Why the difficulty in identifying the preacher in Ecclesiastes 1:1? By Jack Kettler
“The words of the Preacher, the son of David, king in Jerusalem.” (Ecclesiastes 1:1)
Who is the preacher (Qoheleth) or teacher in Ecclesiastes 1:1? Taking the text in plain sight, it seems unusual not to identify the preacher as David’s son, which would be Solomon.
Strong’s Lexicon:
“of the Teacher,
קֹהֶ֣לֶת (qō·he·leṯ)
Noun – masculine singular
Strong’s Hebrew 6953: 1) collector (of sentences), preacher, public speaker, speaker in an assembly, Qoheleth”
Strong’s Concordance:
“Qoheleth: “a collector (of sentences),” “a preacher,” a son of David
“Original Word: קֹהֶלֶת
Part of Speech: Noun Masculine
Transliteration: Qoheleth
Phonetic Spelling: (ko-heh’-leth)
Definition: “a collector (of sentences)”, “a preacher”, a son of David”
The Strong’s Lexicon and Concordance seemingly do not prohibit that interpretation either.
Nevertheless, there is scholarly hesitation on the identity of the preacher.
For example:
Barnes’ Notes on the Bible says:
“Preacher – literally, Convener. No one English word represents the Hebrew קהלת qôheleth adequately. Though capable, according to Hebrew usage, of being applied to men in office, it is strictly a feminine participle, and describes a person in the act of calling together an assembly of people as if with the intention of addressing them. The word thus understood refers us to the action of Wisdom personified Proverbs 1:20; Proverbs 8:8. In Proverbs and here, Solomon seems to support two characters, speaking sometimes in the third person as Wisdom instructing the assembled people, at other times in the first person. So, our Lord speaks of Himself (compare Luke 11:49 with Matthew 23:34) as Wisdom, and as desiring Luke 13:34 to gather the people together for instruction; It is unfortunate that the word “Preacher” does not bring this personification before English minds, but a different idea.” (1) (Underlining and bolding emphasis mine)
As Barnes notes, the feminine participle is a cause for uncertainty in understanding text.
In addition, the Cambridge Bible for Schools and Colleges says:
1. “The words of the Preacher] For the title of the Book and the meaning of the word translated “Preacher” (better, Debater, or, perhaps, as the Hebrew noun has no article, Koheleth, as a proper name, carrying with it the meaning of Debater), see Introduction. The description “king in Jerusalem” is in apposition with “the Preacher” not with “David.” It is noticeable that the name of Solomon is not mentioned as it is in the titles of the other two books ascribed to him (Proverbs 1:1; Song of Solomon 1:1).” (2)
As E. H. Plumptre notes the Hebrew noun “Koheleth” has no article, thus adding a little uncertainty to the identity of the “king in Jerusalem.” In addition, as Plumptre notes, the description “king in Jerusalem” is in apposition with “the Preacher” not with “David.”
The International Standard Bible Encyclopedia has relevant information on the identity of the king in Jerusalem:
Qoheleth:
“The speaker in Ecclesiastes calls himself Qoheleth (1:1,2,12 and other places), rendered “the Preacher” in the English Versions. The word does not occur elsewhere, although it is from a stem that is in common use. Apparently, it has been coined for a purpose by the author of Ecclesiastes. In form it is a feminine participle, though it denotes a man. This is best explained as a case of the using of an abstract expression for a concrete, as when in English we say “Your Honor,” “Your Majesty.” The other words of the stem are used of people gathering in assemblies, and the current explanation is to the effect that Qoheleth is a person who draws an audience whom he may address. To this there are two objections: First, the participle is intransitive; its natural implication is that of a person who participates in an assembly, not of one who causes the participants to assemble. Second, the assembly distinctively indicated by the words of this stem is the official assembly for the transaction of public business. Worked out on this basis Qoheleth seems to mean citizenship, or concretely, a citizen–a citizen of such respectability that he is entitled to participate in public assemblies. It is in the character of citizen-king that the speaker in Ecclesiastes relates his experiences and presents his ideas.”
“This word for “assembly” and its cognates are in the Greek often translated by ekklesia and its cognates (e.g. De 4:10; 9:10; Jg 20:2; 21:5,8). So, we are not surprised to find Qoheleth rendered by the Greek Ekklesiastes, and this Latinized into Ecclesiastes.”
“King in Jerusalem”:
“The speaker in Eccl speaks not only in the character of Qoheleth, but in that of “the son of David, king in Jerusalem” (1:1). So far as this clause is concerned the king in question might be either Solomon or any other king of the dynasty, or might be a composite or an ideal king. He is represented (1:12 through 2:11) as “king over Israel,” and as distinguished for wisdom, for his luxuries, for his great enterprises in building and in business. These marks fit Solomon better than any other king of the dynasty, unless possibly Uzziah. Possibly it is not absurd to apply to Solomon even the phrase “all that were before me over Jerusalem,” or “in Jerusalem” (1:16; 2:7,9; compare 1Ch 29:25; 1Ki 3:12; 2Ch 1:12). It is safer, however, to use an alternative statement. The speaker in Eccl is either Solomon or some other actual or composite or ideal king of the dynasty of David.” – Willis J. Beecher (3)
In light of the grammatical sentence construction, and as Beecher notes:
“It is safer, however, to use an alternative statement. The speaker in Eccl is either Solomon or some other actual or composite or ideal king of the dynasty of David.”
The Pulpit Commentary reviews the grammatical difficulties not readily apparent to English readers and reaches a satisfactory conclusion:
“Verse 1. – The words of the Preacher, the son of David, King in Jerusalem; Septuagint, “King of Israel in Jerusalem” (comp. ver. 12). The word rendered “Preacher” is Koheleth, a feminine noun formed from a verb kalal, “to call” (see Introduction, § 1), and perhaps better rendered” Convener” or “Debater.” It is found nowhere else but, in this book, where it occurs three times in this chapter (vers. 1, 2, 12), three times in Ecclesiastes 12:8, 9, 10, and once in Ecclesiastes 7:27. In all but one instance (viz. Ecclesiastes 12:8) it is used without the article, as a proper name. Jerome, in his commentary, translates it, ‘Continuator,’ in his version ‘Ecclesiastes.’ It would seem to denote one who gathered around him a congregation in order to instruct them in Divine lore. The feminine form is explained in various ways. Either it is used abstractedly, as the designation of an office, which it seems not to be; or it is formed as some other words which are found with a feminine termination, though denoting the names of men, indicating, as Gesenius notes (§ 107, 3. 100.), a high degree of activity in the possessor of the particular quality signified by the stem; e.g. Alemeth, Azmaveth (1 Chronicles 8:36; 1 Chronicles 9:42), Pochereth (Ezra 2:57), Sophereth (Nehemiah 7:57); or, as is most probable, the writer desired to identify Koheleth with Wisdom, though it must be observed that the personality of the author often appears, as in Ecclesiastes 1:16-18; Ecclesiastes 7:23, etc.; the role of Wisdom being for the nonce forgotten. The word “king” in the title is shown by the accentuation to be in apposition to “Koheleth” not to “David;” and there can be no doubt that the description is intended to denote Solomon, though his name is nowhere actually given, as it is in the two other works ascribed to him (Proverbs 1:1; Song of Solomon 1:1). Other intimations of the assumption of Solomon’s personality are found in Ecclesiastes 1:12, “I Koheleth was king,” etc.; so, in describing his consummate wisdom (Ecclesiastes 1:13, 16; Ecclesiastes 2:15; comp. 1 Kings 3:12; 1 Kings 5:12), and in his being the author of many proverbs (Ecclesiastes 12:9; comp. 1 Kings 4:32) – accomplishments which are not noted in the case of any other of David’s descendants. Also, the picture of luxury and magnificence presented in Ecclesiastes 2. suits no Jewish monarch but Solomon. The origin of the name applied to him may probably be traced to the historical fact mentioned in 1 Kings 8:55, etc., where Solomon gathers all Israel together to the dedication of the temple, and utters the remarkable prayer which contained blessing and teaching and exhortation. As we have shown in the Introduction (§ 2), the assumption of the name is a mere literary device to give weight and importance to the treatise to which it appertains. The term, “King in Jerusalem,” or, as in ver. 12, “King over Israel in Jerusalem,” is unique, and occurs nowhere else in Scripture. David is said to have reigned in Jerusalem, when this seat of government is spoken of in contrast with that at Hebron (2 Samuel 5:5), and the same expression is used of Solomon, Rehoboam, and others (1 Kings 11:42; 1 Kings 14:21; 1 Kings 15:2, 10); and the phrase probably denotes a time when the government had become divided, and Israel had a different capital from Judah. Ecclesiastes 1:1” (4)
In conclusion, the notes of the Geneva Bible bests answer the question of who is the “preacher:”
“The words of the {a} Preacher, the son of David, king of Jerusalem.”
“The Argument – Solomon as a preacher and one that desired to instruct all in the way of salvation, describes the deceivable vanities of this world: that man should not be addicted to anything under the sun, but rather inflamed with the desire of the heavenly life: therefore he confutes their opinions, which set their happiness either in knowledge or in pleasures, or in dignity and riches, wishing that man’s true happiness consists in that he is united with God and will enjoy his presence: so that all other things must be rejected, save in as much as they further us to attain to this heavenly treasure, which is sure and permanent, and cannot be found in any other save in God alone.”
“(a) Solomon is here called a preacher, or one who assembles the people, because he teaches the true knowledge of God, and how men ought to pass their life in this transitory world.”
The Geneva Bible is the English translation of the Bible published in Geneva (New Testament, 1557; Old Testament, 1560). The Geneva Bible was brought to America by the Puritan Pilgrims.
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
Notes:
1. Albert Barnes, THE AGES DIGITAL LIBRARYCOMMENTARY, Barnes’ Notes on the Bible, Ecclesiastes, Vol. 6 p. 124.
2. Cambridge Bible for Schools and Colleges, by E. H. Plumptre, Ecclesiastes, (Cambridge University Press, 1898), e-Sword version.
3. Orr, James, M.A., D.D. General Editor, “Entry for ‘Ecclesiastes,’” International Standard Bible Encyclopedia, (Grand Rapids, Michigan, Eerdmans, reprinted 1986), p. 896.
4. H. D. M. Spence and Joseph S. Exell, The Pulpit Commentary, Ecclesiastes, Vol.9., (Grand Rapids, Michigan, Eerdmans Publishing Company reprint 1978), p. 1.
Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of books defending the Reformed Faith. Books can be ordered online at www. Jack Kettler .com
What does the phrase “who were once enlightened” in Hebrew 6:4 mean? By Jack Kettler
“For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.” (Hebrews 6:4-6)
Those of the Semi-Pelagian (early church heresy) or Arminianism (of the post-reformation church) persuasion would say the Hebrew passage is talking about someone who is born again or is truly saved and subsequently can lose their salvation. *
Does this doctrine hold up? Is this Biblical? In seeking to answer this question, one must consult the original language to see if “once enlightened” indicates a genuinely regenerated person.
Consulting the Strong’s Concordance, one finds:
“phótizó: to shine, give light
Original Word: φωτίζω
Part of Speech: Verb
Transliteration: phótizó
Phonetic Spelling: (fo-tid’-zo)
Definition: to shine, give light
Usage: (a) I light up, illumine, (b) I bring to light, make evident, reveal.” (underlining and bolding emphasis mine)
The definition to “shine, and give light” does not require that this is talking about someone whom the Holy Spirit had enlightened in a salvific sense. It is entirely possible for a non-believer to see the truth of the gospel without being born again. “The devils also believe and tremble” (James 2:19).
Additionally, can someone taste the Word of God and not be regenerated?
Did the people in the following verse taste the Word of God?
“They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.” (1 John 2:19)
What about these people?
“Also, of your own selves shall men arise, speaking perverse things, to draw away disciples after them.” (Acts 20:30)
Are the individuals in Acts 20:30 the same as those in 1 John 2:19?
See the Gospel of John:
“That was the true Light, which lighteth every man that cometh into the world.” (John 1:9)
Who would argue that “lighteth every man that cometh into the world” are regenerated?
From the New Testament Commentary on Hebrews by Simon J. Kistemaker:
6:4–6
In chapters 3 and 4 the author of Hebrews discussed the sin of unbelief that resulted in apostasy. Now in one lengthy sentence (6:4–6) he develops that teaching in greater detail. The emphasis in this sentence falls on the main verb to be brought back to repentance (v. 6), which is introduced negatively by the phrase it is impossible.
4. It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, 5. who have tasted the goodness of the word of God and the powers of the coming age, 6. if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.
Throughout the epistle the writer has admonished his readers to accept the Word of God in faith and not to fall into the sin of unbelief that results in eternal judgment (2:1–3; 3:12–14; 4:1, 6, 11; 10:25, 27, 31; 12:16–17, 25, 29). In 6:4–6 he does not address the recipients of his letter, but instead he states a truth that emerges from an earlier reference to the Israelites’ perishing in the desert because of their unbelief. This truth also applies to the Hebrews, even though the author omits the personal reference in 6:4–6.
Before we discuss the details of the passage, we need to look at the major points that divide the text. We ask three questions.
a. Who are the people mentioned in 6:4–6? They are those characterized by four participles that in the original Greek display poetic rhythm: enlightened, tasted, shared, tasted. There is no particular connection among these participles, although some commentators like to see a sequence of baptism, Lord’s Supper, ordination, and perhaps even proclamation in this verse.
Those who have once been enlightened. From the second century to the present, writers have associated the verb enlightened with baptism. Added weight is given to this interpretation by the restrictive word once. And in the broader context of the passage, the term baptisms does appear in 6:2. We can point out many similarities between baptism and enlightenment. For example, the early Christian practice of scheduling baptisms at daybreak utilizes the symbolism of the receding night of sin and the rising sun that illumines the baptismal candidate, who enters a new life.
But the verb enlightened also has other meanings. The author uses the word again in 10:32, where the expression seems to be synonymous with “knowledge of the truth” (Heb. 10:26). Besides the two occurrences in Hebrews, the verb appears nine times in the New Testament and has a broader meaning than a reference to baptism (Luke 11:36; John 1:9; 1 Cor. 4:5; Eph. 1:18; 3:9; 2 Tim. 1:10; Rev. 18:1; 21:23; 22:5).
Who have tasted the heavenly gift. Suppose that someone has attended the worship services of the church, has made profession of faith, has been baptized, and has taken part in the active life of the church; he has tasted the broken bread and taken the cup offered to him at the celebration of the Lord’s Supper. Then this new convert has indeed tasted the heavenly gift.
To limit the interpretation of this phrase (“tasted the heavenly gift”) however, is decidedly narrow. The New Testament itself provides a broader explanation. Jesus identifies himself as the “gift of God” when he talks to the Samaritan woman at the well (John 4:10). Peter designates the Holy Spirit the gift of God (Acts 2:38; 8:20; 10:45; 11:17). And in his epistles, Paul mentions “the gift of grace” and “the gift of righteousness.” He associates these gifts with Jesus Christ (Rom. 5:15, 17; 2 Cor. 9:15; Eph. 3:7; 4:7).
Who have shared in the Holy Spirit. The original Greek indicates the close connection between the preceding clause and this one. In the general context of 6:4, we may see a link between the phrase the laying on of hands (Heb. 6:2) and the sharing in the Holy Spirit, especially if we understand the heavenly gift to be the Holy Spirit.
Sharing in the Holy Spirit implies that this is done in fellowship with other believers. And the Spirit of God manifests himself in various spiritual gifts given to the members of the church (1 Cor. 12:7–11).
Who have tasted the goodness of the word of God. The writer of Hebrews does not specify the extent of the Word, only that the Word is good. When God speaks, man receives a good gift. Once more the writer of Hebrews uses the verb to taste to indicate the enjoyment of receiving this gift. This enjoyment consists in hearing the Scriptures proclaimed and in obtaining spiritual nourishment from that Word.
