Where Are The Leaders? (Question Box)

J.W. Deenick. Trowel & Sword. May 1963

Preamble: One of the benefits of Trowel and Sword, particularly in the early years, was that readers were able to send in questions and/or opinions to the editors about matters that were of concern to them. As a young denomination, made up mostly of immigrants from the Netherlands, the tendency was to compare the activities of the new denomination with what they had been used to in the motherland. Questions were mostly answered in a single article, although, as was the case here, a longer question combining a number of involved issues resulted in a series of articles each tackling a particular aspect of the original question. Bill Deenick was in his element in this situation treating each question with respect and giving carefully considered answers. In this article his focus is on the question asked, promising to carefully consider his answers before giving them over the next few issues.

Where Are The Leaders?

A New South Wales reader, perturbed about the present trend in Reformed circles, asks a few challenging questions.

Here they are, freely edited:
“Our Churches’ calling in Australia is that we are to introduce in this country a sound understanding of those Reformation principles which in other parts of the world induced Reformed Christians to establish Christian schools, to organise Christian political parties and trade unions, to publish Christian daily and weekly papers and magazines. Should not each member of a Reformed church look forward to the day that these aims are achieved also in Australia? Of course, it is impossible to obtain our objectives in a short period of time, but it is now eleven years since we established Reformed churches here and what has been done about it? We hardly made a start with even only one of these aims. On the contrary, it seems to me that in our circles the real interest in these principles is diminishing rapidly. Even our ministers and professors seem to be too busy explaining the doctrines which every communicant member should know anyhow. There does not seem to be time left for real action. Besides, our ministers and professors have neglected to give real leadership with regard to the questions around naturalisation. This has confused many of our people. We were always taught that the only political movement we could support were the Christian political parties. We were told to elect trustworthy Christian politicians for Parliament. We were in the position to do so because of the election system of proportional representation in Parliament. Out here they practice the district system in which the candidate has to gain the majority in his district in order to be elected for Parliament. This is the reason why many Reformed people hesitate to become naturalised Australians, seeing that no consistent Calvinist could conscientiously support one of the Australian political parties, materialistic and secular as they are.
These – my correspondent writes – are facts that cannot be denied. In contradiction to the will of God the Australian government profits from gambling and condones uncontrolled monopolism as also many other evils, which should be enough for every one of us – and especially for our Church leaders – to lodge a strong protest. Should we not think twice before we naturalise? I believe that in the circumstances we should decline to do so. I fully recognise the difficulties that we have to face, but I am convinced that there are ways and means to make our anxieties known to the government and to awaken our christian brothers and sisters in this land. Could we not petition the government for a change in the present election system and request the introduction of a proportional representation in Parliament so that the Christians in this country could be represented by their own man, politicians with Christian “back-bone” who could stand for Christian principles and so be of tremendous influence to the common good of the nation”.

So far our reader in New South Wales.

I do not know how other readers feel about it, but I like this question. I like it very much. I like its spirit and its scope. I like this appeal to the “leaders”, and the frankness with which they are called to task.

This brother is apparently happy and thankful that we have Reformed Churches, but he is not content with merely having the Church. He does not express himself in the “higher” language of the theologians, but what he means is this: I have always understood that the Church ought not to seek its purpose in itself. The Church is not there for the sake of the Church. The Church ought to be an army for a battle. And our battle is, in the first place, evangelism; but, in the second place, it is also the Christianisation of the national life. We must teach the nation to do all that Christ the King has commanded. What are we doing about it? What action do we take?

And the leaders? They have become Australian citizens and do not seem to be worried at all about sending their children to the public school, supporting the Liberal Party, reading the “Sydney Morning Herald” or the “Evening Star” and seem to be just as happy with the A.B.C. as they were with the Christian Broadcasting Corporation on the other side of the world. In the Netherlands we would have been just about disciplined by the Church had we dared to send our children to a public school, and we would have been certainly questioned by the elders about reading a secular paper. How then is it possible that here in Australia we seem to have forgotten about this? Were the principles to which we held not so valid after all? Or, if they were valid, why do we not live up to them?

I like this question. I would like to have asked it myself.

But now the problem is that I have to answer it. I would like some time to think about it, and I hope that the readers will do this with me.

The first question that I believe we should answer is whether these principles to which we referred were valid or not and how they are related to our being naturalised as Australian citizens.

(Stay tuned for the next instalment).

J.W. DEENICK

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Preface To Volume Eight

Editorial Paragraphs

K Runia. Trowel & Sword, October 1961

Preamble: At the beginning of the eighth year of publication, the then editor, Prof. K. Runia gave some insight into the thought, planning and aspiration that went into the development of the still fledgling magazine, Trowel & Sword. Even then the concept of “Moving Forward By Looking Back” was well understood. ie. “What have we done in the past and how can we do it better”. This is far superior to the notion of, We are in decline so perhaps we should quit. At TSR we are still of the belief that there is a need for a denominational magazine to rebuild the unity of the Reformed Churches in Australia and with New Zealand. The Christian Church is under threat from forces both outside and within. In the words of Runia, “Before us is a GREAT CHALLENGE for all of us. Let us realise that the LORD BLESSES them who in faith seize upon the challenge put before them”.

Preface To Volume Eight

With this issue we begin another volume of ‘Trowel and Sword’. As Editor I would like to use this occasion to make some general remarks.

  1. This is the first issue prepared by the new “ASSOCIATED PRINTERS” in Geelong. In another article in this same issue you will find more particulars about the plans of the “Associated Printers“. We will therefore refrain from giving specific information about the Press itself. But we cannot refrain from expressing our great joy about the fact that such a CENTRAL PRESS has been established.

Much good work has been done in the past. Yet there was too much waste of time and money, because the several activities in the field of publishing were not sufficiently co-ordinated. UNITY IS STRENGTH! That is particularly true of a small denomination as our Reformed Churches. We just cannot afford to fritter away our limited resources. At the same time, of course, we must realise that all our efforts completely depend upon God. We have to do our utmost, but He has to give HIS INDISPENSABLE BLESSING!

  1. No doubt the new printing arrangement will give us the opportunity to make ALTERATIONS and IMPROVEMENTS in the publication of “Trowel and Sword.” We have decided to keep things, as they are now, for the first three months. We do not want to experience disappointment similar to those of last year. Although our readers may rest assured that also in the past year Editors and Publisher have done their utmost, yet we must admit that in many ways the result was far below the mark. We want to openly express our appreciation for the patience shown by our readers. To prevent repetitions some CAREFUL PLANNING has to be done. But we do promise that in the coming year we will go ahead and, God willing, will get several improvements of lasting importance.
  2. Expansion and improvement, however, are only possible, when all our readers, or even better, ALL THE MEMBERS of the Reformed denominations STAND SQUARELY BEHIND our magazine. We all should realise how great the VALUE AND INFLUENCE OF THE PRESS is. In this regard we can learn much from the ROMAN CATHOLICS. On the whole they are well aware of the value of their papers. Their spiritual leaders regularly urge them to support their own press. Pope Pius X, for example, said:
    “In vain will you build churches, preach missions, found schools – all your work, all your efforts will be destroyed if you cannot at the same time wield the defensive and offensive weapon of a press that is Catholic, loyal and sincere. To be a Catholic, to call oneself a Catholic, nay to belong to Catholic organisations and associations, and at the same time to be indifferent to the interest of the Catholic press, is a patent absurdity”.

If we replace the word Catholic by REFORMED, we have a statement with which we can fully agree. We admit that ‘Trowel and Sword’ is but a weak attempt. We most certainly have by far not yet reached the ideal. Up till now ‘Trowel and Sword’ has perhaps too much been a theological magazine. I think we should try to make it much more a MAGAZINE FOR THE WHOLE FAMILY, covering all the aspects of family life. But all this is only possible if we have the full co-operation of all our Reformed people.

In the meantime we go onward. Before us is a GREAT CHALLENGE for all of us. Let us realise that the LORD BLESSES them who in faith seize upon the challenge put before them.

MISSION WORK IN WESTERN AUSTRALIA

Some of our readers may wonder why  lately we published so little about the marvellous work that is going on among the aboriginals in Western Australia. We assure you that this silence is not at all due to lack of interest. On the contrary, we do follow this work WITH ALL THE INTEREST OF OUR HEART.

