Reformasie 500

Kom ons lees Romeine saam met Luther en Calvyn

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Romeine 1:8-15,

8 In die eerste plek dank ek my God deur Jesus Christus oor julle almal dat julle geloof verkondig word in die hele wêreld. 
9 Want God wat ek in my gees dien in die evangelie van sy Seun, is my getuie hoe ek onophoudelik aan julle dink 
10 en altyd in my gebede smeek of ek tog nou eindelik ‘n goeie geleentheid sal vind deur die wil van God om na julle te kom; 
11 want ek verlang om julle te sien, om julle een of ander geestelike genadegawe mee te deel, sodat julle versterk kan word; 
12 dit is, dat ek saam bemoedig kan word onder julle deur die gemeenskaplike geloof, van julle sowel as van my. 
13 Maar, broeders, ek wil julle nie daarvan onkundig laat dat ek my dikwels voorgeneem het om na julle te kom nie en ek is tot nog toe verhinder sodat ek ook onder julle een of ander vrug kan insamel net soos onder die ander heidene. 
14 Teenoor Grieke sowel as nie Grieke, teenoor wyse sowel as onverstandige mense is ek ‘n skuldenaar. 
15 Vandaar die verlange van my kant om ook aan julle wat in Rome is, die evangelie te verkondig.  

Notas:

1 Sien die inleiding op die leesreeks hier, en die res van die reeks hier.

Die doel van die reeks is nie om ‘n eie verklaring te gee van die boek Romeine nie, of om vir u die leeswerk en verklaarwerk te doen nie. Die doel is soos dit sê, om ‘saam’ met Luther en Calvyn Romeine deur te lees, deur hul kommentare/lesings daarop te raadpleeg, om te sien hoe hul met hierdie boek omgegaan het wat wesentlik sentraal gestaan het in die Protestantse Reformasie van die 16/17de eeu.

3. Ek gee wel hier en daar ‘n raamwerk of opmerkings, en gee ‘n paar aanhalings uit Luther en Calvyn se kommentare, maar net hier en daar wat my opval en wat ek met julle wil deel. So die vertrekpunt is altyd: ad fontes! = terug na die bronne, d.w.s. lees die Skrif (Romeine) en Luther en Calvyn se kommentare self.

4. Enige opmerkings oor ons Romeine lees saam Luther en Calvyn (RLC), kan hier onder of by die facebook inskrywing geplaas word.

5. Hier is Luther en Calvyn se kommentare gratis aanlyn:

Luther

Calvyn 


LUTHER OOR ROMEINE 1:8-15

geen kommentaar deur Luther by hierdie verse nie


CALVYN OOR ROMEINE 1:8-15

1 Ons is dankbaar vir die geloof wat ons het, want dit is ‘n geskenk van God

The first thing worthy of remark is, that he so commends their faith, that he implies that it had been received from God. We are here taught that faith is God’s gift; for thanksgiving is an acknowledgment of a benefit. He who gives thanks to God for faith, confesses that it comes from him. And since we find that the Apostle ever begins his congratulations with thanksgiving, let us know that we are hereby reminded, that all our blessings are God’s free gifts. It is also needful to become accustomed to such forms of speaking, that we may be led more fully to rouse ourselves in the duty of acknowledging God as the giver of all our blessings, and to stir up others to join us in the same acknowledgment.

2) Die ‘hele wêreld’ (v.8) wys op gelowiges orals in die destydse wêreld, en was nie afhanklik van die goddelose Rome se beoordeling of goedkeuring nie

Through the whole world. The eulogy of faithful men was to Paul equal to that of the whole world, with regard to the faith of the Romans; for the unbelieving, who deemed it detestable, could not have given an impartial or a correct testimony respecting it. We then understood that it was by the mouths of the faithful that the faith of the Romans was proclaimed through the whole world; and that they were alone able to judge rightly of it, and to pronounce a correct opinion. That this small and despised handful of men were unknown as to their character to the ungodly, even at Rome, was a circumstance he regarded as nothing; for Paul made no account of their judgment.

3 Eed aflegging (v.9) is ‘n legitieme daad as dit reg gedoen word, kontra die Anabaptiste wat dit verwerp

It hence appears that it was not Christ’s design (as the superstitious Anabaptists dream) to abolish oaths altogether, but on the contrary to call attention to the due observance of the law; and the law, allowing an oath, only condemns perjury and needless swearing. If then we would use an oath aright, let us imitate the seriousness and the reverent manner exhibited by the Apostles; and that you may understand what it is, know that God is so called as a witness, that he is also appealed to as an avenger, in case we deceive; which Paul expresses elsewhere in these words, “God is a witness to my soul.” (2 Corinthians 1:23.)

4) Die geestelike genadegawes (v.11) behels lering, vermaning, profesie

For I greatly desire to see you He might, indeed, while absent, have confirmed their faith by his doctrine; but as advice is better taken from one present, he had a desire to be with them. But he explains what his object was, and shows that he wished to undertake the toil of a journey, not for his own, but for their advantage. — Spiritual gifts [34] he calls those which he possessed, being either those of doctrine, or of exhortation, or of prophesy which he knew had come to him through God’s favor. He has here strikingly pointed out the use of gifts by the word, imparting: for different gifts are distributed to each individual, that all may in kindness mutually assist one another, and transfer to others what each one possesses. See Romans 12:3; and 1 Corinthians 12:11

5) Die Here gee elkeen verskillende gawes om mekaar te dien, gelowiges het mekaar daarom nodig

See to what degree of modesty his pious heart submitted itself, so that he disdained not to seek confirmation from unexperienced beginners: nor did he speak dissemblingly, for there is no one so void of gifts in the Church of Christ, who is not able to contribute something to our benefit: but we are hindered by our envy and by our pride from gathering such fruit from one another. Such is our high-mindedness, such is the inebriety produced by vain reputation, that despising and disregarding others, every one thinks that he possesses what is abundantly sufficient for himself. I prefer to read with Bucer, exhortation (exhortationem — encouragement) rather than consolatim; for it agrees better with the former part.

6) Die Here keer ons planne, om ons nederig te maak om sodoende meer te vertrou op sy Voorsienigheid, v.13

We hence learn that the Lord frequently upsets the purposes of his saints, in order to humble them, and by such humiliation to teach them to regard his Providence, that they may rely on it; though the saints, who design nothing without the Lord’s will, cannot be said, strictly speaking, to be driven away from their purposes. It is indeed the presumption of impiety to pass by God, and without him to determine on things to come, as though they were in our own power; and this is what James sharply reprehends in James 4:13.

But he says that he was hindered: you must take this in no other sense, but that the Lord employed him in more urgent concerns, which he could not have neglected without loss to the Church. Thus the hinderances of the godly and of the unbelieving differ: the latter perceive only that they are hindered, when they are restrained by the strong hand of the Lord, so as not to be able to move; but the former are satisfied with an hinderance that arises from some approved reason; nor do they allow themselves to attempt any thing beyond their duty, or contrary to edification.

7) Die Evangelie moet aan almal gebring word, geleerdes en onkundiges

Two things are to be here considered — that the gospel is by a heavenly mandate destined and offered to the wise, in order that the Lord may subject to himself all the wisdom of this world, and make all variety of talents, and every kind of science, and the loftiness of all arts, to give way to the simplicity of his doctrine; and what is more, they are to be reduced to the same rank with the unlearned, and to be made so meek, as to be able to bear those to be their fellow-disciples under their master, Christ, whom they would not have deigned before to take as their scholars; and then that the unlearned are by no means to be driven away from this school, nor are they to flee away from it through groundless fear; for if Paul was indebted to them, being a faithful debtor, he had doubtless discharged what he owed; and thus they will find here what they will be capable of enjoying.

All teachers have also a rule here which they are to follow, and that is, modestly and kindly to accommodate themselves to the capacities of the ignorant and unlearned. Hence it will be, that they will be able, with more evenness of mind, to bear with many absurdities and almost innumerable things that may disgust them, by which they might otherwise be overcome. They are, however, to remember, that they are not so indebted to the foolish, as that they are to cherish their folly by immoderate indulgence.


Die hele reeks is hier beskikbaar: Reformasie 500: LRLC

PRO REGNO BOEKE

TWEEDEHANDSE BOEKE TE KOOP

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Sal in volgende week die volgende boekelys hier plaas

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(PR boekelys nr.1: 21 Julie 2017)

ADMIN REELINGS

1 Enige navrae moet per e-pos of whatsapp gedoen word, verkieslik nie telefonies nie.

2 Boeke word nie uitgehou nie, behalwe wanneer inbetaling reeds gedoen is.

3 Daar moet gepoog word om boeke af te haal in Carletonville, Potchefstroom of Pretoria soos prakties moontlik is. Indien boeke gepos word is dit op u eie risiko. Pryse hier onder sluit nie posgeld in nie, en moet dus nog by bereken word.

