Monday, February 15, 2010
Monday, February 8, 2010
à Brakel on Fasting
To fast [(ta‘anith)], is a derivative of the words to oppress, humiliate, torment, as well as to be distressed. Others translate this Hebrew word as “to fast”: “And at the evening sacrifice I arose up from my heaviness” (Ezra 9:5); “Is it such a fast that I have chosen? a day for a man to afflict his soul?” (Isa 58:5). Also the word Mwc (tsoom) means “to fast” (Isa 58:5). In Greek we have the word nestei/a (nesteia), which means not to eat. It is the latter which we wish to express by the verb “to fast.”
Fasting is a special religious exercise in which a believer deprives himself for a day from all that invigorates the body, humbling himself in body and soul before God as a means to obtain what he desires.
Fasting is a religious exercise—an exercise in which one seeks after God. Fasting due to poverty, avarice, illness, for health reasons, or a being prevented from eating food due to business activities is not applicable here. Rather we speak here of fasting as a religious exercise; it is God-focused and its intent is to seek God thereby. Since all practice of religion is neither to be self-willed nor practiced according to human institutions, but only according to God’s command and precept, this is also applicable for fasting. It does not consist of idleness, but is an activity which is a day-long engagement consisting of secret dealings with God.
It is a special exercise. It is not a daily activity such as prayer, reading, thanksgiving, and singing. Rather, it is practiced at special seasons of need, such as being threatened or oppressed by the danger of a plague, having to engage in a very weighty task, perplexity, or having to make a choice concerning a weighty matter. It can even relate to everyday matters such as seeking
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communion with God, the need for strength to oppose specific sins, and growth in grace.
Fasting: To be Deprived of All That Invigorates the Body
Fasting primarily consists in a depriving one’s self of all that invigorates the body, being desirous to bring the body for that given day into a condition of withdrawal, distress, pliableness, and weakness.
It consists, first of all, in a depriving ourselves of all food (being expressed by the word fasting), for he who partakes of any food has broken the fast. Observe this in Esther 4:16: “... fast ye for me, and neither eat nor drink.” We do not fast by merely depriving ourselves of meat. In the Old Testament there was a distinction between foods and between clean and unclean; however, this is not related to fasting. Paul states, “It is good neither to eat flesh, nor to drink wine” (Rom 14:21). It is also not related to days of fasting; rather, this pertains to giving offense to a weaker brother. The latter occurred during that period when there were some who still made a distinction between foods as dictated by the law of the Old Testament. It is in reference to this that the apostle states: “Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend” (1 Cor 8:13). That is, “I would rather deprive myself of this than that I should offend anyone.” Some had freedom to eat animals which had been sacrificed to idols. The apostle declared that there was such freedom, since the idol was in reality nonexistent. Others, however, did not believe they had such freedom and were offended when they observed that others did so. Therefore, not only did the apostle refuse to eat the meat of sacrificed animals, but he wanted to eat no meat at all, if someone would be offended by it. Except for such occasions, however, he would eat meat. Thus, these texts cannot be used in support of papal fasting, at which time they deprive themselves of meat. Else, they should also deprive themselves of wine and ought not ever eat meat.
Secondly, on a day of fasting we are to deprive ourselves of all external ornamentation. In Old Testament times the people covered their bodies with a type of material which was of the most inferior kind. They would then draw this as tightly around the body as if they were putting goods into a bag in preparation for transport, for they normally wore wide garments (Isa 3:24). Furthermore, they made this sack, which they wrapped around themselves, dirty by sprinkling dirt and ashes upon it, so that they would display themselves before God and men in the most wretched and humblest circumstances, thereby declaring that they were unworthy
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of everything. “A day for a man ... to spread sackcloth and ashes under him?” (Isa 58:5); “My clothing was sackcloth” (Ps 35:13); “Gird thee with sackcloth, and wallow thyself in ashes” (Jer 6:26); “No man did put on him his ornaments” (Exod 33:4).
Thirdly, on a day of fasting we must deprive ourselves of all entertainment such as recreational games; taking a walk for the purpose of seeing gardens, ornamental works of art, or plantations; or going out by boat or horse and carriage merely for pleasure. “Behold, in the day of your fast ye find pleasure” (Isa 58:3). One must even refrain from marital union (1 Cor 7:5).
Fourthly, we must also refrain from performing the labors of our calling. “And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. It shall be unto you a sabbath of rest” Lev 23:30,32.
Fifthly, there must also be a refraining from sleep. On such a day we must arise early and retire no earlier than normal. On such a day we may also not slumber, for that would be entirely contrary to the objective of the day. Such slumber results in a loss of time, and it is as if we would bring a dead body before the Lord—as if it were the body that was fasting. It is in conflict with a humbling of ourselves. Sleep invigorates a person, and the purpose of this day is the humbling of the soul as facilitated by the faintness and weakness of the body—and thus to humble one’s self deeply.
Sixthly, above all things we must carefully guard against the commission of sins. It would be the abomination of all abominations if upon a day that we wish to humble ourselves over our sins and desire to pray for forgiveness—as well as to be spared from those plagues which we have made ourselves worthy of by way of sin—that at the same time we were to tempt the Lord by the commission of sin. “Is not this the fast that I have chosen? to loose the bands of wickedness” (Isa 58:6).