The only reason for our silence is the fact that the latest reports had already been published in all the local Church papers. It would not be justified to use some of our precious space for material which has already been read in the papers. But we do hope that in the future we will regularly receive information about the progress of the work.

How good our Lord is that He has given us this opportunity to discharge our missionary task. His ways with our small Churches are wonderful indeed!

LOCAL CHURCH PAPERS

This is, of course, a touchy subject for the editor of “Trowel and Sword”.  Too easily readers and editors of local papers may explain any comment from our side as originated by a spirit of competition.

But let us state at the outset that we are NOT at all AGAINST local church papers! On the contrary, we are WHOLEHEARTEDLY in FAVOUR OF THEM. At least, if they meet their specific purpose.

The purpose of a local church paper is to supply information about the activities and problems of the local church (or: for that matter, of the classis concerned). A very good example is, in our opinion, the new monthly newsletter for the Reformed Church of Auckland and the Reformed Presbyterian Church of Bucklands Beach, called: “Peninsula Journal”. This newsletter limits itself strictly to local news, and in this way serves a very necessary purpose in the life of these two Churches. We want to congratulate the sessions, editors and voluntary publishers with this new “baby”. At the same time we do hope that in the future, when ‘Trowel and Sword’ returns to a fortnightly publication, it will be possible to have a COMBINATION OF LOCAL PAPERS WITH OUR MAGAZINE, as is already being done in some congregations. If both ‘Trowel and Sword’ and the local paper have the same size, it would not be too difficult to slip the local bulletin as a loose leaflet into it. The great advantage of such a combination would be that all members of the congregation receive (and, as we hope, read!) the local and the general paper!

THE IMPORTANCE OF A TRULY CHRISTIAN LIFE

The other day I read a very interesting and disturbing article about the progress and expansion of the Islam in Africa. I cannot go into all the details, but there are two points which I should like to mention here. One of the topics discussed was: “WHY DID SO MANY CHRISTIAN CHURCHES, which in the past centuries had been established in Africa, notably in North Africa, WHITTLE AWAY? Was it persecution? Was it fire and sword? No! The real reasons were: SAFETY, SECURITY and ENJOYMENT!

In many Muslim countries the taxes were much higher for the Christian than for the Muslim. In other cases the Muslim stood a much higher chance of promotion and of appointments in the Civil Service than Christians. Sometimes a Christian was compelled to wear a distinctive dress. In other words, the Muslims did not make it impossible to be a Christian, they only made it inconvenient and expensive – and conspicuous. And so the descendants of men and women who defied the wild lions,’ the roasting chairs and the crowds howling for innocent blood, gradually over the years drifted away from the faith”,

And, then, there is the second point. Sometimes the population hailed the Muslims as liberators. Egypt, for example, was very easily overrun by a tiny Arab force. Why? Because her professedly Christian population was WEARY OF THE OPPRESSION OF A PROFESSEDLY CHRISTIAN .ADMINISTRATION. The administrators professed to be Christians, but in reality they were corrupt and cruel. And the same has happened in many other places in Africa. Even in quite modern times whole tribes have gone over to Islam because Christian leaders and administrators were morally inferior.

It will not be necessary to draw the lesson from this segment of Christian history.   A TRULY CHRISTIAN LIFE is not only a mighty witness. It is an INDISPENSABLE WITNESS! Without it we are not merely deficient witnesses. Without it we are stumbling blocks! Our Churches are professedly Reformed. Are we also Reformed in life, in walk and talk? The future of Calvinism in Australia depends as much on Reformed doctrine as on a Reformed way of life. My own father often warned us as children: Be careful, boys and girls, the world looks at you. And he always added: and the world is right in doing so. If we profess to belong to Christ we should live as those belonging to Christ. Or to say it in Paul’s words: “IF WE LIVE BY THE SPIRIT LET US ALSO WALK BY THE SPIRIT” (Gal.5:25).

To realise and practise this would no doubt be the BEST COMMEMORATION OF THE REFORMATION, at the end of this month. It is not enough to say: Luther and Calvin and all the others were great men of God and we are thankful for what they have done for the Reformation of the Church. A true commemoration of their work is, first of all, a matter of DOING the same as they did: Trust in God’s sovereign grace and walk in the way of His commandments.                  

K.RUNIA.

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Good News … Bad News (Meditation)

Rev. Ben Aldridge. Trowel & Sword. March 1991

Preamble: When growing up I was as confused about Easter, and particularly Good Friday, as the older member of Ben’s congregation mentioned below. I think I can confidently say that we weren’t the only ones confused. It comes under the heading of: ‘Questions we don’t know the answer to but are afraid to ask’. One could also ask: What does Easter have to do with chocolate eggs and rabbits? And why has it been turned into a public holiday for all; not just Christians? (Although as kids, we didn’t mind that at all). In this meditation Ben addresses some of these Questions and reminds us why we, as Christians, remember and celebrate that period between “Good Friday” and “Easter Sunday”.

Good News … Bad News (Meditation)

Last year at Easter one of our older members wanted to know why we called the Friday of Easter ‘Good Friday’? As far as he was concerned it was not a ‘good’ day at all. On this day we remember that one of the most heinous crimes ever committed, the crucifixion of Jesus Christ, the Son of God took place in Jerusalem in A.D. 30. I was moved by this to look up the origin of the term ‘Good Friday’ and to ask whether it indeed was a ‘good’ day?

I discovered that no one seems to be sure where the term comes from. In some places it is also known as ‘long day’, ‘Day of Preparation’, ‘Day of the Lord’s Passion’ and the “Passion of the Cross’. It is called ‘good’ because of the benefits that flow from what the day commemorates, that is, the death of our Lord Jesus Christ.

In much of the early church it was not celebrated as a special day and it came to be observed as a result of the development of the calendar in the fourth century.

While in most countries colonised by European nations it is celebrated as a public holiday, in some, like the United States of America, it is not. In fact, most Protestant churches in the U.S.A. do not hold services on Good Friday. This contrasts with a country like Indonesia, which is 90% Muslim, but does have a public holiday on Good Friday.

So is it a ‘good’ or ‘bad’ day? The apostle Paul answers the question, though surely without intending to, in I Corinthians 1:23-24:  . . . but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power and the wisdom of God.’

The message of Easter contains both good news and bad news. It is bad news for those who refuse to humble themselves, repent and turn from their rebellion against God. This is true whether they are rulers, like Robert Hawke or Saddam Hussein, rich business people, professors or academics, secretaries or bricklayers. God is no respecter of persons. If we live without Christ crucified, we will die without Him and death will be eternal. But those whom God has called, and that could yet be Saddam Hussein and Robert Hawke (God alone knows and we should pray for their salvation), Easter Friday, while it is a day on which we mourn our greatest crime, is also a day that leads on to Easter Sunday. And make no mistake, the crucifixion of Christ was our greatest crime. The horrors of the Second World War with the slaughter of 300,000 Gypsies, tens of thousands of allied troops, 6,000,000 Jews and 20,000,000 people of the U.S.S.R., terrible though these were, cannot be compared to it. All creation was so horrified by why we dared to do that there was darkness across the face of the earth for three hours. We must never forget that Easter has two parts. Friday leads on to Sunday. The crucifixion is followed by the resurrection. The work of Christ on the cross is accepted by God as sufficient for our salvation and God declares that He is satisfied by raising Christ from the dead, and seated Him at His right hand where sure where He ‘reigns until He has put all His enemies under His feet.’

We will continue to hear lots of ‘bad’ news this year. In fact the only news that seems to sell is ‘bad’ news. But for the Christian, even in the darkest hour of personal or global tragedy, there is always the Good News of the glorious resurrection of our Lord Jesus Christ. The Good News that God is in control. The Good News that nothing, absolutely nothing can separate us from the love of God in Jesus Christ our Lord. And the Good News that Christ reigns and He will return to claim his inheritance and put a final end to sin and death and sickness and sorrow and the devil himself. This is truly the Good News of Easter.

Ben Aldridge

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Opportunity knocks. Are You Answering The Door?