And the powers of the coming age. The continuation of tasting the Word of God is experiencing the powers of the age to come. First, note that the author uses the plural form powers. That is, they are part of the “signs, wonders and various miracles” that he has mentioned earlier (2:4). These powers belong to the coming age, but already in this age they are evident. The writer does not say what these powers are, although we note that they are directed toward the advancement of the church throughout the world.
The phrase the coming age (with slight variations) occurs only six times in the New Testament: three times in the Gospels (Matt. 12:32; Mark 10:30; Luke 18:30) and three times in the Epistles (Eph. 1:21; 2:7; Heb. 6:5). Because the New Testament writers use this phrase rather infrequently, we ought to exercise prudence in interpreting it. In principle we are able to experience in the present age the powers that belong to the future age. When the coming age dawns, we shall fully realize the supernatural powers we now are allowed to observe.
The author of Hebrews has described a number of experiences some persons have had. In a sense he is deliberatively vague, for he merely lists phenomena but does not clarify who experiences them. He continues, however, and relates what happens to these people.
b. What happens to the people mentioned in 6:4–6? The author adds a participle that many translators preface with the conditional particle if.
If they fall away. I am not sure that the author intends to say that the Hebrews will never be apostate. In the preceding chapters he spoke of apostasy and illustrated this by quoting from Psalm 95. The Israelites who in the desert fell away had put blood on the doorpost in Egypt and eaten the Passover lamb; they had left Egypt, consecrated their first-born males to the Lord, and crossed the Red Sea; they could see the pillar of cloud by day and the pillar of fire by night; they had tasted the waters of Marah and Elim and daily ate the manna God provided; they had heard the voice of God from Mount Sinai when God gave them the Ten Commandments (see Exod. 12–20). Yet these same Israelites hardened their hearts in unbelief, and because of their disobedience they fell away from the living God (Heb. 3:12, 18; 4:6, 11). The author of the Epistle to the Hebrews teaches that apostasy that rises from unbelief results in a hardening of the heart and an inability to repent (3:13; 4:2; 6:6; 10:26; 12:15).
On the other hand, the writer speaks encouraging words to the recipients of his epistle. In the extended context he writes: “Even though we speak like this, dear friends, we are confident of better things in your case—things that accompany salvation” (6:9).
What does the passage (6:4–6) mean for the original readers of Hebrews? Does the author merely sound a warning or does he think that the Israelites’ example would be imitated by the people he addresses in his letter? The constant, repetitive, and heartfelt warnings of the author prove conclusively that apostasy can occur (3:12–13; 4:1, 11; 12:15). Repeatedly he places before the readers the responsibility of guarding the spiritual well-being of each other, “so that no one will fall by following their [the Israelites’] example of disobedience” (4:11).
A distinction must be made at this point. The author speaks about falling away, not about falling into sin. For example, Judas fell away from Jesus and never returned to him; Peter fell into sin but soon afterward saw the resurrected Jesus. The two concepts (apostasy and backsliding) may never be confused. In 6:6, the author refers to apostasy; he has in mind the person who deliberately and completely abandons the Christian faith.
Apostasy does not take place suddenly and unexpectedly. Rather it is part of a gradual process, a decline that leads from unbelief to disobedience to apostasy. And when the falling away from the faith happens, it leads to hardening of the heart and the impossibility of repentance. The author, using the example of the Israelites, has shown the process that results in apostasy (3:18; 4:6, 11).
If the Israelites in the days of Moses deliberately disobeyed the law of God and “received its just punishment” (2:2; and see 10:28), “how much more severely do you think a man deserves to be punished who has trampled the Son of God under foot” (10:29)?
Where do the recipients of the epistle fit into this process? The author chides them for being slow to learn (5:11), lazy (6:12), and feeble (12:12). Constantly he exhorts them to strengthen their faith (4:2; 10:22–23; 12:2). If their faith continues to weaken, they will fall prey to unbelief that leads to disobedience and apostasy.
It is impossible … to be brought back to repentance. We notice at least two items in this passage that are purposely vague. First, in the preceding verses (5:11–6:3) and the following verses (6:9–12), the writer uses the first and second person plural pronouns we and you, but in verses 6:4–6 the third person plural pronouns those and they occur. Second, the subject of the verb to be brought back is missing. The writer does not reveal the identity of the implied agent. Is he saying that God does not permit (6:3) a second repentance? Or does he mean that a person who has fallen away from the living God cannot be restored to repentance because of the sinner’s hardened heart? Although the writer does not provide the answer, we assume that both questions could receive an affirmative response.
The use of the pronoun we in the broader context of 6:4–6 demonstrates that God never fails the believer who in faith trusts in him. God makes “the unchanging nature of his purpose very clear to the heirs of what was promised” (6:17), and he does so by swearing an oath. And the heirs of the promise are the author and readers of the Epistle to the Hebrews.
Is the Christian church unable to bring a hardened sinner back to the grace of God? Again the writer does not provide an answer in the context of the passage. In another connection, however, he repeats the general sentiment of 6:4–6 and writes: “If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left” (10:26). The author does not say anything about restoring a hardened sinner; what he refers to is the impossibility of removing sin because the person sins deliberately. The word deliberately received all the emphasis in the original Greek because it stands first in the sentence. If a person who is familiar with “the elementary teaching about Christ” sins deliberately, restoration by way of repentance is an impossibility.
c. Why is this so? The writer of the epistle gives two reasons: “to their loss they are crucifying the Son of God all over again” and they are “subjecting him to public disgrace.”
Of course the author obviously is using a metaphor; those who have fallen away do not literally crucify the Son of God and put him to open shame. Note that the writer uses not the personal name Jesus or the official name Christ, but rather the appellation Son of God to express on the one hand the divine exaltation of the Son and on the other hand the utter depravity of the sinner who has turned away from, as well as against, the Son of God.
The one who has fallen away declares that Jesus ought to be eliminated. As the Jews wanted Jesus removed from this earth and thus lifted him up from the ground on a cross, so the apostate denies Jesus a place, banishes him from this earth, and metaphorically crucifies the Son of God again. Thus he treats Jesus with continuous contempt and derision and knowingly commits the sin for which, says the author of the epistle, there is no repentance (6:6) and no sacrifice (10:26). The sinner can expect God’s judgment that will come to him as a “raging fire that will consume the enemies of God” (10:27).
Doctrinal Considerations in 6:4–6
The connection between verses 3 and 4 should not be overlooked. The words God permitting must be seen in relation to the phrase it is impossible. Of course, Jesus said in regard to salvation that “with God all things are possible” (Matt. 19:26; Mark 10:27; Luke 18:27). The context here, however, differs. God changes the heart of sinful man to make him receptive to the gospel. But God does not permit willful sin to go unpunished. Thus it is impossible to bring such a person to repentance.
The Old Testament, at various places, speaks about the consequences of sinning willfully against God. For example, in Numbers 15:30–31, God says, “Anyone who sins defiantly, whether native-born or alien, blasphemes the Lord, and that person must be cut off from his people. Because he has despised the Lord’s word and broken his commands, that person must surely be cut off; his guilt remains on him.”
Acquainted with the teachings of the Old Testament on this subject, the writer of Hebrews compares the man who sinned by rejecting the law of Moses with someone “who has trampled the Son of God under foot” and “has insulted the Spirit of grace” (10:29). He poses a rhetorical question: Will not the person who has offended the Son of God and the Holy Spirit receive more severe punishment than the one who rejected the law of Moses? The answer is: Of course.
God does not permit anyone to despise willfully his Son, his Word, and his Spirit. Deliberately sinning against God in full awareness and knowledge of God’s divine revelation constitutes sin against the Holy Spirit (Matt. 12:32; Mark 3:29; Luke 12:10). This sin God does not forgive.
Theological questions about the genuineness of repentance and faith of people who fall away from Christ remain unanswered. The writer refuses to judge people; instead he warns them not to fall into the same error that the Israelites in the desert committed. He encourages his readers to grow spiritually and continue to obey God’s Word.
We face a mystery when we see God leading the chosen nation of Israel out of Egypt and then destroying the people who were twenty years old and more in the desert (Num. 14:29); when we see Jesus spending a night in prayer before he appointed Judas as one of his disciples (Luke 6:12, 16) and later declaring that Judas was “doomed to destruction” (John 17:12); and when we see Paul accepting Demas as a fellow evangelist who years later deserted Paul because Demas “loved this world” (2 Tim. 4:10).
The writer of Hebrews observes that disobedient Israelites died in the desert because of unbelief. By analogy, the possibility that individuals who have professed the name of Christ will fall away is real (Matt. 7:21–23). Is it possible for true believers to turn away from Christ? Constantly the author exhorts the recipients of his epistle to remain faithful, for God is faithful. God does not break his good promises to his people. “God is not unjust” (6:10). Therefore, says the writer, “imitate those who through faith and patience inherit what has been promised” (6:12).
Greek Words, Phrases, and Constructions in 6:4–6
Verse 4
ἀδύνατον—this adjective in the neuter singular appears four times in Hebrews (6:4, 18; 10:4; 11:6). As the first word in a lengthy sentence, it receives great emphasis. Note that ἀδύνατον is far removed from its complement ἀνακαινίζειν in 6:6.
ἅπαξ—the word occurs fourteen times in the New Testament, eight of which are in Hebrews. Its placement in 6:4 is significant: between the definite article (those) and the participle (have been enlightened). The word is contrasted with πάλιν (6:6).
φωτισθέντας—it is noteworthy that the first five participles, excluding μέλλοντος (6:5) in 6:4–6 are in the aorist tense and that the last two participles (6:6) are in the present tense. φωτισθένταςis used twice in Hebrews (6:4; 10:32).
γευσαμένους—closely connected to the preceding participial phrase with the adjunct τε is the clause “who have tasted the heavenly gift.” The aorist middle participle from the verb γεύομαι (I taste) governs the noun gift in the genitive case. In 6:5 the same participle takes the accusative case of the noun word. To maintain that the use of the genitive is partitive and that of the accusative holistic in these two instances is not without difficulty. For example, the accusative case is also used in John 2:9 for “the water that had been turned into wine.” A holistic interpretation in that verse is impossible. Therefore, I suggest that the variation in Hebrews 6:4, 5 is stylistic.
γενηθέντας—the aorist passive participle is deponent and is therefore translated in the active voice.
Verse 5
ῥῆμα—the word is described as καλόν (good). Generally the translation goodness of the word is given to indicate that “the gospel and its promises [are] full of consolation.” See the Septuagint reading of Joshua 21:45; 23:15; Zechariah 1:13.
Verse 6
παραπεσόντας—this compound in the aorist active participial form occurs once in the New Testament; it appears in the Septuagint reading of Ezekiel 14:13; 15:8. It is synonymous with the verb ἀποστῆναι (to fall away) in Hebrews 3:12.
ἀνακαινίζειν—not the aorist tense but the present tense is used in this active infinitive to express the progressive idea of the verb. It is introduced by the adjective ἀδύνατον (6:4) and signifies the impossibility of renewing the fallen sinner. The verb occurs in early Christian literature “in connection with regeneration and baptism.”
ἀνασταυροῦντας—this active participle, as well as the one that follows, is in the present tense. The tense of the participles reflects the reason why repentance is impossible. Consequently the translation of the participles expresses cause. The prefix ἀνά signifies “again.”
παραδειγματίζοντας—the word is a compound from the preposition παρά (beside) and δείκνυμι (I show). It can have a favorable connotation in the sense of “to set forth as an example” and a negative connotation of “to subject to public disgrace.” Like the preceding participle, the word appears only once in the New Testament (with the exception of the variant reading in Matthew 1:19). (1)
Consider Louis Berkhof’s Systematic Theology and his observations about the believer’s perseverance:
General consideration regarding the security of the believer.
A. The Doctrine of the Perseverance of the Saints in History.
“The doctrine of the perseverance of the saints is to the effect that they whom God has regenerated and effectually called to a state of grace, can neither totally nor finally fall away from that state, but shall certainly persevere therein to the end and be eternally saved. This doctrine was first explicitly taught by Augustine, though he was not as consistent on this point as might have been expected of him as a strict predestinarian. With him the doctrine did not assume the form just stated. He held that the elect could not so fall away as to be finally lost, but at the same time considered it possible that some who were endowed with new life and true faith could fall from grace completely and at last suffer eternal damnation. The Church of Rome with its Semi-Pelagianism, including the doctrine of free will, denied the doctrine of the perseverance of the saints and made their perseverance dependent on the uncertain obedience of man. The Reformers restored this doctrine to its rightful place. The Lutheran Church, however, makes it uncertain again by making it contingent on man’s continued activity of faith, and by assuming that true believers can fall completely from grace. It is only in the Calvinistic Churches that the doctrine is maintained in a form in which it affords absolute assurance. The Canons of Dort, after calling attention to the many weaknesses and failures of the children of God, declare: “But God, who is rich in mercy, according to His unchangeable purpose of election, does not wholly withdraw the Holy Spirit from His own people even in their grievous falls; nor suffers them to proceed so far as to lose the grace of adoption and forfeit the state of justification, or to commit the sin unto death or against the Holy Spirit; nor does He permit them to be totally deserted, and to plunge themselves into everlasting destruction,” (V, Art. 6). The Arminians rejected this view and made the perseverance of believers’ dependent on their will to believe and on their good works. Arminius himself avoided that extreme, but his followers did not hesitate to maintain their synergistic position with all its consequences. The Wesleyan Arminians followed suit as did several of the sects. The Reformed or Calvinistic Churches stand practically alone in giving a negative answer to the question, whether a Christian can completely fall from the state of grace and be finally lost.
B. Statement of the Doctrine of Perseverance.
The doctrine of perseverance requires careful statement, especially in view of the fact that the term “perseverance of the saints” is liable to misunderstanding. It should be noted first of all that the doctrine is not merely to the effect that the elect will certainly be saved in the end, though Augustine has given it that form, but teaches very specifically that they who have once been regenerated and effectually called by God to a state of grace, can never completely fall from that state and thus fail to attain to eternal salvation, though they may sometimes be overcome by evil and fall in sin. It is maintained that the life of regeneration and the habits that develop out of it in the way of sanctification can never entirely disappear. Moreover, we should guard against the possible misunderstanding that this perseverance is regarded as an inherent property of the believer or as a continuous activity of man, by means of which he perseveres in the way of salvation. When Strong speaks of it as “the voluntary continuance, on the part of the Christian, in faith and well-doing,” and as “the human side or aspect of that spiritual process which, as viewed from the divine side, we call sanctification,” — this is certainly liable to create the impression that perseverance depends on man. The Reformed, however, do not consider the perseverance of the saints as being, first of all, a disposition or activity of the believer, though they certainly believe that man cooperates in it just as he does in sanctification. They even stress the fact that the believer would fall away, if he were left to himself. It is, strictly speaking, not man but God who perseveres. Perseverance may be defined as that continuous operation of the Holy Spirit in the believer, by which the work of divine grace that is begun in the heart, is continued and brought to completion. It is because God never forsakes His work that believers continue to stand to the very end.
C. Proof for the Doctrine of Perseverance.
The doctrine of perseverance may be proved by certain statements of Scripture and by inference from other doctrines.
1. Direct Statements of Scripture. There are some important passages of Scripture that come into consideration here. In John 10:27-29 we read: “My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life; and they shall never perish, and no one shall snatch them out my hand. My Father, who hath given them unto me, is greater than all; and no one is able to snatch them out of the Father’s hand.” Paul says in Romans 11:29: “For the gifts and the calling of God are not repented of.” This means that the grace of God revealed in His calling is never withdrawn, as though He repented of it. This is a general statement, though in the connection in which it is found it refers to the calling of Israel. The apostle comforts the believing Philippians with the words: “Being confident of this very thing, that He who began a good work in you will perfect it unto the day of Jesus Christ,” (Phil. 1:6). In 2 Thessalonians 3:3 he says: “But the Lord is faithful, who shall establish you, and guard you from the evil one.” In 2 Timothy 1:12 he sounds a note of rejoicing: “For I know Him whom I have believed, and I am persuaded that He is able to guard that which I have committed unto Him against that day.” And in 4:18 of the same Epistle he glories in the fact that the Lord will deliver him from every evil work and will gave him unto His heavenly kingdom.