Fasting: A Humbling of Ourselves
The second aspect of fasting is a humbling of ourselves according to body and soul. Soul and body are so intimately united that the ill disposition of the one begets the ill disposition of the other. When the body, due to the withdrawal of all refreshment, is rendered feeble, pliable, and is subdued, the soul will also be in such a disposition; and thus the natural disposition takes on a spiritual dimension. Fasting, in and of itself, is not a religious practice. It is only so when it is a seeking after God by way of fasting. He who has merely deprived himself of all refreshment has not partially observed a day of fasting, for fasting and a humbling of
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ourselves are not two separate duties. Fasting must be characterized by a humbling of ourselves, and the humbling of ourselves must be done by way of fasting. Fasting serves but one purpose: to facilitate the humbling of the soul; it has no significance beyond that. Since fasting facilitates this, however, the act as such is nevertheless required. It is an essential aspect of a day of fasting—however, only in union with, and thus inseparable from, the humbling of ourselves. They do not function in a dual sense, but in unison.
When, on a given day of fasting, we humble ourselves by way of fasting, then, at the very outset of the day, there will be a greater appetite for food than normal—already prior to the normal mealtime. This is not always due to the corruption of our nature—a nature which always hankers for that which is forbidden. Rather, it issues forth from the relationship between fasting and the humbling of ourselves. Sorrow over the deficiency of the soul engenders sorrow about that which the body is lacking, and a deficiency in the body engenders sorrow over the deficiency of the soul. They are thus both subservient to the humbling of ourselves (Deut 10:12). “... and ye shall afflict your souls” (Lev 23:27).
A humbling of one’s self consists in:
(1) The confession of sin, accompanied with grief and shame: “Now in the twenty and fourth day of this month the children of Israel were assembled with fasting ... and confessed their sins” (Neh 9:1-2); “O my God, I am ashamed and blush to lift up my face to Thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens” (Ezra 9:6).
(2) Declaring ourselves to be worthy of judgment and a subscribing to justice if the Lord were to execute those merited judgments upon us. “Howbeit Thou art just in all that is brought upon us; for Thou hast done right, but we have done wickedly” (Neh 9:33).
(3) A supplicating for grace, frequently accompanied with weeping. Concerning the day of a solemn assembly we read in Joel 2:17: “Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare Thy people, O Lord.” This is also to be observed on the day of fasting recorded in Neh 9. Consider also the following passages: “I humbled my soul with fasting; and my prayer returned into mine own bosom” (Ps 35:13); “And when they had fasted and prayed ...” (Acts 13:3); “Howbeit this kind goeth not out but by prayer and fasting” (Matt 17:21);
(4) A renewal of the covenant with the wholehearted intent to forsake former sins and to live a godly life: “And because of all this we make a sure covenant” (Neh 9:38); “Is not this the fast that I have chosen? to loose the bands of wickedness” (Isa 58:6);
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(5) The giving of alms: “Is not this the fast that I have chosen? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?” (Isa 58:6-7).
The Duration of Fasting
The duration of fasting is limited to a twenty-four hour period—from evening to evening.
(1) Moses Deut 9:9, Elijah 1 Kings 19:8, and the Lord Jesus Christ Matt 4:2 fasted for forty consecutive days, during which time the Lord preserved their lives in a miraculous manner. We are not commanded to imitate this; to do so is only superstition. Furthermore, no one can be without food for such a long period of time. We do not follow the Lord Jesus if we deprive ourselves of meat for such a period of time while yet eating something during the day. He did not eat at all during that period, nor did He designate His fasting to be an example to be followed by us. Many things He either did by virtue of His divinity or in regard to His mediatorial office, we are neither able nor permitted to imitate.
(2) We also read about seven days of fasting 1 Chron 10:12 and of three days (Esther 4:16). This is to be understood as a period during which something was eaten each evening. Or else, due to there being a warmer climate in those countries, they were able to be without food for a longer time, without doing harm to their health. However, the normal time period for fasting is one day—from evening to evening Lev 23; (Isa 58:5).
Question: Are all men obligated to fast for an entire day? Would one then, upon becoming somewhat faint and thus unfit for prayer and other duties of that day, be able to eat something, such as a piece of bread or something similar?
Answer: In respect to certain persons the rule applies, “I desired mercy, and not sacrifice” (Hos 6:6). This applies to women who have given birth, the sick, nursing mothers, those who are exceptionally weak (even though not sick), nursing babies, as well as children who must be dealt with according to their age. Some are not to be deprived of anything, others are to be given as little as possible, and again others need to learn how to fast. However, the healthy must deprive themselves of everything for the entire time. To become somewhat faint is the objective of fasting, and one must not shrink back from that objective. The pretense of being unfit for prayer issues forth from the opinion that fasting is no more than an exercise to become more fit for prayer and similar exercises. Such
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believe that this faintness is not a part of fasting, thinking that it is only spiritual in nature. One will also experience that, rather than becoming unfit, this faintness will render one more fit to pray with increased humility, as well as cause one to call upon God with the disposition of one who is entirely destitute. Even if the manifestation of all this is not as vehement as is otherwise the case, toward the evening, prayer will become more earnest, and then at times a special blessing will follow.