4 Hier is die rekening vir inbetaling asook kontak besonderhede:

Pro Regno Boeke

Absa tjek nr. 01095190673

Takkode: 632005

Verwysing: u voorletters en van

Kontakbesonderhede

Slabbert Le Cornu

Selnr. 082 770 2669

E-pos: proregno@gmail.com

5 Drie afdelings: Afrikaanse, Nederlandse en Engelse boeke

6 Prosedure om te volg vir boekaankope:

6.1. Stuur u lys van boeke wat u wil koop na bogenoemde kontakbesonderhede.

6.2. Ek sal laat weet wat beskikbaar is en die bedrag wat inbetaal moet word (merk u bestelling as “afhaal” of “pos”).

6.3. Sodra ek u inbetaling ontvang het, is die boeke u s’n.

  1. Afrikaanse boeke
Skrywer Titel Prys
Booyens,M.J Elke dag in die Lig R20
Julle sal my getuies wees R10
Deur die geloof (Hebreers 11) R10
d’Assonville, V.E (Die) Gereformeerde Doopsfolmulier R10
(Die) Dwaasheid om the Preek R10
 (Die) Boek Openbaring R20
Die Geskeurde Gordyn R10
Coetzee, J.C Lewende Water R10
De Bruyn, P.J (Die) Tien Gebooie R20
De Klerk, B God het my gekies (Bybelstudie oor Efesiërs) R20
De Villiers, J.L (Die) Handelinge van die Apostels (Deel1) swart reeks R20
(Die) Handelinge van die Apostels (Deel 2) swart reeks R20
Du Rand,J (Die) A-Z van Openbaring R50
Duvenhage, S (Die) Dekor van die nuwe Testament R20
Feenstra, J.G Leer en Lewe R10
Fensham, F.C (Die) Brief aan die Hebreers (swart reeks) R20
Floor, L Perspektiewe op die prediking van Paulus R10
Persone rondom Paulus R10
(Die) Evangelie van die Koningkryk R10
Hy wat met die Heilige Gees Doop R20
(Die) Heilige Doop in die Nuwe Testament R20
Groenewald, E.P (Die) Openbaring van Johannes (swart reeks) R20
(Die) Briewe van Petrus

(Die) Brief van Judas (swart reeks)

R20
Handboek Bybelse Geskiedenis die Nuwe Testament R40
Handbook by die Bybel R40
In Gelykenisse het Hy geleer R10
Hendriksen, W (Die) Hiernamaals (baie skaars boek wat verskillende vrae behandel) R40
Meer as oorwinnaars R30
Helberg, J.L Loof die HERE ( Die Psalms in Ou-en Nuwe-Testamentiese Lig R20
Klaagliedere Ontnugtering en Hoop R10
Die HERE regeer R10
Heyns, J.A (Die) Nuwe mens onderweg R20
Jonker, W.D (Die) Brief aan die Romeine (swart reeks) R20
Konig, A. (Die) Profeet Amos (swart reeks) R20
Kroeze, J.H (Die) Woorde van die Prediker (swart reeks) R20
Handbook Bybelse Geskiedenis die Ou Testament R40
(Die) Prediker uit Anatot R10
Adam en Eva R10
Kruger, L.S Waarom is u lid van die Gereformeerde Kerk? R20
Handleiding by die Kerkorde van die Gereformeerde Kerk in Suid Afrika R40
Loots, P.J Ons kerklied deur die eeue R20
Muller, J.J (Die) Briewe van die Apostel Paulus aan die Fillipense en Filemon (swart reeks) R20
Pacsh, G.B.S En uit Sy Volheid R10
Roberts, J.H (Die) Brief aan die Efesiers R20
Schulze, L.F Geloof Deur die Eeue R20
Prinsloo, W.S (Die) Boek Rut R20
Snyman, W.J Nuwe en Ou Dinge R30
Spoelstra, B (Die) Doppers in Suid-Afrika 1760-1899

 

R30
Gereformeerde Kerkreg en Kerkregering R70
Stott, J.R.W Onder die Glimlag van God R40
Struik Godsdienste van die Wereld R50
Van der Linde, G.P.L Maak julle roeping en verkiesing vas R20
(Die) Grondbeginsels van die Presbiteriale Kerkregeringstelsel R20
Van der Walt, S.P Dwaling en Waarheid R20
Van der Walt, Tjaart (Die)Messias het gekom R50
Van der Walt, J In ons eie Taal R20
Visser, J (Die) Kerkorde in Praktyk R70
V.P.U Bybelse Ensiklopedie R50
Predikante van die GEreformeerde Gemeentes in SA (Die) Kosbare Goud R30
Nuwe Testament en Psalms (n) Direkte Vertaling R30

 

2 Nederlandse boeke

Skrywer Titel Prys
Verskillende Skrywers Korte Verklaring der Heilige Schrift (64 boeke) R650
Dijk, K Korte Dogmatiek R15
Floor, L (Het) Gericht van God Volgens Het Nieuwe Testament R20
Versteeg, J.P Het Gebed volgens het Nieuwe Testament R20

 

  1. Engelse boeke
Skrywer Titel Prys
Adams,J.E
Bridge, C Proverbs R50
Brooks, R Great is your Faithfullness R20
Bruce, F.F (The) Book of the Acts (NICNT series) R70
Chantry, W Call the Sabbath a Delight R20
Eyrich, H.A Three to get Ready R20
Hendriksen, W Mark R70
(The) Gospel of John R70
(The) Epistles to Timothy & Titus R70
1 & 2 Thessalonians & 1 & 2 Timothy and Titus R70
Galatians &Ephasians R70
Matthew

 

R70
Phillippians

Colossians

& Philemon

R70
Hodge, Charles (The) Epistle to the Ephesians R50
Louw, J.P

& Nida, E.A

 Greek-English Lexicon of the New Testament (Volume 1 and 2) R300
Mack, Wayne
MackArthur, J. F , Jnr. Charismatic Chaos R40
Keddie, G.J The Lord is his Name R20
Dawn of a Kingdom R30
Kohlenberger , J.R III  Interlinear Hebrew-English Old Testament R400
Krummacher, F.W  Elisha R40
Leupold, H.C Exposition of Isaiah R70
Lloyd-Jones, D.M Gods Way Not Ours R40
I Am Not Ashamed R40
Romans (Chapter 6 The New Man) R70
Romans ( Chapter 8: 5-17 The Sons of Christian) R70
Romans ( Chapter 8:17-39 The Final Perseverance of the Saints) R70
Sermon on the Mount R70
Darkness and Light R40
Joy Unspeakable R40
Life in the Spirit in Marriage Home & Work R40
Lockyer, H  All the Promises of the Bible R30
Morris, L Luke R70
Pink, A.W (The) Seven Sayings of the Saviour on the Cross R30
Stott, J.R.W (The) Message of the Romans R50
(The) Message Sermon on the Mount R50
Watson, T (The) Lord’s Prayer R40

 

Posted by: proregno | July 19, 2017

Die 95 stellings van Maarten Luther in Afrikaans

Die 95 stellings van Maarten Luther in Afrikaans

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          Hier is ‘n Afrikaanse vertaling van Luther se 95 stellings,

versorg deur dr. DR Snyman:

Die 95 STELLINGE van Maarten Luther

Hier is meer agtergrond en ander uitgawes:

Afrikaans en Duits en Engels (Frontline Fellowship)

95 theses

95 theses (Wikipedia)

___________________

ns. as daar iemand is wat dr. Snyman se versorging mooi kan verwerk sodat ek dit hier direk kan plaas, of in MS Word kan versprei, sal ek dit waardeer. Dankie

Reformasie 500 oordenking

Ons WEET deur openbaring deur sy Gees én Woord

deur dr. SJ van der Walt

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“ONS WEET UIT DIE HEILIGE EVANGELIE DAT JESUS DIE VERLOSSER IS” — HK Vr & Antw. 19.

“En Simon Petrus antwoord en sê: U is die Christus, die Seun van die lewende God. Toe antwoord Jesus en sê vir hom: Salig is jy, Simon Bar-Jona, want vlees en bloed het dit aan jou nie geopenbaar nie, maar my Vader wat in die hemel is” — Matt. 16:16 en 17.

