a “moderate Cal plied: “Yes, that is what I said; that is what the vinist” but does not believe in “the doctrine of Bible teaches and that is what our denomination double predestination” (the predestination of the has always held to be true.” To which the elder elect to eternal glory and the predestination of the rejoined: “Well, I never heard the like before. I wicked to eternal punishment). Of course no one always thought God provided salvation for every is a Calvinist—whether moderate or immoderate body, and after that it was just up to us whether —who does not believe that God has foreordained we take it or leave it.” exactly ALL that ever comes to pass. In still another officially Calvinistic denomin The Barthian or Crisis Theology of the ation an elder expressed surprise at the doctrine of present day is sometimes represented as being es the perseverance of the saints. Though he later sentially a revival of Calvinism. Nothing could came to accept this doctrine as true, it was new be farther from the truth. No adherent of the and strange to him. He had sat under supposedly 110 Calvinistic preaching for many years without that John Calvin was a faithful and consistent ad learning this truth. herent of the teachings of the apostle Paul. It is said that Dr. James McCosh of Princeton Univers The foregoing three examples of gross ignor ity once said to the students in his philosophy ance of Calvinism have been taken from three dif class: “And here, gentlemen, Aristotle agrees with ferent denominations, all of them officially Calvin me.” With regard to Calvinism, the real situation istic, all of them among the smaller and supposed is that Calvin agreed with Paul. Calvinism is just ly more orthodox Presbyterian bodies of America. pure Bible Christianity — which is so fully de More examples — many more — could be given. veloped in the Epistles of Paul — consistently set Such a condition suggests that for a generation or forth. more the real doctrines of Calvinism have hardly been preached and taught in the officially Calvin Before the writer joined the Reformed Pres istic Presbyterian bodies of our land. byterian Church he was a member of one of Amer ica’s largest Protestant denominations, and a stu The Mis-Named “Five Points” dent in that denomination’s oldest and most ortho Another very common misunderstanding about dox theological seminary. Wishing to go to the Calvinism is that which regards the famous “Five foreign mission field, he began correspondence Points of Calvinism” as a condensed summary of with the Candidate Department of the Board of the Reformed Faith. This yields the notion that Foreign Missions of this officially Calvinistic de Calvinism is merely a negation of Arminianism. nomination. To his great surprise, he learned Of course, this is far too narrow a conception of that zeal for Calvinism was regarded as a liability Calvinism. We could wish that the phrase ‘ The rather than an asset in a candidate for the mission Five Points of Calvinism” had never been invent field. A Candidate Secretary wrote him a letter, ed. For these famous “Five Points” are not really saying, among other things, that while Calvinism THE five points of Calvinism. Calvinism cannot might be all right for “the intellectual framework be summarized correctly in these five items. The of one’s faith,” still for one’s real religion some “Five Points” are merely Calvinism’s answer to thing warmer and more personal would be de the Arminian heresy. They were formulated by sirable. This letter was one of the factors which the Synod of Dort in Holland in 1618-1619. They influenced the present writer to leave that de only point out the differences between Calvinism nomination and join a much smaller but purer and Arminianism. To point out the differences one. between Calvinism and Roman Catholicism, a dif Is Calvinism merely the “intellectual frame ferent set of “points” would have to be selected. work” of our faith? Do we need something warm To point out the differences between Calvinism er and more personal for our real religion? Can and evolutionism, modernism, Christian Science anyone really be a Calvinist if his “real religion” or the Theology of Crisis, still different points is something other than the Reformed Faith? would have to be specified. Calvinism is much Surely all these questions must be answered by an more than a contradiction of the Arminian heresy, emphatic No. No one is really a Calvinist if he though of course it is that. Calvin died in 1564, regards the Reformed Faith as mere intellectual when Arminius was only four years old. The con lumber and scaffolding. No one can be really a troversy against the Arminian heresy did not come Calvinist unless the truths of the Reformed Faith to a head until half a century after Calvin’s death. are the very warp and woof of his “real religion.” Presumably Calvin was a Calvinist, even though he never heard the word “Arminianism.” It is possible, of course, to be a formalistic Calvinist, just as it is possible to be a formalistic There are doctrines which are essential to the adherent of any religious or secular system. But a integrity of the Calvinistic system which are not formalistic Calvinist is not really a Calvinist, any mentioned at all in the famous “Five Points” of more than a counterfeit dollar is really a dollar. the Synod of Dort. For example, the doctrine of No one is really a Calvinist at heart unless he the Covenant of Grace is essential to the integrity would be willing to die as a martyr, if called upon of the Calvinistic system, yet it is not mentioned to do so, for the truth of the Reformed Faith. in the “Five Points.” It is high time people stop ped speaking of “the” Five Points of Calvinism. Calvinism is Important Consistent Biblical Christianity Since the Reformed Faith is truth, we should insist that it is relevant always and everywhere. Calvinism is simply consistent Biblical Chris We believe, not only that the Reformed Faith is tianity, neither more nor less. This fact should true, but also that it is important — tremendously be made clear. Calvinism is not an artificial, man- important. It is relevant in seminary classrooms, made construction imposed externally upon the in the pulpit, in Christian education, in Christian Bible. It is simply the fullest and most consistent literature and publication work, in church courts formulation of the teaching of the Bible itself. and assemblies. It is relevant in all questions Some writers have said that the apostle Paul concerning the bearing of divine revelation on was a Calvinist. This is of course an improper human culture. It is relevant in a Gospel hall, a way of stating the matter. The truth is, rather, city mission, or a small home mission work among Ill comparatively uneducated people. And it is rele adherence to it. We should never be ashamed of vant on the foreign mission field. it. The present fewness of Calvinists, and their weakness, humanly speaking, should not cause We must insist upon the relevance — the us to be ashamed of our confession. practical importance — of the Reformed Faith, over against the common notion that it is a purely We should not even be ashamed of those academic matter, suitable for textbooks on theol features of Calvinism which bring the most re ogy. perhaps, but unimportant for personal piety, proach on it at the present day, such as the doc Christian work and human culture. trine of Reprobation. The features of Calvinism Especially today we must insist on the which are so much opposed and contradicted to relevance of the Reformed Faith for foreign mis day cannot be removed without destroying the sions, over against the common and popular idea integrity of the system. The great paradoxes — of a double standard of truth. The person who the apparent contradictions — of the Reformed thinks that the Bible teaches one system of truth Faith are its strength, not its weakness. in Pittsburgh and Philadelphia, and a different system of truth in Shanghai and Singapore, does These paradoxes, such as the apparent con not really believe that the Bible teaches any sys tradiction between God’s sovereignty and man’s tem of TRUTH at all. freedom, and the apparent contradiction between the limited atonement and the universal offer of The Reformed Faith is either true or false. If the Gospel, were not invented by Calvin nor by true, it is true everywhere; if false, it is false any of the theologians that have followed in his everywhere. If true everywhere, then it is also train. These great paradoxes, these apparent con relevant everywhere. Geography has its uses, but tradictions, are inherent in the Scripture itself. It it is not a legitimate criterion of religious truth. is the real strength of Calvinism that, in its high In the past, missionaries of professedly Calvinistic reverence for the Word of God, it allows these denominations have too often been content to paradoxes to stand unsolved, as they stand un propagate a mere general Evangelicalism on the solved in the Bible itself. To take the sharp little foreign fields. This has been due, of course, to a knife of human reason and cut these paradoxes lack of conviction of the real relevance of the Re up is not strength, but weakness and folly. Such formed Faith. At bottom, it is due to lack of con a procedure is essentially rationalistic. The man viction that Calvinism is TRUE. who denies the truth of predestination because his human reason cannot reconcile this truth with It is a grievous wrong to the new churches on man’s freedom and moral responsibility is essen the foreign mission fields to give them anything tially not a Biblical Christian but a rationalist. To less than consistent Biblical Christianity at its him the demands of his sin-darkened human purest and best. Where the genuine article is reason mean more than the demands of reverence presented to them they seize upon it as those that for the infallible Word of God. have found great spoil. Especially is this the case when the pure truth reaches them first, before they have been corrupted and confused by the The writer once studied under a seminary common errors. professor who, when one of the great insoluble problems of theology had been stated and discus Some people, apparently, think that all that is sed for a while, would say to the class: “Well, necessary is to avoid outright denials of the truths gentlemen, having looked this difficulty squarely of the Reformed Faith. They have a sort of nega in the face, let us go on to the nexit point.” It is tive Calvinism. While careful to avoid actual the strength and glory of the Reformed Faith that contradictions of the essential truths of Calvinism, it looks these raitional paradoxes squarely in the they have no zeal whatever for the Reformed face, calls them by the right name, and insists Faith. They have no love for this Biblical system that they be allowed to stand in Christian faith of truth. They have no enthusiasm to propagate and in the church’s creed as they stand in the it at home or abroad. If pressed, they will admit Bible itself. It is the strength and glory of the believing in the doctrine of predestination, etc., Reformed Faith that it rates reverence far above but if left alone they will seldom or never mention reason. Because of its basic reverence, it is not such truths. Their real enthusiasm is rather for a willing to have the great paradoxes of Scripture vaguely ambiguous Evangelicalism which merely tampered with in any way. To refuse to allow quotes Bible texts, without seeking a consistent these paradoxes to be cut up by human reason and total system of truth in the Bible. This mere is a sign of reverence for the truth of God, and ly negative adherence to Calvinism is worth very for the God of truth. little. It can hardly be called loyalty. Much less can it be described as love, zeal or enthusiasm for So we should never be ashamed of Calvinism. the Reformed Faith. And we should never have a fear complex con Never Be Ashamed of It cerning it. We should never think of it as a lost cause, nor tolerate the idea that it belongs only Since the Reformed Faith is truth, we should to the past. It belongs to the present and to the never have an inferiority complex because of our future. We should never hestitate to preach and 112 teach it consistently and persistently. We should about — not even when we are stupidly and never fear that the people will not stand for such ignorantly called “extreme Calvinists” or “Hyper- preaching. Calvinism is just consistent Biblical Calvinists” by some people who ought to know Christianity. It is nothing to be embarrassed better.

Will- Worship By the Rev. Joseph A. Hill

“And Nadab and Abihu, the sons of Aaron, God had not commanded them—either in a way took each of them his censer, and put fire therein, not commanded, or at a time not commanded, or and laid incense thereon, and offered strange fire in a place not commanded. They added to what before the Lord, which he had not commanded God in His commandments had appointed for them” — Leviticus 10:1. the service of divine worship. When the tabernacle was completed as a “tent The act of Nadab and Abihu is what Paul of meeting” for the congregation of Israel, its in the Epistle to the Colossians (2:23) calls “will- use as the place of worship was inaugurated by a worship,” that is, worship that is devised accord very solemn ceremony. Aaron and his sons, the ing to human desires and preference, instead priests, were consecrated on this occasion. Special of having been appointed by God in His Word. sacrifices were offered, the congregation received the priestly benediction, and the glory of the Lord The awful judgment that came upon Nadab was manifested to the people. There came forth and Abihu teaches us with what sanctity we fire from before Jehovah and consumed the burnt should regard the ordinances of God, and how offering that was on the altar. This was God’s God hates will-worship. In order that we might way of saying that, so far, all that had been done be most careful in our approach to God through was acceptable to Him. worship, we shall consider some of the lessons taught by this grave incident. But very soon something took place which was not acceptable to God. Under the influence 1. First and foremost is the principle that any and excitement of the occasion, “Nadab and element of worship which is not commanded by Abihu, the sons of Aaron, took each of them his the Word of God is forbidden. censer, and put fire therein, and laid incense Nothing is plainer here than the jealousy of thereon, and offered strange fire before the Lord, God for His worship. God is to be worshipped which he had not commanded them. And there as He wills, or not at all; and He has told us came forth fire from before the Lord, and devour so in no uncertain terms in the judgment of ed them, and they died before the Lord.” Nadab and Abihu. Afterwards Moses told Aaron that God had spoken to Israel through this ex What had these young priests done to bring perience. ‘This is it that the Lord spake, saying, such judgment on themselves? What was the I will be sanctified in them that come nigh me, “strange fire” which they offered before the Lord? and before all the people I will be glorified” (Lev. We are not told precisely what their sin consisted 10:3). No matter how His people may worship in, but only that what they did had not been com Him, whether in truth or falsely, God will see manded. to it that His holiness is maintained. God will Perhaps they lighted their incense, not from not be robbed of His glory. He will not suffer the altar fire, but elsewhere. Or perhaps they His glory to be turned to shame. If His people departed from the prescribed order of service and serve and worship Him obediently, He will be offered their incense at the wrong time. Or it glorified in them through their worship. But if may be that they rashly and without divine war not, He will still be glorified in them by their rant entered the Holy of Holies into the immediate chastisement. presence of the Shekinah glory of God, to offer It is interesting to note that the King James their incense there. This is entirely possible, for Version tells us that Nadab and Abihu offered later the institution of the great Day of Atone strange fire before the Lord “which he com ment, with the prohibition of entrance to the Holy manded them not,” as if God had given them a of Holies at any other time — and even on that specific command which they ignored. But the day by any other than the high priest —is said to Revised Version corrects the translation by saying have followed “after the death of the two sons of that they offered God strange fire “which he had Aaron, when they drew near before the Lord, and died” (Lev. 16:1,2). not commanded them,” as if God had said nothing whatever about such an offering, but that they Perhaps all three of these elements were simply added to what God had commanded. It combined in their offence. They offered what is true that God had previously positively for 113 bidden “strange fire” to be offered on the altar they honestly believed that God would be pleased of incense (Ex. 30:9); but it is also true that on with their strange fire. Perhaps they even this occasion God had given no commands con thought that they would receive an extra blessing cerning it. Nadab and Abihu acted on their for doing more than was commanded. It prob own initiative and introduced what God had not ably seemed to them the right thing to do. After commanded. such a magnificent display of the flaming glory of Jehovah, why should they not, in token of rever Here, then, we have unmistakably set before ence, offer incense, even in the most immediate us the basic principle regulating the worship of presence of Jehovah? And why should a minor God—that every element of worship must be ap variation from the appointed law matter very pointed in Scripture, and that any element which much, so long as the motive of worship was is not appointed in Scripture must be regarded behind it? as forbidden in the worship of God. “It is not necessary to prove that the Bible positively forbids Yes, Nadab and Abihu were no doubt sincere; the use of musical instruments in New Testament but they were wrong. Regardless of right motives, worship, nor is it necessary to prove that the they disobeyed God. Therefore “fire came forth Bible positively forbids the use of ordinary, un from before the Lord, and devoured them.” inspired, man-made hymns in singing praises to God. The mere fact that the Bible does not How the Church needs to take to heart this command these practices, that they are not ap truth, that God not only requires us to be pointed in Scripture, is sufficient to show that they sincere in our worship, but also obedient. To obey are not to be introduced into the worship of God” is better than sacrifice, and it is also better than (Blue Banner Faith and Life, January-March 1953, incense. A person may be in earnest and very p. 9). fervent before God, but if he attempts to worship God in a way not commanded in the Word of If you should ask the average church mem God, he is presuming upon the graciousness and ber to quote for you a text or Scripture that gentleness of God. He may think that he is wor warrants, for example, the religious observance shipping God when he is really mocking and dis of Easter, he could not do it. He would probably honoring God. Why do some people have no fear say to you, “Well, I suppose the Bible does not of God before their eyes? Where do they get the command us to observe Easter; but you see, the nerve to walk deliberately where angels fear Bible does not forbid it either.” That is the to tread? attitude which most people have toward worship. Anything goes, so long as it is not directly for Do you think that God is pleased with the bidden by the Bible. But do you not see where will-worship of our day? Do you think that God that opinion may lead? On that basis many new accepts “canned” prayers, because they are written and strange things might be introduced without in beautiful words and are read with dignity and divine warrant—such things as lighted candles, sincerity? I do not think so. I am sure that God bells, holy water, pageants and motion pictures, has not changed His attitude toward disobedience incense and crosses of brass. There is almost no since the day when Nadab and Abihu offered limit to what human ingenuity might devise in “strange fire which the Lord had not com the name of worship. manded them.” Over against this widespread tendency to It might be argued that we could sing better worship God according to human preference, with the accompaniment or an organ or piano. stands the principle, taught in God’s Word, that No doubt that is true. I am sure that God would what God has “not commanded” is not permitted. be pleased if we should improve our congregation Wherever we are not sure that we have divine al singing. If we were to introduce an instrument w arrant for what we do in the worship of God, for this purpose, our motive might be to please we need to be exceedingly careful and to act (God by better congregational singing. But I dare with holy fear, lest possibly, like Nadab and Abihu, say that if we were really honest with ourselves, we should dishonor God by offering Him a form we would discover underneath it all the real of worship which He has not commanded. motive—to please men. It might appear that we could offer praise to God more pleasingly and A second truth suggested by the judgment of acceptably with piano accompaniment. But who Nadab and Abihu is this: is to decide what is pleasing to God? Who would 2. With God, good intentions do not excuse dare to disobey God and then argue that his way disobedience, when He has clearly made known is better than God’s way? His will. There can be no proper place in the worship No one can imagine that these young priests of God, except by explicit divine warrant, for meant wrong. They had just been anointed and what may seem desirable or expedient. The consecrated to the holy office of the priesthood. mode of worship in the New Testament Church And I am sure that they were trying to discharge is not a matter of expediency or personal prefer their office with earnestness. I am sure that ence, but a matter of principle. Hence the 114 Church can never hope to please God and serve worship under the new covenant will suffer for Him acceptably until it learns to obey Him in it just as certainly, if not as severely, as Nadab the matter of worship. and Abihu suffered. And that is expressly certi fied to us in the New Testament. We are told There is a third truth taught here: that among the Christians at Corinth, many, be 3. With God, high position affords no im cause of their irreverent approach to the Lord’s Supper, slept the sleep of death (1 Cor. 11:30). munity when a person disobeys God. Paul assures us that it was not eternal judgment, On the contrary, the greater the spiritual but only bodily death. In some way, their pro honor and privilege which a person enjoys, the fane worship brought about an early death, which more strictly will he be held accountable for Paul regarded as the chastisement of the Lord every failure to obey and honor God. because of sins relating to worship. Nadab and Abihu were priests, newly con What a high and holy privilege it is to live secrated priests. But that did not excuse them. and worship under the gracious provisions of the Their high office in fact made their false worship new covenant! The simplicity of the New Testa just that much more serious. They ought to ment form of worship is so much more conducive have known better. Of all people, the priesthood to real spiritual communion. How would you must approach God with holy fear and reverence. like to lead a cow to church and slaughter it before When they failed to do so, their sin was all the the door of the sanctuary? How would you like more heinous in God's sight because of their to offer sacrifices and spill the blood on some peculiar privilege and nearness to God. altar? Do you think that you could worship God better through the ceremonies of the Old Testa As priests the sons of Aaron interceded for ment? Of course, all this was appointed by God the congregation; they represented all Israel be and had its proper place in the worship of God fore Jehovah. But there is something more: the for that time. It served the purpose which God Old Testament priesthood typically represents the intended. whole body of believers in Christ. The priesthood of the Old Testament foreshadowed the Church Why should God be so very specific in every of the New Testament. The Church is a body detail of His instructions concerning worship, if of priestly people who have direct access to God it was not just to teach His people that He is very through Jesus Christ. So this truth comes home particular as to their manner of worship? Do you to us, that as Christians we have a relation of know that even the proportions of the various special nearness and privilege with God, and ingredients of the oil that was used for religious that place of privilege is a place of peculiar anointing were commanded by God? (Read Exodus danger. If we dishonor God by disobeying His 30:32ff.). commandments in the matter of worship, we will suffer for it in some way. Now, we must say that God shows Himself more gracious under the new covenant, but we I do not say that all who sing uninspired may not say that God is less particular about the hymns or use lighted candles in divine worship mode of worship under the new covenant. It is will suffer eternal punishment in hell. Nadab true that the New Testament does not give us and Abihu did not necessarily suffer eternal any instruction relating to many of the details of punishment. There is nothing in the record to worship. It does not tell us what time the ser indicate that the fire of God’s indignation which vices should be held on the Lord’s Day, nor what consumed them was followed by the judgment of kind of bread we should use in the Lord’s Sup eternal fire. We are only told that “they died per. Only the broad outline is commanded. The before the Lord.” reading of the Scriptures, the preaching of the You may think that a God who was pro Word, public prayer, the offering of tithes, singing voked to such terrible anger must indeed be a of inspired Psalms by the congregation are all severe God. And it is true: “Our God is a con commanded in the New Testament. But of all suming fire” (Heb. 12:29). But when you stop other elements of worship we must say that “the to consider that God has withheld His wrath Lord has not commanded them.” The very sim against countless thousands who in all the centuries plicity of the Holy Spirit’s instructions for wor since that day have profaned His sanctuary by ship in the New Testament means that worship will-worship, you must confess with adoration that itself is to be simple and spiritual. God is indeed gracious, slow to anger, full of compassion and plenteous in mercy. If God has not given the Church as detailed instructions for worship as He gave to Israel, But we must not take advantage of God. God then there must be a great deal more that the may show Himself more gracious under the new Lord has “not commanded” for worship in the covenant than under the old, but He is no less Church. So that if we apply the principle that particular about the way in which He will have whatever is not commanded is forbidden, we His people worship him. Those who offer false must say that, if anything, God is more particular 115 about worship under the new covenant than under But God was not glorified when Nadab and Abihu the old. offered what God had not commanded. I am certain that God expects more of His If the Covenanter Church’s position in the people today than He expected of Israel in the matter of worship is right, it will glorify God. wilderness. Members of the New Testament If it is right, then one day it will be vindicated Church are in a position of peculiar privilege as before all people. Not that the Covenanter Church priestly believers. Believers today have a distinct will be exalted above all others, for we are advantage over believers in Old Testament times. guilty of some sins that other churches may not They have a higher conception of God. They have be guilty of. But the world will know that our a more complete knowledge of His will through form of worship pleases and glorifies God. the finished Word of God. Therefore the Church may not excuse her undutiful modes of worship In any event, we may be sure that all profane by arguing that she is worshipping God, not workings of the human will in connection with the under the Old Testament forms, but under grace. service and worship of God must inevitably call For God demands at least as much of the Church down, sooner or later, the solemn judgment of a as He demanded of Israel as they worshipped in holy God, who cannot suffer His claims to be the tabernacle. If God required Israel to follow trifled with. The fact that those who worship the Old Testament forms of worship, then He God today in a way not commanded are not must require the Church to follow the New struck dead immediately does not prove that their Testament pattern of worship. This is what much mode of worship is accepted of God. It only of the present day Church does not and will proves that God is patient and longsuffering. not do. But the time will come when the strange We may be only a very small minority. We fire will be quenched forever, when the throne may stand almost alone in the matter of worship. of God shall no longer be insulted with clouds But never mind. Our task is to glorify God and of impure smoke ascending from the spurious not to please men. When Israel observed the incense of will-worship. And how grave is the appointed forms of worship, we are told “the thought of judgment, when we think of the glory of the Lord appeared unto all the people.” thousands of censers smoking with strange fire God was glorified in them through their worship. throughout the wide domain of Christendom!

The Modern Situation with Respect to Church and Religion By the Rev. John C. Rankin (Continued from last issue)

Another aspect of the situation and an im living in the same village where people really get portant source of evidence unfolds when we come to know each other bears this out, and it becomes to the rank and file membership of the Modernist difficult indeed to judge who, if any, among churches. In examining candidates for member one’s friends and acquaintances can even possibly ship little attention, if any, is given to the believer- be regarded as true believers. One cannot but unbeliever distinction as we understand it. Really observe their extreme preoccupation with the down to earth tests of faith are not applied. All world, their ignorance in spiritual things and received are lumped together as “Christians,” their profound religious and moral illiteracy. As which, of course, as members of so-called Christian for those who from time to time find it in their churches, they are by profession. But in all such hearts to give us a hearing, the invariable testi “churches” there must always be the greatest mony is that our teaching is totally lacking in their question as to who is really Christian and who churches. From all that we can gather, we are is not. forced to the conclusion that the reign of spiritual death is little short of supreme in these apostate Long continued observation of the rank and churches as we know them. file constituency of such churches tends to confirm the judgment that it is all so shallow, superficial, And yet, by the application and use of such and means so little. The impression received is terms as Modernistic and apostate it is far from that almost all churchgoing of the kind in view our intention to imply that there are no Christians is for entertainment on the one hand and for in these churches. There may be some and pos display on the other. Church attendance tends sibly quite a number, although how many is a to sink to the level of a fashion parade, not only question. There is no doubt room for difference at “Eastertide," but all the time. Long sustained of opinion at this point. For one thing, there are, 116 in all of these denominations, congregations which, ship is to be implicated with them in the sinful in the providence of God, have been fortunate ness of their false worship. Just as with the enough to have had, and to have learned to value Thessalonians, who “turned to God from idols, to and preserve, conservative local leadership and serve the living and true God” (1 Thess. 1:9), so Gospel preaching. As a rule such congregations must the Modernist turn. He must put away from are clearly denominationally independent, and his heart and mind, and forsake his whole prior function with the toleration, perhaps, but certainly scheme of thought and life learned from his own not the co-operation of the denominational au heart as well as from the world and the world’s thorities. That is to say, if of sufficient size and educational scheme of things, and from the worldly strength to defy and resist all outside interference, church, and he must embrace the truth—God’s they are left unmolested. Such congregations world and life truth—as given in His word. He invariably find it necessary to organize their own must be off with the old and on with a wholly new missions or make use of missionary agencies other and different point of view—the Spiritual point than those of their denominations, and for very of view. So must he also part with and depart good reason, as we shall see a little later in con from his former religious associations and Modern sidering the Modernist churches’ boards and ist church connections. We should face the fact agencies. that conversion from Modernism and Modernist association is essential to salvation in these days. But apart from such special local situations, the proportion of true Christians to unindoctrin We cannot escape the truth resident in the ated, unconverted “Christians” in these congrega expression “guilt by association” in its religious tions is indeed a question. application. It is as true today as ever that “birds One should not fail to note how easy it is of a feather flock together” and that “a man is for a truly worldly man or woman to be a pro known by the company he keeps.” The com fessing Christian nowadays, in view of the har mand is to “come out from among them and monious relationship that has been brought about be ye separate.” Yet unbelievers flock together between the church and the world. The church in Modernist churches, and these churches are is no longer at odds with the world, nor the world joined together through local and state-wide with the church. The world no longer fears and councils, in great national and world councils— avoids the church, nor the church the world. These and they fondly dream of one great world church. two “walk together,” live and work and play together, so to speak, in essential agreement. The No one can doubt that many of the multitudes result is that the world itself now finds the church of the followers of Modernism today are altogether so much to its liking that it co-operates fully with sincere and honest in their faith and profession. the modern so-called “Christian” church and They really believe their faith and regard them religion in its own promotion. Consequently, selves as in the right. After all, do not their church membership and religious profession are pastors and great ones in their denominations now quite the fashion. It has come to be old- believe and teach these things? Yet it is not for fashioned not to belong to or attend some so-called the true believers to accede to these claims. house of God. To the orthodox, the heterodox are always and only just heterodox. In the collision of these two These statements may be tested by testing faiths or religions, both claiming to be Christian, the individuals in the following manner: Do they no reconciliation is possible, and no quarter can hold, and do their pastors preach, the Fatherhood- be shown. Nor is there any discharge in this war. Brotherhood view of things? Try them out on All faithful servants of the true Christ, and every the great sin and salvation texts and doctrines, true believer, must everlastingly resist all ob and seek to discover how much they know, and scuration or suppression of the actual state of af what these things mean to them. You may be fairs as it is found to be in church and religion. surprised, or rather disappointed, and perhaps The true, orthodox position is that by far the painfully disillusioned by what you find. greater part of religion nowadays is just a cover-up Dr. Shuler says: “It is literally true that in our for sheer, willful ignorance and unbelief, neglect churches there are millions of members who and indifference, false faith and sinful thought know nothing of the new birth” (The Methodist and life. Regardless of all that can be said for Challenge, January, 1954, p. 8). To which we sincerity, to us it is, to say the least, very largely would add, yes, more millions than most people mere hypocrisy. People join and go largely in have any idea. an effort to be popular. They desire to enhance their popularity by belonging to the popular The fact is that for conversion itself nowa “religious” organizations and by being adherents days, it is necessary to turn to God from the of the popular “religion” of the day. Their desire false worship of Modernism, as well as from all is to go and to be seen with the crowd. The association and connection with it. It has come result is that their religious goodness is not good to be a necessity inherent in the situation that ness at all in the sight of God, but an abomination modern conversion must be from Modernism. in His sight. That is to say, it is a counterfeit To be associated with the Modernists in their wor piety, a false goodness. There is no real good I ll in it for them, only harm. It is a counterfeit apostate church, far from being either a creditable goodness that is learned—the Modernist’s way of or a credible testimony or profession, is both a “how to live together.” It is a goodness of the snare and a sin. kind which accompanies and flows from their partaking of “the leaven of the scribes and Phari Consider, also, the responsibility of every sees,” the false teaching of false teachers, “another true believer to those deluded and misguided gospel, that is not another.” Any gospel that is “Christians” found in Modernist churches. Is it not the Gospel is no real gospel at all. Scripture not our duty, not only to refrain from sanction is completely uninhibited in its condemnation of ing and condoning in any way, but also and al all false teachers and false teaching, and also ways, whether by word or by deed, to manifest plainly teaches that the blame rests not alone on our firm and vigorous disapproval? And what the blind leaders and false teachers, but also on shall be our answer before God if we allow the all those who are led and taught by them, who distinctiveness of our faith and testimony to be love to be so led and taught (Jer. 5:30,31). Yes, obscured in the least degree by our association the guilt must ever rest squarely upon those who and participation (with its implications of com are taught as well as upon those who teach. mendation) with them in theirs? This being generally the case, it must be It would be in order to inquire at this point, especially so in connection with what are known if we could, in regard to the Modernist rank and as “connectional” churches. Episcopal, Methodist file, concerning why and for what reasons, they and Presbyterian churches all belong in this cate are so strongly attached to their churches and to gory. Any denomination in which there is a their profession in them, but the limitations of “chain of command” of any kind, a hierarchy, or space forbid. a system of higher and lower courts, may be denominated as “connectional.” Dr. Shuler speaks A fourth main aspect of the evidence con of his own church (Methodist) as “encased in cerning the true condition remains to be consider autocracy” (The Methodist Challenge, September, ed. This is the evidence provided by the denom 1953, p. 8), that is to say, rigidly governed and inational boards and agencies. The men who are controlled by an ecclesiastical oligarchy. The elected to these boards are generally men of at same is true, for all real intents and purposes, tainments in other fields in their denominations, of the Presbyterian. and who are or can be known by public utter ances, spoken or written. In the Modernist Consider the responsibility of the individual churches these men without exception are Modern member when involved in a situation of this kind. Says the Rev. Dr. Newton C. Conant in his book, ists. Also, as a rule, are the missionaries, many of whom, besides being vocal both abroad and at Present Day Methodism and the Bible (p. 100): home, are often of a literary turn of mind and “It is not enough for a Methodist to say ‘My local church is sound, and that satisfies me.’ Each exude literary products in their own and other Methodist is a part of the whole system. He is tongues, and may be known by these. And then, a member of the Methodist Church as a whole. again, the boards and agencies themselves — At the General Conference held in Boston, in the boards of Christian education and of publication, spring of 1948, the Conference specifically stated as well as of home and foreign missions — are that ‘the basic Methodist principle is that a person productive of vast amounts of published mater is a member of the Methodist Church as a con ials, all of which may and do serve as evidence, nectional church, and not only as a member of a and, in those cases under notice, as incriminating local congregation.” A reviewer of this book facts in evidence. Consequently, there is in these (Blue Banner Faith and Life, January-March, boards, their personnel, their agents, and in their 1950, p. 38) says: “The statement that ‘each products, a vast amount of evidence, all of which Methodist is a part of the whole system’ and is reflects back not only on themselves, but also on therefore responsible for the unbelief within the the denominations which they represent and church seems to be valid reasoning.” serve; evidence of the Modernism of these churches. All members of Modernist churches need to be warned of the sin of belonging to such churches, Yeomanlike service has often been rendered but most especially in a situation where, by the cause of truth by compilation, arrangement virtue of the form of government in use in such and publication of this evidence on the part of churches as may be called “connectional,” they faithful men to the end of the setting up of the share as full partners and participants in all that case of the Truth against the churches. Many the denomination is and does. And, of course, exposes, in a variety of forms and sizes, have ap they should be warned of the danger incident to peared in various places. Dr. J. Gresham Machen’s life in Modernist association, with its constant exposure of Presbyterian Foreign Missions was exposure to direct Modernist teaching and in a fair sized volume in itself. Others in his time fluence, and the danger of sitting regularly under laid bare the perfidy of the Presbyterian Boards Modernist preaching. Let it be distinctly under of Christian Education and National Missions. Dr. stood and fully realized that membership in an Oswald T. Allis and others have produced a num 118 ber of excellent studies of the recent “New Cur ism, in the broad sense of the word, continues to riculum” materials. In The Presbyterian Guard hold first place in the wide, wide world of modern ian for November, 1948, an article appeared under Satanic religious delusion. It is in itself vastly the title of Unbelief in the Presbyterian Church more than any single sect of cult or church. A in the U.S.A., by the Rev. Leslie W. Sloat. It was congeries of the many radical errors of the day, a study of “The New Sunday School Curriculum it is an almost all-enveloping movement in and the Bible.” The file of The Methodist Chal modern religious thought and life. lenge is a mine of such exposure of the literary products of modern Methodism. And doubtless In radical opposition to it is Fundamentalism, there have been true men in all denominations, which arose in violent reaction to it and martial who, as faithful watchmen on the ramparts, have conflict with it. Fundamentalism exists in dif served the cause of fundamental Christianity by ferent grades of purity, mostly not so pure, but is the production and use of instruments for the in general essentially true to the Bible and the exposure of the Modernism of such churches. old-time faith. Some may object to the representations hers The following is a list of arguments or proofs given as to the scope of Modernism in the sphere that might be used in further development of the of modern church and religion. Still and all, as case against Modernism: has been shown, it is “in the air,” and is believed 1. The proof provided by its very newness, to be ascendant in nearly all of the large denom inations, as well as prevalent to a less or greater which it boasts, and proclaims in its very name. extent in many others not so large. Over and 2. The testimony provided in the present day above this, many of its characteristic concepts low moral ebb and general (not merely juvenile) prevail in many sects and cults. A number of delinquency. modern sects and churches represent a more or less weak and inadequate reaction to Modernism 3. The indications of socialistic-communistic and to its shallowness and coldness in the things infiltration of the churches. of the Spirit. Also its essential principles lie at 4. The testimony provided in the evidences of the base of the newest new Christianity, that is, modern ecclesiastical “institutionalism.” Barthianism or the “theology of crisis.” This new reconstruction of our religion is very popular 5. Twisted Bibles. at the present time within the higher echelons of The following are suggested for further read the theological intelligentsia. Mention should al ing: several booklets by Dr. Chester E. Tulga, of so be made of the prevalent infiltration of the the Conservative Baptist Fellowship; the various churches by oath-bound secret orders, especially writings of the late Dr. J. Gresham Machen, but Freemasonry, with their concept of universal re especially his famous work entitled Christianity ligion or religious essence which they profess to distil from all religions, and which is nothing more and Liberalism; a series of twelve articles by the Rev. J. G. Vos, on the general subject of Popular nor less than a Christless system of salvation by Religious Fallacies (published in The Covenanter human merit or good works. Witness; reprinted in Torch and Trumpet, 1951- Thus we see that, one way or another, Modern 1953).

Some Noteworthy Quotations “Faithful preaching may not be pleasant or but because He cast upon them an eye of mercy profitable to the minister. Declaring the whole and favor, thus distinguishing them from others, counsel of God may involve the pastor in trouble, and numbering them among His children, not demand sacrifices, result in hardships, contro withstanding all their sin and unworthiness, ac versies, separations; yet the Lord requires it, the cording to that word of Paul, ‘Who maketh thee people need it, there is no safety without it for to differ?’ ” either the flock or the shepherd. Without fidelity, — John Calvin no power with God, no comfort of the Spirit, no approval from Christ. Are those who serve as ministers of Christ willing to sacrifice ministerial “The answer to the inquiry, who are the support, relationship, popularity, applause — special objects of Christ’s atonement? would have everything temporal, rather than one jot or tittle been simple, if men had contented themselves of the truth of the Gospel of Jesus Christ?” with Scripture statements, and with ideas derived from Scripture. Whatever be the infinite value — J. C. McFeeters of the atonement, considered as a divine fact, as “God therefore foreknew His own, not as well as a human transaction, yet, in point of sav foreseeing their merits — for they had none — ing efficacy, it does not extend beyond the circle 119 of those who believe in Christ. Though in in to the end. The semi-legality of this opinion is trinsic worth it could save the whole world, and on the surface. It throws men back upon them a thousand worlds more, if there had been such selves and upon their own resources.” worlds of human beings to be saved, yet the re — George Smeaton demption-work does not extend, in point of fact, beyond the circle of those who approve of it as “Real honor consists in doing well what God a fit and proper method of salvation; or, in other calls us to do, and not in the possession of high words, who, by a faith which is the gift of God, offices or great talents.” are led to accept it as the ground of reconciliation — Charles Hodge with God. It is simply co-extensive, as to saving “Ministers of Christ should see to it, that they effects, with the number of true believers.” — George Smeaton do not incur the curse which Paul denounces on those who preach another gospel.” “The Arminian contends that Christ’s death only renders reconciliation possible, and gives — Charles Hodge God a right to make a new covenant, of which “The only evidence of union with Christ is this shall be the tenor: that Christ shall give bringing forth fruit unto God.” eternal life to all who obey Him, and persevere — Charles Hodge

People and Pla j in the Psalms JOSEPH. 77:15; 78:67; 80:1; 81:5; 105:17. The dwells in the tents of Kedar. “The peace-loving eleventh of Jacob’s sons; brother of Benjamin and Psalmist describes himself as stunned by the noise elder son of Rachel. The Psalter contains only and quarrelsomeness of those around him” (Alex one reference to Joseph personally (105:17). The ander Maclaren). The meaning is not that he other references use the name Joseph as a desig literally lived in the tents of this Arabian tribe, nation of all or part of the people of Israel. but that his environment was as unpleasant as if he had been living there. JUDAH. 48:11. Total occurrences in the Psalms: 9. Judah was the fourth of the sons of KISON. 83:9. This name, which everywhere Jacob and Leah. The Psalter does not mention else in the King James Version is spelled Kishon, Judah as an individual person. All of the refer means “bending” or “winding.” The Kishon was ences are to the tribe of Judah or the Kingdom a river of Palestine, second in importance only of Judah, of which the tribe of Judah was the to the Jordan. From its source in the central principal part. In 76:1 Judah is mentioned as the mountain range west of the Jordan, it flows place where God is known. In 69:35, 78:68, 97:8 northwestward along the base of the Carmel Judah is linked with Zion as the recipient of sal range to the Mediterranean Sea. The reference vation and spiritual blessings from God. As the in Psalm 83:9 is to the great battle which result kings of Judah were typical of Christ the true ed in the defeat of Sisera, the commander of the King, so it may be said that Judah was typical of army of the Canaanite king Jabin (Judges 5:19- Christ’s Kingdom. 21). The verse reminds us that God, in His great work of redemption, by His almighty power con KADESH. 29:8. This verse speaks of “the quers an objective realm of evil, the kingdom of wilderness of Kadesh.” The name Kadesh means Satan. “consecrated.” Though mentioned only once in the Psalter, it is mentioned several times in Gen LEBANON. 29:5,6; 72:16; 92:12; 104:16. The esis, Numbers, Deuteronomy and other Old Testa name Lebanon means “white.” Lebanon is a ment books. Kadesh was also called En-mishpat high, snow-capped mountain range, which was (“well of judgment”), Gen. 14:7, and Kadesh- famous in ancient times for its great forests of Barnea. It was a locality on the southern border giant cedar and fir trees. A considerable portion of Palestine, probably near the ancient highway of the range is over 10,000 feet above the level of between Palestine and Egypt. “There seems to the Mediterranean Sea which is only a few miles have been nothing special in regard to this wilder distant. The majestic, flourishing growth of the ness which led the author of the Psalm to select forests of Lebanon became a figure for material it for his illustration, except that it was well and spiritual prosperity, as in Psalm 72:16. known and commonly spoken of, and that it would MANASSEH. 60:7; 80:2; 108:8. The elder of thus suggest an image that would be familiar to the two sons of Joseph, and great-great-grandson the Israelites” (Albert Barnes). of Abraham. The references in the Psalms are KEDAR. 120:5. An Arabian tribe, descended not to Manasseh himself, but to the tribe descend from Ishmael (Gen. 25:13). In Psalm 120 Kedar ed from him. This tribe is mentioned as a part stands as an example of a barbarous and trouble of the true people of God, which pertained by some enemy. The Psalmist laments that he right to the kingdom of David. 120 Religious Terms Defined ACCOMMODATION OF SCRIPTURE. An accompanied events of great importance in the improper use of Scripture, by which a text or work of redemption. passage is applied to some matter to which, in its true meaning, it is not relevant. For example, the ANIMISM. A form of false religion in which use of the last clause of Sam. 21:8 (“the king’s natural objects are regarded as indwelt by souls business required haste”) as a plea for diligence or spirits, which are regarded with superstitious in Christian service, is an accommodation of the awe. text. ANNIHILATIONISM. The belief, which ex ists in various forms, that human beings shall or ADIAPHORA. (A Greek plural form; the may altogether cease to exist. Annihilationism is singular is adiaphoron). Things which in them selves are morally indifferent, because neither chiefly important because it denies the truth of the Scriptural doctrine of eternal punishment. commanded nor forbidden in Scripture. For ex ample, the remarriage of widows is an adiaphoron, ANTHROPOMORPHISM. A way of teach being neither commanded nor forbidden (Rom. 7:2, ing truth about God used in the Bible, by speak 3; 1 Cor. 7:39). ing of Him in human terms. For example, Ex. 14:8 in speaking of the blast of God’s nostrils is AGNOSTICISM. The view that it is im anthropomorphic; so are the frequent references possible for man to attain sure knowledge con to God’s mighty hand and stretched out arm, etc. cerning God, His will and man’s relation to Him. In interpretation of anthropomorphic statements In practice, agnosticism borders on atheism, for we must be on guard against taking them literally, the agnostic lives as if there were no God. but at the same time we must seek to grasp the truth they are intended to teach. ALPHA AND OMEGA. The first and last letters of the Greek alphabet, used symbolically ANTICHRIST. A term which occurs in in the Book of Revelation to assert the eternity Scripture only in the first and second Epistles of of God and Christ. John, meaning “opponent of Christ.” In theology, the term Antichrist is used to designate the great ALTAR. In the ritual of the Old Testament, future enemy of Christ in whom the power of a raised platform or structure on which sacrifices evil will reach its climax. Many scholars inter were offered to Jehovah. The communion table pret the “man of sin” of 2 Thess. 2:3-10 and “the in Christian places of worship is not an altar and beast” of Rev. 13 as the antichrist. should not be so designated (Heb. 9:24-26). ANTITRINITARIANISM. A collective name for all those views which reject the Christian AMYRALDISM. A theological view named doctrine of the Trinity, that the one God exists after Moses Amyraldus (Amyraut), a French Re in three persons, the Father, the Son and the Holy formed theologian of the 17th century. Also Spirit, the same in substance, equal in power and called Post-Redemptionism and Hypothetical Uni- glory. versalism. Amyraldism is an inconsistent form of Calvinism. It teaches that God gave Christ to APOSTLE. Literally, “one sent.” The render the salvation of all men possible on con Twelve Apostles were commissioned by Christ to dition that they believe, and that from the whole be His representatives in organizing the New number of those whose salvation has been rend Testament Church, and official witnesses of His ered possible, God has elected some to actual resurrection. salvation and eternal life. Amyraldism regards the work of Christ as universal, but the work of APOSTLES’ CREED. The most ancient the Holy Spirit as particular. Christian creed, which, however, was certainly not composed by the Apostles of our Lord. Its ANGEL. The word angel means literally origin is unknown; it reached its present form “messenger.” Angels are purely spiritual beings only by a long and gradual process of develop of the supernatural realm, created by God for ment. His service. They are assigned special functions ARCHAEOLOGY. The scientific investigation in connection with the salvation of the elect (Heb. of ancient civilization and culture by excavation 1:14). Some of the angels fell into sin (Jude 6). and study of their remains. Archaeology is of use to confirm written history where the latter exists, ANGEL OF JEHOVAH, THE. A term used and to fill gaps in our knowledge where no writ in Scripture to designate, not a created angel, but ten history exists. a Theophany or appearance of God to His people (Gen. 16:7; Ex. 3:2-6). Revelation by Theophany (To be continued) Diseases of Church Government By J. G. Vos

