Bert Koopman
My name is Bert Koopman. Graduated as a mate at The Maritime Institute Michiel Adriaansz. de Ruyter, I sailed on the deep sea for several years, all over the world. After that, I worked for years in the ICT sector in various management positions. In parallel, I have immersed myself in theology and judaica. I graduated in theology at the Theological University of Apeldoorn. My subject for my Bachelor thesis was about John Norton and preparatory work. My subject for my Master's thesis Old Testament was about the Rechabites. I finished my PhD study 28th June 2023. The subject was: The influence of preparatory work on Dutch theology in the seventeenth century.
Supervisors: Prof. dr. H.J. Selderhuis, prof. dr. W.J. op 't Hof
Phone: 06-12984200
Address: Kastelijnsweg 19
4695 RA St. Maartensdijk
Supervisors: Prof. dr. H.J. Selderhuis, prof. dr. W.J. op 't Hof
Phone: 06-12984200
Address: Kastelijnsweg 19
4695 RA St. Maartensdijk
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Books by Bert Koopman
In the past, there has been a fierce battle over the spiritual state of pastors. A pastor, whether pastor, elder or deacon, is supposed to be converted. How else can one answer the questions asked in the form with a good conscience? Yet it has pleased the Lord to carry out His counsel through unconverted ministers. And who are we, to say, ‘What art thou working?’(John 6:30) The Lord, as the great Potter, has power to make one vessel to honour and another vessel to dishonour. And yet, both vessels are used in His hand (Rom. 9:21).
In view of the discussions on the spiritual state of ministers, which are still heard with a certain regularity even today, I thought it would not be undesirable to re-light the following writing by prof. dr. F.A. Lampe entitled Great Privileges of the disastrous apostle Judas Iscariot, all faithless teachers to a terror, and all over the contemporary church decay confused souls to warning. In it, Lampe describes the various explanations, which there have been over the centuries, and also gives his own view of the privileges enjoyed by the disciple Judas.
Voor de Encyclopedie Nadere Reformatie deel IV schreef ik de lemma's : Letterkennis, Noord-Holland, Oefenaar, Opvoeding, Ouderdom, Overdaad, Prediking, Preeklezen en Ramisme.
behoorden, laten hun namen en de geschiedenis van Jehu zien dat ze de God van Israël dienden. Waarschijnlijk waren de Rechabieten nomadische herders en keerden zij zich tegen de Baäldienst en de daarbij behorende cultuur. Hoewel er in het onderzoek zogenaamde praktische redenen voor het gebod van Jonadab zijn genoemd – zoals het voorbereid zijn op mogelijke rampen – ligt het meer voor de hand om hier religieuze redenen voor te veronderstellen, ook al worden die in de Bijbeltekst niet genoemd. De toewijding aan de voorvaderlijke godsdienst vormde op zich al een protest tegen de Baäldienst. Dit werd nog eens extra onderstreept door hun trouw aan wat hun vader Jonadab hun had geboden. Die trouw en gehoorzaamheid staan in Jeremia 35 centraal. Ze vormen een contrast
met de ontrouw en ongehoorzaamheid van Juda tegenover de HEERE. Om dit contrast des te sterker te markeren, heeft Jeremia 35 in het boek een plaats gekregen tussen Jeremia 34:8-22 en Jeremia 36. Vanwege hun trouw ontvangen de Rechabieten, tegen de donkere achtergrond van Gods oordeel over Juda, een belofte van eeuwig voortbestaan. Over de vervulling van deze belofte is slechts weinig bekend. Alleen Gods trouw aan Zijn beloften biedt hier houvast. Ondertussen is de gehoorzaamheid van de Rechabieten aan hun voorvaderlijke geboden de eeuwen door een lichtend voorbeeld.