Alleen deur openbaring kan ons weet dat Jesus die Verlosser, die ewige Seun van God is. Uiterlik was daar tussen Hom en alle ander mense g’n verskil nie. Hy het ons vlees aangeneem en was in elke opsig aan ons gelyk, uitgesonderd die sonde. Hy het wel terselfdertyd God ook gebly en sy Goddelike heerlikheid en almag behou, maar die was verborge agter sy mensheid en het nie uitgestraal in volle krag nie.

Jesus is later ook na sy mensheid opgeneem in die hemel, sodat ook sy mensheid nie meer gesien kan word nie. Hy kan en moet alleen deur die geloof geken word, soos Hy dan ook vir Maria laat verstaan het, toe Hy na sy herrysenis uit die graf haar by die graf ontmoet het, en sy Hom wou aanraak.

Niemand op aarde kan dus bewys dat Jesus Christus die opgestane Redder van die wêreld is nie. Ons mag wel getuienisse hê wat in dié rigting wys, bv. sy groot invloed in die wêreldgeskiedenis, ens. Maar bewys kan ons dit nooit. Ons mag en moet daarom ook nie trag om met uiterlike dwang of geweld die ongelowige wêreld te oortuig nie, soos die Kruisvaarders en die Roomse inkwisisie gedoen het.

Ons het dan ook g’n bewyse nodig en ons geloof is nie in die minste daarvan afhanklik nie. Ons weet dat Christus die Redder is omdat God dit aan ons geopenbaar het. En niks en niemand kan aan daardie feit ooit enige verandering aanbring nie. Ook die ongelowige wetenskap sal en moet ten slotte buig voor hierdie onwrikbare feit.

God openbaar dit ons deur sy Woord, of die heilige Evangelie. Dit is dus nie die Pous of die kerk wat dit aan ons openbaar nie. Ons glo aan die onfeilbaarheid van Gods Woord maar nie soos die Roomse, aan die onfeilbaarheid van die Pous nie.

En Gods Woord is neergeskrywe en vasgelê in die Bybel. God spreek nooit tot ons anders as deur die Bybel nie. Dit is die laaste en hoogste maatstaf van alle waarheid. Die Bybel is dan ook verstaanbaar en bevat sy eie verklaring. Dit hoef nie deur die kerk geïnterpreteer te word in dié sin asof dit ‘n orakelboek is wat deur die kerk uitgelê moet word nie, soos die Roomse beweer. Nee, God lei sy kerk deur dieselfde Gees waarmee Hy die Skrif vervul het, en so spreek Gods Gees dan deur die Skrif in ons harte.

Wel moet die kerke ‘n offisiële uitleg van die Skrif gee, om ons te bewaar van subjektiewe geesdrywery, waardeur elkeen ten slotte die Bybel uitlê soos hy wil, wat dan neerkom op ‘n verdraaiing van die Bybel. Mag God ons dan genade gee om steeds te buig onder sy Woord, soos in die Skrif neergelê, en dan alleen sal ons in die waarheid bly!

____________________

Bron: Die Vaste Fondament: Dagboek uit die Heidelbergse Kategismus (14 Februarie)

nota: opskrif is bygevoeg

Die Gereformeerde Kerk Vrijgemaakt (GKv) geskors uit die ICRC weens hul besluit oor die vrou in die ampte

In ‘n vorige skrywe het ek berig oor die GKv se besluite by hul onlangse sinode ten gunste van die vrou in die amp.

In antwoord daarop het die ICRC (International Conference of Reformed Churches) hierdie kerkverband van lidmaatskap geskors weens hul onbybelse besluite. Dit is die ICRC se hoop dat die GKv hul sal bekeer van hierdie besluite, anders sal hul lidmaatskap beëindig word oor vier jaar met die volgende ICRC vergadering in 2021. Die GKSA is ook lid van die ICRC en hierdie besluit is ook ‘n belangrike boodskap vir die GKSA se komende sinode in 2018.

Ds. Wes Bredenhof berig as volg daaroor:

“By a vote of 25-4 (with two abstentions), the International Conference of Reformed Churches has decided to suspend the Reformed Churches in the Netherlands (RCN).  This comes after the RCN last month at their synod decided to open all the offices of the church to women.  The ICRC is one of the world’s most important ecumenical organizations for confessionally Reformed and Presbyterian churches.  It consists of over 30 churches from all over the world.  With this decisive action, the RCN receives a clear message that it is out of step with global Reformed Christianity.

The question of what to do with the RCN led to several hours of debate up to this point at the ICRC.  The Orthodox Presbyterian Church made the initial proposal, but found vocal support from the Canadian Reformed Churches, the United Reformed Churches, the Free Reformed Churches of South Africa, and others.

Voices were also heard cautioning against suspension — notably, the Christian Reformed Churches in the Netherlands and the Presbyterian Church of Eastern Australia (PCEA).  Rev. Dr. Rowland Ward from the PCEA was quoted in the Dutch press as arguing that the body had to come up with substantive biblical arguments to take action against the RCN.  He noted that several biblical passages could be understood at first glance as supporting women in office.  So, Dr. Ward said, “Why couldn’t there be freedom on this point?”  He was also quoted as saying that, for him, the RCN was still Reformed and suspension would not be appropriate “for a church that has been so faithful in our midst.”  In personal correspondence, however, Dr. Ward clarified that it was explicitly made clear that neither he nor the PCEA support women’s ordination.

Voting took place Monday on the OPC proposal (which can be found here).  The first, third, and fourth parts of that proposal passed readily 28-1.  It was the second part that took a little extra time:  to suspend the RCN immediately.  The Christian Reformed Churches in the Netherlands proposed a substitute motion to give the RCN time until the next meeting to reconsider their membership.  This motion failed 8-21 with two abstentions.  The body then voted on the second part of the OPC proposal as presented and it passed without difficulty.

The RCN now has four years to repent of their decisions regarding women in office.  Since women are already being ordained in the RCN, it is difficult to see how such repentance could be effected federation-wide.  But if, somehow, they are able to reverse course, the RCN will continue to make valuable contributions to global ecumenicity through the ICRC.  If not, their membership in the organization they helped to found will be terminated in 2021 at its tenth annual meeting.

Op die werkenaaneenheid.nl kan meer gelees word oor die saak:

Zie op werkenaaneenheid.nl

Ds. Wes Bredenhof (van de Australische Gereformeerde Kerken) heeft diverse artikelen gepubliceerd hierover (in het engels):

Posted by: proregno | July 17, 2017

‘n Politieke roeping vir Christene

‘N POLITIEKE ROEPING VIR CHRISTENEImage result for bouwe van der eems

deur

Bouwe van der Eems

Sedert die nuwe bedeling aangebreek het, het Christene maar min invloed op die politiek. Christene wat wel betrokke was in die politiek, was dikwels betrokke in konserwatiewe politiek. Omdat konserwatiewe politiek primer daarop gefokus is om die status quo te behou, was hierdie politiek nie baie suksesvol nie. Dit het dit geen doelwitte probeer bereik nie, maar slegs ander partye vertraag om hulle doelwitte te bereik.

Die ACDP is die enigste uitgesproke Christelike party, maar hierdie party voer maar ‘n sukkelbestaan met ‘n beperkte ondersteuningsbasis. Daar was ander pogings om Christelike partye te vestig, maar dit was kort van duur. Hierdie geskiedenis van mislukking het nog meer bygedra tot ‘n gevoel dat Christene geen rol in die politiek het nie. Christene se rol in die politiek het maar beperk daartoe gebly dat hulle gereeld bid vir die owerheid, en in tye van groot krisis sal ‘n kerklike vergadering ‘n brief aan die owerheid stuur.

Oor die wereld begin Christene besef dat ‘n Christelike staat nodig is, soos dit duidelik word in Europa dat die sekulere staat met sy relativistiese waarde weerloos is teen die ideologie van Sharia. Ook in Suid-Afrika het “Its Time” saamtrek in Bloemfontein nuwe woema gegee aan die gedagte dat ook Suid-Afrika ‘n Christelike owerheid nodig het. Niemand het egter nog met ‘n idee na vore gekom hoe om daardie gedagte te verwesenlik nie.

Ons leef in ‘n tyd waar owerheidstrukture besig is om te verval. Hierdie verval skep geleenthede waar Christene met ‘n kultuur van diensbaarheid betrokke kan raak by gemeenskapsorganisasies wat die take van die vervalle owerheidstrukture kan oorneem.