2. Inferential Proofs. The doctrine of perseverance may also be proved in an inferential way.
a. From the doctrine of election. Election does not merely mean that some will be favored with certain external privileges and may be saved, if they do their duty, but that they who belong to the number of the elect shall finally be saved and can never fall short of perfect salvation. It is an election unto an end, that is, unto salvation. In working it out God endows believers with such influences of the Holy Spirit as to lead them, not only to accept Christ but to persevere unto the end and to be saved unto the uttermost.
b. From the doctrine of the covenant of redemption. In the covenant of redemption God gave His people to His Son as the reward for the latter’s obedience and suffering. This reward was fixed from eternity and was not left contingent on any uncertain faithfulness of man. God does not go back on His promise, and therefore it is impossible that they who are reckoned as being in Christ, and as forming a part of His reward, can be separated from Him (Rom. 8:38-39), and that they who have entered the covenant as a communion of life should fall out.
c. From the efficacy of the merits and intercession of Christ. In His atoning work Christ paid the price to purchase the sinner’s pardon and acceptance. His righteousness constitutes the perfect ground for the justification of the sinner, and it is impossible that one who is justified by the payment of such a perfect and efficacious price should again fall under condemnation. Moreover, Christ makes constant intercession for those who are given Him of the Father, and His intercessory prayer for His people is always efficacious, (John 11:42; Heb. 7:25).
d. From the mystical union with Christ. They who are united to Christ by faith become partakers of His Spirit, and thus become one body with Him, pulsating with the life of the Spirit. They share in the life of Christ, and because He lives they live also. It is impossible that they should again be removed from the body, thus frustrating the divine ideal. The union is permanent, since it originates in a permanent and unchangeable cause, the free and eternal love of God.
e. From the work of the Holy Spirit in the heart. Dabney correctly says: “It is a low and unworthy estimate of the wisdom of the Holy Spirit and of His work in the heart, to suppose that He will begin the work now, and presently desert it; that the vital spark of heavenly birth is an ignis fatuus, burning for a short season, and then expiring in utter darkness; that the spiritual life communicated in the new birth, is a sort of spasmodic or galvanic vitality, giving the outward appearance of life in the dead soul, and then dying,” (Syst. and Polem. Theol., p. 692). According to Scripture the believer is already in this life in possession of salvation and eternal life, (John 3:36; 5:24; 6:54). Can we proceed on the assumption that eternal life will not be everlasting?
f. From the assurance of salvation. It is quite evident from Scripture that believers can in this life attain to the assurance of salvation, (Heb. 3:14; 6:11; 10:22; 2 Pet. 1:10). This would seem to be entirely out of the question, if it were possible for believers to fall from grace at any moment. It can be enjoyed only by those who stand in the firm conviction that God will perfect the work which He has begun.
D. Objections to the Doctrine of Perseverance.
1. It is Inconsistent with Human Freedom. It is said that the doctrine of perseverance is inconsistent with human freedom. But this objection proceeds on the false assumption that real freedom consists in the liberty of indifference, or the power of contrary choice in moral and spiritual matters. This is erroneous, however. True liberty consists exactly in self-determination in the direction of holiness. Man is never more free than when he moves consciously in the direction of God. And the Christian stands in that liberty through the grace of God.
2. It Leads to Indolence and Immorality. It is confidently asserted that the doctrine of perseverance leads to indolence, license, and even immorality. A false security is said to result from it. This is a mistaken notion, however, for, although the Bible tells us that we are kept by the grace of God, it does not encourage the idea that God keeps us without constant watchfulness, diligence, and prayer on our part. It is hard to see how a doctrine which assures the believer of a perseverance in holiness can be an incentive for sin. It would seem that the certainty of success in the active striving for sanctification would be the best possible stimulus to ever greater exertion.
3. It is Contrary to Scripture. The doctrine is frequently declared to be contrary to Scripture. The passages adduced to prove this contention can be reduced to three classes.
a. There are warnings against apostasy which would seem to be quite uncalled for, if the believer could not fall away, (Matt. 24:12; Col. 1:23; Heb. 2:1; 3:14; 6:11; I John 2:6). But these warnings regard the whole matter from the side of man and are seriously meant. They prompt self-examination, and are instrumental in keeping believers in the way of perseverance. They do not prove that any of those addressed will apostatize, but simply that the use of means is necessary to prevent them from committing this sin. Compare Acts 27:22-25 with verse 31 for an illustration of this principle.
b. There are also exhortations, urging believers to continue in the way of sanctification, which would appear to be unnecessary if there is no doubt about it that they will continue to the end. But these are usually found in connection with such warnings as those referred to under (a), and serve exactly the same purpose. They do not prove that any of the believers exhorted will not persevere, but only that God uses moral means for the accomplishment of moral ends.
c. Again, it is said that Scripture records several cases of actual apostasy, (1 Tim. 1:19-20; 2 Tim. 2:17-18; 4:10; 2 Peter 2:1,2; cf. also Heb. 6:4-6). But these instances do not prove the contention that real believers, in possession of true saving faith, can fall from grace, unless it be shown first that the persons indicated in these passages had true faith in Christ, and not a mere temporal faith, which is not rooted in regeneration. The Bible teaches us that there are persons who profess the true faith, and yet are not of the faith, (Rom. 9-6; 1 John 2:19; Rev. 3:1). John says of some of them, “They went out from us,” and adds by way of explanation, “but they were not of us; for if they had been of us, they would have remained with us,” (1 John 2:19).
E. The Denial of this Doctrine Makes Salvation Dependent on Man’s Will.
The denial of the doctrine of perseverance virtually makes the salvation of man dependent on the human will rather than on the grace of God. This consideration will, of course, have no effect on those who share the Pelagian conception of salvation as autosoteric—and their numbers are great—but certainly ought to cause those to pause who glory in being saved by grace. The idea is that, after man is brought to a state of grace by the operation of the Holy Spirit alone, or by the joint operation of the Holy Spirit and the will of man, it rests solely with man to continue in faith or to forsake the faith, just as he sees fit. This renders the cause of man very precarious and makes it impossible for him to attain to the blessed assurance of faith. Consequently, it is of the utmost importance to maintain the doctrine of perseverance. In the words of Hovey, “It may be a source of great comfort and power, —an incentive to gratitude, a motive to self-sacrifice, and a pillar of fire in the hour of danger.”
Questions for Further Study: What is the real question concerning perseverance: is it whether the elect, or whether the regenerate persevere? Do Augustine and the Lutherans also teach that the elect may finally be lost? How does the analogy of the natural life favor the doctrine of perseverance? Do not such passages as Hebrews 6:4.6; 10:29; 2 Peter 2:1 prove the possibility of falling away? How about John 15:1-6? Is the grace of perseverance something innate, necessarily given with the new nature, or is it the fruit of a special, gracious, and preserving activity of God? Does the doctrine imply that one may be living in habitual and intentional sin, and yet be in a justified state? Does it preclude the idea of lapses into sin?” (2)
From the Westminster Confession of Faith on Perseverance:
Section 1.) They, whom God hath accepted in His Beloved, effectually called and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved. (1)
Section 2.) This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father;(1) upon the efficacy of the merit and intercession of Jesus Christ;(2) the abiding of the Spirit, and of the seed of God within them;(3) and the nature of the covenant of grace:(4) from all which ariseth also the certainty and infallibility thereof.(5)
(1) 2Ti 2:18,19; Jer 31:3. (2) Heb 10:10,14; Heb 13:20,21; Heb 9:12-15; Ro 8:33-39; Jn 17:11,24; Lk 22:32; Heb 7:25. (3) Jn 14:16,17; 1Jn 2:27; 1Jn 3:9. (4) Jer 32:40. (5) Jn 10:28; 2Th 3:3; 1Jn 2:19.
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Section 3.) Nevertheless, they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins;(1) and, for a time, continue therein:(2) whereby they incur God’s displeasure,(3) and grieve His Holy Spirit,(4) come to be deprived of some measure of their graces and comforts;(5) have their hearts hardened,(6) and their consciences wounded;(7) hurt and scandalize others,(8) and bring temporal judgments upon themselves.(9)
God is able to keep us from falling and more than able to present believers before the presence of His glory. Our eternal salvation rests upon God’s power, not ours! If anyone still maintains that God will respect our so-called free will and allow us to depart from Christ. Hopefully, the following thoughts in the next paragraph will be of value.
When a person chooses Christ, one must ask, why did the person do this? Was it his decision, his own, apart from God’s action? Alternatively, does man act or choose Christ because God changed his heart with the power of the Holy Spirit? The Scripture declares that unbelievers are dead (not just sick) and have hearts of stone.
Christ, through the work of the Holy Spirit, changes our heart of stone to a heart of flesh. As said, unbelievers are dead spiritually, and Christ quickens or makes us alive. We have risen from the dead when Christ regenerates us. Regeneration happens before we can exercise faith.
Therefore, Christ gets the credit for our decision to believe in Him. Unbelievers do not choose Christ because they, in their fallen state, hate him and are spiritually dead. Furthermore, it should be noted that fallen man’s nature is corrupt and fallen man freely chooses to reject Christ in harmony with his fallen nature. So, when fallen man is regenerated and exercises faith in the Lord Jesus Christ’s atoning work at Calvary, what credit does God get for this decision? “All” is the only possible correct answer.
Remember, we were the servants or slaves of sin. We yielded ourselves to sin because this was the inclination of our fallen nature. We are now the servants of righteousness and no longer the slaves of sin. Our sinful natures have been changed. As the apostle Peter tells us that “ye might be partakers of the divine nature…” (2 Peter 1:4). The believer now has a new nature. We still make choices or decisions. However, since we have a new nature, our desires have been changed through the inward work of the Holy Spirit. Believers are now slaves of righteousness (not perfectly) by His grace.
In conclusion, both the non-believer and the believer make choices, but they are determined by either a corrupt nature or a changed, redeemed nature. The will can be said to be free if it is understood that this freedom is always in accord with the desires of man’s nature. It can be said that the will is bound yet free. The believer is now a new creation in Christ. We follow Christ because we love Him and want to please Him. The Holy Spirit lives in the believer and guides us and convicts us to do what is right according to the Scriptures.
One of the characteristics of a fallen man is to hide his sin, like Adam in the garden in Genesis 3:7. The Pharisees were prime examples of very outwardly religious men. What did Christ say about them? However, when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them:
“O generation of vipers, who hath warned you to flee from the wrath to come?” (Matthew 3:7)
People can act religiously outwardly for nefarious motives and be dead in their sins.
“Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father, which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? And in thy name have cast out devils? And in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:21, 22-23).
Here we have individuals mentioned who did things in Christ’s name, and yet Jesus says, “I never knew you.” Outward religious works may be done in order to hide one’s rebellion against God in an attempt to remain respectable in the community. If one has a Protestant view of Justification and the Imputation of Christ’s righteousness, the semi-Pelagian or Arminian view cannot be maintained.
In fact, the semi-Pelagian or Arminian view of Hebrews 6:4-6 does violence to the text; it embraces false doctrine in regards to Justification and Imputation.
The Westminster Confession on Justification WC Chapter 11:3:
“iii. Christ, by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Father’s justice in their behalf. Yet, inasmuch as he was given by the Father for them; and his obedience and satisfaction accepted in their stead; and both, freely, not for anything in them; their justification is only of free grace; that both the exact justice and rich grace might be glorified in the justification of sinners.”
“Imputed righteousness is the Protestant Christian doctrine that a sinner is declared righteous by God purely by God’s grace through faith in Christ, and thus all depends on Christ’s merit and worthiness, rather than on one’s own merit and worthiness.” – Wikipedia
Therefore, the interpretation of Hebrews 6:4-6 in this study by postulating the case of false believers does not do violence to the text, and the doctrine of the perseverance of the saints stands unrefuted.
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
Notes:
1. Simon J. Kistemaker, New Testament Commentary, Hebrews, (Grand Rapids, MI, Baker), pp. 157-164.
2. Louis Berkhof, Systematic Theology, (Grand Rapids, MI, Eerdmans), pp. 545-547.
Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of books defending the Reformed Faith. Books can be ordered online at www. Jack Kettler .com
The extent of the atonement and its implications. An exercise in Biblical analysis and logical deduction:
The Westminster Confession on Justification without which, it is impossible to have a correct understanding of Christ’s atonement. Justification and atonement are inseparable. WC Chapter 11:3:
“iii. Christ, by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Father’s justice in their behalf. Yet, inasmuch as he was given by the Father for them; and his obedience and satisfaction accepted in their stead; and both, freely, not for anything in them; their justification is only of free grace; that both the exact justice and rich grace might be glorified in the justification of sinners.”
Who was John Owen?
“John Owen was an English Nonconformist church leader, theologian, and academic administrator at the University of Oxford. He was briefly a member of parliament for the University’s constituency, sitting in the First Protectorate Parliament of 1654 to 1655. Wikipedia”
Can you or how would you answer a question from the Puritan John Owen?
The Father imposed His wrath due unto, and the Son underwent punishment for, either:
All the sins of all men.
All the sins of some men, or
Some of the sins of all men.
In which case it may be said:
That if the last be true, all men have some sins to answer for, and so, none are saved.
That if the second be true, then Christ, in their stead suffered for all the sins of all the elect in the whole world, and this is the truth.
But if the first be the case, why are not all men free from the punishment due unto their sins?
You answer, “Because of unbelief.”
I ask, is this unbelief a sin, or is it not?
If it be, then Christ suffered the punishment due unto it, or He did not.
If He did, why must that hinder them more than their other sins for which He died?
If He did not, He did not die for all their sins! (1)
John Owen, The Death of Death in the Death of Christ, (Edinburgh, Banner of Truth), pp. 173, 174.
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of books defending the Reformed Faith. Books can be ordered online at www. Jack Kettler .com
Who is the Shulamite mentioned in the Song of Solomon 6:13? By Jack Kettler
“Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.” (Song of Solomon 6:13)
In addition, what does “As it were the company of two armies” Mean?
To start, how is the reader to approach the Song of Solomon? There are four approaches to the book. Two of the most popular will be briefly considered.
The Jews used the metaphorical method as a symbolic picture of the affection of God for Israel. The metaphorical approach is used by Christians but picturing Christ and the Church.
Another approach is literal and says the “Song” is a romantic poem to exalt human love and marriage.
With this introduction, consulting some commentary sources will be prudent.