Pastor David Groenenboom. Trowel & Sword. April 2002

Preamble: The 1989 movie “Dead Poets Society” starring the late Robin Williams highlighted the catch cry “Carpe Diem – Seize the day”. This in a nutshell is the message that David brings to us in this pointed article. We are often not good at taking opportunities as they present themselves; or to put it more accurately, that God places in front of us. Those of you who have read “Trowel & Sword Special Edition,” may remember the quote from the movie “Evan Almighty” which also speaks of taking opportunities. Remember, “Opportunity knocks only once” is a common proverb advising that you must take advantage of a special chance immediately, as it may never return. It emphasizes being prepared and proactive, as hesitating or waiting can lead to missing out on significant moments, (or opportunities).

Opportunity knocks. Are You Answering The Door?

This year I turn 44. I started work in 1975, and I entered the ministry in 1986: that’s 16 years as a serving pastor. Or 5844 days! What could someone accomplish if they had all those days at their disposal. What did I accomplish? Er, …next question, please!

The moment we start to think about time, we should also think of opportunity. Assuming you read this on April 1, there are 275 opportunities left this year to accomplish things that will make you and others better leaders, or make you more effective Christians. Get serious! After all, Jesus was. Read Matt 25:14-30, and replace the word “talent” with “opportunity”. A sobering exercise!

We Christians have some things to learn here. While we move slowly forward, and sometimes backward, opportunities pass us by and we hardly see them. Is it because we just don’t think in terms of effective churches and equally effective witness? Interestingly, the Bible only speaks of opportunities being “seized” – by the evil one (Rom. 7:8,11). Because of this, Christians are called to make the most of every opportunity, and to be wise in how we act (Eph. 5:16; Col. 4:5). But think about it, when was the last time your church really seized an opportunity?

Every time you pay a visit to people in your pastoral care, you are presented with an opportunity to encourage them toward maturity in Christ. Do they need a word of congratulation for a job well done? Do they need someone to challenge them with an ill-thought life direction? Do they need a listening ear as they struggle with the bucket-load of pain life has dumped on them? Opportunities revolve around needs.

That’s why opportunities come thick and fast – some are discerned, others are created. We discern opportunities when we take the community pulse, and speak to the issues people are wrestling with. We discern opportunities when we notice a few teens who show leadership potential, and we sponsor them for Target 21 or Club 5 programs. Maybe they won’t be the best leaders just yet, but we get excited about how they could develop if they (and we) make the most of their opportunity.

It’s like bird-watching! Most people walk through a park oblivious to the variety of bird-life around them. They hardly hear the sounds of the mudlark, or the lorikeet. And how do you tell a magpie from a butcher-bird? They’re just all budgies of different sizes, aren’t they? But for the trained eye it’s very different. But only because the eye has been trained to spot the difference.

Leaders need to train their eyes, ears and hearts to discern the opportunities around them. They need to take the pulse of their church and community. They need to have some idea of what will provide the best context for preaching the Gospel and growing the church. Opportunities will be discerned.

Opportunities may also be created, and then, in not the most ideal circumstances. Sometimes we encounter hard and sharp situations in the body of Christ. A family falls apart. A teen dies tragically. The pastor accepts a call, and we wonder how another will ever be found. This is where a leader will seek to create an opportunity to affirm an important truth. The broken family provides an opportunity for warm care, prayerful support, and words of hope. A tragic death provides an opportunity to affirm that life cannot be taken for granted, to prophetically challenge irresponsible behaviour, to point people to the security of Jesus’ promise of life.

How we respond to the events around us will determine whether we use our opportunities wisely. Robert Maxwell reminds us that Saul and David both faced similar life contexts. They were surrounded by godly men, both faced great challenges, both had the choice to change and grow, both were called to follow in faith. Only one did. Each life may have taken a different course had they responded differently to the opportunities God gave them.

How you respond to your opportunities will affect the work God does in the people around you and the place he has put you.

Discuss

1. How could your church engage your community with the Gospel now? What are the big issues your community is dealing with, and how might you address them?
2. What would need to happen for you to be faithful with these opportunities (e.g. Matt 25:21. Eph 5:16)?
3. Which present challenges that you face could be turned into opportunities for growth?
4. How could you change your meetings so that you would be more effective at discerning and creating opportunities to be more effective as God’s people?

David Groenenboom

We look forward to receiving feedback about any of our posts. We also encourage you to share our posts with family, friends and acquaintances; in fact anyone you think may appreciate and/or benefit from the knowledge and wisdom handed down to us from the past.   To view previous posts visit our website at www.tsrevisited.com

Recent Comment – In The U.S. – When President Kennedy Was Assassinated
A great report from one of our respected leaders of the past showing leaders of families and communities how to respond to calamities in out lives. Our countries were still Christian countries then. What would the responses look like in our days and later?
Keith

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In The U.S. – When President Kennedy Was Assassinated

Rev. G. Van Groningen. Trowel & Sword. Jan/Feb 1964

Preamble: Occasionally an event occurs so momentous that most people remember where they were and what they were doing when they first heard the news. The assassination of President John F. Kennedy was such an event. Aside from the obvious ramifications of the event itself, Pieter made the following observations regarding this article:
“I found this article fascinating for 2 main reasons:
1. The way the VG family responded to the tragedy under the leadership of dad but with the willing response of the children. How do we as families deal with the amazing chaos of this world in a Christlike manner and what does this say to our children – positively and negatively?”
2. The other response which I thought was fascinating was the description of what was happening in the culture/society around them – including the media. Compare that with today and the hysteria and orchestrated blame and fury that accompanies events both serious and trivial.”

Friday, November 22, 1963.

Grandmother had come at 2.15 to baby sit. Mrs. Van Groningen had a speaking engagement with a senior ladies Bible study group at 2.30. I had an appointment with Mr. Schultze, publicity chairman for the Board of Foreign Missions. We were to review a slide-tape programme we had prepared some 3 1/2 years previously. I had dropped Mrs. Van Groningen off at her appointed place; I walked into the Mission Board headquarters and glanced at the clock: 2.53 “well on time”.
“Hello Bill”.
“Have you heard that President Kennedy died?’
“What????”
“Haven’t you heard that he was shot a little while ago?”
“Shot?? Where? by whom? why?”
“We just heard it over the radio a few minutes ago, as he was riding through Dallas a sniper shot him and Conally, Texas’ governor, is badly wounded.”
“Really????” A shake of the head solemnly nodded a strong affirmative.
“The president is assassinated”.

A shiver iced up and down my spine. A strange numb sensation swept through my chest, vibrating strangely in the area of my heart. All the office personnel were gathered around a little office radio. There was just no doubt about it! President Kennedy was dead – felled by a bullet fired by someone on American soil. How was it possible!!! We went about our work – reviewing the programme prepared some years before, but our minds were in Texas. Our hearts were in Washington, in the White House, with the nation, with the fatherless children and the young widow.

At 4.30 I picked up Mrs. Van Groningen. Her meeting had been a sort of a failure. How could ladies keep their minds on Australian details of church work, the mother’s part, when tragedy, read of in history books, was suddenly blared over the nation as “news of today!”
As the broadcasting corporations and local stations quickly cancelled all commercial announcements and stood ready to report the latest news, the announcers began to give notice of cancelled meetings. How could a nation play and watch football and basketball games while it stood stunned, shaking its head in unbelief at the tragedy just happened? How could High School dramatists try to amuse audiences when people were grieving and weeping? How could choirs sing joyously when moans and groans of sorrow burst forth from a nation?

New meetings were suddenly scheduled. “At 8 p.m. there will be a special prayer meeting in the Godwin Heights Christian Reformed Church”. Yes, indeed, it was time to pray, to confess our tragic national, communal and personal sins. It was time to cast ourselves individually and communally before the throne of grace and plead for mercy, forgiveness and the fullness of the Spirit.
We remained glued to our radios and T.V. sets. It was a fact! Kennedy was dead!
The blues singers were too blue to sing. The jazz boys were too confused to strum their strings. The dancers were too much in a whirl to go through their motions. It was relieving to have our radios refrain from pushing unwelcome songs, ditties and tunes into our rooms. We had a silent supper. Then we read from God’s Word. And then we prayed. Each one of us prayed, 3 year old David prayed also. He prayed for his fellow 3 year old American who suddenly had become fatherless. Six rear old Beverly prayed for her 6 year old unknown friend Caroline who had lost her father. One of the boys prayed for Mrs. Tippit. Another for the killer. Still another for the widow of the president, and then we all prayed for our nation.