In ons huidige tyd het gemeenskapsorganisasies meer invloed as in die verlede. Eerstens het die DA pas aan die bewind gekom in ‘n aantal stede, sonder ‘n groot meerderheidstem. ‘n Politieke party wat nie seker is van ‘n oorwinning in die volgende verkiesing nie, is baie meer geneig om na gemeenskapsorganisasies te luister as ‘n gevestigde party.

Tweedens het partypolitiek oor die jare ‘n swak reputasie gekry, wat daartoe gelei het dat die media en ‘n verskeidenheid owerheidsagentskappe meer geneig is om na gemeenskapsorganisasies te luister as politieke partye. Derdens gee Sosiale media aan gemeenskapsorganisasies die vermoe om kosteloos met hulle gemeenskap te kommunikeer. Aangesien gemeenskapsorganisasies veel dinamieser kan reageer, is dit maklik om die propaganda oorlog te wen teen die logge staatsburokrasiee.

Die gemeenskapsorganisasies waarby Christene betrokke kan raak is legio. Indien jy in ‘n deeltitelskema bly, raak betrokke by die regspersoon. Verder is daar inwonersverenigings, belastingbetalersverenigings en buurtwagte. Hierdie organisasies is altyd op soek na vrywilligers om te help aangesien diensbaarheid ‘n kommoditeit is wat al hoe skaarser raak. Dit is dus maklik vir Christene om betrokke te raak. Daag eenvoudig op by die algemene jaarvergadering en maak jouself beskikbaar om te dien in die kommitee.

Betrokkenheid by plaaslike organisasis is ook die Bybelse manier waarop politieke invloed gebou word. Die Bybel leer die beginsel dat diegene wat getrou is oor die kleiner dinge, vertrou kan word om verantwoordelikheid vir groter dinge te neem. Die Bybel leer bv. dat iemand wat sy gesin goed regeer, geskik is om ‘n opsiener te word (1 Tim. 3). As Christene hulle waardes van eerlikheid, betroubaarheid, diensbaarheid ens. uitleef, sal hulle gevra word om groter verantwoordelikhede te neem.

Indien Christene op groot skaal by gemeenskapsorganisasies betrokke raak, sal daaruit ‘n groot aantal leiers na vore tree wat vertrou kan word om leiding te neem oor groter dinge, aangesien hulle bewys het dat hulle vertrou kan word met die kleiner dinge. Die rede vir die grootskaalse korrupsie in ons land is juis omdat persone verantwoordelikheid gegee is oor groot dinge, sonder dat hulle bewys het dat hulle getrou kon wees oor kleiner dinge.

Daar dus geen rede meer vir Christene om moedeloos te wees oor die politiek en te hoop dat een of ander de la Rey figuur gaan opdaag nie. Die geleentheid om ‘n verskil te maak in die politiek is op elke Christen se deurstoep.

Reformasie 500

Kom ons lees Romeine saam met Luther en Calvyn

Image result for die boek romeine

Romeine 1:5-7

5 deur wie ons genade en die apostelskap ontvang het om geloofsgehoorsaamheid te verkry onder al die heidene ter wille van sy Naam,
6 onder wie julle ook is, geroepenes van Jesus Christus —
7 aan al die geliefdes van God, geroepe heiliges wat in Rome is: Genade vir julle en vrede van God onse Vader en die Here Jesus Christus! (Rom. 1:5-7 A53)

Notas:

1 Sien die inleiding op die leesreeks hier, en die res van die reeks hier.

2 Die doel van die reeks is nie om ‘n eie verklaring te gee van die boek Romeine nie, of om vir u die leeswerk en verklaarwerk te doen nie. Die doel is soos dit sê, om ‘saam’ met Luther en Calvyn Romeine deur te lees, deur hul kommentare/lesings daarop te raadpleeg, om te sien hoe hul met hierdie boek omgegaan het wat wesentlik sentraal gestaan het in die Protestantse Reformasie van die 16/17de eeu.

3. Ek gee wel hier en daar ‘n raamwerk of opmerkings, en gee ‘n paar aanhalings uit Luther en Calvyn se kommentare, maar net hier en daar wat my opval en wat ek met julle wil deel. So die vertrekpunt is altyd: ad fontes! = terug na die bronne, d.w.s. lees die Skrif (Romeine) en Luther en Calvyn se kommentare self.

4. Enige opmerkings oor ons Romeine lees saam Luther en Calvyn (RLC), kan hier onder of by die facebook inskrywing geplaas word.

5. Hier is Luther en Calvyn se kommentare gratis aanlyn:

Luther

Calvyn 


LUTHER OOR ROMEINE 1:5-7

geen kommentaar deur Luther op hierdie verse nie


CALVYN OOR ROMEINE 1:5-7

Nie net ons redding nie, maar Paulus (en ons elkeen!) se roeping is ook danksy God se genadige guns, en nie op grond van ons eie waardigheid nie (v.5)

By mentioning grace and apostleship apart, he adopts a form of speech, [20] which must be understood as meaning, gratuitous apostleship or the favor of the apostleship; by which he means, that it was wholly through divine favor, not through his own worthiness, that he had been chosen for so high an office. For though it has hardly any thing connected with it in the estimation of the world, except dangers, labors, hatred, and disgrace; yet before God and his saints, it possesses a dignity of no common or ordinary kind. It is therefore deservedly counted a favor. If you prefer to say, “I have received grace that I should be an Apostle,” the sense would be the same.

Ons geloof is ‘n genadegeskenk van God wat lei tot gehoorsaamheid aan die Evangelie en nie ongebondenheid nie (v.5)

We hence learn, that they perversely resist the authority of God and upset the whole of what he has ordained, who irreverently and contemptuously reject the preaching of the gospel; the design of which is to constrain us to obey God. We must also notice here what faith is; the name of obedience is given to it, and for this reason — because the Lord calls us by his gospel; we respond to his call by faith; as on the other hand, the chief act of disobedience to God is unbelief, I prefer rendering the sentence, “For the obedience of faith,” rather than, “In order that they may obey the faith;” for the last is not strictly correct, except taken figuratively, though it be found once in the Acts 6:7. Faith is properly that by which we obey the gospel.

Die genadige uitverkiesing en geroepenes van Christus wys op dieselfde mense (v.6)

He assigns a reason more nearly connected with them — because the Lord had already exhibited in them an evidence by which he had manifested that he had called them to a participation of the gospel. It hence followed, that if they wished their own calling to remain sure, they were not to reject the ministry of Paul, who had been chosen by the same election of God. I therefore take this clause, “the called of Jesus Christ,” as explanatory, as though the particle “even” were inserted; for he means, that they were by calling made partakers of Christ. For they who shall be heirs of eternal life, are chosen by the celestial Father to be children in Christ; and when chosen, they are committed to his care and protection as their shepherd.

Die fontein van God se vrye vaderlike liefde en sy goedheid, is die rede waarom ons die Here loof vir ons verlossing, en niks in onsself nie (v.7)

Here a rich truth presents itself to us, to which I shall briefly refer, and leave it to be meditated upon by each individual: Paul does by no means ascribe the praise of our salvation to ourselves, but derives it altogether from the fountain of God’s free and paternal love towards us; for he makes this the first thing — God loves us: and what is the cause of his love, except his own goodness alone? On this depends our calling, by which in his own time he seals his adoption to those whom he had before freely chosen.

Ons moet die Here nader omdat ons weet Hy is genadig, en Hy red ons om (sodat) ons heilig sal wees, nie om aan te hou lewe in ongehoorsaamheid en onheiligheid nie (sien ook Ef.1:4), v.7

We also learn from this passage that none rightly connect themselves with the number of the faithful, except they feel assured that the Lord is gracious, however unworthy and wretched sinners they may be, and except they be stimulated by his goodness and aspire to holiness, for he hath not called us to uncleanness, but to holiness. (1 Thessalonians 4:7.) As the Greek can be rendered in the second person, I see no reason for any change.

Die seëngroet se betekenis: God se genade guns het die vloek weggeneem en gee ons nou vrede, v.7

Nothing is more desirable than to have God propitious to us, and this is signified by grace; and then to have prosperity and success in all things flowing from him, and this is intimated by peace; for however things may seem to smile on us, if God be angry, even blessing itself is turned to a curse. The very foundation then of our felicity is the favor of God, by which we enjoy true and solid prosperity, and by which also our salvation is promoted even when we are in adversities.

