New and Noteworthy Publication: The Reformed Baptism Form by B. Wielenga

A new and noteworthy publication from the Reformed Free Publishing Association has been released and may be noted here for your profit. The book is titled The Reformed Baptism Form: A Commentary, authored by Bastiaan Wielenga, translated by Annemie Godbehere, and edited by David J. Engelsma.

In a special blog post yesterday (Sept.12), the RFPA addressed the importance of this newly translated work:

The Reformed Form for the Administration of Baptism is one of the most important of all the secondary confessions of many Reformed churches worldwide. It is certainly the most read in the churches. In its original form dating from the late 1500s, soon after the Protestant Reformation, it received its present form and official standing from the Synod of Dordt in 1618/1619.

In various languages, including the Dutch, the Form functions at the baptism of adult converts and of the infant children of believers in many Reformed churches everywhere in the world. By virtue of its use to administer, solemnize, and explain the sacrament of baptism, this form is read in the worship services of Reformed churches more often than any other creed or form, with the exception of the Heidelberg Catechism.

Lacking has been a thorough, faithful, sound commentary on the Baptism Form in the English language.

This lack is now met by a translation into English for the first time of the authoritative, if not definitive, commentary on the form by the highly qualified and esteemed Dutch pastor and theologian, Dr. B. Wielenga, Ons Doopsformulier (in the English translation of the commentary, The Reformed Baptism Form: A Commentary. Kok of Kampen published Wielenga’s commentary in 1906.

The 448 page commentary includes chapters on “The Doctrine of Baptism in General”; “The Doctrine of Infant Baptism in Particular”; “The Prayer before Baptism”; “Admonition to the Parents”; and the “Prayer of Thanksgiving after Baptism.”

The commentary sets forth the Reformed doctrine of baptism as sign and seal, the doctrine of the covenant of God with the children of believers, and other vitally important truths related to the sacrament, including the relation of the covenant and election. 

It is also intensely practical, considering such matters as whether the officiating minister should sprinkle once or three times; whether it is proper to make of the administration of the sacrament an occasion for the gathering of relatives and friends; and, more significantly, whether parents and church are to regard and rear the baptized children of believers as regenerated, saved children of God, or as unsaved “little vipers”—in which (latter) case, of course, no rearing is possible.

The author was determined to explain the language itself of the form, avoiding the temptation to introduce convictions of his own. Written clearly and simply so as to be of benefit to all Reformed believers, the commentary also gives the Reformed pastor deep insight into the sacrament of baptism and its administration. This is a book that will help all Reformed Christians, pastors, and churches to be Reformed in thinking and practice with regard to the sacrament of baptism, especially with regard to the baptism of the infant children of believing parents.

To order the book, visit the RFPA website, www.rfpa.org, or email them at mail@rfpa.org.

Source: Reformed Free Publishing Association — The Reformed Baptism Form

The Church and Her Head – Guy Waters

TT-Sept-2016On this first Lord’s Day of September I began digging into my new issue of Tabletalk, the always-profitable devotional magazine produced by Ligonier ministries. And, by the way, the daily devotions continue the study of the Gospel According to Mark.

This month the theme is “The Church,” with eight-plus articles dedicated to explaining the Reformed doctrine of the church. Editor Burk Parsons introduces it with his article “Our Family Forever,” while Dr. Guy P. Waters leads off the featured articles with his, “The Head of the Church.”

Though brief, it is a fine summary of what it means that Jesus Christ is the only Head of the church, His body. After explaining the doctrine of Christ’s headship over the church, Waters has a fine application section at the end. It is from this that we quote today.

To read the rest of his article as well as to find other articles on the church, use the link Ligonier below.

Why is the headship of Jesus Christ over His church important for the life of the church? As Christians, it is both our duty and delight to live under the lordship of Jesus Christ (Rom. 10:9). Since the church is the place where Christ’s lordship is on unique display in this world, how could a believer refuse to be part of the church of Jesus Christ? Our commitment to Christ requires us to commit to His church. This commitment means that we join a local church where the Word is purely proclaimed. It also means that we honor our vows of membership. For most churches, including my own (the Presbyterian Church in America), these vows include a commitment to live godly lives, to participate in and support the “worship and work” of the church, and to “submit . . . to the church’s government and discipline.”

Resolving to submit to the church’s government and discipline is difficult and countercultural. But it is also necessary. How can we live under Christ’s lordship in this way? Those who are called to be elders in the church should remember that they serve under the authority of Christ. They are servants, not lords. They are ultimately accountable to Christ for all that they teach and do in the church. But theirs is an important office. Through their labors, Christ is visibly governing His church.

