VOLUME 64 Number 3 • March 2017 EDITION
THE OFFICIAL PUBLICATION OF THE FREE REFORMED CHURCHES OF NORTH AMERICA
TMarch
H E2017M• VOLUME
E S S E64 N
GER
NUMBER 3
EDITOR: Dr. Gerald M. Bilkes
2692 Bridge Place NE, Grand Rapids, MI 49525
USA • T: 616.977.0599 ext.121
E: [email protected]
ASSISTANT EDITOR: Rev. David H. Kranendonk
E: [email protected] • T: 226-980-9607
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• Dr. Lawrence W. Bilkes
• Dr. Gerald M. Bilkes
• Rev. Joel Overduin
• Rev. Jerrold Lewis
• Rev. Robert VanDoodewaard
• Mr. Herman DenHollander
• Mr. John DenDekker, Treasurer
• Rev. John Procee
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THE YOUTH MESSENGER
This semi-annual publication for youth is under the
direction of the Free Reformed Youth & Education
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E: [email protected]
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E: [email protected]
Open Windows
This bi-monthly publication for children is under
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Read The Messenger on the Free Reformed website: www.
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2
MARCH 2017
March
Despised and Rejected
“He is despised and rejected of men; a man of sorrows, and
acquainted with grief: and we hid as it were our faces from
him; he was despised, and we esteemed him not. Surely he hath
borne our griefs, and carried our sorrows: yet we did esteem
him stricken, smitten of God, and afflicted.” - Isaiah 53:3–4
M E D I TATI O N
O
ne theme that runs through the whole Bible, since the time of Cain and Abel, is that
believers experience hatred and rejection. Many will have memories of feeling the
sting of harsh words or live with the ongoing discomfort of a cold shoulder. Though
we may not have been literally cast into a pit like Joseph or Jeremiah, these circumstances
can take us very low. The prophecy of Isaiah 53, however, turns our attention to a much
deeper and truly unjust rejection, one that the Lord Jesus Christ willingly endured, even as
He was led out through the gates of His beloved Jerusalem.
To begin to understand the depth of Christ’s rejection, we must first remember the
glorious height of His ministry. A few days before his betrayal, the Lord Jesus had been
honoured and esteemed as He ascended into Jerusalem (Matt. 21). The true Prophet and
Priest was welcomed into Zion as King, and He immediately set about cleansing the temple.
As His work of reformation continued, the temple became a place of wonderful things: of
healing the blind and the lame. Praise was perfected in the mouths of children as they cried
out, “Hosanna to the Son of David” (Matt. 21:15). What a wonderful day that must have
been! Never before in Jerusalem had worship been so holy and so joyful! After thousands
of years of the effects of the curse and the fall, Zion had become a place of light and truth,
healing and hope! It was a scene that should cause us to reflect on the glory of the Messiah,
and how perfectly He restores and rules His people.
Sadly, that beautiful scene so quickly changed. Selfish leaders were threatened by this
rule of the righteous One and responded with plots to kill Him. “When the husbandmen
saw the son, they said among themselves, This is the heir; come, let us kill him, and let us
seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew
him” (Matt. 21:38–39). Judas, one of the twelve disciples, betrayed Him and ensured that
He was given into their hands at an opportune time. At the first sign of resistance, the rest
of His disciples turned their backs and ran. “We hid as it were our faces from him; he was
despised, and we esteemed him not” (Isa. 53:3). The same mouths of the multitude that
had called for His crowning, now called for His crucifixion. He was taken to trial. He was
CONTENTS
02
Meditation:
Despised and Rejected
05
Church News
06
EDITORIAL:
The Reformation Gift of
Psalm Singing (1)
10
By Rev. R. VanDoodewaard
three times declared innocent by the Gentile ruler Pilate, (John 18:38, 19:4, 6) and yet condemned to
death. The King who was so recently celebrated as the Son of David was now given a mock coronation
ceremony: “They stripped him, and put on him a scarlet robe. And when they had platted a crown
of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before
him, and mocked him, saying, Hail, King of the Jews! And they spit upon him, and took the reed, and
smote him on the head. And after that they had mocked him, they took the robe off from him, and put
his own raiment on him, and led him away to crucify him” (Matt. 27:28–31).
Just as the vinedressers took the son outside of the vineyard to kill him, now the King was taken
outside of the royal city for execution. Hebrews 13:12 gives us a deep insight into this rejection,
teaching us why He was taken out of Jerusalem: “Jesus also, that he might sanctify the people with his
own blood, suffered without [outside] the gate.” For an ancient Hebrew, this picture of being outside
the gate would bring up memories of the day of atonement. Leviticus 16 teaches that on that day the
blood of goats and bulls was to be shed and sprinkled inside the tabernacle, but the main part of the
animal was burned outside the camp. To be put outside the camp was a picture of the consequence
of sin. Being taken outside the gates was, in a sense, an excommunication. On that dark day, the
righteous One, the very Son of God, was taken from His rightful place in the centre of Zion, and was
rejected and murdered outside the gates by His own church.
A Mirror for Us
Now, lest we misunderstand our own role in this scene, it is important to return to Isaiah’s statement.
Though Isaiah is a believer and a genuine prophet, he does not point the finger at “others” who
despised and rejected the Messiah. Isaiah includes himself as one who despised the Saviour. He
confesses, “We esteemed Him not.” Isaiah includes himself as a straying sheep. “He was wounded for
our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him”
(Isa. 53:5). True believers are ones who have come to see themselves as the ones who despised and
rejected the Lord. They recognize that each sin they have committed is the cause of His suffering (Col.
2:14)
A GOODLY HERITAGE (32):
Dutch Secession Theology
After 1892 (3)
14
Book review:
A Bible Guide
For Everyone
16
Digital theology
19
psalter revision
committee
22
Outreach news:
Reflections on Outreach
in Powassan
24
book reveiw:
Hosea the prophet
of God’s Love
March 2017
3
ME DI TATI O N
Word & deed Ministries
seeks to help needy people in the developing world
by bringing aid in the name of Jesus Christ.
projects focus on...
> the Gospel
> Indigenous partnerships
> self-sufficiency
>
sponsor a child,
joIn a Business Group,
Learn More by Visiting...
www.wordanddeed.org
contact us:
can: 877.375.9673
usa: 866.391.5728
e: [email protected]
Serving God, Bridging Communities, Renewing Lives
Have you considered this reality of your sin? Have you
realized that like Adam, you deserve to be banished from
the Lord’s presence? That you deserve nothing less than hell
itself? You must understand that your deepest problem is not
rejection by others! It is not being marginalized by society or
mistreated in a relationship. Your greatest problem is that you
have rejected the Word of God!
Yet, there is a great hope in this darkest picture of rejection.
“All we like sheep have gone astray; we have turned every one
to his own way; and the LORD hath laid on him the iniquity
of us all” (Isa. 53:6). His exodus from Jerusalem was no
mere human plot; it was a glorious element of the plan of
redemption. The Lord Jesus willingly went outside the gate,
so that straying sheep could be welcomed back in! He endured
the wrath of God, even to the point of being forsaken by the
Father, so that poor and needy sinners may be welcomed
into the Father’s presence with joy! On that dark day, a most
beautiful transaction was being enacted for God’s people. “He
was cut off out of the land of the living: for the transgression
of my people was he stricken” (Isa. 53:8).
We can hardly grasp at the fringes of the glory of the path
that He took for His people. Despised and rejected, so that
we may be welcomed as citizens into that heavenly city! “Let
us go forth therefore unto him outside the camp, bearing his
reproach. For here have we no continuing city, but we seek the
one to come” (Heb. 13:13–14).
Rev. R. VanDoodewaard is a minister of the Free Reformed
Church of Brantford who serves its church plant in Powassan,
Ontario.
ReformedBookServices
P R O M OT I N G G O D L I N E S S, R E V I VA L & R E F O R M AT I O N
Employment Opportunity
There is an opening for position of store manager (+/30 hours/week). Duties include purchasing, retail sales
and webstore administration. An interest in Reformed
Christian literature, a heart for customer service and
computer skills are of primary importance. Marketing
skills/experience are an asset. To submit a resume
or obtain more information contact board member Ed
Laman at [email protected].
230 Lynden Road, Unit 5A, Brantford, ON N3R 8A3
Tel. 519.304.4709
4
March 2017
50TH
ANNUAL FRC LADIES’ CONFERENCE
wOmen
Church
News
March 2017
THE
cross
AROUND THE
Free Reformed Office-Bearers Conference
The spring conference is scheduled for Saturday, March 18, 2017 in the
Oxford County Free Reformed Church (284793 Pleasant Valley Road,
Norwich, ON). Pastor Hans Overduin is to speak on “Issues Facing Today’s
Office-Bearers.” 10:00 coffee, 10:30 morning session, noon lunch, 1:00
pm discussion. Please let the Oxford clerk know if you hope to attend
([email protected] / 519-290-1968) by March 13.
WEDNESDAY, MAY 24, 2017
SPEAKER: DR. G.M. BILKES,
Professor, PRTS & Pastor, Grand Rapids FRC
an edifying word
COFFEE
9:30AM
Brother Ray Pennings: At the recent 2017 Combined Consistory East
meeting, permission was granted to Brother Ray Pennings to speak an
edifying word in the churches of Brantford, Dundas, Fenwick, Hamilton,
Pompton Plains, St. George and Vineland, according to Article 3 of our
Church Order.
MORNING SESSION
10:00AM
AFTERNOON SESSION
1:30PM
Banner of truth radio broadcast
LUNCH
The time for the Banner of Truth Radio Broadcast on WDCX (Buffalo,
New York) has been changed from 2 pm to 3 pm every Sunday starting
January 29, 2017.