II. Following the Line of Least Resistance merely a specialty of a few university professors. It has been aptly remarked that following the It has deeply infiltrated our modern life, and is line of least resistance is what makes rivers and constantly being subtly propagated by our educa men crooked. The winding, meandering river has tional system, our popular magazines and news followed the line of least resistance. And the man papers, and other media of our modern culture. whose life reveals numerous deviations from the Pragmatism leads people to say that results are straight and narrow path has followed the line of more important than principles. It leads people least resistance. When faced with a moral crisis to feel that the end may justify the means, that involving a difficult decision, he regularly takes a particular course of action may be proper if it the easy way out of the situation. To choose the can be expected to achieve favorable results and path of righteousness would involve self-denial avoid unfavorable ones. People who are influenc and suffering, perhaps also embarrassment and ed by the viewpoint of Pragmatism do not ask “Is reproach. So the man who follows the line of least it right?” but rather, “What will happen if we do resistance chooses the easy way out, and by doing it?” so he sins against God, deepens the corruption of his own character, and makes it harder for others Church courts are composed of fallible men. to do right. The fact that they are Christians does not take away their human fallibility. Being human, they The Church in its organized form is also sub are influenced by the prevailing thought and cul ject to the temptation to follow the line of least ture of their time. That this prevailing thought resistance. And it is sad but true that church and culture may be directly opposed to the mind of courts, when faced with a crisis involving a moral Christ is seldom realized. It is not to be wondered issue, often follow the line of least resistance, tak at, then, that church courts of the present day ing the easy way out of a bad situation, instead of sometimes manifest a tendency to adopt the view accepting the position of self-denial, suffering and point of Pragmatism, in which the all important reproach which befits the body of the rejected and question is not “Is it right?” but “What will hap crucified Christ. Too often the courts of the pen if we do it?” Church of Jesus Christ have chosen to avoid look ing a bad situation squarely in the face and deal A good many examples could be cited of church ing with it according to righteousness, in the name courts following the line of least resistance. The and by the authority of the Lord Jesus Christ, the writer has observed this kind of action in connec great Head of the Church. Too often a carnal fear tion with several widely varying issues. It is not of embarrassment, suffering and reproach has led proposed to describe or discuss all of these, but to an easy but unrighteous solution—a solution only to portray one type of such action. What we which obscures the moral issue involved, and re are about to describe is not a particular case but a sults in a superficial but false peace and harmony pattern which has occurred, with variations of in the Church. course, over and over again. The pattern is mani fested in some such way as the following. This tendency to follow the line of least re sistance, it would seem, springs from a double A bad situation develops in a congregation. root. In the first place, it springs from the in Some of the members—perhaps many of the mem dwelling sinfulness of men—even of Christian bers—become disaffected toward their pastor. It men. The Bible is realistic in reporting the sins may be that the pastor is at fault, perhaps serious of the saints. Noah’s drunkenness, Abraham’s un ly at fault. Ministers are human and they are sin truthfulness, David’s adultery and murder, Peter’s ners, therefore it is entirely possible that the pastor thrice-repeated denial of Christ—all these and may be to blame, in whole or in part, for the bad others are truthfully reported in Scripture. Clear situation in the congregation. ly even true believers have within their hearts On the other hand, it must be realized that a fearful tendency toward evil. Even persons church members are human and also are sinners. in positions of leadership and responsibility in the As there are no perfect ministers, so there are no Church, such as ministers and elders, have in their perfect congregations. It must not be assumed, hearts this sinful nature. It is not surprising, therefore, that if a bad situation develops the min therefore, that church courts, even in their solemn ister it to blame. It is certainly possible that the decisions made in the name of Christ, may be guil blame may rest, in whole or in part, on the con ty of great sin. gregation—either the congregation as a whole, or a part of its officers and members. The other root of the tendency to follow the line of least resistance, we believe, is the modern What happens when a congregation, in whole philosophy of Pragmatism. Pragmatism is not or in part, becomes disaffected toward its pastor? 122 The pattern is surprisingly uniform. In one way tery. It would seem that pastor and congregation or another, pressure is put on the pastor to re should be on the same basis, and that in case sign. This may be done gracefully or it may be either requests the presbytery to dissolve the done disgracefully, but it is often done. It may pastoral relationship, valid reasons should be pre be done by economic pressure. Ministers and sented. their families have to live, and it is possible to force a minister out of a congregation by keeping The so-called five-year plan is also liable to his income below what he and his family can live abuse in that it may, under certain circumstances, decently on. Official church rules about minimum place a minister under a strong temptation to salaries have mitigated this sort of thing, but not preach a toned-down, man-pleasing message in by any means entirely eliminated it. Many a order to avoid losing his pastorate. Where in minister with a family to support receives less fluential members of the congregation are known salary than is received by school teachers in the to be opposed to certain doctrines or principles same community. of the church, a minister may be powerfully tempted to avoid preaching on or emphasizing Ministers may be forced out of congregations these matters lest he lose his position. by social pressure. It is possible to make things The result of opposition to a pastor on the so downright unpleasant that only a minister with part of his congregation is usually that the min determination like iron and brass (Jer. 1:18) can ister decides, or is persuaded, to resign “grace bring himself to face it out. The writer has fully.” This may be with the benefits provided known of cases where some church members re by the “five-year plan,” or perhaps the minister fused to shake hands with their pastor after Sab may be promised that if he leaves by a certain bath services. Such conduct does something to a date without resistance, the congregation will minister and it also does something to his wife continue to pay his salary for two or three months and children. A minister might steel himself to beyond that date. The resignation is presented face it out if he were the only person affected, to the presbytery or other church court having but it is hard to keep his wife and children in jurisdiction, with the statement that the pastor such a hostile atmosphere. and the congregation have come to agreement that it would be for the best for the pastoral re Some denominations have officially adopted lationship to be dissolved. The presbytery hears definite forms of procedure by which a congre brief statements by the minister concerned and gation, at the end of a set term of years, can vote by representatives of the congregation. This is on whether the pastor shall be called upon to followed, perhaps, by some discussion which, continue as their pastor for another term of years. however, seldom inquires into the real causes of The so-called five-year plan adopted by the Synod the breach between pastor and people. There is of the Reformed Presbyterian Church of North general agreement that it is a bad situation. Fin America provides such forms of procedure. This ally the decision is reached that under the exist plan provides certain safeguards against improper ing bad circumstances, it would be “for the best” pressures and certain compensatory benefits to for the pastoral relationship to be dissolved. ministers who are not asked to continue in their pastoral charge. On the other hand, the “five- The congregation will very likely have a year plan” seems to be open to certain abuses. It farewell social for the departing minister. On the may encourage some church members to think surface everything will be sunshine and roses. that they have a right to vote against their min Speeches will be made, prayers will be offered, ister for no reason at all except that they would gifts will be presented. The program will be like a change. Whether this apparently rather nicely written up in the church paper, as well common notion is in harmony with the Scriptural as in the local newspaper. The minister leaves teaching on the relation between pastor and town in an apparent atmosphere of friendship people, is a serious question. It is one thing to and goodwill. But the real truth may be — re ask a pastor to resign for valid reasons; it is gardless of who is to blame — that it is the fun another thing to ask him to resign for no reason eral of another wrecked pastorate. at all. In this connection, it seems strange that What is wrong with the pattern which has the Book of Church Government of the Reformed been described above? Just this: the presbytery Presbyterian Church (adopted 1945), Chapter VIII, Sections 10 and 11 (Constitution of R. P. or other church court took the line of least resis tance, instead of investigating and settling the Church, page 256) requires a pastor who wishes matter according to righteousness. It did not ask to resign to present “valid reasons” for his re “Is it right?” but rather “Will it have good re quest, whereas in the case of a congregation sults?” The presbytery had a sick congregation wanting its pastor to leave, no “valid reasons” are within its bounds. It neglected attending to this required; apparently a majority of the members sick congregation until matters came to a crisis. of a congregation can petition the presbytery to Then it took the easy way out. dissolve the pastoral relationship, without pre senting any reasons for this request to the presby A congregation having valid complaints 123 against its pastor should seek a remedy by the judgment has been executed, if the minister lawful processes of church government, not by wishes to resign and seek a new field of service, the application of lawless pressures. If personal it is his privilege to request the presbytery to re conference in a spirit of love and friendship does lease him from his pastoral charge. But until the not remedy the situation, the congregation has bad situation in the congregation has been faced the right to petition the presbytery to investigate and dealt with according to righteousness, the matters. If the minister is neglecting his work, minister owes it to himself, to the church at large if he is preaching heresy, if he is guilty of other and to the Lord, to refuse to be pushed out by offences, the presbytery should be informed, and unlawful pressures. being informed, it should investigate and act as the situation may require. The delinquent It has been this writer’s observation that pastor should be dealt with by the presbytery, presbyteries seldom investigate troubles in a con which has lawful jurisdiction over him in the gregation thoroughly. It is much more common, Lord. If the matters alleged are embarrassing, after hearing both parties briefly, to decide that the presbytery can discuss the matter behind it will be “for the best” just to terminate the closed doors, in executive session. But it can and pastoral relationship. The present writer cannot should act as righteousness requires. claim that he himself is free of responsibility for such following of the line of least resistance. He A congregation wanting its pastor to leave makes no claim of being more righteous or con for no special reasons should at least have the sistent than others. The purpose of these articles grace to wait until the end of a five-year term is not to justify or condemn anyone, but to call and then vote on him in the orderly manner pre attention to weaknesses, abuses and sins in church scribed by the rules of the denomination. Even government, in the hope that these may be duly so, it should be realized that something may be considered and if possible corrected. legal without being right in the sight of God. To vote to ask a pastor to leave his charge without Why do church courts hesitate to deal with giving “valid reasons” for this demand may be bad situations in congregations according to legal according to officially adopted rules of righteousness? It would seem that sometimes, church government. Whether it is right in the at least, this is owing to a carnal fear of conse sight of God is another question. quences. For example, it may be known that a number of people in a congregation are opposed But a congregation’s disaffection toward its to some of the doctrines and principles of the pastor may not be the minister’s fault at all, or denomination. They may be trying to get rid of it may be his fault only to a minor degree. Per their pastor because he preaches faithfully on haps the minister has done his duty by preaching these matters, and they resent the implication plainly against sin. Perhaps he has incurred the that they are unfaithful to their own profession enmity of the leading members by speaking to and vows. Perhaps some prominent members them of their sins and exhorting them to repent. and some financial “pillars” of the congregation Perhaps he has faithfully preached and taught are involved. The session or presbytery fears the accepted standards and principles of the de that if anything is said to these people about loy nomination, thereby incurring the opposition of alty to their profession they will leave the church those members who are bent on doing as they in a huff. So a faithful minister is pushed out please and are more or less openly violating their of his charge, and a sick congregation is left in own profession and membership vows. It would its sickness, untreated and unhealed. If their next be very unrealistic to deny that such conditions pastor does not accommodate himself and his sometimes exist. Under such circumstances a message to the congregation’s sickness, he will minister’s life may be a very painful one, and it not last long in that charge. may be extremely difficult for him to go about his duties with a serene countenance and a cheer What is needed in situations Of this kind is ful attitude of mind. not merely prayer for revival, but positive action When a minister is put under pressure to on the part of the presbytery. When a crisis oc resign and he honestly believes that the principal curs in a congregation, a special meeting of the fault is not his own, it is his moral duty to report presbytery should be held. This should not be a hasty half-day or one-day affair. The presbytery the situation to the presbytery and to call for an or a duly empowered commission of the presbytery investigation of conditions in the congregation. should meet within the congregation where the For the minister to resign “gracefully” may be trouble is for as long as may be necessary to get the pleasantest way out of an ugly situation, but at the root of the matter. If it takes four or five it is morally wrong if he believes that the fault days to find out what the real root of the trouble is on the side of the congregation. Ministers is and administer corrective measures, that will be should not resign “gracefully” when under fire. time well spent in an acceptable service to Christ, The matters at issue should first be investigated the Head of the Church. by the courts of the church, and determined ac cording to righteousness. Then after righteous If the pastor is at fault, he should be coun 124 seled with and admonished as the facts may re preach in accordance with the likes and dislikes quire. If the congregation or the session is to of his congregation. He is to preach in accordance blame, the same course should be followed. If with the solemn vows he took when he was in individual members are to blame for the trouble, stalled as pastor of the congregation. they should be dealt with faithfully, without re A denomination also owes something to the spect of persons. The trouble should be adjudi minister who has given his life to serving Christ cated according to righteousness, difficult and in its congregations. If it is the minister’s duty painful as this may be. to preach and practice the doctrine and order Oh, but if such a course be followed, people which the church has adopted, it is the denomin ation’s duty to protect the minister in carrying out will leave the church, it will be objected. Very possibly they will. There is no way to maintain that commission. It is the duty of the courts of righteousness and at the same time conciliate the church to protect the minister from the effects people who want to have their own way. There of unlawful pressures. The courts of the church is no way to maintain the rules of the Lord’s house which require loyalty of the minister must also and at the same time please people who are living protect the minister in rendering that loyalty. in sin. Instead of the present common attitude of By what right can a presbytery, in the pres extreme reluctance to offend anyone and risk their ence of God and in the name of Christ, require leaving the church, we should heed and obey the of a minister the most solemn pledges of instructions of the apostle Paul: “Them that sin loyalty to the doctrine and order of the church, rebuke before all, that others also may fear. I if the presbytery is not prepared to stand back charge thee before God, and the Lord Jesus Christ, of the minister and protect him in the discharge and the elect angels, that thou observe these of these obligations? Is a presbytery to stand on things without preferring one before another, do the high ground of righteousness and principle ing nothing by partiality” (1 Tim. 5:20,21). when a pastor is ordained and installed in a con gregation, and then default to the low level of A minister owes something to his church. He following the line of least resistance when a crisis has taken her vows upon himself. He has solemn arises in the congregation and some of the mem ly pledged himself to follow no divisive courses bers want to get rid of their pastor? Let us learn from the doctrine and order which the church has to do right regardless of consequences. Let us officially recognized and adopted. It is his duty to be moved by the fear of God, not by a carnal fear preach that doctrine and practice that order faith of men. fully and consistently, whether men will hear or whether they will forbear. A minister is not to (To be continued)

Sketches from Our History Contending for the Faith Through the Ages CHAPTER VIH JOHN CALVIN, THE REFORMER OF GENEVA (Continued from last issue) 8. Calvin’s accomplishments at Geneva.

Those who think of Calvin as a scholar in a large part of Europe, especially France, Hol terested only in theological studies fail to realize land and Scotland. what a wide variety of interests claimed the Gene van Reformer’s attention. Though Calvin was pre Calvin concerned himself with everything that eminently a theologian, he was anything but a concerned the welfare of Geneva or the benefit of recluse. On the contrary, he was an intensely its people. He was consulted by the civil authori active man of affairs. In addition to theology, he ties on all sorts of matters, including law, econo devoted himself to church government, to civic mics, business and manufacturing. “To him the improvement and to the advancement of educa city owed her trade in cloths and velvets, from tion. which so much wealth accrued to her citizens; sanitary regulations were introduced by him which made Geneva the admiration of all visitors; and Calvin established at Geneva the Presbyterian in him she reverences the founder of her univer system of church government. This was a prac tical use of Scriptural principles which was to be sity” (Encyclopaedia Britannica). -copied, to the great benefit of Christ’s Church, in The university just mentioned was founded in 125 1559 as the Academy of Geneva. This institution studied after four hundred years. The same is was one of Calvin’s greatest achievements. Al true of Calvin’s sermons, many of which were most immediately it became the outstanding inter taken down by his students and hearers at Geneva. national center of theological education of the Re formed Faith. From many countries—France, Calvin never enjoyed vigorous health, and his Holland, Hungary, Italy, Germany, England and intense labors finally wore him out. He died in Scotland—students came to Geneva to study theol 1564 at the age of 55 years. The last years of his ogy under the great Reformer. Returning to their life were filled with pain and suffering, yet Calvin various countries as preachers of the Gospel, they continued to work with great energy. He preach bore the imprint of Calvin’s logical mind and ed his last sermon on February 6, 1564, being barely solid Biblical scholarship, thus multiplying his in able to continue to the end of it. Several times fluence many fold even during his lifetime. after this he was carried to church, but never again was he able to preach or take any active Calvin was a tireless worker. In addition part in the service. However, he continued to to his many other activities, he was a voluminous work whenever he had sufficient strength to do author. Besides his classic Institutes of the Chris so at all. To a friend who urged him to rest, he tian Religion, Calvin was the author of many other replied, “Do you want the Lord to find me idle books. Noteworthy among these are A Treatise on when He comes?” Wherever Calvinism has been the Eternal Predestination of God, written in re taken seriously, it has produced lives filled with ply to a Roman Catholic named Albert Pighius, hard, honest work. In this respect Calvin himself who had attacked Calvin’s teachings on this sub set a noble example. ject. So convincing were Calvin’s arguments from Scripture that Pighius gave up his former opposi The mortal remains of John Calvin were tion and accepted the doctrine of predestination as laid to rest very simply in a cemetery at Geneva. expounded by Calvin. Another of Calvin’s writ The location of his grave is unknown; no monu ings was A Defence of the Secret Providence of ment of granite or marble marks the spot where God by which He Executes His Eternal Decrees. the great Reformer’s mortal body awaits the re This was written as a reply to an enemy of the surrection day. Yet there is a monument, for the truth whom Calvin does not name. It is a book Reformed Faith throughout the world is his monu which is still of value at the present day. ment. Few men in all Christian history have served the Lord so humbly and faithfully; few Very important among Calvin’s writings are have had such a wide and lasting influence. his commentaries on the various books of the In a subsequent issue we shall consider Cal Bible. Starting with the Epistle to the Romans in vin’s importance as a theologian, and the relation 1540, he produced commentaries on nearly all the of Calvinism to civil and religious liberty. books of the Bible. Such is the value of Calvin’s commentaries that they are still being printed and (To be continued)

Studies in the Book of Genesis

LESSON 20 II. History of the Human Race from Adam to companies the curse. Though with difficulty, Abraham. 2:4 to 11:26, Continued still bread can be obtained from the soil. It will 4. The fall of mankind into sin. 3:1-24, con sustain human life. The life of the human race tinued can continue. “As the woman is enabled to bring new life into the world, so the man will be en At the close of the previous lesson we were abled to support life by his toil” (G. Vos, Biblical considering the penalty pronounced by God on Theology, p. 55). Adam. A curse is pronounced on the ground be cause of man’s sin. Henceforth it will be only by “And Adam called his wife’s name Eve; be bitter, man-killing toil that a living can be ob cause she was the mother of all living” (3:20). tained. Life will become a struggle for existence. Eve means “life.” Adam’s naming his wife The cause of this is not a decrease in man’s “Life” is an evidence of his faith in the promise strength, but a change in the realm of nature. The of God to provide salvation, by which the highest ground will not be so productive as formerly. It kind of life would finally become man’s possession. will be in the sweat of his face that man eats Just as death, in its fullest sense, comes through bread. And in the end nature will win; man will sin, so life, in its fullest sense, comes through the die, and his body will return to the ground from fulfilment of the promise about the seed of the which it was taken. woman. This does not mean that Adam under Yet there is an element of grace which ac stood this as fully and clearly as we can today, 126 but it implies that Adam had a true faith that at this time, yet the record does not say that it man’s real life would come through the seed of was. The thought of God providing a covering the woman. This is the essence of what is called for man’s body naturally suggests to our minds “saving faith.” And it implies that Adam had the idea of God providing a covering for the guilt truly repented of his sin of disobedience to God, of man’s soul. Yet the verse we are considering for without repentance there can be no true faith. does not actually teach this. We are unable to say with certainty that the slaying of beasts to Some people have raised the question as to provide garments involved the religious ordinance whether Adam and Eve were saved. It has even of blood sacrifice. been stated that there is no evidence whatever that they were saved. It would seem, however, Whether or not 3:21 marks the origin of sacri that Adam’s act of naming his wife “Life” in fice, it is very probable that the offering of sacri volved real repentance and true faith. As we fices to God began at some time before the events have seen, the sentence which God pronounced related in chapter 4 verses 3 to 8. For the bring upon the serpent, Eve and Adam, involved not ing of offerings to God by Cain and Abel is not only elements of judgment but also elements of described as something absolutely new; rather, grace. Intertwined with the penalties, there were the impression given is that the brothers were do expressed or implied promises, namely: (1) the ing something which was a well-known and ac seed of the woman would finally destroy the ser cepted practice. If 3:21 does not mark the origin pent; (2) it would be possible for the woman to of sacrifice, then we must assume that at some bring forth children, thus making possible the point between 3:21 and 4:3 mankind received a birth of One who would destroy the serpent; (3) revelation from God commanding the offering of it would be possible for man, by arduous toil, to sacrifices. It should be borne in mind that many produce bread from the soil, thus rendering the years may have elapsed between these two verses. continuous support of human life possible. Questions: To these elements of grace Adam’s faith at tached itself, as is evidenced by his act of naming 1. What curse was pronounced on the ground his wife “Eve” or “Life” This would seem to be because of man’s sin? Is this curse still in effect a sufficient answer to the question of whether today? Adam was saved. 2. What element of grace was implied in the curse on the ground? “Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them” 3. What is the meaning of the name “Eve”? (3:21). The aprons of fig leaves which Adam and 4. What attitude toward God is shown by Eve had made were not adequate. God therefore Adam’s naming his wife Eve? made coats of skins of animals for Adam and Eve. This may mean that God Himself made the 5. What does the naming of Eve imply con garments of skins, or it may be understood to cerning the future life of mankind? mean that God instructed Adam and Eve as to how to do this for themselves. As to the reason 6. How can it be shown that Adam had sav why garments of skins were used, instead of some ing faith? other kind of garments, this may have been be 7. Why did God make garments of skins for cause garments of skins would be the simplest Adam and Eve? and most quickly prepared. 8. Is the origin of blood sacrifices reported Many Bible scholars have held that this verse in 3:21? (3:21) suggests the origin of the institution of 9. What thought is suggested by God’s pro sacrifice. The preparing of garments of skins in viding a covering for man’s body? volved, of course, the shedding of the blood of the animals concerned. It is possible, of course, that 10. When did the institution of sacrifice prob the institution of sacrifice was established by God ably originate?

LESSON 21 II. History of the Human Race from Adam to the garden which God had prepared as the origin Abraham. 2:4 to 11:26, Continued al home of the human race. 4. The fall of mankind into sin. 3:1-24, con tinued Verse 22 states God’s attitude toward man’s sin. The words of this verse are not addressed to Having disobeyed God and fallen into sin, Adam and Eve. God is speaking to Himself: “And Adam and Eve could not continue to live in the the Lord God said, Behold the man is become as garden of Eden, where they would have access one of us. . . Here we have a suggestion of to the Tree of Life. They must be driven out of the doctrine of the Trinity which is more fully 127 revealed in later Scripture. The “us” does not the right to eat it. “The effort to obtain the refer to God and the angels, but to the Persons of fruit after the fall would have meant a desperate the divine Trinity. This verse does not teach the attempt to steal the fruit where the title to it had doctrine of the Trinity; it only suggests that doc been lost” (G. Vos, Biblical Theology, p. 39). trine. The full revelation of the Trinity is not found in the Old Testament, but only in the New. “And now, lest he put forth his hand, and take also of the tree of life, and eat, and live for “Behold, the man is become as one of us, to ever, . . ’’ (3:22b). “After the fall God attributes know good and evil.” In a sense, man had become to man the inclination of snatching the fruit as God. By his eating of the forbidden fruit, man against the divine purpose” (G. Vos, Biblical The had indeed come to the knowledge of good and ology, p. 38). This sinful inclination of man, evil. But he had come to the wrong kind of which is implied in the narrative, God proceeds knowledge of good and evil. God knows good to frustrate by His divine power. and evil by absolutely loving the good and abso lutely hating the evil. But man had come to “Therefore the Lord God sent him forth from know good and evil by actually experiencing the the garden of Eden, to till the ground from whence evil, thereby himself becoming evil. Henceforth, he was taken” (3:23). The Hebrew word here apart from special divine grace, man would hate translated “sent forth” may accurately be trans the good and love the evil. lated “expelled.” Man was expelled from the beautiful garden of Eden, to earn his living in a Satan, we will recall, had promised Eve, “Ye hard world. Henceforth his life would be a shall be as gods, knowing good and evil” (3:5). struggle for existence. In a sense, this had come true, as God Himself declares in verse 22. Yet what a terrible and “So he drove out the man. . .” (3:24a). Here tragic sense of knowing good and evil! Man had the Hebrew word is a stronger one. It means become as God in the fact of knowing both good that God not only ordered Adam and Eve to leave and evil, but he had become utterly unlike God the garden of Eden, but forcibly drove them out. in his attitude toward the good and toward the Just how this was done, we do not know, but the evil. And man had himself become identified fact is clear. Adam and Eve were actually driven with the evil, he had become corrupted by the out of their first home, the garden of Eden. evil so that, apart from God’s saving grace, he What a contrast between the original state would only grow more and more evil. of Adam and Eve, and their condition now! Then they enjoyed fellowship with God; now they are Therefore it was necessary that man be ex driven out of the garden of Eden by God. To cluded from access to the tree of life which was emphasize the fact that they were excluded from in the midst of the garden of Eden. Man had for access to the tree of life, and to guard against feited the right to eat the fruit of this sacramental any attempt on their part to eat its fruit, God tree. Remember that this tree represented the placed cherubim, and a flaming sword which principle of life — the highest life, or eternal life. turned every way, between them and the garden. If man had not sinned, he would in due course “Cherubim” is the plural form of the Hebrew have received the right to eat the fruit of the noun “cherub.” The form “cherubims” in the tree of life. At that point it would have become King James Version is incorrect, just as it is in forever impossible for him to die. correct to say “oxens” for the plural of “ox.” But What the tree of life was we do not know, what are cherubim? After Genesis 3:24, the next any more than in the case of the tree of the mention of cherubim in the Bible is in Ex. 25:18. knowledge of good and evil. We are not to sup where Moses is commanded to make two cherubim pose that the fruit of the tree of life had in itself of gold for the two ends of the mercy seat on the any power to bestow endless life on man. It did ark of the covenant. These “symbolized the not contain any marvelous chemical compound presence and unapproachability of Jehovah” which possessed the power of preventing old age (Davis Dictionary of the Bible), and are “throne and death. No such idea is implied by the sacred attendants of God. . . to give expression to the record, any more than the record implies that royal majesty of Jehovah” (G. Vos, Biblical The the fruit of the tree of the knowledge of good ology, p. 167). Elsewhere in Scripture the cheru and evil could of itself cause death. Rather, the bim are described as “living creatures” or living tree of life possessed, by divine appointment, a beings.” Thus suggests that the cherubim must sacramental character. God had attached this represent the highest type of living beings meaning to the tree of life. He had ordained that (Leupold). It is remarkable that God simply in the partaking of the fruit of this particular tree structed Moses to make two cherubim, without should be followed by endless, deathless life. describing their appearance. Evidently the ap pearance of the cherubim seen by Adam and Eve Clearly, then, when man had fallen into sin was remembered and the description handed down he could no longer be permitted to remain in the by tradition among the God-fearing portion of the presence of the tree of life, for he had forfeited human race. We may conclude that no one who 128 had seen the cherubim could ever forget their ap 2. How did man’s knowledge of good and pearance. evil differ from God’s knowledge of good and evil? Besides the cherubim, God placed between man and Eden the flaming sword which turned every way. Pictures in children’s Bible story 3. In what sense had man become like God? books often portray this as a sword in the hand of In what sense had he become utterly unlike God? the cherubim, but there is nothing in the Bible record to warrant this idea. The flaming sword 4. What was the special character of the tree which turned in all directions was distinct from of life? the cherubim; it was an additional barrier be tween man and the tree of life. Evidently it was 5. What right did man forfeit when he sinned a flame with the appearance of a sword, con against God? stantly moving, perhaps like darts of lightning. The natural effect would be to terrify man and 6. In what two ways did God prevent man prevent any attempt to pass this divinely estab from approaching the tree of life after he had lished barrier and gain access to the tree of life. sinned? How long did the garden of Eden continue 7. What is known about the cherubim? to exist on this earth? Many have asked this question, but none can answer it confidently. Only God knows the answer; it is one of His secrets. 8. What may we conclude from the fact that It is clear that the garden of Eden continued for God commanded Moses to make two cherubim of a period of time, and that the cherubim and flam gold, but did not give him a description of their ing sword continued during the time to bar en appearance? trance to it. Beyond that we cannot affirm. It is possible that it continued until the Flood, but this 9. Was the flaming sword held in the hand cannot be proved. of the cherubim?

Questions: 10. What can be said about the question of 1. What New Testament doctrine is suggested how long the garden of Eden continued to exist in verse 22? on this earth?

I 22 n . History of the Human Race from Adam to culture. We find recorded here a number of Abraham. 2:4 to 11:26, Continued early inventions and discoveries. 5. The seed of the serpent and the seed of the First of all, we learn of the birth of Cain. It woman. 4:1-26 would be interesting to know how long after the expulsion of Adam and Eve from the garden of We now come to the fourth chapter of Genesis, Eden Cain was born. We must bear in mind that which records the double development of the Adam lived 930 years. But the Bible does not human race — Cain and Abel, the wicked and tell us when Cain was born; we only know that the godly, the seed of the serpent and the seed of it was after the expulsion from Eden. the woman. From the time of Cain and Abel there have been two kinds of people in this world, Eve called her son Cain. The name “Cain” namely, those who are children of the devil and means “fabrication, forged instrument, smith” those who are children of God. We hear much at (Davis Dictionary of the Bible). Eve added, “I the present day about the brotherhood of man. have gotten a man from the Lord.” In the Hebrew We should realize that as commonly advocated, the word for “gotten” sounds similar to “Cain” this idea of the brotherhood of man is a false although it is a different word. It seems that teaching. Apart from redemption through Christ, Eve wanted to give her son a name that would human brotherhood is the brotherhood of Cain sound like the word for “gotten,” so that her son’s and Abel. name would call to mind that she had “gotten” him from the Lord. We do not know whether As we enter this fourth chapter of Genesis we see early mankind, not in the blissful exist Eve thought that this son would be the one who would crush the serpent’s head. But it is clear ence of the garden of Eden, but still in a condi that she regarded the birth of Cain as an evidence tion of simple civilization. Although not living in the garden of Eden, mankind is not living in of God’s faithfulness. Eve’s statement is to be re the jungle either. He is not a savage or “primi garded as an evidence of her personal faith in the tive”, scarcely human creature; he is human and Lord. he is civilized. The chapter proceeds to inform Next, we are told of the birth of Abel. The us of the development of human civilization and name “Abel” means “breath”, “vapor,” or possibly 129 “son.” Nothing is told of the childhood of Cain ducts. Abel’s offering, on the other hand, con and Abel. The record immediately proceeds to sisted of “the firstlings of his flock, and of the state their different occupations. Abel was a fat thereof.” Cain merely brought some of his keeper of sheep, whereas Cain was a tiller of the produce; Abel brought the best of what he pos soil. There is no suggestion that one of these sessed. This seems to indicate that Cain’s offer occupations was better than the other. Very ing was brought in a merely formal spirit, where possibly both had already been pursued by Adam. as Abel’s was brought in a spirit of true devotion Contrary to the confident statements of evolu to God. The New Testament (Heb. 11:4) informs tionists, early mankind practiced agriculture and us that it was “by faith” that Abel “offered unto animal husbandry. Therefore wherever there is God a more excellent sacrifice than Cain.” That evidence of “primitive” man living entirely by is, Abel had a true faith in God and God’s promise hunting and fishing, without agriculture and of redemption; Cain lacked such a faith. We see domestic animals, this is to be regarded as the here a contrast between a merely formal religious result of retrogression. Such “primitive” people worship and one which proceeds from a true are examples of the deterioration caused by sin. faith. “And in process of time it came to pass, that Questions: Cain brought of the fruit of the ground an offer ing unto the Lord. And Abel, he also brought of 1. What two kinds of people have lived in the firstlings of his flock and of the fat thereof” the world since the time of Cain and Abel? (4:3,4). Note that there is no record here of a command of God to offer sacrifices to Him. There 2. What is the condition of early mankind as must have been such a command at some time, pictured in the fourth chapter of Genesis? but the record of it is not given. What is describ 3. How long did Adam live? ed here may, or may not, be the first offering of sacrifices to God. However, it is not necessary 4. What is the meaning of the name “Cain”? to suppose that this was the first time even in 5. What is shown by Eve’s statement about the lives of Cain and Abel that sacrifices were the birth of her son? offered. It is entirely possible that they had done so on previous occasions. 6. What is the meaning of the name “Abel”? The Hebrew word here used for “offering” 7. What does this chapter show of the occu is a broad term including any kind of gift that pations of early mankind? man may bring to God. These offerings were 8. What should we think about “primitive” brought to the Lord “in process Of time.” The peoples who live entirely by hunting and fishing? Hebrew means literally “after the end of days.” This is an intentionally vague statement. It 9. Does the record indicate that 4:3,4 was the means at the end of a period of time, but how first time that sacrifices were offered? long a period is not stated. Some have thought 10. What is the literal meaning in the Hebrew that “after the end of days” means on the Sab of the expression translated in our Bible “in pro bath, that is, the last day of the week. But the cess of time”? record does not imply this. Others have supposed that the autumn season, the end of the year, is 11. What difference existed between Cain’s meant. This also cannot be proved. offering and Abel’s? Cain’s offering consisted of “the fruit of the 12. What difference in attitude existed be ground,” that is, a portion of his agricultural pro- tween the two worshippers?

23 II. History of the Human Race from Adam to record in Genesis merely states the fact that the Abraham. 2:4 to 11:26, Continued one was acceptable to God while the other was 5. The seed of the serpent and the seed of the not. The Epistle to the Hebrews adds to this the woman. 4:1-26, continued explanation that it was “by faith” that Abel of fered unto God a more excellent sacrifice than It has often been held that the superiority of Cain (Heb. 11:4). Abel’s offering over Cain’s consisted in the fact that Abel’s was a sacrifice which involved the In favor of the interpretation that Abel’s shedding of blood, whereas Cain’s was merely a sacrifice was acceptable because it involved vegetable offering. It is possible that this inter shedding of blood is the central truth of the Bible pretation is correct, but we cannot assert it posi that sin cannot be forgiven without the shedding tively, because the Bible record does not state of the blood — that is, the death — of a Substi that it was the shedding of blood which made tute. It is certainly true that neither Abel’s sin, Abel’s sacrifice more acceptable than Cain’s. The nor Cain’s, nor anyone else’s, could ever be for 130 given except on the basis of the shed blood of Cain and Abel recognized how God regarded them Jesus Christ, the Lamb of God that taketh away and their offerings. After all, this is what we the sin of the world (John 1:29). Still, this does really need to know. It might satisfy our curios not prove that the reason Cain’s offering was not ity to know just how God’s attitude was signified, acceptable was the lack of blood. We must bear but we must remember that the Bible was not in mind that we are dealing with a very early given to satisfy our curiosity, but to meet our re period of God’s revelation to mankind. Many ligious need. truths which we know, in the light of the com pleted Bible, had not yet been revealed to men. We are next told of Cain’s reaction to God’s rejection of his offering. “And Cain was very We should note that in the record the wor wroth, and his countenance fell” (4:5). This was shippers are mentioned before their offerings, as a double reaction: first, he became furiously being acceptable or not acceptable to God. “And angry; second he showed this anger in his facial the Lord had respect unto Abel and to his offer expression. ing” — not just respect unto Abel’s offering, but “respect unto Abel and to his offering.” And God’s rejection of Cain’s offering should have again, “unto Cain and to his offering he had not served as a warning to him, and led him to re respect” — not just “unto Cain’s offering,” but pentance. Instead, it made him violently angry. “unto Cain and his offering.” This manner of Cain adds to his former sin of improper worship, speaking indicates that the difference was not the new sin of anger against God. Here the real merely in the offerings, but first of all in the of character of Cain is manifested. ferers. The attitude of the worshipper determined Many people have become angry against God God’s response to the worship. This of course since Cain’s day. When a faithful servant of God does not imply what some people think, namely has told them of their sins and urged them to that if we have an attitude of reverence and faith repent, they have become angry. The present we can worship God in any way that we may writer once refused to baptize a Chinese “convert” please. On the contrary, if we have an attitude until the latter could show evidence of genuine of reverence and faith, we will take care to wor separation from idolatry. The “convert” became ship God in the way that He has appointed in violently angry and cursed the name of Jesus His Word. Christ. His loss of face in being refused immedi The question has often been raised as to how ate baptism caused him to become bitterly op God signified his acceptance of Abel and his of posed to Christianity, and as far as known, he fering and His rejection of Cain and his offering. never repented. We have all seen pictures in children’s Bible story books showing smoke rising from Abel’s of People have also become angry against truths fering, indicating the idea that God by a miracle of God’s Word which they do not like. The writer kindled fire to burn the acceptable offering. has known of people who were really angry at the doctrine of predestination, or the doctrine of Others have suggested that the fire was ignited total depravity, or the doctrine of eternal punish by the worshippers themselves, but the smoke of ment. They not only refused to believe these Abel’s offering rose up toward the sky whereas doctrines — they were roused to anger against the smoke of Cain’s offering hung low near the them. Such people should realize that their quar ground. All of this is pure speculation. The rel is with God, not with ministers of the Gospel record simply does not state how God’s pleasure or creeds of the Church. They should beware of and displeasure were signified. hardening their hearts and perishing in their sins. An interesting possibility is suggested by Leupold in his excellent commentary on Genesis. Questions: He suggests that if the garden of Eden still ex isted on earth, with the cherubim — mediators of 1. What opinion has often been held as to the God’s presence — barring the way to its entrance, reason why God accepted Abel’s offering but re this entrance may have been a spot where God’s jected Cain’s? will was revealed to men. Possibly the offerings were brought and offered near the entrance to 2. What can be said in favor of this interpre the garden of Eden. Then God’s attitude to the tation? offerers and their offerings might have been 3. Why can we not be sure that Cain’s offer manifested through the cherubim in some way ing was rejected because it did not involve the that would be understood by Cain and Abel. shedding of blood? Leupold admits that this too is speculation. He says that no man knows whether the garden of 4. What fact is brought out by the mention Eden continued to exist on earth until the time of the offerers before the offerings, as being ac of the Flood. ceptable or not acceptable to God? The one fact that we can be sure of is that 5. Are we justified in worshipping God in 131 any way we please as long as we have an attitude nection with God’s attitude toward the offerings of reverence and faith? of Cain and Abel? 6. What ideas have been held as to how God 9. What was Cain’s reaction to God’s rejection signified His attitude toward Cain and Abel and of his offering? their offerings? 10. How was Cain’s mental attitude outward ly manifested? 7. What interesting possibility does Leupold’s commentary suggest as to how God manifested 11. What should Cain have done when his His attitude? offering was rejected? 12. How do people become angry against God 8. What one fact can we be sure of in con at the present day?

LESSON 24 H. History of the Human Race from Adam to matter of habits and attitudes easily changed by Abraham. 2:4 to 11:26, Continued the use of human free will! The Bible, right here at its beginning, represents sin as some 5. The seed of the serpent and the seed of the thing utterly terrible. The struggle between man woman. 4:1-26, continued and sin will be a life-and-death struggle. “And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen? If Sin will strive to rule over Cain, but Cain’s thou doest well, shalt thou not be accepted? and duty is to rule over it. This warning by God if thou doest not well, sin lieth at the door: and could easily be misunderstood. It does not im unto thee shall be his desire, and thou shalt rule ply that Cain can gain control of sin by his own over him” (4:6,7). When Cain became angry, and human power. It does not mean that man can his countenance fell, God spoke to him. This save himself from sin by his own efforts. It is means much more than that Cain’s conscience Cain’s duty to rule over sin, instead of letting accused him. The expression “And God said” sin rule over him. But how is this to be done? means just what it says. There was an actual Not by human power, but by the grace of God communication from God to Cain, which was en which was promised in the curse upon the ser tirely distinct from Cain’s own conscience and pent in 3:15. Cain must rule over sin by means Cain’s own thoughts. of faith in the divine promise that the seed of the woman would finally destroy the serpent. God calls Cain’s attention to his sin by asking him why he is angry and why his countenance What was Cain’s response to God’s solemn has fallen. If Cain will only stop and think about warning? As far as we know from the record, the reason for his anger and his fallen counten his response was only a sullen silence. It is not ance, he will realize that he himself is at fault recorded that Cain made any reply to God. No and ought to repent and pray for God’s forgive thanksgiving, no repentance, no faith, no prayer ness. Cain ought to stop being angry with God, for forgiveness is attributed to him. It seems that and to start blaming himself for his own sin. If having heard the voice of God, Cain decided to he does well, he will be accepted by God. But face it out. His attitude was one of stubborn re if he does not do what is right, the reason is sin. bellion against God.

“Sin lieth at the door. . . ". This is the first When sin entered the human race, it worked occurrence of the word “sin” in the Bible. The fast. Cain’s sin soon led to murder. The fact Hebrew word is chattath, which means “missing that God had accepted Abel and his offering the mark.” God speaks to Cain and tells him rankled in Cain's heart; he brooded over it. This that sin is like a wild beast crouching at his door, developed into a bitter hatred of his brother Abel. ready to spring on him and destroy him. “Unto Because Abel’s deeds were righteous, while Cain’s thee shall be his desire” — sin will never stop own deeds were evil, Cain murdered his brother with just a slight or mild injury to man; it will Abel (1 John 3:12). “Whosoever hateth his broth seek for complete mastery over man; it is like a er is a m urderer” (1 John 3:15). The godly living bloodthirsty man-eating tiger, dangerous and un- of Abel no doubt irritated Cain; in fact, the lives tameable. of godly people are a constant rebuke and irrita What a vivid, realistic description of sin God tion to the wicked. We may wonder why the gave Cain! How different from many modern elders and magistrates of Jezreel were so ready toned-down ideas of sin! In this early revelation, to carry out Jezebel’s instructions to murder God tells Cain that sin is treacherous and de Naboth. No doubt Naboth’s practical godliness structive, and once it enters the life of man, it irritated them every day, making them glad for will never let him alone. How different from an excuse to get rid of the neighbor whose daily the weak idea that sin is merely a defect of human life was a rebuke to their own wickedness. nature left from an animal ancestry, or a mere Similarly, we may conclude, Abel’s God-fearing 132 life of faith irritated and provoked Cain in his about the reason for his own anger, what would sin. he have realized? “And Cain talked with Abel his brother. . . ” 3. In what chapter and verse of the Bible does (4:8). In the Hebrew the sentence seems abrupt the word “sin” first occur? ly broken off at this point. It does not tell us 4. What is the literal meaning of the Hebrew what it was that Cain said to Abel, although the word used here for “sin”? Hebrew reads literally “And Cain said unto Abel his brother. . . Apparently we are to infer 5. To what did God compare sin in speaking what was said by what follows, namely, that the with Cain? two brothers went together into the field. The 6. What is the difference between sin as des language used indicates that Cain deliberately cribed by God to Cain, and modern ideas of sin? planned to get rid of his brother Abel. 7. Did God imply that Cain could rule over “And it came to pass, when they were in the sin by his own human power? field, that Cain rose up against Abel his brother, and slew him’’ (4:8b). The expression “rose up 8. What was Cain’s apparent response to God’s against" means “attacked" or “assaulted.” The warnings? result of the assault was the death of Abel. The 9. What development took place in Cain’s own first human being born into this world has killed heart, and to what attitude toward his brother the second. It is now clear that Cain was of the did this lead? seed of the serpent whereas Abel pertained to the seed of the woman. These two brothers pertained 10. What does the New Testament say con to Satan’s kingdom and God’s kingdom. This re cerning the reason why Cain killed Abel? minds us that the so-called “brotherhood of man", 11. What does the New Testament say con apart from the redemptive work of Christ, is in cerning “whosoever hateth his brother?" fact the brotherhood of Cain and Abel. 12. What was the probable effect of Abel’s Questions: godly life on Cain’s personality? 13. What is meant by the expression “rose up 1. What should we reply to the claim of some against”? that the statements of 4:6,7 were only the voice of Cain’s own conscience? 14. What does Cain’s murder of Abel indicate concerning the popular modern doctrine of the 2. If Cain had been willing to stop and think brotherhood of man?

LESSON 25 II. History of the Human Race from Adam to When charged with sin by God, Adam and Abraham. 2:4 to 11:26, Continued Eve had tried to shift the blame, but still their attitude had been a humble one. But with Cain 5. The seed of the serpent and the seed of the it is different. He not only admits no responsi woman. 4:1-26, continued bility; he manifests a haughty, defiant, irreverent This history which we are studying is evi attitude toward God. His reply is actually im dently intended by the Holy Spirit to impress us pudent in its bold irreverence. with the rapidity of sin’s destructive work in the Cain first told a flat lie: “I know not.” He human race. “We have here a story of rapid de just before had killed Abel, and doubtless knew generation, so guided by God as to bring out the exactly where the dead body of his brother lay. inherent tendency of sin to lead to ruin, and its Very possibly he had actually hidden the dead power to corrupt and debase whatever of good body of Abel. Then he impudently adds: “Am might still develop" (G. Vos, Biblical Theology, p. I my brother’s keeper?” — as if to say “Am I 57). Cain murders his brother Abel with pre supposed to keep track of him all the time?” The meditation, after having been warned by God. form of Cain’s question in the Hebrew implies Having murdered him, his attitude is one of sul that he expected a negative answer. Certainly len defiance and continued rebellion. Cain was his brother’s keeper; he had a responsi “And the Lord said unto Cain, Where is Abel bility for the welfare of his brother, as truly as thy brother? And he said, I know not: Am I my for his own welfare. But we should note that brother’s keeper?” (4:9). Of course God knew Cain’s insolent question implied not only that he where Abel was. The question was not asked be was not responsible for his brother’s welfare, but cause God needed information, but rather as a also that his killing his brother was none of God’s method of dealing with Cain. God knew where business. He utters this impudent question as an Abel was, but Cain must be made to face his re evasion of the guilt of killing his brother. It is sponsibility and to see his guilt. a brazen repudiation of moral responsibility. Cain 133 dares to throw the moral law back in God’s face; The curse pronounced upon Cain consisted he dares to stand on his own feet and be a law of two elements. First, he was “cursed from the unto himself. earth,” that is, from the tillable soil, which had been wet with the blood of Abel. “When thou “And he said, What hast thou done? the tillest the ground, it shall not henceforth yield voice of thy brother’s blood crieth unto me from unto thee her strength” (4:12a). Cain would be the ground” (4:10). “What hast thou done?” — forced to leave the more easily cultivated land, the implication of this question is that Cain has and seek his living under difficult circumstances done something utterly horrible and dreadful. in other surroundings. Only with great diffi Then God directly charges Cain with the guilt of culty would he be able to sustain his life. murder: “The voice of thy brother’s blood crieth unto me from the ground.” In the Hebrew the The second element of the curse on Cain was word “blood” is plural (“bloods”), suggesting that he was condemned to be a wanderer in the shed blood or spilt blood. God says the spilt earth: “a fugitive and a vagabond shalt thou be blood of Abel cries to Him from the ground. That in the earth” (4:12b). The word “vagabond” here is, there has been a disturbance of the divinely- does not mean “tramp” but rather “wanderer.” ordained moral order which demands divine judg ment; the sin that has been committed calls for Questions: punishment on God’s part. According to popular modern views, sin does not call for punishment; 1. What does this portion of the Bible special the only thing necessary would be to get Cain to ly show us concerning sin’s destructive work in change his attitude and come to have a better the human race? personality. But according to the Bible sin in volves a disturbance in the moral order which 2. Why did God ask Cain, “Where is Abel thy demands a penalty. It is an affront to the right brother?” eousness of God. God must punish sin, for He cannot deny Himself. If God were to allow sin 3. When charged with sin, how did Cain’s at to remain unpunished, He would cease to exist titude toward God differ from that of Adam and (which is of course impossible), and the universe Eve? would vanish into nothingness. Every sin always receives its just punishment, either in the person 4. What was the character of Cain’s state of the sinner himself, or in Christ the sinner’s ment “I know not”? Substitute. 5. What was implied by Cain’s question, “Am Modern religion, in so far as it deals with sin I my brother’s keeper”? at all, is mostly concerned about the effect of sin on the sinner himself. The Bible, on the other 6. What was Cain’s attitude toward the moral hand, is mostly concerned about sin as a disturb law of God? ance of the moral order which God has establish ed. The Bible does not regard sin primarily as 7. What is implied by God’s question, “What hast thou done?” something which has a bad effect on the sinner, but as something which is a violation of the holi 8. What is implied by God’s statement that ness and righteousness of God. Modern religion the blood of Abel cried unto Him from the is mostly concerned about the consequences of ground? sin; the Bible is mostly concerned about the sin itself. Modern religion mostly takes a man- 9. What does sin involve, according to the centered view of sin; the Bible presents a God- Bible? centered view of sin, it views sin in relation to God. 10. Why can God not leave sin unpunished?