Christians obey their leaders in the church because Christ has commanded them to do so. But Christian obedience is never blind. Like the Bereans, we measure everything our leaders say against the standard of God’s Word. God alone is Lord of the conscience. For government to work properly in the church, Christians must know their Bibles well and develop the capacity to discern biblically all that they hear and see in the church. It is in this way that Christ is glorified in His church’s government.

King Jesus often does extraordinary things through ordinary means. The church’s life and government are no exception. How does your involvement in the church put on display the reign of Jesus Christ?

Source: The Head of the Church by Guy Waters

Are We Living by the Bible’s Authority? – Prof. R. Cammenga

StandardBearerOur food for thought on this Lord’s Day come from an article by Prof. Ronald Cammenga that appeared in the August 2016 issue of the Standard Bearer (vol.92, #19). It is part of the “Taking Heed to the Doctrine” rubric and belongs to a series he is doing on revelation, inspiration, and infallibility in connection with the doctrine of Scripture.

Here are his closing thoughts on the matter of the Bible’s authority:

I doubt that very few, if anyone, who reads this article would disagree with the teaching that the Bible is the supreme authority in the church and in the life of the believer.  We all confess that by virtue of our subscription to the Reformed confessions.  But what about practically?  On a practical level, do we honor the authority of Scripture?  We all ought to examine ourselves.  The Bible says that we are to seek first the kingdom of heaven, believing that God will take care of our earthly needs.  Do we seek first in our lives the kingdom of heaven.  The Bible says that we are not to set our heart upon riches, earthly fame, or glory among men.  Have we set our hearts on riches, earthly fame, or glory among men?  The Bible calls us to live in the world, but not be one with the world.  Do we live antithetically, in the world while not of the world; or, are we friends with the children of this world and run with them in the same excess of riot (I Peter 4:4)?  The Bible calls us to honor our parents and all who are in authority over us.  Do we honor those through whom it pleases God to govern our lives?  The Bible calls us to date and marry in the Lord.  Are we dating and do we intend to marry in the Lord?  The Lord calls us to live chastely and temperately in this present evil world, and not give ourselves to indulgence in sexual uncleanness.  Do we strive to live out of the conviction that our bodies are the temples of the Holy Spirit?  The Bible calls us to live faithfully in marriage; it calls husbands to love their wives and wives to submit to their husbands as unto the Lord.  Are we living faithfully in our marriages?  Do we as husbands love, nourish, and cherish our wives?  And do we as wives reverence, submit to, and assist our husbands in all things?

It is one thing to subscribe to the truth of Scripture’s sole authority.  It is quite another thing to live in such a way that we submit to Scripture’s authority.  May God give us the needed grace to honor this first and outstanding perfection of Scripture.

The Prayers of J. Calvin (28)

JCalvin1On this last Sunday of July 2016 we return to our series of posts on the prayers of John Calvin (see my previous Sunday posts in Nov./Dec., 2014, throughout 2015, and now in 2016), which follow his lectures on the OT prophecy of Jeremiah (Baker reprint, 1979).

Today we post a brief section from his twenty-seventh lecture and the prayer that concludes it (slightly edited). This lecture covers Jeremiah 7:5-11, which includes Calvin’s comments on 7:11, “Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the LORD”:

And he [God] adds, ‘In this house, which is called by my name,’ that is, which has been dedicated to Me; for to call God’s name on the Temple means nothing else but that the Temple was consecrated to Him, so that He was there worshiped.

When God is truly worshiped, they who seek Him find that He Himself is present by His grace and power. As then God commanded the Temple to be built for Him, that He might there be worshiped, He says His name was there called, that is, according to its first and sacred appointment.

Absurdly indeed did the Jews call on His name, for there was in them no religion, no piety: but according to God’s institution, His name was called upon the Temple, as He had consecrated it to Himself. Hence, God reminds them of the first institution, which was holy and ought to have continued inviolable: ‘Know ye not, that this place has been chosen by Me, that My name might there be invoked? Ye stand before Me in the holy place, and ye stand polluted; and though polluted, not with one kind of vices but My whole law has been violated by you and my Tables despised, yet yet stand!’

We hence see the design of the prophet: for he condemns the effrontery and frowardness of the Jews, because they thus dared to rush into God’s presence in all their pollutions (p.373).