And then as he prays to God for peace, we must understand, that whatever good comes to us, it is the fruit of divine benevolence. Nor must we omit to notice, that he prays at the same time to the Lord Jesus Christ for these blessings. Worthily indeed is this honor rendered to him, who is not only the administrator and dispenser of his Father’s bounty to us, but also works all things in connection with him. It was, however, the special object of the Apostle to show, that through him all God’s blessings come to us.

There are those who prefer to regard the word peace as signifying quietness of conscience; and that this meaning belongs to it sometimes, I do not deny: but since it is certain that the Apostle wished to give us here a summary of God’s blessings, the former meaning, which is adduced by Bucer, is much the most suitable. Anxiously wishing then to the godly what makes up real happiness, he betakes himself, as he did before, to the very fountain itself, even the favor of God, which not only alone brings to us eternal felicity but is also the source of all blessings in this life.


Die hele reeks is hier beskikbaar: Reformasie 500: LRLC

KERKE VIND MEKAAR OOR DIE REGVERDIGINGSLEER, MAAR NIE VIR LUTHER EN DIE REFORMASIE NIE ?

Verder, ek is nie die enigste een, of die eerste een, wat gesê het dat geloof alleen maak ons regverdig nie. Daar was Ambrosius, Augustinus en baie ander wat dit voor my al gesê het.” Luther

In die Kerk e-bode van 6 Julie 2017 word berig oor “gereformeerdes en Rooms-Katolieke (wat) eindelik die strydbyl oor die regverdigingsleer begrawe. Dit het gebeur tydens ‘n indrukwekkende, hoogs simboliese erediens op Woensdagoggend 5 Julie in die stadskerk in Wittenberg, dieselfde stad waar die vader van die Hervorming, Martin Luther, sy 95 stellings op 31 Oktober 1517 teen die deur vasgespyker het.”

Sien die volledige artikel hier:

Kerke vind mekaar oor die regverdigingsleer

(sien ook hier: Catholic and Reformed Churches mark ecumenical “milestone”)

Daar word verder beweer: “Hiermee is ‘n wesentlike teologiese verskil tussen Protestante en Rooms-Katolieke uit die weg geruim deurdat laasgenoemdes in wese die Protestantse oortuiging oor die regverdigingsleer aanvaar het.”

Maar is dit werklik so, of is dit eerder dat sommige Protestante deur die eeue die leer oor die regverdigingsleer volgens die Skrif so begin afwater het dat dit maklik was vir Rome om dit nou te aanvaar ?

Ds. Frikkie Mulder skryf op sy facebook oor hierdie saak:

“Wie kan onthou dat ek vroeër genoem het dat hoe nader ons aan 31 Oktober 2017 beweeg, hoe meer gaan die misleiding toeneem? Ek dank die Here dat die kerk waarvan ek ‘n lidmaat is níé aan die “Wêreld Gemeenskap van Gereformeerde Kerke” behoort nie. Die “Internasionale Konferensie van Gereformeerde Kerke” (Engels: ICRC) daarenteen, is Skrifgefundeerd én Gereformeerd. Ek twyfel báíe sterk dat die Gereformeerde kerk in Duitsland waarna daar verwys word waarlik “baie konserwatief” is, juis omdat hierdie “Gesamentlike Verklaring” weer-en-weer dubbelslagtig oor die leer van regverdiging spreek. Die Vatikaan het in ‘n verklaring na die ondertekening in 1999 dinge duidelik aan sy lede gestel dat die reformatoriese leer van SIMUL IUSTUS ET PECCATOR – tegelykertyd geregverdig én ‘n sondaar, níé deur Rome aanvaar word níé. En dít was juis die hárt van die Reformasie. Mag die HERE sy kinders teen die misleiding van die pousdom bewaar!”

Luther se kritiek teen hierdie dwalende samekoms van 5 Julie by Wittenberg, sou waarskynlik in een sin saamgevat of gevra kon word, veral vir hulle wat meen hulle is navolgers van die Hervorming:

Waar is die “sola” (alleen) ?

Ons word geregverdig uit genade alleen, deur Christus alleen, deur die geloof alleen, sonder enige werke of bydrae van ons kant af.

Dit is die verskil tussen die ware en valse regverdigingsleer.

Tussen die ware Evangelie en die valse ‘evangelie’.

Tussen die Reformasie en Rome.

“So halten wir nun dafür, daß der Mensch gerecht werde ohne des Gesetzes Werke, allein durch den Glauben.” (Rom. 3:28 LUO)

“Ons neem dus aan dat die mens geregverdig word deur die geloof sonder die werke van die wet.” (Rom. 3:28 A53)

“Therefore we conclude that a man is justified by faith without the deeds of the law.” (Rom. 3:28 KJG)

En ja, ek weet van die eeuelange strydpunt oor Luther se “allein” wat streng gesproke nie in die oorspronklike Grieks eksplisiet staan nie, en ek is heel rustig en tevrede om dit nie daar ‘in te vertaal nie’.

En tog, is dit presies wat Rom.3:28 ons wil leer, en die res van die Skrif in sy geheel gelees, naamlik ‘sonder = alleen (Grks: choris)’:

alleen deur die geloof, ‘sonder’ enige van ons werke

alleen uit genade, ‘sonder’ ons samewerking

alleen deur Christus. ‘sonder’ die Pous of enige mens se bemiddeling.

“…terwyl ons weet dat die mens nie geregverdig word uit die werke van die wet nie, maar alleen deur die geloof in Jesus Christus, selfs ons het in Christus Jesus geglo, sodat ons geregverdig kan word uit die geloof in Christus en nie uit die werke van die wet nie; omdat uit die werke van die wet geen vlees geregverdig sal word nie. (Gal. 2:16 A53)

Want uit genade is julle gered, deur die geloof, en dit nie uit julleself nie: dit is die gawe van God; nie uit die werke nie, sodat niemand mag roem nie. Want ons is sy maaksel, geskape in Christus Jesus tot goeie werke wat God (Ef. 2:8-10 A53)

Luther wou dit wat eintlik reeds duidelik was in Rom.3:28 én die res van die Skrif, nog duideliker maak met sy vertaling, hy wou nog meer eksplisiet stel wat reeds inherent en wesentlik daar was van die begin af, en wat die Reformatiore, danksy ‘n kragtige werking van die Gees herontdek het, teenoor die Roomse dwaling van ‘n “plus” teenoor die “sola”.

Sien gerus hierdie artikel oor  Luther se sola (‘alleen’):

Luther add the word ‘alone’ to Romans 3:28?

Mag die Here die ware kinders van die sola’s van die Skrif, en van die Reformasie wat die Skrif gevolg het, wysheid en insig gee om die geeste te onderskei in ons tye, veral in hierdie spesifieke Reformasie 500 jaar (1517-2017).

Sien ook die volgende bronne (boeke en artikels) oor hierdie poging om die die Reformasie en Rome bymekaar uit te bring, asook ander bronne oor die erge dwalinge van die Rooms Katolieke Kerk:

Lutherse radio bediening: The Joint Declaration of the Doctrine of Justification

Are we Together?: A Protestant analyzes Roman Catholicism

Rome about Justification and Salvation

The Reformation’s Conflict with Rome: Why it must continue

Vergelyking tussen die Bybelse waarheid en die Rooms Katolieke Kerk

Die regverdigingsleer en Rome se antwoord daarop

Die Pous, Arminianisme en vir wie het Christus gesterwe?

Bring hulde aan Christus, nie die Pous nie

Die NGK, Rome en die Wêreldkerk gedagte

Die saligverklaring van JP II

Posted by: proregno | July 6, 2017

Onderwys: Staatdiens of Godsdiens ?

ONDERWYS: STAATSDIENS OF GODSDIENS ?

Na aanleiding van die onlangse regsaak oor godsdiens in skole, wat ‘n wesentlike rewolusie is van hoofsaaklik die beweeg van een ware godsdiens na ‘n veelgode-godsdiens in skole, plaas ek weer ‘n artikel wat ek in 2001 geskryf het: Onderwys: Staatsdiens of Godsdiens?

Ek het hierdie artikel geskryf na aanleiding van die destydse rewolusie wat in die onderwys plaasgevind het, en waarvan die vrugte nou duidelik gesien word in die nuutste regspraak oor die gelyke behandeling van godsdienste in skole, asook al die SJW’s se bevordering daarvan.

Die een groot verskil nou – 15 jaar later – is dat ongelukkig al meer Christene probeer inkoop in die nuutste intergeloof onderwys verskynsel, die boot wat sink moet nog gered en geverf word deur die stoele op die dek verder rond te skuif.