From the Benson Commentary on the first part of the passage:
In the Cambridge Bible for Schools and Colleges, on the second part of the passage regarding the “two armies,” Andrew Harper, the commentator, says:
“13.As it were the company of two armies] The R.V. gives as upon the dance of Mahanaim? and probably this is the right translation. As she endeavours to escape, the Shulammite asks, would they stare at her as at a public spectacle. Some have thought that there is a reference here to the angel hosts from which Jacob is said to have named the place (Genesis 32:2). But there is no hint that there was anything resembling a dance in their movements. The probability, therefore, is that after Jacob’s vision Mahanaim became a holy place, if it was not one before, and that God was there praised in the dance (cp. Jdg 21:21), and that these dances had become famous either for their gracefulness or for their splendour. That Mahanaim was a place of importance, whether for political or for religious reasons or for both, is clear from the fact that Ishbosheth, Saul’s son, set up his kingdom there, and that David fled thither when he was driven away from Jerusalem by Absalom. It was also a Levitical city. It lay to the N. of the Jabbok not far from the valley of the Jordan, on the heights above that valley. Its exact site is unknown, as it can hardly have been
el- Michne as Robinson supposes, for that is too far both from the Jabbok and from the Jordan. That places were famed for dances is shewn by the name Abel-Mecholah = ‘Dance meadow.’ The R.V. has in the margin, “a dance of two companies.” This might be supposed to be a dance specially worth seeing. Such a dance is described by Wetzstein, who says that in the Gof, or as Palgrave writes it, the Djowf, a region of N. Arabia, there is a variety of the dance called Sahqa, which is danced by two companies of men standing opposite each other, as in our country dances. But these Bedouin and Arab customs have no known connexion with the people west of the Jordan. Budde would change the dual into the plural and would read machanim and translate “as upon a camp dance,” i.e. ‘a sword dance,’ which forms part of the marriage customs Wetzstein describes. But a camp dance would be a very odd name for the sword dance, and though it is true that the place-name Mahanaim does not occur with the article, the article here may quite well define the dance, not Mahanaim.” (2)
In closing:
To answer the starting question, the Shulamite can be understood to be the wife of Solomon, and spiritually is a type of Christ’s Church. So, therefore, Solomon would be a type of Christ.
Answering the second question, Andrew Harper, the commentator, says:
“As it were the company of two armies,” “the R.V. gives as upon the dance of Mahanaim? And probably this is the right translation.”
Many additional commentators agree with this.
Speaking metamorphically, the Shulamite girl is taken as a form or type of the Church, and the phrases stated by her lover (Solomon) are understood to be Christ speaking to His bride.
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
2. The Cambridge Bible for Schools and Colleges: Song of Solomon, by Andrew Harper, Publisher: Cambridge University Press, 1902.
Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of books defending the Reformed Faith. Books can be ordered online at www. Jack Kettler .com
A Testimony of North America, Synod of the Reformed Presbyterian Church.
Published by Crown & Covenant Publications and The Synod of the Reformed Presbyterian Church of North America First Printing, 2017
62 pages, Kindle Edition July 9, 2018, by Crown & Covenant Publications
A review by Jack Kettler
Historical sketch:
“The Reformed Presbyterian Church of North America (RPCNA) is a Presbyterian church with congregations and missions throughout the United States, Canada, Japan, Chile, and China. Its beliefs—held in common with other members of the Reformed Presbyterian Global Alliance—place it in the conservative wing of the Reformed family of Protestant churches. Below the Bible—which is held as divinely inspired and without error—the church is committed to several “subordinate standards,” together considered with its constitution: the Westminster Confession of Faith and Larger and Shorter Catechisms, along with its Testimony, Directory for Church Government, the Book of Discipline, and Directory for Worship.”
“Primary doctrinal distinctions which separate the RPCNA from other Reformed and Presbyterian denominations in North America are: its continued adherence to the historical practice of Reformed Christianity, contained in the Westminster Confession of Faith, of practicing exclusive psalmody, and its continuing affirmation of Jesus as mediatorial king, ruling over all nations. Prior to the 1960s, the RPCNA refused to vote in elections or participate in government in the United States due to it not directly acknowledging Christ’s authority over it, and since has continued (at some times more heavily than others), to lobby the federal government to expressly submit to the authority of Jesus Christ in the United States Constitution.”
“The RPCNA has a long history, having been a separate denomination in the United States since the Colonial era. In Scotland, where the denomination originated, Reformed Presbyterians have been a separate branch since the late 17th century, and prior to that, a part of the original Presbyterian Church of Scotland that came out of the Protestant Reformation in the 16th century.” Wikipedia
A review:
For the last few years, the transgender movement has been the latest rage among left-wing liberals and progressives. Transgenderism as a movement seemingly exploded out of nowhere. This small book under review provides an overview of the transgender movement, its terminology, an evaluation of the philosophies that it rests upon, and a Biblical rejoinder.
Particularly beneficial is chapter one on key concepts and terminology, which are well documented with endnotes. In addition, the book is pastoral throughout.
For example:
“Clearly, the transgender movement is as complicated as the varied experiences of those who are part of it. We must be careful not to presume that there is a stereotypical transgender-identified individual, or that the frustrations and excitements which this movement represents are monolithic. The varied vocabulary of the movement captures its complexity.26” (Kindle Locations 178-181)
“26. For a helpful glossary of these and other terms used in the transgender movement, see Yarhouse, Gender Dysphoria, 20–1.” (Kindle Locations 758-760)
In chapter two of “Philosophical Presuppositions,” the reader learns:
“Even though the mainstream acceptance of transgenderism is quite recent, there are longstanding philosophical influences in western society that undergird this acceptance. Two of these philosophies are existentialism and Cartesian mind-body dualism (cf., gnosticism).” (Kindle Locations 183-185)
Chapter three delves into the “Theology of Sex as Gender, and Gender as Calling” and explores the following:
“Humans are created by God with one or the other anatomical sex, and that sexual identity marks the person’s gender calling.” (Kindle Locations 292-293)
Chapter four evaluates such issues as Anatomical Ambiguity (Intersex) or ambiguous genitalia:
“In such circumstances, the individual should be affirmed as a person with dignity made in the image of God. Where anatomical gender can be discerned (often through examination of the internal reproductive organs),72 the malformed features should in no wise be regarded as lessening his or her full masculinity or femininity. Where anatomical gender is impossible to determine, the church ought to fully support and respect the best efforts of the individual (with support from family and medical professionals) to adopt the gender calling that seems correct.” (Kindle Locations 500-504)
Chapter five concludes with a message of pastoral guidance in accordance with Scripture. The booklet under review should be read by all church counselors, deacons, and elders. Additionally, the book has a high view of Scripture and does not allow outside emotions or political faddism to influence its Biblical fidelity. End of Review
Supplemental material The Westminster Larger Catechism Question 139:
Question139. What are the sins forbidden in the seventh commandment?
“Answer. The sins forbidden in the seventh commandment, besides the neglect of the duties required,1 are, adultery, fornication,2 rape, incest,3 sodomy, and all unnatural lusts;4 all unclean imaginations, thoughts, purposes, and affections;5 all corrupt or filthy communications, or listening thereunto;6 wanton looks,7 impudent or light behaviour, immodest apparel;8 prohibiting of lawful,9 and dispensing with unlawful marriages;10 allowing, tolerating, keeping of stews, and resorting to them;11 entangling vows of single life,12 undue delay of marriage,13 having more wives or husbands than one at the same time;14 unjust divorce,15 or desertion;16 idleness, gluttony, drunkenness,17 unchaste company;18 lascivious songs, books, pictures, dancings, stage plays;19 and all other provocations to, or acts of uncleanness, either in ourselves or others.20”
Scriptural proofs:
“1 Proverbs 5:7: And now, O sons, listen to me, and do not depart from the words of my mouth.
2 Hebrews 13:4: Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous. Galatians 5:19: Now the works of the flesh are evident: sexual immorality, impurity, sensuality.
3 2 Samuel 13:14: But he would not listen to her, and being stronger than she, he violated her and lay with her. 1 Corinthians 5:1: It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father’s wife.
4 Romans 1:24, 26-27: Therefore, God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves. … For this reason, God gave them up to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature; and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error. Leviticus 20:15-16: If a man lies with an animal, he shall surely be put to death, and you shall kill the animal. If a woman approaches any animal and lies with it, you shall kill the woman and the animal; they shall surely be put to death; their blood is upon them.
5 Matthew 5:28: But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. Matthew 15:19: For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander. Colossians 3:5: Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.
6 Ephesians 5:3-4: But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. Proverbs 7:5, 21-22: To keep you from the forbidden woman, from the adulteress with her smooth words. … With much seductive speech she persuades him; with her smooth talk she compels him. All at once he follows her, as an ox goes to the slaughter, or as a stag is caught fast.
7 Isaiah 3:16: The LORD said: Because the daughters of Zion are haughty and walk with outstretched necks, glancing wantonly with their eyes, mincing along as they go, tinkling with their feet. 2 Peter 2:14: They have eyes full of adultery, insatiable for sin. They entice unsteady souls. They have hearts trained in greed. Accursed children!
8 Proverbs 7:10, 13: And behold, the woman meets him, dressed as a prostitute, wily of heart. … She seizes him and kisses him, and with bold face she says to him.
9 1 Timothy 4:3: Who forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth.
10 Leviticus 18:1-21: Click to read passage. Mark 6:18: For John had been saying to Herod, “It is not lawful for you to have your brother’s wife. Malachi 2:11-12: Judah has been faithless, and abomination has been committed in Israel and in Jerusalem. For Judah has profaned the sanctuary of the LORD, which he loves, and has married the daughter of a foreign god. May the LORD cut off from the tents of Jacob any descendant of the man who does this, who brings an offering to the LORD of hosts!
11 1 Kings 15:12: He put away the male cult prostitutes out of the land and removed all the idols that his fathers had made. 2 Kings 23:7: And he broke down the houses of the male cult prostitutes who were in the house of the LORD, where the women wove hangings for the Asherah. Deuteronomy 23:17-18: None of the daughters of Israel shall be a cult prostitute, and none of the sons of Israel shall be a cult prostitute. You shall not bring the fee of a prostitute or the wages of a dog into the house of the LORD your God in payment for any vow, for both of these are an abomination to the LORD your God. Leviticus 19:29: Do not profane your daughter by making her a prostitute, lest the land fall into prostitution and the land become full of depravity. Jeremiah 5:7: How can I pardon you? Your children have forsaken me and have sworn by those who are no gods. When I fed them to the full, they committed adultery and trooped to the houses of whores. Proverbs 7:24-27: And now, O sons, listen to me, and be attentive to the words of my mouth. Let not your heart turn aside to her ways; do not stray into her paths, for many a victim has she laid low, and all her slain are a mighty throng. Her house is the way to Sheol, going down to the chambers of death.
12 Matthew 19:10-11: The disciples said to him, “If such is the case of a man with his wife, it is better not to marry.” But he said to them, “Not everyone can receive this saying, but only those to whom it is given.”
13 1 Corinthians 7:7-9: I wish that all were as I myself am. But each has his own gift from God, one of one kind and one of another. To the unmarried and the widows, I say that it is good for them to remain single as I am. But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion. Genesis 38:26: Then Judah identified them and said, “She is more righteous than I, since I did not give her to my son Shelah.” And he did not know her again.
14 Malachi 2:14-15: But you say, “Why does he not?” Because the LORD was witness between you and the wife of your youth, to whom you have been faithless, though she is your companion and your wife by covenant. Did he not make them one, with a portion of the Spirit in their union? And what was the one God seeking? Godly offspring. So, guard yourselves in your spirit, and let none of you be faithless to the wife of your youth. Matthew 19:5: And said, “Therefore, a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh”?
15 Malachi 2:16: “For the man who does not love his wife but divorces her, says the LORD, the God of Israel, covers his garment with violence, says the LORD of hosts. So, guard yourselves in your spirit, and do not be faithless.” Matthew 5:32: But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.
16 1 Corinthians 7:12-13: To the rest I say (I, not the Lord) that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not divorce her. If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him.
17 Ezekiel 16:49: Behold, this was the guilt of your sister Sodom: she and her daughters had pride, excess of food, and prosperous ease, but did not aid the poor and needy. Proverbs 23:30-33: Those who tarry long over wine; those who go to try mixed wine. Do not look at wine when it is red, when it sparkles in the cup and goes down smoothly. In the end it bites like a serpent and stings like an adder. Your eyes will see strange things, and your heart utter perverse things.
18 Genesis 39:19: As soon as his master heard the words that his wife spoke to him, “This is the way your servant treated me,” his anger was kindled. Proverbs 5:8: Keep your way far from her, and do not go near the door of her house.
19 Ephesians 5:4: Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. Ezekiel 23:14-16: But she carried her whoring further. She saw men portrayed on the wall, the images of the Chaldeans portrayed in vermilion, wearing belts on their waists, with flowing turbans on their heads, all of them having the appearance of officers, a likeness of Babylonians whose native land was Chaldea. When she saw them, she lusted after them and sent messengers to them in Chaldea. Isaiah 23:15-17: In that day Tyre will be forgotten for seventy years, like the days of one king. At the end of seventy years, it will happen to Tyre as in the song of the prostitute: “Take a harp; go about the city, O forgotten prostitute! Make sweet melody; sing many songs, that you may be remembered.” At the end of seventy years, the LORD will visit Tyre, and she will return to her wages and will prostitute herself with all the kingdoms of the world on the face of the earth. Isaiah 3:16: The LORD said:
Because the daughters of Zion are haughty and walk with outstretched necks, glancing wantonly with their eyes, mincing along as they go, tinkling with their feet. Mark 6:22: For when Herodias’s daughter came in and danced, she pleased Herod and his guests. And the king said to the girl, “Ask me for whatever you wish, and I will give it to you.” 1 Peter 4:3: For the time that is past suffices for doing what the Gentiles want to do, living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry.
20 2 Kings 9:30: When Jehu came to Jezreel, Jezebel heard of it. And she painted her eyes and adorned her head and looked out of the window. Jeremiah 4:30: And you, O desolate one, what do you mean that you dress in scarlet, that you adorn yourself with ornaments of gold, that you enlarge your eyes with paint? In vain you beautify yourself. Your lovers despise you; they seek your life. Ezekiel 23:40: They even sent for men to come from afar, to whom a messenger was sent; and behold, they came. For them you bathed yourself, painted your eyes, and adorned yourself with ornaments.”
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of books defending the Reformed Faith. Books can be ordered online at www. Jack Kettler .com
“Dr. Steven J. Lawson is founder and president of OnePassion Ministries, a ministry designed to equip and energize a new generation of Bible expositors. The focus of
Dr. Lawson’s ministry is the verse-by-verse exposition of God’s Word and training
other men to do the same. He is the author of twenty-eight books, including The
Moment of Truth, The Cost: What It Takes to Follow Jesus, Foundations of Grace,
Pillars of Grace, The Unwavering Resolve of Jonathan Edwards, The Expository
Genius of John Calvin, and many others.”
“Dr. Lawson is a Teaching Fellow with Ligonier Ministries, Professor of Preaching
and Dean of the Doctor of Ministry program at The Master’s Seminary, and
Executive Editor for Expositor magazine. He is also on the board of The Master’s
University and Seminary, Ligonier Ministries, and Reformation Bible College. Dr.
Lawson is a graduate of Texas Tech University (B.B.A.), Dallas Theological
Seminary (Th.M.), and Reformed Theological Seminary (D. Min.), served as a
pastor in Arkansas and Alabama for thirty-four years, and presently lives in
Dallas, Texas. He and his wife Anne have three sons and a daughter.”
What others are saying about this book:
“…this story may leave you breathless; but you will almost certainly feel spiritually fitter by the end!” – Sinclair B. Ferguson, from the front cover.
“John Knox preached with such courage that we might well say the Spirit of Christ gave him a face harder than flint (Ezek. 3: 8-9). Steven Lawson, himself a bold preacher, has given us a biography of Knox that inspires similar courage. In this day of jellyfish, may God use this book to raise up more Christians like Knox!” – Joel R. Beeke, President Puritan Reformed Theological Seminary Grand Rapids, Michigan.
“Dr Steven Lawson is exactly the church history writer the church needs today. John Knox is exactly the church history figure the church needs today. And here we have them both together. Read this book, and pray for a measure of the passion for the gospel you will read about in these pages.” – Stephen J. Nichols, President Reformation Bible College CAO, Ligonier Ministries Sanford, Florida.
A review:
While Dr. Lawson’s book is not large, the inspiration gained from reading it is enormous.
In Chapter One, the reader will learn about John Knox’s place among the Protestant reformers:
“If Martin Luther was the hammer of the Reformation and John Calvin the pen, John Knox was the trumpet.” (1)
The ministry of John Knox spanned the reign of Mary Tudor, or bloody Mary Queen of England, B. 1516 – D. 1558, the French Mary of Guise, B. 1515 – D. 1560, and Mary Stuart or Mary Queen of Scots, B. 1542 – D. 1587.
