Protestant Reformed Church
Lord’s Day, 27
"Those that be
planted in the house of the Lord
in the courts of our God" (Ps. 92:13)
- 11:00 AM
of the Lord’s Supper
Glorious Transfiguration (1)
Christ’s Glorious Transfiguration [download]
Reading: Luke 9:18-45
Text: Luke 9:29
I. The Meaning
of This Wonder
II. The Timing
of This Wonder
92:1-6; 34:1-10; 50:1-6
Evening Service - 6:00 PM
Glorious Transfiguration (2)
The Two Old Testament Representatives at the Transfiguration
Reading: Matthew 16:13-17:13
92:7-11; 78:4-8; 22:27-31
Stephen Murray for CDs of the sermons and DVDs of the worship
Quotes to Consider:
J. C. Ryle: "But the hour cometh, and will
soon be here, when Christ shall take to Himself His great power and
reign, and put down every enemy under His feet. And then the glory which
was first seen for a few minutes, by three witnesses on the Mount of
Transfiguration, shall be seen by all the world, and never hidden to all
eternity" (Expository Thoughts on Luke, vol. 1, p. 315).
Announcements (subject to God’s will)
After a week of self-examination, confessing members
in good standing are called to partake of the sacrament of the Lord’s
Supper. Your participation in the Lord’s Supper is in part a witness
that you repent of your sins, believe that Jesus Christ is your
righteousness and desire to live a new and godly life. As this heavenly
food can be taken to one’s judgment (I Cor. 11:28-30) and as the common
reception of this food is a confession of doctrinal unity (Acts 2:42),
the elders supervise the partaking of the sacrament. Visitors from other
denominations must request permission from the Council.
The Standard Bearers, daily meditation
booklets for April and a newsletter from the Philippines are
on the back table.
classes: Monday, 6:00 PM - Joseph, Jacob, Nathan & Alex
PM - Zoe, Amy & Lea
Tuesday Bible study: 11 AM, on II
Thessalonians 2:15 on holding the traditions.
Wednesday Belgic Confession class: 7:45 PM.
We’ll continue our study of Article 9 on knowing the Holy Trinity from
observation and church teaching.
Thursday membership class: 7:30 PM.
The Council will hold their monthly meeting
this Friday, 1 April at 7:30 PM.
Men’s Society: the first meeting is planned for
this Saturday, 2 April at 8 PM at the Kennedys (77 Murob Park). Study
sheets are on the back table.
Rev. McGeown will preach for the CPRC next
Lord’s Day, 3 April, while Rev. Stewart preaches for the Limerick
The Reformed Witness Hour next Lord’s Day
(8:30-9:00 AM, on Gospel 846MW) is entitled "Jesus’ Prayer for Our
Sanctification" by Rev. R. Kleyn.
Offerings: General Fund £425.32. Donations:
Everyone is invited to a CPRC/LRF Overnighter
at the Newcastle Youth Hostel in Co. Down on Friday, 6 May. Bible study,
fellowship, games, and hiking are planned. Dinner on Friday evening,
breakfast on Saturday and a pack lunch will be provided. Cost is £15 per
person. A sign-up sheet is on the back table. For more
information or to help organize food, contact Mary Stewart.
Website Additions: 1 Spanish and 2 German
translations were added.
PRC News: Edgerton will call from its trio of
Revs. Kuiper, Marcus and denHartog.
This is part 2 of Prof.
Engelsma’s 45th e-mail on justification:
The cross of Christ was our justification, before we
ever believed, indeed, before we were born.
And this is significant in at least two, important
respects. First, this explains God’s saving us by uniting us to Christ
by the bond of faith and regenerating us before we ever are justified
consciously by faith in Christ. Union with Christ and regeneration
precede faith and therefore also justification by faith alone. But God
will not and may not bless anyone except on the basis of a person’s
being righteous. The righteous God will not, indeed cannot, bless the
unrighteous. This would be to deny His own righteousness. We must be
righteous before God unites us to Christ and gives us the faith by which
we are justified in our consciousness. And we are: Christ justified us
by His death, and God made His justification of Christ and us public in
the resurrection of Christ.
There must be an objective justification of us, apart
from and before our faith, if we are to receive the blessing of the new
birth and the blessing of the gift of faith.