And this is the prayer with which Calvin concludes this lecture:

Grant, Almighty God, that as Thou buildest not at this day a temple among us of wood and stones, and as the fullness of Thy Godhead dwells in Thine only-begotten Son, and as He by His power fills the whole world, and dwells in the midst of us, and even in us, – O grant, that we may not profane His sanctuary by our vices and sins, but so strive to consecrate ourselves to Thy service, that Thy name through His name may be continually glorified, until we shall at length be received into that eternal inheritance, where will appear to us openly, and face to face, that glory which we now see in the truth contained in Thy gospel. -Amen

God’s Gracious Call to His Weak and Sinful Worshipers – C.Griess

In the most recent issue of The Standard Bearer (June 2016) Rev. Cory Griess has a concluding article on his series on the public worship of the church in the rubric “O Come, Let Us Worship.”

SB-June-2016-cover

In this final article Rev.Griess finishes an exposition of Psalm 50 under the title “God Judges the Church’s Worship.” As we prepare to enter God’s covenantal assembly today, we do well to read Psalm 50 with care and prayer, applying our God’s Word to our hearts and minds.

Here is part of what Rev.Griess has to say by way of explanation of this passage, especially verses 14-15, “Offer unto God thanksgiving; and pay thy vows unto the most High: and call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.”:

…Worship is not thinking that God needs us; worship is recognizing how much we need Him. What glorious words are spoken in this verse! The Israelites were to see their own need for the sacrifice they were bringing, not to think that their sacrifice was a work to earn God’s favor. What the text is saying is that consciously and experientially realizing one’s need for God is worship!

Instead of coming to church because we think we are pacifying Him or earning something from Him by giving our worship, we come to tell Him, ‘Lord, I have come from a week of trying to obey Thy law, and I have in some points, and even then imperfectly; but I have also failed in so many points. And, Lord, I am struggling with the burdens in my life. I am not able to carry on alone. And because of it, I am in my day of trouble. Deliver me from my sins in the blood of Thy Son. Speak to me Thy gospel. And in this covenantal meeting, receive me on the basis of the One who died for me. Speak peace to me. Convict me, encourage me, that I might carry on.’ This, God, says, is worship (p.406).

Book Alert! Christianizing the World – David J. Engelsma

christianizing-world-DJE-2016Time for another book alert, this time relating to a new publication from the Reformed Free Publishing Association. The book is titled Christianizing the World: Reformed Calling or Ecclesiastical Suicide?, and is the substance of a speech given by emeritus professor David J. Engelsma (PRC Seminary) in 2014 in the Grand Rapids, MI area.

The book is occasioned by the recent translation and publication of Abraham Kuyper’s major Dutch work on common grace and  addresses the contemporary theological and ecclesiastical fascination with this doctrine, especially as it relates to Christianity’s calling in regards to culture – summarized by the author as “Christianizing the World.”

This is how he describes it in his preface:

For many years, it has been widely accepted in Reformed circles worldwide that the theory of common grace developed by the Dutch theologian Abraham Kuyper and the project of Christianizing the world by this common grace, which Kuyper exhorted, are Reformed orthodoxy. Of late, this thinking spreads among evangelicals both in North America and across the world.

…Few, if any, question this quixotic (ad)venture with regard to its biblical and Reformed bases. Conservative and liberal Reformed theologians, scholars, churches, and seminaries alike enthusiastically endorse and promote the project and its theological foundation and source in a common grace of God.

This book examines the theory of common grace and its cultural ambitions in light of the Reformed creeds and holy scripture, particularly the passages of scripture to which Kuyper and his disciples mainly appeal. The book also calls attention to the deleterious effects of the theory of common grace upon the churches and schools that have adopted it and put it into practice (p.9).

Below is the publisher’s description of the new book:

This book is a critique of Abraham Kuyper’s cultural theory of a common grace of God and of the grandiose mission of this grace, and of those who confess the theory and evidently intend to promote it so that it accomplishes the end Kuyper claimed. The book exposes Kuyper’s biblical basis for his theory and its practical mission.

The first and main part of the book is a much-expanded version of the public lecture given in Grand Rapids, Michigan, in 2014 under the auspices of the evangelism society of Southwest Protestant Reformed Church in Wyoming, Michigan. The second part of the book consists of questions raised by the audience at the conclusion of the lecture and of the answers by the speaker at the lecture.

  • 192 pages
  • hardcover
  • ISBN 978-1-944555-02-3

As you can judge, the book is a significant work in light of the contemporary Reformed-Christian scene. This is a work you will want to read carefully and reference repeatedly if you are interested in the Reformed doctrine of grace and in the calling of the Christian in this world.

Visit the RFPA website for information on ordering this new title.