The Distinction Between Public and Private Fasting
As far as the persons who fast are concerned, a distinction can be made between public and private fasting.
First, public fasting occurs when:
(1) It is proclaimed by the government due to a general national need—be it war, pestilence, famine, an insect plague, extraordinary drought, persistent rain, or similar occurrences. In such events, governments have the right to proclaim fast and prayer days. This does not mean that such a day of fasting is a commandment of men; no, the observance of days of fasting is commanded by God. Instead, governments do but designate the time as determined by God by way of extraordinary circumstances.
(2) A synod, classis, or elders of a particular congregation designate a day of fasting for the church under their supervision, doing so due to an extraordinary need in the church—be it persecution of that church or churches in other lands, the manifestation of false doctrine, the need for reform due to decline, the calling of ministers or the election of consistories, or other specific circumstances. This is also not a human institution, but the observance of a divine command.
Secondly, private fasting occurs when:
(1) some individual bosom friends agree to set apart a day—be it due to their own needs or the needs of others, or an exceptional desire to seek the Lord earnestly for a desired matter—either for body or soul;
(2) a father institutes a day of fasting for his family;
(3) an individual sets apart a day for himself. Everyone has personal freedom in doing this, be it that he sets apart a day for special occasions; that he schedules days of fasting which, in his judgment, are most suitable for him—this having been the custom of eminently godly persons—lest that by having to select a day anew each time the matter be neglected; or that he selects such a day each time anew. In so doing we will acquaint ourselves with the Lord; we will become more modest and holy, and the Lord
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generally grants more spiritual grace to such. In setting such a day apart, every one is free as to the extent to which he wishes to do so. It can be that he will desist from his labors if he is self-employed and if it is not to the disadvantage of his family; he can do this without anyone else noticing this. Or it can be that he sets this day apart while nevertheless intending to do his work—this being required by his circumstances—and to eat a limited amount of food, so as to conceal from others the fact that he is fasting that day. The latter must very much be his objective according to the instruction of Christ in Matt 6:16-18: “Moreover when ye fast (this applies to private rather than public fasting), be not, as the hypocrites, of a sad countenance. ... But thou, when thou fastest, anoint thine head (dress yourself in an honorable manner, as you are accustomed to do), and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.” If, however, you cannot conceal this from your family, then you must not allow this to detract you. But, if this would cause you to be ridiculed, you must fully conceal this and eat a little.
Exhortation to Fasting
It is sad—a sign of great decay in the church—that so little work is made of fasting, both in public as well as secretly. Therefore all who wish to lead a life of tender godliness and desire to see the good of Zion ought to stir themselves up to exercise this duty, for:
(1) Has not God has commanded this? (Lev 23:27; Joel 2:12);
(2) Have not the church and the saints of all ages practiced this and left us an example to be followed? Observe this in (Judg 20:26); 2 Chron 20:3 and Neh 9:1. References to solitary fasting are to be found in Neh 1:4 and Ps 35:13. This was not only a duty and practice in the Old Testament, but also in the New Testament (cf. Matt 6:16-18; Matt 9:15; Mark 9:29; Luke 2:37; Acts 13:3; Acts 14:23; 1 Cor 7:5). Therefore, as obedient children of God and followers of the saints, fast frequently. This was the practice of the original Christian church and of believers at the outset of the Reformation—and even long thereafter. Do not allow this practice to die out.
If a public fast has been proclaimed, conduct yourself well in doing so. There are but few who fast well. If, therefore, there is perplexity in the land where the church resides, God’s eye will be upon you in a special manner. It will be pleasing to Him when He observes your standing in the breach to turn away His anger from the land. Perhaps He would deliver the land upon your prayer; and even if
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the land were to be destroyed, the eye of the Lord and His mercy will be upon you and your loved ones. You will then have peace in your conscience wherever you go, knowing that you have endeavored to uphold the pillars of both church and country.
If some of the godly have agreed to set apart a day, endeavor to join them, and stir up some other godly person to do likewise. The Lord will most certainly be among you; He will come to you and bless you. It will engender a sweet bond of mutual love, a holy mutual fellowship, and quicken both love and the performance of good works. When you make work of having solitary days of fasting, you will experience that the promise is true and will be fulfilled for you: “Thy Father ... shall reward thee” (Matt 6:18). The Lord will manifest that this is pleasing to Him. He will increase your light, and strengthen your heart in faith; you will be nearer to God in your walk, and lead a life which is more sober and thoughtful; and your conscience will be more tender. You will have more strength against sin, and receive more comfort from the Lord. He who has exercised himself in this has never regretted that he has done so, and we wish to recommend it as an exceptional means unto spiritual growth.
When you thus have determined to observe either a public or secret day of prayer, you must prepare yourself for this ahead of time by removing all obstacles, by being moderate in your intake of food and drink in the evening, and by getting a moderate amount of sleep at night. Confess your aversion for such a day of prayer as a sin before the Lord, and ask that you may be fit to conduct yourself well on this day of prayer. If you intend to observe this with others, pray that the others may be fit for this as well.