$5.00
LOCATION:
Maranatha Free Reformed Church, 1114 Old Mohawk Rd., Ancaster, ON
Sincere condolences
As editorial board and on behalf of our churches, we express our sincere
condolences to Rev. Jack and Susan Schoeman, Andrew, Matthew, Lydia,
Anna, and Nathaniel, with the sudden loss of their dear daughter and
sister, Catherine on January 28, 2017, at the age of 15. May the Lord, who
alone can supply comfort, uphold, strengthen, and supply in your deep
need at this time. Our thoughts and prayers remain with you.
We fade and die like flow’rs that grow in beauty,
Like tender grass that soon will disappear;
But evermore the love of God is changeless,
Still shown to those who look to Him in fear.
(Psalter number 283:4). Hosted by Hamilton FRC Ladies
2017LadiesConf3.indd 1
2017-02-06 10:59 AM
2017
DUTCH DAY
Tuesday, May 2, 2017
do you want
to help?
SPEAKER:
REV. W.E. KLAVER,
Pastor, Maranatha Free Reformed Church
This is intended for
those who would like
to assist in the work
of the supplementary
Psalter committee. We
are hoping to form a
review team whose
main task is to examine
both the text (lyrics)
and the score (music)
for the various Psalters
selected, recording
results in an on-line
spreadsheet. If you are
interested and would
like to know more,
please contact Pastor
Rob Vandoodewaard at
[email protected]
LOCATION: Dundas Free Reformed Church,
253 Weir’s lane, Dundas, ON
All who understand the Dutch language are warmly invited to join us!
Coffee 9:45AM • Morning Session: 10:30AM • Afternoon Session: 1:00PM
2017DutchDay.indd 1
2017-01-13 2:49 PM
March 2017
5
The
Reformation Gift
of
Psalm Singing (1)
EDI TORIAL
I
magine you were a travelling merchant passing through
Geneva in 1541. One morning you slipped into the narrow
streets. Above the regular city sounds you heard another
noise and headed in its direction. Soon you found yourself
before a church. Through its windows came the noise of singing!
This singing was not in Latin, but in French. Shocked, you
hurried inside and saw not a choir but a whole
congregation singing! You didn’t know whether
to flee or enter the church. Who ever heard of
such a practice? Why are they doing that?
Let us explore the answer to that question
to stir us up to treasure the rich inheritance
of psalm singing that the Reformation has
bequeathed us. Our first article will focus on how
we received this gift and the second article on the
value of this gift.
A Recovered Gift
Psalm singing was not invented by the Reformation, but has been practiced since God gave His
church the Psalms. In the Old Testament, God
inspired men to write psalms for the people of
Israel to sing in the temple, as well as in their homes, on their
fields, and along their roads. In the New Testament, the psalms
were sung in the synagogues, by Christ and the apostles, and in
the early churches.
In the second century AD, Tertullian said psalm singing
played an important role in public worship and the daily life of
Christians. The Synod of Laodicea (350) and Council of Bracatara
(563) forbade the churches to sing anything uninspired or to read
uncanonical books of Scripture.
However, during the Middle Ages, uninspired songs
6
MARCH 2017
supplemented the psalms. Singing increasingly became the work
of choirs rather than congregations. They sang intricate pieces in
Latin which most common people could neither understand nor
attempt to sing. In monasteries psalms were still chanted, but
they became largely unknown to laypeople. This degeneration
came to a low point in the Council of Constance (1415), which
pronounced: “If laymen are forbidden to preach
and interpret the scriptures, much more are they
forbidden to sing publicly in the churches.”
In the early 1500s, God began to reform the
church by bringing hearts, lives, practices and
worship back to His Word. This return to the
Word returned the singing of that Word to the
people again. They sang understandable words
in their own language set to simple tunes. They
sang to themselves, to others, and to God. What
a gift such singing was – and is!
More specifically, they began to sing God’s
Word again. Already shortly after he wrote his 95
Theses, Luther wrote about his plan to develop
German psalmody “so that the Word of God may
be among the people also in the form of music.”
His most famous work is his paraphrase of Psalm 46: A Mighty
Fortress is our God.
Calvin further developed psalm singing. During his first stay
in Geneva he attempted to introduce it but was banished before
this plan could be implemented. He then took up a pastorate
in Strasbourg where the congregational psalm singing made
him resolve to develop a French psalter. He came across some
Psalms versified by the poet, Clement Marot. Calvin translated a
few more. A year after his return to Geneva in 1541, he published
thirty-five psalms for singing in the church. After Marot died in
By Rev. D. H. Kranendonk
1544, Calvin persuaded Theodore Beza, a French theologian, to
write more. In 1562 all 150 psalms were included in the Genevan
psalter, which went through twenty-five editions that year alone.
Calvin desired the metric psalms to be good poetry and
faithful to Scripture. The musical style was to express the gravity
and majesty of God’s words. In his preface to
his psalter of 1565, Calvin stated: “There must
always be concern that the song be neither light
nor frivolous, but have gravity and majesty, as St.
Augustine says. Thus there is a great difference
between the music one makes to entertain men
… and the Psalms which are sung in the church in
the presence of God and his angels.”
We owe much to God’s use of Calvin in the
recovery of psalm singing.
An International Gift
During the Reformation psalm singing became an
international practice. By the 1550s the Genevan
psalms formed the standard songbook of the
French Protestant churches. These churches were
growing rapidly: from five congregations in 1555
to more than 2,150 in 1562. God blessed the singing of the psalms
which put the words of scripture on their lips, in their minds, and
in their hearts. John Witvliet goes so far as to assert that “metrical
Psalm singing was a maker of the Reformation.” The Huguenots
became known for their psalm singing not only in worship, but in
battle, in life and even in death. At times their tongues were cut
off to force them to stop singing!
Scottish churches produced a psalter in 1564 and a later
edition in 1650, which is still sung today. As one historian writes,
“Books in those days were few. The Bible came first. The Psalm
book stood next in honor. It was their constant companion,
their book of private devotion, as well as their manual of church
worship. In godly households it was the custom to sing through it
in family worship.”
The Church of England sang psalms for centuries. Already
in 1535, some psalms were published for singing,
though the book was soon banned along with the
Bible. In the 1550s, many Genevan Psalms were
translated into English by those who had been on
the continent. In 1562 the Genevan and English
psalms were brought together in the Whole Booke
of Psalmes.
Some areas of Germany, such as Heidelberg,
used the German version of the Genevan Psalms.
Over time, these Genevan Psalms have been
translated into Spanish, Dutch, German, English,
and around twenty other languages.
In Holland, the psalms took deep root. Already
in 1540, a Dutch psalter entitled Souterliedekens
was published. In 1566, Petrus Datheen published
a Dutch version of the Genevan Psalter, which was
adopted by the Dutch churches. At the Synod of
Dort (1618-19), Arminians tried to introduce hymns; however,
the synod adopted a church order that stated only the psalms and
the few Bible songs in our Psalter were to be sung. In 1773, a new
version of the psalms was introduced, which is still commonly
used today.
The Netherlands saw a serious change in 1789 with the
introduction of an appendix of 192 hymns to its Psalm-book. In
1805 the Dutch church adopted a Psalter-Hymnal as its official
songbook. Some congregations were disciplined for objecting to
the use of hymns.
MARCH 2017
7
E D IT ORIAL
The Secession leader, Hendrik DeCock, wrote a tract against
these hymns, entitled: The So-called Evangelical Hymns, the
Apple of the Eye of the Entranced and Seduced throng in the
Synodical Hervormde Kerk; Yes, even of some of God’s children
from blindness… also tried, weighed, and found wanting; yes,
attacking all our Forms of Unity and God’s Word. He asked:
“Will you, I say, trample and disobey and stray from the path
and do away with all the decisions of the general synods of our
fathers regarding their pronouncements against these songs?”
He warned that through the introduction of hymns the “Roman
church received copper in exchange for gold.” He argued that
“Hymns were never introduced into the church, except to cause
degeneration and contempt for the welfare of the church, or
perhaps in cases of incomplete Reformation….in the best of time,
in the purest churches, hymns are never found….” Though Hymns
were not the central issue that forced our churches out of the
established church, they were an important issue. Psalm singing
was one of the founding convictions of our churches when they
began in 1834.
Since then most churches rooted in the Secession have continued
singing psalms in both the Netherlands and North America.
The psalter is a precious expression of the catholicity of the
church throughout the ages.
A Neglected Gift
The Psalms have not always been valued. Lutherans sang both
Psalms and hymns from the time of the Reformation. Under the
influence of liberalism, a kind of Psalter-Hymnal was introduced
in the 1800s in the Netherlands. In England, Isaac Watts did
much to introduce hymns in the early 1700s. During the revivals
some decades later, Charles Wesley introduced many hymns. In
America, hymns became popular during the revival(ism) of the
early 1800s. In Canada, the Presbyterian church published a
hymnal in 1878. To muffle the opposition of older opposers of the
hymnal, they decided to earmark the profits of the sale of their
hymnals for “the Aged and Infirm Ministers’ Fund.”
Originally, the Christian Reformed Church (CRC) sang from
our Psalter, which was first published in 1912. However, only
twenty-two years after it was published, they published their
first Psalter Hymnal. Since then they have introduced more
hymns. That they came out of the CRC explains why many United
Reformed churches still sing hymns and psalms.