Lees gerus die artikel met die wete dat dit reeds meer as 15 jaar gelede geskryf is, maar die wesentlike onderlinge godsdiens- en kultuurbeskouings speel nogsteeds dieselfde rol, soos toe ek dit destyds ontleed het. Wys my gerus uit as ek die sake verkeerde beoordeel het of as dit heeltemal irrelevant is vir vandag se stryd.

Daar is hoofsaaklik x3 standpunte oor godsdiens op skole:

1 absoluut geen godsdiens op skole nie = humanisme as nuwe ‘godsdiens’, want geen god = die nuwe god.

2 godsdiensgelykheid op skole en elkeen kan kies wat hy wil = wat in die praktyk gaan lei tot intergeloofsaksies en bewegings soos daar van alles en almal sogenaamd ‘net geleer’ gaan word.

3 alleen die Christelike godsdiens as geloof en lewensbeskouing waarbinne en waarvolgens alle onderwys en opvoeding geskied op elke terrein van lewe en denke.

Die derde standpunt is in lyn met die Bybel, dat deur die Christelike geloof moet en kan alles beoordeel en bestudeer word, ook nr.2 en 3.

Dit is duidelik dat nr.3 nou juridies verwerp is, al was dit en is dit dalk nou nog baie afgewater deur die eeue. Nou gaan, met die wet as tugmeester, nr.2 die voorkeur kry, tensy die besluit tersyde gestel kan word.

Net tyd gaan leer wat dit in die praktyk alles gaan behels, die Here laat nie met Hom speel nie.

Selfs nr.1 sou (prakties) beter gewees het as nr.2, as ek in die staatskool opset was en kon kies vir my kinders: liewer geen godsdiensbeoefeninge en idees nie, as wat intergeloofs-afgodsdiens op skole beoefen word, afsonderlik of saam op skole, waar elkeen dan tydens “saalopeninge” in sy eie klassie sy spesifieke God/god gaan aanbid en so die Here se oordeel oor daardie kinders, skole, beheerliggame gaan bring, ens.

Onthou die eerste drie gebooie, Ex.20:1-6, asook 2 Kor.6:14-7:1.

Daarom, as gelowiges – soos Totius dit gestel het – het ons nie ‘keuses’ nie, ons kies nie tussen 1 en 2 nie, ons het ‘n roeping !

Ons is onder die verlossende heerskappy van Jesus Christus, en ons hele lewe, veral ons onderwys en opvoeding van ons nageslag moet daarvan getuig, en daarom is en behoort nr.3 ons enigste roeping te wees. En as die ‘strukture’ en ‘onderwysmodelle’ oorgeneem word deur nr.1 en 2, dan begin ons weer nuwe nr.3 christelike tuisskole en privaatskole.

Daarom, die mees wesentlike belangrikste bekering en reformasie wat moet plaasvind in ons land, is nié die van die heidene, die Zumas, die Malemas, die Ogod’s, die Jean Oosthuizen’s en ander gosdienstige en ateïstiese humanisme van ons land nie.

Die belangrikste reformasie en veral bekering wat moet plaasvind, is van Christen ouers, gesinne, families, kerke, gemeenskappe, organisasies, ens., wat moet breek met Mammon, en terugkeer na Christus alleen, deur sy Woord alleen, deur sy Gees alleen, en sal besef dat onderwys en opvoeding is nié die Staat se roeping en taak nie, maar die ouers s’n binne die raamwerk van hul kerke en gemeenskappe. 

Hopelik kan die lees van my artikel ‘n paar ouers opnuut laat dink oor hierdie baie belangrike saak:

Onderwys: Staatsdiens of Godsdiens?

Hier is die inleidende woorde:

“The issue with regard to the state is thus a religious one. Evil is a problem for all society. The corruption of sin effects the person and his institutions. The idea that the state can be the overlord and moral arbiter between men, other governments, and institutions is one of history’s most evil illusions. It is a religious illusion which seeks to circumvent the need for God. It’s ancient classic is Plato’s Republic; its current expression is the modern state. At issue is whether or not the key governing unit on earth is the redeemed man in Christ, or the state as a god walking on earth. – R.J. Rushdoony

‘n Land se diepste religieuse en ideologiese oortuigings sal duidelik na vore kom wanneer ‘n mens ‘n studie doen van sy onderwys- en regsisteem. ‘n Amerikaanse opvoedkundige skryf:

The function of education is thus to school persons in the ultimate values of a culture. This is a inescapably a religious task. Education has always been a religious function of society and closely linked to its religion. When a state takes over the responsibilities for education from the church or from Christian parents, the state has not thereby disowned all religions but simply disestablished Christianity in favor of its own statist religion, usually form of humanism. 

Die minister van onderwys, Kader Asmal, besef dit deeglik. In die voorwoord tot die Nuwe Kurrikulum (afkorting: NK), soos bekendgestel is op 31 Julie 2001, sê hy:

The significance of educaton to our society cannot be underestimated. It is the for social justice, equality, growth, and development. It is, requisite for a democratic society. The curriculum is the place where a society expresses its goals, visions and expectations as to how it will create and develop the kind of citizens who will embody its ideals.

In ons land se kurrikulum sal ons daarom die nuwe godsdiens en kultuur vind wat die staat verwag oorgedra moet word aan die toekoms van ons land, die jeug. Die woord kurrikulum, kom van die latynse woord currere, wat beteken om te hardloop. Meer spesifiek verwys dit na ‘n renbaan wat voltooi moet word om die prys te behaal. Die nuwe kurrikulum is dus die voertuig wat gebruik moet word om ‘n bepaalde doel te bereik deur die onderrig van sekere kennis, vaardighede en waardes. Meeste mense is (tereg) besorg oor die inhoud van die nuwe voertuig, maar vra nie genoegsaam die belangriker vraag van: of die bestuurder agter die stuurwiel, ‘n wettige morel lisensie het om daardie voertuig te bestuur nie ?

In verskillende studies wat alreeds gedoen is, vanuit godsdienstige, filosofiese en opvoedkundige oorwegings, is die nuwe kurrikulum bespreek. In hierdie bydrae, wil ek my bepaal by wat ek glo die achilleshiel-vraagstuk is ten opsigte van onderwys oor die algemeen, en spesifiek die Nuwe Kurrikukum wat voorgestel is, naamlik:

Aan wie behoort die kinders?

En wat daaruit vloei:

Is dit die staat se taak om die onderwys enigsins te hanteer ?

In sy fondamente, het ons met die onderwys stryd, nié te doen met ‘n rassestryd (‘apartheid’), ‘n opvoedkundig-akademiese stryd (‘maar Jannie kan nie meer lees nie’) of ekonomiese stryd (‘ryk vs armes’) nie, maar met ‘n godsdienstig-ideologiese stryd vir die siele van ons kinders (wat natuurlik groot gevolge het vir bogenoemde en ander probleme en lewensterreine), en wat alles gaan uitloop op die volgende botsing tussen die Christendom en die moderne messiaanse staatsideologie wat vandag die onderwys beheer:

Wie is die hoogste Soewerein, d.w.s. wie het die hoogste gesag in die totale lewe, en dus ook in die onderwys: God (deur sy Woord en Gees) of die Mens (deur die Staat) ?

…… Die Nuwe Kurrikulum moet gesien word teen die agtergrond van die rewolusionêre omwentelinge wat in ons land die afgelope dekade plaasgevind het, wat ek in tabelvorm antiteties teenoor die Christendom wil stel:

1 Soewerein: God Drie-enig teenoor die demokraties-humanistiese Mens

2 Norm: Die Bybel teenoor die Menseregte grondwet

3 Wese van die probleem: Sondeval, sonde en die gevolge daarvan teenoor Ongelykheid, omstandighede en strukture

4 Verlosser: Jesus Christus alleen teenoor die Mens deur die messiaanse staatsidee

5 Instrument wat verlossing bedien: Die Kerk van Christus teenoor die sekulêre humanistiese staatskool

Van toepassing op die Nuwe Kurrikulum, sien mens duidelik dat die godsdiens van humanisme, naamlik die mens as maatstaf van alle dinge (ook vir die opvoeding en godsdiens) in die sentrum staan van hierdie wesentlik geestelike stryd, ‘n stryd tussen geloof en ongeloof op elke terrein van lewe en denk.

Sien die volledige artikel hier: Onderwys – Staatsdiens of Godsdiens?