Friday evening, 8 p.m. the Van Groningen family was scheduled to give an Australian programme in the Brookside Chr. Ref. church, some 3 miles south of Grand Rapids. Would this meeting be cancelled also?
At 7.30 the telephone rang. Mr. Davis, chairman of the programme for the evening, was calling to say that the meeting would not be postponed unless I insisted. Mr. Davis was relieved to hear that we preferred to go on with the programme. We agreed we would have a special prayer meeting the first half hour of the meeting.
That night the skies wept also. Torrents of rain swept down house roofs, drains and ditches. But, after we had prayed, we were able to concentrate on presenting the work of the Church of the Lord in Australia.

November 23.

Saturday was a strange day! Radios had no music other than national anthems and hymns. The only stories heard came from Dallas, Washington or from the various capitols of the world.

November 24.

Sunday the nation was quiet. Many people worshipped the Lord in their churches. Those who did not worship thus were subdued.
The radios announced that all schools were to be closed on Monday. All banks and department stores also from 12-2 o’clock. Many firms would close for half a day. All in tribute to President Kennedy – the fallen leader who was to be buried the next day.
The church services were conducted with a conscious need to confess sin and to plead for grace. Many ministers had made a new sermon after Friday 3 p.m. These men felt the need to preach judgment and mercy in a specific context that day.
Early afternoon: “Bulletin’ Bulletin!!” “What now?” Another tragedy!
The apprehended man, to be charged with assassination, lay dead in the very hospital where the president had died! How was it possible?!! In a few hours the T.V. films re-ran in slow motion the scene of Oswald’s murder. The nation looked on in horror and writhed! Was this the free United States? Yes, it was possible to be shot down in cold blood in the midst of law officers. Who – who is secure in this life? Is there no protection or safety among men anymore at all?

November 25 – mourning Monday.

A strangely quiet morning it was. From early morning folk sat before their T.V. sets or before their radios. The freeways were all but deserted. The streets were strangely quiet. No children went off to school that morning. People sat watching the happenings in Washington.
And when the funeral procession began from the Rotunda to the White House and on to the cathedral, people wept unashamedly. All admired the brave young widow marching in the procession. She seemed indeed to possess the grace and strength of the Lord. Could a Roman Catholic also experience the real comfort of the Lord in the hours of grief and women, and tragedy?? Tight lips, lumps in throats, glistening mists in eyes – so men and women, teenagers and children sat in in front of their T.V. sets and radios.
Yes, the President was dead!; buried!; gone!
At one o’clock I took my 4 oldest sons along to a special prayer service in one of the Chr. Ref. churches. The church was packed. The Scriptures were read. There we prayed. The Word of God was also proclaimed. “All flesh is as grass!  The Word of God abides.”

How grateful we were, and still are, for a Sovereign Lord and Master enthroned on High, who holding all nations in His hand will never be dethroned, felled by a bullet, overthrown by a coup.

G. van Groningen

We look forward to receiving feedback about any of our posts. We also encourage you to share our posts with family, friends and acquaintances; in fact anyone you think may appreciate and/or benefit from the knowledge and wisdom handed down to us from the past.   To view previous posts visit our website at www.tsrevisited.com

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Christ Singing In The Psalms

Tim Vanderstoep. Trowel & Sword. December 2010

Preamble: This week’s article, “Christ Singing In The Psalms” is the result of a request by Rita de Waard. As mentioned each week we are grateful for any feedback we receive from our weekly posts, including requests for past T&S articles which may have had an impact on your life. Apart from anything else, they encourage us to continue bringing these articles to you with the hope and prayer that they will make a difference and help to bring you closer to our Lord as indeed they have done for us as we bring them to you.
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Christ Singing In The Psalms

Finding Christ In The Psalms

When we as believers open our Bibles, we expect to meet Christ. In other words, we believe that the Bible is all about Christ. Jesus himself taught this, and rebuked the Pharisees for studying the Scriptures, but ignoring him Jn. 5: 39-40).

One book of the Bible that reveals much about Christ is the Psalms. This much-loved book is often quoted and applied to Christ in the New Testament, and has given voice to the joys and sorrows of believers in every age.

However, it is not always easy to find Christ in the Psalms. We are aware of a dozen or more so-called “Messianic Psalms”, because they are directly applied to Christ in the New Testament, such as Psalms 16, 22, 72, and 110. But if we believe that the Old Testament Scriptures point to Christ, shouldn’t all the psalms be “Messianic”? And if so, how do we rightly (not arbitrarily) interpret them in order to see Jesus?

In this article I would like to suggest that when David in the Psalms speaks in his position as the King of Israel, we should actually hear Christ speaking.

The Davidic King is a Picture of Christ

We can make this connection because in the Old Testament, the Davidic King is a picture or “type” of Jesus. Just as the Passover Lamb points forward to Jesus the Lamb of God, the Davidic King of Israel points forward to Jesus our King.

Beginning with David, the role of the Davidic King was to lead Israel in God’s ways by defeating Israel’s enemies and governing the people righteously. Both David and his successors failed to live up to this calling, but God promised that he would raise up a descendant of David who would reign righteously forever (2 Sam 7). Old Testament believers from then on awaited the arrival of the ‘Son of David’ who would defeat Israel’s enemies and usher in an era of peace and joy. He arrived in the person of Jesus (Lk 1:32-33).

An awareness of Davidic King typology should guide our interpretation of the stories about David. For instance, in the story of David and Goliath, we should see that David is a picture of Jesus: the victorious saviour of God’s people.

The Davidic King in the Psalms

We should also look for the Davidic King in the Psalms. In fact, we find the King nearly everywhere in the Psalms, and as a rule, should see Christ in these references. These references can be divided into three groups:

1. Words spoken about the King in the third person (“lest he be angry” Ps 2:12)
2. Words spoken to the King in the second person (“you are my Son” Ps 2:7b)
3. Words spoken by the King in the first person (“He said to me” Ps 2:7a)

Note here that the same Psalm may contain references from more than one category.

Following the New Testament

When reading the Psalms, it is right to see Christ in the Davidic King, because the New Testament does. For example:

1. Third Person – “Blessed is he who comes in the name of the Lord” is spoken about the Davidic King in Ps. 118:26, and applied to the triumphal entry of Christ in John 12.
2. Second Person – “Your throne, O God, will last for ever and ever” (Ps 45:6) is said to the Davidic King on the occasion of his wedding, and applied to Jesus in Hebrews 1.
3. First Person – “You will not abandon me to the grave, nor will you let your Holy One see decay” (Ps 16:10) is said by King David and is applied to the resurrected Christ in Peter’s Pentecost sermon.

Thus, when the New Testament writers interpret the Psalms, they assume that references to the Davidic King are ultimately speaking about Christ. This typology is used across the New Testament, giving us a method of interpretation, rather than unaccountable insights. As we seek to find Christ in the Psalms, we too should carefully trace the Davidic King typology at work.

The Problem of the First Person Davidic King Psalms

Of the three sorts of references to the Davidic King, and thus to Christ, I have a hunch that the ‘first person psalms’ are the most overlooked in the way we interpret Scripture. If this is the case, this is not good because the category is a large one involving over 50 psalms which can teach us much about Jesus.

Which psalms are in this category? Not every psalm written by David is a “King” psalm. In some psalms like Ps. 32 and Ps. 51 we find David speaking simply as a child of God. He speaks to God of his sins, his joy in God, and his desire for a closer walk with God. These psalms are usually easy for us to understand and sing as believers, because we go through the same things.

However, in other psalms, we find David speaking “with his crown on” as the King of Israel. These psalms have a common theme: “enemies”.  For instance, in Ps 18 and Ps 22 we find David speaking of his struggles with his enemies, and his God-given victory.

These psalms are not always easy for New Testament believers to apply. For example, what do we mean when we read or sing from Psalm 18, “I pursued my enemies and overtook them … I crushed them so that they could not rise”? (v.37-38) Or what would we mean if we said, “You have made me the head of nations … As soon as they hear me, they obey me”? (v.43-44) Or who of us can really say, “I have been blameless before him and have kept myself from sin”? (v.23)

A Possible Solution

These passages do not fit us neatly because they are not first of all about us. Instead, they refer partly to David as King of Israel, ultimately to Christ as King of Kings, and then, by extension, to us – the people of the King.