Why have psalms been set aside? Often people were simply
attracted to hymns. For example, the CRC adopted hymns because
churches around them sang hymns, members sang hymns outside
the worship service, and some groups that joined the CRC were
used to singing hymns in worship services.
At the same time, arguments have been given for singing
hymns rather than psalms. One is from silence. Since the Bible
doesn’t say: “Do not sing non-inspired songs,” why should we
8
MARCH 2017
St. Peter’s Cathedral, Geneva
restrict ourselves to psalms? Another argument is that Ephesians
5:19 and Colossians 3:16 call us to sing “[inspired] psalms, [manmade] hymns, and [man-made] spiritual songs.” A third argument
is that as the New Testament church we should sing the truths of
the New Testament in new songs that are about Jesus Christ.
A Defended Gift
Let us examine these arguments in turn. The first argument from
silence is always a risky argument and shaky foundation at best
for any practice. In our Heidelberg Catechism we confess we are
not to “worship him in any other way than he has commanded in
his word.” If we can sing hymns because we do not read “do not
sing hymns,” then we can have biblical drama and dance because
the Bible does not prohibit them.
The second argument interprets Ephesians 5 and Colossians
3 as a command to sing uninspired “hymns and spiritual songs.”
But we have to listen to that text with the ears of a first century
Christian. Today “hymn” is a song written by an uninspired person.
A “spiritual song” makes us think of slaves on American cotton
fields. But to understand what Paul meant by these terms we have
to ask: Where else do we read these terms in Scripture? If we search
the Greek version of the Old Testament, we find those words mainly
in the titles of the psalms. In Paul’s day the book
of Psalms was filled with Psalms, hymns, and
spiritual songs. The “hymn” sung by the Lord
Jesus after the Passover (Matt. 26:30) would
have been one of the psalms of ascent. When
you search how these terms are used in the
whole of Scripture, there is no proof that these
were uninspired songs.
The third argument is that the Psalms are
not sufficiently filled with Christ; however,
we should sing the psalms in the light of the
New Testament. When we sing “Christ shall
have dominion” (Ps. 72) or “the Lord unto his
Christ hath said” (Ps. 110), we are singing of
the Christ revealed in these Messianic psalms.
The New Testament often quotes the book of
Psalms to show its fulfilment in Christ. Christ
himself said: “All things must he fulfilled which
were written in the law of Moses, and in the
Prophets, and in the Psalms, concerning me”
(Luke 24:44). The psalms not only prophesy
of Christ but also contain His own words. Who
does not hear Christ speaking in the words
“into thy hand I commit my spirit” (Ps. 31:5)
or “Why hast thou forsaken me?” (Ps. 22:1).
The close relationship between Christ and his
church in the psalms also give a Christological
light to many psalms. When Psalm 1 or Psalm
24 sings of the perfect man, who can help but
think of Christ? Luther said that the “psalter
ought to be a precious and beloved book, if
for no other reason than this: it promises
Christ’s death and resurrection so clearly –
and pictures his kingdom and the condition
and nature of all Christendom – that it might
be called a little Bible. In it is comprehended
most beautifully and briefly everything that is
in the entire Bible.”
What a rich gift we have received not simply
from the Reformation but from God Himself!
Heritage Books, 2010).
3. Terry Johnson, “The History of Psalm Singing in the Christian Church,” Lecture at Erskine
Seminary, February 2009; http://www.ipcsav.org/article/the-history-of-psalm-singing-inthe-christian-church/
4. Hendrik DeCock, So-called Evangelical Hymns; trueworship.netfirms.com/Singpsalms.dir/
DeCock.dir/hymndecock.htm.
5. Harry Boonstra, “Singing Hymns? We’ve never done that before! The CRC’s first Psalter
Hymnal,” Calvin Theological Journal 42 (2007): 110-131.
6. John Murray, “Song in the Public Worship of God”; www.westminsterconfession.org/
worship/song-in-the-public-worship-of-god.php.
Rev. D. H. Kranendonk is pastor of the Free
Reformed church of Oxford County, Ontario,
and Assistant Editor of The Messenger.
Sources:
1. Ted Postma, Psalmody through the Ages (Free
Reformed Publications, 2005)
2. Joel Beeke and Anthony Selveggio, Sing a New
Song: Recovering Psalm Singing for the TwentyFirst Century (Grand Rapids: Reformation
MARCH 2017
9
A GOODLY HERITAGE ( 32 )
Dutch Secession Theology After 1892 (3)
Three Leading Dutch Secession Theologians
CHU RCH H IS T O RY
W
e have seen that the continuing Christian Reformed
Church (CGK, i.e. FRC) in its early years was preoccupied
with the teachings of Abraham Kuyper, which had been
a major obstacle for those secession churches which did not join
the Union of 1892. This did not mean, however, that the continuing
CRC remained so focussed on presumptive regeneration that she
had no interest in other aspects of the Reformed faith. Yet, it is
undeniable that the doctrines of grace and salvation were all
affected by Kuyper’s views on baptism. The sacrament of baptism
cannot be isolated from the following doctrines: the significance of
the Word in calling, regeneration, conversion, faith, justification,
and sanctification; the work of the Spirit in the application and
appropriation of salvation; church and covenant membership,
pastoral care, and a host of other related matters.
Most of these issues had been discussed long before Kuyper’s
time. Both early and later Reformers had reflected, formulated
and taught their insights based on God’s Word and captured
in the Reformed confessions. While there had always been
differences of views on all of these doctrinal issues within the
Reformed community, Kuyper’s appearance on the ecclesiastical
scene brought about a sea change. His impact on Dutch Reformed
theology was so great that it created a division between the older,
traditional form of the Reformed faith and the emergence of a new
movement known as neo-Calvinism.
Kuyper, the Neo-Calvinist
At first, Kuyper did not accept this label for the movement he had
started, but his followers soon got used to being referred to as neoCalvinists by their opponents. Eventually, they began to wear that
mantle with pride and a sense of accomplishment. They viewed
themselves as reformers who had taken old established doctrines
and interpreted them in new and improved ways, according to
the principle of Ecclesia semper reformanda est (Latin for “the
church is always to be reformed”). This phrase, dating back to
St. Augustine, was first used by the seventeenth century Second
Reformation theologian, Jodocus van Lodenstein. He wrote in
his book, Beschouwingen van Zion (Contemplation of Zion) that
there is always much to reform in the Church.
10
MARCH 2017
It is important to know what van Lodenstein meant by this
phrase. According to him and his Second Reformation colleagues,
the first Reformation had been used by God to restore or reform
the doctrines of the Church and salvation. But van Lodenstein
and others had prayed and worked for a more thorough, deeper,
and more practical application of these doctrines in the lives of
God’s people. These men were fully committed to the teachings of
Scripture and the Reformed Confessions, but they were distressed
by the low level of spiritual knowledge of believers and the mere
nominal profession and worldliness of the majority of church
members. That is why they issued the call for further reformation
or revival worked by the Spirit of God. They were convinced that
reforming the church is not the work of man, although God uses
men and women as His instruments.
Kuyper, the Reformer
Kuyper firmly believed he was reforming the Reformed Church’s
position on the key doctrines, in the sense of clarifying their true
meaning and consequently viewing them through the lens of his
own theological or rather, as his opponents said, philosophical
perspective. He found fault with the infralapsarian approach of
the Reformed Confessions and imposed his own supralapsarian
view upon them, with the result that his interpretations aroused
suspicions and charges of dangerous deviation from classic
Reformed theology.
Kuyper insisted that his views were essentially in keeping with
the theology of the early Reformers and of the leading theologians
of the Second or Further Reformation. This claim was and is
challenged by his contemporaries Ten Hoor, Hulst and Heyns,
as well as the fathers of the continuing CRC, van Lingen, Wisse,
Wessels, de Bruin and Lengkeek, and their successors, van der
Meiden. van der Schuit, Wisse, Jongeleen, Kremer, and others,
including more recent theologians like J. Van Genderen, W.H.
Velema, J.H. Velema, W. van‘t Spijker and A. Baars.
In this article, we will focus on three of the above, namely, J. J.
van der Schuit, G. Wisse and L. H. van der Meiden, because these
men represent some of the leading second and third generation
theologians of the continuing CRC since 1892. These men were
By Rev. C. Pronk
van der Schuit was able to develop a view of
unanimous in rejecting Kuyper’s theological
j.j. van der schuit
the covenant of grace that is fully in line with
system, particularly his soteriology or doctrine of
salvation, and especially his doctrine of presumptive regeneration Scripture and the Reformed Confessions, free from the incursions
of scholastic speculation.
in all its ramifications.
After many years of fruitful labours, this faithful servant of
God passed into glory on June 10, 1968. At the request of his
J. J. van der Schuit
Jacob Jan van der Schuit was born on August 25, 1882 in The departed colleague, Dr. W. van‘t Spijker preached at his funeral on
Hague of parents whose religion was liberal at best. Through 1 Corinthians 15:58.1
friends he came under the preaching and catechism instruction of
Rev. J. Wisse, one of the few ministers who did not join the merger L. H. van der Meiden
of the Secession and Doleantie churches, but instead became a The second of these three Apeldoorn theologians was Leendert
Huibert van der Meiden. He was born on April 20, 1882 of parents
founding father of the continuing CRC (CGK).