If the day of prayer is spent as described above, let your conduct also be appropriate subsequent to this. Rejoice in the evening that you have food to eat, since you are not worthy of one bite of bread. Thank the Lord that He gives it to you in His favor—as having been purchased with the blood of Christ. Be moderate in your use of food as well as in sleeping. Preserve the impression of all that has transpired that day; that is, of all your initiatives toward God and of God’s manifestations toward you. Give close attention as to how God responds to your day of prayer, for God will respond to it. In this way you will accustom yourself to this duty, and discover so much sweetness in it, that you will long to have such a day of prayer by renewal.
Source: Wilhelmus à Brakel, The Christian's Reasonable Service, vol. 4, trans. Bartel Elshout (Morgan, PA: Soli Deo Gloria Publications, 1995), 3-10.
Friday, January 15, 2010
à Brakel on Singing
Singing is a religious exercise by which, with the appropriate modulation of the voice, we worship, thank, and praise God.
It is a religious exercise, for we make use of the skill and sweetness of our voice to move others to have dealings with God. God has given man a voice to make his thoughts known to others. He has given man the ability to modulate his voice to either a high or a low pitch, or to speak slowly or rapidly, thereby enabling him to render his voice sweet and pleasant. It is also God’s will that we shall use our voice in prayer, thanksgiving, and our speaking to Him: “Let Me hear thy voice” (Song 2:14). Since the modulation of our voices at a suitable rhythm is capable of unlocking our hearts and stirring our emotions, God thus also wills that we shall lift up our hearts to Him in singing: “... singing with grace in your hearts to the Lord” (Col 3:16). However, our voice and the melody in and of themselves are not pleasing to God; rather, it is the motion of the heart relative to the spiritual matters which we express before the Lord in singing which pleases Him. Both the voice and the melody are means to bring us into a spiritual frame and to lift up our hearts heavenward—as well as the hearts of those who hear us.
The Proper Use of the Voice
To singing belongs the appropriate modulation of the voice. One can sing in an unskilled manner when, for instance, we have an inclination to sing while being alone in order to give expression to those matters about which we are reading (and are recorded in non-poetic form), or those which issue forth from a godly heart. This is done while modulating the voice between a high and a low pitch and by singing either slowly or rapidly—not in an artistic
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manner but according to the motions of the heart. A very godly farmer, whom I knew very well, used to say, “When I am alone in my field, I can sing all psalms, even though I do not know their tunes.” Many of the godly will be able to confirm this from their own experience. The Lord has given some people the ability to create artistic pieces of music which express the affections of the heart in a marvelous manner and wondrously stir up the emotions. As the builders of Noah’s ark received no advantage from the structure they built, it entirely being intended for Noah and his family, such is frequently also the case here. Many musicians greatly exert themselves; however, it is to the advantage of the godly. The entire world and all that is contained in it are theirs. This is also true for all forms of art; they may freely make use of them. The manner in which someone is moved by music will be consistent with the nature of his heart. A natural man will but be moved in a natural sense, whereas the melody will move the spiritual heart in a spiritual sense.
The Various Types of Songs
Some musical compositions are of a stately and dignified nature, by which the heart is inclined toward solemnity and reverence. Such is true for the tunes of the psalms of David which are sung in the church. Some are of a melancholy nature by which we are moved to be sorrowful—yes, even to weeping. Others are of a jubilant nature whereby the heart is lifted up to jubilate; such is the singing of the psalms in the Scottish churches. Again, others are of a very rhythmic nature, whereby the heart is stirred up to skip and leap for joy—as Hannah said in her heart: “My heart rejoiceth in the Lord” (1 Sam 2:1). Other compositions are very stern in nature, whereby the heart is ignited to anger and, so to speak, demands vengeance. If, however, the heart is spiritual, this spiritual heart, by way of various tunes, will become aware of spiritual motions consistent with these tunes, and by such inner motions will be drawn to God—be it prayerfully, jubilantly, joyously, or while giving thanks and praising Him. Thus, the spiritual man does not merely relate to the melody; rather, the melody is complementary to the spiritual matters, and spiritual matters complement the melody—in both cases the heart is involved. Thus, it can be that the heart, being in such a frame, will either yield both subject matter and melody, or the subject matter and melody will move the heart in such a manner. The more pleasant the voices or instruments are which sing or play these melodies, the more the heart is moved. When Jehoshaphat and two kings showed Elisha the peril in which their armies were, due to lack of water, he said, “But
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now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Lord came upon him” (2 Kings 3:15). By way of the playing of this instrument his spirit was quickened, and having been brought into a fitting frame, he received the revelation that they would receive water.
Singing Practiced from the Beginning of Time
Creatures have engaged in singing from the very beginning of creation. The angels, having been created upon the first day and being a witness to creation the following five days, glorified God concerning this in singing: “When the morning stars sang together, and all the sons of God shouted for joy” (Job 38:7). Not all that transpired prior to the time of Moses has been recorded, but it is credible that the godly, from the time of Adam, have delighted themselves in singing. Job, who is considered to have lived during Abraham’s time, makes mention of singing in his book: “Where is God my Maker, who giveth songs in the night” (Job 35:10). After the children of Israel had left Egypt and had gone through the sea on dry ground, they praised the Lord in song: “Then sang Moses and the children of Israel this song unto the Lord” (Exod 15:1). The ninetieth psalm has the following title: A prayer of Moses. Moses, his death being imminent, gave the children of Israel a song which had been dictated to him by the Lord (Deut 31:16-30). After Sisera had been defeated, Deborah sang a song (Judg 5:1).