Second, only this truth of the justification of the
elect at the cross explains the salvation of elect infants who die in
infancy, as well as the salvation of severely retarded children of God.
The Reformed churches have devoted some time and energy debating the
possibility and reality of the salvation of infants of believers, which
infants died in infancy. Canons I:17 affirms the salvation of
these infants, and Reformed theologians have posited the regeneration of
these infants. But another question has not so frequently been raised:
How is it possible that infants be saved in view of the truth that there
is no salvation apart from justification. Blessed is the one whose sins
are forgiven, the psalmist declares, and the apostle repeats this truth
in Romans 4:1ff. But infants dying in infancy do not consciously believe
and therefore are not justified by faith in Jesus Christ, whom they know
for the first time when they open their eyes upon His face at the moment
of death. The answer to the question is that God justified them at the
cross of Christ.
Justification in the cross of Christ is the answer,
the conclusive answer, to the question, whether God also justified the
elect in eternity. The truth of justification in the cross gives a
positive answer to the question, for the cross is a reality in the
eternal counsel of God. It is not a reality in the sense that it renders
the death of Christ in time unnecessary, or in the sense that it
detracts in the least from the reality and necessity of the death of
Christ in time and history. Rather, it establishes the historical
reality of the cross. But the cross is a reality in the counsel. Romans
13:8 teaches that the Lamb was slain from the foundation of the world.
God decreed that death, and He decreed it as the justifying of the
elect. In that decree, He justified the elect. On the basis of the
decreed cross and in the fulfilment of His eternal love, He declared, in
the decree, "Not guilty! Innocent! Righteous in Christ!"
The decree, the cross, and the justification that
takes place by faith are not different justifying acts of God. They are
all one. We may add the public justification that will take place at the
final judgment. Justification is the gracious divine verdict forgiving
the elect sinners in Christ, sounding out from eternity as its source,
establishing itself historically in the cross, manifesting and
confirming itself in the resurrection of Christ, realizing itself in the
consciousness and experience of the believer by faith alone, and making
itself public one day in the final judgment.
Eternal justification and the objective justification
at the cross do not render justification by faith alone superfluous, or
even of little importance. Rather, they have justification by faith
alone—a real and necessary justification—as their very goal and end.
Does the decreed cross render the historical cross reared up outside
Jerusalem during the judgeship of Pilate superfluous or of little
Eternal justification cannot make men careless
concerning justification by faith because the only way one can know his
eternal justification is by faith, living faith, in Christ crucified.
The truth of eternal justification, though abused by some worthless,
unbelieving members of the church, as little leads to carelessness of
life as does the knowledge of one’s election, or the truth of
justification by faith alone.
The truth of eternal justification is of more than
Consider: Just as God could only have blessed you and
me by uniting us to Christ and regenerating us, which preceded our faith
and justification by faith alone, on the basis of His prior
justification of us in the cross of Christ, so also God could have given
His only begotten Son to the death of the cross for us—certainly a
blessing of us—on the basis of His justification of us in eternity.
And this leads to another consideration of great,
practical benefit: God never beheld and judged us as we are in and of
ourselves, that is, guilty and damn-worthy. He never hated us, as some
Reformed theologians insist He once did, as though Christ’s death, or
even our being justified by faith alone, changed God’s attitude towards
us from hatred to love. This is contrary to Romans 5:8. Christ’s death
did not change God’s attitude towards us from hatred to love. But the
death of Christ commends God’s love to us. He loved us from eternity in
Christ. In that love, by a free decision of His own, the necessary
judicial basis of which is the cross of Christ, which death God gave in
His love for us, He declared us righteous and viewed us accordingly from
eternity. God never behold iniquity in His Jacob (Num. 23:21).
With this eternal decree of the justification of us
goes another decree, really another aspect of the same decree, namely,
the foreordination of the Christ to be the guilty and accursed one in
our stead (I Peter 1:19-20).
Justified in Christ, by Christ, and for the sake of
Ah, the worth of Christ to us from eternity, as our
righteousness! the compassion of Christ for us, who willingly became
surety for us! and the love of God triune for us, who justifies us by
the condemnation of His own Son.
Cordially in Christ,