____________________

Sien ook die volgende artikels en lesings:

Lesings oor gereformeerde onderwys: tuis- en instituasionele onderwys

Intergeloof in die Onderwys

Reformasie 500

Kom ons lees Romeine saam met Luther en Calvyn

Image result for die boek romeine

– Romeine 1:1-4 –

PAULUS, ’n dienskneg van Jesus Christus, ’n geroepe apostel, afgesonder tot die evangelie van God —
2 wat Hy tevore beloof het deur sy profete in die heilige Skrifte,
3 aangaande sy Seun wat gebore is na die vlees uit die geslag van Dawid
4 en na die Gees van heiligheid met krag verklaar is as die Seun van God deur die opstanding uit die dode, Jesus Christus, onse Here (Rom. 1:1-4 A53)

Notas:

1 Sien die inleiding op die leesreeks hier, en die res van die reeks hier.

2 Die doel van die reeks is nie om ‘n eie verklaring te gee van die boek Romeine nie, of om vir u die leeswerk en verklaarwerk te doen nie. Die doel is soos dit sê, om ‘saam’ met Luther en Calvyn Romeine deur te lees, deur hul kommentare/lesings daarop te raadpleeg, om te sien hoe hul met hierdie boek omgegaan het wat wesentlik sentraal gestaan het in die Protestantse Reformasie van die 16/17de eeu.

3. Ek gee wel hier en daar ‘n raamwerk of opmerkings, en gee ‘n paar aanhalings uit Luther en Calvyn se kommentare, maar net hier en daar wat my opval en wat ek met julle wil deel. So die vertrekpunt is altyd: ad fontes! = terug na die bronne, d.w.s. lees die Skrif (Romeine) en Luther en Calvyn se kommentare self.

4. Enige opmerkings oor ons Romeine lees saam Luther en Calvyn (RLC), kan hier onder of by die facebook inskrywing geplaas word.

5. Hier is Luther en Calvyn se kommentare gratis aanlyn:

Luther

Calvyn 

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LUTHER OOR ROMEINE 1:1-4

1 Oorsigtelik skryf Luther by vers 1: Die wese van die boek Romeine is om enige vertroue in of op onsself en ons ‘eie geregtigheid’ te vernietig, en ‘n geregtigheid buite onsself te soek om ons te red, ‘n ‘vreemde geregtigheid’ wat alleen te vind is in Jesus Christus.

The sum and substance of this letter is: to pull down, to pluck up, and to destroy all wisdom and righteousness of the flesh (i.e.,of whatever importance they may be in the sight of men and even in our own eyes), no matter how heartily and sincerely they may be practiced, and to implant, establish, and make large the reality of sin (however unconscious we may be of its existence).

Hence, Blessed Augustine says in the seventh chapter of his book On the Spirit and the Letter: The apostle Paul “contends with the proud and arrogant and with those who are presumptuous on account of their works’ etc.; “moreover, in the letter to the Romans, this theme is almost his sole concern and he discusses it so persistently and with such complexity as to weary the reader’s attention, yet it is a useful and wholesome wearying. …

For God does not want to save us by our own but by an extraneous
righteousness which does not originate in ourselves but comes to us from beyond ourselves, which does not arise on our earth but comes from heaven. Therefore, we must come to know this righteousness which is utterly external and foreign to us. That is why our own personal righteousness must be uprooted—according to Ps. 45 (where we read): “Forget also thine own people and thy father’s house” (Ps. 45:10)—just as also Abraham was told to leave his own country. …

But now Christ wants all our feeling to be so bare that, on the one hand, we are not afraid to be cast into confusion on account of our faults, nor delight in praise and vain joy on account of our virtue, yet, on the other hand, we do not glory before men in that external righteousness which, coming from Christ, is in us, nor suffer defeat because of those sufferings and evils which befall us for his sake. …

Certainly there are many who, like the Jews and the heretics, for God’s sake disregard and willingly give up all goods at their left hand, namely, the temporal ones; but there are few who for the sake of obtaining Christ’s righteousness regard as nothing the goods at their right hand, namely, spiritual goods and righteous works. Certainly the Jews and the heretics are unable to do this. And yet, without this, no one can be saved. For we all hope and wish our own achievements to be accepted by God and rewarded by him. But it remains forever true: “It is not of him that wills, nor of him that runs, but of God that has mercy” (Rom. 9:16).

2 “Paulus, ‘n dienskneg van Jesus Christus” (v.1)

‘n Dienskneg van die Here moet nie sy gesag in hoogmoed misbruik nie maar tot diens van sy naaste aanwend, hy moet waak teen “twee monsters” = te sag wees of te hard wees.

If we are to specify these two faults, we say that they are: softness and austerity. Of the first we read in Zech. 11:17: “Woe to the worthless shepherd that leaves the flock!” And of the second, Ezekiel says (Ezek. 34:4): “With force and with rigor have you ruled over them.” These are the two main faults from which all the faults of clergymen arise. And no wonder! For softness is rooted in concupiscence, and austerity in irascibility. These are the source of all evil, as we well know. Therefore, it is very perilous to assume an office unless these two beasts have been slain, for they will do the more harm the more power to do harm is available. …

Hence, the apostle says: “a servant of Jesus Christ” In this word, there is majesty as well as humility: there is humility in it in so far as he does not consider himself lord and creator according to the manner of proud tyrants who use their power in such a way that they appear to think of nothing else but their own power as if they had produced it and as if they had not received it from someone else. Therefore, they do not find joy in the fruit of power but merely enjoy power itself.

3 “n geroepe apostel” (vers 1) Hier skryf Luther oor sake wat mens sal help om te besin oor mens se roeping as leraar. Hy vermeld ook 3 soorte verdraaiings van die apostelamp wat vermy moet word.

By this term he more definitely specifies the nature of his service and his ministry. For many are servants and ministers of Jesus Christ but not all are apostles. But all apostles are also servants, i.e., ministers, i.e., such as perform the work of the Lord toward and in others as his representatives.

With the first word (“called”), he strikes down three kinds of men who are not called to offices of honor.

First, the pseudo apostles, who at that time could be found everywhere and whom the devil sowed like tares among the wheat, sending them from the north like the boiling caldron of Jeremiah.

Secondly, those who assume an office because of ambition. They may not be false apostles or false servants, inasmuch as they teach what is right and true and lead others in a catholic way, yet because they are not called to this office, they are indicted by this word “called.” They may not be “thieves and robbers” like the false apostles, but still they are mercenaries who seek their own advantage and not the cause of Jesus Christ; they show concern for their sheep only in so far as they expect to reap a profit of honor, gold, or pleasure. Today a significant number of these is to be found in the church. To be sure, the Scripture does not indict and condemn them in the same way as it does the false prophets and the false apostles (i.e., the heretics and schismatics and the unbelievers) of whom it is written that they run although they are not sent and speak without being authorized to do so, and seek after lying (Ps. 4:2), etc. Yet God finds them wanting, because it is not from free love but from grasping cupidity that they assume and seek honor for themselves.

Thirdly, similar to these are those who force themselves upon their charges or let themselves be forced upon them. These are worse than those of the second group but not so bad as those who belong to the first one. But because the holy offices are so sublime, no danger in this world and the next is more to be feared; indeed, there is no greater danger than to assume such an office without a call of God. But, alas, many are today completely insensitive to all this and do not give it the slightest thought. How will they be spared if not even those are secure whom God has called! Judas, the apostle, came to ruin; Saul fell; and David, the chosen one, fell—and yet they were sublimely called and anointed! Woe, then, to these wretched ones here.

4 “afgesonder tot die evangelie van God” (vers 1) Predikante moet voltyds in die bediening besig wees, en nie deur allerlei ‘sekulêre ondernemings’ besig gehou word nie.

Therefore, to say “separated unto the gospel of God” is the same as to say: Relieved from all other tasks, I am dedicated, introduced, and consecrated to this single office to teach the gospel, as a priest is set apart and separated in order to offer the sacrifice.

This meaning is more acceptable than the one I mentioned first. In short, with this word he rebukes those who, though they are set apart to the ministry of God and are therefore in the business of the Lord, are yet involved in other and secular undertakings as if they were of the world. Indeed, the apostle directs our attention to the fact that he is not set apart for any kind of work but solely for the gospel; he says: My chief work is to spread the gospel, as in I Cor. 1:17: “Christ sent me not to baptize but to preach the gospel”; the other apostles may be set apart for other kinds of work, but I am set apart for the gospel.

5 “wat Hy tevore beloof het” (vers 2) Die Evangelie wat Paulus verkondig is niks nuuts nie, dit kom uit die OT geskrifte, en nog verder terug is dit deel van die verordineerde plan van God.