The Lord used Wisse’s ministry to convert young Jacob, who after who were Reformed but not in a solid way. One Sunday morning,
frequent conversations with experienced Christians felt called to while rummaging through some old materials in the attic, he
the ministry. After seven years of theological studies at the CGK came across a book of sermons by Jodocus van Lodenstein. He
seminary, he was ordained and installed in the congregation of started reading a sermon on Ezekiel 37:8b and was gripped by
Kampen in 1907. In 1914 he accepted a call to the congregation of the words, “but there was no breath in them.” Convicted by what
Amsterdam. Van der Schuit became an able expositor of Scripture he understood to be God speaking to him about his unconverted
who knew how to speak “to the heart of Jerusalem,” as well as a state, he turned to Rev. J. Wisse (not be confused with G. Wisse)
strong defender of Secession principles over against the neo- for biblical instruction. The Lord blessed the preaching and
Calvinistic teachings of Kuyper and his followers. In 1922, the pastoral guidance of this minister to the young man’s conversion
CGK Synod appointed the forty-year-old preacher to become the and soon afterwards he felt called to the ministry. He was accepted
fourth professor at their theological seminary in Apeldoorn. He as a student at the Theological Seminary and, upon completion of
was installed on October 30 and remained at that post until his his studies, was ordained on November 17, 1912 at the age of thirty.
Rev. van der Meiden soon acquired a reputation as
retirement in 1953.
a
scriptural, spiritual and solemn preacher whose
During his tenure as professor of systematic
“one desire was to know the Word of God for himself
theology, he earned a reputation for being an erudite
and to teach others to understand it, in order that
theologian, powerful spokesman for the CGK, and
they might know the miracle of grace.”
strong defender of its right of existence. Although
In 1937, van der Meiden was appointed professor
his interests were broad and ecumenical, his focus
of exegesis, homiletics, and pastoral theology, a task
for many years was on what he perceived to be the
he faithfully fulfilled until his retirement in 1953.
unscriptural and un-confessional teachings of the
His teaching was characterized by careful exegesis
merged church (GKN), especially in the area of
of Scripture and great concern that “the light of the
baptism and regeneration. Van der Schuit strongly
revelation of salvation break through” in the lives of
opposed the philosophical conceptions of Kuyper.
God’s people. Where this is lacking, he concluded
He also disagreed with Kersten and Schilder and
that there is but little assurance and godliness. Van
their views on the same subjects. Partly as a result
L.H van der meiden
der Meiden also stressed the need of the Holy Spirit
of his polemics with these and other theologians,
MARCH 2017
11
CHU RCH H IS T O RY
to powerfully apply the Word that is preached.
of Christian involvement in public life. Later,
In this connection, he distinguished between the
however, his interests switched toward more
general and special operations of the Holy Spirit
pastoral concerns and he became an able guide in
and emphasized that only the latter results in true
the experiential dimension of spiritual life. He wrote
conversion.
many books and pamphlets on the relationship
Van der Meiden celebrated his fiftieth
between the objective and subjective aspects of
ministerial anniversary on November 17, 1962. On
salvation, in which he “masterfully delineates the
the following day, he preached for the last time.
perceptions, feelings and experiences that arise in
His text was Galatians 6:14: “But God forbid that
a person as he is changed by the grace of God, …
I should glory, save in the cross of our Lord Jesus
stressing the difference between what is true and
G. Wisse
Christ, by whom the world is crucified unto me,
false, genuine and imitation.”
and I unto the world.” Six days later, on November 24, this faithful Wisse’s thinking was pervaded by the covenant of grace. He
servant of the Lord passed away in full assurance of salvation.
emphasized our need to experience “that we have lost God and lie
Professor L. H. van der Meiden left a rich legacy of balanced in a broken covenant of works and that we become partakers of
scriptural, confessional and experiential preaching, not only Christ and His benefits only by a true faith to which [the covenant
to the CGK in the Netherlands, but also in the Free Reformed of grace] opens the blessed way.”
churches in North America. Five of the founding ministers of Wisse passed away on November 19, 1957 at the age of eighty-four,
this denomination, G. A. Zijderveld, J. Overduin, J. De Waal, C. leaving a rich legacy of biblical, experiential material in sermons,
Noordegraaf and J. Keuning sat at the feet of this greatly beloved lectures, books, articles and pamphlets. Among his most popular
instructor, while W. F. Laman, J. Tamminga and G. Bilkes Sr. also writings are Godly Sorrow and Christ’s Ministry in the Christian,
spoke of him as a dear friend, and in the latter’s case, a spiritual which have been published by Free Reformed Publications.
father.
Several of the early ministers of the Free Reformed Churches
Despite differences in emphasis among the aforementioned in North America have been disciples of Wisse and his influence
ministers, they all shared van der Meiden’s concern for faithful, on them is clearly evident from their preaching ministries. They
discriminating, biblical, confessional and experiential preaching, include the late Revs. W. F. Laman, C. Smits, and J. Tamminga.3
as becomes clear from a collection of their sermons published in
2000, entitled Voices from the Past.2
Their Influence
G. Wisse
Gerard Wisse (1873-1957) was born in Middelburg, the
Netherlands, on March 24, 1873. His parents were members of a
secession church and instructed their son in the fear of the Lord.
At the age of nineteen, he began his studies in preparation for the
ministry at the Theological Seminary in Kampen, where Herman
Bavinck taught. In 1898, he was ordained to the ministry in the
Gereformeerde Kerk of Gouda. He served six more congregations
of the merged Reformed churches, but in 1921, while serving the
congregation of Driebergen, he left the Gereformeerde Kerken and
became a minister in the continuing CRC, now named Christelijke
Gereformeerde Kerk (CGK).
He saw the latter as the continuation of the work of God in
the Secession from the State Church in 1834. After serving two
congregations, Arnhem and Utrecht, the CGK Synod of 1925
appointed him as lecturer in apologetics at the Theological
Seminary in Apeldoorn. In 1928, he was appointed professor in
apologetics, philosophy and homiletics. In 1936, he retired from
the Seminary and returned to the pastoral ministry, serving two
congregations until he became emeritus in 1946, but remained
active as preacher, author, and speaker.
In his earlier years, under the influence of Abraham Kuyper,
Wisse had become very interested in politics and other aspects
12
March 2017
According to W. van‘t Spijker, these three professors were the
main representatives of the Christelijke Gereformeerde Kerken
in the Netherlands (CGK) during the 1920s through the 1950s.4 It
was a time of growth and theological consensus building, resulting
in a rather stable period that continued into the Second World
War and ended in the 1950s, when van der Meiden and van der
Schuit retired and a new generation of professors succeeded them.
Characteristic of these three leaders was their great appreciation
for the rich legacy of the Secession of 1834. They were especially
impressed with the founding father of the Secession, Hendrik De
Cock. What they did with that legacy and how they applied its
principles to their time and situation will be the subject of our next
article, D.V.
Endnotes
1 Dr. L. W. Bilkes, “Whose Faith Follow, Part I, The Messenger, the Official
Publication of the Free Reformed Churches, Volume 52, No. 8, September 2005, 14-15.
2 Dr. L. W. Bilkes, “Whose Faith Follow…” Part II, The Messenger, Volume
52, no. 9, October 2005,15-16.
3 Dr. L. W. Bilkes, “Gerard Wisse, in Godly Sorrow, Stoney Creek: JT Productions Inc., 1998, 1-3.
4 D. H. Kranendonk, Vital Balance, The Pursuit of Professors J. J. van der
Schuit, G. Wisse and L. H. van der Meiden. Calgary, AB: Free Reformed
Publications, 2006,13.
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13
BOOK REV IE W
A BIBLE GUIDE FOR EVERYONE
Family Worship Bible Guide. Joel R. Beeke,
General Editor; Michael P.V. Barrett, Old Testament Editor;
Gerald M. Bilkes, New Testament Editor. Published by
Reformation Heritage Books, Grand Rapids, 2016; 856
pages. Also available from Reformed Book Services, 230
Lynden Road, Brantford, ON N3R 8A; 519.304.4709; sales@
reformedbookservices.ca.
A
footnote on page ix of the Introduction
states, “This book extracts the
sections of Thoughts for Personal and
Family Worship for each Bible chapter
from The Reformation Heritage KJV
Study Bible” published in 2014. Does
that mean that if you own the Study Bible
you don’t need to purchase this book
that is described as a “Family Worship
Bible Guide?” I say yes, you should still
purchase it for your personal or family
Bible reading because of its convenient
format. If you don’t own the large Study
Bible, you need this Bible guide, not only
for family worship, but also to help you
understand the Bible better.
This book is the most helpful Bible
guide I know for understanding Bible
reading better, whether you are young or
old. It is a most useful guide regardless
of the Bible translation you use because it does not quote any
version. The guide consists of a brief summary of each chapter
in the Bible, from Genesis 1 to Revelation 22.
The claim, “As far as we know, it is a first book of its kind”
(p. ix), does not seem to be an exaggeration. Having studied
the Bible from my youth both informally and formally, I have
often wished there were such a Bible guide and this is the one
I would most heartily recommend. One can read Bible surveys
and take Bible survey courses, but I doubt there is anything
as brief yet comprehensive as this guide that includes every
chapter of the Bible. But there is more – it does not only do
so in a biblically and theologically sound manner, which is
to be expected, but the notes are founded on a sound, Godglorifying, historic-redemptive approach, covering the whole
history of redemption with all the facets of salvation revealed in
Scripture. In varying degrees, every chapter gives explanation,
some personal application, and asks questions for reflection in
light of the Scripture chapter covered.
The notes on Genesis 3 are a good example to demonstrate
how this is done (pp.4-5).
14
March 2017
Chapter 3
1. Believe in the historic fall. The fall of man is just
as literal as the rest of Genesis. Without a real
Adam, a real garden, and a real serpent, there is no
reason to believe in a real Christ, a real cross, and a
real resurrection. The theology of Romans 5 and 1
Corinthians 15 in this regard is inescapable. These
are real historic events. Redemption in
Christ is predicated upon a literal fall
of man in the garden of Eden.