First, in a limited way, these psalms describe David’s experience as King of Israel. As he speaks as the King, he is aware of his enemies, his dependence on God, God’s power to save, and his own critical place in securing the well-being of Israel.

Ultimately, however, these psalms are even more true of Christ.

  • King David’s enemies were many, but Christ fought all the powers of darkness and could say more truly, “Those who hate me without reason outnumber the hairs of my head.” (Ps 69:4)
  • King David suffered at the hands of his enemies, but Christ could actually say, “They have pierced my hands and my feet.” (Ps 22:16)
  • King David strove to be righteous, but Christ can truly say, “I have been blameless before [God] and have kept myself from sin.” (Ps 18:23) .
  • King David was confident that God would save him from death, but Christ, who would rise, could truly say, “You will not abandon me to the grave, nor will you let your Holy One see decay. (Ps 16; Acts 2).
  • King David enlarged the borders of Israel, but Christ received “all authority in heaven and on earth,” (Matt 28:18) and can truly say, “You have made me the head of nations.” (Ps 18:43)
  • King David loved the people of God, but Christ gave himself up for his bride and can more truly say,”they are the glorious ones in whom is all my delight.” (Ps 16:3).
  • King David led Israel in worship, but Christ is gathering worshipping “disciples of all nations” and can more truly say, “I will praise you among the Gentiles.” (Ps 18:49; Rom 15:9)

Application

Finally, we can apply these psalms to ourselves as the people of King Jesus. When David sang as the King of Israel, he did not sing alone. Rather, an entire nation sang with him, because he was their King and their life and well-being were bound up with his. When the King was at war, so were his people; when he triumphed, his people rejoiced.

We see this bond clearly in Ps 22, where the King calls on the people to praise God for saving him. He says, “You who fear the Lord, praise him! … For he has not despised or disdained the suffering of the afflicted one” (v.22-24). Likewise, in Ps 35:27, the King says, “May those who delight in my vindication shout for joy and gladness.’ Victory for the King meant life and joy for his people. (Ps 144: 9-15)

Just as Israel sang with their King, we as New Testament believers can sing with our King. His enemies are our enemies: Satan, sin, and death. His Father is our Father and we trust him to save us.

In fact, because we are united to Christ, we share his life even more closely than Israel shared King David’s. In Christ, we have been made righteous and on this basis can truly say, “I have kept the ways of the Lord.” (Ps 18:21). In Christ, we are more than conquerors and will one day be able to say with him, “I crushed [my enemies] so that they could not rise.” (Ps 18:38; Rom 16:20).  In Christ we look forward to resurrection and can say with him, “you will not abandon me to the grave.” (Ps 16:10). In Christ we have become kings and will reign with “the head of nations.” (Ps 18:43; 2 Tim 2:12).

And so we have in the first person Davidic King psalms, a body of songs which give voice to the joys and sorrows of the life we share with our King. In them we hear Christ singing: let’s sing them with him.

Further Study

Christ speaking: Psalm 3, 4, 5*, 6, 7, 9, 11, 13, 16*, 17, 18, 22*, 25, 26, 27, 28, 30, 31*

34*, 35*, 36*, 38?*, 40*, 41*, 42-43, 52, 54, 55, 56, 57, 59, 61, 62, 63, 64, 66, 69*, 70, 71, 86, 88?, 92, 94?*, 101, 102*, 108, 109*, 116*, 119: 20-24?, 120, 138, 139:19 ff, 140*, 141, 142, 143, 144.
(* quoted in NT)

Tim Vanderstoep

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The Problem Of War (2)

Herman Bavink (Translated by Rev. Steven Voorwinde)
Trowel & Sword. Nov. 1975

(Continued From Last Week’s Post)

These utterances of Christ clearly imply that there are spiritual possessions which are of much greater value than prosperity and peace. The commands of the moral law are not all on the same level, but occupy a different rank. God comes before man. Love for Him is the great and foremost commandment (Matt. 22:38). We must obey Him rather than men (Acts 5:29). His kingdom and his righteousness must therefore be sought above all things (Matt. 6:33). For the kingdom of heaven is a treasure and a pearl of great price (Matt. 13:44.46). Thus a man is worth more than the whole world (Matt. 16: 26), the soul more than the body, life more than food, the body more than clothing (Matt. 6:25). These spiritual and material goods are not necessarily mutually exclusive. They can be possessed and enjoyed together. Yet in this present world they may clash and collide with one another again and again. Hence we are placed in a position where we must choose one or the other. The teaching of Christ and the apostles, then, instructs us that we should without hesitation abandon the lesser in order to partake of and preserve the greater. For the sake of Christ and the Gospel the right eye must be torn out and the right hand cut off (Matt. 5:29,30). Father and mother, son and daughter must be left, life lost and the cross taken up (Matt. 10:37-39; 16:24-26; etc.). Christian morality includes absolute self-denial. Life, prosperity and peace are not the highest possessions. There are cases where what is dearest must be forsaken, abandoned and opposed. The martyrs have left us an example of this. Even Christ did not please himself, but for the joy that was set before him endured the cross, despising the shame (Rom. 15:3; Heb. 12:2).

The same idea may yet be elucidated from another perspective. Our response to the moral law is love, which is the fulfilment of the law and the perfect bond of unity (Rom. 13:10; Col. 3:14). By this definition Christian love is essentially distinguished on the one hand from Buddhist pity (sic) and on the other from so-called free love. According to Buddhism the cause of all misery lies in being. All creation, especially creation that is alive, is thus lamentable and the object of pity. We must exercise that pity mainly for our own sake in order to achieve our deliverance and to kill within ourselves the desire for life. Schopenhauer unjustly identified this pity with Christian love – unjustly because the latter is richer and stands on a higher plane. The mercy of Christianity goes much deeper than pity; it is not the single, dominant virtue, but the disposition and expression of love in a particular direction with a view to the need and misery in the world. Love goes back much further, love extends much further. To begin with, it has God and all His virtues as its object. Moreover, it also directs itself to all His works and creatures, not because they are lamentable, but because it is in God that they love and move and have their being. Likewise, Christian love is basically different from the free love whose praises are nowadays so frequently sung. This free love is really nothing but lack of discipline and the emancipation of sentiment and passion. Christian love is rather the fulfilling of the law, is decreed by God’s will and is man’s duty which binds him by conscience. This love is neither arbitrary nor a matter of personal choice. It does not lie within us to determine whom or what we should love. We must love God as He reveals Himself and not as we imagine Him to be. We must love the neighbour whom God places next to us, and not the one we choose. We must love the man, woman, parents and children God gives us and not another man or woman. We must love all that is true, righteous and pure. We must hate sin and avoid it, no matter how beautifully it may present itself.

There is therefore a true, but also a false, unreal and counterfeit love. Likewise there is a good peace for which we must strive and seek to maintain with all men, but there is also a false, sinful peace which should be broken. If with lies and injustice – by way of concession and for the sake of peace – we make a treaty or quietly permit what is wrong, then we are being spineless and denying truth and virtue. Over against such false peace (cf. Jer. 6:14) Jesus placed the claim that he had come to cast fire upon the earth (Lk. 12:49). There are powers in this world with which we can never live on peaceful terms. There are truths and rights, spiritual possessions and invisible treasures for which we must be willing to sacrifice everything – peace, quiet, respectability and reputation, yea even love for our family and our own life. Conditions in this incomprehensible world may be so serious and complicated that love itself may compel us to break peace and engage in battle. Prophets such as Jeremiah would much rather have remained silent and spent their days in peace and tranquillity, but they could not, nor were they allowed to. They spoke because they believed and they struggled against their nation because they loved it. By his great love for God and man, Jesus himself was moved to resist all evil forces even unto death.

This morality, of course, primarily refers to individual persons, but it also has significance for world powers. A nation is certainly not a mass of souls brought together by men within an arbitrary piece of land but a living organism which has its roots far back in the past and which is animated with a living patriotism in its every bone. Some people take pleasure in splitting the threads of this love into factors such as climate, soil, history, custom, etc., and then displaying it in its foolishness. But so superficial an undertaking is self-condemning and is completely powerless in the face of the reality of this love. Love – even for one’s country – always has a mysterious character. It comes up out of the depths and is fed by hidden springs. For a time it may slumber and sleep, but then it re-awakes with such irresistible power that even the coolest cosmopolitan is carried along with it. It then shows itself to be so enthusiastic, lofty and disinterested that it renders one prepared for and capable of making the most demanding sacrifices.