In Chapter Six, the reader learns about Knox’s sermons and confrontation with Mary Queen of Scots:
First Confrontation with Mary (4 September 1561)
“In the presence of Lord James Stewart, the Queen accused Knox of several things. He had stirred up the people against her mother, the late Queen Regent, and against herself. In addition, he had written a book against her lawful authority, a reference to Knox’s The First Blast of the Trumpet against the Monstrous Regiment of Women. Moreover, he was the fomenter of rebellion and bloodshed in England. Knox patiently listened to Mary and then proceeded to give a lengthy rebuttal of her charges.”
The Queen also questioned him about his views regarding the obedience due to rulers. Knox responded:
“If their princes exceed their bounds, Madam, no doubt they may be resisted, even by power. For there is neither greater honour, nor greater obedience, to be given unto father or mother. But the father may be stricken with a frenzy, in which he would slay his children. If the children arise, join themselves together, apprehend the father, take the sword from him, bind his hands, and keep him in prison till his frenzy be overpast— think ye, Madam, that the children do any wrong? It is even so, Madam, with princes that would murder the children of God that are subjects unto them.” (2)
In the “Third Confrontation with Mary Queen of Scots” (11 April 1563), Knox said this:
“The Sword of Justice, Madam, is God’s, and is given to princes and rulers for one end, which, if they transgress, sparing the wicked and oppressing innocents, their subjects, who in the fear of God execute judgment, where God hath commanded, offend not God, neither do they sin that bridle Kings from striking innocent men in their rage… It shall be profitable to Your Majesty to consider what is the thing Your Grace’s subjects look to receive of Your Majesty, and what it is that ye ought to do unto them by mutual contract. They are bound to obey you, and that not but in God: ye are bound to keep laws unto them. Ye crave of them service; they crave of you protection and defence against wicked doers. Now, Madam, if ye shall deny your duty unto them, who especially crave that ye punish malefactors, think ye to receive full obedience from them? I fear, Madam, ye shall not.”
(3) (Underlining emphasis mine)
It can be argued that Knox’s five confrontations with Mary Queen of Scots should be a model for Christian ministers in their confrontations with civil magistrates, which included the bridling or restraining of Kings. Historically following Knox, perhaps this is why the Calvinists were known as the fighting Protestants. Without a doubt, Knox’s doctrine of confronting and opposing wicked magistrates cut right to the root or heart of the doctrine, the “Divine Right of Kings.”
A confession penned by the Scottish Churches under the direction of John Knox. Chapter 24:
Therefore, we confess and avow that those who resist the supreme powers, so long as they are acting in their own spheres, are resisting God’s ordinance and cannot be held guiltless. We further state that so long as princes and rulers vigilantly fulfill their office, anyone who denies them aid, counsel, or service, denies it to God, who by his lieutenant craves it of them.”
In Knox’s third confrontation with Mary Queen of Scots, Knox affirmed the right to restrain or bridle Kings. Knox’s doctrine was not an anomaly, as seen by the underlined qualification seen right in the Scottish confession.
John Knox’s “fearless faith” aroused many thoughts about the reformer and how his theology changed the world.
For example:
Knox’s view of bridling a King is in harmony with the apostle Paul. He essentially says in Romans 13 that because the magistrate does good to a person and is a terror towards evil-doers, believers owe them obedience. However, like Knox, obedience is conditioned upon three things that are inescapable in the text of Romans 13:1-4.
1. For [or because] rulers are not a terror to good works, but the evil. (verse 1)
2. For [or because] he is the minister of God to thee for good. (verse 3)
3. For [or because] he is the minister of God, a revenger to execute wrath upon him that doeth evil. (verse 4)
The saying attributed to Knox, “Resistance to tyrants is obedience to God.” came to this reviewer’s mind repeatedly when reading his letters and confrontations with Mary. Dr. Lawson’s citation of these encounters is invaluable to the modern Church.
Every Church leader should read Dr. Lawson’s citations and comments regarding Knox’s confrontations with Mary Stuart should be read today:
“Throughout Knox’s tempestuous life, this rugged Scot was never any bolder than when he stood before Mary, Queen of Scots. Whenever summoned to appear in her royal presence, Knox asserted that he spoke to her in God’s presence. He never once backed down from her, nor did he ever hesitate to speak frankly. By these confrontations, Knox proved to be a man who was not a mere people-pleaser. Mary once commented, ‘I am more afraid of his [Knox’s] prayers than an army of ten thousand men.’”21 John Howie, The Scots Worthies (1870, repr.; Edinburgh: Banner of Truth, 2001), p. 57. (4)
Some of Dr. Lawson’s concluding thoughts about the great reformer are:
“The life of John Knox is an example for all who love God and desire to see His name exalted. The urgent need of this present hour is for John Knox’s gospel to rumble in pulpits and resound throughout the church. Both preachers and laypeople alike can join Knox in the courageous, bold, and persistent proclamation of the truths of God’s Word. John Knox was a leader in his time. In this present hour, the church of God remains in dire need of such leaders who are firmly committed to the exclusivity and sufficiency of Scripture. If the kingdom of God is to advance, it will require fearless men like John Knox to step forward and blow their Master’s trumpet.” (5)
At the end of this review, it is fitting to conclude with the following endorsement of Lawson’s book:
“John Knox was an international Christian, shaped under God by events both in his own native Scotland and in continental Europe. He would lay the basis for the Reformation of the Scottish Church through restoring its biblical foundation and roots. In Scotland and beyond we are building on Knox’s work, and he deserves recognition and study for that reason alone. But more than that, his story is needed because such reformation is needed continuously. Knox’s life is a model of Bible-based and God-focussed religion; his legacy to instil in us that there is no substitute for the Word of God in the life of the people of God. This is a great story, told well; it is the biography of one spiritual giant written by another, and is a reminder of what God can do with one human life dedicated to his service.” – Iain D Campbell Senior Minister Point Free Church of Scotland Isle of Lewis.
Dr. Lawson has written many books about leaders of the Reformation. For the reader that wants to obtain spiritual inspiration, start with a visit to https://onepassion.org/dr-steven-j-lawson/.
Many fine videos of Dr. Lawson’s sermons posted on the Internet. These online sermons can be described as powerful and edifying.
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
Notes:
1. Steven J. Lawson, John Knox: Fearless Faith, (Christian Focus Publications, Scotland, U.K.), p. 15.
2. Steven J. Lawson, John Knox: Fearless Faith, (Christian Focus Publications, Scotland, U.K.), p. 77-78.
3. Steven J. Lawson, John Knox: Fearless Faith, (Christian Focus Publications, Scotland, U.K.), p. 81-82.
4. Steven J. Lawson, John Knox: Fearless Faith, (Christian Focus Publications, Scotland, U.K.), p. 85-86.
5. Steven J. Lawson, John Knox: Fearless Faith, (Christian Focus Publications, Scotland, U.K.), p. 125.
Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of books defending the Reformed Faith. Books can be ordered online at www. Jack Kettler .com
Should Christians be involved in politics? By Jack Kettler
Should Christians be involved in politics? Sometimes one hears the question what would Jesus do? In seeking to answer the first question, the second question is a non-starter. In what way? It is hard to see Jesus running for the U.S. Senate. Just because Jesus would not does not necessarily mean He might not call one of His disciples to this duty.
What is a simple definition of politics?
“Politics (from Greek: Πολιτικά, politiká, ‘affairs of the cities’) is the set of activities that are associated with making decisions in groups, or other forms of power relations among individuals, such as the distribution of resources or status. Politics – Wikipedia”
Even the Church is not free from politics. In the Church, one finds ecclesiastical politics. The present study is not examining the question of the Church engaging in politics, but rather, can or should individual Christians participate. Many Christians vote. Voting is a minimal form of political action. Do Christians sign legal contracts? Legal contracts are the result of politics. To escape politics, one would have to be a lone hermit on an island.
A Biblical basis for political involvement:
The greatest commandment is to “love thy neighbor,” (Luke 10:27) and is a command to be involved in culture via political action.
For example:
“When the righteous thrive, the city rejoices, and when the wicked perish, there are shouts of joy.” (Proverbs 11:10)
All laws legislate morality, and in the case noted above in Proverbs, it is better to have righteous rule rather than criminals. Laws are in harmony with Scripture or opposition. Western societies have implemented the law code of the Old Testament, which was and is Biblically applied to political action.
Consider, for example:
Alfred, known as Alfred the Great (born 849—died 899), was King of Wessex (871–99) in southwestern England. King Alfred drew up an important code of laws that incorporated many of the Old Testament’s first and most basic expressions of Mosaic law, namely the decalogue.
Next, consider the following:
“For if thou altogether holdest thy peace at this time, then shall enlargement and deliverance arise to the Jews from another place; but thou and thy father’s house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?” (Esther 4:14)
In the above passage, Mordecai appeals to Esther and risks her life in Esther 4:16 when she says: “I go in unto the king, which is not according to the law: and if I perish, I perish.”
It is indisputable that a tax collector is a government or a political job. Zacchaeus was a tax collector whom Jesus commended in Luke 19:9-10 and said nothing to him about quitting his political job. In addition, showing respect for governing authorities that protect good and punish evil doers in Romans 13:1-7 is a political act.
An example of the positive benefits of political involvement:
Roe V Wade (1973) is a case in point. It took 50 years of Biblically motivated political involvement to overturn the wicked law, which was done by electing the right candidates who appointed the right judges.
Theologian Abraham Kuyper had this to say about God’s plan for government or the state:
“In order that the influence of Calvinism on our political development may be felt, it must be shown for what fundamental political conceptions Calvinism has opened the door, and how these political conceptions sprang from its root principle. This dominating principle was not, soteriologically, justification by faith, but, in the widest sense cosmologically, the Sovereignty of the Triune God over the whole Cosmos, in all its spheres and kingdoms, visible and invisible. A primordial Sovereignty which eradicates in mankind in a threefold deduced supremacy, viz., The Sovereignty in the State; The Sovereignty in Society; The Sovereignty in the Church.” (1)
American theologian Francis A. Schaeffer introduces another concept, namely dominion and its relevance:
“Fallen man has dominion over nature, but he uses it wrongly. The Christian is called upon to exhibit this dominion, but exhibit it rightly: treating the thing as having value itself, exercising dominion without being destructive.” (2)
As noted in the above quotes, this would be Biblical Godly dominion or faithful stewardship under God’s directions.
How is dominion defined? Does dominion include the concept of governance?
KJV Dictionary definition of dominion:
DOMINION, n. L. See Dominant.
1. “Sovereign or supreme authority; the power of governing and controlling.
The dominion of the Highest is an everlasting dominion. Daniel 4.
2. Power to direct, control, use and dispose of at pleasure; right of possession and use without being accountable; as the private dominion of individuals.
3. Territory under a government; region; country; district governed, or within the limits of the authority of a prince or state; as the British dominions.
4. Government; right of governing. Jamaica is under the dominion of Great Britain.
5. Predominance; ascendant.
6. An order of angels.
7. Whether they be thrones, or dominions, or principalities, or powers.
8. Persons governed.
9. Judah was his sanctuary; Israel his dominion.” (Psalm 114”
From the International Standard Bible Encyclopedia:
“DOMINION”
“do-min’-yun: In Ephesians 1:21 Colossians 1:16 the word so translated (kuriotes) appears to denote a rank or order of angels. The same word is probably to be so interpreted in Jude 1:8 (the King James Version and the Revised Version (British and American) “dominion”), and in 2 Peter 2:10 (the King James Version “government,” the Revised Version (British and American) “dominion”). See ANGEL.” (3)
As seen above, dominion includes the idea of government or governance, which means men and things are to be governed. Therefore, Christians must opt for Biblical government.
The dominion mandate is set forth right at the beginning of Scripture:
“And God said, let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.” (Genesis 1:26)
Dominion is stewardship and is Godly stewardship, not a license to rape and pillage the planet.
Godly dominion happens when:
“When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, there is shouting.” (Proverbs 11:10)
“When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.” (Proverbs 29:2)
It can be asserted at this point that man is inherently religious and political. Therefore, the rest of this study will look at believers who participated in politics.
Historical examples of Christians who engage in politics:
War is the last resort when political negotiations have failed. War itself is a political action. Resistance to illegitimate government is a political action. The Old Testament book of Judges is a history of tyrants and their despotic reign, who are deposed by righteous Judges raised up by God to deliver His people.
Individual Christians who have been active in politics:
John Knox was a Scottish minister, a Reformed theologian, and a writer who was a leader of the country’s Reformation. He was the founder of the Presbyterian Church of Scotland – Wikipedia.
The following title was against Mary Tudor, the Queen of England, whom Knox called “Bloody MARY”in The First Blast of the Trumpet against the monstrous regiment of Women.
During this time of conflict, which spanned the reign of Mary Tudor, the French Mary of Guise, and Mary Queen of Scots, Knox wrote:
“The faithful, if afflicted by a female sovereign, ‘ought to remove from honor and authority that monster in nature.’ Furthermore, if any support her, Christians ought to “execute against them the sentence of death.” Further still, not to revolt against an idolatrous ruler was ‘plain rebellion against God.’” (4)
In the “Third Confrontation with Mary Queen of Scots” (April 11, 1563), Knox said this:
“The Sword of Justice, Madam, is God’s and is given to princes and ruler for one end, which, if they transgress, sparing the wicked and oppressing innocents, their subjects, who in the fear of God execute judgment, where God hath commanded, offend not God, neither do they sin that bridle Kings from striking innocent men in their rage…” (5)
It can be argued that Knox’s five confrontations with Mary Queen of Scots should be a model for Christian ministers in their confrontations with civil magistrates. Historically following Knox, perhaps this is why the Calvinists were known as the fighting Protestants.
The History of Calvinism – By Loraine Boettner explains:
“In Scotland and in England, and wherever Protestantism has had to establish itself at the point of the sword, it was Calvinism that gained the day. However, the fact is to be explained it is true that the Calvinists were the only fighting Protestants.” (6)
Knox’s theology laid the groundwork for the War of Independence from the tyrannical British Parliament that had no authority in the Colonies and the King who did not restrain them.
John Witherspoon was a Scottish-American Presbyterian minister, educator, farmer, and Founding Father of the United States, president of Princeton Seminary, now the University. He was the only minister to sign the Declaration of Independence. The British considered his college to be a “seminary of sedition” (quoted in Morrison 2005: 13).
Born: February 5, 1723, Beith, United Kingdom
Died: November 15, 1794, Princeton, NJ
Resting place: Princeton Cemetery
Education: The University of Edinburgh, University of St Andrews
Organization founded: Princeton University – Wikipedia.
William Wilberforce was a British politician, philanthropist, and leader of the movement to abolish the slave trade. A native of Kingston upon Hull, Yorkshire, he began his political career in 1780, eventually becoming an independent Member of Parliament for Yorkshire. Wikipedia
He was also a member of the Clapham Sect, a group of evangelical Anglican Christians.
Abraham Kuyper (born Oct. 29, 1837, Maassluis, Neth.—died Nov. 8, 1920, The Hague) was a Dutch theologian, statesman, and journalist who led the Anti-Revolutionary Party, an orthodox Calvinist group, to a position of political power and served as prime minister of the Netherlands from 1901 to 1905 – Britannica.
Theological Books by Kuyper
The Work of the Holy Spirit; Rooted & Grounded: The Church as Organism and Institution;
Our Program: A Christian Political Manifesto (Abraham Kuyper Collected Works in Public Theology); Common Grace (Volume 1): God’s Gifts for a Fallen World; Calvinism: Six Stone Lectures, and On the Church, to name a few titles. While arguably the most powerful conservative theologian in the Netherlands, Kuyper became prime minister.