Papers by Bert Koopman
Puritan sermons without referencing them. By a textual comparison of various English penitence sermons and Ridderus’s sermon outlines, it demonstrates how Ridderus adapted and integrated these sermons into his Aenmerckingen over verscheyde texten der H. Schrifture. As such, it
calls into question the views of H.J. Postema and G. Schaap, who had downplayed the significance of Puritan influences on Ridderus
In the past, there has been a fierce battle over the spiritual state of pastors. A pastor, whether pastor, elder or deacon, is supposed to be converted. How else can one answer the questions asked in the form with a good conscience? Yet it has pleased the Lord to carry out His counsel through unconverted ministers. And who are we, to say, ‘What art thou working?’(John 6:30) The Lord, as the great Potter, has power to make one vessel to honour and another vessel to dishonour. And yet, both vessels are used in His hand (Rom. 9:21).
In view of the discussions on the spiritual state of ministers, which are still heard with a certain regularity even today, I thought it would not be undesirable to re-light the following writing by prof. dr. F.A. Lampe entitled Great Privileges of the disastrous apostle Judas Iscariot, all faithless teachers to a terror, and all over the contemporary church decay confused souls to warning. In it, Lampe describes the various explanations, which there have been over the centuries, and also gives his own view of the privileges enjoyed by the disciple Judas.
Voor de Encyclopedie Nadere Reformatie deel IV schreef ik de lemma's : Letterkennis, Noord-Holland, Oefenaar, Opvoeding, Ouderdom, Overdaad, Prediking, Preeklezen en Ramisme.
behoorden, laten hun namen en de geschiedenis van Jehu zien dat ze de God van Israël dienden. Waarschijnlijk waren de Rechabieten nomadische herders en keerden zij zich tegen de Baäldienst en de daarbij behorende cultuur. Hoewel er in het onderzoek zogenaamde praktische redenen voor het gebod van Jonadab zijn genoemd – zoals het voorbereid zijn op mogelijke rampen – ligt het meer voor de hand om hier religieuze redenen voor te veronderstellen, ook al worden die in de Bijbeltekst niet genoemd. De toewijding aan de voorvaderlijke godsdienst vormde op zich al een protest tegen de Baäldienst. Dit werd nog eens extra onderstreept door hun trouw aan wat hun vader Jonadab hun had geboden. Die trouw en gehoorzaamheid staan in Jeremia 35 centraal. Ze vormen een contrast
met de ontrouw en ongehoorzaamheid van Juda tegenover de HEERE. Om dit contrast des te sterker te markeren, heeft Jeremia 35 in het boek een plaats gekregen tussen Jeremia 34:8-22 en Jeremia 36. Vanwege hun trouw ontvangen de Rechabieten, tegen de donkere achtergrond van Gods oordeel over Juda, een belofte van eeuwig voortbestaan. Over de vervulling van deze belofte is slechts weinig bekend. Alleen Gods trouw aan Zijn beloften biedt hier houvast. Ondertussen is de gehoorzaamheid van de Rechabieten aan hun voorvaderlijke geboden de eeuwen door een lichtend voorbeeld.
Puritan sermons without referencing them. By a textual comparison of various English penitence sermons and Ridderus’s sermon outlines, it demonstrates how Ridderus adapted and integrated these sermons into his Aenmerckingen over verscheyde texten der H. Schrifture. As such, it
calls into question the views of H.J. Postema and G. Schaap, who had downplayed the significance of Puritan influences on Ridderus
Puritans such as Richard Greenham, Richard Rogers, William Perkins and Thomas
Hooker expressed the sinner’s preparation to conversion. This view was voiced
by the British delegates to the Synod of Dort but was heard with suspicion by the
Dutch theologians. The concept of preparatory work was most influentially voiced
in a series of sermons by Thomas Hooker in New England in the 1630s, though his
views were not accepted uncritically by all.
Due to the translation into Dutch of works of English Puritan authors including
William Perkins, Richard Rogers, Robert Bolton, Thomas Hooker and William
Ames, the concept gained a wide influence in the Netherlands. This influence
can be traced in the development of Dutch Reformed systematic theology as well
as preaching. We encounter the concept of preparatory work most clearly in the
disputations by Gisbertus Voetius and in the dogmatic works of Petrus van Mastricht
and Wilhelmus à Brakel.