“And now art thou cursed from the earth, 11. How does the attitude of popular modern which hath opened her mouth to receive thy religion toward sin differ from the Bible’s atti brother’s blood from thy hand” (4:11). This is tude toward sin? the third curse in the Bible. Before this the ser pent had been cursed (3:14), and the ground had 12. What was the third curse in the Bible? been cursed because of man’s sin (3:17). Now What two curses had preceded this one? Cain, a member of the human race, is cursed by God. This reveals God’s earnest abhorrence of 13. What was the first element in the curse sin. The curse which God pronounced upon Cain pronounced on Cain? did not of itself bar the door to future repentance and possibility of salvation. It was a penalty 14. What was the second element in the curse visited upon Cain’s sin. upon Cain? 134 LESSON 26 II. History of the Human Race from Adam to upon Cain, lest any finding him should kill him” Abraham. 2:4 to 11:26, Continued (4:15). The words “the Lord set a mark upon Cain” may be more accurately translated “the 5. The seed of the serpent and the seed of the Lord gave Cain a sign”. The Hebrew says, liter woman. 4:1-26, continued ally, “the Lord gave a sign to Cain”; it does not God had pronounced a two-fold curse upon say that the sign was “in” or “on” Cain. What Cain. We shall now consider Cain’s reaction to the “sign” was, we do not know. The word trans this sentence. The important thing to note is that lated “sign” does not mean “mark” but rather Cain is not in the least concerned about his sin some event by which Cain would be reassured itself; he is only concerned about the conse that his life would be spared. We may recall the quences of his sin. sign God gave Gideon (Judges 6:36-40), and that granted to Elisha at the time when Elijah was “And Cain said unto the Lord, My punish taken from him (2 Kings 2:9-12). There is no ment is greater than I can bear. Behold, thou reason for thinking that Cain spent the rest of hast driven me out this day from the face of the his life with some brand or symbol on his fore earth; and from thy face shall I be hid; and I head. shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that Whatever the sign given to Cain may have findeth me shall slay me” (4:13,14). There is in been, it evidently served its purpose of reassuring this speech of Cain not the slightest indication of Cain. Moreover, the fact of this sign having been any true sorrow for sin. He is concerned only given, and what God had said about it, would be with the punishment of his sin, not with the sin come generally known. Men would fear to vio itself. Cain is not sorry he has sinned; he is only late this warning of God, lest the sevenfold sorry that he is going to have to suffer on account vengeance” overtake them. Cain’s life would of his sin. In this respect Cain manifests the true henceforth be a hard and bitter one, but his life pattern of impenitent sinners throughout human would be spared. history. Apart from the special grace of God, The question may be raised why God spared sinners are not sorry for their sins; they are only Cain’s life. We might perhaps suppose that God sorry about the consequences of their sins. would exact the death penalty in the case of the Cain has, however, come to realize that he first murder of human history. Yet we know cannot resist God. His bold impudence of a that God is infinitely wise, as well as just, and moment before now changes to “a whining fear must have had the best reasons for sparing Cain’s and complaint” (Leupold). From his bold front life, though those reasons have not been revealed of brazen confidence in the face of God, he now to us. Leupold’s commentary mentions quite a lapses into a hopeless despair. Herein, too, Cain number of reasons which have been suggested, manifests the typical pattern of unrepentant sin some of them very plausible ones. The present ners. First they are bold against God, but in the writer would only suggest that God, in His sover end they fall into a cringing terror and despair. eignty, wished to use this period of history (from Cain to the Flood) to show what sin will do when Cain complains that his punishment is greater God lets it alone so that it can go to seed. In this than he can bear. In view of the fact that he had period of history God gave the human race an murdered Abel, the penalty imposed on Cain was object lesson in what the real tendency of sin is quite mild. God did not take his life, but only when it is unchecked by the restraining hand of condemned him to isolation and hard labor. But God. This tendency of sin to become worse and Cain says that it is greater than he can bear. He worse developed principally among the descend fears that whoever finds him will kill him. This ants of Cain. If God had exacted the death pen statement of Cain does not imply that there were alty in the case of Cain, the history recorded be in the world people other than those descended tween Cain and the Flood would have been quite from Adam and Eve. It only means that he fear different. So God in His wisdom chose to let ed that his own younger brothers who would be Cain live. born would kill him in retaliation for his murder of Abel. “The wicked flee when no man pur- As a matter of fact the death penalty for sueth: but the righteous are bold as a lion” (Prov. murder was not commanded by God until after 28:1). A guilty conscience makes a coward of a the Flood (9:5,6). Since the Flood, human gov man. Cain had no real repentance, but it is evi ernments are under obligation to put the murder dent that in the depths of his heart he realized er to death. But God was under no such obliga that he was guilty, and therefore had reason to tion Himself. No sinner ever suffers the full fear. punishment of his sin in this life. The full punish ment of sin comes after death and continues to all “And the Lord said unto him, Therefore who eternity. If Cain died without repenting — and soever slayeth Cain, vengeance shall be taken there is no reason to think that he ever did re upon him sevenfold. And the Lord set a mark pent — he eventually suffered the full penalty 135 of his sin. God’s sparing his physical life over a 5. Why did Cain fear that he would be killed? period of years did not mean that he would es 6. What does a guilty conscience do to a per cape just and full retribution for his sin. son? Questions: 7. How did the Lord safeguard Cain from be ing killed? 1. When God pronounced sentence upon Cain, what was Cain concerned about? 8. What is the true meaning of the expression “set a mark upon Cain”? 2. How does Cain’s reaction to God’s sentence manifest the common pattern of impenitent sin 9. Name two Old Testament characters to ners? whom God granted a special sign. 3. What change did take place in Cain’s atti 10. Why did God spare Cain’s life instead of tude between verse 9 and verse 13? exacting the death penalty? 4. What was Cain’s complaint about his pun 11. Was God’s allowing Cain to live a viola ishment? tion of divine justice?

LESSON 37 II. History of the Human Race from Adam to is well known that marriage of close relations ' Abraham. 2:4 to 11:26, Continued tends to intensify, in the offspring, the hereditary characteristics of the parents. This includes all 5. The seed of the serpent and the seed of the kinds of inherited weaknesses, abnormalities and woman. 4:1-26, continued defects. For instance, if there is a tendency to feeble-mindedness, this will be greatly intensified “And Cain went out from the presence of the by a marriage between a brother and sister. The Lord, and dwelt in the land of Nod, on the east of Eden” (4:16). Cain went out from the presence prohibition of marriages between close relatives serves as a safeguard to the race, preventing the of the Lord, and so does every sinner who refuses unlimited and intensified transmission of inherited God’s grace and hardens himself in his sin. “The land of Nod” means “the land of wandering” or weaknesses and defects. “the land of exile”; it is not the name of any But in the early days of the human race it known country or region. We only know that it was different. Sin had not yet broken down the was to the east of the garden of Eden that Cain physical and mental vigor of the race as it did wandered. Cain went out to the eastward be in the course of time. Early mankind evidently yond what was then the boundary of human civil had a vitality which is unknown today. Before the ization. He became an exile in a previously un Flood men lived for centuries, not merely for inhabited part of the world. How far Cain went, decades. Adam lived 930 years; Noah lived 950 and just what regions he penetrated, we do not years; Abraham lived 175 years; Moses lived 120 know. years. Mankind still possessed in large measure its original vigor with which the race had been “And Cain knew his wife; and she conceived, endowed by the Creator. Consequently in that and bare Enoch” (4:17). We may now for a early period, for a man to marry his sister was moment consider the old question, often raised by neither wrong nor dangerous. Marriage of broth infidels and scoffers, of where Cain got his wife. It is astonishing that this question should ever er and sister had no such evil results as would have been raised as a serious difficulty in the occur at the present day. Bible — let alone as an argument against its It is possible that Cain already had a wife truth. The scoffers who ask “Where did Cain before he killed Abel. We do not know when the get his wife?” never seem to ask “Where did Seth daughters of Adam and Eve were born, but we get his wife?” yet in both cases it is perfectly do know that “he begat sons and daughters” (5:4); obvious that the man’s wife was also his sister, a this statement does not necessarily imply that daughter of Adam. Adam had no daughters before the birth of Seth. Why should the marriage of Cain to his sister It is possible, however, that Cain was still un be regarded as such a difficulty? Such marriages married at the time when he killed Abel. In that case we must assume that at some time in the are forbidden today for very good reasons, but course of his wanderings he returned to take a those reasons did not exist in the early time we daughter of Adam — one of his sisters — as his are studying. As late as the time of Abraham wife. (Gen. 20:12) we find that patriarch marrying his half-sister, and there is no indication that this was We would not waste any ink on this matter regarded as either sinful or illegal. Later such if it were not for the fact that the old question marriages were forbidden in the Law of Moses “Where did Cain get his wife?” is still being rais and in the civil law of nearly all nations. It ed as an argument against the truth of the Bible. 136 The simple truth is that Cain’s wife was one of his day. We may suppose that all traces of it were sisters, and that this involves no real problem or obliterated by the Flood. difficulty whatsoever. Questions: In the course of time—how long is not stated —a son was born to Cain and his wife, and this 1. What is the meaning of “the land of Nod”? son was named Enoch. The name Enoch means 2. Where was the land of Nod located? “initiated” or “dedicated.” This Enoch was the second of a line of wicked men who made remark 3. What question has often been raised by able progress in human civilization and culture. scoffers as an argument against the Bible?

The next thing we are told of Cain is that he 4. What fact concerning Abraham throws built a city, and named the city “Enoch” after light on the question “Where did Cain get his the name of his son. This may of course have wife?” been a considerable time after the murder of 5. Why is the marriage of close relatives pro Abel, as it may also have been at a considerable hibited today? distance from the original home of mankind. When we read of Cain building a city, we should not 6. Why was the marriage of brothers and sis think of cities as we know them today. The lang ters not forbidden at the beginning of the human uage used implies no more than an enclosed or race? fortified village. The Hebrew verb means liter 7. What can be said about the question of ally “he was building a city,” perhaps implying the time of Cain’s marriage? that he did not succeed in completing it. Cain’s building the city may have been an attempt to 8. What was the name of Cain’s first son? cancel the curse that he be a wanderer in the What does the name mean? earth. Perhaps the city was finished by others, 9. What may be implied by the Hebrew of and did not provide a permanent abiding place 4:17, “he was building a city”? for Cain. 10. What was the city built by Cain prob Nothing is known of the first human city to ably like?

LESSON 28 n . History of the Human Race from Adam to God’s protection, “lest any finding him should kill Abraham. 2:4 to 11:26, Continued him.” Lamech feels no need of such divine pro tection. He proudly boasts that he can look after 5. The seed of the serpent and the seed of the himself and his own interests. The speech or woman. 4:1-26, continued song of Lamech, addressed to his two wives, is re corded in 4:23,24, The scholar Delitzsch called We must now take up the descendants of Cain. this speech an expression of Titanic arrogance. La The line of descent is as follows: Adam — Cain — Enoch — Irad — Mehujael — Methushael — La- mech boasts that while God would avenge Cain sevenfold, Lamech would avenge himself seventy mech — the three sons of Lamech: Jabal, Jubal and Tubal Cain. The meaning of several of these and sevenfold. All fear of God has been cast off. names is uncertain. Moreover, these are the He No consciousness of sin or of human weakness brew equivalents of names in the original langu and need of God’s help remains. Lamech is an age of the human race. What that language was atheist—if not in theory, at least in practice. He we do not know; there is no reason for supposing wants to stand on his own feet and handle his own that it was Hebrew. problems in his own power. He recognizes no law higher than his own wishes. His spirit is that Coming down to the time of Lamech, the sixth of Henley’s blasphemous poem Invictus: “I am the generation after Adam, we note that “Lamech master of my fate; I am the captain of my soul.” took unto him two wives,” thus daring to change Adam and Eve were covenant-breakers; Cain the marriage ordinance established by God at the was a murderer and liar; Lamech was an atheist. creation of mankind. The evil of Polygamy dates This is what sin has done to the human race in from the time of Lamech. Contrary to the common just seven generations (counting Adam and Eve). evolutionary theory of human social progress, we The tendency of sin is always to break down and believe that mankind was originally monogamous, destroy all that is good and pure and holy. It and the polygamy appeared later, when the race can never leave man alone. Sin goes on destroy had fallen very deep into sin. ing until soul and body both undergo eternal de The period we are studying shows a very struction in hell. Sin never stops of itself. Only rapid and extreme development of sin in the line the almighty power of God can stop sin and heal of Cain. This is clearly shown by the arrogant its damage. boasting of Lamech. Cain still felt the need of It is evident that it was God’s purpose, in the 137 period of history we are dealing with, to allow What we see today is terrible sin unaccompanied sin to run its natural -course and show once for by any consciousness of sinfulness or sense of all what it really is and what it really can do. This shame. continued until finally God sent the Flood as a A day is coming when the grace of God (both judgment on mankind. Between Cain and the His common grace and His saving grace) will be Flood, God checked the progress of sin only totally withdrawn. That will be the Judgment enough to render the continued existence of hu Day, called in Scripture the Day of the Lord and manity possible. He granted a minimum of grace, the Last Day. When that day comes, there will throughout this period. If God had bestowed His be no more restraint on God’s part. His wrath grace freely and fully at this time, the real char will crash upon this God-dishonoring, Christ-re- acter of sin would have been concealed. Then man jecting world. The great Flood of Noah’s day was a would have claimed that sin was not so very bad after all, and that man really had a lot of good type or small-scale sample of the Judgment Day. In this connection we would do well to read 2 ness in his own personality. This human boasting Peter 3:1-14 and Revelation 6:12-17. had to be prevented. So before carrying out the work of redemption actively, God first lets the human race sink very deep in sin, that its ex Questions: ceeding sinfulness may be clear to all. 1. Why is the meaning of some of the names Ordinarily the effects of sin are checked and of Cain’s descendants unknown today? limited by the common grace of God. By “com mon grace” we mean that grace of God which is 2. Who was the first man to have more than bestowed on all mankind, not only on the elect. one wife? By the common grace of God, even wicked people are prevented from being wickeder than they act 3. What is the common evolutionary theory as ually are. By the common grace of God, ordinary to the development of marriage? law and order are maintained and common hu man decency is preserved. Thus human civiliza 4. What was the difference between Cain’s tion is rendered possible, and the Judgment Day attitude toward God and Lamech’s attitude toward is postponed. Throughout most periods of human God? history the common grace of God has been active as a preservative force and a check upon human 5. What was the character of Lamech’s speech sin. This has been true even in heathen nations to his wives? where the Bible was entirely unknown; even in heathen darkness, the common grace of God main 6. What is the inevitable tendency of sin tained a degree of law and order and gave a meas when left to itself? ure of security to human life. 7. What was evidently God’s purpose in the But sometimes the restraining hand of God period of history from Cain to the Flood? has been partly withdrawn. When that happens, sin immediately becomes much stronger and more 8. If God had greatly checked the progress dominant. The period between Cain and the of sin during this period, what would have been Flood was such a period. It was God’s lesson to the result? Why was it necessary that this re mankind concerning the true nature and effects sult be prevented? of sin. It showed what sin is in itself, in its pure state, unchecked by God’s common grace (except 9. How are the effects of sin ordinarily limit for the minimum necessary to keep the human ed by God? race in existence). 10. What is meant by God’s common grace? There have been other periods of history when the common grace of God was partly withdrawn, 11. What are the effects of God’s common and wickedness has become violent in its raging grace? growth and power. There is some reason to be lieve that the present day is of this character. 12. What happens when the common grace Many sins which a generation or two ago were a of God is partly withdrawn? matter of shame and disgrace even among worldly 13. What evidence exists that the common people, are today committed openly and without grace of God is being partly withdrawn in our own any sense of shame. Filthy literature which day? could not have been publicly offered for sale a generation or two ago, is today openly sold in 14. What will happen when God’s grace is drug stores and newsstands all over our country. completely withdrawn? There has always been sin (since the Fall), but there has not always been the brazen, open, un 15. What is meant by saying that the Flood restrained abandonment to sin which exists today. was a type of the Judgment Day? 138 LESSON 29

II. History of the Human Race from Adam to was the first of that multitude of human beings Abraham. 2:4 to 11:26, Continued named “Smith.” Tubal-cain, like his brothers, was a man of inventive genius. He was the originator 5. The seed of the serpent and the seed of of metal-working, “an instructor of every artificer the woman. 4:1-26, continued in brass and iron” (4:22). The word for “brass” here should properly be translated “bronze.” We We have noted the rapid and deep develop should note that bronze is mentioned before iron, ment of sin in the line of Cain. We must now note which accords with the well-known archaeological the progress made by Cain’s descendants in hu fact that bronze was used before iron. How much man civilization. It is a remarkable fact that Tubal-cain himself did with metal we do not know. while several great and important inventions and The meaning of the text is that he laid the founda discoveries are credited to the descendants of Cain, tion which made later progress possible. He made none at all are credited to the godly line of Seth. the primary discoveries. The only remarkable things reported of the descen dants of Seth are certain facts closely connected “And the sister of Tubal-cain was Naamah” with their religion: that they began “to call upon (4:22b). The name “Naamah” means “pleasant.” the name of the Lord”; that Enoch walked with It is worth noting that the family of that wicked God and was translated to heaven without dying. man, Lamech, pioneered in the great inventions and discoveries which can make human life pleas But in the line of Cain there was a remark ant. It may strike us as remarkable that these in able progress in the development of human cul ventions and discoveries were not made by the ture and civilization. First of all, Cain built the godly branch of the human race, but by the wick first city. Jabal, son of Lamech, “was the father ed branch, the descendants of Cain. Yet such of such as dwell in tents, and of such as have was the case. And this should teach us a lesson. cattle” (4:20). In the Hebrew language the ex By the common grace of God, human civilization pression “the father of ...” is used in the sense and culture are developed, not only by the godly, of “the originator of ...” or “the pioneer of but also by the ungodly. Dwelling in tents, do . . . ”. The domestication of animals was not en mestication of cattle, musical instruments, use tirely new in Jabal’s day, as is shown by the fact of metals—these things are not evil because they that Abel was a shepherd (4:2). But Jabal must were discovered by wicked people. On the con have made notable advances in the science of ani trary, they are gifts of God’s common grace and mal husbandry. The Hebrew word for “cattle” ought to be used for His glory. But owing to the used in 4:20 is a broad term which may include power of sin in the human race, the fact is that much more than the bovine species. In Ex. 9:3 they are used for selfish and sinful purposes. this same Hebrew word for “cattle” is used as in Tubal-cain’s discoveries rendered possible not only cluding horses, donkeys, camels, oxen and sheep. improved implements for agriculture, but the con Thus the meaning is not merely “cattle” in the struction of armaments for aggressive warfare. modern sense, but the whole class of domestic Musical instruments are a blessing or a curse, livestock. depending on who is using them and what kind of music is produced by them. Jabal invented the tent, a movable human dwelling. With tents, man could move far and wide with his flocks and herds in search of pastur We learn here, too that progress in human age. civilization and culture does not preserve human ity from moral deterioration and final destruc Jubal, the brother of Jabal, was the originator tion. The same line of people that made the great of musical instruments; he was “the father of all inventions and discoveries, also made the world such as handle the harp and organ” (4:21). The so morally rotten that God finally wiped out hu word here translated “harp” properly means a man civilization by the Flood. At the present day zither or lyre. Real harps were a later develop there are a good many people who confuse com ment. The word translated “organ” means an in mon human progress with salvation. Some think strument of reed pipes. No doubt Jubal’s instru that if illiteracy could be wiped out and all the ments would be quite primitive and simple in people in the world could be taught how to read comparison with those of the present day; never and write, this would make the world much bet theless there is not a musical instrument factory in ter than it is today. Others seem to think that the world today that is not dependent on the in an increase in the number of bathtubs, radios, ventions of Jubal so long ago. For Jubal was the automobiles and television sets would mean great original inventor and maker of both stringed in progress toward “a better way of life.” This, struments and wind instruments—long ago in the however, is a great delusion. Material progress is remote past. one thing; moral soundness is another. Just as in the old world before the Flood, material progress Another son of Lamech was Tubal-cain. This was accompanied by moral and spiritual deteriora name may mean “Tubal the Smith”, and if so, he tion, so in our own day there are many signs that 139 material progress is being accompanied by moral gress are products of Christianity. They are the retrogression and corruption. gifts of God’s common grace. Before bringing this lesson to a close, we must mention one more mistake which is very common Questions: at the present day — the notion that all material, 1. What was the only thing that the descend social and scientific progress is the result of ants of Seth were noted for? Christianity. This idea is often found in books written by Fundamentalist writers who have 2. What discoveries are credited to Jabal, son never made a thorough study of history, and who of Lamech? have been schooled in the Bible but not in the 3. What is included in the Hebrew word for ology. One writer has confidently stated that “cattle” in 4:20? “the heathen have no electric lights” and have never invented anything except for destructive 4. What was the importance of the invention purposes. The trouble with this idea is just that of the tent? it is not true. A trip around the world would 5. What kinds of musical instruments did cause the author just mentioned to revise his Jubal invent? opinion as to whether “the heathen” have electric lights or not. As to inventions and discoveries, 6. What may be the meaning of the name these are not products of Christianity but gifts of Tubal-cain? God’s common grace. This is clearly brought out in Genesis chapter 4. But it has also been true 7. What discovery did Tubal-cain make? throughout human history. The foundations of 8. What is the correct meaning of the word our modern science and technology did not come “brass” in 4:22? from Christianity. Throughout the entire period of the Old Testament not a single great invention 9. Why is it important to note that bronze is or discovery is credited to the people of Israel, mentioned before iron? the people who knew and worshipped the true 10. What is the meaning of the name Naamah? God. Our modern science and technology rest upon foundations laid long ago by the Babylon 11. What connection may be seen between the ians, the Egyptians and the Greeks. Building on name of Naamah and the discoveries made by her what had been done by Babylon and Egypt, the brothers? ancient Greeks worked out mathematics, mechan 12. Does the fact that the great discoveries ics, logic, psychology, medicine and other sciences were made by wicked men prove that human and arts. Every medical doctor in the world to culture is a bad thing? day is a debtor to the ancient Greeks. The Greek Euclid worked out geometry; the Mohammedan 13. What is the effect of man’s sin on his use Arabs worked out the science of algebra. On the of the gifts of God’s common grace? other side of the world, the Chinese are credited 14. Are musical instruments a blessing or a with the invention of the mariner’s compass, the curse? discovery of how to make paper, the art of print ing, and numerous other practical methods and 15. Is it true that progress in civilization and devices. It was not until about 503 years ago that culture can preserve humanity from destruction? the vanguard of progress in the arts and sciences 16. What is the difference between material passed to the nominally Christian nations of and moral soundness? Europe (and later, America and other parts of the world where the European peoples have settled). 17. Why is it incorrect to say that material, We can see, then, how ignorant and stupid it is social and scientific progress is the result of to say that invention, discovery and human pro Christianity?

LESSON 30 II. History of the Human Race from Adam to by his ingenious son Tubal-cain. Looking at the Abraham. 2:4 to 11:26, Continued weapon and turning it around, Lamech begins to realize what can be done with such a weapon. The 5. The seed of the serpent and the seed of theform of the Hebrew words “And Lamech said. . .” woman. 4:1-26, continued indicates that this verse is closely connected up with the preceding verse, which described Tubal- We shall now consider more in detail La- cain’s work in bronze and iron. As he reflects mech’s speech or song addressed to his wives (4:23, on the possibilities of the weapon, Lamech speaks 24). This speech of Lamech is commonly called to his wives. The speech or song is more than “Lamech’s Sword Song.” Very likely Lamech was a glorification of the sword; it is a glorying in the holding in his hands a new weapon manufactured spirit of revenge. Thus Lamech, so long ago, 140 sounded the keynote of human civilization that had in mind in writing his Recessional, the last defies and hates God. stanza of which is:

Lamech prudently did his boasting at home. For heathen heart that puts her trust His two wives had to listen to him and there was In reeking tube and iron shard — no danger in his boasting to them. Whether All valiant dust that builds on dust, Lamech was actually such a mighty fighter as he And guarding calls not Thee to guard — boasts of being, we do not know. For frantic boast and foolish word, Thy mercy on Thy people, Lord! With regard to the content of Lamech’s It was truly a remarkable family, this family speech, we note that this has been regarded as a of Lamech the descendant of Cain. In Lamech very difficult passage. Lamech speaks in the and his sons we see ability amounting to great perfect tense: “I have slain a man. . . This genius, achievement basic to all future progress may mean that Lamech had already committed of the human race, and yet all this is coupled with a murder to avenge himself for an injury done to atheistic humanism and a godless abandonment him. Or the meaning may be that Lamech is to sin. Here are great gifts of God’s common only boasting of what he will do to anyone who grace, but they are used in the service of wicked dares to injure him. The perfect tense is some ness. The descendants of Seth did not rise so times used to describe something that has not high, but on the other hand they did not sink so yet happened, but is regarded as sure to happen. low either. As we shall see in a later lesson, For example in 4:14a, Cain says to the Lord, “Be while all this achievement, boasting and wicked hold, thou hast driven me out this day from the ness were going on ,the godly descendants of Seth face of the earth.” The actual driving out had were living their lives quietly by faith in God and not yet taken place, yet Cain speaks of it in the His promise of redemption. They were hoping for past tense, “thou hast driven me out.” Also in the seed of the woman who would at last destroy prophecy the perfect tense is often used in speak the serpent. ing of future events; compare Isa. 53:4, “Surely he hath borne our griefs,” a statement about Questions: Christ’s atonement which was still hundreds of years in the future. 1. What is the speech of Lamech in 4:23,24 commonly called? So it may be that Lamech’s song is not a re 2. What may have been the circumstances porting of facts but rather a boastful threat, as under which this speech was made? much as to say: “If anyone dares to injure me, I shall kill him.” Lamech speaks first of “a man” 3. What is the character of Lamech’s speech? and then of “a young man.” This we take as a Hebrew poetical way of saying “anyone.” The 4. Where did Lamech choose to do his boast ing? Why was this a prudent choice on his part? expressions “wounding” and “hurt” together mean any kind of injury. 5. What two interpretation are possible of Lamech’s statement, “I have slain a man”? But the climax of this wicked song comes in 6. Does Lamech’s use of the past tense prove verse 24. Here Lamech casts off all fear of God. that the murder had already been committed? He recalls that God promised protection to Cain. Anyone who might kill Cain would have to reckon 7. What statement forms the climax of La with the sevenfold vengeance of God. But mech’s speech? Lamech scorns the protection of God. He is a 8. How did Lamech’s attitude differ from man and can stand on his own feet; he does not Cain’s? need God. Not only will he look out for himself without depending on God for help, but he will 9. What is meant by “atheistic humanism”? do it to the very limit — not sevenfold but seven Why should Lamech’s speech be classed as atheis ty and seven fold. The arrogance, pride and tic humanism? godless defiance of Lamech’s speech are extreme. This song of hate and revenge is pure atheistic 10. What facts show that the spirit of La humanism. Leupold calls it “one of the most un mech still exists in the world today? godly pieces ever written.” 11. What English poem rebukes the spirit of trust in armaments without trust in God? Lamech’s arrogance and presumption still ex 12. Why may the family of Lamech be call ist in the world today. The modern world’s at ed a remarkable family? tempts to obtain peace and security by military preparation without repentance and calling upon 13. What were the godly descendants of Seth God, are really similar to Lamech’s haughty doing while the descendants of Cain were making boasting. It was this attitude that the poet Kipling their achievements? 141 LESSON 31 n. History of the Human Race from Adam to name of the Lord” took place on the weekly Sab Abraham. 2:4 to 11:26, Continued bath, and that it included prayer and the offer ing of sacrifices. But beyond this we dare not 5. The seed of the serpent and the seed of speculate. The Scripture tells us what we need to the woman. 4:1-26, continued know, not what we would like to know. We now turn to the line of Seth, starting with There is a remarkable parallel, as well as con 4:25. Of course we are not to suppose that the trast, between the two lines, those of Cain and birth of Seth took place after the time of Lamech, Seth. In order to make this more clear we shall Jabal, Jubal and Tubal-cain. Chapter 5 informs now present the list of generations of the two lines us that Seth was born when Adam was 130 years in parallel arrangement: old. The mention of the birth of Seth was re A d a m ------Adam served until 4:25 in order that the line of Cain C a in ------Seth might first be described and disposed of. It is E noch______Enos the regular practice of the Book of Genesis to take Irad ------Cainan up the less important matters first, and dispose of M ehujael------Mahalaleel them, and then proceed to what is of central im M ethusael______Jared portance for the history of redemption. Accord Lamech ------Enoch ingly, having disposed of the ungodly line of Cain, Lamech’s so n s______Methuselah the sacred writer now takes up the birth of Seth, Lamech and his descendants. Noah The name Seth means “appointed” or “substi Noah’s sons tuted.” Eve called her third son Seth because, The first thing we notice here is the striking as she said, God had appointed him to be her seed resemblance of some of the names in the line of instead of Abel, whom Cain killed. Eve sees the Cain to names in the line of Seth. Two of the gracious appointment of God in the birth of her names, Enoch and Lamech, are identical in the third son. She may have hoped that this third two lines. Several others are remarkably simi son would be the promised Seed who would de lar. This identity or similarity of names indi stroy the serpent. And, indeed, it was to be of the cates, certainly, that there existed some contact descendants of Seth that the promised Seed would between the two branches of the human race. The finally come. Eve shows an attitude of faith that resemblance is too great to be explained by mere is in strong contrast to the godlessness of the line coincidence. As already stated, we do not know of Cain. the original language of these names, which must have been the original language of the human “And to Seth, to him also there was born a race. The names as we have them in the Hebrew son; and he called his name Enos: then began men Old Testament are either translations or translit to call upon the name of the Lord” (4:26). The erations of the names in the original language. name Enos means “weakness” or “frailty.” Being If we could know the original meaning of all these impressed with the fact of human frailty, no doubt, names with certainty, this might help us answer Seth called his son Enos. This emphasis on human the question of which line of men borrowed the weakness was not the result of pessimism or de names from the other. But we do not know this. spair, but rather of faith. Consciousness of human weakness makes men more ready to turn to God Next, we should notice the remarkable con for help in time of need. So about the time of the trasts, generation by generation. Cain stands birth of Enos, men began to call upon the name of over against Seth, a true example of the seed of the Lord. This does not mean that faith in Jeho the serpent over against the seed of the woman. vah, the covenant God of redemptive grace, first Enoch, the son of Cain, whose birth was marked began in the time of Enos. It only means that by the building of the world’s first city, stands formal public worship of Jehovah began at that over against Enos, the son of Seth, whose birth was time. The religion of faith in Jehovah began with marked by the beginning of public worship of Je Adam and Eve. By the third generation, about hovah, the God of salvation. Lamech of the line the time of the birth of Enos, regular public as of Cain, who was the originator of polygamy and semblies for the worship of Jehovah had origi the author of the blasphemous sword-song, stands nated. over against Enoch of the line of Seth, who walk ed with God, and was taken to heaven without It would be interesting to us to know the de dying. Tubal-cain, son of the Cainite Lamech, tails of the public worship mentioned in 4:26. who made possible the cutting short of human life Were the assemblies large or small? Were they by the sword, stands over against Methuselah, who held in the open air or in buildings? Did the wor attained the greatest age ever reached by man on ship take place every Sabbath day, or perhaps earth, namely, 969 years. more frequently? Who took the leadership, and just what were the exercises of worship? We may How obvious it is that there were two kinds ventui'e the opinion that this “calling upon the of people in the world, and that these two kinds 142 of people differed not superficially but radical 4. What is the meaning of the name Seth? ly! Wicked, atheistic humanism stands over 5. What is indicated concerning Eve’s religious against godly, humble faith in Jehovah. Also, we faith by her naming her son Seth? should realize that humanity is still divided into two camps, the seed of the serpent and the seed 6. What is the meaning of the name Enos? of the woman. In spite of all the popular talk 7. Was Seth’s naming his son Enos a result today about the universal fatherhood of God and of pessimism? the universal brotherhood of man, humanity is still divided into the two opposing elements. True, the 8. What very important fact occurred about descendants of Cain perished in the Flood, and the time of the birth of Enos? the human race received a new start with the fam ily of Noah. But it was not long after Noah’s 9. When did the religion of faith in Jehovah begin? time that “the seed of the serpent” became promi nent in the world again, from among Noah’s des 10. What features did the worship of Jeho cendants. And the two kinds of people exist side vah mentioned in 4:26 probably include? by side in the world today. 11. What is indicated by the similarity of names between the line of Cain and the line of Questions: Seth? 1. Did the birth of Seth take place before 12. What are some of the remarkable con or after the time of Lamech, Jabal, Jubal and trasts between individual members of the line of Tubal-cain? Cain and the corresponding members of the line of Seth? 2. How old was Adam when Seth was born? 13. How was the situation of the human race 3. Why was the record of the birth of Seth re in the period we have been studying parallel to served until 4:25? the situation of the human race today?

LESSON 32 II. History of the Human Race from Adam to from the gross sins and corruptions of the Cain Abraham. 2:4 to 11:26, Continued ites. That is about all that can be said for them. From the New Testament we learn that Noah was 6. The line of descent from Adam to Noah. a preacher of righteousness to his own genera 5:1-32 tion (2 Pet. 2:5), but evidently his preaching We have seen that God’s purpose in this per neither checked the sins of the Cainites, nor did it iod of history was to allow sin to run its course lead them to repentance and faith in Jehovah, for with a minimum of restraint, in order that its true when the Flood came, only Noah and his family character and tendency might be fully manifested were saved. There is not the slightest evidence of for all time. This predominantly negative charac any successful missionary work on the part of ter of the period is evident even in the godly line, the Sethites among the Cainites. Noah’s preach the descendants of Seth. Even among them, there ing of righteousness, of course, served a purpose was no very remarkable progress in religion, be in that it honored the name of God and left the yond the beginning of the public worship of Jeho sinners of his day even more without excuse than vah at the time of the birth of Enos. We might they otherwise would have been. say that the program of redemption was marking Chapter 5 begins a new section of the book of time throughout this period; the godly were main Genesis with the familiar formula, “the genera taining their own integrity, but there was no tions of. . . ”. “This is the book of the generations marked progress toward the accomplishment of of Adam” (5:1). From this point the book will God’s redemptive purpose. There were individuals give the history of the true posterity of Adam — of marked piety, such as Enoch who walked with that portion of Adam’s posterity which was of God. But on the whole the descendants of Seth, true importance for God’s plan of redemption. during this period, only succeeded in maintaining their integrity and holding their own. There is The word “book” does not necessarily mean no evidence that they had any influence what what we call a book today. We distinguish be ever for good on the descendants of Cain. On the tween books and booklets, pamphlets and leaflets. contrary, as we shall see in the study of chapter But in the Hebrew the word for “book” can refer 6, the influence was just the other way around: to any written document, whether long or short, through intermarriage, the Cainites began to cor that is complete in itself. The Hebrew word is rupt the Sethites. sepher, and it occurs 181 times in the Old Testa ment, of which 137 are translated “book”, 28 “let We may summarize the history of the Sethites ter”, 4 “bill,” etc. For example, a “bill of divorce during this period, then, by saying that they suc ment” is called a “sepher”, which would obviously ceeded in keeping themselves comparatively free be only a single sheet. 143 We may ask whether the use of the word instead of covenant-breakers! If they had only “book” in 5:1 indicates that there was an ancient obeyed God instead of yielding to the temptation written document which Moses, by divine inspira of the serpent. How different the whole history tion, made use of in composing Genesis. Dr. G. C. of the human race would have been! Aalders of the Free University of Amsterdam says of Gen. 5:1, “The use of the word ‘book’ shows Questions: that this genealogy must have been taken from a written document; presumably the superscription 1. What one event indicated progress in reli was the original heading of the document, which gion in the line of Seth during this period? with its heading was incorporated into the Penta 2. Why is it correct to say that the program teuch” (A Short Introduction to the Pentateuch, p. 153). of redemption was marking time throughout this period of history? It is certainly possible that the material from 5:1 to 6:8 (“The Book of the Generations of Adam”) 3. Did the descendants of Seth have a good existed in written form before the Flood. The art influence on the descendants of Cain, or was it in writing is much more ancient than was once as the Cainites who influenced the Sethites? sumed, and the science of archaeology has demon 4. How may the history of the Sethites dur strated this time and again. But, of course, we ing this period be summarized? cannot be sure. We must distinguish carefully be tween what is possible, and what is certainly fact. 5. What was the effect of Noah’s preaching Next, we have a brief repetition of the account of righteousness to the people of his generation? of the creation of mankind (5:lb,2). Some critics Did it accomplish an important purpose? have asked why this should be repeated. There 6. What expression at the beginning of chap is a good reason. It reminds the reader of what ter 5 shows that a new section of the Book of is recorded in chapter 1. The original blessed state Genesis is about to begin? of man has not been forgotten by reason of the narration of the growth of sin and evil in chapters 7. What is the meaning of the Hebrew word 3 and 4; it is still to be kept in mind; God will still for “book” used in 5:1? bring about a return to the original bliss and right eousness of Eden. 8. Does the use of the word “book” in 5:1 in dicate that what follows was taken from a written So chapter 5 reminds the reader that man was document which existed before the time of Moses? created by God (he did not originate of himself; is not a product of evolution), that he was created 9. Why is the account of the creation of man in the likeness of God (not depraved by sin as he kind briefly repeated in 5:1,2? is today), that he was created male and female 10. How would human history have differed (monogamous marriage being ordained by God from what it actually has been, if Adam and Eve for the propagation of the race), and that at his had been covenant-keepers instead of covenant- creation the blessing of God rested upon him (be breakers? fore there was any curse on account of sin). If our first parents had only been covenant-keepers (To be continued)

Prayer That Was Answered While Being Spoken The Sixth Psalm By the Rev. Frank D. Frazer

1. It was Prayer being Spoken, (a) In the which the suppliant is somehow involved, though Fear of God (vs. 1). it be not his own sin. He is in this world, but “O Jehovah, rebuke me not in Thine anger, knows that he is from God, and that the whole world is lying in the wicked one (1 John 5:19). Neither chasten me in Thine hot indignation.” He knows that God is angry with the wicked There is no confession of personal sin in this every day, and that His righteous judgments are prayer. Yet God is very angry. If God be angry, sure to fall; knows that “He will judge His own there is sin with which He has to deal: sin in people,” (Deut. 32:36; Heb. 10:30). And “It is a 144 fearful thing to fall into the hands of the living would heal the man with the withered hand, He God.” He prays for deliverance in view of a was aware of the malicious spying of His enemies. fearfully critical situation. He has identified “And when He had looked round about upon them himself with the people of God as Jeremiah did with anger, being compassionately grieved at when he cried, “O Jehovah, correct me, but in their hardening of heart,” He performed His judgment; not in Thine anger lest Thou make work of mercy. The word “compassionately” is me small” (Jer. 10:24). If he be not righteous not in our English translation, but is plainly ex before God, his prayer is presumptuous, and shall pressed in the original, which reads, literally, certainly not be heard. If he be righteous, the “sharing grief (i.e., pain and sorrow) with them,” fear of the Lord is the beginning of his wisdom. for He knew their enmity to God and the fearful outcome of a hardened heart. They went out im As we further consider this prayer, we be mediately and took counsel how they might de come increasingly aware that it is fully realized stroy Him. only in the experience of the man Christ Jesus. We cannot know Him, as He is, except by fellow At the grave of Lazarus (John 11:33,38), He ship in His sufferings. And we cannot have fel “was moved in spirit with indignation and was lowship in His sufferings without the fear of troubled”; literally, “He troubled Himself.” He God in our hearts, by which we may share some took it upon Himself. “In all their affliction, He thing of His abhorrence of sin, for “the fear of was afflicted.” There was upon Him the mark the Lord is to hate evil” wherever it may be of those who sigh and cry for all the abomina (Prov. 8:13); without His anger and indignation tions that are done in Jerusalem. He knew that at the adversaries of God and man; without His what He was about to do would fire the hatred grief, that is, His pain of soul and body in view of His enemies against those who believed in of coming judgment. But, since such fellowship Him, as well as against Himself. See John 11:53; is made possible for sinners through faith in 12:10,11. Christ, those who are justified in Him may use this prayer as their own, as is evident from Psalm In His last public discourse (John 12:20-33), 38, which, beginning with almost the same words, when He said, “The hour is come that the Son of is a confession and a loathing of personal sin. man should be glorified,” He also said, “Now is my soul troubled. . . Father, Save me out of this (b) In Human Weakness and Divine Abhor hour.” rence of Sin (verses 2-4) When He unmasked the traitor, one of the "Be merciful to me, O Jehovah, for I myself twelve, who had shared the great privileges of am weak: Heal me, O Jehovah, for my bones are His love and companionship, He did it with troubled, And my soul is troubled exceedingly. anguish and infinite compassion. “He was troub But THOU, O Jehovah, — how long? Turn, O led in spirit” (John 13:21). Jehovah, deliver my soul; Save me for Thy lov ingkindness’ sake.” In Gethsemane (Matt. 26:37-39; Mark 14:33, 34), He began to be sorrowful and sore troubled.” O Jehovah, Have mercy — Heal — Turn — He said, “My soul is encompassed (overwhelmed) Deliver — Save — for weak am I. I have no with grief even unto death.” And being in an help but in Thee. “My bones, the whole frame agony, He prayed more earnestly; and His sweat and strength of my body, are distressed. My soul became as it were great drops of blood falling is troubled exceedingly.” So men of God, Abra down upon the ground” (Luke 22:44). It was not ham, Moses, Samuel, David, and all the prophets suffering He feared. He was not afraid to die. were troubled, for they saw sin around them and But to be “accursed” from God for sin was terrify knew its fearful consequences. So Jesus Christ ing. To be “made sin” before God was fearful was troubled. It was of His divine nature to be beyond words. But “He was heard because of troubled at sin. “When Jehovah saw that the His godly fear;’’ in other words, because He was wickedness of man was great in the earth, . . . wholly submissive to the will of God. “Not as I it grieved Him at His heart” (Gen. 6:6). “Forty will, but as Thou wilt.” years was I grieved with that generation” (Psalm 95:10). (c) For the Glory of God (verse 5) In this prayer we find the same strange "Save me for Thy lovingkindness’ sake. For mingling of lowliness and majesty, of weakness in death there is no remembrance of Thee: In and unyielding opposition to sin, of suffering and Sheol who shall give Thee thanks?” sovereignty, that characterize the Messianic pro phecies and their fulfilment in the Christ of his He does not ask in His own name, nor for tory. Jesus Christ was troubled, and, on a num His own sake, but because His salvation would ber of occasions, used the words of this prayer redound to the praise of the glory of the grace of as His own, or equivalent expressions. God. He is not afraid to die, but death is most abhorrent to Him, because He knows it to be that In the synagogue (Mark 3:1-6), when He state in which there is no thought of God; no 145 thanksgiving, no praise to God. The sufficient His prayer was offered in the fear of God; proof that a man is dead is that he lives as if with utter abhorrence of sin; with supreme desire there were no God. There were those in the for the glory of God; and in yearning compassion church of Sardis who had the name to live but for those in the path of judgment, that they might were dead. They only live who live for the glory heed the warnings of mercy. of God. His prayer was heard and answered. “Thou (d) With Tears (verses 6,7) shalt weep no more: He will surely be gracious unto thee at the voice of thy cry” (Isa. 30:19). ‘‘I am faint with my groaning: All night I “And it shall come to pass, before they call, I make my bed to swim; With my tears I drench answer; while they are yet speaking, I hear” (Isa. my couch. Mine eye faileth because of grief; it 65:24). In fact, groweth old by reason of all mine adversar ies, . . II. The Answer Had Already Come (verses 8-10). The word translated “groaning” refers not so much to the sound, as to the deep inner feeling “Depart from me, all ye workers of iniquity! of detestation and indignation. “I make my bed For Jehovah hath heard the sound of my weeping. to swim” may express the fact that when the Jehovah hath heard my supplication for mercy. eyes are running over with tears, whatever is Jehovah receives my prayer. All mine enemies seen appears to be moving in the water. When are put to shame and troubled exceedingly: They the tongue has no more words, tears flow from the turn: They are put to shame suddenly.” eyes; but when the eyes fail, the heart breaks. The voice that had been heard in weeping is “Reproach hath broken my heart” (Psalm 69:20), now heard in command. The voice that had been i.e., the reproach of adversaries; the scorn of them heard in lamentation and pleading is now heard that seek their own glory and reject whatever in triumph. The suppliant rises, clothed in all reminds them of God. And they seem to prevail the authority of Judge and King. When He speaks, until God turns and saves. His word of power is heard throughout the uni verse, and is obeyed without delay. “In the days of his flesh, having offered up prayers and supplications with strong crying and The record (Matt. 7:23 and Luke 13:27,28) tears unto Him that was able to save him out of shows that on two occasions Christ in the flesh death, and having been heard for his godly fear, used the words of the second part of this Psalm though he was Son, yet learned he obedience by as His own. After solemn warnings against false the things which he suffered” (Heb. 5:7,8). prophets, hypocrites, and those who would not repent to do the will of God, He declared that “Streams of water run down mine eyes, be He Himself would say to them, “in that day” —• cause they obey not Thy law” (Psalm 119:136). the day of judgment—“Depart from me, all ye “Oh that my head were waters, and mine eyes a workers of iniquity, and there shall be weeping fountain of tears that I might weep day and night and gnashing of teeth when ye shall see . . . for the daughter of my people. . . . Oh that I had yourselves cast out.” And again (Matt. 25:41-46): in the wilderness a lodging-place that I might “Depart from me, ye cursed; . . . and these shall leave my people and go from them! for they be all go away into everlasting punishment.” adulterers, an assembly of treacherous men. They bend their tongue, as their bow, for lies” (Jer. Also in the record we find many instances of 9:1-6). the beginnings of the fulfilment of the last words of this Psalm. When at the sharp point of His “Jesus shed tears” (John 11:35) at the grave parables, His enemies “left Him and went away;” of Lazarus, because of the unbelief of the people when, by His answers to what were meant to be around Him. When making His royal entry into ensnaring questions, His adversaries “were put Jerusalem, in fulfilment of Zech, 9:10, He paused to silence;” “no man was able to answer Him a to make lamentation over the city because it word,” “neither durst any one ask Him any more would not repent; though with tender compassion questions.” At the hour of the culmination of He had warned it of coming visitation, it would His sufferings, He said, “Now is my soul troubled: not listen. When He told men the truth, they be and what shall I say? Father, save me out of this came His enemies, and plotted His death. “He hour. But for this cause came I unto this hour.” was a man of sorrows and acquainted with grief.” He then answered His own question, “What shall “His visage was so marred more than any man, I say?”, by gathering together the sum and sub and His form more than the sons of men.” “He stance of all His prayers and supplications into poured out His soul unto death, and was number four words, and concentrating in them the ful ed with the transgressors: yet He bare the sin of ness of His desire, crying, “Father, Glorify Thy many, and made intercession for the transgres Name!” The answer of the Father came like sors.” But “He shall see of the travail of His soul, thunder: “I have both glorified it, and will glorify and shall be satisfied.” it again.” And it is still being glorified in every 146 victory of righteousness and in every defeat of may participate in His prayers, have fellowship iniquity under the scepter of Him who came forth in His sufferings, and share in the deliverance from His humiliation conquering and to conquer. and salvation which He won for His people. “If “Now is the crisis of this world: now shall the so be we suffer with Him to the end that we may prince of this world be cast out” (John 12:31); be glorified together.” “Lord, teach us to pray.” and all his “seed,” the workers of iniquity, shall “Thanks be to God who giveth us the victory go away with him. (over all our enemies, even the last enemy) through our Lord Jesus Christ!” So it is that deceit and wickedness must be put out of the way, and the children of the (Note: Mr. Frazer’s studies in the Psalms will promise be delivered and saved in Him to whom be continued, D. V., in future issues of this publi the promise was made. Being in Him by faith we cation.—Ed.)