Should Not Perish – Guy Richard

TT-May-2016As we noted last time, the featured articles in this month’s Tabletalk (May 2016) focus on the theme of the Reformed theology of John 3:16. As Reformed Christians, we must not let the Arminians, who have so abused and misused this text, rob us of its true gospel content and comfort.

Another featured article that I read and profited from today was this one from Dr. Guy M. Richard, a PCA pastor in Gulfport, Mississippi. Carefully and clearly, according to the Scriptures, he explains what the word “perish” signifies and what the promise of John 3:16 means when it says that those who believe on Jesus Christ will “not perish.”

This is how he ends his article, but you may find all of it at the link below. As we end this Lord’s day, let us who have placed our trust in the only Savior rejoice that we will not perish, as we deserve.

This understanding of the word perish is in keeping with Jesus’ teaching about hell. In Matthew 25:31–46, for example, Jesus sets the “eternal life” that is reserved for “the righteous” over against the “eternal fire” (v. 41) and the “eternal punishment” (v. 46) that is reserved for everyone else (referred to as both “goats” who do not follow the shepherd and as “cursed”). Those who do not receive eternal life do not simply die or cease to exist. They experience an eternity of “destruction” or “punishment” that manifests itself in “unquenchable fire” (Matt. 18:8; Mark 9:43, 48; Luke 3:17) or in the “fiery furnace” in which “there will be weeping and gnashing of teeth” (Matt. 13:42, 50). This is what it means to perish. It is an eternity of getting what our sins and our rejection of Jesus Christ deserve.

And this is precisely why John 3:16 is so encouraging for the Christian. It holds out to us the promise that “whoever believes” in Jesus Christ will not perish. Although our sins and our rebellion clearly deserve an eternity of destruction, that is not what we will receive from God. He will be merciful. He will spare us from destruction. He will not give us what we deserve. Jesus has ensured that. Thanks be to God for His inexpressible gift (2 Cor. 9:15).

But John 3:16 also stands as a warning that there are only two types of people in the world: those who are perishing and those who believe in the Son and are thus spared from perishing; those who “remain” under God’s wrath for eternity and those who believe and receive eternal life instead (John 3:36). Each person’s response to Jesus determines which of the two categories he or she is in. Those who respond to Him in faith and obedience (which is the fruit and, thus, the proof of genuine faith) will not perish but will have eternal life. Those who do not respond in faith and obedience will not be shown mercy. The wrath of God will remain on them for eternity.

The good news of John 3:16 is that, though we were all at one time numbered among the perishing, now, through faith in Christ alone, that is no longer the case. We have been shown mercy. And for that reason, we will not perish.

Source: Should Not Perish by Guy Richard

What It Means to Be Reformed: Christian Life – Prof.B. Gritters

StandardBearerIn the May 1, 2016 issue of the Standard Bearer Prof.B. Gritters concluded his series of editorials on “What It Means to Be Reformed.” The last segments of the series treated the Reformed Christian life.

One of the sub-points in this part of the series was the truth that the Reformed Christian lives a “dual citizenship” in this life – in the church and in the world. This is how he explains the first citizenship:

When the Reformed Christian’s spiritual GPS asks him to assign an address for “Home,” he enters “Church.” Membership in and life in a true church is the starting point and ending point of his existence. The center of his life is the church— the church as institute. Although he has many interests in the world and a multitude of responsibilities, these interests and responsibilities all trace their significance back to his membership in the church.

What demands that he make the church central is his union with Christ. Christ Himself makes the church central. He ascended into heaven “that He might appear as head of His church,” as the Heidelberg Catechism says. God “put all things under his feet, and gave him to be the head over all things to the church,” as Paul teaches in Ephesians 1. “The church He loveth well,” the Psalms teach us to sing. For the Reformed Christian, no minimizing of church is permissible. Hold that thought.

But, then, he also goes on to show that the Reformed Christian lives a full life in this world – though he is not “of it.”

Reformed Christians also live in, and have a citizenship in, the world. They are citizens in a particular country and reside in an earthly community where not all are Christians. They have responsibilities there. They do not flee the world, Anabaptist-fashion, but live as productive citizens in it, engaging freely but cautiously in all its dimensions. They seek an occupation that fits their gifts, study to advance understanding in science and the liberal arts, and delight in good music and arts. In other words, they live broadly as productive citizens with a view to the welfare of the community. Part of that life is submitting to the magistrate. Reformed Christians usually cast votes for their leaders and, if necessary, write letters of concern to the powers that be. Some will sign petitions to keep a business closed on Sunday, or to
bar from the neighborhood a so-called Gentlemen’s Club, an abortion clinic, or a casino. Others will join with fellow citizens—of course, in a manner that does not compromise their Christian principles—to oppose evils like abortion, or do good for the community or nation in which they live. They are citizens of an earthly country.