David was the sweet psalmist (2 Sam 23:1). To sing unto the Lord with instruments, and to lift up voice and heart to God, was his daily work. In His goodness the Lord has given us David’s psalms in His Word. We have the substance of them, but both the Hebrew art of poetry and the melodies are mostly concealed from us. I maintain that all the music which is now to be found in the world is not comparable to David’s music. I believe that the melody was then composed in harmony with the motions of the heart, giving expression to this in a most appropriate manner. Since the melody proceeded from a spiritual frame of heart, it was wondrously capable of stirring these emotions in others as well. The melody of a psalm could thus not be used for any other song, since that melody was only applicable to that inner motion and that given word. The combination of musical tones, inner motions, and words was such that it would cause all who heard it to be in ecstasy. Our music does not have such an effect. We sing the melody irrespective of whether it is consistent with both the inner motions of the heart and the words. Since the art of poetry and song primarily consisted in this at that time, it is simply not practical to seek to discover David’s poetic art-form—much less the melodies
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he composed. Nevertheless, there are some elements here and there which are also to be found in Greek, Latin, and Dutch poetry.
Scripture Enjoins Us to Sing
David did not merely sing by himself, but continually exhorts everyone to sing. For that purpose he also submitted his psalms to be sung in the temple by the appointed chief singers. The textual references to this are so numerous that there is no need to point them out. After David’s time we also find psalms among the prophets, along with many exhortations to sing. We find such exhortations also among those prophecies which declare that in the days of the New Testament men would praise the Lord with singing. “Sing unto the Lord; for He hath done excellent things” (Isa 12:5); “In that day sing ye unto her, A vineyard of red wine” (Isa 27:2); “O sing unto the Lord a new song: sing unto the Lord, all the earth” (Ps 96:1).
Not only are we exhorted in the Old Testament to sing, but this is true for the New Testament as well. “Speaking to yourselves in psalms and hymns and spiritual songs” (Eph 5:19); “... teaching and admonishing one another in psalms and hymns and spiritual songs” (Col 3:16); “Is any merry? let him sing psalms” (James 5:13); “I will sing with the spirit, and I will sing with the understanding also” (1 Cor 14:15); “And they sung a new song” (Rev 5:9).
Other Spiritual Songs in Addition to the Psalms
A number of godly men have composed spiritual songs for this purpose with a variety of melodies. It appears that Luther has been the first one to do so during the Reformation. His songs are still sung today with edification by the Lutherans in their churches, as well as privately by us. In our days the unforgettable Justus Van Lodesteyn has composed a songbook which is second to none as far as spirituality is concerned. Cl. Marot has put the first fifty of David’s psalms to rhyme in the French language, and Theodore Beza the other one hundred. Subsequent to this, Claud. Gaudemelius, a famous musician in Paris (who perished as a martyr in the massacre of Paris), composed the melodies, which could not have been improved upon in the judgment of musicians. Petrus Dathenus has translated them in poetic form from the French, preserving the identical tunes. It would be desirable if an artistic and godly poet were to take upon himself the task to improve them by putting them to poetry in an identical fashion, and in better harmony with the original text, so that they could be accepted for public use in the churches.[1] The decision of
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the Dutch Synods has been very correct indeed, namely, that none other but the Psalms of David are to be used in the churches.
The General Lack of Singing Lamented
It amazes me that the godly in the Netherlands have so little desire to sing, and also engage in this very infrequently. It is true that singing little is consistent with the lackadaisicalness of our nation (compared to other nations). Nevertheless, worldly people sing quite a bit, but they sing vain songs which stir up the heart toward vanity and immorality. The godly are, however, generally silent in these parts. The one says, “I am too busy”; the other, “I have no voice”; the third, “I do not know any of the melodies”; the fourth, “I do not dare for fear the neighbors would hear me and deem me to be a hypocrite.” All of this is, however, not truly the problem, but it is a lack of desire. If the heart were more spiritual and joyous, we would more readily praise the Lord with joyful song and thereby stir up ourselves and others. I am here not only speaking of singing in church. (Even there many do not sing; and for some the very best they can do is read the psalm silently.)
Exhortation to Sing
It is thus needful that I stir up everyone to sing—not only psalms, but also spiritual songs. Therefore, believers, dispense with this listlessness. “Serve the Lord with gladness: come before His presence with singing” (Ps 100:2).
First, you must know that singing is not a neutral matter in which you may or may not engage. Rather, it is God’s command. As we have shown you before, God requires this from you and desires to be served by you in this manner. Consider these and similar quotes and impress them upon your heart as being mandatory. Begin to engage in this duty with an obedient heart; break open your mouth and your closed heart will open as well.