One Who Heals Slightly An Appraisal of the Message of Norman Vincent Peale

By the Rev. Lester E. Kilpatrick

It is no exaggeration to say that Norman Vin the National Council of Churches denominations, cent Peale, pastor of the Marble Collegiate Church and he is considered by many as personally con of New York City, is currently the most written servative. The reason for this reputation — for about pastor in the country. This is especially what follows will show that it is not warranted— remarkable in view of the fact that, as presented in appears to be that he has avoided, in great meas Life, Look, Christian Herald, Newsweek, McCall’s, ure, explicit and outright denial of the cardinal Reader's Digest and many other magazines, he is articles of the Christian Faith. He speaks freely not in any sense a controversial figure. He has of sin, the need for faith, of the “new birth,” and gained the attention of writers and publishers constantly urges regular church attendance, pray through his popularity in the unspectacular of er and the reading of the Bible. fice of preacher and pastor. Thousands have sought help from him, and from the staff of the The congenial, unsophisticated personality of Marble Church Clinic, which has grown out of his the man, his optimistic outlook, his inherent ability pastoral ministry in the past seventeen years, to and energy and his hard work, doubtless contribute include, besides Dr. Peale and Dr. Smiley Blanton, greatly to his achievements. But it would seem who head the venture, seven fully qualified psychi that the chief reason for his great popularity as a atrists, five clinical psychologists and four minist preacher, speaker and writer, lies in the central er counsellors. emphasis of his ministry. He deals with success Dr. Peale’s preaching ministry on the Sabbath and failure, happiness, discouragement, heart prob reaches 2400 at the church, and it is reported that lems of a generation that has slipped its anchor in a thousand more are sometimes turned away for God and His Word, and is being tossed and bat lack of seating space. Added to this are his week tered by the storms of life, many of which are the ly radio “Art of Living” broadcasts, a TV presen direct result of disobeying God’s law. tation in which he is aided by his wife; his syndi cated newspaper column; Guideposts, which he There is much of sound counsel and sober edits and which is in his words “a sort of spirit common sense in Peale’s writings. Furthermore, ual Horatio Alger magazine,” and correspondence every chapter and every radio talk is replete with which exceeds five thousand letters a week. actual incidents from the lives of real people, which contributes to their interest and appeal. His printed radio messages, under the head ing of the National Council of Churches, go to a Should we rejoice in this ministry, support it, considerable mailing list, at a cost (in 1952) of distribute Dr. Peale’s writings, urge the troubled almost $100,000. (The suggestive note, “Your sup in heart and mind to read his books, Guide to Con port helped to do this,” follows this bit of informa tion, 21 June 1953). fident Living and The Power of Positive Think ing (the circulation of each of which has passed Norman Vincent Peale preaches in a church, the 350,000 mark)? Let us see how the counsel he the Reformed Church in America, which is count gives stands up when measured by the Word of ed by many as among the more sound in faith of God. 147 What is the “Faith” which Dr. Peale Urges? Although the Roman Catholic Church and the Jewish church both are flatly contradictory Faith is mentioned often, and we are told that to each other and to Protestant churches at cer it is necessary for any successful life. But one tain vital points, Dr. Peale says, “It is not im searches in vain for what it is in which we must portant what church you attend — Protestant, have faith. True, he states that it must be faith Catholic or Jewish — nor does it make any dif in God, but we are told by the pollsters that 99% ference how much you have failed in the past or of the people of our land believe in God, and the how unhappy your present state of mind.” (1.17). percentage would probably approach this figure And in Guideposts (July, 1950) there is the suc in other lands. Dr. Peale says, “The acquiring of cess story of Wallace F. Bennett, “The intimate dynamic faith is accomplished by prayer, lots of story of a remarkable spiritual leader in Salt prayer, by reading and mentally absorbing the Lake City.” Mr. Bennett is a Mormon. Bible and by practicing its faith techniques.’’ (2.6. In the reference notes in this article, Guide to Con This makes the matter of Faith, which is fident Living will be designated by the figure 1, really very simple, most confusing and difficult. followed by the page number, while The Power of Peale attributes the merit, the value, the power, Positive Thinking will be designated by the figure to the person’s faith, while really the merit, the 2, followed by the page number). This is the near value, the power, depend wholly upon the object est he comes to suggesting content for faith, or the of the faith. The Scriptures abound in passages object of faith. He mentions nothing in the Bible showing that it is the God in whom we have faith, that must be believed, though we know that people who works for those who trust Him. “And the often disagree as to what ideas the Bible teaches. Lord, he it is that doth go before thee; he will be This does not appear to bother Dr. Peale at all, so with thee, he will not fail thee, neither forsake long as there is “faith,” nor does it appear that thee: fear not, neither be dismayed” (Deut. 31.8). he counts it serious if it is error that is believed. “And the Lord shall help them, and deliver them: he shall deliver them from the wicked, and save We are told that a certain man’s “inferiority them, because they trust in him” (Psalm 37:40). attitudes” were “cleared away by scientific coun “But our God is in the heavens: he hath done seling and by the application of religious faith. whatsoever he hath pleased. Their idols are He was taught how to have faith.” (2.3). Ac silver and gold, the work of men’s hands. . . . cording to Dr. Peale it is not what, but whether, They that make them are like unto them; so is you believe, that is important, just so it is “reli every one that trusteth in them” (Psalm 115:3,4, gious faith.” We should remember that even the 8). “Of a truth, Lord, the kings of Assyria have pagans have and practice religious faith. Again, laid waste all the nations, and their countries, “By supplying attitudes of faith to the mind it can increase energy.” (2.35). “What is the tech and have cast their gods into the fire: for they nique for developing faith? It is to affirm the were no gods, but the work of men’s hands, wood positive thought.” (1.83). Of course, anyone rec and stone; therefore they have destroyed them. ognizes that life must be positive, constructive. . . . . Therefore thus saith the Lord, concerning We cannot always be tearing down. But neither the king of Assyria, He shall not come into this the Bible nor common sense rules out “negative city, nor shoot an arrow there, nor come before action” when there is something evil or destruc it with shields, nor cast a bank against it” (Isa. tive making headway. Never to dissent from 37:18,19,33). “And his name through faith in his the policy of the government would no doubt en name hath made this man strong, whom ye see able one to survive longer in a Communist coun and know: yes, the faith which is by him hath try today, but, whether in a republic or a dicta given him this perfect soundness in the presence torship, man was not made to drift with the cur of you all" (Acts 3:16). rent, though at times that may make life easier. The principles of faith are the same with re gard to our faith in one another. To illustrate: I Dr. Peale quotes a banker, of whom he says have $1000. I’m looking for a place to put it “the whole character of his life is changing,” as where it will be productive and in good hands. follows: “I have found that by changing my There is a bank at hand with honest, generous, thinking, by putting into my mind the great ideas dependable, experienced managers, adequate re of my religion, that I can literally force out de sources, proper standing before the law and a safe structive thoughts. It was a battle at first but vault. There is also a man, one Barney Smith, the power of faith can overcome any opposition. who is willing to accept my money. His reputa . . ” (1.36). Quotations might be multiplied to tion is not good, either as to honesty or depend show that for Dr. Peale “faith” is not believing ability, but he assures me he has reformed, says, something definite because there is good evidence in fact, that he has been converted, saved. I be that it is true, but it is merely an attitude of lieve him and, in spite of the evidences before me, mind. (1.58,152; 2.45, 120, 131). Dr. Peale really entrust to him by $1000 in return for his promise sums up, perhaps unintentionally, what this kind to repay me at the end of one year with 6% in of faith amounts to when he says, “You will de terest. I have no anxiety and refuse to be wor velop faith in your own powers.” (1.51). ried, even though my friends warn me. My faith 148 in the man is strong. Then Mr. Smith skips the of blood that gulf cannot be bridged. The children country and I hear no more from him. It was not of Israel rightly trembled before a holy God, and my faith that was at fault. It was such that it entreated that He speak no more directly with gave me peace of heart with regard to my money. them (Ex. 20; Heb. 12). The only reason that man It was the object of my faith that was faulty. may now come to God boldly and confidently without fear is because of the “blood of sprinkling Faith is merely a connecting link between a that speaketh better things than that of Abel” person and something—such as the parachute in (Heb. 12:24). which one trusts when he jumps from an aero plane; or between a person and another person; Again, Dr. Peale says, “Personally, I believe or between a person and God. He believes certain that prayer is sending out of vibrations from one ideas about the thing, about the person, or about person to another and to God. . . . When you send God, to be factual, true. So he has faith, based out a prayer for another person, you employ the on solid ground. Dr. Peale, if he knows this, says force inherent in a spiritual universe.” (2.61). “If nothing about it, though this is the very thing that you have not experienced this power, perhaps you needs to be said, if one’s faith is to be of any value. need to learn new techniques of prayer.” (2.52). He never mentions the fact that faith, no matter It was not a “technique” that the publican had, how strong and confident and comfortable it is, and which the Pharisee had not, that made the one if it is in a false God, is, like faith in a faulty prayer acceptable with God, the other not. It was parachute, worse than useless. He ignores the fact the spirit of humility, the sense of sin and guilt, that today there is much spoken and written about and the pleading of God’s mercy. “God” which is not based on what the Bible says This error is evidently not a matter of mere about God. The Bible is contradicted, denied, and words and wording. When the office of “Sermon is not believed. Faith is good only if it is faith Publications” was contacted, asking permission in that which is true. to quote from Dr. Peale’s works in this present ar One cannot rise to the position Dr. Peale ticle, the letter granting permission was accom has reached and be so naive as not to know this. panied by a reprint of an article in the January The Negro spiritual is more truthful if more blunt: 1954 issue of McCall’s Magazine, entitled “The “Ev’rybody talk about heab’n ain’t goin’ there.” Power of Norman Vincent Peale.” What an af front to the Almighty! “God hath spoken once; This kind of “faith” is not Christian faith and twice have I heard this; that power belongeth unto it is not harmless. It should take only a little re God” (Psalm 62:11). flection to see that Dr. Peale is concerned only with the state of mind of the person, not at all How Does Dr. Peale Regard Sin? with helping him distinguish true religion from Dr. Peale speaks often of moral evil and sin. the false. Yet faith in false religion, according He says, “This particular generation does not seem to the Bible, is damning, not saving. to like to admit the fact of sin. Some people have gone so far as to say that sin does not exist, but What is the “Prayer” which Dr. Peale Urges? saying so does not make it so.” (1.38). He says, Just as “faith” is assumed to have merit and “Sin, or a sense of guilt, has a peculiarly damaging power in itself, apart from its object, so prayer effect on personality. . . is assumed to have merit and power in itself, “A tree hit by lighting gradually heals over apart from its acceptabilty with God. That such the wound, but the effect of guilt or sin is quite “faith" and “prayer” have a psychological value another matter. Being unclean the restorative no one would deny. This is the modicum of truth and curative process cannot be completed. Guilt which “Christian Science” has exploited since the festers and becomes an infection center; as in the days of Mary Baker Eddy. body, so in the mind and spirit.” (1.37). All this Dr. Peale quotes Alexis Carrel with approv is certainly true of sin, but notice that Dr. Peale’s al: “The most powerful form of energy one can attention is fixed entirely on the effect of sin on generate is prayer. Prayer, like radium, is a lum the person, not at all on the primary characteristic inous and self-generating form of energy”. (1.96). of sin, which is that it is an offense against Al Quite in line with this idea, “To be efficient in mighty God. prayer you must learn the art of praying.” (1.98). In relating the “conversion” story of a man According to the Bible, power is in God. Further who for twenty years had rarely taken note of more, man is a sinner, and for him to approach God or the church because he was too busy or God in prayer as though he were doing a worthy, thought he was, Dr. Peale quotes him as saying, meritorious thing, though giving no recognition to “I have lived a fairly decent life and there is his need of atonement for sin, is not only pre nothing dramatic in what happened to me in the sumptuous but sinful. The whole sacrificial and way of turning from sin, for I really have no sins Levitical system of the Old Testament sets forth of a very serious nature.” The man yielded to with great vividness the great gulf that separates “the mood and atmosphere of the place (Marble between man and God, and that without shedding Collegiate Church),” turned his mind to God, and 149 the moment he signed the card he had taken from A “veteran nurse” is quoted with approval: the pew and dropped it in the mail he “became “It has always seemed to me a major tragedy inexpressibly happy.” This man’s view, when he that so many people go through life haunted by says he had “no sins of a very serious nature,” the fear of death—only to find when it comes is far different from the Bible view of neglecting that it’s as natural as life itself. For very few God and His claims. are afraid to die when they get to the very end. In all my experience only one seemed to feel any Another man had done something “morally terror—a woman who had done her sister a wrong wrong.” This is his story in Dr. Peale’s words: which it was too late to right. . . “He started to tell his story; hesitatingly at first, but as he began to unload it, with a torrential “. . . It is all part of the goodness of nature rush of words. It was a complete cathartic of the and, I believe, of the illimitable goodness of God.” mind and soul. A lot of filthy old stuff gushed up (1.217). from where it had been congealed. No wonder the passage of personal power had been stopped up. According to the Bible, death is the result of sin. Although unbelievers may face death with “When he had completed the story, a look out fear, so far as we can see, yet it is only those of deep relief came over his face. He gave every who are in Christ who have the victory over it appearance of a new man. and who have the sting taken away. “O death, “ ‘You have found the trouble,’ he said. ‘That where is thy sting? O grave, where is thy victory? is the solution of the matter.’ The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth “ ‘You will have peace of mind now with all us the victory through our Lord Jesus Christ” that heavy stuff out of it.’ (1 Cor. 15:55-57). “He now has peace. And I do not think he Dr. Peale reports, according to the American will ever lose it.” (Art of Living, No. 2, October Weekly, 4 Oct. 1953, that he had definite and 11, 1953). direct communication with his mother after her If that is all it takes to be rid of sin and its death. He also reports interviews with people evil effects, then surely Christ died in vain. This who have come to him with problems, whose idea that mere oral confession gets rid of sin, rationality he respects, who after the death of a either when made publicly or to another in loved one, “got the touch of (the departed’s) dividual—promoted by the Oxford Groupers in mind,” “felt his presence.” their infamous house parties — is very popular. In a chapter of The Power of Positive Think But it is not so. Jesus said, in beginning His ing, called “Prescription for Heartache,” Dr. Peale public ministry, “Repent ye, and believe the gos cites case after case of individuals on their death pel” (Mark 1:15). Repentance includes, besides bed who appeared to see and talk with friends of confession of guilt, turning from sin, hating it, to former years, long since dead, and of the living, new obedience. Strength to do that requires faith having a sense of sadness at a particular hour, in the gospel. later to find that it was the precise hour of the Dr. Peale gives no suggestion that the wages death of one of his family. These are all, accord of sin is death, no suggestion that “without shed ing to Dr. Peale, part of a pattern, each a “pro ding of blood is no remission” (Heb. 9:22), no foundly curative element in the prescription for suggestion that it is “the blood of Jesus Christ heartache.” He cites Bergson, the philosopher, (that) cleanseth us from all sin” (1 John 1:7). as saying that “the surest way into truth is by perception, by intuition, by reasoning to a certain If we are to credit the Bible as authority for point, then by taking a ‘mortal leap,’ and by what we believe, sin is such a serious thing that intuition attaining the truth. You come to some it took the shameful death of Jesus Christ on glorious moment where you simply ‘know.’ That,” the cross to reconcile man and God. And not all says Dr. Peale, “is the way it happened to me.” men, but those who believe, are actually recon (2.249). Along with a verse or two of Scripture, ciled. To the best of my knowledge Norman Vin he then quotes Euripides, “one of the greatest cent Peale has refrained from outright denial of thinkers of antiquity,” Socrates (2.252), Robert this Bible teaching concerning atonement for sin; Ingersoll (2.254), William James (2.251), and but by treating of sin without even mentioning others to “prove” a spiritual world, and the Christ’s atoning death, he has most effectually phenomena of deathbed visions, to “prove” im denied it. mortality. A Christian does not depend on such Death and Spiritism concourse with unbelievers and “wizards that peep and mutter” (Isa. 8:19) to get comfort in the When Dr. Peale holds such subjective ideas of presence or prospect of death. A Christian has faith, prayer and sin, it is not at all surprising to a more sure word of prophecy on which he de find him intrigued with the idea of communication pends because it is the Word of God. He is not with the spirits of the dead. left to a “mortal leap” beyond reason. 150 What Must We Conclude? person well grounded in the Christian faith might get real help from such. But for one not well Dr. Peale has not made it easy to identify grounded, because there are no bold denials of him theologically, as have Fosdick, Oxnam and particular Scripture, these books may easily lead many others. But we should be unfaithful to our him unwittingly away into a humanism. The witness that we are charged to give, were we to “spiritual help” given by Dr. Peale is in the name promote the ministry of such a man. His anti- of Christianity, while that which makes Chris creedal attitude makes it a little difficult to tianity distinctive from false religions is missing. determine just what he does believe. A person The heart and mind are brought to rest, soothed, who rebels against creeds, though he has a creed made comfortable, when, it may be, there should himself sometimes unwittingly, is usually less be a desperate sense of need. consistent and is more apt to contradict himself. Probably Dr. Peale’s change from Methodism, in which fellowship he served until his present Of the “help” which Norman Vincent Peale pastorate, to Reformed, indicates that he does not brings to so many, it must be said, as of certain in think what one believes is important. Jeremiah’s time (Jer. 8:11), “For they have healed the hurt of the daughter of my people slightly, A word should be said in recognition of Dr. saying, Peace, peace; when there is no peace.” Peale’s discerning attitude with regard to Com But God did not consider the sin of these who munism’s campaign to infiltrate American healed slightly, as slight. Read His sentence in churches. He has not fallen prey to the “fronts” the verses that follow in Jeremiah 8. nor to apparently humanitarian and “peace” movements which promote the Communist cause, as have many well known ministers. (Note: Quotations from the works of Norman Vincent Peale, in the foregoing article, are by There is much that is true in Dr. Peale’s special permission of Sermon Publications of the books, of a psycho-therapeutic nature, and a Marble Collegiate Church of New York City.)

The Covenant-Idea in Scripture By the Rev. Frank D. Frazer (Continued from last issue)

17. The Covenant Confirmed with Jacob. to charge Jacob with a bargaining motive in this transaction. There are other things to his dis Isaac had twin sons, Esau the first born, credit, but this is not. His entire dependence on and Jacob. Before their birth (“neither having the word of God is expressed in childlike sim done good or bad”), Jehovah told the parents, plicity. In the Hebrew, only the first clause is “The elder shall serve the younger.” Rom. 9:10-13 definitely marked as the independent clause of informs us that this was to the point “that the the sentence; the six following clauses are each purpose of God according to election might stand, marked by the Hebrew “and”, in the ordinary not of works, but of him that calleth.” That is, way of dependent clauses, “IF GOD BE WITH not of works but of grace, making it clear that the ME, then He will keep me in this way that I go; life and blessing of the covenant come, not as a and He will give me bread to eat and raiment to reward of merit, but according to God’s sovereign put on; and I shall come again to my father’s election of the individual. house in peace; and Jehovah shall be my God; When Isaac was finally willing to submit to and this stone, which I have set up for a pillar, God’s choice of Jacob, and when father and son shall be God’s House; and of all that Thou shalt entered upon the course which this required of give me I will surely give the tenth unto Thee.” them, God appeared to Jacob at Bethel (Gen. 28:1-5, 10-22; 48:3,4), as the God of Abraham and Each of these dependent clauses is an expres the God of Isaac, and renewed the promises of the sion of understanding faith and thankful de covenant to him and to his seed. “Behold, I AM pendence on the word of God, “I AM WITH WITH THEE.” THEE.” Here is the first recorded formulation of the Covenant of Duty which God’s Covenant On receiving this gracious assurance from of Grace calls forth from believers. Here is God, Jacob felt a corresponding duty devolving Jacob’s confession of faith, his promise of obedient upon him, and was moved to make response worship and service. “Thus Jacob opens his heart, (Gen. 28:20-22). “Then Jacob vowed a vow,” i.e., his home, and his treasure to God. These are the voluntarily made appropriate promise to God, simple elements of an establishment of the true “out of faith and conscience of duty, in a way of religion” (Murphy on Genesis). This vow marks thankfulness for mercy received.” It is unfair the beginning of a long sequence of personal, 151 national and ecclesiastical transactions with God, ments of truth and righteousness. The covenant which, by the same Spirit who wrought in Jacob, law, and their obligation to be holy, must be made constitute an outstanding witness to the love and clear and emphatic. Acknowledgment of the truth power and faithfulness of God through the ages. and obedience to the law are the first evidences that the grace of God is being received. God’s law Furthermore, when Jacob obeyed the com is part and parcel of His grace. mand of God to return from Haran to Canaan, God repeated His promises (Gen. 31:3); and again “In the hands of a Mediator.” The Covenant at Mahanaim (Peniel) (Gen. 32:9-12, 24-30), where of the Grace of God was made for the benefit Jacob wrestled with God, “I will not let Thee go of sinners under sentence of death, having of except Thou bless me.” Here Jacob prevailed themselves no fitness whatsoever to receive its and his name was changed to ISRAEL. Again at promises of life and blessedness. Accordingly, Bethel, when Jacob had obeyed to return thither, in the beginning, God established it with ONE and had put away the false gods out of his house who was holy; who was able and willing to act as (Gen. 35:1-15). the sinners’ Substitute and Representative, to 18. The Covenant Confirmed with the Children provide for the pardon of their sins by paying of Israel: The Law of Life is Permanent. the penalty of death for them, and so provide for their sanctification by the Spirit of God making The covenant had now been confirmed with them fit to receive the promises, which He Him “the fathers,” and for “their seed after them.” self would distribute to them (Psalm 68-18. Eph. In its promise of an innumerable seed, possessing 4:8-13). an everlasting inheritance, and becoming a bless ing to all mankind, there is revealed God’s pro But it was not yet time for HIM to come. vision of outward conditions most favorable to Faith had already made appropriate acknowledg the development of the graces of the inner spirit ment of His vicarious death by the type of the ual life, which it is His purpose to give among all animal sacrifice, which, while it was without nations. These covenants with the fathers are sin and passively submitted to being put to death, called “covenants of the promise” in Eph. 2:12. yet could not, to an intelligent mind, represent the They are at the same time covenants of the law— doer of the active work of mediation; hence, was God’s law of righteousness and true holiness in not of itself sufficient as a type of the real Medi which man was first created. For, as we have ator. The promise, as given to Adam, had pointed seen, “covenant,” in the meaning and purpose of out the “seed” of the woman, i.e., a MAN, to be God, is primarily law, the Law of Life for men Mediator. Accordingly, God prepared a man, everywhere. Moses, of the seed of Abraham, to complement the type for the instruction and faith of men. In the providence of God according to His There hath not since arisen another “like Moses word to Abraham (Gen. 15:1-16), Jacob and fam whom God knew face to face.” He is called ily, 70 persons in all, went from Canaan to Egypt “mediator” in Gal. 3:19. He was accepted as (Gen. 45:7-11; 46:2-4). They went with the assur such by the people, as is shown by Ex. 20:19-21; ance that God would go WITH THEM and bring Deut. 5:4,5. He is unique in history as the man them back again, but they forgot the obligation who, for forty years, stood between a nation and which this entailed that they continue to be WITH God. So, in the sacrifice together with a man, GOD. They increased in numbers greatly. The there is presented the composite type of the one Egyptians were alarmed at their growing power. Mediator; two distinct natures being utilized to Then, in the pride of self-sufficiency, they forgot represent the one Mediatorial officer, because God, and fell under bondage of the Egyptians, actually filled by the GOD-MAN, Christ Jesus. who afflicted them 400 years. They had not The lower nature was to die, and the higher was entirely forgotten the God of their fathers, but to obey, receive and distribute the gifts of grace. had mixed His truth with pagan lies, and His ordinances with the idolatrous practices of Egypt. But Moses was only a man, nothing more. He But God, though He visited their transgression gave a large portion of the Word of God to men, with the rod and their iniquity with stripes, yet but not all. A long line of prophets, priests and would not take His lovingkindness from them, kings were required to complete the type. Moses nor suffer His faithfulness to fail. He heard failed at times; for instance at Kadesh (Num. their cries of distress. He remembered His cove 20:11,12), where by disobedience he unfitted him nant with Abraham, with Isaac, and with Jacob self to enter and distribute the inheritance. But, (Ex. 2:24). in due time, God brought forward another man, Joshua, who was enabled to perform this part for It was time to establish the covenant with the people. the children, the “heirs of the promise.” But this could not be so long as they were living in dis The Covenant “made” with the children. God obedience to the law of God. They were not only commanded Moses to say to the children of Israel, in bondage to men, they were slaves of sin. It “I am Jehovah . . . and I will take you to me was time to bring them out from their estate of for a people, and I will be your God. And I will sin and misery; to teach them again the rudi bring you into the land which I sware to give to 152 Abraham, and will give it to you for a heritage” mained faithful to Jehovah. All the sons of Levi (Ex. 6:2-8). came forward. “And he said to them, Thus saith Jehovah the God of Israel, Put ye every man his As previously, the covenant is “made,” that sword on his thigh, and go to and fro from gate is, mediated, in the presence of great and notable to gate throughout the camp, and slay every man judgments. The covenant curse of death is exe his brother, and every man his companion, and cuted upon the Egyptian nation, on their refusal every man his neighbor. . . And there fell of the to obey the command of Jehovah to let His people people that day three thousand men” (Ex. 32: go; executed in a series of plagues, culminating 27,28). in the death of all the first born of Egypt. In this, Israel is PASSED OVER, untouched, but The Covenant Restored to Israel. Moses con under the blood of the substituted lamb, is de tinued his intercession until Jehovah said, “Hew livered free out of Egypt. Thus the ordinance of thee two tablets of stone like to the first: and I the “Passover” is an everlasting memorial of will write on these tablets the words that were THE COVENANT MADE. Through the flood of in the first tablets which thou brakest” (Ex. the Red Sea, Israel, led by Moses, marched to 34:1). “And Jehovah descended in the cloud and safety, but the Egyptian armies were destroyed. stood with him there (on Sinai), and proclaimed Then at Mount Sinai (Horeb), God spoke out of the NAME OF JEHOVAH: “Jehovah, Jehovah the cloud of fire and smoke, in the hearing of all God, merciful and gracious, slow to anger, and Israel, “the words of the Covenant,” summarized abundant in lovingkindness and truth; keeping in the Ten Commandments, and more fully ex mercy for thousands, forgiving iniquity, and pressed in the statutes, ordinances and judgments transgression, and sin; and who will be no means of the Law of Holiness. clear the guilty” (Ex. 34:5-7). Also He said “Behold, I am the MAKER OF THE COVENANT” “And Moses wrote all the words of Jehovah (Ex. 34:10), using that form of the verb karath . . . and builded an altar beneath the mount, and (see page 65 in the last issue of this magazine) twelve pillars, according to the twelve tribes of which tells that Jehovah is always “cutting off” Israel. And sent young men of the children of (by judgment, according to His covenant). He is Israel, who offered burnt-offerings and sacrificed the Executor of the death penalty of the covenant peace-offerings of oxen to Jehovah. And Moses for disobedience, to the end that its promises of took half of the blood and put it in basins; and mercy may be fulfilled. Though men continually half of the blood he sprinkled on the altar. And break it, God is always keeping His covenant in he took the Book of the Covenant (which he had effect. As further warning to Israel, God fore written), and read in the audience of the people: tells His judgments upon the Canaanites, which and they say, All that Jehovah hath spoken we Israel shall see (Ex. 34:10,11). will do, and be obedient. Then Moses took the blood and sprinkled it on the people, and said, “Then Jehovah said to Moses, Write thou Behold, the blood of the covenant which Jehovah these words: for after the tenor of these words I hath MADE with you concerning all these words” have MADE COVENANT with thee and with (Ex. 24:3-8. Deut. 5:2-5; 7:9). Israel . . . and he wrote on the tablets the words of the covenant, THE TEN COMMANDMENTS” Also God said to Moses, “Come up to me in (Ex. 34:27,28). the mount, and be there: and I will give thee the tablets of stone, even the law and command But Israel not only continued to disobey; they ments which I have written, that thou mayest even refused to enter the promised land as and teach them” (Ex. 24:12). Moses went, remaining when God led them to its borders. “They could in the mount forty days and forty nights. “And not enter in because of unbelief.” A whole gener He gave unto Moses, when He had made an end ation was left to perish in the wilderness; yet God of communing with him on mount Sinai, two kept them, fed, clothed and protected them. tablets of testimony, tablets of stone, written with The Covenant Confirmed with a New Gener the finger of God” (Ex. 31:18). ation. After forty years, Israel having reached The Covenant Broken by Israel. Before the the Plains of Moab over against the promised forty days were passed, Israel had rejected land, and a new generation having been prepared Jehovah as so graciously revealed to them, and to receive that heritage, the Law with its sanctions had set up a calf of gold to be their god, which of Life and Death were repeated in clearest terms. they would follow in the way of their own lusts. The curses of the covenant as well as its blessings They had broken the covenant. Its curse shall were enumerated in most striking detail (Deut. fall. Moses began at once to intercede with God 28). Then “Jehovah commanded Moses to ‘MAKE’ for the people, but when he faced them in the the covenant with the children of Israel in the very act and abandon of their crass infidelity, “he land of Moab, besides the covenant which he expressed with a terrible distinctness the con made with them in Horeb." Moses did so with sequences of their infatuation” by casting down these words, “Ye stand this day all of you before the covenant tablets and breaking them before Jehovah your God; . . . that thou (each one of their eyes. Then he called for as many as re you) mayest enter into the covenant of Jehovah 153 thy God, and into His oath which Jehovah thy come.” So in Psalm 50, Jehovah, the God of God ‘MAKETH’ with thee this day; that He may judgment, calls to all the earth “from the rising establish thee this day unto Himself for a people, of the sun to the going down thereof. . . . Gather and that He may be thy God, as He said unto thee, together unto me my saints (those upon whom I and as He sware unto thy fathers” (Deut. 29:1-13). have bestowed mercy), those who keep MAKING my covenant upon the ground of THE SACRI The exact wording should always be noted. FICE” (i.e., those who are in constant dependence “. . . that thou mayest PASS into the covenant upon THE MEDIATOR). There is no other way, of Jehovah thy God.” To “pass” into the covenant but it is open to all. of Jehovah is to enter into possession of the riches of His promised grace. For His promise is sure. 19. The Sign of Covenant Obedience. Man’s part is voluntarily to enter into the Cove The violation of any one commandment of the nant of Jehovah, as Jehovah offers it, and opens Law of God is a breaking of His covenant, yet the way. The only entrance He has provided is some sins expose more openly the unbelief at the by the blood of “cutting-off,” the execution of root of all sin. Accordingly, God designated His judgment on man’s sin, the shed blood of the Sabbath keeping, obedience to the Fourth Com substituted Sacrifice. The people have been in mandment, as a sure sign of covenant obedience. structed to know what is being done. By grace The Sabbath affords opportunity for companion already given, they are willing to go forward. ship with God, so essential to covenant relation Jehovah “MAKES” the covenant through the ship. “Verily My Sabbaths ye shall keep: for it agency of His chosen Mediator. It is made “be is a sign between Me and you, throughout your fore”, that is, “in the presence of” Jehovah, or, generations, to the end that you may know (by as in some instances, “between” Jehovah and experience) that I am Jehovah that doth sanctify men. Here it is made “with” the children of Israel. you” (Ex. 31:12-17. Ezek. 20:12-24). The preposition translated “with” means “with reference to” the objects of grace. The Sabbath ordinance, if continuously ob served in its weekly recurrence, keeps men in A study Of the Hebrew prepositions, designat realization of the Creator of all things, the ing the party of the second part, used here and Redeemer of the slaves of sin, who by His grace throughout the whole covenant record, together will renew them after the image of God, and en with their ancient Greek (LXX version) interpre able them more and more to die unto sin and to tations, yields the following result: There are live unto righteousness, i.e., to keep His covenant three prepositions so used. (1) One meaning and enjoy the blessedness of eternal life. Such “for,” i.e., “for the benefit of” men. Used in a is the real refreshment of the Sabbath for man. majority of the instances, emphasizing the This sign was appointed at the time when the gracious character of the covenant, but generally “worldly sanctuary” was about to be built. Some obscured by the English translation, “with.” (2) might have thought that in such work for the One meaning “with reference to” men (objective glory of God the Sabbath could be ignored; but ly considered; and in the present instance). (3) not so. Any violation of the Sabbath would incur One meaning “in alliance with” men (obediently the judgment of God. “Ye shall keep the Sabbath, co-operating). God alone is the party of the first therefore; for whosoever doeth any work therein, part. that soul shall be cut off from his people.” “There fore, they shall keep the Sabbath, to observe the Read also Deut. 29:14,15, “Neither with you Sabbath throughout their generations for a per only do I make this covenant and this oath; but petual covenant; it is a SIGN between Me and the with him that standeth here with us this day be children of Israel forever.” God’s order of things fore Jehovah our God, and also with him who is for His own glory and the good of men is per not here this day.” Here the great truth is clearly manent; it shall be maintained. If we would do revealed that Jehovah’s covenant, with its offers of any work for God, we must do it with primary mercy and warnings of judgment, is not for one regard to His revealed will. nation merely, but for all, whoever they may be, who are willing to enter. “Whosoever will, let him (To be continued)

“The veracity of God, and not the reasonable “They who have been inwardly taught by ness of any doctrine, is the ground of our faith. the Spirit feel an entire acquiescence in the It is the work of the gospel to cast down reason Scripture.” —John Calvin ings against the knowledge of God, and bring into captivity every thought unto the obedience “Let Thy Scriptures be my pure delights. of Christ.” Let me not be deceived in them, nor deceive out of them.” —R.P. Testimony, IV.4 —Augustine of Hippo Reviews of Religious Books The favorable reviewing of a book here is not to be under stood as necessarily implying an endorsement of everything contained in it. Within the limits of the editorial policy of Blue Banner Faith and Life each reviewer is solely responsible for the opinions expressed in his reviews. Please purchase books from your book dealer or direct from the publishers; do not send orders to the manager of this magazine.

OUR LORD’S VIEW OF THE OLD TESTA Judge is speaking words of solemn warning to MENT, by J. W. Wenham. The Tyndale Press, those who shall hereafter stand convicted at His 39 Bedford Square, London, W.C. 1, England. bar. Intensely real He would make the scene in 1954, pp. 32, paper cover. Is. 6d. Available in anticipation to them, as it was real, as if then U.S.A. and Canada from Inter-Varsity Christian present, to Himself. And yet we are to suppose Fellowship, 1444 N. Astor, Chicago 10, 111.; 30 Him to say that imaginary persons who at the St. Mary St., Toronto 5, Ont. imaginary preaching of an imaginary prophet repented in imagination, shall rise up in that day This monograph was a lecture delivered at and condemn the actual impenitence of those His Cambridge, July 8, 1953, at a meeting convened actual hearers.” His own conclusion then is: “It by the Tyndale Fellowship for Biblical Research. may not be impossible to take this as midrash or The author limits his subject to Christ’s use of allegory, yet I find it most difficult to avoid the the Old Testament only in so far as it throws light conclusion that this and several other passages upon His fundamental view of the Scriptures. are deprived of their force if their historical basis It is purely an historical examination of Christ’s is removed, and in all honesty I can see no hint use of the Scriptures revealing what He believed that our Lord intended Himself to be taken any about them. thing but literally” (p. 13). In discussing the difficulty of being truly ob Jesus upheld the authority of Old Testament jective in his study, the author confesses: “I teaching. He taught the disciples the need for instinctively recoil from any conclusion that obedience to the law, first and foremost in spirit, would inseparably tie up the truth of the Christian but also in letter. In this section there is a faith with an acceptance of the book of Jonah as valuable examination of the supposed difference history. . . . When, therefore, I find learned between the Old Testament God of wrath and the scholars earnestly arguing that Jonah was never New Testament God of love. He says that Christ intended to be regarded as history, my inclination and every New Testament writer would have is to believe them. And when I come to the study repudiated that idea with horror. The law was of our Lord’s teaching on the matter, I find myself given that man might stand condemned before the anxious to see His concurrence in this view. Here demands of our holy God. The Gospel was given is a threat to objectivity, and a danger to be that men, thus convicted, might have salvation. guarded against. . . . Wishful thinking must sub “The great difference between the Old and New mit to the logic of sheer evidence” (p.7). Testaments is that in the former the Gospel We cannot over-estimate the importance of (though by no means invisible) is veiled, whereas this precept in all our study of the Scriptures. in the latter it is clearly revealed” (p. 18). They must speak for themselves. The doctrine of the verbal inspiration of the The study is arranged under the following Scriptures is upheld. Christ is shown to be in headings: The Truth of Old Testament History, complete harmony with all Old Testament teach The Authority of Old Testament Teaching, The ing. A number of instances at which Christ is Inspiration of the Old Testament Writings, and, supposed to have contradicted the Old Testament Objections and Conclusions. commandments are examined, and the conclusion arrived at is that “What our Lord did was not to His conclusion on the book of Jonah, referred negative any of the Old Testament commands, but to above, illustrates the author’s position on the to show their full scope and to strip off current historicity of all the Old Testament, as well as misinterpretations of them” (p. 30). his ability to be objective in his study. Christ says in Matt. 12:41, “The men of Nineveh shall In conclusion, the author states: “To Christ stand up in the judgment with this generation, the Old Testament was true, authoritative, in and shall condemn it: for they repented at the spired. To Him the God of the Old Testament preaching of Jonah; and behold, a greater than was the living God and the teaching of the Old Jonah is here.” He quotes Perowne: “Is it possible Testament was the teaching of the living God. to understand a reference like this on the non- To Him, what Scripture said, God said.” historic theory of the book of Jonah? The future This lecture would provide an excellent basis 155 for a very profitable study by various church which is in part shall be done away” (1 Cor. 13: groups. It should be especially helpful to young 9,10). No Christian and no church has the right people who are having to meet the various critical to identify its own Spirit-illuminated understand theories in college and university, yes, even in ing of Scripture with the absolute teaching of our high schools. Scripture itself. —E. Clark Copeland The statement of the Preface which we have JEHOVAH OF THE WATCHTOWER, by criticized seems even more out of place in view Walter R. Martin and Norman H. Klann. Biblical of some of the interpretations of Scripture advo Truth Publishing Society, Inc., 340 W. 55th St., cated by the authors of the volume. For example, New York, N.Y. 1953, pp. 125. $1.75. the authors argue on pages 92 and 93 that the 144,000 Israelites mentioned in Rev. 7:4-8 must be The sub-title of this book is: “A Thorough literal Israelites (Jews) “since the tribes are Expose of the Important Anti-Biblical Teachings listed by name.” This is, to say the least, highly of Jehovah’s Witnesses.” It forms by far the best debatable. The remarkable features of this listing and most complete examination and criticism of of the twelve tribes indicate rather that the Russellism from the Biblical point of view that meaning is not literal, but figurative. The tribe the present reviewer has seen. Very fully and of Dan and the tribe of Ephraim are omitted; carefully documented and packed with factual but the “tribe of Joseph” is included, contrary to information, the book’s impact is simply devastat the usual listing of the tribes. As the tribe of ing. Manasseh constituted part of the posterity of Joseph, there is here a duplication—12,000 of the The history of the Jehovah’s Witnesses move tribe of Manasseh, and then 12,000 of the “tribe ment is traced from its beginnings to the present of Joseph.” It is as if the Holy Spirit were day. The propaganda and activities of this false setting up warning signs against taking this pas cult are accurately described. Its principal false sage literally. teachings are set forth with painstaking docu mentation from its own publications, and then However the defects which we find in the ably refuted by argument based on Scripture. volume are very minor in comparison with the wealth of sound, usable, valuable material. The The authors cite The Reader’s Digest as au authors make it abundantly clear from Scripture thority for the statement that less than 1% of that the characteristic teachings of Jehovah’s the membership of Jehovah’s Witnesses have a Witnesses are utterly false. They have performed college education, “and only a comparatively few a notable service by writing this book. Every have completed high school.” People whose edu minister and church should have a copy of it on cational attainments are low are easily impressed hand, for use when needed. by the show of learning in Russellite publications, —J. G. Vos with their frequent references to the Greek and Hebrew, the Septuagint, etc. Yet when their THE CENTRALITY OF THE MESSIANIC zealous workers are confronted with scholars who IDEA FOR THE OLD TESTAMENT, by H. E. have a really adequate knowledge of Greek, Ellison. The Tyndale Press, 39 Bedford Square, Hebrew and theology, they are immediately em London, W.C.l, England. 1954, pp. 23, paper cover. barrassed and unable to answer the sound argu Is. 6d. Available in U.S.A. and Canada from ments presented against their peculiar beliefs. Inter-Varsity Christian Fellowship, 1444 N. Astor, In the opinion of this reviewer the volume, Chicago 10, 111.; 30 St. Mary St., Toronto 5, Ont. in spite of its great value, also has some faults. This booklet presents the Tyndale Old Testa There is a peculiar statement in the preface: ment Lecture for 1953, delivered to the Tyndale “Since Jehovah’s Witnesses profess to believe in Fellowship for Biblical Research, July 3, 1953. the Bible as the infallible Word of God and their The lecture is devoted to an examination of the guide in all doctrines and teachings, this study question whether we are justified in considering will be based entirely upon what the Bible itself the New Testament interpretation that the Old teaches, and not upon what it is thought to teach.” Testament Messianic prophecies pointed to Christ We do not understand the meaning of this state as the correct understanding of the Old Testa ment. Presumably the authors do not claim in ment, or is that interpretation a new interpreta fallibility for their interpretations of Scripture. tion given by the New Testament writers? But what then is the point of the statement? By the illumination of the Holy Spirit, a true Chris The lecturer takes the various names for the tian’s “thought” about what the Bible teaches Messiah found in the Old Testament and traces approximates ever more and more closely to what their development throughout the Old Testament: the Bible itself actually teaches. But there is no God’s Man as Fulfiller of God’s Purpose, the absolute orthodoxy on earth, any more than there Messiah as Perfect King, the Messiah as Son of is absolute holiness on this side of the veil. “For Man, the Messiah as the New Moses, the Messiah we know in part, and we prophesy in part. But as the Servant of Yahweh, the Messiah as the when that which is perfect is come, then that Corner Stone. 156 The earliest Biblical literature is shown to Out of 732 pages, 575 are occupied by a com contain the concept of divine purpose and goal in plete concordance of the Old and New Testa human history, e.g., the curse upon the serpent, ments. The remaining 157 pages are usefully the call of Abraham, Jacob’s blessing on Judah, the employed to bring the student a collection of the most probable exegesis of which places them as a names and titles of Christ and a list of the appel genuine prediction from the patriarchal period. lations given to the Church in Scripture. Also The Messianic conception is shown to be a neces there is a list of the proper names found in sary accompaniment of the peculiar Israelite con Scripture with the meaning of the name in the ception of the kingship from the very first, not original language. Two other concordances are a virtual replacement of the discredited kingship included. One is a concordance of proper names, after the Babylonian captivity (p. 12). Daniel and the other is a concordance of the Apocrypha. chapters 8 to 11 describes the King as the repre The volume closes with a compendium of the sentative of the “saints of the Most High.” He is Bible. “the son of man,” is identified with His people as their Head, and they cannot be disassociated The greatest difficulty with this concordance from Him. This is exactly the picture Paul paints is the smallness of the print. Some will have of Christ and the Church. trouble in reading from it. We must bear in mind, however, that fine print was essential if all Christ’s almost casual application of Moses’ the material was to be placed in one convenient prophecy of “a prophet like unto me will the Lord volume. Though small, the type is clear and bold, your God raise up unto you. . .” to Himself must and those with normal eyesight will find no fault. have been based on a common understanding of its Messianic meaning. The lack of any such Charles Spurgeon gave some advice concern suggestion in rabbinic literature cannot be evoked ing the purchase of a concordance which is fitting as evidence that Christ instituted a novel inter ly quoted now: “Be sure you buy a genuine un pretation, but rather must be regarded as an abridged Cruden and none of the modern sub omission for the sake of expediency. stitutes; good as they may be at the price. You need only one: have none but the best.” Your This is a most interesting and instructive treat reviewer concurs in highly recommending Cruden’s ment of the Messianic prophecy, very suggestive Unabridged Concordance to the Bible scholar. of preaching approaches to the subject. These —Harold Harrington Tyndale Press monographs are, almost without exception, sound in interpretation, fresh in ap FIFTY-TWO SERMONS, by Horatius Bonar. proach. They are very valuable to the student Baker Book House, Grand Rapids 6, Mich. 1954, of the Bible. pp. 464. $3.40. —E. Clark Copeland Horatius Bonar (1808-1889) was a preacher CRUDEN’S UNABRIDGED CONCORDANCE in the Free Church of Scotland widely known for WITH THE ORIGINAL NOTES AND COM his pulpit eloquence. This volume of his sermons MENTS, by Alexander Cruden. Baker Book is the first in series of reprints by Baker Book House, Grand Rapids 6, Mich. 1953, pp. 732. $6.95. House of outstanding religious books which have gone out of print. For many years a Cruden’s Concordance has been standard equipment for the Bible student. The ministry of Horatius Bonar was an ex However, most of the Cruden’s now in use have ceedingly fruitful one. The reading of his ser been reduced in size for reasons both of space mons will reveal one reason. They are literally and expense. Now we are fortunate in having overflowing with God’s Word; not only are they available once again the complete Concordance as soundly Biblical in their exposition of the text, prepared by Alexander Cruden. The work is a but also in their constant reference to other masterpiece. For some things and for Greek and portions of Scripture for authority. They are Hebrew there may be other concordances more most loving and direct in their appeal to sinners; useful, but for general purposes there is no con they are courageous in their defence of truth; cordance superior to Ctuden’s. they are militant in their condemnation of evil; and they are timeless in their remedy to the The comments of the author which are found problems of disbelief, worldliness, immorality, and in this unabridged edition are noteworthy. For humanism. In his choice of words, his phrasing, example it will be found that there are twenty his imagery, his parallelism, and his homiletic notes concerning the significance of the hands and structure, Bonar was a master. One might have various acts of the hands. The explanations for hoped for more illustrations, but perhaps his other words are similiarly complete. No doubt lucidity and eloquence made them unnecessary. there is information here, that some will never use. Nevertheless it is wise to prepare for the Twenty-eight of the sermons appear as coup unseen need, and this concordance presents a lets; in each case two sermons appear on the same convenient and economical way to store a veritable theme using the same text. Possibly this is an library of useful information. editorial means of shortening the longer sermons 151 by dividing them, but in any case, each sermon recast the covenant idea so as “to contribute a effectively presents a different facet of the same little towards a more biblically articulated and truth. formulated construction of the covenant concept. . . (p. 5). Its treatment by men like H. Bullinger Of particular interest to some would be the (Zwingli’s successor), Ursinus (one of the original sermon on “The Sin Against the Holy Ghost.” formulators of the Heidelberg Catechism), Witsius, Bonar points out the context of Mark 3:28-30 and Charles Hodge and many others have this element states that “the” sin against the Holy Ghost was in common: they regard the covenant as a mutual peculiar to the period of the earthly ministry of compact or agreement between parties. Mr. Mur Jesus, but that it is possible today to imitate it ray to the contrary contends that mutual agree and thus be in danger of the same punishment. ment is not essential to the nature of a covenant He goes on to say that anyone who attributes the as it is set forth in the Scriptures. His thesis: work of the Holy Ghost to the Devil (no matter The Biblical concept of the covenant of grace, far how different that work may be from our theo from being essentially a mutual compact or agree logical position), or “wilfully, daringly, and ment between parties, is to be constructed rather maliciously” denies Christ is perilously near to in terms of a sovereign, unilateral dispensation of judgment. grace, administered by God in sworn fidelity to His nature and will. It is God’s unconditional One question that might be raised would guarantee of His perpetual faithfulness to His concern his literal interpretation of 1 Cor. 9:30 redemptive purpose. (p. 342) which he uses to defend the premise that “the sin unto death” is a sin that causes physical There is a remarkable concurrence between sickness or death. However, on p. 355 he uses the this construction of the covenant-idea and that same verse to describe those who were weak of the Rev. Frank D. Frazer as set forth in a series spiritually. I would agree with his second appli of articles on “The Covenant-idea in Scripture” cation of this verse rather than the first. (in recent issues of “Blue Banner Faith and Life”). In dealing with the Hebrew word berith (“cove The preacher will find in this volume many nant”), Mr. Frazer says, “The thing itself, in its seeds which will grow with study and the Spirit’s inception, is not a contract between parties; it is a watering. The layman will discover in these pages sovereign, one-party ordinance which God Him many blessed moments of devotional reading. self has ordered and will maintain. . (January- —Bruce C. Stewart March 1954, p. 11). Again, “As to origin, purpose and content, the covenant is all of God; it be THE COVENANT OF GRACE, by John Mur longs to Him; He calls it “my covenant”; it is a ray. The Tyndale Press, 39 Bedford Square, Lon unilateral arrangement, a sovereign order, or dis don, W.C. 1, England. 1954, pp. 32, paper cover. position of things. This is to be emphasized at the Is. 6d. Available in U.S.A. and Canada from Inter- outset, and never for a moment left out of sight; Varsity Christian Fellowship, 1444 N. Astor, it is basic to the covenant-idea in Scripture” Chicago 10, 111.; 30 St. Mary St., Toronto 5, Ont. (April-June 1953, p. 88). It is the starting point for Mr. Murray’s development of the covenant- Like the paintings of the masters, much of the idea, which he affirms is “a sovereign administra classic theology has remained unretouched through tion of grace, divinely initiated, established, con the centuries and like the great music and liter firmed, and fulfilled” (p. 22). ature of the past it has been re-sounded and re stated with little modification. The doctrine of the The author examines many instances of cove deity of Christ and His consubstantiation with God nant relationships in the Scriptures and in each the Father, for example, was settled at the Coun case he concludes that unconditional faithfulness cil of Nicaea in A.D. 325, and the Nicene doctrine is the controlling concept of the covenant-idea. of the Trinity has never been superseded or “There is engagement or commitment indeed. But reconstructed. The concept of the covenant of when all the instances of merely human covenants grace as it has been stated and restated by Re are examined, it would definitely appear that the formed thinkers has remained more or less static notion of sworn fidelity is thrust into prominence through many decades. Yet it is incumbent upon in these covenants rather than that of mutual the Church constantly to re-examine her doctrinal compact.” Also in this connection he says. “It is deposit with a view to more specific and precise the promise of unreserved fidelity, of whole-souled definition in accordance with Scripture. There commitment that appears to constitute the essence is always a need for correction and reconstruction of the covenant” (p. 10). Again, “. . . The most “so that the structure may be brought into closer striking feature is the security, the determinate approximation to the Scripture and the reproduc ness, and immutability of the divine promise” tion be a more faithful transcript or reflection of (p. 23). the heavenly exemplar” (p.5). In dealing with the question of human respon It is with this thought in mind that Mr. John sibility in relation to covenant bestowal, the Murray, Professor of Systematic Theology in West author asserts that the bestowal and continuance minster Theological Seminary, has attempted to of the covenantal relationship is not conditional 158 upon man’s obedience or faithfulness, but solely experience as an editor for some twenty-five upon the faithfulness of God. “No commandment years—first as editor of The Presbyterian and is appended which could be construed as the later of Christianity Today. It has fallen to my condition upon which the promise is to be ful lot during this period not only to peruse many filled” (p. 13). Mr. Murray does not deny human periodicals but to read and review many books, responsibility for covenant keeping; he denies most of them professedly Christian. As a result only that human initiative is necessary for its I have become more and more convinced that inception and continuance. It is true that cove nothing is doing more to make matters confused nant blessings are not enjoyed apart from cove and confusing in the field of religious discussion nant keeping. But “keeping the covenant pre than the fact that those engaging in it have supposes the covenant relation as established radically different conceptions of what Chris rather than the condition upon which the estab tianity is.” lishment is contingent” (p. 19). There are ten chapters, but the core of the There is perhaps room for further develop book is to be found in the third chapter, “The ment of the idea that “the necessity of keeping Essential Content of Christianity.” We are told the covenant on the part of men does not interfere that there are three essential features to the con with the divine monergism of dispensation” (p. tent: 1. “that Christianity is a religion that ascribes 18). It should be noted that man’s faithfulness in both its origin and its continuance to the person response to God’s gracious promises is itself a known as Jesus Christ”; 2. “that it presents itself dispensation of sovereign grace. Faith itself is a as a redemptive religion in the two-fold sense that “gift of God” (Eph. 2:8). Accordingly, covenant it offers salvation from both the guilt and the faithfulness, that is, the ability to obey the com corruption of sin”; 3. “that it is a religion that sets mandments, is bestowed as a part of the covenant- before its adherents ethical perfection asi their blessing. Hence, in bestowing the covenant rela goal.” In the chapters which follow, the author tion, God not only binds Himself to fidelity; He enlarges upon these three features. These are also, being sovereign, binds man to Himself in developed as one would expect of an orthodox obedience to His law. Therefore the law attached presentation. To buttress his exposition he calls to God’s covenant is itself a sovereign dispensation upon creeds of the past, authors, etc. There are of grace. Both the divine promise and LAW many footnotes and the sources are indicated. come as the offer of grace to man. In these days when defections from the The author in developing his thesis takes standard appear to be the norm it is well to think account of the covenant in each of the great epochs the great question, “What think ye of Christ? of redemptive revelation, namely, the Noahic, the Whose Son is He?” Those who cannot answer Abrahamic, the Mosaic, the Davidic, and that of this great question as the question is answered the New Testament. He includes a discussion in the Scriptures and as the Church has testified of the “new covenant” idea and of the concept of through the ages, do not have the right to the name “testament” (Heb. 9:16,17). of Christians upon them. This Biblico-theological study was given as a The author has a list of test questions. “We lecture in Selwyn College, Cambridge, on July 6, submit that none have any right to call what they 1953. It is a new approach to the covenant confess Christianity unless they can answer af theology and a real contribution to the scholar firmatively the following questions: Do you be ship of the Reformed Faith. It should heighten lieve in a supernatural God Who is Creator and the classic Reformed view of the sovereignty of Ruler of all things visible and invisible? Do you God and thus render it more honoring and glorify believe in a Christianity that is based upon and ing to the God who binds men to Himself with constituted by certain great historical facts, more the bonds of covenant-love and grace. particularly upon the fact of Christ as One to Whom it owes both its origin and its continuance? This conception of covenant as a unilateral, Does the fact of the death of Christ as an atoning unconditional bestowal of favor should throw light sacrifice occupy a central place among these con on the common grace issue which is at the fore stitutive facts? Does what you call Christianity front today. Further study and application of this posit the absolute need or regeneration and covenant concept should serve to construct a more sanctification by the Holy Spirit, the Third Person precise definition of the relation between the of the Trinity? Inability to answer these questions covenant of grace and common grace. in the affirmative will make clear that what they —Joseph A. Hill call Christianity is a falsification of it.” One of the many questions which the author CHRISTIANITY RIGHTLY SO CALLED, by discusses is that of differentiation between who Samuel G. Craig. The Presbyterian and Re is or who is not a Christian, and what a Christian formed Publishing Co., 525 Locust St., Phila Is. Is it possible to deny the Virgin Birth of delphia 6, Pa. 1953, pp. 270. $2.25 Christ and yet be saveed? (Or some other doc The author states, “This book is a fruit of my trine). “It may be safely affirmed, it seems to 159 us, that such a man is badly instructed concerning Although it was not the author’s prime the essential doctrines of the Christian faith, but intention to show that we of the mid-twentieth it is going too far to say that he cannot be a century are suffering from the defections of the Christian. It is one thing to say what we must 18th and 19th centuries, yet he has done so in confess if we would confess the essential content setting forth the historical orthodox faith and its of the Christian faith whole and entire. It is interpretation. A Christian culture is experienced quite another thing to say what the terms of because Christian doctrine is accepted. Once the salvation are.” Yet there must be a point of doctrine is denied, it will not be long before denial beyond which a person cannot go. If Christian Ethics will be choked and suffocated. “man’s chief end is to glorify God and to enjoy Him forever,” it cannot be done on a minimum This is an informative book and interesting, of knowledge. We start with a minimum, but especially the last few chapters. we labor toward a fuller understanding. —Charles S. Sterrett