This points to the fact that when the Most High separated the sons of man, He gave the nations their inheritance and set the boundaries of the peoples (Deut. 32:8). He “determined their appointed times, and the boundaries of their habitation” (Acts 17:26), and gave each of them a place and a task in the history of humanity. In this respect it makes no essential difference whether a nation be great or small. Lloyd George and James Bryce have rightly reminded us that relatively small nations have contributed to the increase of the most noble cultural traits as much as – if not more than – the larger nations. Therefore it is no arbitrary matter, but rather one’s calling and duty to defend these characteristics, sword in hand if need be. It is true that in the Sermon on the Mount, namely in Mat. 5:38-42, Jesus calls his disciples to a spirit of forgiveness which, we would do well to recall, stands in direct contrast to the demand of retribution, and is not susceptible to any quantitative computation (cf. Mat. 18:22). It is equally certain that Jesus is here speaking to those who understand, and not formulating a law that has to be observed to the letter; he is merely stating a spiritual principle which demands a different application in accord with the differing circumstances of life. Jesus himself acted in this way (Jn. 18:22,23), and Paul who preached the same spirit of forgiveness (Rom. 12:17-21); 1 Thess. 5:15; cf. 1 Pet. 3:9), appeals to his rights as a Roman citizen (Acts 22:25). Personal insults can and must be forgiven, but when truth or justice is assaulted in one’s person, then, according to Christian principles, which place the Kingdom of God and His righteousness above all else, it is one’s duty to defend and give evidence. This obligation is contained even within the Christian virtue of self-denial. For when the latter demands that for the sake of Christ and the Gospel we should forsake everything, at the same time it presupposes that all the things which we must abandon have value in and of themselves, even though it be a subordinate one. For whatever is worth nothing and does not cost us anything requires no self-denial when we have to forego it. For example, life is a possession that may and must be defended if it is not in conflict with higher concerns. In case of need every man has the right and the duty to defend his life, weapons in hand. An intruder into any house may be withstood with violence. Similarly the authorities which are called to maintain justice do not bear the sword, even the sword of war, in vain. If necessary, in the case of an emergency, they must use the sword both at home and abroad. Truth and justice are worth more for a man, for a nation and for humanity as a whole than are life, peace, prosperity and tranquillity.

It is thus noteworthy that the Christian church in all its divisions has never condemned the warrior and war. The church herself of course, may never go beyond preaching the Gospel of peace and fighting with spiritual weapons. A “holy war” for the propagation of truth has been forbidden her by what Christ said to Peter. Yet she has never disputed the authorities’ right to wage war in case of need. Pacifists have resented her for this, but they would probably have reproached the church more strongly had she taken the liberty to mingle in state affairs and without further ado, denied war its raison d’ etre in this dispensation. The church may and must not do so. It is her calling, according to the word of Christ, to render to God the things that are God’s and also to render to Caesar the things that are Caesar’s.

Christian ethics therefore allows no other conclusion that there can be good and just wars. Perhaps they are very few in number, and even much fewer than we think.

In every war, even the most just, many things take place which both Christianity and humanity very strongly condemn. Yet neither the Scriptures nor history give sufficient grounds to censure every war unconditionally. A war can be good and just provided that it comply with the demands of higher principles, serve the maintenance of justice and only then be undertaken in the case of most dire necessity. Its justification then does not lie in the right of might nor in the virtues of patriotism, heroism, patience, steadfastness, unity, readiness to make sacrifices, etc., which it may engender; even less in the consequences liable to be brought about by victory such as a broadening perspective, an expansion of culture or even of Christianity; and least of all in the philosophical conviction that all that exists is reasonable and that war constitutes an indispensable and precious moment in the evolution of the human race. If war is to be defended it must itself pass the strict test of justice. Even then it resembles the disasters and adversities of life in that it remains an evil (malum physicum) which may in God’s holy hands nevertheless be used for the edification of the human race. The end and purpose thus remains peace, the eternal peace of the Kingdom of God.

We look forward to receiving feedback about any of our posts. We also encourage you to share our posts with family, friends and acquaintances; in fact anyone you think may appreciate and/or benefit from the knowledge and wisdom handed down to us from the past.   To view previous posts visit our website at www.tsrevisited.com

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The Problem Of War

Herman Bavinck (Translated from Dutch by Rev. Steven Voorwinde)
Trowel & Sword. Oct 1975

Preamble: It has often been said that there are only two certainties in life – death and taxes. There is a third certainty that few would argue against – WAR.
God’s intervention at Babel to create division among the people of that time by confusing their language, created an environment where people were no longer united, capable of achieving anything their hearts desired (Gen. 11:6). Instead it led to the formation of separate groups, states and eventually nations constantly at war with each other; a state of affairs that has continued to this day. The question is: How do we as Christians respond to this constant warring between nations. This then is the question that Herman Bavinck sets out to answer. The article begins with a word of explanation by Rev. Voorwinde and is divided into two parts, beginning this week and concluding next week.

The Problem Of War

This article was first written by Herman Bavinck, Professor of Systematic Theology at the Free University of Amsterdam, in November 1914. Much of the material deals with political problems peculiar to the time of writing and has therefore been omitted here. However, Bavinck’s survey of the Bible’s attitude to the problem of war still merits the consideration of Christians today. After briefly mentioning the Pacifist argument that Christianity and war are directly opposed to one another, he reminds his readers of accusations levelled against church and clergy for their inability to prevent the war. Then he continues:

It is therefore surely worth the effort to try and answer the following questions:
What attitude is Christian ethics going to adopt towards war?
Does war have a place in the Christian world-and-life view?
Or must war at all times and in all places be condemned and opposed as a crime?
Does war make any ‘sense’, or is it never anything but gruesome injustice, brute force
and a work of the devil?

 In this investigation the Old Testament need not detain us for very long. For no one can deny that in it war is again and again referred to as a divine right. Throughout the centuries, from the time of the Exodus in the fifteenth or fourteenth century B.C. up until the fall of Jerusalem in 70 A.D., Israel was involved in strife with the surrounding nations. This strife was looked upon religiously and ethically as a war waged by the God of Israel against heathen gods.

Yahweh, the God of Israel, is the Lord of hosts, the God of the armies of Israel (1 Sam. 17:45), a warrior (Ex. 15:3), mighty in battle (Ps.24:8), who goes to war with His people (Judges 4:14), equips the judges by his Spirit (Judges 3:10), teaches David the art of war, girds his loins with strength and delivers his enemies to him for destruction (I Sam. 22:35f). Just as he sometimes ordains the defeat of His people for their chastisement and humiliation, so He also grants victory in battle by divine aid. In many a psalm or hymn, therefore, such help is invoked, or gratitude is expressed for victory (Ex. 15; Judges 5; I Sam. 22; Psalms 3,27,46,68, etc.). This is not only the people’s view of war, but also that of the prophets. Abraham took part in the battle against the despots of Sodom and Gomorrah (Gen. 14). Moses and Joshua, the judges and the kings led Israel in battle against her enemies in and around Canaan. Deborah stirred up her countrymen for battle against Sisera, the Canaanite general (Judges 4:6,14). Samuel mustered the children of Israel against the Philistines (I Sam. 7:5f). An unnamed prophet encouraged Ahab to wage war against Behadad of Syria (I Kings 20:13f).

From Amos onwards the later prophets repeatedly proclaim that the great and terrible Day of the Lord shall be preceded by awful wars (Amos 5-7; Isaiah 13:6-18; Joel 3:9-17 etc.). But after that the kingdom of peace shall come – to Israel and to all the nations of the earth. Then they shall beat their swords into ploughshares and their spears into pruning hooks, nation shall not lift up sword against nation, neither shall they learn war any more. Peace shall be so rich and abundant that even the animal world and nature will participate in it. The wolf shall lie down with the lamb and the lion shall eat straw like an ox (Is. 2:1-4; 9:2-7; 11:6-9; etc.).