In Dutch Reformed preaching, the concept of preparatory work can be found in
the works of Willem Teellinck, Franciscus Ridderus, van Mastricht, and Abraham
Hellenbroek. They discuss the distinct identity and necessity of contrition and
humiliation prior to faith, issue a plea for holy despair, and place preparatory work
before the inward calling of a sinner, as does Hooker. In the preaching of ministers such as Hermannus Witsius, Melchior Leydecker, and Bernardus Smijtegelt,
however, preparatory work is placed after the inner calling
islam was een godsdienst die pas laat opkwam en in korte tijd grote delen van de wereld veroverde. Toch bleef die voor Nederland op afstand. Inmiddels vormen de moslims ongeveer 20% van de wereldbevolking en daarmee is de islam na het christendom de tweede godsdienst. De islam had er zonder het Jodendom en christendom nooit kunnen zijn. De islam heeft een bijzonder positie die apart is van de heidenen. Lange tijd is de islam genegeerd. Inmiddels wonen er zo’n 1 miljoen moslims in Nederland. De beklemmende vraag kan opkomen: welke bedoeling heeft God met de opkomst van deze religie? Hoe moeten we daarop reageren? Is er hoop voor het moslimvolk als zodanig? Zijn er beloften voor hen? Moeten we hen beschouwen als onze naaste? En, hoe moeten we omgaan met de dreiging die er vanuit gaat? Allemaal vragen die op ons afkomen. Vragen waar we niet altijd een pasklaar antwoord op hebben.
Voor de beantwoording van deze vraag zijn de volgende subvragen van belang: 1. Wie zijn de Rechabieten, wat is hun afkomst, hun levenswijze en wat kan de achtergrond van het gebod van hun vader Jonadab geweest zijn? 2. Wat is de betekenis van de tekenhandeling? 3. Welke strekking heeft de belofte die aan de Rechabieten werd gedaan?
aan het fysieke kerkbezoek.’ Daarnaast onderzocht de werkgroep de reden van het wantrouwen ten opzichte van de overheid vanuit de reformatorische gezindte. Mede gezien de uitslagen van dit onderzoek, is het goed om nog eens terug te kijken naar deze periode. De parafrase over Psalm 82 heb ik geschreven in het jaar 2021 ten tijde van de corona.
Inmiddels is er veel veranderd op het politiek vlak. Er heeft een enorme politieke aardverschuiving plaatsgevonden. De tien artikelen over Psalm 82 heb ik destijds geschreven in tweewekelijkse periodiek het Gereformeerd Venster.
The gist of his argument is that a modern railway has made the journey from City Perish to Celestial City a lot more comfortable than in Bunyan's time. But appearances can be deceiving. Hawthorne shows how all sorts of modern movements, doctrines and beliefs and religious ‘tolerance’ deceive and tempt travellers to their eternal destination. His sympathies lie not with those modern ideas, but with the ‘two dusted pedestrians (...) clad in their travel garb cut to old fashion, with dented hat and staff, mystical parchment scrolls in hand and awesome burdens on their backs.’ Hawthorne has more in common with Bunyan, than with modern theologians. We are now in the twenty-first century, in the new millennium, some 170 years after Hawthorne's sharp satire was first published. An unending stream of new developments in the social and ecclesiastical fields was reason enough to edit Hawthorne's work. In the periodical Gereformeerd Venster, I wrote 14 articles an adaptation on Hawtorn's work.
Then, in chapter three, I describe in broad outline the history of the people of the Jews from 538 BC, the year in which the first Jews were taken to Babylon, to 70 AD, the year of the destruction of the city and the Temple by the Romans.
In chapter four I describe the situation in Babylon before - and after the year 226. In the course of the centuries, a flourishing community had developed there. Many Jews had stayed behind in Babylon after Ezra and Nehemiah had returned to the land of Canaan. I also briefly discuss the situation of the Jews in the Diaspora.