Publications of Wm. B. Eerdmans Pub. Co., Grand AN INTRODUCTION TO CHRISTIAN PHIL Rapids 3, Mich. OSOPHY, by J.M. Spier, translated by David Hugh Freeman. 1954, pp. 261. $3.75. PRINCIPLES OF SACRED THEOLOGY, by Abraham Kuyper. 1954, pp. xxv, 683. $6.95. A NEW CRITIQUE OF THEORETICAL THOUGHT, Vol. I, The Necessary Presuppositions A THEOLOGY OF GRACE: AN INQUIRY of Philosophy, by Herman Dooyeweerd, translated INTO AND EVALUATION OF DR. C. VAN TIL’S by David H. Freeman and William S. Young. DOCTRINE OF COMMON GRACE, by James 1953, pp. 566. Sold in sets only. $36 per set of 4 Daane. 1954, pp. 160. $3.00. vols. Special price of $30 per set until Vol. II is released. COURSE OF STUDY FOR CHRISTIAN SCHOOLS, by National Union of Christian Publications of Baker Book House, Grand Rapids Schools. Second edition, revised. 1953, pp. 377. 6, Mich. $5.00. HISTORY OF THE JEWISH NATION AFTER REVELATION AND INSPIRATION, by James THE DESTRUCTION OF JERUSALEM UNDER Orr. 1953, pp. 224. $3.00. TITUS, by Alfred Edersheim. 1954, pp. xiv. 553. WHAT IS CALVINISTIC PHILOSOPHY? by $4.20. J.M. Spier. 1953, pp. 86. $1.50. A HISTORY OF PREACHING, Vol. I, From FUNDAMENTALS IN CHRISTIAN EDUCA the Apostolic Fathers to tho Great Reformers, TION: THEORY AND PRACTICE, by Cornelius A.D. 70-1572, by Edwin C. Dargan. 1954, pp. 591. Jaarsma. 1953, pp. 482. $5.00. $7.95. THE PHILOSOPHY OF REVELATION, by WHAT ROME TEACHES, by Edward J. Tanis. Herman Bavinck. 1953, pp. x, 349. 1954, pp. 56, paper cover. 60 cents. THE SELF-DISCLOSURE OF JESUS, by Publications of the Society for Reformed Publi Geerhardus Vos. 1954, pp. 311. $4.00. cations, 1519 E. Fulton St., Grand Rapids, Mich. FAITH AND JUSTIFICATION, by G. C. Berk- ouwer. 1954, pp. 207. $3.00. CAN WE TRUST BIBLE HISTORY? by Al- bertus Pieters. 1954, pp. 119. $1.50. THE WORLD’S RELIGIONS, ed. by J.N.D. Anderson. 1953, pp. 208. $2.50. WEARING THE UNIFORM, by John Harvey Muller. 1954, pp. 39. Paper cover. 35 cents; 3 for Publications of The Presbyterian and Reformed $ 1.00. Publishing Co., 525 Locust St., Philadelphia 6, Pa. Publications of Other Firms CHRISTIANITY AND EXISTENTIALISM, by TOWARD A REFORMED PHILOSOPHY, by J.M. Spier. 1953, pp. 140. $3.00. William Young. Piet Hein Publishers, 1011 Fuller 160 Ave., S.E. Grand Rapids, Mich. 1952, pp. 157. $2.50. pp. 14, pocket size, paper cover. 4% d.; 2s. 6d. per doz. SCHEEBEN'S DOCTRINE OF DIVINE ADOPTION, by Edwin H. Palmer. J.H. Kok N.V., THE APOSTOLIC CHURCH: WHICH IS IT? Kampen, Netherlands. 1953, pp. xi, 202, paper by Thomas Witherow. Publications Committee of cover. Florins 5.90. the Free Presbyterian Church of Scotland, c/o Mr. WHY I AM NOT A ROMAN CATHOLIC, by J. Grant, 4 Millburn Road, Inverness, Scotland. Charles B. Le Fevre. Bible Truth Depot, Swengel 1954, pp. 91, pocket size, paper cover. 2s. 6d. post Union Co., Pa. 1954, pp. 12, pocket size, paper paid. U.S.A. and Canada, 50c postpaid. cover. 7 cents; 75c per doz.; $5.75 per 100. A PRELIMINARY BIBLIOGRAPHY FOR THE REVISED STANDARD VERSION, by THE STUDY OF BIBLICAL PROPHECY, by Wil E.J. Poole-Connor. The Evangelical Book Shop, bur M. Smith. W.A. Wilde Co., Boston, Mass. 15 College Square East, Belfast, N. Ireland. 1954, 1952, pp. 44, paper cover, No price stated.

Blue Banner Question Box Readers are invited to submit Biblical, doctrinal and practical questions for answer in this department. Names will not be pub lished with questions.

Question: What Dr. Jones means by speaking of getting hell out of people, and getting heaven into them, A missionary from India wrote as follows: is, we presume, getting sin out of people and “The business of redemption is not to get us into getting grace into them. Certainly it is true that heaven, but to get heaven into us; not to get us the purpose of redemption is to get sin out of out of hell, but to get hell out of us.” Is this people and grace into them. That is just another statement Scriptural? way of saying that the purpose of redemption is redemption. But the trouble is, that Dr. Jones Answer: has an inadequate idea of what sin is. The rest The above query was accompanied by a news of the article given in the clipping submitted to us paper clipping giving a “Lenten Message” by Dr. shows that he regards sin as essentially selfishness. E. Stanley Jones, taken from his book Growing He speaks of sin as self-centeredness, and of Spiritually, published and copyright by the Abing- redemption as deliverance from self-centeredness. don-Cokesbury Press, New York and Nashville. It is true, of course,.that self-centeredness is sin Dr. E. Stanley Jones, therefore, is the “missionary ful. But according to the Bible, the essence of from India” referred to. sin is not selfishness but enmity to God, or trans gression of His law (1 John 3:4). To regard sin In the first place, we object to speaking of as equivalent to selfishness is an old theological “heaven” and “hell” as if they can be part of a error which constantly tends to re-appear. The person’s experience in this present life, here and truth is that selfishness is only one manifestation now. These terms, “heaven” and “hell", concern of sin. A person may be very unselfish and still the future life when human beings will be be a great sinner; for example, many a Communist finished products. In heaven, the Christian will renders a most sacrificial and selfless devotion to be absolutely perfect, with no trace of sin remain the cause of Communism, wearing himself out ing. In hell, the reprobate will be absolutely for the sake of this cause. The fact that such evil, with not even the possibility of ever ex people are unselfish does not mean that they are periencing the pleading of the Holy Spirit, or not sinful. Self is only one of the false gods that ever to all enternity having a single godly or un claim men’s loyalty and devotion. selfish thought or desire. The saints in heaven will be finished products of holiness; the reprobate In another paragraph of the article Dr. Jones in hell will be finished products of absolute states that the purpose of Christ’s redemption is wickedness. “not primarily” to save people from hell, but rather to save them from self. Then in the next No person in this present life can be as com paragraph he leaves out the “primarily” and pletely and hopelessly evil as the reprobate will be states without qualification that the purpose of in hell. And no Christian in this present life can redemption is not to get people into heaven, but be as completely holy as the saints will be in to get heaven into them; not to get people out of heaven. It is therefore improper to speak of hell, but to get hell out of them. “heaven” and “hell” as if these were a part of the everyday experience of people in this present Here Dr. Jones sets up a false antithesis be life. tween the present life and the life to come. The 161 true purpose of redemption is to save people from or the system of heating and ventilation. Circum sin here and now AND to get them into heaven for stances of worship may be adopted in accordance eternity. Dr. Jones evidently puts the main with general principles and common sense; ele emphasis—if not quite the total emphasis—on ments of worship, on the other hand, must be salvation here and now. In the Bible we find limited to what is commanded in Scripture. The the main emphasis on entering into heaven and Scriptural elements of worship are singing the keeping out of hell. This life is important because Psalms, reading the Scriptures, prayer, preach it is a preparation for eternity. Think of the ing the Word, receiving an offering, the sacra many sayings of our Lord Jesus Christ on the ments of baptism and the Lord’s Supper, and the awful danger of going to hell. See Matt. 5:22,29, minister pronouncing the apostolic benediction. 30; 10:28; 18:9; 23:23; Mark 9:43,45,47; Luke 12:5. Instrumental music is not a legitimate element of worship because not commanded in Scripture for Of course Dr. Jones is wrong in speaking of the New Testament Church. “getting hell out” of people, for there is no hell in people in this life; sin and hell are not the Thus the writer in Christian Life seems un same thing. And he is certainly wrong in speak aware of the distinction between religious worship ing of “getting people out of hell,” for that will and life in general, and also he seems uaware of never be possible. Those who enter hell will never the distinction between elements of worship and get out; it is the place of eternal punishment circumstances of worship. His failure to grasp (Luke 16:26). these distinctions causes him completely to miss the real point of the argument against instru In conclusion: we regard Dr. Jones’ “Lenten mental music in worship from the historic Pres Message” which was submitted by our correspond byterian point of view. ent as so unscriptural in its concepts and so un balanced in its emphasis as to be positively harm The Christian Life writer concludes by saying: ful from the religious point of view. “If musical instruments were used in the temple —J. G. Vos worship and will be used in Heaven it cannot be wong to use them now in praising God.” We Question: must emphatically disagree. The statement just quoted implies (1) that the temple worship of the A recent issue (October 1953) of Christian Old Testament is the pattern for the worship of Life magazine contains a question and answer on the Christian Church today; (2) that conditions the use of musical instruments in divine worship. in heaven in eternity determine what is proper What do you think of the answer given? in the Christian Church on earth today. But we cannot grant either of these assumptions. Answer: First of all, we cannot grant that the Old The clipping from Christian Life magazine Testament temple worship is the pattern for the giving the question and answer reveals a total worship of the Christian Church today. In the misapprehension of the position of those who ex Old Testament period there were two forms of clude instrumental music from the public worship worship, represented by the temple and the syna of God. We wonder whether the writer of the gogue respectively. Of these, the temple worship answer has ever read a statement of the reasons was of a temporary, preliminary and typical for rejecting instrumental music written by some nature. It pointed forward to Christ and His one who actually holds that position. redemption. When Christ was crucified, the veil In the first place, the writer in Christian Life of the temple was rent in two signifying that the states that “The argument that we must not use old ritual worship of the temple was finished; it instrumental music because it is not mentioned had served its purpose and was to cease. The in Scripture is hardly sufficient. We use radio, temple worship included not only instrumental and Scripture does not mention it.” This state music, but also animal sacrifices.' If the temple ment overlooks the distinction between religious worship is to be regarded as the pattern for the worship and life in general. Certainly we may worship of the Christian Church, then we will use many things in life in general, even though have to say that not only instrumental music, they are not commanded in the Bible. For ex but also animal sacrifices may properly be used ample, we may participate in athletics, such as in worship today. The worship of the synagogue, basketball or football, but while this is legitimate on the other hand, was of a spiritual and perma as a part of life, it is not legitimate as a part of nent character. The worship of the Christian worship, because not commanded in the Bible. Church, as we find it in the New Testament, was patterned, in general, after the manner of wor With regard to the use of radio in connection ship in the Jewish synagogue (of course with the with worship, we grant that radio may properly addition of baptism and the Lord’s Supper which be used to bring a religious service or message to were commanded by Christ). Because we believe the sick and shut-in. But this is not an element that New Testament worship is patterned after of worship; it is only a circumstance of worship, the synagogue, not after the temple worship, we just like the electric lights in a church building, reject instrumental music in worship. 162 Secondly, we cannot grant the assumption that Answer: conditions in heaven in eternity determine what The difficulty here concerns the relation be is proper in the Christian Church on earth in this tween the “lights” which God “made” on the life. Probably the references to musical instru fourth day (Gen. 1:16) and the “light” which He ments in heaven are symbolic and not to be in made on the first day (Gen. 1:3). Verse 1 states terpreted literally, any more than the palm that “In the beginning God created the heaven branches and white robes (Rev.7:9) are to be and the earth.” Thus, according to this verse, taken literally. But waiving this point, we object both the earth and the heavens were created out of further to the assumption that the mention of nothing “in the beginning.” The rest of the chap musical insruments in heaven implies that musical ter describes how the earth, which was created instruments may properly be used in church wor “in the beginning”, was brought to its finished ship on earth. In heaven the saints will neither form as the habitation for mankind. Just as the marry nor be given in marriage (Matt.22:30), but earth was created “in the beginning,” so also this does not imply that they may not marry the heavens were created “in the beginning,” but and be given in marriage in this present life on the heavens did not exist in their finished form in earth. In heaven there will be no preaching of the the beginning. That which remained to be done Gospel, but this does not imply that the Gospel with the heavens was completed on the fourth is not to be preached on earth. What is predicted day. At that time the heavenly bodies—sun, of heaven is one thing; what is proper in worship moon and stars—which had been in existence since on earth is another thing. “the beginning”—became what God intended them to be, namely, “lights”, or, more correctly, “light- The true rule or criterion for Christian wor bearers”, “luminaries.” ship is the revealed will of God. “The second commandment forbiddeth the worshipping of God It is clear that light existed from the first by images, or any other way not appointed in day, and that the sun and moon became “light- his Word" (S.C. 51). No element of worship may bearers” or “luminaries" on the fourth day. As be introduced except that which is appointed in to the nature of the light which existed prior Scripture for this Christian dispensation. What to the fourth day, we cannot be sure. It has been is not commanded, is to be regarded as forbidden. suggested that the earth may have been self- God has a zeal for His own worship and has not luminous. But with the fourth day light was left it open for changes introduced according to allocated to the sun (Leupold), which from that human preference or desires. time functioned as the great source of light for this earth. The standard work on this subject is Instru The Hebrew word used in Gen. 1:1 is bara mental Music in the Public Worship of the Church, which means “create.” The word used in verse by John L. Girardeau, one-time Professor in 16 is asah, a much more general word, meaning Columbia Theological Seminary, South Carolina. “to do” or “to make.” Bara occurs 55 times in the In our judgment this 208 page book has never Old Testament, whereas asah occurs almost 2500 been answered, and indeed is unanswerable. In times. We believe that the verb bara is used in strumental music has been introduced in churches Gen. 1:1 to mean that God created the heavens, of the Presbyterian family not because the argu including the sun, out of nothing; while the verb ments of men like Dr. Girardeau have been asah is used in Gen. 1:16 to mean that on the answered and shown to be unsound, but because fourth day God made the sun, moon and stars the arguments of men like Dr. Girardeau have what they are now, namely, light-bearers. To hold been ignored. People have wanted instrumental that the sun, moon and stars were created out of music, and have not had the patience to read a nothing on the fourth day involves a serious really scholarly study of the subject in the light of difficulty as to the interpretation of verse 1, the Bible. Copies of Dr. Girardeau’s book can be which states that God created the heavens “in the obtained at fifty cents each from Mr. Chester R. beginning.” Fox, Treasurer, 209 Ninth St., Pittsburgh 22, Pa. —J. G. Vos —J. G. Vos

Question: Safe where I cannot die yet, Safe where I hope to lie too, In Lesson 6 of the series on the Book of Safe from the fume and the fret; Genesis (Blue Banner Faith and Life, January- You, and you, whom I never forget. March 1954, p. 32) the statement is made that “the Safe from the frost and the snow, sun existed before the fourth day, but was not Safe from the storm and the sun, effective as a light-bearer until the fourth day.” Safe where the seeds wait to grow But Gen. 1:16 states that God “made” the sun on One by one, and to come back in blow.* the fourth day. Why should not this verse be taken as meaning that the sun came into existence —C.G. Rossetti on the fourth day? ♦blow: bloom Questions Received The following questions have been received from readers of this magazine. Answers to them will be published, D.V., in future issues.

1. Please publish something on the question of divisions among Christians. Why do not the the limited atonement, which was discussed in leaders of the different Christian Churches obey the “Blue Banner Question Box” in 1946. Paul’s teaching by uniting, instead of keeping up 2. What is meant by “the judgment of this divisions which are contrary to the Bible? world” (John 12:31)? 11. What is the meaning of 2 Peter 2:1, “even 3. What is meant by “until it is fulfilled in denying the Lord that bought them”—? Can the kingdom of God” (Luke 22:16)? this be translated, “Even denying that the Lord bought them,” i.e., denying the substitutionary 4. When a young minister begins his work atonement of Christ? Does this verse apply to the as a preacher ordained to preach in a Covenanter modernists of today? pulpit, what would be a good program to follow to cover the well-rounded Gospel and church doc 12. Accepting the implications of the cove trines? One could spend years on a single phase nant theology as set forth in the Westminster Con of Bible teaching. fession of Faith, why was Ishmael circumcised? 5. In what sense may God be said to have 13. Are children’s sermons (with illustrations free will? Did God in creating the universe and and object lessons) warranted by the Scriptures? all it contains choose from among many possi If so, where should they fit into the worship bilities as He saw fit, or was God limited by His service? nature to only one possible kind of universe to 14. In the July-September 1948 issue, page 129, be created and that “all very good”? Could God you hold that it is legitimate for a Christian to be have chosen or desired to do otherwise than He a member of a consumer’s co-operative associa actually has done? tion. Do you still hold the same view? 6. The Westminster Confession of Faith (II.2) 15. Are Covenanters consistent in protesting says that “God hath all life, glory, goodness, against Christless governments, secret societies and blessedness, in and of Himself,” If this is true, false religions, and yet freely allowing member how could God create the universe and man for ship in Christless business and social organiza His own glory, and how can it be possible for tions? man to glorify God? If God has all glory in His own Being, how can the created universe or 16. Should women teach in the Church, and anything in it add to His glory? if so, to what extent? 7. What is your personal picture of God; that 17. Are those who claim to organize Christian is, what do you imagine when you think of God? work on “faith” lines Scriptural? A certain organization which claims to be organized on 8. Why is it that there are more atheists now ,(faith” lines, has run itself into debt. Is it than ever before? (By “atheists” I mean those who wrong to solicit support from Christian people deny the existence of any God, either true or for Christian work? false). Note: The Editor regrets the existence of such 9. What happens to the millions of non-Chris a large backlog of unanswered questions. Owing tians when they die? Must non-Christians who to circumstances beyond our control, it was not think and act conscientiously according to their possible to publish answers to the above questions beliefs, go to hell because they were not Chris in this issue. We expect, D.V., to publish answers tians? to a number of them in the next issue, and hope 10. The apostle Paul often warned against to publish answers to all of them in early issues.

Last Words of Covenanter Martyrs James Guthrie (Hanged, 1661): “The Cove Richard Cameron (Killed in battle, 1680): nants, the Covenants shall yet be Scotland’s re “Lord, spare the green and take the ripe.” viving.” Hugh MacKail (Hanged, 1666): “Every step of James Renwick (Hanged, 1688): Death to me this ladder is a degree nearer heaven.” is as a bed to the weary.” 164 A nnouncement

You can share in Bine Banner Faith and Life’s veniently preserve two years' issues are available wide witness to Bible truth by contributing to the at 75 cents each, postpaid. Subscriptions for the expense of publishing the magazine. Less than current year are $1.50 for single subscriptions half of the amount required is obtained from and $1.00 for each subscription in clubs of 5 or subscriptions. For the balance we are dependent more to be mailed to one address. on contributions. Numbered receipts are sent promptly for all contributions. Financial reports The Agent for Britain and Ireland is the Rev. are submitted to the Board of Publication of the Adam Loughridge, B.A., Glenmanus Manse, Port- Synod of the Reformed Presbyterian Church of rush, County Antrim, Northern Ireland. Annual North America quarterly. subscription rate for Britain and Ireland and other Sterling countries, 7s. 6d. Sets of back issues for the years 1950, 1951, 1952 and 1953 are available at $1.00 for each year, J. G. Vos, Editor and Manager, Route 1, postpaid. Pressboard binders which will con Clay Center, Kansas, U.S.A.

From “Lays of the Kirk and Covenant”

By Harriet S. Menteath

Ah! the eye is sick with seeing; An accepted voice to Me! Ah! the heart is faint with fear. Chosen in affliction’s waters, Clouds athwart the horizon fleeing, Chosen ’neath the oppressor’s rod, Harbingers of tempest near! I have sealed thy sons and daughters God hath laid to sleep His chosen; In a covenant with God! Who the mighty shall withstand? Pass thou on, a sign and wonder, And the tide of faith seems frozen As my nation was of yore; In the winter of the land! In the secret place of thunder For a space it darkens, darkens, I have laid thy help in store! Hope and promise in the tomb! Quit thy hold of earthly favor; But the Lord looks down and hearkens: Touch not the accursed thing! Sobs of prayer amid the gloom! Monarchs must abhor thy savor “Nay, my people—not forsaken, While they set at naught thy King! Though afflicted sore thou art. Part not—halve not thine allegiance, Of my strength thy hold is taken; Till I come to claim mine own; Thy fresh springs are in my heart! In the woe of thine obedience From the deep vault of the prison; Bear my Cross and guard my Crown, From the lone isle of the sea; All its thorns in thy true sight From thy banished ones hath risen Transfigured into beams of light!”

“We promise and swear, by the GREAT according to our vocation, and to the uttermost NAME OF THE LORD OUR GOD, to continue of that power that God hath put in our hands, in the profession and obedience of the aforesaid all the days of our life.”—The National Covenant religion; and that we shall defend the same, and of Scotland, 1638. resist all these contrary errors and corruptions,

Printed in the United States of America BLUE BANNER FAITH AND LIFE

VOLUME 9 OCTOBER-DECEMBER, 1954 NUMBER 4

“As for me, this is my covenant with them, saith the Lord; My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and for ever.” Isaiah 59:21

Go Not Far From Me He Rules the Storm (Author unknown) (Author unknown) Go not far from me, O my Strength, Though the clouds are seen ascending, Whom all my times obey; Soon the heavens are overcast, The strongest prop on earth may fail, And the weary heart is bending But go not Thou away— ’Neath affliction’s stormy blast — And let the storm that does Thy work Deal with me as it may. Yet the Lord, on high presiding, Rules the storm with powerful hand; Thy love has many a lighted path He the shower of grace is guiding No outward eye can trace; To the dry and barren land. And Thee my heart sees in the deep With darkness on its face, See! at length the clouds are breaking; And communes with Thee ’mid the storm Tempests have not passed in vain; And in a secret place. For the soul, revived, awaking, Safe in Thy sanctifying grace, Bears its fruits and flowers again. Almighty to restore, Borne onward — sin and death behind, Love divine has seen and counted And love and life before — Every tear it caused to fall; Oh, let my soul abound in hope, And the storm which love appointed And trust Thee more and more! Was its choicest gift of all. BLUE BANNER FAITH AND LIFE VOLUME 9 OCTOBER-DECEMBER, 1954 NUMBER 4

Sketches of the Covenanters By J. C. McFeeters

Chapter XII Gathering of the Hosts — A. D. 1637

“Who is she that looketh forth as the morn The promises were quickly broken. One ing, fair as the moon, clear as the sun, and terrible month later, a fresh attempt by the king and his as an army with banners?” What a beautiful and counselors to trample the heaven-given right to striking portrait of the Church in her militant worship God with a free conscience stirred the character and service! country. The Covenanters were alert, they were not caught napping. They concentrated their Terrible as an army with banners! The strength upon the Capital once more, and this Church is mighty to subdue the strongholds of time with a speed that surprised the government. Satan; powerful in the use of spiritual weapons; Their number was greater than before; hundreds invincible in the presence of her enemies. She of ministers, and hundreds of noblemen, with fights the battles of her Lord, and though often strong delegations of elders from many congrega defeated, moves steadily forward assured of final tions, assembled for the occasion. The vast con victory! How terrible her warfare in the sight course of people was too unwieldy to meet in one of enemies! How admirable in the eyes of heaven! place; they therefore divided into four sections, each going in its own direction. They held meet ings for prayer and consultation, realizing deeply The first impressive demonstration of num the dangers that were converging upon their bers, power, and resolution, given by the Church Church, their homes, and their persons. They of Scotland, was in 1637. The king and his ad prepared petitions to be presented to the king. visers had attempted to force upon the Presbyter Once more they received assurance of relief, and ians the “New Prayer Book” against their will. quietly returned to their homes. The attempt was as insane as it was despotic. As well might the king have tried to change the song of the sea or the course of the stars. The The months rolled past heavily. Mild Sep Scotch conscience, enlightened by the Word of tember had seen the country greatly agitated; God, strengthened by the Covenant, and guided bountiful October had witnessed the recurrence by the Holy Spirit, was like Scotland’s granite, and increase of violent measures; November now upon which the storms spend their force to no came, chilled with sleety storms, and vexed with effect. man’s perfidy and cruel attempt to crush con science. More desperate efforts were again in To resist the king’s purpose, the Presbyter progress by the king and those who supported him ians poured into the Capital from all directions. in his claim of supremacy over the Church and Home and flocks were left in the care of the power to regulate her worship. The Covenanters mother and children, and the crops lay ripening were apprised, and for the third time the roads in the warm September sun. The freedom of the converging upon Edinburgh were filled with their Church was the supreme interest that stirred the dauntless ranks. They came on foot, on horses, blood of these men. They filled the streets of and in wagons; old men with white locks and Edinburgh, thousands moved determinately and young men with iron nerve; ministers and elders, irresistibly through the chief thoroughfares of noblemen and commoners. These were men who that awakened city. There was no confusion; were exalted into Covenant with the Almighty; this was not a mob. These were men of mind, they had tasted the sweetness of the liberty of purpose, prayer, and peace; they knew their the sons of God; they had felt the energy of the rights and commanded respect. They carried Holy Spirit throb in their hearts; they had visions their Bibles to show their authority. Resolution of the King of kings in His transcendent glory. gleamed in the face of the gray-headed and flash They came with one resolve — that Jesus Christ ed from the eyes of the young men as they stood must not be superseded by the king of Scotland side by side. Their adversaries were overawed in the government of the Church. They poured and made conciliatory promises. The Covenanters into the Capital in strong, living streams, till the therefore withdrew. city was almost deluged with their number. The 168 king’s officials were alarmed. Feigning a bold Presbyterianism be engulfed? will the supremacy spirit, they commanded the Covenanters to depart of Jesus Christ go to the bottom? Strong hearts on pain of rebellion. The Covenanters, knowing are trembling; much prayer is arising to heaven; their rights and power, refused. After preparing from faithful pulpits fervent appeals are ascending a respectful petition to the king, and a strong re to God. What shall be the end of these things? monstrance against the wrongs they suffered, they Is there no remedy to be found? “Is there no balm elected a permanent commission of sixteen men in Gilead? Is there no physician there?” Must to remain in the Capital, to protect their interests these spirited men bow to the will of the tyrant and give notice when danger appeared. and see their Church brought into bondage? There were great searchings of heart. The new year followed the old carrying trouble in its bosom. The mid-winter storms “The Covenants! The Covenants!” This has drove the flocks to the fold and the shepherd to been repeatedly the watch-cry of Scotland in the the cot; all nature rested from labor, awaiting the throes of distress. The Covenants have been the coming of summer; but hostilities against the glory and strength of the Church in the past; will Presbyterian Church took no rest. The king’s they not be safety and stability to the Church in Council was removed from Edinburgh to Stirling; the present? Such was the thought that throbbed from thence they thought to spring a crushing in many hearts at this critical moment. The Holy surprise upon the Covenanters. The news of this Spirit was now clothing Himself with Henderson, intention spread as if on the wings of lightning. Warriston, Argyle, and other princes of God, pre One day was enough to give the alarm. The paring them to lead the Church into the renewal Covenanters were minute-men, with the heart of of her Covenant with God. a lion, the eye of an eagle, and feet swift to meet The right to worship God according to con the battle call. Before the sun was hot, the science, when conscience is set free by the Spirit morning after the news, the Covenanters had and enlightened by the Word, must be jealously crowded Stirling. The city authorities, seeing guarded. Every attempt to introduce the devices their strength, meekly besought them to disband of man into the service of the Church must be and return home. These Covenanters were pa strenuously resisted. Each innovation in the wor tient, long-suffering, full of charity, believing all ship of God does violence to the most delicate and things, hoping all things. Receiving the promise sacred feelings of the human heart, and is a re of better treatment, they drew off as quickly as flection on the wisdom of the Lord Jesus Christ, they had come. They refused to leave Edinburgh who has ordained all the services of His House when threatened; they consented to leave Stirling with utmost care and precision. If the Covenant when requested. Behold the spirit of these ed fathers protested unflinchingly against a man- Covenanted Presbyterians! made Prayer Book, what would they have done But no confidence could be placed in the king at the appearance of a modern pulpit programme or his representatives. The land was greatly of music and hymns? troubled by the wickedness of its rulers. One wave of commotion followed another; there was Points for the Class no peace, no safety, no security. Many weary 1. Describe the militant character of the hearts were crying out, “How long, O Lord?” Church. The Covenanters saw that the king was deter 2. What three successive demonstrations of mined to crush their Church. The General As strength did the Covenanted Church give against sembly had not met for twenty years; that court the new Prayer Book? of God’s House had been stamped out beneath the iron heel of despotism; the lesser courts had been 3. What was the great issue? corrupted; the king had resolved on the subver 4. How should the Church guard divine wor sion of all. Will not ministers and elders soon be ship against corruption? worn out by the incessant and desperate attacks? The sea is roaring, the waves are raging — will (To be continued)

People and Places in the Psalms MELCHIZEDEK. 110:4. The mysterious con Unique in the Old Testament in combining in one temporary of Abraham who appears first in person the two offices of kingship and priesthood, Scripture at Gen. 14:18 and is mentioned again Melchizedek stands as a type of Christ, the true only in Psalm 110 and Hebrews chapters 5-7. His priest-king. As Melchizedek’s genealogy is not name means “My king is righteous,” or “King of recorded in Scripture, he appears and vanishes righteousness” (Heb. 7:2). He was king of Salem again suddenly in its pages, without antecedents (“King of peace”), that is, king of Jerusalem- or successors. Thus, unlike the Levitical priests, 169 he could serve as a type of the eternal priesthood Arabian desert. Psalm 83 refers to the ancient of Christ. Psalm 110 teaches the divine appoint battle when the Midianites, plundering and loot ment of Christ as priest, and the eternal character ing enemies of God’s people, were decisively de of His priestly office. feated by the almighty power of God through the instrumentality of Gideon and his three hundred MERIBAH. 81:7. A place in the wilderness men. The Psalm is an earnest prayer to God to where God tested the people of Israel (Num. 20:3, deliver His people from the power of Satan’s 13, 24). The name Meribah means “strife” or kingdom, which throughout history has used one “contention.” Psalm 81 commemorates in inspired earthly power after another to attempt to frus song the deliverance which God wrought for His trate the kingdom of God. people in spite of their unbelief and complaining spirit. The Psalm provides a solemn warning to MIZAR. 42:6. Mizar means “smallness.” God’s people of all times against a spirit of stub Mizar was a hill on the eastern side of the Jordan bornness and unbelief such as the Israelites had at River, though the exact location is not known to Meribah. day. It is possible that it was within sight of MESECH. 120:5. (Elsewhere in Scripture Mount Hermon. In Psalm 42 Mizar is mentioned spelled Meshech). A tribe descended from Japheth as one of the places, far from the appointed wor (Gen. 10:2). In Psalm 120 they are mentioned ship of Jehovah at Jerusalem, where the Psalmist along with Kedar as a warlike tribe. The Psalm remembered past privileges of fellowship and ist laments that he sojourns in Mesech, not mean worship with intense longing. The Psalm serves ing that he literally lived among that people, but to express the Christian’s longing for communion rather that he was as disturbed by troubles and with God and fellowship with God’s people in the quarrels as if he dwelt among them. The Psalm appointed ordinances of divine worship. Many thus expresses the godly person’s longing for who take these ordinances for granted and value peace in a world full of strife. them but lightly, may at some future time find themselves deprived of such covenant privileges MIDIANITES. 83:9. A tribe inhabiting the and unable to obtain them.