All such peace shall accrue from the Messiah, who is the Prince of Peace (Is. 9:5; Mich. 5:5; Zach. 6:13), and to whose kingdom of justice and peace there shall be no end. (Ps. 72:17; Is. 9:6).

Now ancient Israel lived in circumstances completely different from those of the Christian community in the days of the New Testament. Hence its history cannot simply be our directing principle or example. Nevertheless, the Old Testament propagates the view that war is not of itself unjust and unlawful in every case. Moreover, in God’s hands it can serve as a means toward higher goals, towards the coming of the Kingdom of God. Furthermore, war is temporary and at the coming of the Messiah shall immediately make way for the kingdom of eternal peace.

Now it is at this point that the New Testament picks up the thread. For it is the Messiah, who by this time has appeared in the person of Jesus, who brings peace on earth (Luke 2:14), guides our feet into the way of peace (Luke 1:79), and establishes a kingdom which consists of righteousness, peace and joy (Luke 19:38; Rom. 14:17). This peace is, of course, primarily religious in nature. Objectively it is the relationship of peace which Christ has established between God and man (Eph. 2:17). Subjectively it reveals itself in the blessed knowledge that we are reconciled to God and that no guilt will ever remove us from fellowship with Him (Rom.5:1). This peace is bestowed on the community by the Father, who is the God of peace (Rom. 1:7; 15:33). It forms the content of the Gospel which is called the Gospel of peace (Acts 10:36); Eph. 6:15), and even now believers enjoy peace as a fruit of the Spirit (Gal.5:22). However, this religious peace also has ethical results. For by his sacrifice Christ not only brought reconciliation and peace between God and man, but also between the various nations and peoples (Eph. 2:14f), so that there is no longer Greek or Jew, barbarian or Scythian, slave or free, male or female, but all are one in Christ Jesus (Gal.3:28). Thus Jesus declares that not only the poor in spirit and pure in heart are blessed but also the peaceful or the peacemakers. He says that these shall be called sons of God (Matt. 5:9). In the Sermon on the Mount he exhorts his disciples not to be contentious, but to be kindly disposed to their opponents; not to resist him who is evil (Matt. 5:39); to love their enemies; to forgive until seventy times seven, etc. In the same spirit the apostles exhort us to pursue peace, and, as far as possible, to live at peace with all men (Rom. 12:18;  Heb. 12:14).

The New Testament ethical standard is so high that in practice it seems to be in no way applicable. These words of peace and the gruesome reality of war stand in such sharp contrast that reconciling them seems to be impossible. Christ commands us not to resist him who is evil and to love our enemy, but in war the very opposite is required: murder, burning, plunder, destruction and everything that contributes to the enemy’s ruin and downfall. The antinomy has been felt in the Christian church since ancient times and has led to varying attempts to solve the problem. Some have dismissed the world as the domain of Satan and have, either in isolation or in small groups, sought to apply the fundamentals of Jesus’ teaching. Others have reversed this and have rejected his teaching as thoroughly impractical and – at least in public life – have denied its value completely.

Still others have struck a compromise by distinguishing between higher and lower ethics, between counsels and commands, between clergy and laity.

(Bavinck then gives historical examples of movements and men who held to an uncompromising pacifism and of others who extolled the virtues of war. Of the former he names the Anabaptists, the Quakers and Tolstoi. Included in the latter group are men such as Hegel, Spencer and Bismarck.)

Neither of these sentiments, however, can be harmonised with Christianity. The champions of peace do indeed at all costs like to appeal to Jesus’ utterances in the Sermon on the Mount.

Yet by so doing they forget other truths which also find expression in the Gospel. The Sermon on the Mount is not to be equated with Christianity, and the problem of war is not so simple that it can be resolved by an appeal to a single text. It is much rather part of a wider issue which touches on the relationship of Christianity to natural life as a whole, to the entire sinful world and all it contains.

At this point it must immediately be said that although passive morality is in the foreground in the New Testament, an active and positive element is by no means lacking. The virtues which were then recommended to the Christian (vis. patience, long-suffering, forbearance, meekness, submissiveness) all played a large part. What else could be expected at a time when Jesus’ disciples were few in number, small by the world’s standards and without any influence on public life? But it is all the more striking that Christianity is devoid of all asceticism and from its very beginning took on a positive relationship to the world at large. This fact is principally found in the statement that God loved the world and that Christ came not to destroy the world but to save it. From this focal point lines are drawn in all directions to indicate the place Christians are to occupy and the attitudes they are to have in this sinful world. They must not withdraw from the world, but being in the world they are to keep themselves from the evil one. Nothing is unclean of itself. All God’s creation is good and nothing is to be rejected if it be accepted with thanksgiving. Marriage is honourable among all. The government is God’s servant and is entitled to obedience and respect. Whoever becomes a Christian is to remain in the calling to which he was called. The prayer of Jesus’ disciples is that God’s name be hallowed, that His kingdom come, that His will be done on earth as it is in Heaven. All this points, not to an avoidance, but to a sanctification of the world.

In this connection it is significant that the New Testament never disapproves the military profession as such. The soldiers who came to John the Baptist did receive an order not to take money by force, etc., but not an order to leave the service (Lk.3:14). Jesus expressed his amazement at the great faith of the centurion at Capernaum and healed his servant (Matt.8:5f). Later the centurion Cornelius and his whole household were baptised and admitted to the church (Acts 10). Without having any scruples about it, Jesus, in one of his parables, speaks about a king who before going to war sits down and considers whether he with ten thousand men is able to meet his opponent who has twenty thousand (Lk.14:31). Similarly Paul takes pleasure in using military imagery to describe the life of the Christian (Rom. 6:13; I Cor. 9:7; Eph. 6:10-18; I Tim: 2:3, etc.). Even more striking is the fact that Jesus explicitly forbids the use of the sword for his defence, as the weapons of believers’ warfare are not of the flesh, but mighty before God (Matt. 26:52; 2 Cor. 10:4). Yet he is just as definite in affirming that he has not come to bring peace on earth but a sword, that is, to cause discord between people, even between the members of one family (Matt. 10:34,35). Therefore, when the disciples are presently to go out into the world to preach the Gospel, they are to expect persecution and hate from the world. Then they will not only need a purse and a bag but also a sword, i.e., they must be completely ready to engage in spiritual warfare against the world (Lk. 22:36).

To be continued.

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The Church And The World

Trowel & Sword. November 1963

Preamble: “The Church and the World” was a statement issued by THE REFORMED ECUMENICAL SYNOD, which met in Grand Rapids, Michigan, U.S.A., August 7-16, 1963. In it the synod expressed its concern at the “increasing alienation of modern man from the church” in a self examination of the the Church’s own short-comings. The statement refers not just to the short-comings of the Reformed Churches but of the universal Christian Church world-wide. Did this statement have an impact? Consider the state of the Church and the World today. Has anything changed in the last 63 years?
Following this article is a link to an address by Rev. G. Van Groningen of the RTC to this Synod which some may find worthwhile.

The Church And The World

The Reformed Ecumenical Synod meeting in Grand Rapids, August 7-16, 1963, at the request of several member Churches, discussed at length the calling of the Church in the growing estrangement of mankind from the Gospel. Evidence of this estrangement can be seen in the increasing alienation of modern man from the Church, in the advancing secularisation of human society and in the moral chaos of our day. The Synod considers it necessary to concern itself seriously with the growing hostility and indifference to the Gospel and to address this brief message to the Churches concerning the Church and the world.

The Church must remember that she will be a blessing to the world only if she lives as a Church in humble and complete submission to the Word of God. This the Church has not always done. The cause therefore for the growing disaffection with the Gospel is not to be sought in the world alone. The Churches must share the blame for they have often fallen into unfaithfulness and apostasy.

The Churches contribute to the estrangement from the Gospel when they depart from the only sure foundation which Christ provided in the teaching of the apostles and prophets (Eph. 2:20), or fail to declare the whole counsel of God as their message to the world. Likewise, when Churches permit ministers of the Word to declare the Church confessions obsolete and to contradict and disobey the infallible Scripture, they becloud or deny the Gospel and thus foster the growing estrangement. But Churches are also to blame when, while maintaining an orthodox creedal confession, they fail to express in witness and life, the vitality of the Christian Gospel which is the power of God unto salvation. Finally, the Churches err when at times they rend the Church of Christ in a way that cannot be defended before God in the light of Scripture; thus by their separate existence such Churches which otherwise seek to live in harmony with the Word of God make the Church appear to the world to be a house divided against itself.