Secondly, God has created this ability in the very nature of man. This is to be observed in children of three or four years old. Take note of how they walk around the house while singing at the same time. Observe how even in nature the birds in their own way already praise their Creator early in the morning by way of singing. If you go outside in the morning, or if you have birds in your home, you will hear it. Will the birds and small children rebuke you, and would you, who have the greatest reason in the world to sing joyously, be dumb and silent?
Thirdly, it is the work of angels, for they glorify the Lord in song (cf. Job 38:7; Luke 2:13-14; Rev 5:11-12), and it is the work of the church upon earth and in heaven: “And they sung a new song,
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saying, Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation” (Rev 5:9); “And they sung as it were a new song before the throne ... and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth” (Rev 14:3); “And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are Thy works, Lord God Almighty” (Rev 15:3). If you have no desire to sing, then what will you do in church and in heaven? Furthermore, if you are desirous to magnify the Lord with an eternal hallelujah, you should presently begin upon earth.
Fourthly, God is particularly pleased when His children praise Him in song. There where the Lord is sweetly praised in song, there He will come with His blessings. “But Thou art holy, O Thou that inhabitest the praises of Israel” (Ps 22:3). It is noteworthy to consider what transpired at the dedication of the temple. “It came even to pass, as the trumpeters and singers were as one ... that then the house was filled with a cloud ... so that the priests could not stand to minister by reason of the cloud: for the glory of the Lord had filled the house of God” (2 Chron 5:13-14). When Jehoshaphat, together with his army, lifted up their voices in joyous exclamation and song (2 Chron 20:22), the Lord defeated their enemies. When Paul and Silas sang praises unto God in the middle of the night, the doors of the prison were opened and the bands of all the prisoners were loosened (Acts 16:25-26). Therefore, if you are desirous to please the Lord, and delight in having the Lord visit your soul and desire to experience His help, then accustom yourself to singing.
Fifthly, singing will move a heart which frequently remains unmoved during prayer. It can be that while singing the tears will drip upon the book. Have you not frequently experienced this? Have not you been stirred up by hearing the singing of others? Others will therefore also be stirred up by your singing. The Papists in France knew this, and therefore they strictly forbade the singing of psalms and meted out cruel punishment for this—even prior to massacring the church. Therefore, no longer be silent, but lift up your voices—in spite of the devil and all the enemies of God—to the honor and glory of your God, as this has done you too much good already (and still does) than that you would refrain from thanking the Lord with songs of praise. You must furthermore do so in order that you might stir up others to serve the Lord with gladness. It will then become manifest to all natural men that godliness is a joyous rather than a grievous life, and they will
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become desirous for this as well. And if you sing, sing with understanding, with a fervent desire, conscious of the presence of the Lord (and thus reverently), with a modest demeanor, and with both inner and external attentiveness, so that it may all be becoming before the Lord and to the edification of others who surround us.
[1] This occurred in the year AD 1773.
Source: Wilhelmus à Brakel, The Christian's Reasonable Service, vol. 4, trans. Bartel Elshout (Morgan, PA: Soli Deo Gloria Publications, 1995), 31-37.
Wednesday, December 16, 2009
Christ's Incarnation: A Cause of Joy for Christians
(1) It was prophesied that men would rejoice upon the Savior’s advent into the world. “They joy before Thee according to the joy in harvest, and as men rejoice when they divide the spoil. For unto us a Child is born, unto us a Son is given” (Isa 9:3, 6); “And it shall be said in that day, Lo, this is our God; we have waited for Him, and He will save us: this is the Lord; we have waited for Him, we will be glad and rejoice in His salvation” (Isa 25:9); “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation” (Zech 9:9). Since it has been prophesied as such, and since we are living in the fulfillment of all this, we ought to lift up our souls with joy and thanksgiving.
(2) Consider the longing of the saints for the coming of Christ in the flesh. After Eve had given birth to her first son, it appears that she was of the opinion that the promise had been immediately fulfilled, for she said, “I have gotten a man from the Lord” (Gen 4:1). The Lord Jesus said concerning Abraham, “Your father Abraham rejoiced to see My day” (John 8:56). David gave expression to his desire when he said, “For this is all my salvation, and all my desire, although He make it not to grow” (2 Sam 23:5). This desire was also present in the God-fearing kings and prophets. “For I tell you, that many prophets and kings have desired to see those things which ye see” (Luke 10:24). Yes, all the saints of the Old Testament longed for this. “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them” (Heb 11:13). What joy they would have manifested if they had seen the Lord Jesus in the flesh! We may experience the fulfillment of this. Therefore it behooves us to rejoice and to thank the Lord for this most precious gift, for such a dear and precious Savior.
(3) When Christ came into the world, heaven and earth were filled with joy. John the Baptist leaped for joy in his mother’s womb (Luke 1:44). Mary sang a doxology, “My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour” (Luke 1:46-47). The tongue of a dumb Zacharias broke loose, exclaiming, “Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up an horn of salvation for us in the house of his servant David” (Luke 1:68-69). Old Simeon took the child in his arms, praised God, and exclaimed, “Lord, now lettest Thou Thy servant depart in peace, according to Thy word, for mine eyes have seen Thy salvation” (Luke 2:29-30). Come, join and rejoice with them. Will your heart always be heavy-laden? Would you not rejoice for once? And if your heart would rejoice, what could be more motivating than the incarnation of Christ? Therefore, “Rejoice in the Lord alway: and again I say, Rejoice” (Phil 4:4).