Some Noteworthy Quotations

“Though proud people think well of them “Never was there such an example of bene selves, they would not be thought to do so and ficence and usefulness as there was in the death therefore affect nothing more than a show of of Christ, who gave His life a ransom for many. humility.” He lived as a servant, and went about doing good; — Matthew Henry but He died as a sacrifice, and in that He did the greatest good of all. He came into the world on purpose to give His life a ransom; it was first in “They know not what they ask, who ask for His intention.” the end, but overlook the means, and so put asund — Matthew Henry er what God has joined together.” — Matthew Henry “The ghost of every buried heresy doth “The lowest seat in heaven is an abundant re squeak and gibber in our streets.” compense for the greatest sufferings on earth.” — James Russell Lowell — Matthew Henry “Many choose their opinions, as Samson did “Many seem to have indignation at sin; but his wife, just because they please them.” it is not because it is sin, but because it touches — William Gurnall them. They will inform against a man that swears; but it is only if he swears at them, and affronts them, not because he dishonors God.” “The specious name of unity may be a cloak — Matthew Henry for tyranny.” — John Owen

“It is common for people to be angry at those sins in others which they allow and indulge in “It is commonly the man imbued with the themselves. Those that are proud and covetous greatest desire for fruit who most plentifully themselves do not care to see others so.” reaps it.” — Matthew Henry — George Smeaton 170 Religious Terms Defined

ARIANISM. A heresy in the ancient Church to be comfortable and enjoy life. It sought holi which denied the true deity of Jesus Christ. Nam ness by self-decreed misery. ed after Arius, a presbyter of Alexandria, Arian- ism taught Christ existed before the creation of ATONEMENT. That perfect, finished work the world, but denied that He is the eternal Son, of Jesus Christ by which He offered Himself a of the same substance with the Father. Arianism sacrifice to satisfy divine justice and reconcile sin was opposed by Athanasius, and rejected as a ners to God. There are many false theories of the heresy by the Church at the Council of Nicaea, atonement; the true doctrine of the atonement is A.D. 325. that Christ, as the sinner’s substitute, bore the wrath and curse of God. ASCETICISM. The tendency, which came BAPTISM. “Baptism is a sacrament, wherein into the Christian Church from pagan sources in the washing with water, in the name of the Fath the early centuries, to seek a higher type of holi er, and of the Son, and of the Holy Ghost, doth ness by withdrawal from human society and re signify and seal our ingrafting into Christ, and nunciation of the ordinary pleasures and comforts partaking of the benefits of the covenant of grace, of life which are not necessarily sinful. In prac and our engagement to be the Lord’s” (S.C. 94). tice, ascetisicm led to the notion that it is a sin (To be continued)

The Covenant-Idea in Scripture By the Rev. Frank D. Frazer (Continued from last issue) 20. The People’s Acknowledgment of Cove statute and an ordinance in Shechem.” That is, nant Obligation to God by this procedure of covenant renewal before Je hovah, a statute, or decree, was set down for the After Israel had taken possession of the people of God, binding them to attend to covenant promised land, and were establishing a settled renewal at suitable times; and also an ordinance life, Joshua, in his position as mediator, gathered (rather, a “warranty” or “guarantee”) that on all the tribes together in their organized capacity, their sincere obedience to this statute, God cer with their officers, civil and political on the one tainly would make good all His promises of mercy. hand, and ecclesiastical on the other. For Israel “Then Joshua wrote these words in the Book of had been organized as a Theocracy, in which the the Law of God.” where they remain part and civil and political are separate from the ecclesias parcel of the everlasting covenant. tical, yet both equally under God. “They pre sented themselves before God,” in this instance Accordingly, there is required of the people at Shechem. Joshua reminded them that “not one of God “An acknowledgment that public covenant thing hath failed of all the good things which Je ing is an ordinance of God to be observed by hovah your God spake concerning you; all are churches and nations." This transaction is the come to pass unto you, not one thing hath failed first National Covenant of which we have record thereof.” He set before them the Book of the — the first voluntary, public acknowledgment of Covenant. He reviewed the mercies and judg covenant obligations to God by a nation and a ments of God in accord with His law and promise. church. The necessity and value of this continues God had been invariably faithful to His word. It in view of the fact that men are so prone to for was now for the people, guilty of many infideli get God and duty, and to yield to the influences ties, either to repent and declare anew their stand of the God-denying world around them. within the bond of the covenant, or to repudiate 21. The Covenant Confirmed with Levi: The their own word and reject the grace of God. Covenant of Peace: The Everlasting Priesthood Joshua made the issue perfectly clear. He chal lenged them with the truth that Jehovah is an Moses and Aaron of the tribe of Levi, and the holy and jealous God, and that obedience to Him sons of Aaron throughout their generations, were demands undivided loyalty, the putting away of chosen by Jehovah to be priests for the people, all other gods. Read Joshua 23 and 24. thus making their mediatorial office a permanent establishment, for peaceful relations between God “Then the people said to Joshua, Jehovah our and man, necessary to the fulfillment of the God will we serve, and unto His voice will we promises of mercy. This priesthood was inaugur hearken. Thus Joshua mediated the covenant ated on the ground of the sacrifice, with declara with the people that day, and set for them a tion of the promises pertaining to the priests, and 171 of the duties required of them. “They shall have he shall speak unto them all that I command him” the priesthood by a perpetual statute” (Ex. 29:9). (Deut. 18:18). “Their anointing shall be to them for an everlast ing priesthood throughout their generations” (Ex. 22. The Covenant Confirmed with David: The Everlasting Kingdom 40:15). In process of time God chose David, “a man When Phineas, a grandson of Aaron, executed after His own heart,” to be king of Israel, to unite the judgment of Jehovah at Baal-Peor, in fidelity and establish them securely as His covenant to the covenant, its promise was repeated to him people. David was faithful. The Lord was with personally and to his seed (Num. 25:1-13). And him and gave him great success. When he had Jehovah said, “Behold I give unto him my Cove completed the subjugation of the enemies of nant of Peace: and it shall be unto him and to his Israel round about, and extended the boundaries seed after him, the Covenant of an Everlasting of his dominion; had taken possession of Jerusa Priesthood.” lem, made it the national capital, and set the Ark The first sanctuary was a sanctuary of this of the Covenant there, he desired to carry out his world, its ordinances carnal, symbolic of the real plans to build a permanent House for the worship and spiritual (Heb. 9:1-10). The duties required of Jehovah. But Jehovah informed him that not therein were numerous; the ritual elaborate, far he, but his son, should build His House. “He shall beyond the ability of a few priests. Helpers were build a House for My Name, and I will establish needed. To meet this need, the whole tribe of the throne of his kingdom forever. I will be his Levi was selected to assist and “do the service of father, and he shall be My son; if he commit in- the tabernacle.” inquity, I will chasten him with the rod of men, and with the stripes of the children of men; but The mediatorial function of the Levites was My lovingkindness shall not depart from him. . . . made impressive by their being presented at the And thy house and thy kingdom shall be made door of the tabernacle before Jehovah, and before sure before thee: thy throne shall be established the whole congregation of Israel. The people forever” (2 Sam. 7:13-16). put their hands on the Levites, and the Levites David understood this to be a confirmation put their hands on the heads of the bullocks; the of the covenant: “Thou hast confirmed to Thyself bullocks were offered, one for a sin-offering, one Thy people Israel to be a people unto Thee for for a burnt-offering. Then, following out the ever; and Thou Jehovah art become their God” ritual of the peace-offering, Aaron offered the (2 Sam. 7:24). Levites for a wave-offering (a presentation) to Jehovah on behalf of Israel; and Jehovah gave It is probable that this further revelation of back the Levites “as a gift to Aaron and his sons the covenant was given to David after his sad to do the service of the children of Israel in the moral lapse; but at any rate it is significantly re tabernacle of the congregation, and to make atone ferred to as “the sure mercies of David,” and is ment for the children of Israel” (Num. 8:5-26). freely offered to all men, whosoever are in want and have nothing wherewith to buy (Isa. 55:3). The whole life and work of the Levites was And we know from David’s last words, that he to be in most intimate relationship with God, and, was confidently resting on God’s faithfulness to at the same time, with all the people of Israel. His promise: “He hath made (set up) for me an They were to have no inheritance of the land, but everlasting covenant, ordered in all things and were to receive their support from the people sure: for it is all my salvation, and all my desire” (Num. 18:20-24). The God of Israel was their in (2 Sam. 23:5). heritance (Josh. 13:33). God gave unto their charge the Urim and the Thummim (Ex. 28:30. In the Scriptures David stands as a type of Deut. 33:8-10); and they were to teach Israel the Christ, and, with him, his son Solomon makes the Law of Jehovah (Deut. 17:8-13; 31:9-13; 33:10; type more complete. Their advancing kingdom etc.). furnished a picture of the covenant kingdom under the rule of the Anointed, the Son of God, The true nature of the “Covenant of Levi,” Son of David, and emphasized the necessity of the “Covenant of Life and Peace,” is revealed in obedience on the part of all the people as insepar Mai. 2:1-9. Jehovah expressly avowed His oath able from the blessedness of life with God. to His Covenant of Peace (Isa. 54:9,10). Its con tinuance is foretold in the promise that God Solomon built the temple in Jerusalem ac would make Israel “a kingdom of priests” (Ex. cording to the specifications of David, and brought 19:6), and in the prophecy of a glorified Israel into it the Ark of the Covenant containing the (Isa. 61:6), “Ye shall be named priests of Jehovah; two tablets of the Law. Then Jehovah appeared men shall call you the ministers of our God.” to Solomon, and assured him that the Covenant Compare 1 Pet. 2:5-10; Rev. 1:6; 5:10. Also, in the of David was for him: “If thou wilt walk before promise given to Moses: “I will raise them up a Me, as David thy father walked, in integrity of prophet from among their brethren, like unto heart, and in uprightness, to do all that I have thee; and I will put my words in his mouth, and commanded thee, and wilt keep My statutes and 172 judgments, then I will establish the throne of thy Jehovah, up to this point, make further progress kingdom over Israel forever, as I promised to to be confidently expected. Its promise, even David thy father, saying, There shall not fail thee the first grand promise of the “SEED” of the a man upon the throne of Israel. But if ye shall woman (i.e., a seed, not of nature, but of grace; turn away from following Me, ye or your children, not of the flesh, but of the Spirit of God) is not and shall not keep My commandments and My yet fulfilled, though the time has been long. Its statutes which I have set before you, but shall law is written on tablets of stone; the people can go and serve other gods, and worship them: then read it, or hear it read, but they do not keep it. I will cut off Israel out of the land I have given How then can the promise be fulfilled? Jehovah them: and this House which I have hallowed for has been invariably faithful on His part, but the My Name, will I cast out of My sight, and Israel people have broken their promise and all of His shall be a proverb and a byword among all commandments. Human mediators, priests and people” (1 Kings 9:4-7). kings alike, and even prophets, have miserably This was the last great step in the revelation failed to get the Law of God into the hearts of the of the Covenant of Jehovah in its “first,” largely people, where it must be, if it is to be effective. typical form. Its outlines are clearly drawn. By And, centrally to the whole matter of mediation, prophets, historians and psalmists it was written anyone knows that “it is impossible that the comprehensively for the information and ac blood of bulls and goats should take away sin.” The Levitical sacrifices could be nothing more ceptance Of all. From time to time, when Israel sinned shamelessly, God raised up mediators; than symbols. Since God is true and faithful, from the kings, such as Asa, Hezekiah, Josiah, and there must be inner spiritual realities beneath Nehemiah, governor of Judah; or from the priests, these external forms. His covenant shall not such as Jehoiada and Ezra. These led the people only become “new,” but “better.” in repentance, to new acknowledgment and obedi The messages of the prophets and Psalms are ence toward God — to a renewal of their own full of foregleams of glory to come, throwing promises. Yet many allowed themselves to be light on the great prophecy Jeremiah was chosen satisfied with the external and temporal glories to write: “Behold the days come, saith Jehovah, of the kingdom; they neglected their own obliga that I will make a new covenant with the house tions, and so missed the great spiritual and eternal of Israel and with the house of Judah; not accord realities. ing to the covenant that I made with their fathers The promise of the kingdom, as every promise in the day that I took them by the hand to bring of the covenant, is unconditional, yet participa them out of the land of Egypt; which my covenant tion for the individual or nation is impossible they brake, although I was a husband unto them, without obedience to the laws of the kingdom, saith Jehovah. But this is the covenant that I not by human ability, but by the GRACE OF will make with the house of Israel after those GOD, giving repentance and faith: repentance days, saith Jehovah: I will put My law in their unto the life of new obedience; faith in the all- inward parts, and in their heart will I write it; sufficiency of the MEDIATOR coming with THE and I will be their God, and they shall be My SACRIFICE OF HIMSELF. “As a lamb that is people. . . . I will forgive their iniquity, and their led to the slaughter... he was cut off out of the sin will I remember no more” (Jer. 31:31-34). land of the living for the transgression of my This is promise of a “new” covenant; not of people for whom the stroke was due” (Isa. 53:7, 8). “Messiah, the Prince shall be cut off. . . and a different covenant, but of a fresh development of the old from within itself. Its essential struc He shall confirm (make strong) the covenant for many” (Dan. 9:25-27). ture, its law, its promise, its sanctions of life and death, of blessing and curse, remain the same. Its The reliability and permanence of the promise original purpose is unchanged and shall be ful of the kingdom and the priesthood, centering in filled: “I will be their God, and they shall be My that ONE who is both KING and PRIEST, are people.” Their sin shall be taken away; shall not of the same order as that of the promise given to even be remembered. They shall be a holy people, Noah: “Thus saith Jehovah, If ye can break My so that they can be with God, and God shall be covenant of the day and My covenant of the with them. “Jehovah of hosts hath sworn, saying, night, so that there shall not be day and night in Surely as I have thought, so shall it come to pass; their season, then may also My covenant with and as I have purposed, so shall it stand” (Isa. David, My servant be broken, that he shall not 14:24). have a son to reign upon his throne; likewise My covenant with the Levites, the priests, My minis The covenant shall be “new” in the same ters” (Jer. 33:20,21). sense as when an old storm-beaten tree clothes itself in springtime with fresh leaves, produces 23. A “New” Covenant, Concealed in the Old, new branches, flowers and fruit, yet remains the Shall Be Revealed same tree, with the same life it received from God The advancing stages of the revelation of the when first created. The covenant has always content, meaning and goal of the Covenant of given promise of good things to come: these 173 things have never failed in their season, but keep order of Melchizedek (King of Righteousness)” coming, “for His mercy endureth forever.” Which (Psalm 110). truth was proven again when this promise brought hope in the dark, terrifying days of the destruc The kingdom of David was fallen in ruins: tion and sacking of Jerusalem, while the remnant but the promise had long before been written con of Israel and Judah were being carried captive cerning this same ONE who would rule in right to Babylon. The judgments written in the Book eousness: “Thou art fairer than the sons of men; of the Covenant, though long unheeded and for Grace is poured upon Thy lips. . . . Thy throne, gotten by a faithless people, had fallen upon 0 God, is forever and ever: A sceptre of equity them; God’s word, whether of blessing or of curse, is the sceptre of Thy kingdom. Thou hast loved is sure. And even to those in captivity He sent righteousness and hated wickedness; Therefore His word as a lamp in a dark place: “I will take God, Thy God, hath anointed Thee with the oil you from among the nations, and gather you out of gladness above Thy fellows” (Psalm 45:1-8). of all the countries. . .. I will sprinkle clean Of this ONE, Jehovah said, “He shall not fail water upon you, and ye shall be clean. . . . A new nor be discouraged, till He have set justice in the heart also will I give you, and a new spirit will earth; and the isles shall wait for His law.” To I put within you. . . . And I will put My Spirit this ONE, Jehovah said, “I, Jehovah, have called within you, and cause you to walk in My statutes, Thee in righteousness, and will hold Thy hand, and ye shall keep Mine ordinances and do them. and will keep Thee, and give Thee for a covenant . . . and ye shall be My people, and I will be your of the people, for a light of the nations. . . . Be God” (Ezek. 36:22-28). hold, the former things are come to pass, and The Levitical order of the priesthood had new things do I declare; before they spring forth demonstrated its “weakness and unprofitable 1 tell you of them” (Isa. 42:4-9). ness.” It could no longer meet the requirements Thus the old typical representation of the of the developing covenant. But long before the mediatorial offices of the covenant shall give way disannulling of its ordinance, David, the king, was to the actual mediation of the ONE Mighty to moved by the Spirit of God to testify: “Jehovah Save, God manifest in the flesh, who first as saith to my Lord, Sit Thou at My right hand. . . . Prophet, then as Priest, then as King, shall bring Jehovah will send forth the rod of Thy strength the covenant to its glorious consummation. out of Zion. . . . Jehovah hath sworn and will not repent: Thou are a priest forever, after the (To be continued)

An Acknowledgment The writer of the article entitled “Will-Wor- treatment of Leviticus 10:1 follows closely that of ship” in the July-September, 1954 issue of “Blue a scholarly expositor of Scripture, S. H. Kellogg, Banner Faith and Life” wishes to inform readers whose work appears in The Expositor’s Bible, New that the principles of worship as stated therein York, A. C. Armstrong and Son, 1901, Chapter are not his original views, nor those of the XII. Covenanter Church exclusively; and that his — Joseph A. Hill

An Explanation Readers may notice that this issue of “Blue about 50 pages. As the first three issues had al Banner Faith and Life” is shorter than most of our ready provided 164 pages, it was decided to make issues in recent years. It is our purpose to pro the present issue a comparatively short one. With the January-March 1955 issue we expect to re vide approximately 200 pages of reading material turn to our usual size of about 50 pages per issue. per year, making the average length of the issues — Editor

God strengthen me to bear myself; Myself, arch-traitor to myself; That heaviest weight of all to bear, My hollowest friend, my deadliest foe, Inalienable weight of care. My clog whatever road I go. God harden me against myself, Yet One there is can curb myself, This coward with pathetic voice Can roll the strangling load from me, Who craves for ease, and rest, and joys: Break off the yoke and set me free. —C. G. Rossetti 134 Blue Banner Question Box Readers are invited to submit (Biblical, doctrinal and practical questions for answer in this department. Names will not be pub lished with questions. Question: ham’s house, was entitled to circumcision. Abra ham was responsible for his instruction, and Accepting the implications of the covenant could be depended on to attend to it, “For I have theology, why was Ishmael circumcised? known him to the end that he may command his Answer: children and his household, that they may keep the way of Jehovah, to do righteousness and jus Ishmael was circumcised because God so or tice; to the end that Jehovah may bring upon dered it at the time He appointed circumcision to Abraham that which He hath spoken of him” be the external sign of the covenant: “every male (Gen. 18:19). belonging to you shall be circumcised.” Read Genesis 17. Hence it appears that the circumcision of Ish mael (though not a child of the promise, but born In this chapter, God reveals many new de of the flesh), together with the circumcision of all tails of His covenant plan. The promise of an the members of Abraham’s household, is one of innumerable seed now takes the form of “a multi the great outstanding object lessons of the wide tude of nations.” The repetition of specifications ness of God’s mercy, and the universality of the in verses 9-14, 23-27, emphasizes their importance covenant gospel, insuring to him, and, inferential- in the administration of the covenant. “My cove ly, to all men everywhere on the earth, the bene nant shall be in your flesh,” including the flesh fits of the covenant, if only they will hear, be of your children, of your servants, and of all that lieve and obey. “God is no respector of persons: belong to your household, whosoever they may but in every nation he that feareth Him, and be, and from wheresoever they may have come. worketh righteousness is accepted by Him” (Acts The household of faith is the vital covenant center! 10:34,35). Moreover, “Sarah thy wife shall bear thee a Abraham’s first reaction to the announcement son, and thou shalt call his name Isaac: and I will of another to have first place in his household, establish My covenant with him for an everlasting was fear that this might mean the exclusion of covenant for his seed after him” (verse 19). “In his beloved Ishmael from the benefits of the cove Isaac shall thy seed be called” (Gen. 21:12). Cen nant. He pleaded with God, “Oh that Ishmael tral to the multitude of nations, there should arise might live before Thee!” God answered, “As ONE NATION of the seed of Abraham, which as for Ishmael, I have heard thee.” Yet Ishmael, at a larger household would provide a place where that stage, under a pagan mother’s influence, was other nations could be born, and where the not willing to comply with God’s covenant plan. “SEED” of the woman, according to the original He became a bone of strife in Abraham’s house; promise, would be born. This amounts to a uni and, with his mother, had to be cast out. How versal offer of covenant grace, when the fulness ever, “God was with the lad,” and blessed him of the time should come. as He had promised (Gen. 16:1-12; 21:1-21). Was The fact that circumcision, as the sign and not the goodness of God leading him to repent seal of the covenant, was put upon ALL the mem ance? bers of Abraham’s household, regardless of nation But remember, it is NOT “he that is circum ality, shows plainly that the benefits of the cove cised is accepted,” but he that has received grace, nant are not restricted to the lineal descendants and is exercising the fear of God, and a new obed of Abraham and Sarah, but are extended to all ience toward God, is accepted. “Circumcision is those for whose instruction in the things of God nothing, and uncircumcision is nothing; but keep they, as parents and masters, were responsible. ing the commandments of God” (1 Cor. 7:19). That parents and masters are thus responsible is implied in the fact that circumcision was to be — F. D. Frazer performed on the infant of eight days, when he could be only a passive recipient of the sacrament. Question: But the sign would remain in and before him as Are children’s sermons (with illustrations and long as the life of his flesh lasted, as a constant object lessons) warranted by the Scriptures? If reminder of the Covenant of Jehovah of which so, where should they fit into the worship service? he was informed, and an inducement to lay hold of the benefits thereof for himself. The promise Answer: could not be annulled but by his own willful re The Gospel of Christ is to be preached to bellion or neglect. children of all ages, in all nations. By its sim Thus, Ishmael, having been born in Abra plicity and loving personal appeal it is especially 175 adapted to find entrance into the heart of a child, The words of Jesus in John 17 make plain before his heart hardens. Jesus said: “Suffer the present position of the Christian: he is “not the little children to come unto Me, and forbid of the world,” but “in Christ” by faith, yet he is them not.” Don’t keep them away; let them come “in the world;” and more than that, he is “sent while they want to come, and are willing to be into the world” on a mission for Christ, that others taught. may believe. Therefore he has to do with the The most important part of any sermon is its world as long as he is in it. He is not to go “out message of the truth of God. Illustrations and ob of the world,” as, for instance, Monasticism ject lessons are warranted by the Scriptures; teaches, until God takes him out. Jesus used both; the prophets were directed to use Man was created with a social, economic and both. They are to be used, PROVIDED, in any political nature. To a large extent he is both de case, they do not detract from the important pendent on and under obligation to society; as truth of the sermon; and PROVIDED they are sociation and co-operation are necessary and un used, not merely to entertain, to get a laugh, or to avoidable. Consequently, so long as the Christian fill up the time, but to make plain and impressive is in the world, his nature, his mission, and the the Gospel of God, that the mind may understand conditions that surround him, require that he co and hold it. Stories told for their own sake divert operate socially, economically and politically with the mind so that the important truth is not even believers and unbelievers. Jesus was criticized noticed. Stories multiplied, one after another, for eating with publicans and sinners. He replied confuse the mind so that it cannot tell what they that He had come to call sinners to repentance. are about. And this He did by testimony of word and action, Children need to be taught to worship God, yet without sin. to reverence His Sabbath, His House, and His The kind of separation Christians are to main Word. One of the best ways of teaching these tain is well defined in 2 Cor. 6:14-7:1, namely, things is by the object lesson of example. The separation from unbelievers and their iniquities public worship service is for all. Parents and in all matters of faith, of worship, and of moral their children should not be separated at this conduct. The limits of the Christian’s co-opera time. All need to know the same God, and His tion with the world are fixed by his relationship promises and commandments which are “to you to Christ. Can he have Christ with him in his and to your children.” Special children’s sermons co-operation? or does he have to leave Christ here may be made helpful to the older persons; out? 1 Cor. 5, particularly verses 9 and 10, makes the regular sermons may be made helpful to the it clear that while Christians are to have no as children. Children, after they begin to under sociation with wicked persons in the Church, yet stand the meaning of words, are not so different this does not mean that they are to abstain alto from the rest of us as modern educational theories gether from association with wicked persons of and parents’ excuses would have us believe. They this world, “since, in that case, you must needs can be taught to pay attention to God’s Word. go out of the world.” It takes wisdom and tact, loving desire and There are many organizations, business and sanctified common sense, to preach to children, social, which operate only in the civil sphere. and calls for the co-operation of the parents. The Christian citizen may find opportunities in Where there’s a will, there’s a way in the provi some of these to help provide what is good and dence of God for the performance of duty. Chil right, useful and necessary for the welfare of dren’s sermons may often find a place in the Bible himself, his family, and the community. Co-oper School hour. And every faithful teacher in the ation with unbelievers in such things is not wrong, Bible School will have a sermon for his or her but affords the Christian opportunities to give class. It does not have to be long. effective witness for Christ. However, if mem — F. D. Frazer bership in any such organization would require his participation in any dishonor to Christ, or dis Question: obedience to His law, he is to maintain a position Are Covenanters consistent in protesting of separation and protest. against Christless governments, and yet freely The reader is urged to study the Testimony allowing membership in Christless business and of the Reformed Presbyterian Church, Chapters social organizations? xxix and xxx. Also “The Bible Doctrine of the Answer: Separated Life: A Study of Basic Principles,” by Dr. J. G. Vos, a pamphlet obtainable for 10 cents Covenanters are consistent in their dealings from The Committee on Christian Education of with Christless governments, on the one hand, the Orthodox Presbyterian Church, Belvidere and with Christless business and social organiza Road, Phillipsburg, N. J. Also, the very excellent tions, on the other, if they are careful to main series of lessons on “The Covenant of Grace: Its tain the same kind of separation, namely, separa Meaning and Its Implications for the Church, the tion from all complicity with sin, in every case. Family, and the Christian,” by the same author, 176 published in “Blue Banner Faith and Life”; par continued at their word and will. They are not ticularly Lesson 26, “The Duty of Separation,” in concerned with the whole good and perfect will Vol. 5 (January-March, 1950), pages 35 and 36; of God, as set forth in Scripture, but only with and Lesson 27, “The Sphere of Co-operation,” in certain items which they take out of context and Vol. 5 (April-June, 1950), pages 64-66. Also, “Our interpret to suit themselves. Hence the so-called Church Covenant and Modern Life,” by the same “Faith-Healing,” “Prayer-Healing,” and “Holi author, particularly Vol. 4 (January-March, 1949), ness” sects, in which the idea prevails that the pages 10-12. For the special case of membership believer in Christ, now, in this world, enjoys per in a co-operation association, see Vol. 3 (July- fect health and holiness, and should bring the September, 1948), page 129. same to others. But, actually, it does not work out that way. “Who is there that sins not? And — F. D. Frazer who is there that does not suffer and die?” (War Question: field, Counterfeit Miracles, p. 177). Since they are not working with God, God is not working Are those who claim to organize Christian with them. Their plan of work is not on the work on “faith” lines Scriptural? A certain or lines of Scriptural faith, but of some other ganization which claims to be organized on “faith” “faith.” A false “faith” immediately results in lines has run itself into debt. Is it wrong to so ideas of prayer and holiness that are not Scriptur licit support from Christian people for Christian al. Prayer is used as a means of getting what we work? want. Holiness is a standard form that fits our own way of living. But Jesus prayed, “Not my Answer: will but Thine be done.” And at the healing of “The Scriptures principally teach what man the lame man at the temple gate, Peter earnestly is to believe concerning God, and what duty God contended that it was NOT “by our own power or holiness,” but by Christ manifesting Himself in requires of man.” The Scriptures know only ONE GOD, and consequently know only ONE HIS power. FAITH. According to the Scriptures, faith is the Further examples are unnecessary. Every gift of God whereby men are to receive His false “faith” is unscriptural; its works, therefore, promises as written, and so be enabled to do His are unscriptural. will. The doers of His will are servants, not masters. As to the second part of this question: it is the privilege and duty of every Christian to sup Men’s service to be truly Christian must be port real Scriptural (Christian) work in whatever organized and carried through on the lines of ways he can. Hence it is right to inform him of faith as enjoined in the Scriptures. For, “with the present need, and solicit his support. Paul out faith it is impossible to please God,” and did it. The Church is to unite its members in “Whatsoever is not of faith is sin.” doing it. See 1 Cor. 16: 1,2. 2 Cor. 8 and 9. Every The point of this question lies in the word Christian is a steward of the Lord. To the Lord “faith” in quotation marks, faith so-called. Is it he must give account. He cannot meet every rightly so-called? It has always been the need, so must decide what his contribution shall strategy of Satan to counterfeit faith, and confuse be, and satisfy himself that the work for which men’s minds with “faiths” falsely so-called. it is given is truly Christian (Scriptural). This requires that he inform himself of the facts, es False “faiths” are based on conceptions of God pecially when many so-called Christian organiza and of His will that are not Scriptural. When tions are compromised with “faiths” that are not men refuse to accept the Scriptures as the only Scriptural. For, “it is required in stewards that infallible rule of faith and conduct, they look each one be found faithful.” elsewhere for something to believe. They easily find a false “faith” that pleases them, or make — F. D. Frazer one for themselves. Some believe that God is Question: continually giving new revelations of Himself and His will to such as by their own power and holi What is meant by “the judgment of this ness are able to receive them. So they are led world” (John 12:31)? into the errors and futility of Mysticism. Answer: The miracles recorded in Scripture were It will be noticed that this verse is in the clearly for the authentication of the word of God context of Christ’s conversation concerning His delivered to men by His messengers, His prophets imminent crucifixion and attendant glorification. and apostles. When the Scriptures were com We therefore conclude that the judgment of which pleted, these miracles ceased, there being no fur Christ speaks took place, or at least began, at ther use for them. But some men, marveling at Calvary. We do not ordinarily think of the events the power exhibited by the servants of God, and centering about the death and resurrection of thinking to enhance their own personal reputa Christ as a judgment of the world. However, tion, have insisted that these miracles must be Christ suffered because of sin. Because Christ 117 became sin, He suffered in our stead the judgment must worship him in spirit and in truth” (John of God against sin. Thus the sinful world was 4:24). No eye has looked upon God. As a spirit, judged in the death of Christ. The power of sin God is not material and therefore not visible. Any and death has been broken. Sin is slain, and that process is begun whereby Satan, who for a attempt to form a likeness of God either as an time was prince of this world, shall be completely idol of wood or stone, or as a mental image, is bound and a new heaven and a new earth made vain. God by His very nature is incapable of pianifest. being pictured by mortals. Furthermore, any at tempt to cast an image of God is not only vain but It was a judgment of all in all the world in all sinful. The second commandment clearly pro time. For Satan and all those who would not and will not accept Christ’s death for their sin, it hibits any attempt to make an image of God. was a judgment of death. For those who accept Since the mental image must always precede the Christ’s sufferings and obedience for themselves, material idol, we may readily conclude that the it was a judgment of life eternal. Christ’s sacri mental image is also forbidden. This is in accord fice was the hour of crisis, decision and judgment with the principles given by Christ for the inter of this world. It was the very turning point of pretation of the commandments. Therefore I as history, the predetermined hour of redemption, sure you that I have no personal picture of God the time of the inception of the Kingdom of God and neither should you. What do I imagine when in a world-wide and assured triumph over the I think of God? I imagine not, for I know a Per kingdom of darkness. son. God, being a spirit, has a personality. As a person He has shown me the love of a Father, the — Harold Harrington compassion of a Saviour, the might of a King. God has deigned to call me unto Himself, and I Question: fellowship with Him. If I were dependent upon an image of God, my fellowship with Him would What is the meaning of “until it is finished in be hindered, not helped. If you search for a pic the kingdom of God” (Luke 22:16)? ture of God, you sin. In God’s Holy Word you Answer: can find God’s revelation of Himself. Seek Him there. According to His faithful Word He will re Christ spoke these words as He and His veal Himself if you truly seek Him. disciples were about to begin the last legitimate celebration of the Passover Feast. It was the —Harold Harrington night before Christ’s death on the cross as the Passover Lamb of God which takes away the sin Question: of the world. Now the great central feast of the Jews was to be transformed by the Master into Why is it that there are more atheists now the Christian sacrament of the Lord’s Supper. than before? (By atheists I mean those who deny But before that Kingdom was established it was the existence of any God, either true or false). necessary that Jesus Christ should suffer and die. The meat and drink of the Paschal meal were the Answer: last nourishment before His death and resurrec tion. When next our Lord blessed and broke You quote no statistics in evidence of your bread with His followers, He had triumphed over statement that there are more atheists now than sin and the grave (see Luke 24:30 and Acts 10:41). in some former time. Perhaps there are more to The Kingdom of God had triumphed. The old day. Nevertheless atheists have always been with typical Passover was finished, lost as a type, but us. “The fool hath said in his heart, There is no completed, made perfect in the reality of Christ’s God” (Psalm 14:1). Perhaps the greater freedom death and the ushering in of His Kingdom. Christ enjoyed in many parts of the world today makes knew that the end of the Old Testament dispen men more bold in their denial of God. There is sation was sealed, but through Christ, God’s less necessity to keep their awful sin within their people were to pass over into the new and glor hearts. Also we know that the Communist faith ious Kingdom of God wherein Christ is King and is violently atheistic. All this does not necessar Saviour. ily mean that the actual number of unbelievers is — Harold Harrington any greater today than in previous times. The truth is that atheism as a faith is not popular in the United States today. The matter which Question: must concern Christians today is the fact that What is your personal picture of God; that is, millions who say they believe in God live as prac what do you imagine when you think of God? tical atheists. It is this latter group which so often claims the unwary and of which we all stand Answer: in danger. “God is a Spirit: and they that worship him —Harold Harrington 178 Questions Received The following questions have been received from readers of this magazine. Answers to them will be published, D.V., in future issues. 1. Please publish something on the question 6. The apostle Paul often warned against di of the limited atonement, which was discussed visions among Christians. Why do not the leaders in the “Blue Banner Question Box” in 1946. of the different Christian Churches obey Paul’s teaching by uniting, instead of keeping up di 2. When a young minister begins his work as visions which are contrary to the Bible? a preacher ordained to preach in a Covenanter pulpit, what would be a good program to follow 7. What is the meaning of 2 Peter 2:1, “even to cover the well-rounded Gospel and church doc denying the Lord that bought them”—? Can this trines? One could spend years on a single phase be translated, “Even denying that the Lord of Bible teaching. bought them,” i.e., denying the substitutionary 3. In what sense may God be said to have atonement of Christ? Does this verse apply to free will? Did God in creating the universe and the modernists of today? all it contains choose from among many possibili ties as He saw fit, or was God limited by His 8. In the July-September 1948 issue, page 129, nature to only one possible kind of universe to be you hold that it is legitimate for a Christian to be created and that “all very good”? Could God a member of a consumer’s co-operative associa have chosen or desired to do otherwise than He tion. Do you still hold the same view? actually has done? 9. Should women teach in the Church, and if 4. The Westminster Confession of Faith (II.2) so, to what extent? says that “God hath all life, glory, goodness, blessedness, in and of Himself.” If this is true, 10. Are there degrees of glory in heaven? how could God create the universe and man for His own glory, and how can it be possible for 11. At what point or period in the history of man to glorify God? If God has all glory in His the Church did “pictures of Christ” become popu own Being, how can the created universe or any lar? thing in it add to His glory? 12. A popular radio preacher stated in a 5. What happens to the millions of non- broadcast that all of the Ten Commandments are Christians when they die? Must non-Christians in force today except the Fourth (Sabbath) Com who think and act conscientiously according to mandment. He said that Christ left the Fourth their beliefs, go to hell because they were not Commandment out but reaffirmed all the others. Christians? What should we think of this interpretation?

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MACLAREN’S SERMON OUTLINES, by Thirteen are from the Old Testament and eighteen Alexander Maclaren, selected and edited by Shel are from the New Testament. The purpose of don B. Quincer. Wm. B. Eerdmans Pub. Co., the book is “To aid the young preacher or layman Grand Rapids 3, Mich. 1954, pp. 151. $2.50. who is untrained in sermonizing — making him Those who know Maclaren, know Maclaren. a more effective messenger of the Word of Truth.” His name is sufficient to recommend the book. The selection of sermons and editing of the book He is ranked with Moody and Spurgeon as one were done by Sheldon B. Quincer of the Baptist whose works are widely read. He has been called Theological Seminary, Grand Rapids, Michigan. “the Prince of Expositors.” These are not mere skeleton outlines; enough The book consists of thirty-five sermon out of the meat is given to stimulate the thought of lines on texts from thirty-one books of the Bible. the reader. Now and again one finds sentence ser 179 mons, such as would be suitable for bulletin fill reviewer can do but commend Baker Book House ers or for bulletin boards. The themes themselves for this fine reprint. are all most suggestive and each sermon outline has a paragraph of conclusion. The book covers the period of Jewish history from the destruction of Jerusalem by Titus Such subjects as “Unpossessed Possessions,” through the final dispersion of the Jews. Eder “The Charge of Pilgrim Priests,” “The Translation sheim believed that the Jewish nation would some of Elijah and the Ascension of Christ” and “Meas- day return to Palestine. I do not share this be urless Power and Endless Glory,” are treated with lief, but I did not find that Edersheim allowed his Maclaren’s uniqueness. belief to color his work as a whole in a way that would distort the facts of history. Indeed, this Here are a few short statements that impress view would seem to be incidental to the prime ed the reviewer: “Earnest reiteration is not vain thesis of the book. Rather the author shows how repetition." “With God, to hear is to answer.” the Jews rejecting the true Messiah fell victim to The book is full of outlines that could be as false messiahs. On page 200 we find a clear signed by points to groups in charge of a worship statement of this truth. “What a difference be service. tween the Old Testament promises and this reality —what a contrast between Israel’s true Messiah —M. W. Dougherty and the ‘son of a lie’! They would not have the TOPICAL TEXT-FINDER, by Charles Sim meek and lowly Jesus and His rest — they took to mons (formerly published as SCRIPTURE MAN themselves a king after their own hearts. He was UAL). Baker Book House, Grand Rapids 6, Mich. to be a mighty giant-warrior, and it became one 1954, pp. 528. $3.60. like Bar Cochba. The true Messiah was of God’s giving; Bar Cochba was of Israel’s making.” This book is another production of the Co operative Reprint Library of Baker Book House. This history illustrates the times of Jesus. On The uses for such a book are at once apparent. page 122 begins a discussion of the Jewish syna Various topics are arranged alphabetically with gogue. Here it is shown how the views held by Scripture texts appropriate to the subjects printed the Rabbins continued even after the fall of Jeru under each heading. The Scripture verse is print salem to the spiritual impoverishment of the Jews. ed in full, thus making it unnecessary to look up We quote: “The people clung, indeed, with pas references in the Bible. This feature is a con sionate tenacity, to the sanctuary and its ordi venience, to be sure, but I believe the student nances; but what of that attachment was not pure would be better served if it were required that he ly national, belonged to the form and letter, not read the text in its context. to the spirit and meaning, of these rites. We can not recall a single instance in which the latter were The “Topical Text-Finder” can be of real as in any proper sense discussed, or even referred to, sistance in preparing sermons and talks if proper in the religious teaching of the Rabbins. Through ly used. The list of subjects is very extensive. It out it was the outward observance, and not the would seem to be of particular value to the Sab spiritual effects of any ordinance, which were bath School teacher, prayer meeting leader, and made the study and discussion in the Jewish col others giving occasional addresses. It would not leges.” What an indictment, and what a lesson seem to be so practical for the minister who may for our times! well be expected to be familiar with Scripture texts covering a wide range of subjects without It is popular today to teach that Christianity recourse to such a book. is but a selection and bringing together of many religious views borrowed from many places and The book appears to be honest in that it gives primarily from the Jews. Edersheim puts this Scriptural texts used by both sides in controversy teaching in the proper perspective. He concludes on some subjects. If the person concerned will his excellent chapter on Jewish moral philosophy use this book in an intelligent way and will not with these words: “It will also have been noticed allow the convenience to damage his Bible re that often the views and even the words of the search, then this book is recommended to him. Rabbins closely approach those enunciated in the —Harold Harrington pages of the New Testament. The reverent and careful student of history will not hastily infer HISTORY OF THE JEWISH NATION AFTER from this that either party has borrowed from the THE DESTRUCTION OF JERUSALEM UNDER other. He will rather conclude that both had TITUS, by Alfred Edersheim. Baker Book House, drawn from the same source, and gathered up the Grand Rapids 6, Mich. 1954, pp. xiv, 553. $4.20. gems of Divine truth with which the Jewish com monwealth was even in its most degenerate times It is nearly one hundred years since this work so richly bestudded. Only we must be allowed to was first published. Since that time this book has add that the one polished and presented them in come to be recognized as a standard source on the their proper setting as a crown of glory, while the history of the Jewish nation during the period others buried them amidst a mass of rubbish from covered. Such being the case, there is little the which only the search of the antiquarian, or the 180 restlessness of spiritual traffic in merit, could formed theological circles. That statement is to rescue them.” the effect that the doctrine of God as set forth in From these quotations one can gain some no the Dogmatic Decrees of the Vatican Council in tion as to the worth of this book. Christianity has Rome (1870) coincides with the doctrine of God as yet to win any great proportion of the Jewish held by Bible-believing Protestants. It is true people to the true faith. If we are to win them, that a Bible-believing Christian could accept this we must understand them. It is foolish for us to formal statement concerning God without qualifi preach Christ to them after a manner ill suited to cation. But Roman Catholic theology in its their particular needs. I feel that though this method is not fully true to the Christian position. book is a product of the preceding century, yet The terminology employed in the formal state it is a adequate picture of the Jews today as they ment of doctrine may be identical to that em make their weary way through the restless world ployed, e.g., in the Westminster Confession of seeking a Saviour. I therefore recommend this Faith; yet the meaning which Rome attaches to work first to those who are interested in the con some of these terms is not in full accord with a version of the Jews to Christ. In the second place truly Reformed position. Rome, for example, I recommend HISTORY OF THE JEWISH NA speaks of God as ‘ incomprehensible.” So does TION to all who wish to observe in history the the Westminster Confession of Faith (1.1). But disastrous results of religious formalism. Lastly the Roman Catholic notion of incomprehensibility I recommend it to all ministers and students of is entirely different from the Reformed conception the New Testament who would understand more of incomprehensibility. When the Roman Catho fully the scope and depth of the glorious Gospel lic theologian says that the doctrine of the Trinity of Jesus Christ. is incomprehensible, he means that it is a mystery totally beyond the reach of human reason. But The type is legible. A more complete index at the same time the Roman Catholic theologian would prove very useful. To read this book one makes a compromise with the non-Christian con must concentrate. The reverence and spiritual in ceptions of mystery and of rationality. The same sight of the author makes the effort worthwhile. objection may be leveled against other concepts —Harold Harrington which the Roman Catholic doctrine of God is sup posed to have “in common” with the Reformed WHAT ROME TEACHES, by Edward J. Tanis. doctrine of God, e.g., the substance or being of Baker Book House, Grand Rapids 6, Mich. 1954, God, the simplicity of God, etc. (For a full dis pp. 56, paper cover. 60 cents. cussion of this subject, see C. Van Til, An Introduc tion to Systematic Theology, in syllabus form, In one hour reading time one can obtain a chapters XVI-XVII). view of the main teachings of the Roman Catholic Church. Protestant writers tend to overstate the Although Mr. Tanis’ booklet was probably in case when they discuss Roman Catholic doctrines, tended for ordinary laymen who have no under making them appear puerile or ridiculous. The standing of such distinctions as the foregoing, yet author of this survey, however, carefully avoids unguarded statements may lead Reformed Chris being offensive or denunciatory, and gives a sim tians to think that they have “much more in com ple and exact statement of what the Roman mon with Rome” (p. 3) than is actually the case. Church teaches in comparison with the teachings of Scripture. It is well documented both with cita There are about a dozen good questions at tions from Roman Catholic theologians and from the end of each chapter which would provide a the doctrinal standards of the Catholic Church. basis for group study which would be profitable for mature Christians. If readers have Catholic Among the issues discussed are the following: friends or neighbors with whom they can talk Who may interpret the Bible? Peter as pope, freely and discuss religious matters frankly, this papal infallibility, the right of the pope to rule over study should prove helpful. nations, Mary’s bodily ascension, the Mass, Pur gatory, marriage, salvation outside of the Roman —Joseph A. Hill Church. WEARING THE UNIFORM as a Christian, by The author, a pastor in the Christian Reform John Harvey Muller. Society for Reformed Pub ed Church, discusses one of the two great issues lications, 1519 E. Fulton St., Grand Rapids, Mich. involved in the Protestant Reformation, namely, 1954, pp. 39, paper covers. 35 cents; 3 for $1.00. the authority of the Church over against Scrip ture; but he does not discuss the other great is The reviewer wishes that this little booklet sue, that of jusification, an omission which leads had fallen into his hands ten years sooner, while one to ask: What does Rome teach concerning he was serving in the U. S. Navy. The heart-to- good works? heart style and the interesting appeal of the coun sel which the author gives to young servicemen There is one statement (Chapter 1, paragraph should make their life in the armed forces much 1) which would not remain unchallenged in Re more interesting and profitable. 181 The author speaks evidently out of rich per universe is an absolute God. Christian education sonal experience. Having served as a chaplain of is therefore theistic education. To deny creation the United States Army in Korea, he knows the is to deny God, and to deny God is to deny the problems, temptations, duties and opportunities presupposition upon which any knowledge is poss of service life. He knows how to make Christian ible. living practical in a situation where it would not even seem to be possible. His short little “talks Another fundamental in Christian education to the fellows” include such matters as wearing is the principle that God is ultimate and man is the uniform, “griping” about inconveniences and derivative. Since God is the original who created poor “chow,” profanity and foul language, spend man in His own image, God’s thoughts and acts are ing the pay check, choosing your buddies, wor the pattern of man’s thoughts and acts. Non- ship, prayer and Bible study, subordination to Christian education denies this and posits MAN superiors, loneliness, writing letters to loved ones, as ultimate. great opportunities of being in the service. This leads to a third fundamental principle, In the chapter on “Chapels and Chaplains” which is the antithesis between Christian and non- he says, “When the Lord’s Supper is offered, par Christian education. Being based upon diametri take of it” (p. 20). He does not take account of cally opposite assumptions, there exists an abso the problem that servicemen should face who are lute difference between Christian and non-Chris members of a church which holds the principle of tian education. Non-Christian education is found close communion. ed on the presupposition of an impersonal and therefore finite God, a fact which makes it im Every pastor should have a supply of this fine possible to think of Christian education as being little booklet on hand to give to young people en thirty or sixty percent like non-Christian educa tering the service. tion, the only difference being that “Christian edu cation adds certain elements or emphasizes certain —Joseph A. Hill elements that secular education neglects” (p. 440). FUNDAMENTALS IN CHRISTIAN EDUCA Another basic factor in Christian education is TION: THEORY AND PRACTICE, by Cornelius the God-centered curriculum. The Christian view Jaarsma. Wm. B. Eerdmans Pub. Co., Grand of God enters into the entire corpus of education Rapids 3, Mich. 1953, pp. 482. $5.00. in the Christian school. God is not something that is tacked on after history and mathematics have To those who think of Christian education in been learned. God is the reason for studying his terms of “week day religious instruction” and the tory and mathematics. Religion is not taught as reading of the Bible in the public schools, this a subject independent of natural science and other book will open up a new area of thought. It areas of study, but as part and parcel of all ob should sweep away all doubt in the minds of jects of knowledge. those who are not convinced of the need of sep arate institutions for distinctly Christian educa The role of authority as a liberating factor in tion. human life is discussed at length, as well as the Christian life-and-world view in its relation to The book is a collection of forty readings con education and many other aspects of the subject. tributed by seventeen Reformed theologians and Although I have stressed the theoretical side, there educators, including four Calvin College profes is a good balance between the theoretical and the sors. The major contributors are Dr. C. Van Til, practical in this many-sided symposium. This Professor Louis Berkhof, Professor Henry Schultze book may well stand as a challenge to the Re and the editor, who is Professor of Education in formed Presbyterian Church which has always Calvin College. taken for granted that “the Bible in the public As one might expect, there is some overlap schools” would make them Christian schools, and ping, which is unavoidable in a collection of writ that a Bible department and chapel services in ings by different authors. But the book is well her college are what constitutes it a Christian col arranged, being divided into four sections, name lege. If Synod would re-study the Reformed cove- ly, (1) The Basis For Christian Education. (2) The nant-theology and trace out its implications with Aid of Christian Education. (3) Organization and respect to education, it would see the imperative Implementation of Christian Education. (4) Con need of separate schools for our covenant sons and clusion. Some of the principles of Christian edu daughters. cation developed are as follows: The most basic —Joseph A. Hill principle underlying Christian education is de veloped by Van Til. He conceives of Christian TOWARD A REFORMED PHILOSOPHY, by education as a necessary implication of the doc William Young. Piet Hein Publishers, 1011 Fuller trine of the covenant of grace. The covenant Ave., S.E., Grand Rapids, Mich. 1952, pp. 157. $2.50. principle rests upon the idea of a temporal crea tion as its presupposition, and back of the created WHAT IS CALVINISTIC PHILOSOPHY? by 182 J. M. Spier. Wm. B. Eerdmans Pub. Co., Grand Traditional philosophy, which is a science, “seeks Rapids 3, Mich. 1953, pp. 86. $1.50. the origin and the fulfilment of meaning of the cosmos within scientific thought itself. Thus AN INTRODUCTION TO CHRISTIAN PHILO scientific thought is elevated above all temporal SOPHY, by J. M. Spier. The Presbyterian and meaning and honored as divine” (p. 23). Whereas, Reformed Publishing Co., 525 Locust St., Phila Christian philosophy must seek an “Archimedean delphia 6, Pa. 1954, pp. 261. $3.75. point” outside the cosmos itself. “In its basic con ceptions, Christian philosophy must take Holy Christianity is admittedly religious rather Scripture into account . . . The direct sovereignty than philosophical in emphasis. However the of God over all things is the first and foremost Christian has never been able to isolate himself completely from the realm of philosophy. For principle. The second principle is that true reli centuries there have been varied attempts to reach gion is only possible in the Covenant relationship between God and humanity. The third principle a synthesis of Christian dogma and non-Christian that the Holy Scripture teaches is that the fall philosophy. Seldom has the attempt been made to construct a thoroughgoing Christian philosophy in has corrupted the human heart, so that it can only be redeemed from death by God who in Christ dependent of non-Christian systems of thought. freely gives His revelation of grace to sinful hu The three books considered in this review all manity” (p. 9). deal with a comparatively recent movement in the Of special interest to Covenanters is one field of philosophy. In 1926 Dr. Herman Dooye- phase of the implication of the concept of the weerd at his inauguration as Professor of Juris Sovereignty of God. In his discussion of the prudence in the Free University of Amsterdam “Theory of the Structure of Human Society” (Chap initiated the development of what has since been ter V) he cites Dooyeweerd, who “calls Divine called “The Philosophy of the Idea of Law.” Since Revelation in the state the political norm of faith, that time there have been a growing number of because each state is subject to it, and ought to philosophers who have carried on an intensive confess the sovereignty of God. The state ought study of the implications of a thoroughly Chris to make this confession, but in a different way tian philosophy. than the church . . . The confession of a state William Young, Professor of Philosophy at should be a political confession. No matter what Butler University, writes “Toward a Reformed the personal faith of its members is, a Christian Philosophy” as a thesis. He carefully presents state ought publicly to confess the sovereignty the background of the Dutch Calvinist movement of God and recognize Christ as the Ruler of the which has sought to work out an adequate world kings of the earth. view with which to challenge the humanistic or “A neutral state is a fiction. A non-Chris materialistic views which color modern thinking. tian states also makes a confession. But it closes He is sympathetically critical in his analysis of its eyes to the light of the Word of God and no the Dooyeweerd school of thought. He “feels longer correctly understands the general revela keenly his indebtedness to what he is convinced is tion of God in the life of the state. Consequently, the first serious attempt in the history of Protes the political norm of faith, the political principle tantism to give philosophic expression to the basic of revelation forces the people and their rulers to religious motif of the reformation” (p. 9). bow before the idols of law and power. The life J. M. Spier’s “What is Calvinistic Philosophy?”, of the state is pushed in an apostate direction, translated from the Dutch by Fred H. Klooster, is and a political confession is made in the sovereign an excellent brief introduction to the Philosophy ty of the people, or in the omnipotence of the state, of the Idea of Law. It is specifically intended or in what other gods there may be (pp.220,221). for the person who is interested in the relation Not all Calvinists are in agreement with the between the Reformed Faith and philosophy, as presuppositions of the “Philosophy of the Idea of developed by this new Dutch school of thought. Law” school of thought. There is encouragement It is in “An Introduction to Christian Philo in the fact that the Reformed Faith is showing sophy” that Dr. Spier has prepared an exposition these evidences of renewed concern that men’s in greater detail than in his little book “What is minds should be turned to the revelation of God Calvinistic Philosophy?’’. This is largely an in in His Word. troduction to the English-speaking reader of the —S. Bruce Willson philosophy systematically developed by Dooye weerd in his four volumes entitled “A New FROM FEAR TO FAITH, by D. Martyn Lloyd- Critique of Theoretical Thought.” David Hugh Jones. Inter-Varsity Fellowship (The Tyndale Freeman of Wilson College is the translator. Press), 39 Bedford Square, London W.C. 1, Eng land. pp. 76, paper cover. 2s 6d. Available in Dr. Spier characterizes the essential difference U.S.A. and Canada from Inter-Varsity Christian between traditional and Christian (Reformed) Fellowship, 1444 N. Astor, Chicago 10, 111.; 30 St. philosophy as resting in their point-of-departure. Mary St., Toronto 5, Ont., Canada. 183 Why has God allowed Communism to hang its the prophecy of Habakkuk. It may help to make iron curtain around all of Europe east of Vienna, what may be but a name on the library shelf of Asia north and east of India, and to be a constant Scripture a meaningful message for you and the threat on almost every frontier? Why has God basis of a fuller experience of faith in Jesus allowed Red China to drive out Christian missions, Christ. close doors of evangelical native churches, and set — E. Clark Copeland up a national church which is actually an arm of godless Marxism? Why is God allowing secular THE WORLD’S RELIGIONS, ed. by J. N. D. ism, materialism, Neo-orthodoxy and so forth and Anderson. Wm. B. Eerdmans Pub. Co., Grand so forth, to remove the Visible Church from the Rapids 3, Mich. 1953, pp. 208. $2.50. Available in Rock of her foundation, which is Jesus Christ? Britain from the Tyndale Press, 39 Bedford Why does God allow “the wicked to compass about Square, London, W. C. 1, England. the righteous” in every area of life, from politics to the Church? “The World’s Religions” is a practical hand book on the great non-Christian religions of the These questions are at least as old as Habak- world. It deals with the following subjects: kuk. They roused him to prayer and God’s an Animism, Judaism, Islam, Hinduism, Buddhism, swer sent him into the watchtower to wait for Shintoism and Confucianism. In the foreword, the revelation of God’s will in the full assurance we note that each of the articles “has been con that whatever God’s providence might be for the tributed by one who has not only studied in the immediate future “the knowledge of the glory of abstract the religion of which he writes, but has the Lord would cover the earth as the waters had direct contact with its devotees.” It ends cover the sea.” Therefore “I will rejoice in the with an epilogue outlining the problem of the ex Lord, I will joy in the God of my salvation.” Dr. istence of these religions, and the Christian’s atti Lloyd-Jones has caught the dramatic spirit of this tude to them. prophecy, and instructively sets it forth in this We are introduced to each religion by an ob devotional study. jective study. Its history is given to us in its History is under divine control, though the essentials so that we may understand all its pe culiar traits. Where there is need for it, we are world and careless religious people may find this given a short account of the life and teachings of fact impossible to believe. God started the his its founder. Then there is the theological or torical process, He is controlling it and He is going philosophical content of each religion and the de to end it. What really matters in the world is velopment of its doctrines throughout the ages. God’s Kingdom which He has been establishing The practical side of each faith is shown in its ap ever since the fall. “Everything that happens in plication by its devotees, and the influence it the world has relevance to it. It is still in the holds upon their lives from childhood till death. process of formation but it will finally reach its The chapters end with the impact of the modern perfect consummation” (p. 21). All the problems world upon these religions together with some of world history must be interpreted in terms of realistic predictions concerning their future. the consummation of that kingdom. The eternal, self-existent, holy, almighty, covenant-keeping God This book is a “must” for ministers, seminar is working out His own just purposes in and on ians and laymen. Our ideas about the religions His Church by His mysterious providences (Hab. of the world may be dominated to a certain extent 1:12,13). Men should therefore join the prophet by the: writings of people who are non-Christians in committing all to God and waiting upon the in their thinking, or quite liberal in their theology. watchtower of prayer for God’s reply; for God These cannot but be prejudiced, and thus will give does speak, revealing His will and way to His us false ideas on this subject. With the clear and people that they may run to make Him known objective accounts which we have in this book, throughout the earth. we may form definite opinions which will shape our attitude to these religions and their followers. “The just shall live by faith.” Faith means Our world has become too small for us to be “believing what God says simply and solely be neutral on such subjects. We meet these people cause He has said it” and acting upon that word either in the American colleges and universities, (p. 50). Whatever immediate events may be, God or in their own lands, whether we are missionaries, reveals that He will ultimately triumph and the soldiers or businessmen. If we really want to knowledge of His glory will cover the earth as understand them, we must know their culture, the waters cover the sea; therefore the Christian and their culture with its world-and-life view is can rejoice and sing praises because he is made to dominated and permeated by their religious ideas. triumph with God. The authors not only discard the modernistic A very practical, instructive and hopeful book interpretation of the origin of monotheism, but for the people of God today. Divided into an in bring strong arguments in favor of the Biblical troduction and six chapters, it would make a explanation of the rise of heathenism. “The fact week’s profitable devotional study, accompanying that animists seem everywhere to recognize the 184 existence and preeminence of the Creator. . . Reformation. However, this doctrine has been strongly supports St. Paul’s assertion that pagan expounded in different ways, the main issue be ism represents not the first step in the ascent to ing the relationship between faith and justifica true worship, but the fatal result of withholding tion. Does justification flow from two springs, worship from a God once known.1' God’s declaration and man’s faith? Or is it rather that faith recognizes and accepts the exclusive This book stimulates a fresh interest in mis ness of God’s salvation, without becoming in itself sion work. Once you read it, you cannot escape the ground or merit for salvation? In the Belgic the fact that the majority of mankind is without Confession (Art. XXII) we read: . . we do not Christ, and that the work of the Church is far mean that faith itself justifies us, for it is only from finished. Another result of the perusal of AN INSTRUMENT with which we embrace “The World’s Religions” is the gratitude which Christ our righteousness.” This summarizes the invades our hearts when we realize afresh the Reformed understanding of the relationship be loftiness, purity and divine origin of the Christian tween faith and justification. The Lutherans, Faith. through the influence of Melanchthon, formulat Certainly the contributors to this handbook ed the doctrine in such a way as to make faith the have succeeded admirably in their aim “to pro efficient cause of justification. Early in the seven vide material which is factual without being teenth century, Arminianism arose in Holland, wearisome, and scholarly with being technical.” and then spread throughout the English-speaking Eerdmans are to be thanked for making this world, with its definite teaching that faith is the British publication available to the American ground of justification. While condemning Rome public. for its insistence on the necessity of human works in salvation, non-Reformed Christians substituted A special word of appreciation must be said another human requirement, the ACT OF FAITH. about the epilogue. We are glad to note the “Faith and Justification” by G. C. Berkouwer, forceful words of J. N. D. Anderson regarding the will aid all those who would understand clearly Christian’s attitude toward these religions. To the correlation between faith and justification. the question whether we could work out for our selves an eclectic faith chosen from what seems The subject matter of this book is by no best in all the great religions, the answer is defin means easy to write about. In fact, one feels that ite. It is not possible. We as Christians can this is one of the deepest subjects that we have trace all the good elements in these religions to in our Christian faith. Yet, neither Berkouwer, God. “We may admire the Muslim’s fidelity in nor Lewis B. Smedes who has done an excellent prayer and fast, the Buddhist’s dignified self-dis job in the translation of this book, makes it hard cipline, and the Sadhu’s detachment from the for us to follow the subject. The style is clear things of time and space. Similarly, all that is and simple; technical words are not too many, evil and unlovely comes from below for ‘God is and are often explained. light and in Him is no darkness at all.’ These To start with, Berkouwer emphasizes that other religions then, like so much else in the theology must be “occupied in continuous, atten world of men, are made up of elements whose tive, and obedient listening to the Word of God.” ultimate origins are diverse. But in so far as This will help it become truly relevant and sig these diverse elements have been welded into nificant for the unquiet times we are living in. systems which serve only to divert and keep men Quickly, we are brought to consider the subject from that way of salvation and life which cost of faith and justification. We are informed that God Himself the incarnation and the cross, the there is a fresh interest in the questions of the Christian must regard them as satanic substitutes, ORDER OF SALVATION in many religious cir however good they may be in parts.” We believe cles, both Protestant and Roman Catholic. By the that these words formulate a healthy and realistic end of the first chapter, we are not promised to approach to the subject of comparative religions. arrive at a thorough comprehension of the doc — Bassam M. Madany trine under discussion. The author asks us then to proceed with him “in fear and trembling, yet FAITH AND JUSTIFICATION, by G. C. with a measured confidence and joy.” Berkouwer. Wm. B. Eerdmans Pub. Co., Grand Rapids 3, Mich. 1954, pp. 207. $3.00. THE WAY OF SALVATION — a term which the author prefers to the usual term “order of When the Reformers broke away from the salvation” — is defined as “the application to Church of Rome, one of the most important doc man of the salvation which was won for him by trines they emphasized was “Justification by Christ in his three-fold office of prophet, priest faith alone.” Sola Fide was the motto of Calvin and king.” We are warned not to put too much and Luther. By this doctrine, they understood emphasis on the order of salvation, for it is rele that a sinner was not saved through good works, vant only in that it aids us to appreciate the but by his full trust or faith in the work of Christ fulness of divine salvation. If we are not on our on the cross. This may seem to have set forth guard, heresy will soon invade our beliefs, begin the common doctrine of all the churches of the ning with justification, and the believer’s convic 185 tion that he is walking in the way of salvation a chapter on the value of faith in which the author may be inverted and become the idea that faith, summarizes his Biblical findings on the subject. conversion and penitence are human achieve ments. On p. 109 the quotation from Matt. 25:38 should read: “And when have we seen thee a It is impossible to give a full account of the stranger. . . ” and not “when have we seen rich treasures of this book. It is sufficient to you. . . ”. notice that there is a good deal of study in the historical Reformed standards. The aim is to The book has two indexes, one of “Persons vindicate the belief that the Reformers did not and Subjects,” and another of Scriptural texts. swing to another extreme from Rome, by preach “Faith and Justification” is but one of a series ing justification by faith alone. Then, there is a of 19 books by Dr. G. C. Berkouwer, Professor of very interesting discussion on the Reformation Systematic Theology in the Free University of and the Holy Scriptures. The Roman allegation Amsterdam. We thank the Lord for raising to us that the Reformers were one-sided, almost entire in these crucial times such men as Berkouwer ly Pauline in their theology, is refuted. The who have the gift of explaining precious truths standard objections to the doctrine of justifica in the language of the present day. tion by faith, such as a faulty interpretation of James 2:24, are dealt with. The book ends with — Bassam M. Madany