In that connection, he also points out the real danger of neglecting this part of the Christian life:

There is a real danger that we Reformed Christians belittle or even shun these components of the Christian’s existence, huddle in a little corner, and avoid contact with the world. There is a history of Christians making this mistake, and we must not repeat it by an unbiblical understanding of antithetical living. Living antithetically does not mean physical separation from the world. Healthy Reformed Christians grasp the teaching of the Belgic Confession’s Article 36, and appreciate its reference to I Timothy 2’s call to pray for rulers. And even if they do reject the new, but common and foolish, interpretation of Jeremiah 29:7—that Babylon must somehow be transformed by our efforts and even become the friend of the church—they also properly understand Jeremiah’s call to seek the peace of today’s “Babylon.”

How then shall we live? In this way, by God’s sovereign grace.

Seriousness in Worship – J. Helopolous

TT-May-2016This month’s issue of Tabletalk (May 2016) centers on the theme of the Reformed theology of John 3:16, with eight articles devoted to explaining the glorious gospel of that text. We hope to reference a few of these articles yet this month (for now, you may read editor Burk Parsons’ introduction).

In the back of this issue is a hidden gem on the subject of worship written by Rev. Jason Helopolous, assistant pastor to Rev. Kevin DeYoung at University Reformed Church in Lansing, MI. The title, as you will see above and below, is “Seriousness in Worship”, and on this Lord’s Day when we are participating in this holy activity of worship, it is good to read some of this thoughts.

I encourage you to read the entire article at the link below, but this is how Helopolous ends:

Remind Yourself

Third, in worship, tend to your heart. As your mind drifts in the service (which happens to the best of us), remind yourself of the great privilege of corporate worship. My friends, we are meeting with the triune God of the universe—never lose sight of this. The Lord of glory is speaking to us and the grace of Christ is being extended to us. Nothing in all the earth is more significant, monumental, and remarkable than the reality that God chooses to meet with us week in and week out.

Reflect

Finally, reflect on the worship service afterward. Ask each family member on the drive home to explain what they heard in the service, how the Lord convicted them, and what delighted their soul. Use the Lord’s Day afternoon to reread and pray through the passage preached. Plead with the Lord to reveal your own sin, teach you new truths, uncover your weaknesses, increase your faith, and bind your wounds.

Worship is one of the greatest gifts we enjoy. Attending to it with seriousness is paramount. That does not mean moroseness or in some kind of stiff formality, but rather with intention, attention, and delight. God chooses to meet with us. That reality should rattle the Christian’s soul with joy.

Source: Seriousness in Worship by Jason Helopolous

Calvin College in 1927 – Students & Professors

Through a Glass Lightly-TimmermanLast year in connection with history and archives features on Thursdays we began quoting from John J. Timmerman’s book Through a Glass Lightly (Eerdmans, 1987), where he describes the early years of education at Calvin College.

We have been drawing especially of late from chapter five, “Golden Branches Among the Shadows,” where Timmerman describes in detail his own experience of life at Calvin as a student. Today we pick up where we left last time, as he gives us a glimpse of the college as a whole.

In 1927 seventeen professors taught 320 students in a college almost wholly supported by the Christian Reformed Church. Tuition was $100 a year for students from Grand Rapids, $75 for those from Paterson [New Jersey], and even less for those from more distant places. There were no scholarships, and student aid came in the form of pay for serving in the kitchen, sweeping floors, and shoveling coal. There were a few names like Yared, Washington, and Uhl, but the student body was overwhelmingly Dutch.

Professors taught fifteen hours a week. There were two professional offices, usually unoccupied, and counseling was nonexistent except when asked for. Professors prepared their studies at home, filled their briefcases with the results, emptied the contents out in class, and hurried back. The only professor’s home I was ever in was President R.B. Kuiper’s. He had a sense of humor; he invited some students who had pilfered applies in the dormitory over on a Sunday evening and gave them apples. Professors were much more distant than they are now, and the only really approachable professors I had were Dr. W.H. Jellema and Prof. H.J. VanAndel. The rest were not unfriendly; they were just aloof. On the whole, they practiced what Prof. Johannes Broene preached when he said, ‘The faculty is the heart of the college.’ It did indeed move the institution, but it did not move about with its students (pp.32-33).