However, someone may possibly say, “My heart remains in bondage; I cannot rejoice in this, for I fear that He was not born for me anyway, and that I am not a partaker of all this.” I respond to this by saying that:
(1) This is merely a fear, for you are also not assured that the contrary is true;
(2) This is not the only problem. The reason one does not rejoice in the incarnation is for lack of holy meditation upon the subject, its miraculous nature, the promises, the Person, the fruits, and this great salvation brought about by His suffering and death. What reason for rejoicing would he who does not attentively reflect upon this have?
(3) Since there is such a Savior, however, can it be a matter of indifference to you whether or not there is such a Savior? If you are not indifferent to this, why do you not rejoice over His coming into the world, even if you still are no partaker of Him?
(4) You who yearn for Jesus, however, in order to be justified and sanctified by Him, even if it is accompanied by much darkness, fear, anxiety, and concern (John 6:40); you, in whose heart Jesus dwells by faith, so that your desires are repeatedly drawn towards Him (Eph 3:17); you, in whom Jesus has been formed (Gal 4:19) and in whom Jesus lives (Gal 2:20), so that He is all your joy and desire, generating within you a hatred towards sin, a desire to walk as He walked, and perceiving within you a battle between spirit and flesh; you, who love Jesus (1 John 4:19)—you have reason to be assured that He has been born for you. Therefore you have double reason to rejoice with delightful and unspeakable joy, and to jubilate concerning the coming of the Lord Jesus in the flesh.
Source: Wilhelmus à Brakel, The Christian's Reasonable Service, vol. 1, trans. Bartel Elshout (Morgan, PA: Soli Deo Gloria Publications, 1992), 514-16.
Tuesday, November 24, 2009
"Preface" to Wilhelmus à Brakel's The Christian's Reasonable Service
The importance of this work was recognized soon after its publication in 1700. Even though à Brakel had great difficulty finding a publisher for the initial edition (finally finding a Roman Catholic publisher!) his work was in demand within a very short time. New and improved editions soon followed, twenty in the eighteenth century alone. The respect for à Brakel was such that he was commonly referred to as “Father Brakel,” a title not only expressive of high esteem but also of the authority he commanded and the influence he exerted. He is still known today in the Netherlands by this honorary title. It ought therefore to be self-evident that Father Brakel is considered one of the fathers of the Reformed tradition to be found in present day orthodox Reformed circles in the Netherlands.
One of à Brakel’s contemporaries, Abraham Hellenbroek, who spoke of his friend as being a man of tender and intimate piety, recognized the importance of this work when he stated in almost prophetical terms that this work was so valuable that it would transcend the passage of time. We trust that the very fact that this work is now being made available to the English-speaking world will assist in validating these words.
To provide one practical illustration of the influence of this work in the Netherlands which now spans nearly three centuries, we wish to relate an incident from the life of the Rev. G. H. Kersten, the founder of the denomination (the Gereformeerde Gemeenten—the Netherlands Reformed Congregations) which has initiated and undertaken the translation and publication of this
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classic. When Rev. Kersten was approximately twelve years old, his parents discovered that their young son, in whose heart the Lord had begun a saving work, was reading regularly far beyond midnight. In order to keep himself awake, he placed his feet in a basin filled with cold water. What book was it that so captivated the mind and heart of this young seeker after God? à Brakel’s Redelijke Godsdienst. When asked by his parents why he sacrificed his sleep to read this weighty book which was well beyond the level of twelve-year-olds, he responded, “I must know how the Lord converts His people.” The reading of these volumes clearly placed a stamp upon the writings and entire ministry of Rev. Kersten.
Why is it that à Brakel’s work is one of the true classics of the Dutch Second Reformation? Why has this work been so influential? Why do we trust that The Christian’s Reasonable Service will be a valuable addition to the rich heritage of post-Reformation orthodoxy?
The uniqueness of à Brakel’s work lies in the fact that it is more than a systematic theology. His selection of the title is already an indication that it was not merely his intention to present a systematic explanation of Christian dogma to the public. In selecting the words of Romans 12:1 as the basis for his title, à Brakel not only wished to indicate that it is an entirely reasonable matter for man to serve His Creator who has so graciously revealed Himself in His Son Jesus Christ by means of His Word, but he primarily wished to convey that God demands from man that he serve Him in spirit and in truth, doing so in an intelligent, reasonable, and godly manner.
This brings us at once to the heart of the matter. à Brakel wrote this work for church members—not for theologians, though it was his wish that they benefit from it as well. This explains why this work is permeated with practical application of the doctrines he so thoroughly explains. à Brakel’s intent in writing is inescapable: He intensely wished that the truths expounded may become an experiential reality in the hearts of those who read. In a masterful way he establishes the crucial relationship between objective truth and the subjective experience of that truth. He first establishes a solid biblical foundation for each doctrine with which he deals, by quoting profusely from the Scriptures. You will find his selection of quotes to be a most impressive feature of this work, proving he had a profound grasp of the Scriptures and their comprehensive context. This scripturalness is rationally reinforced by his frequent resorting to the scholastic method to validate his positions.