Contemporary examples of Christians engaging in Biblical politics:
Dr. James Dobson
Evangelist, author, and psychologist Dr. James Dobson earned much fame when he founded Family Talk, the Christian conservation organization. Using the radio to spread his evangelical ideology, Dobson gained international fame, and his radio show, “Focus on Family,” was broadcast to more than 164 countries. Dobson remains a major presence in the conservative movement and is often seen as a successor to evangelical powerhouses Jerry Falwell and Pat Robertson.
Jerry Falwell, Jr.
Though he has proven to be incredibly controversial amongst even those who describe themselves as Conservative Christians, there is no denying Jerry Falwell, Jr. is a leading figure of the religious right. In 2007, Falwell took over the role of president of Liberty University from his father, the equally controversial Jerry Falwell, Sr. Since then, Falwell has dabbled in national politics. He endorsed Donald J. Trump for president. While he turned down the position of U.S. Secretary of Education, he was appointed to chair a task force on reforms for the Department of Education.
Mike Huckabee
Former pastor Mike Huckabee got his political start as governor of Arkansas from 1996 until 2007. Huckabee became well-known during the 2008 presidential election, during which he campaigned heavily for the Republican nomination. Huckabee landed a role of a different kind, a television host. His popular Fox News talk show ran from 2008 to 2015. Huckabee remains a frequent contributor to a variety of media outlets and has written a number of best-selling books dealing with the topic of politics and religion.
In closing:
Political issues are Biblical issues, i.e., abortion, sex education and education in general, taxation, going to war, et cetera. It is impossible to escape politics without escaping the teachings of Scripture.
The following citation is from Francis A. Schaeffer, in which he identifies the heresy that undergirds withdrawal from society or politics.
An excerpt from chapter one, The Abolition of Truth and Morality by Francis A. Schaeffer, on false piety and its defective view of Christianity:
“There are various reasons but the central one is a defective view of Christianity. This has its roots in the Pietist movement under the leadership of P. J. Spener in the seventeenth century. Pietism began as a healthy protest against formalism and a too abstract Christianity. But it had a deficient, “platonic” spirituality. It was platonic in the sense that Pietism made a sharp division between the “spiritual” and the “material” world — giving little, or no, importance to the “material” world. The totality of human existence was not afforded a proper place. In particular, it neglected the intellectual dimension of Christianity.”
“Christianity and spirituality were shut up to a small, isolated part of life. The totality of reality was ignored by the pietistic thinking. Let me quickly say that in one sense Christians should be pietists in that Christianity is not just a set of doctrines, even the right doctrines. Every doctrine is in some way to have an effect upon our lives. But the poor side of Pietism and its resulting platonic outlook has really been a tragedy not only in many people’s individual lives, but in our total culture.”
“True spirituality covers all of reality. There are things the Bible tells us as absolutes which are sinful — which do not conform to the character of God. But aside from these the Lordship of Christ covers all of life and all of life equally. It is not only that true spirituality covers all of life, but it covers all parts of the spectrum of life equally. In this sense there is nothing concerning reality that is not spiritual.” (7)
Man is inescapably religious in the totality of his being, which includes politics. The question to ask is a person’s religion and politics righteous in line with God’s Word or evil in opposition to God’s Word. Politics is an inescapable concept. The Christian must determine what ethical system or whose morality undergirds the discussions of political ideas.
Even the ancient Greeks had enough sense to see:
“Just because you do not take an interest in politics doesn’t mean politics won’t take an interest in you!” – Pericles
“One of the penalties for refusing to participate in politics is that you end up being governed by your inferiors.” – Plato
Christians are stewards of God over the earth. The Christian is to be a good steward. An application of this is voting, which helps control the direction of the nation. Non-involvement is turning the culture over politically to wickedness. Pietistic quietism has nothing in common with the Reformation that culturally and Biblically changed many nations.
Ultimately, all political issues are spoken of directly in Scripture or by implication. According to an irrefutable principle of Scripture, there is no neutrality. The issue of neutrality covers every area of life. Therefore, every issue must be decided Biblically; therefore, involvement in politics is spiritually inescapable.
Quotes:
The Geneva Bible Notes, 1557-1644, Here is a summary by Lewis Lupton of the notes against tyranny, including Gen. 6:4; Gen. 10:9; Deut. 17:20; Esth. 10:3; 1 Sam. 11:2; Jud. 9:54; 1 Sam. 26:9; 2 Kings 9:33.
“When Kings reign perfidiously, and against the rule of Christ, they may according to the word of God be deposed.” – Tom. I. article. 42. – Ulrich Zwingli
On Daniel 6:22:
“Earthly Princes depose themselves while they rise against God, yea they are unworthy to be numbered among men: rather it behooves us to spit upon their heads than to obey them.” – John Calvin
Commentary on Rom. 13:1:
“Understand further that powers are from God, not as pestilence and famine, and wars, and other visitations for sin are said to be from Him, but because He has appointed them for the legitimate and just government of the world. For though tyrannies and unjust exercise of power, as they are full of disorder (ἀταξίας) are not an ordained government, yet the right of government is ordained by God for the well-being of mankind.” – John Calvin
Rutherford, Samuel – Lex Rex: The Law and the Prince, Buy 1644 318 pp. see especially Questions 9, 12, 13, 14, 16, 18, 22, 23, 25, 29, 30, 40. See Questions 20 & 36 for the Doctrine of Interposition. See Questions 28, 31, 32, & 33 regarding the Doctrine of the Lawfulness of Armed Resistance Against Tyrants.
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
Notes:
1. Abraham Kuyper, Lectures On Calvinism, (Grand Rapids, Eerdmans Publishing Company, reprinted 1981), 79.
2. Francis A. Schaeffer, Pollution and the Death of Man, Complete Works of Francis A. Schaffer, A Christian Worldview Vol. 5, (Westchester, Illinois, Crossway Book), p. 42.
3. Orr, James, M.A., D.D. General Editor, “Entry for ‘DOMINION,’” International Standard Bible Encyclopedia, (Grand Rapids, Michigan, Eerdmans, reprinted 1986), p. 869.
4. John Knox as quoted in Christian History originally published this article in Christian History Issue #46 in 1995 by Richard G. Kyle and is professor of history and religion at Tabor College, Hillsboro, Kansas. He is author of The Mind of John Knox (Coronado, 1984).
5. John Knox, The History of the Reformation of Religion within the Realm of Scotland, p. 317.
6. Loraine Boettner, The Reformed Doctrine of Predestination, (The Presbyterian And Reformed Publishing Company, Phillipsburg, New Jersey), p. 381.
7. Francis A. Schaeffer, A Christian Manifesto, (Westchester, Illinois, Crossway Books (1991) p. 213.
Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of books defending the Reformed Faith. Books can be ordered online at www. Jack Kettler .com
The Bodies of Others: The New Authoritarians, COVID-19 and The War Against the Human Hardcover – May 31, 2022
by Naomi Wolf Author
Review by Jack Kettler
Bio:
“Dr Naomi Wolf received a D Phil Degree in English Literature from the University of Oxford in 2015. Dr Wolf taught Victorian Studies as a Visiting Professor at SUNY Stony Brook, received a Barnard College Research Fellowship at the Center for Women and Gender, was recipient of a Rothermere American Institute Research Fellowship for her work on John Addington Symonds at the University of Oxford, and taught English Literature at George Washington University as a visiting lecturer. She’s lectured widely on the themes in Outrages: Sex, Censorship and the Criminalization of Love, presenting lectures on Symonds and the themes in Outrages at the Ashmolean Museum in Oxford, at Balliol College, Oxford, and to the undergraduates in the English Faculty at the University of Oxford. She lectured about Symonds and Outrages for the first LGBTQ Colloquium at Rhodes House. Dr Wolf was a Rhodes Scholar and a Yale graduate. She’s written eight nonfiction bestsellers, about women’s issues and civil liberties, and is the CEO of DailyClout.io, a news site and legislative database in which actual US state and Federal legislation is shared digitally and read and explained weekly. She holds an honorary doctorate from Sweet Briar College. She and her family live in New York City.”
Additional Bio:
Naomi Wolf, a former consultant to President Clinton, has written about what, without a doubt, is the gold standard work on Covid and the forced experimental vaccination push by the fed gov along with its naïve but willing collaborators from the private sector. The book is titled “The Bodies of Others: The New Authoritarians, COVID-19 and The War Against the Human.” The book is endorsed by Tucker Carlson, Dr. Paul Alexander, Steve Bannon, and Eric Metaxas.
Introduction:
“This book is about how we came to this harrowing civilizational crossroads — engaged in a war against vast impersonal forces with limitless power over our lives for the freedoms we have taken for granted; how those forces seized upon two years of COVID-19 panic in sinister new ways; and how, yet, against overwhelming odds, we still might win.” (p. 2)
“Others have looked at this war from a biomedical perspective, or from a strictly political one. My focus is on how this ongoing war against us is far more basic, aimed at nothing less than dissolving the meaning of humanity itself and undoing of the rich cultural legacy we in the West have long treasured and passed on to succeeding generations.
In those two years, the COVID-19 pandemic, which began unfolding with the unprecedented global “lockdown” in March 2020, has fundamentally remade human relations, capitalism, and culture in the West. No matter that in the past we had lived through far graver medical crises without even passing thought to stopping all congregation, suspending the production of all culture, or compelling all healthy people to cover their faces and close their businesses and keep apart — this time, our elites used the “crisis” to shut down Western norms of liberty, the human-centered world, and civilization itself.
But what is our culture, which we once thought durable, to be replaced by? A world managed by machines and mediated via digital interfaces; a world predicated on cruelty, without human empathy as an organizing principle; a world in which national boundaries, cultures, and languages are drained of meaning, in which institutions embody only the goals of distant meta-national oligarchs, a world organized for the benefit of massive pharmaceutical companies, a few global tech giants and technocrats, and a tyrannical superpower that is our deadly adversary. In short: a world redesigned to ensure the dominance forever of these distant elites, both geopolitically and via market share.
In 2020–22, we entered a time in which the post–World War II organizing principle of human affairs, the democratic nation-state, was being intentionally diluted in power and undermined in the interest of constructing a replacement meta-structure of unaccountable loosely aligned global nonprofits, Big Tech corporations, the WEF, and the Chinese Communist Party (CCP).” (p. 2-3).
A review:
Dr. Wolf shows how fragile Western liberty institutions are, and it is frightening. Without barely a peep, the nations of the Western world surrendered long fought for constitution freedom to un-elected bureaucrats who jumped into action, implanting virtually straight out of the Chinese Communist Party (CCP) playbook a strategy to lock down society, literally putting out of business hundreds of thousands of businesses and ruining countless lives. It should be duly noted that Communism is anti-Christ. Karl Marx wanted to dethrone God, and an influential disciple of Marx’s, Saul Alinsky, dedicated his book, Rules for Radicals, to Lucifer!
In addition, Dr. Wolf documents how the forced experimental so-called vaccines are causing the deaths and injuries of millions around the world. The dam of censorship is starting to break in, which will be seen that the covid vaccines are bio-weapons designed to cause the collapse and depopulation of whole societies. In the future, it will be reported that this is one of the worst crimes against humanity ever recorded. Even now, the battle cry is sounding for the perpetrators of these crimes against humanity, “there will be no amnesty.”
Dr. Wolf explains it this way:
“It is no exaggeration to say that these coordinated offenses, orchestrated by government in lockstep alliance with tech and pharmaceutical companies and the dominant media, represent an evil we had never seen before in human history.” (p. 13)
Dr. Wolf goes on:
“The real goal had nothing to do with public health. The real goal is to dissolve and destroy Western and human culture, and to replace it with a techno-fascistic culture — a culture in which we have forgotten what free human beings can do. The crime that was perpetrated during the pandemic years of 2020–22 was perhaps the greatest ever committed against humanity. And it is being perpetrated still.” (p. 14-15)
Thus far, this review has only touched on the introduction. The scope of this work is incredible. Dr. Wolf thoroughly documents her assertions. Dr. Wolf’s book values the dignity of humanity and the best elements of culture. In addition, Dr. Wolf describes with extraordinary empathy the terrible toll of death and destruction of millions of lives and livelihoods the pandemic lockdowns destroyed.
How could Western societies that had developed such strong democratic cultural norms with real freedom let it be taken and replaced with the practices and dictates taken almost verbatim out of the Chinese Communist Party playbook?
Everything in Western cultural tradition was being thrown out for impersonal degrading practices. When the practices were questioned by asking:
“Why?
Always the same answer. ‘Because of COVID’” (p. 248)
Dr. Wolf’s book is sobering and frightening when considering how many of our countrymen blindly submitted. Alternatively, and even more alarming, it gave rise to the totalitarians among us. Unelected It is hard to fathom the amount of damage that was done. A whole generation of children has been impacted negatively in education and social development.
Doctors, one with over 600 peer-reviewed articles published, was stripped of his medical license credentials for daring to question the vaccine narrative and the dangers of the vaccines. *
Unelected bureaucrats suddenly became tyrannical and seemingly relished their new power of having the ability to destroy people’s businesses. Domestic and foreign enemies even used and used the pandemic lockdowns to implement a coup against a sitting American president’s reelection campaign. In opposition to most state constitutions, mail-in ballots by the millions without the proper chain of custody controls and signature verifications were injected into the system. “Why? ‘Because of COVID.’”
For the naysayers, one of the book’s endorsers writes:
“Naomi Wolf’s courage is a gift to us all. Her work in this brilliant book is groundbreaking and inescapably important for anyone who cares about freedom and human dignity.” – Eric Metaxas, #1 New York Times bestselling author and the host of the nationally syndicated Eric Metaxas radio show, and is the author of Bonhoeffer: Pastor, Martyr, Prophet, Spy, Is Atheism Dead, Amazing Grace: William Wilberforce, Martin Luther: The Man Who Rediscovered God and Changed the World, and many other titles
Another endorser writes:
“Naomi Wolf is one of the bravest, clearest-thinking people I know. The reason you hear the forces of repression so desperately trying to dismiss her is because she is right.” – Tucker Carlson.
In conclusion:
Dr. Naomi Wolf is truly an extraordinary humanitarian. If modern democratic societies are to survive, Dr. Wolf’s book will surely have played a part in waking people up to the dangers exhibited by the enemies of freedom.
If one fails to read this book or at least a detailed review of Dr. Wolf’s book, that individual could be described metaphorically as an ostrich burying one’s head in the sand.
Notes:
Wolf, Naomi, The Bodies of Others: The New Authoritarians, COVID-19 and The War Against the Human, (All Seasons Press, Fort Lauderdale Florida).
* Dr. Peter A. McCullough brings truth to the world and fights battles against censorship and reprisal. Dr. McCullough is an internist, cardiologist, epidemiologist, a full professor of medicine at Texas A&M College of Medicine in Dallas, USA. He also has a master’s degree in public health and is known for being one of the top five most-published medical researchers in the United States and is the editor of two medical journals.
Supplemental Material:
“Today, the equivalent of Israel’s Judges are the lower magistrates, i.e., governors, judges, sheriffs, county commissioners, and elected representatives. Some on this shortlist have begun to stand up against fed gov tyranny. Pray that many more like Samson of old will stand up for righteousness and freedom and cast off the yoke of the modern-day Philistines who overthrew the legitimate government!” – Jack Kettler
“What can we learn from 1 Kings 18:20-40, Elijah’s victory over the Priests of Baal? Elijah mocked the priests of Baal by saying maybe their god was off in some other land giving them water instead, maybe he was asleep. Similarly, freedom lovers can mock the priests of Baal, i.e., politicians and wicked gov rulers today who promote the false god of statism.” – Jack Kettler
Prayer for removal
Lord, have mercy on this nation and deliver us from the criminal syndicate whose leader stole the presidential election. This wicked tyrant is ruining the nation by destroying the military, the economy, education, health care, currency, and Biblical morality and has surrendered the Southern border to the drug and human trafficking cartels. Spare Your people from the sins of this unrighteous regime that speaks lies on a daily basis and has brought this nation onto the edge of destruction by collaborating with foreign enemies.