This first study note is followed by more
exhortation:
2. Resist temptation. Like Eve we are
tempted to sin by first listening to the
lie of Satan, conversing in our minds
with the thought of sin, which is then
conceived (James 1:15). We look, we
desire, and we take. It is not a matter
of eating but of the heart (Matt. 15:11,
18). So begin the battle here.
This is followed by wider ramifications of
God’s redemption in Christ:
3. Consider the horrible effects of
the fall. Immediately there was shame
(v.7), separation from God (v.8), and
guilt (v.10). Consequently, according to God’s sentence
on the guilty, man now knows toil and hardship in
work and women know suffering in childbearing. Yet,
in the very statement of curse, God announces the first
gospel message of a coming Seed who will reverse the
curse itself. As soon as man needs a word of grace, God
gives the word of grace. Only Christ can reverse this for
He took the curse for sin. How believers should thank
the Lord that He did not banish us as He has banished
the angels that sinned! We have a Redeemer.
This should be enough to indicate how the rest of the notes
act as a guide for your Bible reading. Even though the title
and Introduction focus on family worship, for which it is very
suitable, I would like to stress the word: Guide, to broaden its
usefulness. It will serve as a brief but comprehensive devotional
and study guide for personal Bible reading, an introduction to
Bible study, and a tool for outreach to teach the basic and true
purpose of the Bible to everyone.
You are Invited to an Information Evening
The book comes in two editions: a hardcover and a soft
leatherette cover, both in a handy 4-1/2” x 7” size with an
attached bookmark. The light-weight paper allows for a
comparatively easy-to-handle thickness of the book, yet
with a very readable font-size.
On a personal note, recently my husband and I opted
to read through the entire book of Leviticus. I must admit
that it was not easy to see how all the details of ceremonies,
sacrifices and laws of purification in this part of God’s
revelation are included under the oft quoted verse, “All
scripture is given by inspiration of God, and is profitable
for doctrine, for reproof, for correction, for instruction in
righteousness” (1 Tim. 3:16). However, the notes on each
chapter were most helpful and made seemingly distant
prescriptions real and redemption-centred. For instance,
the note on Leviticus, chapter 12, which states that women
were ceremonially unclean until prescribed rituals and
sacrifices were made, included this in the explanatory
note: “How wonderfully this anticipates the birth of One
who would be without sin and would offer Himself as the
sacrifice to restore sinners to an offended God. Rejoice that
Christ came made of a woman and under the Law so that He
could save sinners like us from our sin – actual and original”
(p. 62).
We most heartily and enthusiastically recommend this
Bible guide to all ages. It will be a valuable gift for special
church events and celebratory milestones reached by older
children and youth, such as graduations, professions of
faith, and even weddings, etc. Teachers in church and
school will also benefit from having this as a resource. This
is a Bible guide for everyone!
Mrs. Frederika (Ricky) Pronk is the wife of Rev. C. Pronk,
emeritus minister of the Free Reformed Churches, mother,
grandmother, and actively involved in Reformed Book
Services among other areas of service.
KAZAKHSTAN
KEYNOTE SPEAKER
Denis Boris
Denis Boris is a church planter in Almaty, Kazakhstan.
His passion is to herald the gospel for the glory of God alone.
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March 2017
15
DIGITAL THEOLOGY
CURRENT C O N C E R N S
A
rticles on the challenges of technology used to start with a
long list of statistics proving the seriousness of the moral,
spiritual, relational, and cognitive problems resulting
from the digital revolution. I hardly need to waste ink or space
on such matters now. Everyone knows by personal experience
and observation how many and how massive the problems are.
And the vast majority of Christians are concerned enough to
want to do something about it. But what can we do?
No Technology
There are probably a few people left who are still trying the “no
technology” approach. They say: “The dangers are too great; the
consequences are too awful. Therefore, we’ll keep separate from
the world by rejecting technology. We won’t buy it, and we will
ban our children from using it, too.”
This approach is admittable and understandable, but
impossible. Digital technology is so pervasive that trying to
avoid it is like trying to avoid breathing. Even if we succeed in
avoiding contamination, our children certainly won’t. They will
find it, or it will find them. They will then be using it without our
knowledge and without any training and teaching—probably the
worst of all worlds.
More Technology
Other people try the “more technology” strategy. That’s what
I used to focus on most, the idea being that we use good
technology to defeat bad technology. This approach involves
having blockers on cable TV channels, passwords and time limits
on home computers, tracking apps on children’s cell phones,
accountability software on our laptops, and so on. These things
are good and can certainly be helpful parts of an overall package
of caring for ourselves and our children.
There are some problems, though, if we are relying on the
“more technology” approach alone. The first is that we can never
get enough good technology to beat bad technology. Teens are
16
MARCH 2017
especially adept at circumventing controls and finding loopholes
in the most secure systems. Sure, we can slow them down, we can
make it more difficult by putting some obstacles in the way, but
if they are determined enough, they are going to beat us. They
can always find more technology to beat our “more technology”
battle plan.
Also, even if we succeed in securing their devices, as soon
as they walk out the door, they can access anything they want
on friends’ devices. Or, they can simply get another device and
hide it from us. This approach also tends toward legalism and
undermines relationships by creating a sort of “cat and mouse”
scenario, resulting in suspicion on the one side and hiding on the
other. We need more than “more technology.”
More Theology
The longer I’ve wrestled with this problem in my own family, the
more convinced I’ve become that the ultimate answer is not “no
technology” or “more technology,” but “more theology.” If we
want a deep, lasting, and spiritual solution, we need to learn and
teach deep, lasting, and spiritual truths. Sound digital theology
is the answer to digital technology; the oldest truths are the best
rebuttal to the newest challenges. More Trinity is more effective
than more technology.
God is Three-in-One
Seriously, the Trinity is the solution to technology? Partly, yes.
The three persons of the Godhead enjoy perfect relationship with
one another and seek to share relationship with us, inviting us
into that sacred community.
The Father, Son and Holy Spirit’s relationships with one another
are characterised by love, trust, openness and communication.
Isn’t that the model for our relationships with our children,
especially when it comes to technology? Isn’t that what we want
to cultivate and emulate? The healthier the relationships we have
with our children, the healthier relationships they will have with
By Dr. D. Murray
technology. Deeper relationships are more effective than more
detailed rules.
Additionally, this three-in-oneness is not just a relationship to
copy, but a relationship to be enjoyed. We are invited to enter
into that communion, to live in that holy family. The more we do
that, the more the Trinity will replace technology, or, at least, the
more our communion with the Trinity will regulate technology
so that our relationship to it is more balanced and beneficial.
God is Good
Sometimes we can view technology with such terror that we
give the impression that it’s all ”of the devil.” No, technology is
a wonderful gift from God. We are blessed to live in such times
and benefit so much from the role of technology in our daily
lives. How many lives have been saved by cell phones? How
many separated families have been kept together by Skype and
Face Time? How many sermons and lectures have been spread
around the world by Christian ministries such as Ligonier? The
devil didn’t create and invent technology. God did, as the Giver
of every good and perfect gift.
Sure, the devil abuses the gift. Sure, we pervert it into sinful uses.
But none of that changes the fact that God created the materials,
the forces, and the brains that have produced so much beneficial
technology. The more we recognize that technology is a gift from
God, the more we will abhor taking His gift and using it against
Him, the more we will take this gift and use it as He intends.
God is All-Knowing
Our parents or spouses can’t see everything or be everywhere.
Accountability software can be circumvented and our
accountability partners duped. But we can’t escape, circumvent,
or dupe the all-seeing eye of God. He sees everything: every place,
every second, every screen, every click, every tap. He has a daily
report of all the sites we visit, all the messages we send, all the
Instagram accounts we follow. If we really knew that He knows,
what a difference that would make. The more we can remind
ourselves of God’s omnipresence and omniscience, the more we
will seek to use technology in ways that give Him pleasure, not in
ways that provoke His wrath. Yes, our technology use can please
God. He delights to see truth instead of falsehood on Facebook,
to hear truth streaming across the world, and to witness our
online witness to unbelievers.
God is Judge
God’s knowledge of us is not being filed away in some dusty
cabinet or distance server that will one day be lost or wiped. No,
as Judge He will one day call us to account, not just for every idle
word but for every idle and idol click, for every second spent in
pointless time-wasting. We may silence our internal judge, our
conscience; we may outsmart our earthly judges, our parents,
and our accountability partners; but we will never escape the
judgment of God. Certainly, God’s grace in Christ covers every sin;
no true believer in Jesus will ever fall away from Him, and His
righteousness imputed to us secures heaven for us. Nevertheless,
we know that on that final day, God will weigh the works of
Christians. We will stand before the great Judge, who we will face
not as our Condemner, but as our Evaluator who will judge what
we have done and will grant His people lesser and greater rewards
according to their obedience. Let His discerning judgement help
you make discerning judgments in your use of technology.
God is Saviour
Sometimes guilt stops sin; our consciences pain us and warn us
to change our ways. More often, guilt multiplies sin; it leaves us
hopeless and despairing. We’ve sinned yet again with our cell
phone, failed once more on our iPad. We feel so condemned,
what’s the point in trying anymore? We’ve sinned so much, so
what harm will another sin do?
Guilt also multiplies sin by creating distance between us and
God. It alienates us and separates us from God, making sin that
MARCH 2017
17
C URRENT C O N C E R N S
Continued...
much easier. That’s why we need to hear about salvation, grace,
and forgiveness all over again.