This he says in order that one should not think that the strongest and most telling proof of the truth of the gospel, namely, that its coming is testified to by the Law and the Prophets, is the fruit of our merits and the invention of human wisdom.

For the gospel proclaims what according to prophecy it should proclaim. This
proves that before it became what it is, it was foreordained in God’s counsel to be what it has become. Thus the glory of this teaching belongs to God alone and not to us and our merits and achievements.

Before we came into being, it was ordained—as it says itself:

“I was set up from everlasting and of old” (i.e., in the form of the law), “before the earth was” (i.e., the church) which was made through me [scil., wisdom] (Prov. 8:23).

It is the gospel, the wisdom and power of God, which has established the
church and does all that wisdom says of itself in its own praise. So it is written in Amos 3:7: “Surely the Lord God will do nothing except he reveal his secret unto his servants the prophets.”

And so also in Isa. 48:5 f.: “I have declared it to you from of old” (i.e., in the old law): “before it came to pass I showed it to you, lest you should say, Mine idol” (i.e., the imagination of my wisdom) “has done them and my molten image has commanded them.

You have heard it” (at the time of the Law and the Prophets); “behold all this” (namely, now in the time of grace), etc.

He says this in order to indicate the difference of the gospel from the promise given before the times, about which Titus (Titus 1:2) says: “which God, who cannot lie, promised before times eternal.”

For this promise is the foreordination from eternity of all things to come. But the promise through the prophets happens in time and in human words. It is a wonderful sign of God’s condescension that, over and above his eternal promise, he gives this pledge in human words, and not only in oral but also in written ones. All this is done in order that, as the promise is fulfilled, they will serve as the evidence that he had planned it so, so that one may recognize that Christianity did not originate by accident or in the fate of the stars (as many empty-headed people presume), but that it became what it was to be by the certain counsel and premeditated ordination of God.

And, for another reason, he rightly adds: “in the Holy Scriptures.” For if he had merely said: “through his prophets,” the calumny would be possible that he was adducing the dead who, together with their words, no longer exist. But now he refers and points to their writings which are available to this day.

6 “aangaande sy Seun … Jesus Christus onse Here” (vers 3,4) In hierdie twee verse word beide die mensheid en Godheid van Jesus Christus bely en moet ons daaraan vashou, soos die Heilige Skrif dit openbaar.

Note how very appropriately the apostle chooses his words: he does not say: “who was the Son of God in power’ in the same way in which he says: “who was made according to the flesh.” For from the very moment of Christ’s conception it was correct to say, in view of the union of the two natures: This Son is the son of David and this man is the Son of God.

The first is true because his divinity is emptied and hidden in the flesh. The second is true because his humanity is fulfilled and translated into divinity. And though he was not born as the Son of God but as a human son, he was nevertheless always the Son and is even now the Son of God. But men did not recognize his designation and appointment as the Son of God.

Though he was endowed with power over all and was indeed the Son of God, he did not yet exercise it and was not acknowledged as the Son of God. This happened only through the spirit of sanctification. For the Spirit was not yet given because Jesus was not yet glorified. “He shall glorify me” (John 16:14), he said. Through the apostles, the Holy Spirit designated and declared him to be the Son of God with power over all, to whom everything should be subject because God the Father had made him Lord and Christ. …

In the gospel, Christ is by the Holy Spirit declared and manifested to be the Son of God in power over all things. Before the resurrection this was not revealed and manifested but was, rather, hidden in the flesh of Christ.

7 Die evangelie is ‘n eenheid, hetsy dit wat beskryf word in een van die vier Evangelies, of in Paulus se briewe

“The gospel” is not only what Matthew, Mark, Luke, and John have written. This is made plain enough in this passage. For it states specifically that the gospel is the word of the Son of God, who became flesh, suffered, and was glorified.

Therefore, it makes no difference whether Matthew or Thomas wrote it down and taught it and in what words and in what language: the gospel of God is the same. It does not matter how many books and authors teach it, for what they all teach is one and the same thing. When, therefore, the apostle says of a certain brother: “whose praise is in the gospel through all the churches,” this is not necessarily to be understood to refer to the Gospel of Luke but, rather, to the fact that it was his praise and distinction that he could teach the gospel, i.e., the word of God. So also Apollos and others had similar praise because they knew how to preach Christ well and richly.

Also the passage which says: “according to my gospel” (Rom.2:16) does not need to be interpreted with reference to the Gospel of Luke, as if Luke had written down what Paul preached or as if what the former had written down the latter had preached. But he says “my” gospel because he himself preached the word of God “concerning his Son,” as the passage we are dealing with puts it.

CALVYN OOR ROMEINE 1:1-4

(nota: waar Luther reeds sake genoem het wat Calvyn ook aanspreek, gaan ek dit nie noodwendig herhaal nie, maar wel byvoeg ‘n ander insig is of bydrae tot die saak)

1 Die gesag van ‘n dienskneg en apostel

A servant of Jesus Christ, etc. — He signalizes himself with these distinctions for the purpose of securing more authority to his doctrine; and this he seeks to secure by two things — first, by asserting his call to the Apostleship; [14] and secondly, by showing that his call was not unconnected with the Church of Rome: for it was of great importance that he should be deemed an Apostle through God’s call, and that he should be known as one destined for the Roman Church. He therefore says, that he was a servant of Christ, and called to the office of an Apostle, thereby intimating that he had not presumptuously intruded into that office. He then adds, that he was chosen, (selectum — selected, [15] ) by which he more fully confirms the fact, that he was not one of the people, but a particular Apostle of the Lord. 

2 Daar is nie meer vandag Apostels nie, dus geen opeenvolging nie

We must here observe, that all are not fitted for the ministry of the word; for a special call is necessary: and even those who seem particularly fitted ought to take heed lest they thrust themselves in without a call. But as to the character of the Apostolic and of the Episcopal call, we shall consider it in another place. We must further observe, that the office of an Apostle is the preaching of the gospel. It hence appears what just objects of ridicule are those dumb dogs, who render themselves conspicuous only by their mitre and their crook, and boast themselves to be the successors of the Apostles!

The word, servant, imports nothing else but a minister, for it refers to what is official. I mention this to remove the mistake of those who too much refine on this expression and think that there is here to be understood a contrast between the service of Moses and that of Christ.

3 Vers 3 en 4 verduidelik die ganse Evangelie in ‘n neutedop: Jesus Christus

3. Concerning his own Son, etc. — This is a remarkable passage, by which we are taught that the whole gospel is included in Christ, so that if any removes one step from Christ, he withdraws himself from the gospel. For since he is the living and express image of the Father, it is no wonder, that he alone is set before us as one to whom our whole faith is to be directed and in whom it is to center.

It is then a definition of the gospel, by which Paul expresses what is summarily comprehended in it. I have rendered the words which follow, Jesus Christ our Lord, in the same case; which seems to me to be most agreeable with the context. We hence learn, that he who has made a due proficiency in the knowledge of Christ, has acquired every thing which can be learned from the gospel; and, on the other hand, that they who seek to be wise without Christ, are not only foolish, but even completely insane.

4 Jesus Christus is een Persoon met twee nature, dit moet gehandhaaf word teen ketters soos Servet

Who was made, etc. — Two things must be found in Christ, in order that we may obtain salvation in him, even divinity and humanity. His divinity possesses power, righteousness, life, which by his humanity are conveyed to us. Hence the Apostle has expressly mentioned both in the Summary he gives of the gospel, that Christ was manifested in the flesh — and that in it he declared himself to be the Son of God. So John says; after having declared that the Word was made flesh, he adds, that in that flesh there was a glory as of the only-begotten Son of God. (John 1:14.) That he specially notices the descent and lineage of Christ from his ancestor David, is not superfluous; for by this he calls back our attention to the promise, that we may not doubt but that he is the very person who had been formerly promised. So well known was the promise made to David, that it appears to have been a common thing among the Jews to call the Messiah the Son of David. This then — that Christ did spring from David — was said for the purpose of confirming our faith.

He adds, according to the flesh; and he adds this, that we may understand that he had something more excellent than flesh, which he brought from heaven, and did not take from David, even that which he afterwards mentions, the glory of the divine nature. Paul does further by these words not only declare that Christ had real flesh, but he also clearly distinguishes his human from his divine nature; and thus he refutes the impious raving of Servetus, who assigned flesh to Christ, composed of three untreated elements.

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Die hele reeks is hier beskikbaar: Reformasie 500: LRLC

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