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of books defending the Reformed Faith. Books can be ordered online at www. Jack Kettler .com
What was the mark of Cain in Genesis 4:15? By Jack Kettler
In this study, what was God’s mark on Cain (Genesis 4:15)?
“And the LORD said unto him, therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.” (Genesis 4:15)
Theories about what the mark was:
A horn tattoo on his forehead, dark skin, leprosy on his face, a wild ghastly look, and others, shaking and trembling in all his limbs. Some believe the mark was inward and not visible, while others believe it was an outward visible mark.
Strong’s Lexicon:
“a mark
א֔וֹת (’ō·wṯ)
Noun – common singular
Strong’s Hebrew 226: 1) sign, signal 1a) a distinguishing mark 1b) banner 1c) remembrance 1d) miraculous sign 1e) omen 1f) warning 2) token, ensign, standard, miracle, proof.”
Strong’s Concordance:
“oth: a sign
Original Word: אוֹת
Part of Speech: Noun Feminine
Transliteration: oth
Phonetic Spelling: (oth)
Definition: a sign.”
The American Standard Version renders the verse:
“And Jehovah said unto him, therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And Jehovah appointed a sign for Cain, lest any finding him should smite him.” (Genesis 4:15)
Ellicott’s Commentary for English Readers clears up the mystery of this mark:
“(15) The Lord said unto him, Therefore. — Most of the versions have Not so, which requires only a slight and probable change of the Hebrew text.”
“Sevenfold. — Cain’s punishment was severe, because his crime was the result of bad and violent passions, but his life was not taken because the act was not premeditated. Murder was more than he had meant. But as any one killing him would mean murder, therefore the vengeance would be sevenfold: that is, complete, seven being the number of perfection. Others, however, consider that Cain’s life was under a religious safeguard, seven being the sacred number of creation. In this we have the germ of the merciful law which set cities of refuge apart for the involuntary manslayer.”
“The Lord set a mark upon Cain. — This rendering suggests an utterly false idea. Cain was not branded nor marked in any way. What the Hebrew says is, “And Jehovah set,” that is, appointed, “unto Cain a sign, that no one finding him should slay him.” In a similar manner God appointed the rainbow as a sign unto Noah that mankind should never again be destroyed by a flood. Probably the sign here was also some natural phenomenon, the regular recurrence of which would assure Cain of his security, and so pacify his excited feelings.” (1)
In closing:
Was the sign literal or figurative? Those who believe the sign was a mark and literal have never gotten beyond speculation as to what the mark was. There is a place for conjecture, but endless speculations are unfruitful. In any regard, God placed this sign on Cain as a pledge of God’s protection, not forgiveness. Moreover, if the Scriptures are silent, the believer would follow the same.
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
Notes:
1. Charles John Ellicott, Bible Commentary for English Readers, Genesis, Vol.1, (London, England, Cassell and Company), p. 30.
Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of books defending the Reformed Faith. Books can be ordered online at www. Jack Kettler .com
The limits of subjection to ungodly authorities By Jack Kettler
“We ought to obey God rather than men.” (Acts 5:29) – The Apostle Peter.
To some, this assertion by Peter would only apply if the state commanded believers that the public worship of God is forbidden. But, in reality, there are many cases in which believers must disregard dictates from the state.
For example:
The Midwives feared God more than Pharaoh in Exodus 1:15-22.
What should a believer do if the state commands one to believe lies like the sun is a god or that Christians must receive regular injections to sedate them to prevent questioning of the actions of the state? Three examples that come to mind are the state’s command to parents to teach their children about the supposed benefits of the transgender lifestyle, transgender transitioning drugs, surgeries, or other actions like promoting homosexuality and fortification.
Believers are rightly appalled by the state’s promotion of sexual deviancy today. However, the state’s promotion of wickedness is nothing new in Church history. Believers have had to grapple with the limits of submission many times in history. The following examples show how believers have wrestled with submission to the state. Limiting Peter’s words in Acts 5:29 to meeting in public for worship is indefensible.
The present study will consist of two parts, one being theologians who believed in limits regarding submission to the state, and two an analysis and Biblical response to state tyranny during the so-called Covid pandemic.
Theological observations from various individuals in Church history on the limits of submission. The first will be the German pastor Dietrich Bonhoeffer:
“As Bonhoeffer saw it, it was the church’s duty to call the state to account for its actions; and in the end, if the state did not do the right thing, it was the duty of the church to oppose the state with action.” (1)
“It was Bonhoeffer and his friends who proved by their resistance unto death that even in the age of the nation-state there are loyalties which transcend those to state and nation.” (2)
“Bonhoeffer was firmly and rightly convinced that it is not only a Christian right but a Christian duty towards God to oppose tyranny, that is, a government which is no longer based on natural law and the law of God.” (3)
“Dietrich Bonhoeffer was a German Lutheran pastor, theologian and anti-Nazi dissident who was a key founding member of the Confessing Church. His writings on Christianity’s role in the secular world have become widely influential; his 1937 book The Cost of Discipleship is described as a modern classic.” – Wikipedia.
John Calvin:
“For earthly princes lay aside their power when they rise up against God, and are unworthy to be reckoned among the number of mankind. We ought, rather, to spit upon their heads than to obey them.” (4)
“But in that obedience which we have shown to be due the authority of rulers, we are always to make this exception, indeed, to observe it as primary, that such obedience is never to lead us away from obedience to him, to whose will the desires of all ought to yield, to whose majesty scepters ought to be submitted. And how absurd would it be that in satisfying men you should incur the displeasure of him for whose sake you obey men he has opened his sacred mouth, must alone be heard, before all and above all men; next to him we are subject to those men who are in authority over us, but only in him. If they command anything against him, let it go unesteemed.” (5) (underlining and bolding emphasis mine)
John Knox:
“Resistance to tyranny is obedience to God.” – John Knox.
“I fear the prayers of John Knox more than all the assembled armies of Europe.” – Mary, Queen of Scots.
“If their princes exceed their bounds, Madam, it is no doubt that they may be resisted even by power.” – John Knox (while being questioned by Queen Mary about his views which legitimized subjects resisting their princes)
“Let a thing here be noted, that the prophet of God sometimes may teach treason against kings, and yet neither he nor such as obey the word, spoken in the Lord’s name by him, offend God.” – John Knox.
The First Blast of the Trumpet against the monstrous regiment of Women – John Knox
Samuel Rutherford (1600–1661) published his Lex, Rex, where he contended:
“We teach that any private man may kill a tyrant, void of all title …. And if he have nor
the consent of the people, he is an usurper, for we know no unlawful calling that
kings have now, or their family, to me crown, but only the call of the people.” (6)
The War for Independence:
“There is ever, and in all places, a mutual and reciprocal obligation between the people and the prince…If the prince fail in his promise, the people are exempt from obedience, the contract is made void, the rights of obligation of no force.” – Vindiciae Contra Tyrannos written in 1579 (7)
A letter published in a London newspaper from a royalist in New York said:
“Believe me, the Presbyterians have been the chief and principal instruments in all these flaming measures, and they always do and ever will act against Government, from that restless and turbulent anti-monarchical spirit which has always distinguished them everywhere.” (8)
In England, the War for Independence was referred to as the:
“King George III and other highly placed Britons called the colonists’ rebellion a ‘Presbyterian War.’” (9)
A Hessian captain (one of the 30,000 German mercenaries used by England) wrote in 1778:
“Call this war by whatever name you may only call it not an American rebellion; it is nothing more or less than a Scots-Irish Presbyterian rebellion.” (10)
The failure to use Scripture-sanctioned resistance to ungodly mandates is summoned up:
“If there is no final place for civil disobedience, then the government has been made autonomous, and as such, it has been put in the place of the living God.” – Francis A. Schaeffer.
The remainder of this study will involve reflections on Covid and the state’s unjust intrusion into the Church.
In this writer’s opinion, the response to the state’s intrusion into the Church in response to Covid was appalling, particularly in many Reformed Churches.
In contrast to the Church’s by in large accepting the lies of the state, consider another explanation of one person’s analysis of the Covid lockdowns:
“Our Dress Rehearsal for a Police State” – The Dennis Prager Show
Prager early on noted that the state had left its bounds and its actions were nefarious. Not only had the state promoted lies, but the medical community also engaged in deception by lying about people dying with covid or of covid.
If one believes the state’s lies and repeats them, does this make the individual a liar? Or just deceived? In either case, it is not the place a believer should find themselves. How could otherwise thinking people fall for such blatantly un-scientific lies like wearing masks and social distancing when dealing with a respiratory virus?
Covid was not only a test run for a police state but also for the coming “Great Reset” that is openly promoted by Klaus Schwab of the World Economic Forum (WEF) and the coming green climate change emergency lockdowns and restrictions. Does this seem far-fetched?
Consider this news item:
European Union bans sales of gasoline cars – in the middle of energy crisis!
Announces moratorium by 2035
By WND News Services
Published October 28, 2022
By Jack McEvoy
Daily Caller News Foundation
Excerpt:
“The European Union (EU) announced Thursday that it will be outlawing the sale of gasoline and diesel-powered vehicles by 2035 even though EU countries are already struggling to fight soaring electricity costs.
EU member states and the European Commission agreed to force all new cars and vans registered in the EU to be electric by 2035, according to an EU press release. Europe is currently embroiled in an energy crisis and is preparing for blackouts as electricity prices remain more than seven times higher than they were in 2020, according to The Wall Street Journal.
“The agreement sends a strong signal to industry and consumers: Europe is embracing the shift to zero-emission mobility,” Executive Vice-President for the European Green Deal Frans Timmermans said in a statement. “The speed at which this change has happened over the past few years is remarkable.”
California has already passed the same type of legislation. As a result, at least 15 other states will follow CA’s lead automatically.
A Biblical response: Christ, not Caesar, Is the Head of the Church. A Biblical Case for the Church’s Duty to Remain Open:
An excerpt:
“As pastors and elders, we cannot hand over to earthly authorities any privilege or power that belongs solely to Christ as head of His church. Pastors and elders are the ones to whom Christ has given the duty and the right to exercise His spiritual authority in the church (1 Peter 5:1–4; Hebrews 13:7, 17)—and Scripture alone defines how and whom they are to serve (1 Corinthians 4:1–4). They have no duty to follow orders from a civil government attempting to regulate the worship or governance of the church. In fact, pastors who cede their Christ-delegated authority in the church to a civil ruler have abdicated their responsibility before their Lord and violated the God-ordained spheres of authority as much as the secular official who illegitimately imposes his authority upon the church.” (11)
“It was one year ago today that I was arrested a second time and jailed for 18 days for failing to comply with provincial COVID restrictions. Legal matters are still being sorted, but I wanted to share a summary argument that sets forth the Scriptural justification for how we handled COVID.”
“I drafted the following document for my appearance in court to answer charges and fines levied against me and our church. It seeks to make clear why we were unable to comply with all COVID mandates while we sought to maintain a respectful and submissive posture toward our governing authorities in the province of Alberta. It has four sections; it sets forth (1) an argument on COVID mandates in general, (2) on masking, (3) on capacity limits, and (4) on physical distancing. May it provide clarity and prepare us for future challenges.”
“This document summarizes many articles on the subject written by myself and others, along with parts of the court submission of John MacArthur at Grace Community Church in California (which you can find here).”
On COVID Mandates and the Church
1. Jesus is King over all the earth, including all kings, powers, and nations (Matt 28:18; Ps 2; Rev 1:5; Col 1:16; 1 Tim 6:15; Rev 17:14; 19:16). He is the supreme authority in all matters of life, health, society, law, family, and faith. Our Charter recognizes this in the preamble as this is the heritage of our nation.
2. With Christ as head over all, his law rules over all (also acknowledged in the preamble of our Charter). Everyone will be held accountable to God’s law (Rom 3:19).
3. Our civil government including our mayor, premier, and prime minister all answer to God as his servants (Rom 13:1–4). They are his deacons, appointed to carry out justice in this nation in accordance with the will of God. They are called to protect the innocent and punish the wicked.
4. Christ is Lord over all and head over the church (Eph 1:20–21). There are no earthly (i.e. civic) magistrates between the church and Jesus. The church is a distinct institution, separate from the state in its governance, ordinances, and worship.
5. The church, being free from earthly rule under the lordship of Jesus, elects its own leaders—called elders or pastors—who lead, teach, guide, and care for the church (Acts 6:5, 20:28; Tit 1:5). They are called to protect the worship, teaching, and ordinances of the church to ensure fidelity to the word in submission to Christ.
6. We are called to honor and obey the governing authorities of the state (Rom 13:1–7; 1 Pet 2:13–17), the church (Heb 13:17), and the home (Eph 5:22–33).
7. Defiance to earthly authorities (whether in the state, church, or home) out of greater loyalty and obedience to Christ can only be justified if they (1) forbid what God commands; (2) command what God forbids; or (3) command what is not theirs to command (Daniel 3, 6, Acts 5:29).
8. The church is commanded to gather (and not neglect the assembling of ourselves together) especially as the Day draws nearer (Heb 10:25). We are commanded to practice hospitality (1 Pet 4:9; Rom 12:13); sing to one another (Eph 5:19; Col 3:16), celebrate the Lord’s Supper (1 Cor 11:17–34), and care for the elderly, widows, and orphans (Jas 1:27). These are direct and divine commands that cannot be defied by the faithful.
9. We maintain that COVID mandates in Alberta forbade what God commanded and the government ruled outside their jurisdiction (reaching in to regulate life in the church and home), and should rightly be resisted in obedience to Christ, the Lord of all.
10. These convictions are in keeping with our church constitution, adopted at our founding in 1960, which states, “We believe that civil government is of divine appointment for the interest and good order of society; that the magistrates are to be prayed for, conscientiously honoured and obeyed except only in the things opposed to the will of our Lord Jesus Christ, Who is the only Lord of the conscience and Prince of the Kings of the earth” (Article 2.14).
On Mandatory Masking
The grounds for a religious exemption preventing enforcement of masks at services at Fairview Baptist Church.
1. Fairview Baptist Church regards the wearing of masks in worship first of all as a matter of conscience—and since we are forbidden by the teaching of Christ not to make extra-biblical religious rules that bind men’s consciences (Matthew 23:1-7; 15:1-9), we neither mandate nor forbid the wearing of masks in worship. See http://www.fairviewbaptistchurch.ca/face-masks-are-not-mandatory-at-fairview/ for an example.
2. Our Statement of Faith is clear when it says that the Lord Jesus Christ “is the only Lord of the conscience.” It is therefore wrong for me, as pastor, to enforce or mandate face coverings as part of worship and allow the commands of men to regulate or restrict the worship of God.
3. Veils and face coverings have profound religious significance in many world religions. In addition, it cannot be denied that COVID masks have become a very political symbol. In devotion to God, many in our church do not wish to associate either with other world religions nor the secular credo of our society.
4. Face coverings hide or veil our identity and therefore our humanity. The Bible states we are made in the image of God (Genesis 1:27) and our face, more than anything else, conveys our identity. A quick flip through any photo album or year book is more than sufficient to prove this point. Therefore, our face, unveiled, is a key element in true worship as we gather coram deo—before the face of God.
5. In addition, not just before God but with one another, one of the distinctives of Christian worship is face-to-face fellowship. The Bible uses the term “face to face” 17 times to describe this closeness in sharing life together. The importance of face-to-face intimacy within the church is stressed repeatedly. Paul writes, “We . . . were all the more eager with great desire to see your face” (1 Thessalonians 2:17). “We night and day keep praying most earnestly that we may see your face” (3:10). The apostle John writes, “I hope to come to you and speak face to face, so that your joy may be made full” (2 John 12). “I hope to see you shortly, and we will speak face to face” (3 John 14).