Books Received The announcement of the books listed below should not be con strued as a recommendation. A review of those found in this list which we regard as having value for our readers will be given, D.V., in a later issue. Publications of Wm. B. Eerdmans Pub. Co., Grand D. 70-1572, by Edwin C. Dargan. 1954, pp. 591. Rapids 3, Mich. $7.95. PRINCIPALS OF SACRED THEOLOGY, by THE STUDENTS’ HISTORICAL GEOGRA Abraham Kuyper. 1954, pp. xxv, 683. $6.95. PHY OF THE HOLY LAND, by William W. A THEOLOGY OF GRACE: AN INQUIRY Smith. 1954, pp. ix, 101. $2.25. INTO AND EVALUATION OF DR. C. VAN TIL’S THE EPISTLE OF JAMES, by Robert John DOCTRINE OF COMMON GRACE, by James stone. 1954, pp. 433. $3.40. Daane. 1954, pp. 160. $3.00. THE BOOK OF ISAIAH, by George L. Robin COURSE OF STUDY FOR CHRISTIAN son. 1954, pp. 175. $2.50. SCHOOLS, by National Union of Christian Schools. Second edition, revised. 1953, pp. 377. THE SEVEN LAWS OF TEACHING, by $5.00. Gregory. 1954, pp. 129. $1.75. THE PHILOSOPHY OF REVELATION, by DEVOTIONS AND PRAYERS OF JOHN Herman Bavinck. 1953, pp. x,349. CALVIN, compiled by Charles E. Edwards. 1954, THE SELF-DISCLOSURE OF JESUS, by pp. 120, pocket size. $1.00. Geerhardus Vos. 1954, pp. 311. $4.00. Publications of Other Firms GENIUS OF GENEVA: A POPULAR AC COUNT OF THE LIFE AND TIMES OF JOHN CHRISTIANITY AND EXISTENTIALISM, by CALVIN, by L. Penning. 1954, pp. 392. $3.00. J. M. Spier. The Presbyterian and Reformed Pub. Co., 525 Locust St., Philadelphia 6, Pa. 1953, THE PERSON OF CHRIST, by G. C. Berk pp. 140. $3.00. ouwer. 1954, pp. 368. $4.00. A NEW CRITIQUE OF THEORETICAL BASIC CONCEPTS IN CHRISTIAN PEDAG THOUGHT, Vol. I, The Necessary Presuppositions OGY, by Jan Waterink. 1954, pp. 139. $2.00. of Philosophy, by Herman Dooyeweerd, translated by D. H. Freeman and Wm. S. Young. The Pres STORY OF THE OLD WORLD, by John De byterian and Reformed Publishing Co., 525 Locust Bie. 1954, pp. 409. $4.95. St., Philadelphia 6, Pa. 1953, pp. 566. Sold in sets Publications of Baker Book House, Grand Rapids only. $36 per set of 4 vols. Special price of $30 6, Michigan per set until Vol. II is released. A HISTORY OF PREACHING, Vol. I, From CAN WE TRUST BIBLE HISTORY? by Al- the Apostolic Fathers to the Great Reformers, A. bertus Pieters. Society for Reformed Publica 186 tions, 1519 E. Fulton St., Grand Rapids, Mich. by Thomas Witherow. Publications Committee of 1954, pp. 119. $1.50. the Free Presbyterian Church of Scotland, cjo Mr. J. Grant, 4 Millburn Road, Inverness, Scotland. SCHEEBEN’S DOCTRINE OF DIVINE 1954, pp. 91, pocket size, paper cover. 2s. 6d. post ADOPTION, by Edwin H. Palmer. J. H. Kok paid. U. S. A. and Canada, 50c postpaid. N. V., Kampen, Netherlands. 1953, pp. xi, 202, paper cover. Florins 5.90. A PRELIMINARY BIBLIOGRAPHY FOR THE STUDY OF BIBLICAL PROPHECY, by Wil WHY I AM NOT A ROMAN CATHOLIC, by bur M. Smith. W. A. Wilde Co., Boston, Mass. 1952, Charles B. Le Fevre. Bible Truth Depot, Swengel, pp. 44, paper cover. No price stated. Union Co., Pa. 1954, pp. 12, pocket size, paper cover. 7 cents; 75c per doz.; $5.75 per 100. THE KINGSHIP OF CHRIST, by G. K. A. Bell. Penguin Books, Inc., 3300 Clipper Mill Road, THE REVISED STANDARD VERSION, by Baltimore 11, Md. 1954, pp. 183, paper cover. 50 E. J. Poole-Connor. The Evangelical Book Shop, cents. In Britain: Penguin Books, Ltd., Harmonds- 15 College Square East, Belfast, N. Ireland. 1954, worth, Middlesex, England. pp. 14, pocket size, paper cover. 4%d.; 2s. 6d. per THE RESURGENCE OF ARMINIANISM, by doz. Kenneth A. Macrae. Chronicle Press, Inverness, THE APOSTOLIC CHURCH: WHICH IS IT? Scotland. 1954, pp. 32, paper cover. Is. 6d.

Studies in the Book of Genesis LESSON 33 n. History of the Human Race from Adam to not history but mythology, and are therefore not Abraham. 2:4 to 11:26, Continued to be understood literally. Against this opinion we must observe that the New Testament, es 6. The line of descent from Adam to Noah. pecially Jesus Christ and the apostle Paul, take 5:1-32, continued the book of Genesis literally and treat it as sober history. Jesus makes the literal truth of Gen. 2 In chapter five we have the record of the the basis of His teaching about marriage and di antediluvian patriarchs, that is, the godly men vorce (Matt. 19:4,5). Everything favors the tra who lived before the flood. We have already ditional interpretation that Genesis is historically noted the names of these men in a previous les son. We shall now consider the remarkable fact true. We therefore reject the mythological view. of the great age attained by men before the flood. What then shall we say about the great age The recorded ages of these men were as fol of these men before the flood? Unbelievers take lows: Adam 930 years; Seth 912 years; Enos 905 for granted that no human being could live to years; Cainan 910 years; Mahalaleel 895 years; such a great age. But what basis do they have Jared 962 years; Enoch 365 years; Methuselah 969 for this assumption? Obviously, they assume years; Lamech 777 years; Noah 950 years. The that people could never have lived 900 or more average length of life was 857 years. If we omit years because people today do not live that many Enoch, who did not live out his normal life-span years. But this is pure guesswork. What hap but was taken by God without dying, the average pens today is not necessarily the same as what length of life was 912 years. happened thousands of years ago at the dawn of human history. It is possible that there were This great longevity of the antediluvian factors involved in the longevity of early mankind patriarchs has been the occasion of considerable which do not exist today. scoffing against the Bible. Unbelievers have de clared that it is absolutely impossible that human Although the Bible does not give us the beings could have lived so long, and therefore the answer to the problem, we believe that a probable record must be regarded as false. Various ex answer can be given. Death is the consequence planations have been offered. One is that the of sin. If sin had not entered the world, man “years” spoken of in the record are really months. would never have died at all. Not only is death This however leads to the absurdity that Seth itself the consequence of sin, but all kinds of begat Enos when he was 105 months old, that is, physical disability and weakness result from sin. when he was 8 years and 9 months old! So this Sin began, of course, with Adam and Eve. All the “explanation” is worthless. people mentioned in Gen. 5 were sinners and all died in the end, except Enoch who was taken by Another “explanation” alleges that these long God without dying. But very likely in those lives are pure mythology, comparable to the early generations mankind still retained a large ancient Greek myths about gods and heroes. It is measure of the physical vigor and vitality with stated that these early chapters of Genesis are which he had been originally endowed by the 187 Creator. In other words, it seems probable that out dying. Although he had lived only 365 years sin had not yet broken down the physical organ — less than half the life-span of the men of his ism of man to anything like the degree that is the line — he was removed from this world by the case today. Very likely man today is a mere direct, supernatural action of God. The Old shadow, in point of physical vitality, of what man Testament expresses this fact with its character was before the flood. We consider it certain that istic simplicity of language: “And Enoch walked man’s highest physical vitality was possessed by with God: and he was not; for God took him” Adam and Eve before they fell into sin. Follow (5:24). That this language means that Enoch was ing the fall, it would seem, vitality was lessened taken from the world without dying is proved by but still continued strong until the flood. Sin ap the inspired statement of Heb. 11:5, “By faith parently has caused a progressive weakening of Enoch was translated that he should not see man’s physical vigor and vitality. death; and he was not found, because God had translated him.” When we remember that man was created to be a deathless being, it will not be difficult to be So far as we know, only two human beings lieve that the early generations of men lived for have ever been taken from this world without dy centuries. Sin brought death, with infallible cer ing, namely, Enoch and Elijah. “Obviously some tainty, but sin did not immediately reduce man’s connection is intended between this unique degree life-span to what it is today. For a long period of closeness to God and Enoch’s exemption from of time man’s physical vigor must have continued death. Through the patriarch’s translation it is very strong, though less than it was before the once more proclaimed, that where communion fall. We therefore need feel no hesitation about with God has been restored, there deliverance accepting the long lives of the antediluvians as from death is bound to follow” (G. Vos, Biblical historically true. Theology, p. 58).

We come now to the history of Enoch. Enoch Questions: begat his son Methuselah at the — in those days comparatively early — age of 65 years. But two 1. What is meant by “the antediluvian patri other facts about Enoch are even more remark archs”? able. First, Enoch walked with God. Second, Enoch was one of two human beings who never 2. What was the average life-span of the ante diluvian patriarchs? died. “And Enoch walked with God. . . ”. This 3. What attitude have unbelievers taken to statement, which occurs in verse 22 and then ward the long life of these men? again in verse 24, is obviously emphatic in the 4. Why can we not accept the explanation that record. The expression “walked with God” is “years” means “months” in Gen. 5? commonly understood to mean that Enoch lived a godly life, that he was a God-fearing and up 5. Why can we not accept the claim that the right person. This explanation, however, is open long lives of these men are mythology? to objection. For Enoch’s walking with God 6. What was the attitude of Jesus Christ to clearly is mentioned as something special, which ward the book of Genesis? distinguished Enoch from the others who are named. If it means no more than that he lived a 7. Why do unbelievers assume that these early godly life, the same could be said of others who men could not have lived so long? Why is this were descended from Seth and “called upon the assumption wrong? name of the Lord” (4:26). In the Old Testament 8. What probable explanation can be given the expression “to walk before God” is used to for the long life Of these early men? mean “to live a godly life”. See Gen. 17:1, where God commanded Abraham: “Walk before me, and 9. What facts about Enoch are specially re be thou perfect.” The expression “walked with markable? God” is used only four times in the Old Testa ment: twice of Enoch, once of Noah (Gen. 6:9), 10. What is the meaning of the expression and once of the Levitical priests (Mai. 2:6). It “Enoch walked with God”? Why does this mean would seem, then, that the expression “to walk more than that Enoch lived a godly life? with God” implies not merely a godly life, but 11. How did Enoch’s earthly life come to an special supernatural contact with God. It im end? plies that Enoch and Noah, among the antedilu vians, received special revelations from God. (G. 12. What New Testament text speaks of the Vos, Biblical Theology, p. 58). These two men manner of Enoch’s departure from this world? were specially favored by God and received 13. Besides Enoch, what other human left this revelations of divine truth from Him. world without dying? The other remarkable fact about Enoch is 14. What religious lesson is taught by the the fact that he was taken from this world with translation of Enoch? 188 LESSON 34 n. History of the Human Race from Adam to the “daughters of men.” This interpretation is Abraham. 2:4 to 11:26, Continued fantastic and is ruled out as impossible by Matt. 22:30 which teaches that angels do not marry. 6. The line of descent from Adam to Noah. The true interpretation is that intermarriage took 5:1-32, continued place between the two branches of the human race — the godly branch descended from Seth, and Enoch was the father of Methuselah, the man the wicked branch descended from Cain. The who lived the longest of anyone recorded in Scrip former are called “the sons of God” because their ture — 969 years. Beyond his long life, nothing relationship to God was the important thing about extraordinary is recorded of him. them; the latter are called “daughters of men” be The son of Methuselah was Lamech, the fath cause they were human and nothing more—they er of Noah. A saying of Lamech on the occasion lacked the covenant relationship to God. of the birth of Noah is recorded: “This same shall The record indicates that the initiative in con comfort us concerning our work and toil of our tracting these mixed marriages was taken by the hands, because of the ground which the Lord hath “sons of God” — it was the descendants of Seth cursed” (5:29). “This saying expresses a pro that began to break down the distinction between found sense of the burdensomeness of the curse, the two great branches of the human race, there and in so far of the burdensomeness of sin, the by opening the way to the great development of cause of the curse, and it also voices a, perhaps wickedness which resulted in the judgment of the permature, expectation that from this burden re flood. The fact that “the sons of God” took the lief, comfort, will soon be found. It contrasts initiative in this sinful conduct indicates a serious vividly once more with the paganistic sentiment religious deterioration in the Sethites. We have of the Cainites, who either did not feel the curse, here the first recorded instance of the Church be or, if they felt it, expected relief from themselves coming to a large extent merged in the world. and their human inventions” (G. Vos, Biblical Theology, pp. 58,59). That is, this saying of The motive given for these mixed marriages Lamech proceeds from faith in God and God’s was the physical beauty of the Cainite women. revelation. It recognizes the burden caused by Evidently the will of God and the obligations of sin, and hopes for relief by the providence and His covenant were forgotten or disregarded, and blessing of God. the Sethites married as they pleased without re gard to religious convictions. The godly branch As we have noted in a previous lesson, the of the race was badly infected with secularism, characteristic feature of this period of history is the view of life which limits God to the sphere of the comparatively unrestrained development of religious worship and excludes Him from control sin. The godly branch of the human race is en of life as a whole. “They took them wives of all abled to hold its own, but nothing more. Mean which they chose” — their own wishes and prefer time the wicked branch of the race becomes more ences, not God’s will, were the determining factor. and more desperately wicked. There is no evi dence whatever of any influence for good of the Once this program of mixed marriages was godly upon the ungodly. God was letting sin run under way, it was only a matter of time until the its course; He was letting sin go to seed, that an church would be completely merged with the object lesson might be provided for all time to world. The Sethites would lose their identity and come concerning what sin really is and what it distinctive character and would be merged with really does. A minimum of grace was granted, the Cainites in a wicked, godless race. And this to keep a line of godly people in existence, while is exactly what actually did happen. At the be the wicked branch of the race went its way, sink ginning of this period there were two great ing ever deeper and deeper into iniquity. branches of the human race, one godly and the other ungodly. But at the end of the period none 7. Human wickedness and the judgment of remained godly except the one family of Noah the Flood. 6:1 to 8:19 and his sons. The rest of the godly branch had become like the ungodly Cainites. “And it came to pass, when men began to multiply on the face of the earth, and daughters This development displeased the Lord, as we were born unto them, that the sons of God saw see in verse 3: “And the Lord said, My Spirit the daughters of men that they were fair; and shall not always strive with man, for that he also they took them wives of all which they chose” is flesh; yet his days shall be a hundred and (6:1,2). We have here recorded a further stage twenty years.” The interpretation of this verse in the sinful corruption of the human race, name is extremely difficult because of an ambiguity in ly, the prevalence of intermarriage between the the Hebrew text. Leupold translates it: “My godly and the wicked. spirit shall not judge among mankind forever, be cause they also are flesh. Yet shall their days be Some scholars have held that the “sons of one hundred and twenty years.” On this transla God” here mentioned were angels, who married tion, the meaning would be that God at this point 189 announced that He would not continue His re as to the meaning of the phrase “sons of God” straining of human sin indefinitely, as He had in 6:2? previously restrained it to a large extent. The reason for God’s withdrawing His restraining 2. What verse in the New Testament proves power is that mankind is “flesh,” that is, merely that this interpretation is wrong? human, subject to physical corruption because of sin. “Yet shall their days be one hundred and 3. Who took the initiative in contracting mixed twenty years” — that is, God will give the human marriages between the two branches of the human race? race one last opportunity to repent, before send ing the judgment of the flood to destroy humanity 4. What do these mixed marriages indicate as from the face of the earth. This last opportunity to the spiritual state of the godly portion of the to repent shall last for 120 years, after which human race? divine judgment will occur. Some scholars have held that the reference 5. Why did the Sethites want to marry Cainite women? to 120 years means that the ordinary span of hu man life shall henceforth be reduced to 120 years. 6. What is meant by “secularism”? How does This interpretation, however, is improbable. As Gen. 6:1,2 indicate a condition of secularism in a matter of fact people lived longer than 120 the church of that day? years, even after the flood. Noah lived to the age of 950 years; Shem 600 years; Arphaxad 438 7. What was the effect of the intermarriage years; Terah 205 years; Abraham 175 years; Isaac between the two branches of the human race? 180 years; Jacob 147 years. Clearly, then, the reference to 120 years cannot mean that the life 8. What was God’s attitude toward the mixed Of individual men shall be limited to 120 years. marriages which were taking place? We believe the correct interpretation is that di 9. What is the meaning of the first part of vine judgment, in the form of the flood, would verse 3? come 120 years after God made this statement. Questions: 10. How can it be shown that the reference to 120 years in verse 3 does not apply to the length 1. What peculiar interpretation has been held of life of individuals?

LESSON 35 II. History of the Human Race from Adam to mighty men which were of old, men of renown.” Abraham. 2:4 to 11:26, Continued That is, they had a reputation for bold actions, actions which of course were evil. Perhaps “re 7. Human wickedness and the judgment of the nown” might better be translated “notoriety.” flood. 6:1 to 8:19, continued They were famous for their bold and active “There were giants in the earth in those days; wickedness. The emphasis of the word Nephilim and also after that, when the sons of God came in is not on physical stature but on lawless violence. unto the daughters of men, and they bare children In 6:5-7 God gives His summary of this period to them, the same became mighty men which were of history, especially of the closing part of this of old, men of renown” (6:4). period of history. The terrible wickedness which The word here translated “giants” is had become prevalent at the end of this period Nephilim, a word which occurs only three times is emphasized. Human wickedness was “great in the Old Testament — once here, and twice in in the earth”; it was a wickedness of heart and Num. 13:33. That this word should be translated mind as well as of outward conduct (“every “giants” is doubtful. Leupold suggests “bandits” imagination of the thoughts of his heart was only as a possible translation. evil”); and it was a constant wickedness, without According to the translation found in the any intervals of goodness (“continually”). King James Bible, these “giants” were the product “And it repented the Lord that he had made of the marriages between the sons of God and the man on the earth, and it grieved him at his heart” daughters of men. It is possible, however, that (6:6). This, of course, is anthropomorphic langu these “giants” are mentioned as a distinct class, age; it speaks of God as if He were a man. Actu whose boldness in wickedness went even beyond ally, God does not repent (1 Sam. 15:29); God does the ordinary badness of children reared by ungod not change His mind; He has a single consistent ly mothers. Certainly the product of the mixed purpose which He follows from eternity to etern marriages could not be expected to be other than ity. When the Bible speaks of God as “repenting” bad; but it may be that the Nephilim are men or changing His mind, this means that He changes tioned as a special class of bad men who existed His attitude toward some of His creatures. The at the same time “and also after that.” change of attitude itself is part of the original Verse 4 adds that these Nephilim “became purpose of God and was planned from eternity. 190 So in the present passage, the truth is expressed saying that Noah was a saved man who had a that God changed His attitude toward the human balanced and mature character. race. Human sin had developed to such an ex To the statement about Noah’s righteousness treme degree that the purpose for which man had been created could no longer be accomplished. A and his mature character there is added the fact that “Noah walked with God.” As we have al new beginning must be made with the godly rem ready seen in the case of Enoch, this expression nant of the race, while the mass of the wicked means something more than the mere fact that must be destroyed. This of course was known Noah was a pious man who lived a godly life. If and planned by God from eternity; the change that were all it meant, it would already be cover was in God’s attitude toward man, not in God’s ed by the statement that Noah was righteous and own intentions and purposes. perfect. In the Old Testament a godly life is “And the Lord said, I will destroy man whom described either as “walking before God” or I have created from the face of the earth; both “walking after God.” To “walk with God” means man, and beast, and the creeping thing, and the something more — it implies supernatural inter fowls of the air; for it repenteth me that I have course with God; it implies that Noah, above and made them” (6:7). We can understand God’s beyond other godly men, received direct, special purpose to destroy the human race on account of revelations from God. sin. But we may wonder why it was necessary to destroy the beasts, creeping things and birds Questions: of the air. It is evident that the destruction of 1. What is the Hebrew word translated these creatures was not merely incidental to the “giants” in 6:4? destruction of man, for their destruction is spe cifically mentioned as a part of God’s deliberate 2. Where else in the Old Testament is this purpose. The reason is, no doubt, that through word used? How many times does it occur alto man’s sin the entire realm of nature has become gether? involved in evil. Not only man, but “the whole 3. How else may this word for “giants” be creation groaneth and travaileth in pain together translated? until now” (Rom. 8:22). 4. Were these “giants” born of the mixed “But Noah found grace in the eyes of the marriages described in 6:1,2? Lord” (6:8). Thus the destruction of the human race is not to be total. “God saves enough out 5. What is meant by saying that the Nephilim of the wreck to enable Him to carry out His orig were “men of renown”? What kind of reputation inal purpose with the self-same humanity He had did they have? created” (G. Vos, Biblical Theology, p. 62). 6. How does God describe this period of his “These are the generations of Noah: Noah tory in 6:5-7? was a just man and perfect in his generations, and 7. What is meant by “anthropomorphic Noah walked with God” (6:9). We will recall language”? that the expression “the generations of” is a form ula for introducing a new section of the subject. 8. What does the Bible mean when it speaks We have here the beginning of the history of of God “repenting” or changing His mind? Noah and the flood. 9. What verse of the Bible proves that God The statement that Noah was a just and per does not change His eternal plan and purpose? fect man of course does not mean that Noah was 10. Why must the animals and birds be de sinless. It means that he was a godly man who stroyed, as well as mankind? lived a consistent life. The word translated “just’’ 11. What new subject is begun at 6:9? is the common Hebrew word for “righteous.” It implies that by grace, Noah was regarded as 12. What is meant by saying that Noah was righteous by God. The word translated “perfect” just and perfect? Does the statement made imply means well balanced or rounded, complete in all that he was sinless? aspects of life with no phase of his character 13. What is meant by the statement that omitted. We might paraphrase the statement by “Noah walked with God”?

LESSON 36

n. History of the Human Race from Adam to tion already given in 5:32. In chapter 5, how Abraham. 2:4 to 11:26, Continued ever, the statement about Noah’s sons served 7. Human wickedness and the judgment of merely to complete the genealogy of the descend the flood. 6:1 to 8:19, continued ants of Seth. In 6:10, on the other hand, coming directly after the description of Noah’s character “And Noah begat three sons, Shem, Ham, and his “walking with God,” the thought is sug and Japheth” (6:10). This verse repeats informa gested that Noah’s sons must have been deeply in 191 fluenced by their father’s life and example (Leu- ment will overtake the human race. God will pold). It is almost as if the description given of destroy man “with the earth.’’ Not only the hu Noah were to apply, to some extent, to his family man race, but the earth shall be destroyed. Not, also; they are mentioned first, before the record of course, in the sense that the earth itself would goes on to emphasize again the wickedness of so be permanently unfitted for habitation, but in the ciety in general. sense that the world as it then existed, with its cities and villages, its houses and farms, would “The earth also was corrupt before God; and be wiped out by a devastative flood of water. the earth was filled with violence” (6:11). Here Read 2 Peter 3:5,6 in this connection. human wickedness is definitely affirmed. Ever since the fall, men had been sinners. But now In our day many people say that God is a God sin had reduced mankind to an all-time low of of love and is too kind and loving to punish sin. corruption. It was “before God” that mankind They forget the holiness of God; they forget that was so corrupt; that is, it was in relation to His “the wrath of God is revealed from heaven against holy law and will. We easily tend to forget that all ungodliness and unrighteousness of men” sin is always sin against God; the effects of sin (Rom. 1:18). Scripture solemnly reminds us that on ourselves and on our fellow-men are inci just as the old world was destroyed by water on dental; the real moral offence is against God account of man’s sin, so the world that we live (Psalm 51:4). in today will some day be destroyed by fire, and “Violence” means serious injury done to one's “the elements shall melt with fervent heat” (2 fellow men. We sin against God, but we injure Pet. 3:5-10). The flood of Noah’s day was a type our fellow men. Strictly speaking, we cannot sin —a small-scale sample beforehand — of the against man and we cannot injure God. In the Judgment Day. period just before the flood, “violence” or injury Questions: to men was common; the earth was filled with it. There had been crime ever since Cain killed Abel, 1. Why are Noah’s three sons listed in 6:10, but this condition before the flood was a “crime after having been listed already in 5:32? wave,” it was a reign of terror. Man sinned 2. What is implied by the words “before God” against God by violence to his fellow men. in 6:11? We get a picture of human society just be 3. What is the meaning of “violence” in 6:11? fore the flood in Matt. 24:38, “they were eating and drinking, marrying and giving in marriage. . . 4. What is the difference between “sin” and and knew not until the flood came, and took them “injury”? Why is it true that we cannot sin all away.” It is a picture of godless, selfish against man nor can we injure God? pleasure-seeking. But the record in Genesis 5. What verse in the Psalms shows that sin teaches also that it was a condition of society in is, strictly speaking, an offence against God rather which crime and violence had become rampant. than against man? “And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way 6. How much crime existed in the world in upon the earth” (6:12). The word “behold” is the period just before the flood? important in this verse. It implies that the world 7. What description did Christ give of human had become almost unbelievably bad, just a few society just before the flood? generations from man’s creation in moral upright ness. This was the general condition; it included 8. What special revelation did God grant to “all flesh,” with the exception, of course, of Noah Noah in 6:13? and his family. 9. What was meant by God’s statement that “And God said unto Noah, The end of all he would destroy not only the human race, but flesh is come before me; for the earth is filled also the earth? with violence through them; and, behold, I will 10. Is God too kind and loving to punish sin? destroy them with the earth” (6:13). Here a special revelation from God comes to Noah; God’s 11. What lesson does the flood teach us today? plan of action is disclosed to him. The opportun 12. What is meant by saying that the flood ity for repentance will soon be over; divine judg- was a type of the Judgment Day?

37 II. History of the Human Race from Adam to not yet told Noah that the destruction of the Abraham. 2:4 to 11:26, Continued race was to be by a flood, but he now commands 7. Human wickedness and the Judgment of Noah to make an ark, which would certainly sug the flood. 6:1 to 8:19, continued gest to Noah that the divine judgment would take We now come to God’s instructions to Noah the form of water. It is not until 6:17 that the concerning the construction of the ark. God had flood is actually mentioned. 192 The ark was to be made of gopher wood. What pletely around the ark. Presumably the eaves kind of wood this was is unknown today, but no would project out over the opening, to keep out doubt it was some kind peculiarly suitable for the violent rain which would fall for forty days this special purpose. We may suppose it to have and nights. We are not given any detailed de been strong, for the ark would have to withstand scription of the ark, much as we should like to some rather violent wave-action. have one. Only the most important features are mentioned. The ark was to be coated inside and outside with pitch — probably asphalt or bitumen — to “And the door of the ark shalt thou set in the make it watertight. The dimensions of the ark side thereof; with lower, second, and third stories were to be as follows: length, 300 cubits; breadth, shalt thou make it” (6:16b). The record does not 50 cubits; height, 30 cubits. There is some un say “a door” but “the door,” that is, the door that certainty as to the exact length of a cubit, but the anyone might expect to find in such a structure. figure of 18 inches is commonly accepted. This Just how this door was made, how large, and to makes the ark 450 feet long, 75 feet wide and 45 which deck it gave entrance, are matters which feet high. It has been observed that these pro we do not know. portions are not very much different from those The fact that the ark was to contain three of modern ships. The ark, however, was not a stories or decks indicates that it would have ship, it could not be propelled, steered or navi abundant space available. We should realize gated in any way; it was intended merely to float. that space would be required for man, for other Leupold describes it as “a huge floating box.” living creatures, and for supplies of food to last Scoffers against the Bible have asserted, on about a year. the one hand, that no one in that early day could Leupold remarks that God’s instructions to have constructed so large a floating structure; and Noah may have been much more detailed than on the other hand, that the ark could not possibly what we find recorded in Genesis. When Moses have been large enough to accommodate the by divine inspiration wrote the book of Genesis, people and animals that are said to have entered he included what was of permanent importance. it. As to the first objection, it is based on the There would be no need to include many minor groundless assumption that men in Noah’s day details which may have been necessary for Noah were mere savages and had no real tools; actually, to know in order to build the ark. of course, there is no reason to doubt that Noah and his sons could have built a wooden structure Questions: of the dimensions stated. It may have taken many 1. How did God first suggest to Noah the years to complete it, but there is no reason to truth that divine judgment would take the form doubt the possibility. of a flood? As to the second objection, it is sufficient to 2. What may we suppose concerning gopher ask scoffers, first, how large the ark was. Usually wood? they are not familiar enough with the Bible to 3. How was the ark to be made watertight? answer; and secondly, to ask them just how many species of animals, birds, etc., entered the ark— 4. What were to be the dimensions of the ark? another question which they cannot answer. If What would be the equivalent in feet? they know neither the size of the ark nor the 5. Why is it incorrect to speak of the ark as number of species accommodated, we need not “a ship”? pay further attention to their objections. Actual ly, if we take the trouble to calculate the number 6. What objections have scoffers raised against of square feet of floor space included in the three the Bible account of the building of the ark? decks of the ark, we will find that it was very 7. How can these objections be answered? large. We shall say something later about the 8. What provision for light and ventilation number of species accommodated in the ark. was to be made in the ark? “A window shalt thou make to the ark, and 9. How many doors did the ark have? in a cubit shalt thou finish it above” (6:16). The apparent meaning is that there was to be an open 10. For what three purposes was space re ing for light and ventilation, one cubit in height quired in the ark? (18 inches), near the top of the ark. Noah was 11. For how long a period would food have to to “finish” this window; that is, it was to go com- be provided in the ark? [ 38 II. History of the Human Race from Adam to “And, behold, I, even I, do bring a flood of Abraham. 2:4 to 11:26, Continued waters upon the earth to destroy all flesh, wherein is the breath of life, from under heaven; and 7. Human wickedness and the judgment of every thing that is in the earth shall die” (6:17). the flood. 6:1 to 8:19, continued Note here the emphasis on the divine initiative in 193 sending the flood: “And, behold, I, even I, do bring clause “wherein is the breath of life.” This in a flood. . . The flood is not to be regarded as cludes not only man, but all land animals, reptiles a chance calamity nor as a mere product of natural and birds, as well as insects. Obviously fish and laws and forces. Back of all natural factors stands Jther aquatic creatures would not perish in the the special purpose of God. We easily forget that flood. back of all the phenomena of nature there is a “But with thee will I establish my covenant; Person, God, whose providence controls all that and thou shalt come into the ark, thou, and thy comes to pass. Jons, and thy wife, and thy sons’ wives with thee” There are people at the present day who (18). Here again the divine initiative must be speak as if natural laws operated of themselves, noted. Not only did God take the initiative in automatically. Such is not the Biblical view of destroying the wicked; He also took the initiative the matter. Natural laws and forces are under in saving the elect. Men do not make a covenant the control of an infinite, almighty Person, God. with God; God establishes His covenant with They operate because of His decree and by His men. This is the first occurrence of the word continuous providential activity. Nothing in the “covenant” in the Bible. It is a translation of the whole realm of nature works “of itself.” The old Hebrew word berith which occurs 279 times in Deists thought of the universe as a vast machine the Old Testament. God confirms His covenant which God created, wound up like a clock, and then with Noah and his family. They are to be saved left it to run down of itself without providential alive by means of the ark. Thus they are to be support or control. The Bible teaches differently. the continuation of the human race, so that the God Himself is active everywhere. covenant originally made in the garden of Eden shall finally come to fulfilment. With regard to the moral law, too, there are people who speak as if it functions of itself, auto All flesh is to be destroyed by the flood, but matically, as it were. They say that sin destroys with Noah and his family God will establish His the sinner, and by this they mean that sin auto covenant. We see here the antithesis between the matically carries with it its own penalty. But this two kinds of people in the world. This antithesis is not the Bible teaching on this subject. The holds true today as well as in Noah’s day. The moral law is not an impersonal something which people of the world can be divided into two class pervades the universe and operates of itself. What es: 1. Those who will perish eternally. 2. Those we call “the moral law” is just what God, by with whom God establishes His covenant. To be reason of His character, requires of His creatures. in a covenant relationship with God is the opposite The moral law does not enforce itself any more of perishing eternally. than the income tax law enforces itself. The Questions: moral law is enforced by a Person, God, who has 1. What is taught in 6:17 as to the relation decreed that “the wages of sin is death.” If God between God and the flood? sometimes (not always) sees fit to punish sin by the natural consequences of the sin — as when 2. What stands back of all natural pheno indulgence in dissipation results in ruined health— mena? we should remember two things. First, this does 3. Why is it not correct to speak of natural not just happen “of itself”, but by the providence laws operating of themselves? of God. Second, such natural consequences of sin are never the full punishment of the sin; the full 4. What did the Deists believe concerning and absolute penalty of the sin, in the case of the the relation between God and the universe? elect, is borne by Christ on Calvary, and in the 5. Does sin automatically punish the sinner? case of the reprobate, it will be borne by them in 6. Why is it wrong to regard the moral law hell. as an impersonal force or principle which operates We have digressed a little from the history automatically? of the flood in order to bring out the truth that 7. Does God sometimes punish sin by letting such a calamity as the flood, whether regarded in the sinner suffer the natural consequences of his its natural aspects or in its moral aspects, should deeds? be considered “an act of God,” not something that “happened of itself.” We now wish to add that 8. Are these natural consequences the full and we do not believe that the flood was brought about final penalty of sin? by God operating solely through natural laws 9. What can be said as to the question of and forces. It is evident that supernatural factors whether the flood was a miracle? were involved also. Certainly the exact timing of the flood (6:3b; 7:4) and the announcement of 10. What is the meaning of “all flesh” in this timing by God in advance was miraculous. 6:17? Beyond this, the present writer believes that a 11. Who took the initiative in establishing the miracle set the natural forces in motion which covenant relationship between Noah and God? deluged the earth. 12. What antithesis exists between the people “All flesh” in 6:17 is further explained by the of the world today? 194 LESSON 39 II. History of the Human Race from Adam to and varieties, large and small), the wolf and the Abraham. 2:4 to 11:26, Continued coyote, are all members of the same natural species and can interbreed freely. The fox, on the other 7. Human wickedness and the judgment of hand, belongs to a different species. The number the flood. 6:1 to 8:19, continued of TRUE natural species may be much less than We see the covenant principle manifested in is commonly supposed. The common domestic the fact that not only Noah and his wife, but chicken, of which hundreds of breeds and varieties Noah’s sons and their wives, were taken into the exist today, varying in weight from 1 to 12 pounds, ark. It was God’s purpose to preserve the human some with four toes and some with five, some race for the future, not by granting grace to eight laying white eggs, some brown, and one breed persons unrelated by close ties of kinship, but by even laying blue eggs, forms but one single species, granting grace to a family with its children. God’s and moreover is of the identical species with three covenant mercies are to believers and their chil or four types of wild “jungle fowls” which exist dren after them. Many people today quite fail to today in southern Asia and Indonesia. All of these appreciate this truth — they neither know nor can interbreed freely, and regardless of superfi care about God’s covenant with believers and their cial differences in size, form and color, form a children; they see no difference in covenant status single natural species. between the children of believers and the children No one knows just how many true natural of the world. But the Word of God teaches the species exist in the world today, nor how many covenant principle, and it teaches the principle of existed in Noah’s day. It is no doubt true that the CONTINUITY of the covenant from parent to the number of real species is much smaller than child in the generations of believers. We consider would appear to superficial observation, and also the ignorance of this truth which is prevalent in smaller than what is claimed by modem scientific American Fundamentalism to be a blind spot with classification. Since definite information is not regard to an important teaching of the Word of available, we must insist that no one has proved God. that the ark could not hold specimens of “all “And of every living thing of all flesh, two of flesh.” every sort shalt thou bring into the ark, to keep Some have wondered how Noah got all these them alive with thee; they shall be male and fe wild and domestic animals into the ark. Leupold male. Of fowls after their kind, and of cattle after points out that the Hebrew verbs used imply that their kind, of every creeping thing of the earth the creatures would come into the ark voluntarily, after his kind; two of every sort shall come unto adding that “the wildest of beasts have been known thee, to keep them alive” (6:19,20). These were the to seek the nearness of man when calamities im preliminary instructions given to Noah, before the pend. The creatures, rendered docile by the appre construction of the ark. Later, after the ark had hension they felt of coming danger, are then with been built, and when the flood was imminent, out difficulty brought into the ark by Noah” God gave Noah more specific instructions (7:1-3), (Leupold, Exposition of Genesis, Vol. I, p. 277). providing that of certain species, seven specimens were to be take into the ark. We shall consider “And take thou unto thee of all food that is this further when we come to chapter 7. eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them” (6:21). This We must now face the question, already re provision of food for man and beast for over a ferred to in a previous lesson, of how many species year would be a great task in itself. The amount of living creatures were taken into the ark. Un of food needed for the animals, however, would believers have confidently asserted that the num be much less in the ark than they would require ber of species is so great that no man-made struc under more normal conditions. Without oppor ture could contain a complete collection. The fal tunities for exercise, they would require compara lacy in this argument rests in the ambiguity of tively little food. All that was required was the term “species.” Modern scientific classifica enough to keep them alive until the flood would tion may often regard as separate species what be over. With regard to the wilder animals, such are in reality a single natural species. For those as lions, a restriction of their amount of food who are interested in a very informative discus would no doubt have the effect of keeping them sion of this point, we suggest the reading of “After more or less tame and quiet during their period of Its Kind” by Byron C. Nelson (pub. by Augsburg necessary captivity. Pub. House, Minneapolis, Minn.). The true test of identity of species is the ability to interbreed “Thus did Noah; according to all that God com freely, with fertile offspring, with inherited char manded him, so did he” (6:22). The New Testa acteristics occurring in accordance with Mendel’s ment (Heb. 11:7) informs us that it was by faith laws. It has been proved that what were formerly that Noah built the ark. Gen. 6:22 informs us that regarded as distinct species are in reality often Noah obeyed the instructions of God with exact only varieties of a single natural species. Thus, ness and precision. We too should learn the les for example, the dog (including scores of breeds son of exact obedience to the requirements of God’s 195 Word. Some people seem to think that if they have 4. On what fallacy does this objection rest? “faith” this somehow licenses them to deviate, in what they call “minor matters” or “details,” from 5. What is a natural species? what God has appointed in His Word. In other 6. What mistake is often made as to the words, some people regard “faith” as a sort of number of true natural species in existence? substitute for obedience to the will of God. But this is a mistaken notion. True faith will lead a 7. What must be our verdict on the objec person to do what Noah did—obey the revealed tion that the ark could not hold specimens of all will of God with precision. species of animals? Questions: 8. How much food had to be stored in the ark? 1. What Bible principle is manifested in the fact that Noah’s family was saved with him in 9. What fact would limit the amount of food the ark? required by the animals? 2. What instructions did God at first give 10. What does the Epistle to the Hebrews say Noah concerning what living creatures he should about Noah’s work of building the ark? take into the ark? 11. Why is it wrong to regard faith as a sub 3. What objection to the history of the flood, stitute for exact obedience to the Word of God? concerning the living creatures saved alive in the ark, is raised by unbelievers? 12. What will true faith lead a believer to do?