Nothing deters sin like the forgiveness of sin because it not
only removes guilt, it also multiplies love for the Forgiver. The
more we can embrace the Forgiver, the more love for Christ we
will enjoy.
God is Powerful
Sometimes we can feel like giving up the battle against the
dangers of technology. We look at the forces ranged against us
and our children and ask, “What’s the point when I am against
so much?”
You’re right; the forces are too many and too mighty. However,
greater is He who is with us than He who is with them. With
God, all things are possible, and He loves to demonstrate His
possibility – especially in our impossibility. His power is made
especially manifest in our weakness. When we feel and confess
our helplessness, that’s when He moves in with His almighty
power. He can keep us and our children safe. He is able and
mighty to save. He can also give us and all our children the Holy
Spirit to resist temptation and to do what is right and good. His
Spirit is far more influential than the spirit of the age.
God is Wise
Sometimes we might be tempted to think God did not foresee this
massive moral and spiritual challenge, that He did not anticipate
it, and, therefore, He has provided nothing in His Word to help
us. After all, the Bible was written thousands of years ago. What
can the papyrus age say to the digital age? Thankfully, God did
foresee. He did anticipate and has put sufficient truth in the Bible
to guide us through this minefield. Many New Testament verses
on Christian ethics can be applied to technology, but I’ve found the
book of Proverbs especially helpful as a source of divine wisdom for
the digital age. Why not read though it while asking God for light
on how to apply these ancient wisdom principles to modern times?
God is wiser than the wisest tech moguls and has anticipated every
development in technology until the end of time. We will never
reach a day when we say, “Well the Bible has run out of truth.”
I’ve only scratched the surface, but I hope you’re convinced that
the ultimate answer to digital technology is digital theology.
Dr. David Murray is a pastor of the Grand Rapids, Michigan
Free Reformed Church and professor of Old Testament and
practical theology at Puritan Reformed Theological Seminary.
This article was taken with permission from Tabletalk (October
2016) a magazine published by Ligonier Ministries.
SPRING ORGAN & PANFLUTE TOUR
ANDRE KNEVEL,
ORGAN
April 5 B. J. Haan Auditorium,
Dordt College
94 4th Ave, NE,
Sioux Center, Iowa
Time: 7:30 pm
April 12 Maranatha Canadian
Reformed Church
12300 92nd Ave.,
Surrey, BC
Time: 7:30 pm
April 7 Living Hope Free
Reformed Church
159 Gregory Dr. E.,
Chatham, ON
Time: 7:30 pm
April 13 New Westminster
Christian Reformed Church
8255 13th Ave.,
Burnaby, BC
Time: 7:30 pm
April 8 First Christian Reformed Church
With Male Choir “Sursum Corda”
Director: A. Strybos
1105 Exmouth St.,
Sarnia, ON
Time: 7:30 pm
April 14 Canadian Reformed Church
173354 Regional Rd.
Grand Valley ON
Time: 7:30 pm
April 10 Cookes Presbyterian Church
45825 Wellington Ave.,
Chilliwack, BC
Time: 7:30 pm
LISELOTTE ROKYTA,
PANfLuTE
18
March 2017
April 11 Trinity Christian
Reformed Church
3215 Tretheway St.,
Abbotsford, BC
Time: 7:30 pm
April 15 Hamilton Place
With Hosanna and
Mattaniah Choirs,
Director: H. den Hollander
1 Summers Lane
Hamilton, ON
Time: 7:30 pm
PRINCIPLES GOVERNING THE INTERDENOMINATIONAL
REVISION COMMITTEE (2)
PSALTER
By Rev. Doug Kuiper
Editor’s note: This is the second of a series of articles written by Rev. Doug Kuiper, a Protestant Reformed pastor and a
member of the Interdenominational Psalter Revision committee. These articles are appearing in the magazines of all three
denominations involved in this work (PRC, HRC, and FRC). The
first article can be found in the December 2016 Messenger.
Psalter Revision: Governing Principles (1) Text
The interdenominational Psalter Revision Committee is
determining whether to recommend changes to each individual
Psalter number by using various principles to evaluate the Psalter
selections. These principles regard text, music, and format. I am
explaining these principles, and using a current Psalter number
as well as its proposed revision to help the reader understand the
principles.
In the last article I surveyed the principles that regard format.
In this article I will turn to the principles that govern the text.
But first . . .
Our Website
One of the committee members who represents the Heritage
Reformed Churches, Ellis Meschke, works in the area of internet
technology. He has created a website, www.thepsalter.net,
to keep us informed with the progress of our committee and
promises to do his best to keep the site up to date. As of this
writing, that website contains two main resources: 1) a list of the
principles which we are discussing in these articles, and 2) our
proposals regarding Psalms 73-89.
All readers should note well: the governing principles have
received the approval of the three synods. However, the proposed
changes to the Psalter have not yet been officially adopted, nor will
they be in 2017. And, the proposed changes need further editing.
That which is found on the website is not the final product.
However, from the website you will get a good idea of what the
committee envisions, and the direction in which it is going.
While I’m digressing, let me point out that another committee
member, Joshua Hoekstra, directs the Protestant Reformed
Psalm Choir. As its name indicates, this choir sings Psalms
- only Psalms. Many of their selections are from our current
Psalter, while others are from other Psalm books such as the
Scottish Psalter. But the choir has already been practicing and
singing some of the selections that our committee is proposing.
After May 7, 2017, you can hear them on their youtube channel,
https://www.youtube.com/user/prpsalmchoir.
Well, let’s get to the principles that govern the text, or lyrics of
the songs.
The first two principles.
Of the seven principles regarding text, I’ll treat two in this article
and the other five in the next. I quote from the original report (not
the supplemental report) of the interdenominational committee
to the 2016 Synods of the FRC, HRC, and PRC. This quote comes
from paragraph 4, “The Principles,” and from point (a): “Text.”
Our committee of nine has summed up these principles in a few
words: Principle 1 is “Completeness.” Principle 2 is “Faithfulness.”
Completeness
“We, who have sung the Psalter all our lives, are hardly aware
that there are parts of Psalms absent from the Psalter, and that
some Psalter stanzas do not come from the Psalms. If they are
interested in testing this, it would be worth anyone’s time to start
with Psalter #205, for example, and compare it to Psalm 74; or
#206, compared with Psalm 75.”2
The committee’s desire is that our Psalter versifications be a
complete versification of the Psalm, so that no part of the Psalm
is ignored.
The matter is not always so easy; it requires the committee to
make judgment calls.
For example, Psalm 18 is versified in three Psalter numbers - 34,
35, and 36. These three Psalter numbers successively versify the
entire Psalm, so that one could say that the Psalm is completely
treated. Yet, looking more closely, one notes that the 21 stanzas
of these three Psalter numbers versify 50 lengthy verses of Psalm
18. The question must be faced: even if the Psalm is covered
generally, what thoughts or ideas in the Psalm are omitted, or
given the briefest treatment? Once those are identified, the next
question is: can we add anything to the Psalter versifications
which we have, so that God’s people can sing the entire Psalm?
Usually it is very difficult, if not impossible, to blend new
versifications into old. In that case, perhaps an entirely new
versification of the Psalm is needed. The subcommittee of three
assigned to Psalm 18 recognizes the problem, and is currently
searching for the best solution.
Another instance to which a solution is being proposed
regards Psalm 78’s treatment of the ten plagues in verses 4451. In the inspired songs of Zion, the ten plagues are treated in
detail only in Psalm 78 and in Psalm 105:27-36. (Psalms 135:8-9
and 136:10 are much briefer treatments, with emphasis on the
killing of the firstborn.) That the Holy Spirit inspired songs that
refer to these plagues, and list them in detail, is noteworthy. If
God’s judgments on Egypt served the salvation of Israel, we sing
these songs in the conviction that God’s ongoing judgments on
ungodly unbelievers serve the salvation of His church today!
March 2017
19
TEACHING POSITIONS
Rehoboth Christian School, Copetown, Ontario
Invites applications for possible Elementary
Teacher, Secondary Teacher, and Educational
Support openings for the 2017/18 school year
We are looking for qualified individuals with a vision
for Christian education to join our committed,
vibrant community of learners. We are a K-12
parent-run school serving the families of four local
Free Reformed Churches and beyond. Located
on a beautiful rural setting between Hamilton and
Brantford, RCS has been blessed with a strongly
supportive community, and since our inception in
1978, have grown to an enrollment of 380 students.
Please send a cover letter, resume, statement of
faith, and references (teacher applicants are also
asked to include a philosophy of education) to the
attention of: Brian Kemper, Principal
198 Inksetter Rd P.O. Box 70, Copetown, ON L0R 1J0
T: 905.627.5977 • E: [email protected]
w: www.rehoboth.on.ca
The Board of OXFORD REFORMED CHRISTIAN SCHOOL
invites applications for high-school teaching
position(s) and elementary teaching position(s) for
the 2017/2018 school year.
Oxford Reformed Christian school is a parent-run
school serving the needs of several local Reformed
communities and has been operating for over
eleven years. We have been blessed with a new
facility located in Mount Elgin, a rural village in
south-western Ontario. Our present enrolment is
over 300 students and we offer a Kindergarten to
grade 12 program.
We have a need for qualified, passionate elementary
and high-school teacher(s) to join our staff team. Teachers committed to the Reformed faith and to
Christian education are encouraged to apply before
March 1, 2017.
Applications must include a resume, statement
of faith, philosophy of Christian education, and
references. Promptly send to: Oxford Reformed Christian School,
c/o Mr. W. Van Brugge (principal),
333182 Plank Line, PO Box 87,
Mount Elgin, ON, N0J 1N0.