6. Koinonia is the Greek word in the Bible to describe fellowship. The word conveys the idea of community, close association, and intimate social contact. In keeping with this, the command “Greet one another with a holy kiss” is repeated four times in the Pauline epistles (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:22). This fellowship is essential to the local church.
7. Worship, in particular, is best seen as an open-face discipline. Covering the face is a symbol of disgrace or shame (Jeremiah 51:51; Job 40:4). Concealing one’s mouth while praising God suppresses the visible expression of worship. The Psalms’ calls to worship are filled with the words “tongue,” “lips,” and “mouth.” “Sing aloud unto God our strength: make a joyful noise” (Psalm 81:1). Wholehearted worship cannot be sung as intended—unrestrained and unmuted—from behind a state-mandated face covering. We see “the Light of the knowledge of the glory of God in the face of Christ” (2 Corinthians 4:6), and our faces were designed by him to reflect that glory back to heaven in uninhibited praise as we are being renewed in his image and likeness as we behold him with unveiled face (2 Corinthians 3:18).
8. It is important to note that these convictions are not borne out of political motivations, protest, or scientific skepticism. We are not “anti-maskers.” We do not want to shame any person who chooses to wear a mask to our gatherings. We do not want to bind anyone’s conscience with manmade restrictions. People in the church are free to wear masks if they choose. But people who share the views articulated above are likewise free to worship, sing, pray, and proclaim God’s Word without a face covering—even if that goes against the vacillating, sometimes arbitrary, and frequently heavy-handed dictates of government officials. It is simply not the church’s duty to enforce civic orders that restrict or regulate the worship of the church.
On Capacity Limits
The grounds for religious exemption preventing enforcement of capacity limits at services at Fairview Baptist Church.
1. The Bible is clear that ecclesiastical matters are entrusted not to civic leaders, but to pastors and deacons (Acts 6:5, 20:28; Tit 1:5; Heb 13:17). Under the lordship of Christ, he has delegated authority in different spheres or jurisdictions. He has not given the civil magistrate the jurisdiction over the church to order or regulate its worship (Rom 13:1–5).
2. Our Statement of Faith confirms this belief: “We believe that a church is a company of baptized believers, called out from the world, separated unto the Lord Jesus, voluntarily associated for the ministry of the Word, the mutual edification of its members, the propagation of the faith and the observance of the ordinances. We believe it is a sovereign, independent body, exercising its own divinely awarded gifts, precepts and privileges under the Lordship of Christ, the Head of the Church. We believe that its leaders are pastors, elders and deacons.”
3. To limit capacity to 30% or 15% is to fundamentally alter that gathering of the church such that it is impossible to gather as the church. The church is a family of faith, a body of believers, that cannot be separated and rightly be called the church.
4. Of course some have promoted alternative ways to “do church” but these are pastor-centric rather than church-centric. Sunday worship becomes a performance or TED talk where people consume what the pastor says with little to no interaction with the people (i.e., the church). These alternatives contravene the very definition of church (Gr. ekklesia) which is an assembly.
5. The church gathering is more than listening to a message or hearing Christian worship. It involves fellowship, and the communion of the Lord’s Supper (1 Cor 11 mentions “when you come together” five times when instructions concerning the Supper are given to the church). It involves singing songs to one another (Eph 5:19; Col 3:16), and the closer we get to Christ’s return, the more we are encouraged to gather together and spur each other on (Heb 10:24–25). In fact, we are commanded not to neglect the assembling of ourselves together (Heb 10:25).
6. Having just a portion of the congregation assembled or online is akin to having an online marriage or raising children in small, divided groups—it fundamentally alters the very nature of the church. In keeping with this, our church has resisted multi-service or multi-site models as unfaithful to the meaning of the church as a united assembly or family of God.
7. There is a spiritual gift that is shared when we gather together physically. Paul writes in Romans 1:11–12, “For I long to see you, that I may impart to you some spiritual gift to strengthen you—that is, that we may be mutually encouraged by each other’s faith, both yours and mine.” There is something that letter writing could not perform that required a physical presence of the gathered assembly.
8. Our church sought to honor those who were conscience-bound to follow all mandates. However, we will always welcome all, regardless of their convictions (Romans 14:1).We would never close our doors to those who came to worship the one, true God (Romans 15:7). To welcome the stranger in Christian love, is to welcome Christ himself (Matthew 25:35). Our church will welcome all and speak the truth of Christ to all who come to hear.
On Physical Distancing Requirements
The grounds for a religious exemption preventing enforcement of physical distancing at services at Fairview Baptist Church.
1. There are numerous “one another” commands in Scripture that cannot be performed if the body is missing, divided, or restricted from close contact. These include wash one another’s feet (John 13:14); love one another (John 13:34–35; 15:12, 17; Romans 12:10; 1 Thessalonians 3:12); members on of another (Romans 12:5); outdo one another in showing honor (Romans 12:10); live in harmony with one another (Romans 12:16; 15:5); welcome one another (Romans 15:7); instruct one another (Romans 15:14); greet one another with a holy kiss (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:2; 1 Peter 5:14); have the same care for one another (1 Corinthians 12:25); comfort one another (2 Corinthians 13:11); agree with one another (2 Corinthians 13:11); serve one another (Galatians 5:13; 1 Peter 4:10); bear one another’s burdens (Galatians 6:2); bear with one another in love (Ephesians 4:2); speak truth with your neighbor for we are members one of another (Ephesians 4:25); be kind to one another (Ephesians 4:32); forgive one another (Ephesians 4:32); address one another in psalms, hymns, and spiritual songs (Ephesians 5:19); submit to one another (Ephesians 5:21); teach and admonish one another (Colossians 3:16; Hebrews 3:13); encourage one another with these words (1 Thessalonians 4:18, 5:11); seek to do good to one another (1 Thessalonians 5:15); stir up one another to love and good works (Hebrews 10:24); do not neglecting to meet together, as is the habit of some, but encourage one another [to gather] (Hebrews 10:25); confess your sins to one another (James 5:16); pray for one another (James 5:16); and show hospitality to one another (1 Peter 4:9).
2. As an elder, there is a biblical qualification for me to practice hospitality (1 Timothy 3:2; Titus 1:8). This includes having church members in my home (1 Peter 4:9) and strangers are to be welcomed too (Hebrew 13:2). Forced to be derelict in my duties before God or in non-compliance with health mandates, I will always choose the latter in devotion to God and in faithfulness to my calling.
3. In the installation of elders, we “lay on hands” (1 Timothy 4:14; 5:22). This necessary physical act carries important spiritual meaning in the commissioning of leaders in the church.
4. In the Scriptures, the sick are called to summon the elders of the church to come and lay hands on them and pray over them (James 5:14). We are commanded to care for the sick, the widowed, the orphan, and those in need rather than isolate from them (James 1:27).
5. There are two ordinances commanded by our Lord, baptism and the Lord’s Supper—also known as communion or the Eucharist (Matthew 28:19; 1 Corinthians 11:17–34). These both require close contact in their proper administration.
6. The Lord’s supper is commanded “when you come together” (1 Corinthians 11:17, 18, 20, 33, 34). As such, we celebrate this ordinance each week. It is akin to a covenant renewal like the Passover meal for the Jews where we are reminded of Christ being our Passover lamb (1 Corinthians 5:7). As such, it is an important practice to celebrate together as a covenant community or family of faith.
7. Greeting one another with a holy kiss is a biblical command (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:2; 1 Peter 5:14) that may find different cultural expression in our day but would still involve close, familial contact, and appropriate displays of affection and union. I could not, in good conscience, undermine or neuter this command among the church to restrict handshakes, hugs, or close contact for brothers and sisters in the Lord.
8. It is wholly inappropriate for me—and beyond the mandate given to me by God—to enforce physical separation between members of the body whom God has joined together to be one. What God has joined together let no man separate (Matthew 19:6).
9. Our church sought to show grace by handling physical distancing as a matter of conscience. We sought to respect one another’s convictions on the issue rather than mandate compliance in conformity with the secular consensus. We offered seating and areas where people could congregate at a greater distance if so desired.
Canadian pastor Tim Stephens saw state tyranny up close, which included personal jail time. James Coates of Alberta, Canada, is another pastor who refused to comply with public health orders during the pandemic and spent a month in jail.
Artur Pawlowski, a Polish-Canadian pastor from Alberta, Canada, was arrested last weekend for allegedly organizing a church service that ignored COVID social distancing rules and wearing mask mandates. He warned the U.S. to watch out for what happened to him.
In an interview with Fox News host Laura Ingraham that aired on Friday, Pawlowski said that Canada “has no rights whatsoever.” “What we have right now is some kind of a hybrid between fascism and communism medical tyranny.”
A New Brunswick pastor, Philip James Hutchings, the pastor of His Tabernacle Family Church in Saint John, is free after spending a week in jail.
What would John Knox have done? What will modern Presbyterians do in the future?
Peter’s message in the book of Acts has a much broader application than most have thought.
The Covid lockdowns are just the beginning of what to expect as Western societies begin to collapse financially largely due to locking down their economies and destroying millions of jobs along with permanent damage to supply chains. In addition, the U.S. currency is losing its status as the world reserve currency as an increasing number of nations refuse to purchase or sell oil in U.S. dollars leading to an almost certain chaos. Short of a spiritual revival, the modern state will become increasingly totalitarian in its attempt to survive.
To prepare for unbiblical state mandates, Churches should implement Pastor Tim Stephen’s Affidavit. In addition, Churches should sign onto the Frankfurt statement. Should the Church fight state tyranny without anything? The Church must be able to put into the hands of agents of the state the Biblical reasons for refusal to comply.
The Frankfurt Statement: An excerpt:
Introduction Christians, Against the Abuse of Power:
“A few concerned pastors from different continents, moved by an emergent totalitarianism of the State over all realms of society, and particularly the Church, and the disregard of God- given and constitutionally guaranteed rights during the Covid crisis, joined in common cause to craft a solemn declaration, which seeks to address these threats with the timeless truths of God’s Word. The following affirmations and denials, derived from biblical principles, we put forth for consideration by all Christians and relevant authorities, in the hope that this document will give light and strength for faithful witness to Jesus Christ in our day.”
Conclusion Call for Respect, Repentance, & Resistance:
“We commend and express our gratitude to those civil authorities who respect the essential nature of these Christian beliefs and practices and who have a high regard for individual and religious freedoms. To those civil authorities who have disregarded these freedoms, we call on you to repent and to become again the protectors of liberty and of the rights that God has given to all men, lest in the abuse of your God-given authority, you become liable to God’s wrath. To those who desire to compel us to obey the secular State rather than God, we respectfully, but firmly say (like the three Hebrews who refused to worship Nebuchadnezzar’s golden statue), “We have no need to answer you in this matter. The God we serve is able to save us from you, and He will rescue us from your hand. But even if He does not, we want you to know that we will not serve your gods or worship the idols you have set up.” (Dan. 3:16-18) …” Sam. 12:1-14; Dan. 5:22-23; Matt. 24:12-13; 1 Cor. 16:13-14; Eph. 5:10-13 https://frankfurtdeclaration.com/
In closing, a must-read:
Naomi Wolf, former consultant to President Clinton, has written about what, without a doubt, is the gold standard work on Covid and the forced experimental vaccination push by the fed gov along with its naïve but willing collaborators from the private sector. The book is titled “The Bodies of Others: The New Authoritarians, COVID-19 and The War Against the Human.” The book is endorsed by Tucker Carlson, Dr. Paul Alexander, Steve Bannon, and Eric Metaxas.
A review of this book will happen in a future work. Nevertheless, a few words are in order. Dr. Wolf shows how fragile the institutions of Western liberty are and is frightening. Without barely a peep, the nations of the Western world surrendered to un-elected bureaucrats who jumped into action, implanting virtually straight out of the Chinese Communist Party (CCP) playbook on locking down a society, literally putting out of business hundreds of thousands of businesses and ruining countless lives. It should be duly noted that Communism is anti-Christ. Karl Marx wanted to “dethrone God, and an influential disciple of Marx’s, Saul Alinsky dedicated his book, Rules for Radicals, to Lucifer!
In addition, the forced experimental so-called vaccines are causing the deaths and injuries of millions around the world. The dam of censorship is starting to break in, which will be seen that the covid vaccines are bio-weapons designed to cause the collapse and depopulation of whole societies. In the future, it will be reported that this is one of the worst crimes against humanity ever recorded. For the naysayers:
One of the book’s endorsers writes:
“Naomi Wolf’s courage is a gift to us all. Her work in this brilliant book is groundbreaking and inescapably important for anyone who cares about freedom and human dignity.” – Eric Metaxas, #1 New York Times bestselling author and the host of the nationally syndicated Eric Metaxas radio show, and is the author of Bonhoeffer: Pastor, Martyr, Prophet, Spy, Is Atheism Dead, Amazing Grace: William Wilberforce, Martin Luther: The Man Who Rediscovered God and Changed the World, and many other titles
Another endorser writes:
“Naomi Wolf is one of the bravest, clearest-thinking people I know. The reason you hear the forces of repression so desperately trying to dismiss her is because she is right.” – Tucker Carlson.
Something that may have been missed in the news:
Florida Surgeon General Issues Warning For mRNA Coronavirus Vaccines: ‘FL Will Not Be Silent on The Truth’ By Ryan Saavedra:
Excerpt:
“Florida Surgeon General Joseph A. Ladapo, MD, PhD., said in a statement Friday afternoon that the state now recommends against giving men ages 18 to 39 mRNA coronavirus vaccines, citing a heightened risk of cardiac-related death.
The statement from Ladapo comes at the conclusion of an analysis conducted by the Florida Department of Health that was carried out using a self-controlled case series, a technique used to evaluate vaccine safety, the state said.”
Pastor Stephen’s Affidavit on COVID Mandates should be replicated and circulated among the Churches of God along with the Frankfurt Confession.
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
Notes:
1. Eric Metaxas, Introduction, Bonhoeffer, Dietrich. The Cost of Discipleship (p. 11). Touchstone. Kindle Edition.
2. Eric Metaxas, Introduction, Bonhoeffer, Dietrich. The Cost of Discipleship (p. 29). Touchstone. Kindle Edition.
3. Eric Metaxas, Introduction, Bonhoeffer, Dietrich. The Cost of Discipleship (p. 31). Touchstone. Kindle Edition.
4. John Calvin, Commentary on Daniel, Lecture XXX Daniel 6:22, (Grand Rapids, Michigan, Baker Book House Reprinted 1979), p. 382.
5. John Calvin, Institutes of the Christian Religion, ed. John T. McNeill, trans. Ford Lewis Battles, The Library of Christian Classics, XX-XXI, (Philadelphia: Westminster Press, 1960), (IV. xx. 32).
6. Samuel Rutherford, Lex, Rex, or the Law and the Prince 1564) (Harrisonburg. VA: Sprinkle Publications, 1982), p. 33.
7. Junius Brutus, A Defence of Liberty Against Tyrants, Vindiciae Contra Tyrannos, (Still Waters Revival Books, Edmonton AB. Canada), p. 134.
8. Peter Force, ed., “Extract of a Letter to a Gentleman in London, from New York, May 31, 1774” American Archives, Fourth Series, Vol. 1, 301.
9. Kevin Phillips, The Cousins’ Wars: Religion, Politics and the Triumph of Anglo-America (New York: Basic Books, 1999), 92, 177.
10. Capt. Johann Heinrichs to the Counsellor of the Court, January 18, 1778: “Extracts from the Letter Book of Captain Johann Heinrichs of the Hessian Jager Corps, 1778-1780,” Pennsylvania Magazine of History and Biography 22 (1898), 137.
Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of books defending the Reformed Faith. Books can be ordered online at www. Jack Kettler .com
The Religion That Started in a Hat 