As a man taught of God, he very ably defined and described Christian experience in biblical terms. The undeniably mystical flavor of this work represents biblical mysticism at its best—a Spirit-
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wrought mysticism that fully harmonizes with the Spirit-inspired Scriptures. This explains at once why Jesus Christ truly has the preeminence in this work. It is the Logos, Jesus Christ, who is the very marrow of God’s Word and every doctrine contained in it. It is therefore self-evident that in the subjective experience of this Word, Jesus Christ also has the preeminence. No wonder then that this work brims with references to Him whom the Father has given a name above every name. For à Brakel the name of Jesus is sweeter than honey; you can almost sense the inner stirrings of His soul when He exalts Jesus as the Father’s unspeakable gift to fallen sons and daughters of Adam.
These rich experiential applications found at the conclusion of each doctrinal chapter in the first two volumes make this work invaluable and pastoral. à Brakel was first and foremost a pastor who made his astute theological acumen entirely subservient to the glory of God and the spiritual welfare of His church. In writing this work, à Brakel practiced what he advised all ministers to do. In chapter 28 he writes: “He [the minister] ought to use all his scholarship to formulate the matters to be presented, in order that he might express them in the clearest and most powerful manner. While using his scholarship, however, he must conceal his scholarship in the pulpit.” When necessary, however, he will cause his scholarship to bear on an argument, thereby proving himself to be a theologian par excellence.
In reading this work, one cannot but be struck by its kinship with English Puritan literature. This is particularly evident in the third and fourth volumes which are devoted almost entirely to the life of sanctification. As is true for the Puritans, à Brakel was a most able physician of souls. How ably he proves himself to be a divine intimately acquainted with spiritual life and all its vicissitudes! The chapters pertaining to sanctification particularly validate Hellenbroek’s observation that à Brakel was a man of tender, intimate piety. Like the Puritans, he makes it unmistakably clear that godliness is a scriptural vindication that we have experienced the truth in our souls. Inward experience manifests itself outwardly in true piety. à Brakel does not leave us in the dark as to what he understands the Christian life to be. We believe it will be difficult to find a work in English devotional literature which spells out the nature of true holiness as specifically and meticulously as à Brakel does.
The obvious similarity between à Brakel’s writings, which represent the cream of Dutch Second Reformation literature, and Puritan literature is highly significant. It proves that the Puritans and the Dutch Second Reformation divines (sometimes referred to as
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the Dutch Puritans) were essentially cut from the same cloth. It will be difficult to find essential differences in Christian experience between à Brakel and such English Puritans as John Owen, Thomas Goodwin, and John Bunyan. The divines of the Dutch Second Reformation have translated literally hundreds of English Puritans into Dutch, recommending them warmly to their congregations. The Dutch Second Reformation was greatly indebted to English Puritanism for a wealth of sound experiential material. On the other hand, few writings of Dutch Second Reformation divines were translated into English. The translation of à Brakel’s The Christian’s Reasonable Service is an initial attempt to redress an imbalance of several centuries.
To acquaint the English reader somewhat with à Brakel’s life and times, as well as provide him with an overview of the Dutch Second Reformation, we have included the following in this volume:
(1) A translation of the applicable portion of Theodorus à Brakel, Wilhelmus à Brakel, en Sara Nevius (Houten: Den Hertog, 1988), authored by Dr. W. Fieret and A. Ros. Dr. Fieret is the author of the Wilhelmus à Brakel biography;
(2) A slightly revised appendix to Assurance of Faith: Calvin, English Puritanism, and the Dutch Second Reformation, by Joel R. Beeke (New York: Peter Lang, 1991), entitled: The Dutch Second Reformation (De Nadere Reformatie).
Hopefully, the translation of à Brakel’s work in four volumes (volumes 2, 3, and 4 should be available within a year, D.V.) will initiate in some small measure the merger of the rich heritages of the two premier experiential movements of the post-Reformation period: English Puritanism and the Dutch Second Reformation. Orthodox Reformed circles in the Netherlands have enjoyed this privilege already for centuries and have witnessed divine approbation upon these writings.
May God grant that the publication of this work will enhance the ongoing proliferation of Reformed experiential writings throughout the world. May this phenomenon prove to be preliminary to a Spirit-worked revival of lukewarm, famished Christianity. Then the vital Christianity à Brakel promotes throughout this work will again flourish and adorn the church of Jesus Christ. May David’s cry therefore be ours, “O God, Thou art my God; early will I seek Thee: my soul thirsteth for Thee, my flesh longeth for Thee in a dry and thirsty land, where no water is; to see Thy power and Thy glory, so as I have seen Thee in the sanctuary” (Ps 63:1-2). To that end may we pray without ceasing to the God of the covenant of grace—a covenant that has such a central place in this work—
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crying out with the bride, “Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my Beloved come into His garden, and eat His pleasant fruits” (Song 4:16).
Joel R. Beeke
Bartel Elshout
Source: Wilhelmus à Brakel, The Christian's Reasonable Service, vol. 1, trans. Bartel Elshout (Morgan, PA: Soli Deo Gloria Publications, 1992), xix-xxiii.