E: [email protected] • T: 519-485-1142.
HERITAGE CHRISTIAN SCHOOL invites applications for
the following teaching positions for the 2017/2018
academic year:
Secondary French/Math Teacher
Part-time Elementary Teacher.
We seek
• Qualified applicants who seek to serve Jesus
Christ in the area of Christian education and who
submit to Holy Scripture as confessed in the
Reformed creeds
• Committed professionals who positively lead
students to a life of dedicated service to our Lord
• Enthusiastic, dedicated rookies or seasoned
veterans looking for a positive change
How to join us
• submit a résumé, with a statement of your
philosophy of education, a statement of faith, and
references, including one from your current pastor
Please forward inquiries and/or applications to:
Mr. Brian C Bosch, Principal, 2850 Fourth Avenue, Box
400, Jordan Station, ON, Canada L0R 1S0
T: (905) 562-7303 • E: [email protected]
20
March 2017
But how completely does Psalter 213 treat these verses? It packs all ten plagues into
the last part of stanza 14 and the first part of stanza 15:
Ungrateful and blind, no longer they thought
Of wonders and signs and mighty deeds wrought,
Of how all the rivers of Egypt ran red,
And plagues in God’s anger were heaped on their head.
They thought not of how, their freedom to gain,
In Egypt’s abodes the first-born were slain,
And how all God’s people were led forth like sheep,
The flock He delighted in safety to keep.
The committee proposes adding two stanzas between the two just quoted. Using these
new stanzas, we would sing in praise to God:
The locusts and flies their harvests decreased,
No plenty remained for man or for beast.
The frogs and the lice o’er the land did abound,
The vines and the trees were laid low to the ground.
Their herds were destroyed by hail from the sky,
The flocks were struck down with fire from on high.
The pestilence ravished throughout all the land,
God’s people were saved by His Almighty hand.
One other point related to “completeness” is worthy of note. The committee desires
that the first selection of every Psalm (1A, 16A, 18A, 73A, 78A), be a versification of the
entire Psalm. This does not rule out subsequent selections which treat a portion of the
Psalm, but it does enable the congregation to use one number to sing the entire Psalm,
when it desires to do so.
In some instances, this will mean combining Psalter numbers. For instance, Psalters
27 and 28 together treat Psalm 16; Psalters 37 and 38 together treat Psalm 19. These
numbers will be combined into one selection, so that the entire Psalm can be sung.
Of course, the longer the Psalter selection, the less likely that the minister would pick
every stanza. However, the option to sing the entire Psalm will be available, and when
that is not feasible, it will still be possible to sing various selections throughout the
Psalm which relate more particularly to the sermon.
Faithfulness
As the quote above indicated, several points fall under the umbrella of “faithfulness.”
One point regards paraphrase and poetic license.
The reader can appreciate, I hope, that to turn Hebrew poetry into English poetry
does require some poetic license. The main characteristic of Hebrew poetry is
parallelism - two sentences that are parallel in subject, verb, and object, in which the
second sentence often adds to the meaning of the first, or provides a contrast to the
first. But parallelism is not a primary feature in English poetry; rather, rhythm (meter)
and rhyme are. So not only must one who sets the Psalms to music ensure that the
English translation of the Hebrew Psalm is faithful, but he must then try faithfully to
convey that translation in the form of English poetry, without losing the meaning or
chief ideas of the Psalm.
This is not always easily done. The Genevan Psalms (which we find in the Psalter’s
choral section) generally are very loose versifications of the Psalm. Often they cover the
Psalm in a relatively few number of stanzas (though, admittedly, the stanzas are often
long). In the process, they do not capture the thought of every verse in the Psalm. Other
of our Psalter numbers are like that as well.
While our committee recognizes that some poetic license is
inevitable, our desire is to be sure that the license taken was not
excessive. For this reason, we are more willing to recommend
a Genevan, or another looser version of the Psalm, as a second
or third versification, but we strive to be sure that the first
versification is not only complete but also as faithful to Scripture
as possible.
That brings me to the second point about faithfulness theological soundness and using the language of Scripture. We
are reviewing each selection and comparing it with the Psalms to
ensure accuracy.
Let me give a few examples of what is being proposed.
Psalm 20:7 reads, “Some trust in chariots, and some in horses:
but we will remember the name of the LORD our God.” Psalter
43, stanza 5 reads: “How vain their ev’ry confidence Who on
mere human help rely; But we remember for defense the Name
of God, the Lord Most High.” The graphic imagery of chariots
and horses is lost. If we keep the lyrics of the current Psalter 43,
we would surely want to change that. Consider the versification
of another Psalter, which in every other respect is identical to
our Psalter 43: “In chariots some have confidence, on horses
others will rely; But we remember for defense the Name of God,
the Lord Most High.” Considerably better. Exactly how we will
address Psalter 43 is a question; does it need a new tune? If so,
will we use different lyrics altogether? I can’t say what the answer
will be. But what I can say is that, if we keep the current lyrics, we
will also change that phrase. We will argue that by doing so we
are improving the faithfulness of our Psalter.
Two more examples I’ll just state briefly. Psalm 8:5 reads: “For
thou hast made him a little lower than the angels, and has crowned
him with glory and honour.” Psalter 14:5 versifies that as follows:
“On man Thy wisdom hath bestowed A pow’r well nigh divine.”
“Well nigh divine” - is that really what Psalm 8:5 means?
Psalm 9:17 speaks of God’s judgment on the nations: “The
wicked shall be turned into hell, and all the nations that forget
God.” Psalter 16:8 is faithful in this part of its versification: “The
wicked shall perish, the nations shall fall,” but then continues,
“Forgetting their God, who is God over all.” That God is the only
true God is beyond dispute. But only Israel knew Him as “their
God”; the wicked nations around did not.
More examples could be given. I don’t mean to leave the
impression that our current Psalter is unfaithful or only barely
faithful to Scripture. Generally, it is very faithful. But the goal
of the committee is to be sure it is as faithful a versification as
possible.
Rev. Doug Kuiper is a minister of the Protestant Reformed
Churches and member of the Interdenominational Psalter
Revision Committee.
Endnotes
1 In the PRC Acts of Synod 2016 and Yearbook, this is found on pages
167-168.
2 Prof. Barrett Gritters, “The Question of Psalter Revision: An Update,”
Standard Bearer 92, no. 11 (March 1, 2016):259.
presents
Handel’s Messiah
Chamber Choir with Orchestra
Soprano: Laurinda Beimers Mezzo-soprano: Jennifer Enns Modolo
Tenor: Bud Roach
Bass: David Roth
Conducted by: Johann VanIttersum
Friday, April 7, 2017
&
Saturday, April 8, 2017
Knox Presbyterian Church
59 Riddell Street, Woodstock, Ontario
7:30 p.m.
Admission: Students $10 / Adults $20
Available at the door or in advance at ORCS
To order tickets:
519-485-1142
[email protected]
RECYCLE YOUR GOOD USED BOOKS
REFORMED BOOK SERVICES
will thankfully receive your good used books, specifically books
by Reformed authors. Contact Susan Keuning at 905.627.3910;
Fax 905.628.2896; Email: [email protected]
Thank you very much for the books that were donated!
Don’t discard used Christian literature or Bibles!
CHRISTIAN SALVAGE MISSION
“Worldwide Distribution of Evangelical Literature”
3 – 120 Lancing Drive, Hamilton, ON Canada L8W 3A1
• Phone/Fax: 905-574-3334 • W: www.csmcanada.org
• E: [email protected]
The mandate of Christian Salvage Mission is to gather Bibles
and other evangelical Christian literature no longer needed from
the shelves of people across Canada and ship it to Christians
in third world countries who are less blessed than we are.
“Gather up the fragments that remain, that nothing be lost” John 6:12
March 2017
21
OUTREACH NEWS
/////////
Reflections on Outreach in Powassan
By Rev. J. Overduin
B
ack in the fall of 2016, the Outreach Committee tasked me
with writing some reflections on the work in Powassan. I
have had the privilege of being involved in this ministry from
close to its beginning. At its outset, I visited the original group with
an elder to lead a Bible study. Once services began, I have preached
in Powassan approximately one Lord’s day per year. On behalf of
the Outreach Committee, I’ve also been privileged to visit the work
every January for the last number of years, first with Rev. H. van
Essen, and more recently with Rev. L.J. Bilkes. Those visits have
included meetings with Rev. Rob VanDoodewaard and the deacons
as well as meeting with various members who attend the weekly
prayer meeting/Bible study. In all, it’s been a joy and blessing to do
this and see evidence of the Lord’s hand and the Lord’s work.
This year is the fifth year that Rev. VanDoodewaard has been
serving in Powassan. That means that this is year five of the fiveyear plan we as churches adopted in support of the work in Powassan. This plan included financial support on a declining scale, so
that this year, we are committed to a budget of $25,000 as a help to
the work in Powassan. The point isn’t that all support automatically
ends after this year. Instead, the Outreach committee, together with
pastor VanDoodewaard and the overseeing consistory of Brantford,
will be engaging in discussion and reporting to Synod. While the
details have to be worked out, we can say at this point that while
there have been challenges, the Lord has greatly blessed the work
and there is much reason to be thankful to Him and to go forward in
faith, looking for His continued blessing.
Others, such as those who serve in Powassen or the Brantford
consistory which has provided faithful leadership and assistance,
could offer many detailed reflections on the many years of our
church plant in Powassan. What follows are the reflections of a committee member who has been privileged to be involved in a measure.