LESSON 40 II. History of the Human Race from Adam to the numerous living creatures on board to be fed, Abraham. 2:4 to 11:26, Continued watered and attended to. “And the Lord saith unto Noah, Come thou 7. Human wickedness and the judgment of the flood. 6:1 to 8:19, continued and all thy house into the ark; for thee have I seen righteous before me in this generation” (7:1). We now come to chapter 7, which begins the God addresses Himself to Noah, who was the head actual history of the flood. Up to the present, we of the family. God had seen Noah as righteous have been considering preparations for the flood. in that wicked generation. This word “righteous” Now the great act of divine judgment is about to is the Hebrew word used for “the just” in Hab. take place. A final revelation of God comes to 2:4, “The just shall live by his faith” — a verse Noah, just a week before the torrential rains were quoted in the New Testament in connection with to begin. the doctrine of justification by faith. In New Testament terminology, Noah was a justified man. We may note that it was a wise and merciful He was regarded and treated by God as righteous, providence of God that Noah and his family at the righteousness of Christ being imputed to him this time and all the while they were in the ark and producing as its fruit a personally righteous would be so busy that they would have little time life. to think about the awful doom that was coming upon all the human race except themselves. They “Of every clean beast thou shalt take to thee could not avoid thinking about it, of course, but by sevens, the male and his female: and of beasts the activities required of them must have kept that are not clean by two, the male and his fe them extremely busy and this would tend to keep male. Of fowls also of the air by sevens, the male them from spending their time in lamenting the and the female; to keep seed alive upon the face awful fate of mankind. For, after all, it was a of all the earth” (7:2,3). Here Noah is given terrible thing that was happening, and Noah and more detailed instructions them formerly. Of cer his family would have been less than human if tain classes of creatures, classified as “clean,” not they had not felt very sad about the absolute de two but seven were to be taken into the ark. struction of the entire human race except them Some have thought that the command was for selves. When we reflect that this mass destruction Noah to take fourteen specimens (that is, seven included not only adults but children and infants, pairs) of each kind of clean animals into the ark. we will realize, as those in the ark must have This, however, is probably incorrect. The usage realized, what a terrible doom sin had brought of the Hebrew indicates that seven individual upon the human race. But in the good providence specimens, not seven pairs, were meant. That is, of God, activity which demands our complete time of each kind of clean animals Noah was to take and attention affords a degree of relief from sor into the ark three pairs and one extra specimen. rows which cannot be changed. And we may be It has been suggested that the extra specimen was sure that the eight persons who were to be saved provided for the purpose of offering sacrifices in the ark were more than busy during this last to God immediately after the flood (8:20), a sug gestion which is very likely correct. week of preparations. They would also be kept busy during their entire time in the ark, with The origin of the distinction between “clean” 196 and “unclean” animals, like the origin of sacri the unclean animals and birds, of course, the eat fice, is shrouded in mystery. The mention of clean ing of them was forbidden. and unclean animals is made to Noah without Whatever the origin and original explanation further explanation, indicating that he evidently of the distinction between clean and unclean, it was already familiar with this distinction. When was evidently known to Noah, so that no ex we come to the law given through Moses we find planation was required; he was simply command that this subject is not introduced as something ed to take the clean creatures into the ark by entirely new and previously unknown, but as sevens, the unclean by twos. something already known. The Mosaic law ac cepts the distinction of clean and unclean, and Questions: adds detailed regulations based upon this distinc tion. 1. What wise and merciful providence of God may be seen in the fact that Noah and his family The explanation offered by some, that the would be kept very busy just before and during distinction between clean and unclean animals the flood? is based wholly upon sanitary or hygienic con siderations, is unsatisfactory. Many things are 2. What is the connection of the word for pronounced unclean in the Mosaic law which in “righteous” in 7:1 with the doctrine of justification volve no real hazard to health. For example, by faith? In what famous text of the prophet any person touching a grave, or a human bone, Habakkuk is this word used? contracted ceremonial uncleanness for seven days 3. How many specimens of each kind of (Num. 19:16). Besides the sanitary theory, several clean creatures was Noah to take into the ark? other explanations have been offered for the dis tinction between clean and unclean. For example, 4. What reason can be suggested for taking one theory holds that this distinction is derived seven specimens instead of six of clean creatures from ancient totemism; another theory regards into the ark? it as derived from ancestor-worship; a third theory is the animistic theory, holding that cer 5. What is known as to the origin of the dis tain animals or objects contain spirits or imper tinction between clean and unclean animals? sonal “soul-matter” which can cause people to 6. How is the subject of cleanness and un contract uncleanness. Those who are interested cleanness introduced in the Mosaic law? in a discussion of these theories and of the Biblical facts about cleanness and uncleanness are referred 7. Why is it incorrect to say that the distinc to “Biblical Theology,” by Geerhardus Vos, pages tion between clean and unclean is based wholly 190-200 (published by Wm. B. Eerdmans Pub. Co., upon sanitary considerations? Grand Rapids 3, Mich.). “At the outset we must 8. Besides the sanitary theory, what are some guard against identifying the unclean and the for of the other theories that have been proposed to bidden. There are processes and acts absolutely explain the distinction between cleanness and un unavoidable, which nevertheless render unclean. cleanness? . . . Further, we must avoid identifying cleanness with cleanliness, uncleanness with dirtiness. Sani 9. Why did the Lord not explain to Noah the tary significance the distinction does not have” reason why some creatures are clean and others (G. Vos, Biblical Theology, p. 190). In the case of unclean?

LESSON 41 H. History of the Human Race from Adam to There will be continuous rain for forty days Abraham. 2:14 to 11:26, Continued and forty nights. This in itself would be sufficient to cause a flood. But there was also another 7. Human wickedness and the judgment of source of water, as we shall see later. the flood. 6:1 to 8:19, continued “And Noah did according to all that the Lord “For yet seven days, and I will cause it to commanded him” (7:5). Noah, living and working rain upon the earth forty days and forty nights; by faith, obeyed the revealed will of God with and every living substance that I have made will precision. We know nothing of Noah’s own feel I destroy from off the face of the earth” (7:4). Here ings with regard to what was going on, but we do Noah is given very definite information as to just know that he exactly obeyed the revealed will of what God will do. He and his family have just God. It is well for us modern Christians to re a week in which to complete their final prepara member that the duty which God requires of us tions. After these seven days, God will cause it is not to have certain emotions or feelings, but to rain. Note that the text does not simply say obedience to His revealed will. Over against the “it will rain” but “I will cause it to rain.” The fact of obedience or disobedience to the revealed divine purpose and providence are emphasized. will of God, our personal feelings, preferences or This reflects the Scriptural view that God decrees desires are unimportant. Yet how many people and controls whatsoever comes to pass. decide questions of religion more by their own 197 feelings than by the will of God revealed in the First, it rained 40 days and 40 nights. Then “all Bible! How often we have heard people say, for the fountains of the great deep were broken up.” example, “I don’t feel that buying chance tickets This expression, “the fountains of the great deep,” is wrong,” or “I feel that all religions are good if is understood by some scholars to mean sources only a person is sincere.” Whether Noah “felt” of subterranean water. It is held that some dis that he should build the ark or not, we are not turbance of the earth’s crust released vast quanti told; but we are told that God commanded him to ties of underground water, which flowed out onto build it, and he did build it. the surface of the land. This view is held, among others, by Leupold and by the New Bible Com “And Noah was six hundred years old when mentary (Inter-Varsity Fellowship, London, 1953). the flood waters was upon the earth” (7:6). At Others hold that “the fountains of the great deep” this point in his life, Noah ceased to be the head of means water from the ocean which flooded the a tiny minority group that lived by faith in Jeho land. This interpretation seems to the present vah and incurred, no doubt, the opposition, ill-will writer much more plausible than the other. The and ridicule of the world. At this point “the word for “deep” in this verse is the same as the world” was eliminated. Noah and his family, in word used for “deep” in Gen. 1:2 (“and darkness stead of being a tiny minority of the human race, was upon the face of the deep”), where obviously became the human race itself; and Noah became the the sea is meant. This Hebrew word, tehom, oc honored head of the human race. This was when curs 36 times in the Old Testament. 20 times it Noah was 600 years old. He still had 350 years to is translated “deep,” 15 times “depth,” and once live (9:29). “deep place.” Though ordinarily it clearly means “And Noah went in, and his sons, and his wife, the sea, still in some places it may mean subter and his son’s wives with him, into the ark, because ranean depths. We consider it almost obvious that of the waters of the flood” (7:7). The listing over the ocean must be meant in Gen. 7:11. again of exactly what persons were to enter the As to the meaning of the statement, granting ark shows that there were no exceptions made at that it refers to water from the sea, we have no the last minute. Of all the population of the certain information. Various theories have been world — which probably consisted of millions of advanced to account for the rush of water from people — none repented and believed at the preach the sea onto the land. The first is known as the ing of Noah. Only Noah and his family — eight glacial theory (George Frederick Wright). This persons — were permitted to enter the ark. holds that during the glacial period, as more and “Of clean beasts and of beasts that are not more ice was piled up on the continents, they clean, and of fowls, and of every thing that creep- became heavier and began to sink, while at the eth upon the earth, there went in two and two same time there was less water pressing down on unto Noah into the ark, the male and the female, the ocean floor, which according began to rise, as God had commanded Noah” (7:8,9). The lang resulting in an overflow of water onto the land uage used implies that the animals, birds and rep surfaces of the globe. This theory is not accepted tiles, etc., entered the ark willingly. The statement by all Bible scholars, by any means. that they went in “two and two” applies, of course, Another theory is that in some way the earth’s to the unclean species, which would be greatly in axis shifted a few degrees, resulting suddenly in the majority; it is in no way contrary to the fact tremendous climatic changes all over the globe. that the clean animals and birds were taken by This, it is held, resulted in an immense flow of sevens. water over the land surfaces. Still another theory “And it came to pass after seven days, that is that seismic disturbances of the ocean floors the waters of the flood were upon the earth" (that is, earthquakes at the bottom of the oceans) (7:10). The final week of preparations was now raised the level of the sea bottom, causing the sur over. The flood began. plus water to inundate the land. “In the six hundredth year of Noah’s life, in None of these interesting theories can be the second month, the seventeenth day of the proved at the present time. The Bible simply tells month, the same day were all the fountains of the us that “the fountains of the great deep were brok great deep broken up, and the windows of heaven en up." As Bible students, we may regard these were opened” (7:11). The exact date, in terms of theories as to just what happened with interest, Noah’s life, of the beginning of the flood is here but we need not commit ourselves to any one of given. It came when Noah was 600 years old. It them. was on the seventeenth day of the second month of that year. We cannot be sure what time of Questions: year this was in terms of our present calendar. 1. What truth about God’s relation to the Leupold states that it was probably in the autumn, realm of nature is implied in 7:4? corresponding approximately to our month of Oc tober. 2. Did Noah live by feelings or by faith? The water of the flood came from two sources. 3. Are Christians of the present day to be 198 lieve and act as they feel to be right? If not, how 8. Besides rainfall, what other source of water should they decide matters of faith and life? was involved in the flood? 4. What great turning point in the position 9. What opinions have been held as to the of Noah took place when he was 600 years old? meaning of “the fountains of the great deep”? 5. Did Noah’s witnessing for God lead anyone 10. Which of these opinions is probably the to repentance as the flood approached? correct one? 6. How did Noah get the animals and birds 11. What theories have been held as to what to enter the ark? caused water from the sea to inundate the land 7. How many days and nights did it rain? surface?

LESSON 42 H. History of the Human Race from Adam to hinged upon the safety of the ark! The fulfilment Abraham. 2:4 to 11:26, Continued of the promise of Gen. 3:15 — that the seed of the woman would finally destroy the serpent — 7. Human wickedness and the judgment of depended on the ark safely riding out the storms the flood. 6:1 to 8:19, continued and preserving eight frail human lives for the “And the rain was upon the earth forty days post-flood world. God’s plan and promise of re and forty nights” (7:12). Verse 4 predicted forty demption has often seemed to hang by a slender days and nights of rain; verse 12 records the ful thread. Yet always God’s plan of redemption has filment of that prediction. been infallibly certain of perfect success. For God’s decrees and purposes are sovereign — they “In the selfsame day entered Noah, and Shem, do not fail. To outward appearance, there was and Ham, and Japheth, the sons of Noah, and only an ark of gopher wood between Noah’s fam Noah’s wife, and the three wives of his sons with ily and the flood. But in reality, besides the ark, them, into the ark; they, and every beast after there was God. And when God is between His his kind, and every creeping thing that creepeth people and danger, they are perfectly safe. upon the earth after his kind, and every fowl after his kind, every bird of every sort. And they went At this point we may say something about the in unto Noah into the ark, two and two of all Babylonian and other accounts of the flood out flesh, wherein is the breath of life. And they that side of the Bible. It is a remarkable fact that went in, went in male and female of all flesh, as traditions of a universal deluge are found all over God had commanded him: and the Lord shut him the world. This fact is so striking that unbeliev in” (7:13-16). These verses are practically all a ers and sceptics used to explain it by saying that repetition of matters already stated, for the sake the North American Indians, Chinese, Eskimos, of solemn emphasis. There is however one new etc., got their stories of the flood from missionar element, namely the statement “and the Lord ies who preached the Bible account of the flood shut him in.” Leupold translated the last clause, to them. This explanation, however, is entirely “And Yahweh closed the door after him.” The impossible. The fact is that these traditions of door was shut, we may suppose, by the power of the flood are quite independent of the Bible. The God, beyond the possibility of Noah or anyone in Babylonian account is the one which most closely the ark opening it again until after the flood. resembles the Genesis record, though it differs There could be no last minute entrance to the ark in some important particulars. These traditions by any of the wicked. Nor could any malicious of a universal deluge are certainly most interest or desperate attack be made on Noah by any of ing and tend to support the truth of the Bible the wicked during the last hours before the record (though of course the Bible does not need world’s population perished. It was God, in His this kind of support). Dr. Marcus Dods wrote as sovereignty, who shut the door — shutting Noah follows in “The Expositor’s Bible” (Vol. I, p. 55): and his family in for salvation, and shutting the rest of mankind out for destruction. “The first great event which indelibly im The record tells us nothing of Noah’s own pressed itself upon the memory of the primeval thoughts and feelings on this solemn and truly world was the Flood. There is every reason to awful occasion. We can only imagine how he believe that this catastrophe was co-extensive must have felt now that the long preparation was with the human population of the world. In over, and God had irrevocably sealed the ark. every branch of the human family traditions of Outside of this craft made of gopher wood there the event are found. These traditions need not be would soon take place a most terrible judgment recited, though some of them bear a remarkable of God — a veritable type or sample of the great resemblance to the biblical story, while others are Judgment Day at the end of the world. Inside very beautiful in their construction, and signifi this craft made of gopher wood was the seed of cant in individual points. Local flood happenings the human race for all time to come. At this at various times in different countries could not point in history, the entire plan of redemption give birth to the minute coincidences found in 199 these traditions, such as the number of persons safe in the ark? Why are God’s true children al saved, and the sending out of birds.” ways safe? Those who are interested are referred to “The 5. Besides the Bible record, what accounts of Deluge Story in Stone,” by Byron C. Nelson the flood exist? (Augsburg Publishing House, Minneapolis, Minn.) for a most interesting tabular presentation of the 6. How have unbelievers sometimes tried to various ethnic traditions of the flood, showing at explain these traditions of the flood? Is this ex planation correct? a glance the points of resemblance and the points of difference. 7. Which tradition of the flood most closely Questions: resembles the Bible record? 1. Who shut the door of the ark? 8. What do these world-wide traditions of the flood prove? 2. What possibilities were prevented by the shutting of the door of the ark? 9. Does the Bible need the support of these other traditions? 3. On what did the fulfilment of the plan of redemption hang at this point of history? 10. What book by Byron C. Nelson gives an interesting comparison of the various flood tradi 4. Why were Noah and his family absolutely tions?

LESSON 43 n. History of the Human Race from Adam to water. It will be recalled that the height of the Abraham. 2:4 to 11:26, Continued ark was 30 cubits. Sq if Noah observed that 7. Human wickedness and the judgment of when the ark came to rest, the water line was halfway up the side of the ark, he would know the flood. 6:1 to 8:19, continued later that the water had been 15 cubits above the “And the flood was forty days upon the top of the mountains. earth; and the waters increased, and bare up the We must now consider the question of the ark, and it was lifted up above the earth” (7:17). universality of the flood. This really involves The meaning here is that the water continued to two questions, namely (1) did the flood destroy rise for forty days. At some time during this the entire human race except Noah and his fam period of rising water the ark began to float. ily? and (2) did the flood cover the entire globe, “And the waters prevailed, and were increas or was it limited to a certain part of the earth? ed greatly upon the earth; and the ark went upon Concerning these two questions, the tradition the face of the waters. And the waters prevailed al answer in orthodox Christian circles has always exceedingly upon the earth: and all the high hills, been to affirm the universality of the flood on that were under the whole heaven, were covered. both counts — it destroyed the entire human Fifteen cubits upward did the waters prevail; and race, and it covered the entire surface of the the mountains were covered” (7:18-20). This globe. In comparatively recent times, however, seems to repeat over and over again the thought some scholars have held the contrary views, main that “the waters prevailed.” But this repetition taining that the flood was a local one, covering has a purpose. It conveys to the reader and em the Tigris-Euphrates valley, or perhaps the entire phasizes the tremendous impression made upon Near East; and some maintaining that it did not Noah and his family by the mounting flood destroy the entire human race, but only the hu waters. It is almost as if language failed to man race in that part of the world. describe such a great amount of water! Delitzsch says: “These tautologies paint the dreadful Some evangelical scholars hold that the flood monotony of the endless and vast expanse of the was a local one, but that it did destroy the entire waters which covered the earth.” human race except Noah and his family. They argue that the purpose of the flood was to destroy The statement that the waters prevailed fif the wicked human race, and that to accomplish teen cubits upward apparently means that the this, it was only necessary that the flood reach as waters rose as much as 15 cubits above the height far as mankind, in those early days, had already of the highest mountains. The ark finally came penetrated. They tend to hold that in Noah’s to rest in the mountain range of Ararat (8:4), day mankind had not gone very far beyond the supposed to be the range in Armenia near the Tigris-Euphrates region. Turkish-Russian frontier. One peak of this range is 16,916 feet high. Perhaps Noah guaged the 15 What shall we say about these theories? The cubits by observing that when the ark came to two questions concerned are not of equal im rest “upon the mountains of Ararat,” the water portance. Theologically it is much more im still reached halfway up the side of the ark — in portant to maintain that the flood destroyed the other words, the ark’s draught was 15 cubits of entire human race than it is to maintain that it 200 covered the entire surface of the globe. Yet there flood? Well, how did the kangaroo get to Aus is good ground for believing that the flood was tralia BEFORE the flood? Presumably the same universal in both respects. We would again refer method would serve in both cases. And who can the interested reader to “The Deluge Story in tell us just what the shape of Australia was be Stone” by Byron C. Nelson. Leupold argues very fore the flood, and whether or not it was connect strongly, on the basis of the exact language used ed to Asia by a land bridge or by islands even in Scripture concerning the flood, that it was uni more closely than it is today? An argument versal both with regard to the human race and based on so many guesses and unknown quantities with regard to the surface of the globe. He points does not carry one very far. out that Gen. 7:19 says ALL the high hills that were under the WHOLE heaven were covered by Questions: the waters, while no Scripture statement in any 1. How can we explain the fact that 7:18-23 way disproves the idea of a world-wide flood. repeats over again things already stated? The present writer agrees with this view of the matter. It is a mere assumption that in Noah’s 2. What is the probable meaning of the state day the human race was still localized around ment that the waters prevailed fifteen cubits up the Tigris and Euphrates rivers. As Leupold ward? quite properly says, “Men may have colonized 3. How may Noah have guaged the 15 cubits? the Western Hemisphere before the Flood, for all we know” (Exposition of Genesis, Vol. I, p. 304). 4. What two questions have been asked con cerning the universality of the flood? The objection has been raised that Mount Ararat rises only to about 17,000 feet, while Mount 5. What has been the traditional answer to Everest and other peaks in the Himalayas are these questions in orthodox Christian circles? over 29,000 feet in altitude — how then could a 6. What have some modern scholars held as flood which rose 15 cubits above Mount Ararat to the extent of the flood? have covered the Himalayas? In answer to this objection, two things may be said. First, the 7. Which is more important, the question flood must have caused amazing changes in the whether all mankind was destroyed by the flood, topography of the earth. It is at least possible or the question of whether the entire globe was that before the flood the relative altitude of var covered by the waters of the flood? ious mountains was different from what it is to day. Second, as Leupold points out, following 8. What is the bearing of 7:19 on the question Keil, if a few mountain peaks such as some of of the global extent of the flood? the Himalayas remained above water, they would 9. How far may the human race have ex be mere pinpoints of rock in an otherwise univer tended itself by Noah’s day? sal ocean, and would not disprove the universality 10. What objection has been raised concern of the flood any more than the survival of Noah ing the relative height of Mount Ararat and the and his family disproved the statement that “all flesh” was destroyed. A very good case can be Himalaya mountains? How can this objection be made out for the global universality of the flood. answered? The objections based on the distribution of ani 11. How can we answer the objection to a mals after the flood — such as the kangaroo to global flood based on the problem of distribution Australia — seem to be quite without weight. of animals after the flood to isolated islands or How did the kangaroo get to Australia after the continents such as Australia?

LESSON 44 II. History of the Human Race from Adam to record the actual death of “all flesh” in the flood. Abraham. 2:4 to 11:26, Continued The manner of statement is repetitious, no doubt to impress on the reader the awful solemnity of 7. Human wickedness and the judgment of what is being said. Such total destruction of hu the flood. 6:1 to 8:19, continued man and animal life has occurred but once in the “And all flesh died that moved upon the entire history of the world. It will occur again— earth, both of fowl, and of cattle, and of beast, once only—at that great Day which shall mark and of every creeping thing that creepeth upon the the boundary line between history and eternity. earth, and every man: all in whose nostrils was the In this connection the reader would do well to breath of life, of all that was in the dry land, died. read again 2 Peter chap. 3. And every living substance was destroyed which “And the waters prevailed upon the earth was upon the face of the ground, both man, and a hundred and fifty days” (7:24). The statement cattle, and the creeping things, and the fowl of that the waters “prevailed” for 150 days must the heaven; and they were destroyed from the mean that after having reached their greatest earth: and Noah only remained alive, and they that height, the waters continued at that level for 150 were with him in the ark” (7:21-23). These verses days. Those who have crossed an ocean, especially 201 the Pacific, well know what an impression is not somewhere in the middle of the Mediterran produced upon the passenger by the sight of ean Sea, the Persian Gulf, or even out in the great nothing but a vast expanse of water, meeting the Atlantic. Though there was no human pilot, God horizon in a great circle, with nothing else visible was the Pilot of the ark. In His wise and good for many days. Such must have been the impres providence, he brought it to rest “upon the moun sion produced upon those within the ark; but in tains of Ararat.” their case the situation continued for almost half a year. It is sometimes said that the ark came to rest upon “Mount Ararat.” The Bible, however, uses “And God remembered Noah, and every living the plural: “upon the mountains of Ararat” — thing, and all the cattle that was with him in the that is, somewhere in the Ararat range. The ark: and God made a wind to pass over the earth, highest mountain in this range is Mount Masis and the waters assuaged. The fountains also of (altitude 16,916 feet). It is possible that the ark the deep and the windows of heaven were stopped, came to rest at or near the summit of this moun and the rain from heaven was restrained. And. tain, though this is not certain. The fact is that the waters returned from off the earth continually: it would be difficult to bring the animals down and after the end of the hundred and fifty days safely from such an inaccessible peak. Yet it may the waters were abated” (8:1-3). Here again we be that the ark was grounded on that peak. The see that the Person behind the forces of nature is Jewish Targum has the interpretation that the ark God. It was not simply that the waters receded ran aground in the Kardu mountains (south and by the operation of natural laws, though that was west of Lake Van; see map of Bible lands). no doubt true. But back of that was the more important fact that “God remembered Noah." The The exact location of the spot where the ark impersonal, mechanical, automatic view of the ran aground is an interesting question, but not laws of nature which has been fostered by modern really of any great practical importance. Much science, is foreign to the viewpoint of the Bible. more important is the fact that the ark was The Bible leaves plenty of room for nature, with safely grounded, without wreck or ruin, and thus its forces and laws, but at every point it regards its intended purpose had been successfully accom God as the great Author of nature and as in con plished. Suppose the ark had been violently trol of all its facts and processes. driven by high winds against great rocks and boulders, and wrecked at the end of the flood! While various natural factors are mentioned But here again the powerful, all-embracing pro in connection with the removal of the waters of vidence of God was at work. The ark was safely the flood from the face of the earth, still there grounded. must have been a miraculous factor also involved. As for the natural factors, first of all, the sources Questions: of increased water were stopped: “The fountains' 1. Why is the language of 7:21-23 repetitious? also of the deep and the windows of heaven were 2. How many times in human history has stopped, and the rain from heaven was restrained” such total destruction of human and animal life (8:2). This would prevent any additional increase occurred? of the flood waters. In the second place, “God made a wind to pass over the earth,” which had 3. How many times will such total destruc an evaporating effect. Doubtless this wind was tion occur in the future, and when will that be? no ordinary breeze, but something very power 4. What is meant by the statement that the ful, which would have an extraordinary effect. waters prevailed for 150 days? 5. What was the real cause of the waters abat Verse 3 implies that the decrease of the waters ing from the earth? was very rapid — “the waters returned. . . con 6. What is the difference between the modern tinually.” Leupold translates this by “more and scientific view of nature and the Bible view of na more.” After 150 days of water at the highest ture? level, the process of abatement set in, continuing until “the earth was dry” (8:14). 7. When did the ark run aground? 8. Where did the ark come to rest on solid “And the ark rested in the seventh month, on ground? the seventeenth day of the month, upon the moun 9. What remarkable providence is seen in tains of A rarat” (8:4). Remember that the ark the location of the ark at the end of the flood? was not a ship and could not be steered or navi gated in any way. Even if navigation had been 10. What is the highest mountain in the Ara possible, there were no landmarks to steer by. rat range, and how high above sea level is its sum While the ark was seaworthy and floated, it would mit? be carried by winds and air currents with no pos 11. What fact is much more important than sibility of human control. Consider, then, what a the exact location of the spot where the ark was remarkable divine providence is manifested in grounded? the fact that when the flood was over, the ark 12. What fact accounts for the safe ground was above the solid ground of Asia Minor, and ing of the ark? 202 LESSON 45 II. History of the Human Race from Adam to fore it was not a pre-flood olive leaf which the Abraham. 2:4 to 11:26, Continued dove had found floating somewhere, but a new leaf from a growing olive tree. Olive trees can 7. Human wickedness and the judgment of not grow at any such altitude as the summits of the the flood. 6:1 to 8:19, continued Ararat mountains; therefore the dove appearing with the fresh olive leaf proved that the waters “And the waters decreased continually until had receded far, perhaps as far as the foothills or the tenth month: in the tenth month, on the first even the valleys. day of the month, were the tops of the mountains seen” (8:5). This verse would seem to imply that “And he stayed yet other seven days, and sent the ark came to rest on or near the summit of forth the dove, which returned not again unto the highest mountain of the range, otherwise the him any more” (8:12). This time the dove did top of the highest peak would have been visible not come back at all. From this Noah would con as soon as the ark was grounded. clude that the drying up of the land surface must be almost complete, if not entirely so. “And it came to pass at the end of forty days, that Noah opened the window of the ark which “And it came to pass in the six hundredth and he had made: and he sent forth a raven, which first year, in the first month, the first day of the went to and fro, until the waters were dried up month, the waters were dried up from off the from off the earth” (8:6),7). After the peaks of earth: and Noah removed the covering of the ark, the mountains became visible, Noah waited forty and looked, and, behold, the face of the ground days, and then released the raven. Evidently the was dry. And in the second month, on the seven window, which Noah opened, did not afford a suf and twentieth day of the month, was the earth ficiently wide view. Leupold suggests that the dried” (8:13,14). This brings us to the end of the window may have been rather high up under pro flood. All that now remains is for the occupants jecting eaves, which would limit the view. The of the ark to emerge from its confinement to pos raven, once released, does not return to the ark. sess the earth. Of course the meaning is not that the raven flew hither and yon without any rest until the earth By comparing 8:14 with 7:11 we will note that was dry. We must remember that the mountain the total period during which Noah and his family peaks were already exposed, and these would af were in the ark was a year and ten days. ford rest for the raven when not in flight. Questions: “Also he sent forth a dove from him, to see if the waters were abated from off the face of the 1. What seems to be implied by 8:5 as to the ground. But the dove found no rest for the sole place where the ark came to rest on solid ground? of her foot, and she returned unto him into the ark; for the waters were on the face of the whole 2. How long did Noah wait after the mountain earth. Then he put forth his hand, and took her, peaks became visible, before taking steps to find and pulled her in unto him into the ark” (8:8,9). out what the situation was? The dove is not a strong bird like the raven; possibly it was a tame dove, not used to long 3. What bird was first released by Noah, and flights. Or it may be that the dove, a bird of with what result? clean habits, found no clean place where it was willing to alight, and so returned to the ark. Noah’s 4. What bird was next released, and with act of taking the dove back into the ark indicates what result? his kindness to the animal world. 5. What may have been the reason why the “And he stayed yet other seven days; and dove returned to the ark, while the raven did not? again he sent forth the dove out of the ark. And the dove came in to him in the evening, and, lo, 6. What is implied by the intervals of seven in her mouth was an olive leaf plucked off: so days between Noah’s attempts to obtain informa Noah knew that the waters were abated from off tion about the receding waters? the earth” (8:10, 11). The intervals of seven days 7. What kind of olive leaf did the dove bring between attempts to obtain information about the back? What did this prove as to the extent to condition of the earth, indicate a reckoning of time which the waters had receded? by seven-day weeks, and by implication, a know ledge of the weekly Sabbath. On the second re 8. How long were Noah and his family in the lease of the dove, it returned with an olive leaf in ark? its bill. The olive leaf was “plucked off”; the He brew implies that it was freshly plucked off, there (To be continued) 203 Announcement You can share in “Blue Banner Faith and cannot do the extra clerical work involved in Life’s’’ wide witness to Bible truth by contribut having subscriptions start and stop at different ing to the expense of publishing the magazine. Less times through the year. than half of the amount required is obtained from subscriptions and sale of back issues. For the The Agent for Britain and Ireland is the Rev. balance we are dependent on contributions. Num Adam Loughridge, B.A., Glenmanus Manse, Por- bered receipts are sent promptly for all contribu trush, County Antrim, Northern Ireland. Annual tions. Financial reports are submitted to the Board subscription rate for Britain and Ireland is 7s. 6d. of Publication of the Synod of the Reformed Pres We are happy to announce that the Rev. 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INDEX OF BLUE BANNER FAITH AND LIFE FOR 1954, VOLUME 9 Note: Where a subject or article begins on one page and is continued on the following page or pages, only the first page is listed in this index.

ACCOMODATION OF SCRIPTURE, 120 An Introduction to Christian Philosophy (J. M. ADIAPHORA, 120 Spier), 182 AGNOSTICISM, 120 Atonement, the (A. A. Hodge), 42 ALPHA AND OMEGA, 120 Berkeley Version of the New Testament (G. Ver- ALTAR, 120 kuyl), 68 AMYRALDISM, 120 ANGEL, 120 Bible Student’s English-Greek Concordance and ANGEL OF JEHOVAH, THE, 120 Greek-English Dictionary to the New Testa ANIMISM, 120 ment (J. Gall), 43 ANNIHILATIONISM, 120 Centrality of the Messianic Idea for the Old ANTHROPOMORPHISM, 120 Testament, the (H. E. Ellison), 155 ANTICHRIST, 120 Christian and His Bible, the (D. Johnson), 45 ANTITRINITARIANISM, 120 Christianity Rightly So Called (S. G. Craig), 158 APOSTLE, 120 Covenant of Grace, the (J. Murray), 157 APOSTLES’ CREED, 120 Cruden’s unabridged Concordance with the Ori ARCHAEOLOGY, 120 ginal Notes and Comments (A. Cruden), 156 ARIANISM, 170 Dictionary of the Bible (J. D. Davis), 101 ASCETICISM, 170 Divorce (J. Murray), 43 ATHEISTS, 177 Doctrine of the Church in these Times, the ATONEMENT, 170 (C. E. Tulga), 100 AUGUSTINE OF HIPPO, quoted, 14, 153 Epistle of Paul to the Churches of Galatia, the AUTHORITY, Protestant and Catholic views of, 37 (H. N. Ridderbos), 97 BAPTISM, 170 Faith and Justification (G. C'. Berkouwer), 184 BERKELEY VERSION OF THE NEW TESTA Fifty-two Sermons (H. Bonar), 156 MENT, by L. E. Kilpatrick, 68 From Fear to Faith (D. M. Lloyd-Jones), 182 BLOOD OF CHRIST, was it from human person Fundamentals in Christian Education: Theory or divine being? 88 and Practice (C. Jaarsma), 181 BOOKS RECEIVED, lists of, 47, 104, 159, 185 Gospel According to Isaiah, the: Seven Sermons BOOKS REVIEWED: on Isaiah 53 (John Calvin), 46 An Exegetical Commentary on the Gospel Ac Hardening of Pharaoh’s Heart, the (W. A. Samp cording to S. Matthew (A. Plummer), 41 son), 99 204 Heir of Heaven Walking in Darkness, and the COVENANTER MARTYRS, last words of, 163 Heir of Hell Walking in Light (J. C. Philpot), COVENANTERS, are they consistent? 175 96 DAY OF CREATION of sun and moon, 162 History of the Jewish Nation after the Destruc DISEASES OF CHURCH GOVERNMENT, by tion of Jerusalem under Titus (A. Edersheim), J. G. Vos, 59, 121 179 EPHESIANS, STUDIES IN THE EPISTLE TO THE Jehovah of the Watchtower (W. R. Martin and (Series of Bible Lessons), 5:25 to 6:24, 16-25 N. H. Klann), 155 ETHIOPIA, 9 Kingdom of God, the: The Biblical Concept and FAITH ORGANIZATIONS, 176 its Meaning for the Church (J. Bright), 98 FAITHS, true and false, 176 Kingdom Within (S. Ulfers), 42 FRATERNITIES AND HONOR SOCIETIES, mem Maclaren’s Sermon Outlines (A. Maclaren), 178 bership in, 89 Miracles: Yesterday and Today, True and False FREE PRESBYTERIAN CHURCH of Scotland, 90 (B. B. Warfield), 45 Modern Uncertainty and Christian Faith (G. C. GENESIS, STUDIES IN THE BOOK OF (Series of Berkouwer), 99 Bible Lessons), 25, 69, 125, 186 Never Alone (H. Hoffs), 99 GEBAL, 9 New Testament Commentary: John, Vol. I (W. GILEAD, 10 Hendriksen), 47 GOD, impropriety of mental images of, 177 New Testament, the: An Historical and Analytic GURNALL, WILLIAM, quoted, 169 Survey (M. C. Tenney), 96 GUTHRIE, JAMES, quoted, 163 Our Lord’s View of the Old Testament (J. W. HAGARENES, 10 Wenham), 154 HAM, 10 Outline Studies in the New Testament, Acts to HENRY, MATTHEW, quoted, 58, 59, 169 Ephesians (W. G. Moorehead), 44 HERMON, 10 Predestination: An Exposition of Romans 9 (J. HERMONITES, 10 Weidenaar), 100 HODGE, CHARLES, quoted, 119 Reformation Principles (J. Murray), 102 HOPE FOR WEAK CHRISTIANS, by J. G. Vos, 63 Reformation Review, the, Vol. I No. 1, 95 INSTRUMENTAL MUSIC IN WORSHIP, 161 Revelation and Inspiration (J. Orr), 103 ISHMAEL, why circumcised, 174 Royal Crown, the (Anon.), 99 ISHMAELITES, 67 Second Coming of Christ, the (L. Berkhof), 45 ISRAEL, 67 The World’s Religions (J.N.D. Anderson), 183 JABIN, 67 This is not That (J. H. Pickford), 41 JACOB, 67 Topical Text-Finder (C. Simmons), 179 JERUSALEM, 67 Toward a Reformed Philosophy (W. Young), 181 JONES, E. STANLEY, views of, 160 Virgin Birth of Christ, the (H. A. Hanke), 98 JORDAN, 68 Wearing the Uniform as a Christian (J. H. Mul JOSEPH, 119 ler), 180 JUDAH, 119 What is Calvinistic Philosophy? (J. M. Spier), 181 JUDGMENT OF THIS WORLD, what is it? 176 What Rome Teaches (E. J. Tanis), 180 JUSTIFICATION and daily confession of sin, 39 KADESH, 119 Where Science and Faith Meet: Five Broadcast KEDAR, 119 Talks (Symposium), 95 KISON (KISHON), 119 CALVIN, JOHN, quoted, 13, 58, 59, 118, 153 LEBANON, 119 CALVINISM FOR TODAY, by J. G. Vos, 109 LORD’S SUPPER, frequency of, 38, 39 LOWELL, JAMES RUSSELL, quoted, 169 CAMERON, RICHARD, quoted, 14, 163 LUKE 22:16, meaning of, 177 CHILDREN'S SERMONS, propriety of, 174 MACHEN, J. G., quoted, 13 CHRISTIAN LIFE MAGAZINE on instrumental MANASSEH, 119 music in worship, 161 MELCHIZEDEK, 168 CHRISTLESS ORGANIZATIONS, membership in, MENTAL IMAGES OF GOD, 177 175 MERIBAH, 169 MESECH (MESHECH), 169 CLARK, GLENN, religious views of, 36 MIDIANITES, 169 CONVERTS, should they be baptized immediately? MIZAR, 169 90 MODERN SITUATION WITH RESPECT TO COVENANT-IDEA IN SCRIPTURE, THE, by F. D. CHURCH AND RELIGION, THE, by J. C. Ran Frazer, 10, 64, 150, 170 kin, 55, 115 205 McCHEYNE, ROBERT MURRAY, quoted, 14 REDEMPTION, purpose of, 160 McFEETERS, J. C., quoted, 118 REFORMED PRESBYTERIAN TESTIMONY, quot ed, 153 McKAIL, HUGH, quoted, 163 RELIGIOUS TERMS DEFINED, 14, 54, 120, 170 NATIONAL COVENANT OF SCOTLAND (1638), RENWICK, JAMES, quoted, 163 quoted, 164 ROMAN CATHOLIC VIEW of religious authority, ONE WHO HEALS SLIGHTLY: An Appraisal of 37 the Message of Norman Vincent Peale, by L. E. Kilpatrick, 146 RYLE, J. C., quoted, 13, 14 SEPARATION, Christian, 175 OWEN, JOHN, quoted, 169 SIN, 14 PEALE, NORMAN VINCENT, views of, 88, 146 SITTING IN PRAYER, is it Scriptural, 92 PEOPLE AND PLACES IN THE PSALMS, 9, 67, 119, 168 SKETCHES FROM OUR HISTORY: CONTEND ING FOR THE FAITH THROUGH THE AGES. PINK, ARTHUR W., quoted, 58 VIII, John Calvin, the Reformer of Geneva, 15, 52, 124 POEMS AND POETICAL QUOTATIONS: By Faith (Anonymous), 106 SKETCHES OF THE COVENANTERS, by J. C. McFetters, 3, 51, 107, 167 Christian’s Death, the (A. M. Toplady), 2 Crucified with Christ (Anonymous), 50 SMEATON, GEORGE, quoted, 118, 119, 169 Destruction of Sennacherib, the (G. G. Byron), SOCIAL AND ECONOMIC RESPONSIBILITY OF 166 THE VISIBLE CHURCH, by J. G. Vos, 4 God’s Appointed Day (Anonymous), 50 SOCINLANISM, 14 Go Not Far from Me (Anonymous), 166 SORROW FOR SIN, 14 God Strengthen me to Bear Myself (C. G. Ros SOUL, 14 setti), 94, 173 SPIRITUAL MAN, 14 Hereafter Thou Shalt Know (Anonymous), 166 He Is Risen (J. M. Neale), 2 SUN AND MOON, day of creation of, 162 Here — and There (Anonymous), 106 SUPEREROGATION, WORKS OF, 14 He Rules the Storm (Anonymous), 166 THEOLOGY, 14 Holy Field, the (H. H. Milman), 2 THOMAS a-KEMPIS, quoted, 14 Lays of the Kirk and Covenant (H. S. Menteath), TOLERATION, 54 164 My Saviour Lives (Anonymous), 106 TRADITION, 54 My Substitute (J. C. Rankin), 106 TRANSLATION, 54 Safe Where I Cannot Die Yet (C. G. Rossetti), TRANSUBSTANTIATION, 54 162 TRUTH ABOUT THE CHURCHES, THE, by J. C. The Habitation of Thy House (Psalm 26), 108 Rankin, 33 There is a Peace (Anonymous), 50 TRUTH, 54 Trust Him (Anonymous), 106 TYPE, 54 Trumpet of the Lord, the (Anonymous), 50 Ye Fearful Saints (W. Cowper), 87 UNBELIEF, 54 UNITARIANS, 54 POLITICAL DISSENT, 175 UNITED ORIGINAL SECESSION CHURCH of POSTURE IN PRAYER, question of Scriptural, 92 Scotland, 89 PROTESTANT AND CATHOLIC views of author UNIVERSALISTS, 54 ity, 37 VOLUNTARY ASSOCIATIONS, membership in, PSALM FOUR: Enriched by the Grace and Peace 175 of God, by F. D. Frazer, 7 VOW, 54 PSALM FIVE: Taking Refuge in God, by F. D. WASHINGTON, GEORGE, quoted, 14 Frazer, 61 WILLSON, JAMES M., quoted, 13 PSALM SIX: Prayer that was Answered while being Spoken, by F. D. Frazer, 143 WILL-WORSHIP, by J. A. Hill, 112 WORKS OF SUPEREROGATION, 14 QUESTIONS RECEIVED, LISTS OF, 40, 94, 163, 178 WORLD CALENDAR, relation of to Sabbath, 93 The Offense of the Cross By J. G. Vos “If I yet preach circumcision, why do I yet suffer persecution? Then is the offense of the cross ceased”. Gal. 5:11

The word here translated “offense” is the ulate ourselves about. The cross will not let a Greek “skandalon”, which first meant the trig man stand on his own feet before God. It will ger of a trap or snare, then an occasion of stumb not let a man claim salvation by “doing his best” ling. Our word “scandal" is derived from it. The or "keeping the golden rule”. All this is cut off offense of the cross is the stumblingblock that at the root. keeps people from becoming Christians. It is the The cross is an offense to all non-Christian offense of the cross that makes Christianity dif religion, to all apostate religion, to all pseudo- ferent from all other religions. Only Christianity Christianity, to all legalism or moralism, to all presents a crucified Saviour as the center of its formalism, to all Christless schemes of “character system. It is the presence or absence of the of building”, and to all the rest of the dismal array fense of the cross that determines whether a of human substitutes for salvation by the shed movement or organization is truly Christian or blood of Jesus Christ, the Lamb of God that tak- not. If the offense of the cross is by-passed or eth away the sin of the world. Today, more than toned down, it is not Christianity but a counter ever, the cross is an offense. Men seek to evade feit. it by theories that take the blood out of salvation It is the cross of Christ, not our cross, that is and leave us a Jesus who was only an example, a spoken of. The “cross” means the substitution martyr, a teacher. Thousands of theological ary atonement of Jesus Christ for sinners. This books have been written in these attempts to get implies human guilt, depravity, inability to save rid of the offense of the cross—the bare, bald self. It implies that salvation is not an attain truth that the Son of God suffered and died, His ment but a gift of free grace. It reduces us all blood was shed, in bearing the wrath and curse of to paupers before the holy God. God as the Substitute of guilty and helpless sin ners. Our age retains the name of the cross, but The cross of Christ is not a sentimental idea, explains away its reality and power. Modem re but a horribly realistic one. There is nothing ligion is really a bloodless faith. Because it is beautiful or lovely about the cross of Christ in it bloodless, it is also hopeless, and cannot save guilty self; it is unspeakably dreadful. It stands for the men from sin and hell. righteous judgment and awful wrath of God What the world hates, the saved Christian against human sin. It stands for the curse of God glories in. “God forbid that I should glory, save upon the sinner. Christ was made a curse for us: in the cross of our Lord Jesus Christ” (Gal. 6:14). for it is written, “Cursed is every one that hang- The offense of the cross, the hated sign of the eth on a tree” (Gal. 3:13). But the cross also substitutionary atonement, is the sign of genuine stands for the love and mercy of God. At Cal Christianity. We should never tone it down, vary, divine love and divine wrath meet. God so minimize it, soft-pedal it, apologize for it. It must loved this wicked world that He gave His Son to always be dominant in our religion. Christ is not suffer and die for sinners on the accursed cross. preached aright unless His shed blood is em The cross is an offense not merely because of phasized as the only way guilty human beings its crudity, its cruelty and its shame. It is an of can find peace with the righteous God. We can fense to unsaved sinners even more because of never advance beyond the cross; we can never what it implies concerning them. It cuts the root outgrow it and go on to other things. It will al of human pride, pretension and self-righteous ways be central. ness. It eliminates all ground of human boasting. (Reprinted by permission from “The Covenanter It leaves us nothing to claim, nothing to congrat Pastor”)

Though sun and moon and stars be not, the heavens a vanished scroll, The pillars of the earth are His. Be fixed in God, my soul. The waves may roar, the nations rage, and yet at His command At the four comers of the earth the four great angels stand, And swiftly hasteneth the day foretold in His sure Word, The kingdom of the world shall be the kingdom of the Lord. (Author unknown. Adapted)

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