It should be emphasised that the turning of many from the Church and Gospel preaching may not induce the Churches to leave the world to its fate and withdraw into a spiritual isolation. The Churches ought rather to follow the Good Shepherd (Luke 15) who by self-sacrificing and forgiving love, seeks that which is lost and gone astray. Hence the Churches may not be content simply to warn of coming judgment upon those who refuse to turn in repentance to God, but must also proclaim the full Gospel to the whole world knowing that God our Saviour “would have all men to be saved and come to the knowledge of the truth” (Tim. 2:4 and 4:10). For this reason the Church may not be a stranger to the world. She must show her solidarity with the world by seeking to understand the world’s spiritual and material need and by alleviating mankind’s distress in a manner consistent with her nature and task, in obedience to Jesus Christ.

The Church may not be concerned for the well-being of individual men only, for she must devote her whole-hearted attention to the whole of society with the full Gospel. She must proclaim the truth of the Gospel for all areas of life – not only for education and science, but also for social and political activities on the national and international levels. The great goal of the Church in these endeavours is the hallowing of God’s Name and the coming of His Kingdom.

Thus the Churches must strive, like the Good Shepherd Himself, to guard the sheep from apostasy from the Word of God (Matt. 18), and at the same time endeavour with all the means legitimately at her disposal to bring back the erring and lost under the dominion of Jesus Christ, the Lamb of God, the only Saviour of the world.

In view of all the imperfections evident even in faithful Churches, the question might well arise whether, rather than turning first toward the world, Churches ought not first pursue their own greater sanctification. It would be a mistake, however, to think that the one could be done without the other, for the Church cannot truly be the CHURCH without also being concerned for the world. Likewise, the Church cannot be a blessing to the world unless in her own life, in her confessing and preaching, in her discipline and sanctification, in her unity and catholicity she submits herself and binds herself to the eternal and imperishable Word of God. In short, unless she remains truly CHURCH.

The message of the Reformed Ecumenical Synod to the Churches concerning the estrangement of mankind from the Gospel is this: Let the Church of Jesus Christ be truly Church in love, in truth, in obedience to her Lord! In her concern for the world let her take heed to herself. Let her loving concern for the world increase as she seeks to grow in grace and in knowledge of her Saviour.

* * * * * * * * *

Click on the link below to read the address By Prof. G. Van Groningen to the Reformed Ecumenical Synod.

hthttps://rtc.edu.au/wp-content/uploads/The-Reformed-Ecumenical-Synod-its-Mission-Prespective-and-Problems-GvG-2-1964.pdf

Recent Comment: “I would love to see Trowel and Sword resurrected. It’s so good to keep in touch with each other and encourage each other. 
Maybe we could employ a journalist or other suitable person to manage and edit it? 
Sarene Sietsma”.

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Trowel And Sword -The Early Years

Dick Vander Pijl. Trowel & Sword. 1965

Preamble: If the title of this article and its contents sound familiar, they should be. This was the opening article of our recently published (December) Trowel & Sword – Special Edition. Why publish it again? Because like the Auckland brethren responsible for getting the ball rolling for the original Trowel & Sword, we strongly believe that there is still a place for a monthly denominational magazine. One of the stated motivations of these brethren was to produce, “A better monthly paper than the present local ‘rags’.” We presume they were talking about bulletins/newsletters produced by individual churches. It is our belief that there are churches that no longer produce even these, and where they do, they are often no more than activity lists and rosters for their own congregations. Judging by the reaction to last week’s post – “The Power Of The Written Word”, we believe that there is still a demand, maybe even a hunger for a denominational paper. So we will continue on with TSR in the hope that Trowel & Sword will one day again become what it was originally intended to be. A magazine for all the Reformed Churches of Australia and New Zealand, perhaps even as an extension of New Zealand’s current magazine, “Faith in Focus”.

Trowel And Sword -The Early Years

In 1954, on April the 20th, a circular was sent to all the sessions of the Reformed Churches of Australia and New Zealand from some Auckland brethren with a suggestion to come to the publication of a monthly paper to serve both denominations. These brethren were moved by the following motives:
– A better monthly paper than the present local “rags”;
– A great time-saver for the pastors, (there were not too many of them then);
– An excellent communication for subjects as Unions, Sunday work, Theological training, christian schools, liturgy, the English language in the worship-services, (notice the problems which then existed and now have been – partly – solved).

These brethren then proposed a paper which would contain apart from church-news also articles for the education of our members on church-history, dogmatics, liturgical subjects, missionary work etc.

At the same time these Aucklanders formed an Association with a Board of Directors (sic) and in its constitution it was stated in article 3: “The purpose of the Association is to publish, sell or in any way bring to public notice, papers, books, and what-so-ever is necessary for the dissemination of God’s Word”. The last Article of this constitution stated that in case of dissolution property and moneys belonging to the organisation or the Publishing House shall be donated after liquidation to a christian cause, cordially in agreement with art. 2 and 3 of this constitution.

Without being ironical I must say that to my knowledge this organisation never officially dissolved itself; it neither owned any property nor bank-account. And its only product, the beginnings of this present paper, were after several coma’s and revivings handed over to “doctor” VanderSchoor who at that time lived in Tasmania and managed to get the infant through its early years.

To go back to its start, the first editors were Rev. VanderBom and Rev. Deenick (spelled Deenik at the time. They had dreamed the dream and seen the vision and consequently were made responsible for its contents. For posterity’s sake the originators – apart from the above-mentioned editors – were W. van Rij, chairman, P. Suurmond, secretary, M.G. van Dalen, treasurer and myself the manager of the Publishing House.

We were all honourable (sic) members which meant that we did not receive any remuneration for our work. And incidentally, this was not by any means to be-littled (sic).

Did we start off with a printed publication, after several issues we were through our subscription-fees for the first year. And realised that humbleness of mind is better than nice printing.

Here follows a narration of the production of one of these issues in the first years:

“Mrs. Lenie Bijlsma worked two full days typing the stencils; Rev. Deenick picked up the stencils on a return trip from some country work – Mrs. Bijlsma lived about 30 miles out of Auckland – checked the contents and delivered the stencils two hours later at the van Rij’s home when he passed through for another little trip to Auckland. These were hectic days, you know, what with power-cycle etc. Saturday afternoon, at 1 p.m. van Rij and myself turned the duplicator-handle. As the teller was out of order – every time – we had to count the sheets as they were run through the machine, 20 x 650. This task was finished at 8 p.m. Meanwhile the families Suurmond, van Dalen and Int’ Veld arrived and together with some van Rij children they started to write out the addresses. When this was finished, we all joined in the compilation, stapling and bundling of the papers, ready for the post-office. Without fail we all usually turned up for the worship service next morning.”

That the Board of Directors were quite serious with regard to the constitution could be seen when the first issue came off the press and editor Rev. Deenick received an alarming letter from these men, questioning some of the contents on their “un-Reformed” point of views. In his reply Rev. Deenick said: You mind the organisational side of this affair and I will mind my side and he then continued to prove to the Board the correctness and scripturalness of his articles. One of the questionable articles was that in which he stated that “Holy Days” had no biblical grounds. The Board of Directors happened to disagree. When he was questioned again some time later, he wrote back that it was time for a little round-table conference to clarify somebody’s position and put some others in their place (the last eight words are mine – writer of this article).

That “Trowel and Sword” tottered on the brink of bankruptcy for quite some time should not have been necessary at all . Both denominations together had a total of 1500 members at the time; the cost of the publication came to about 1300 pounds but only 159 members in Australia, 58 in Tasmania and 175 members in New Zealand were the original subscribers. Fortunately a number of churches donated at regular times to help continue the publication of this worthy paper.

The history of the early beginnings of this venture was like that of any christian organisation which goeth fast on and (finally) prospereth in their hands.

DICK VANDERPIJL.

We look forward to receiving feedback about any of our posts. We also encourage you to share our posts with family, friends and acquaintances; in fact anyone you think may appreciate and/or benefit from the knowledge and wisdom handed down to us from the past.   To view previous posts visit our website at www.tsrevisited.com

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