1. The Lord Builds His Church
This is probably the most important point. While different people
have been involved and continue to be involved in the Lord’s work
in the Powassan area, it is above all clear that what is happening in
Powassan is so much more than the work of man. It must be. How
22
March 2017
else can we explain how over just a few short years a mere four small
families could join and stay together, grow and be blessed together?!
Not only that, but how else can we explain a gathering that now numbers into the forties, and all this in an area in many ways quite remote
and difficult? And that they can worship together, right in the heart
of the community in Powassan - in a room next to the arena, in other
words, in a very public way? Up until now, they have been free to do
so and been blessed in doing so. I remember sometime back in 2010
or so preaching to around five people. The gatherings today are much
larger, even if they are not as large as those of our longer established
and larger churches. Then again, not every old church is large and in
many places the Lord’s work appears to be very small in man’s eyes.
Yet, it is still His work (see Matt. 16:18).
As we confess in Lord’s Day 21 (as well as Belgic Confession, article
27), the Son of God is the one who gathers, defends and preserves His
church. He does so by His Word and Spirit as a fruit of His death and
resurrection. When we began to consider working in Powassan seven
or eight years ago, we did so in response to a special request. We ventured forth in faith. But how unsure we were, and often how ignorant
too! What did we really know? And who could predict the outcome?
How humbling it is to look back and say, Look what the Triune Lord
God has done and is doing!
Of course, we must say this in relation to all our churches as well
as ourselves. For every blessing, for all personal salvation, sanctification, and growth, and for all increase as congregations in number
and above all in virtue, the ultimate and most humbling secret is the
almighty Saviour’s ongoing work. He is bringing sinners together to
hear His Word. He is working in them through His Holy Spirit, to
save them, to make them His, to lead and guide them in life and to
enable them to live to Him and for Him.
What all this highlights is our dependence on the Lord and the importance of prayer. Wouldn’t it be fair and right to say that our most
///////////////////////////////////////////////////
important responsibility - for Powassan, and for all our churches
and for all God’s work throughout this world - is prayer? The apostles gave themselves to prayer (Acts 6) and the early church was
marked by continuing steadfastly in prayer (Acts 2:42). This point
likely convicts us all, for who of us prays as he or she ought? Yet, in
spite of that and so many other lacks in us, we may believe the Lord
has worked and is working still. All praise be to Him!
2. Growth is Often Slow and Difficult
Isn’t this too an important point? On the one hand, we’ve just noted
how there are so many more attending the services in Powassan
than years ago. Yet, let us remember the Nipissing District has a
population of well over 80,000 people, and Powassan itself numbers over 3,000 people. Among these there is relatively little faithful Christian witness. Shouldn’t we then have a holy dissatisfaction?
How we would or should long to see more people attending the worship services than the hockey games or skating practices happening concurrently. To be sure there has been an occasional individual
who drops in or becomes a regular visitor. But couldn’t there be far
more? How slowly growth happens, it seems.
The same is true in terms of spiritual growth, both individually
and corporately (see Matt. 13:31-33). What Christian doesn’t know
and what Christian church isn’t aware of a painful slowness of
growth in grace and in the knowledge of our Lord and Saviour Jesus
Christ? Slow and hard. At the recent visit I could make with pastor
L.J. Bilkes, both pastor VanDoodewaard and the local deacons commented on this fact that they find themselves in a season of spiritual
growing but it is at the same time a season of suffering. In weakness
and need experienced in intense and varied ways, they have learned
and are learning still to trust the Lord and to obey.
Again, how true all this is and yet how helpful to acknowledge it.
The church is God’s work, but He doesn’t work like the world – often
fast and usually if not always quite superficially. Instead, the Lord is
thorough, even going to the root, creating new and clean hearts and
from the inside out working change. Growth is gradual and oftentimes especially through trials and tribulations (Rom. 5:1-5).
All this to remind us to be patient and reasonable in our expectations, both with regards to ourselves and others, while never forgetting the Lord is almighty and ever faithful.
3. God Can Include Surprises Along the Way
Who could have foreseen, for example, how well attended the Powassan church plant is in the summer time? How many cottagers
and vacationers greatly appreciate the opportunity to be able to attend Reformed worship services in the north. Some Lord’s days see
upwards of 200 people filing into the curling rink that’s used by the
group in the summertime to join in the praise of God and the hearing of His Word. That crowd by itself must be a witness in the Powassan community. How many spiritual blessings are reaped and
enjoyed by the worshipers as a fruit of faithful preaching and God’s
Spirit we’ll never know here on earth.
Let’s highlight how people coming from various denominations
nevertheless join together in an expression of unity in the faith.
What is sometimes difficult to accomplish in regular church life and
denominational life, God makes happen when His people are on va-
cation. Through these summer Lord’s days, relationships form. Families and individuals get used to seeing each other summer by summer
and the blessing of the communion of the saints is experienced across
denominational lines.
Again, who foresaw this? What a surprise on the part of the Lord.
The increased numbers make it extra busy for the members of Powassan, in terms of serving lunch and logistics, etc. At the same time,
the increased fellowship and show of support make the summertime
services a highlight for them as well.
So we never know all that the Lord has in mind, nor the many ways
He will make His Word to go forth and prosper. As we take advantage
of the opportunities we meet and as we obey His call, we may well
discover that the Lord is able to do exceedingly abundant above all
that we ask or think.
4. The Work in Powassan Is a Challenge to Us All
As the work goes on, Lord’s day by Lord’s day and in the days in between, let us be thankful for all that is happening. At the same time,
let’s realize that what we hope and work for in Powassan should
be our hope and prayer for all our churches. Shouldn’t we all seek
growth, both in number and in virtue? For example, wherever we’ve
been set down in life and however established as churches we are or
are not, the fact is we live in a land of ignorance and rebellion. Wherever we live, there are thousands and millions of people all around
us who know nothing of the grace of God in Jesus Christ. If we aren’t
telling them or reaching them, how will they ever hear or know?
Often the question rises about Powassan: Are they growing? Of
course that’s a reasonable question. But let the question about growth
burdening all of us. How many more church planting opportunities
could we not work towards and above all pray for? Some of them may
not be so far away from where we presently live and worship? They
may be places where the word of the Lord could be faithfully preached
and where sinners might be brought to true faith and repentance and
live to the glory of God and as a witness to Him.
At the same time, let’s be thinking further afield as well. On the
one hand, the distance of Powassan from any of our churches has
made the work extra challenging. But let such challenges not hinder
us from being bold and visionary and full of zeal in spreading the
gospel. Just last week I saw a map of Canada highlighting dozens of
communities in Northern Alberta, Saskatchewan, Manitoba and Ontario, communities where for example over 100,000 Cree people live.
Who is reaching them? Who is thinking of them and caring for them?
Probably there is some Christian outreach to them. Probably there
is also some cultic or idolatrous outreach as well. Should we not feel
some sense of calling to them? And to many more?
Of course we cannot do everything. We are relatively small as
churches and limited in resources. But the point is: having begun a
work in Powassan and having learned some things along the way, let
us not rest with that, but be challenged the more to pray and work,
work and pray, in faithfulness to the great and wonderful commission
the Saviour has left us, namely that “repentance and remission of sins
should be preached in his name among all nations...” (Luke 24:47).
Rev. J. Overduin serves as pastor of the Free Reformed Church of
Vineland, Ontario and as secretary of the Free Reformed Outreach
Committee.
March 2017
23
B O O K R E VI E W
NEW
PUBLICATION
Hosea the Prophet of God’s Love
140 pages – softcover – Free Reformed Publications.
By Rev. Jacob Westerink
SUBMITTING PICTURES
ELECTRONICALLY
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questions, please contact
[email protected]
This welcome new publication is an experiential look into this
remarkable book of prophecy. The reader will learn about God’s
prophets in general and Hosea’s prophecy up close. Pastor
Westerink opens up this “Minor” Prophet’s book with fourteen
well designed lessons suitable for group or individual study.
Reflective questions will help the
reader interact with the contents
through thoughtful application.
Highly recommended by Dr. Michael Barrett and Dr. Lawrence W.
Bilkes
“Notwithstanding many interpretative difficulties in the book of
Hosea, the theme of the prophet’s
message is on the surface: God’s
love is spurned but constant. God
remains faithful to His covenant
regardless of the gross unfaithfulness of Israel. Westerink’s little
commentary Hosea: the Prophet
of God’s Love reflects that theme
in the title and develops that message simply and concisely. Although not a technical treatment, the book offers a clear synopsis of the message with sufficient and helpful explanations of the
text with pointed applications showing the relevance of Hosea
for today’s Christian and church. In addition, the reflective questions at the end of each chapter provide good fodder for meditation.” — Dr. Michael P. V. Barrett, Vice President for Academic Affairs, Academic Dean, and Professor of Old Testament at Puritan
Reformed Theological Seminary
“Hosea is the first of the minor prophets. His overwhelming message of the one-sided love of God deserves to be at the head of
these prophets. Their message is still as applicable today as it was
when it was first spoken. My dear colleague and friend, J. Westerink,
not only understands and explains Hosea’s message well; he brings
it close to our hearts.” —Dr. Lawrence W. Bilkes, emeritus minister
with the Free Reformed Churches of North America
Free Reformed Publications price $9.50USD, $12.00CAD
Bulk orders of 10 copies or more: 10% discount
Order by contacting Publications Administrator, Janey Slingerland:
[email protected] / 403-254-6591
18 Chapala Crescent, SE Calgary, AB Canada T2X 3M4
24
MARCH 2017