In chapter five, I describe the functions and institutions within Judaism. This chapter deals with the functions of Rabbis, the teachers in the schools, and the curriculum. In describing the Rabbis, the sages and the scholars, I have made use of Elie Wiesel's book, My Love of the Talmud. Many life descriptions originate from legends. So caution is sometimes required.
In chapter six I talk about the large amount of Rabbinical literature that has been written over the years. In this chapter I will show how a Jew looks at the revelation, which translations there are, and how they are valued. The liturgy of Jewish synagogue services is also discussed.
In chapter seven we see the religious conceptions the Jewish people had of God. His name, His reign in nature and history, and His attributes are discussed. The belief in angels and demons is also discussed.
In chapter eight I describe the relationship between Torah and the chosen people of the Jews. How do the Jews look at their position as the chosen people? How do they view the Torah?
In chapter nine I will show how the Jews look at history as collateral. What does their expectation of the future look like after all the terrible events that have taken place? What does the expectation of the Messiah look like after everything that has happened to them?
In chapter ten I will look more closely at the individual piety of the Jew. How does the individual relate to the community? How does one look at man as an image bearer of God?
In chapter eleven I look at numerical symbols that play a major role in the ideas of Jewish society. The Kabbalah has a great influence on Jewish religious life.
Chapter twelve is about Jewish rites and symbols. The synagogue service plays a major role in Jewish life. Furthermore, the Sabbath and the calendar of Jewish festivals. How are they related to each other, and what happens on those days and how are they spent by the Jews.
Then, in chapter thirteen, I look at how this manifests itself in personal matters such as circumcision, the ransoming of the first-born, confession, marriage, sickness, death, etc.
In Judaism there are different kinds of religious movements. These have developed over the years and are found all over the world. I briefly describe their characteristics in chapter fourteen.
Then, in chapter fifteen, I discuss the Talmud and the Midrash in detail. How did they originate, what is their content, who wrote them, which generations of Rabbis do we know, how should we value the different Rabbis and their writings, what is their hermeneutics etc.?
In chapter sixteen, I describe a visit to the largest synagogue, the Snoge in Amsterdam. By means of a number of illustrations, I show how it still looks today and how the service proceeds on the Sabbath.
In chapters seventeen and eighteen I arrive at the ultimate goal, namely Christiaan Meyer's and Salomon Duytsch's explanation to their fellow citizens about the birth of Immanuel from the virgin Mary and the proof of the Trinity among the ancient Rabbis.
Much of the information is taken from other books, from which I have made summaries. I have included these summaries in this document. I refer to them, sometimes in detail, sometimes in general. Finally, there is a bibliography and a register of names and cases.
Title Lecture: Pietistic Pastoral Care to the Sick during the Plague in the Seventeenth Century.
The request was to give a lecture on pietistic pastoral care to the sick during the plague in the seventeenth century. The lecture is divided as follows:
1. Briefly define what pastoral care to the sick entails
2. How one viewed pastoral care to the sick during the plague in the seventeenth century
3. Then zoom in on the plague outbreak in Groningen in 1656, discussing the preacher Johannes Martinus as a case study
4. Closing by drawing lines to today, the current Covid-19 crisis.
Title Lecture: Pietistic Pastoral Care to the Sick during the Plague in the Seventeenth Century.
The request was to give a lecture on pietistic pastoral care to the sick during the plague in the seventeenth century. The lecture is divided as follows:
1. Briefly define what pastoral care to the sick entails
2. How one viewed pastoral care to the sick during the plague in the seventeenth century
3. Then zoom in on the plague outbreak in Groningen in 1656, discussing the preacher Johannes Martinus as a case study
4. Closing by drawing lines to today, the current Covid-19 crisis.
Originele titel: The way of Life. Or, Gods way and Course, in bringing the soul into, keeping it in, and carrying it on, in the wayes of life and peace (1641). Documentatieblad Nadere Reformatie
410 pp. Originele titel: The humbled sinner resolved what he should do to be saved (1656).