Kersten, Heidelberg Catechism, Volume 2

The Heidelberg Catechism in 52 Sermons

Rev. G. H. Kersten, Late Minister of the Netherlands Reformed
Congregation, Rotterdam, Holland

Volume II
(Lord's Day 27-52)

1968

Translated from the Holland and printed by the Netherlands Reformed
Congregations in America



Contents

Lord's Day

27 - The Essential Value of Baptism

28 - The Communion of Faith With Christ

29 - The Spiritual Nourishment of God's Children in the Lord's Supper

30 - The Proper Use of the Lord's Supper

31 - Of the Keys of the Kingdom

32 - The Necessity of God Works

33 - True Conversion

34 - The Law of God

35 - Of Divine Worship According to God's Word

36 - The Hallowing of the Lord's Name

37 - Swearing An Oath Religiously

38 - Keeping the Lord's Day Holy

39 - The Required Obedience to the Authorities God Has Set Over Us

40 - God's Watch Over the Life of Man

41 - The Sanctity of Marriage

42 - Of Property

43 - Bearing False Witness Forbidden

44 - The Fountain of Sin Discovered

45 - Of Prayer

46 - Of the Address of Prayer

47 - Hallowing God's Name

48 - The Coming of the Kingdom of Heaven

49 - The Petition That God's Will Be Done

50 - The Petition for the Provision of Temporal Needs

51 - A Supplication for Remission of Sins

52 - The Petition for the Lord's Protection


    
    

The Essential Value of Baptism

Lord's Day 27


Psalter No. 206 st. 3
Read I Cor. 7:1-17
Psalter No. 125 st. 1, 2, 6, 7
Psalter No. 425 st. 4, 5
Psalter No. 48 st. 8


Beloved,

    Of all the kings who reigned over the Ten Tribes of Israel, there
was not one who feared the Lord. Immediately after their revolt, the
tribe of Ephraim withdrew from the true worship of Jehovah. Their first
king, Jeroboam, anointed by Ahijah upon the command of the Lord, drew
the people away from Jerusalem's temple service. He feared that if
Israel would go to Jerusalem three times a year according to God's
command to celebrate the great feast days, the kingdom would revert to
the House of David. To prevent this, Jeroboam introduced the worship of
the golden calves, transgressing the second commandment, which soon led
to total idolatry. Thus he not only led his royal house to a speedy
end, but the whole kingdom was led to ruin.
    
    It is not a matter of indifference how the Lord is to be
worshipped. He alone is God, and He will not tolerate any gods beside
Himself. He has prescribed in His law the manner in which His service
was to be conducted. In the Ceremonial Laws He directed Israel to
Himself, in Whom alone is righteousness and holiness for a lost sinner,
and if the eyes of the people were opened, by faith they embraced Jesus
Christ and His blood for reconciliation and remission of all their
sins. Jeroboam's calves at Dan and Bethel did not speak of this Blood.
As the idolatrous calf-worship of Jeroboam did not reveal redemption in
Christ, no more does the self appointed and idolatrous worship of the
Church of Rome. She appropriates to herself the grace which is in
Christ, and confers this upon the laity through her priests by means of
the sacrament of baptism. Thus the external water would wash away the
sins committed before baptism. The Catechism clearly rejects this
erroneous doctrine as being in opposition to God's Word and the nature
of the Sacrament. Instead it maintains the true meaning of baptism and
vindicates its position regarding the administration of baptism to
infants, which is opposed by the Anabaptists, as appears in Lord's Day
27, to which we now wish to devote our attention in the consideration
of the following questions and answers:



    Lord's Day 27

Q. 72. Is then the external baptism with water the washing away of sin
    itself?

A. Not at all; for the blood of Jesus Christ only, and the Holy Ghost
    cleanse us from all sin.

Q. 73. Why then does the Holy Ghost call baptism "the washing of
    regeneration," and "the washing away of sins?"

A. God speaks thus not without great cause, to-wit, not only thereby to
    teach us, that as the filth of the body is purged away by water,
    so our sins are removed by the blood and Spirit of Jesus Christ;
    but especially that by this divine pledge and sign he may assure
    us, that we are spiritually cleansed from our sins as really, as
    we are externally washed with water.

Q. 74. Are infants also to be baptized?

A. Yes; for since they, as well as the adult, are included in the
    covenant and church of God; and since redemption from sin by the
    blood of Christ, and the Holy Ghost, the author of faith, is
    promised to them no less than to the adult; they must therefore by
    baptism, as a sign of the covenant, be also admitted into the
    Christian church; and be distinguished from the children of
    unbelievers as was done in the old covenant or testament by
    circumcision, instead of which baptism is instituted in the new
    covenant.
    
    Whereas Lord's Day 26 laid the foundation concerning the sealing
power of Baptism for God's elect for the remission and cleansing of
their sins, this Lord's Day explains the essential value of baptism
under the following considerations:
    
      I. That it is only represented by water;
    
     II. That it is exhibited in the thing signified;
    
    III. That it calls for the baptism of infants.
    
    Lord's Day 26 taught us that in baptism there are two benefits
derived from the sacrifice of Christ which are bestowed, signified, and
sealed to true believers, viz., justification and sanctification. The
external water baptism seals these benefits to God's people. In baptism
God binds Himself as with an oath to those purchased by Christ's blood
and regenerated through the Holy Spirit, to grant complete recovery
from the depths of destruction into which they have sunk in Adam's fall
and to which they are subject in God's righteous judgment. This
complete recovery lies only in the reconciliation of the guilt, and the
purification from the pollution of sin.
    
    It is in no way possible for us to pay the penalty for our guilt,
nor can we purify ourselves from the pollution of sin. Can the
Ethiopian change his skin, or the leopard his spots? Then may ye also
do good that are accustomed to do evil. Through human effort alone,
restoration into the state of grace is impossible. "For though thou
wash thee with water, and take thee much soap, yet thine iniquity is
marked before me, saith the Lord God." That which is impossible with
man Christ has obtained and God, the Holy Spirit grants the same to His
own, namely, an atoning righteousness and sanctifying holiness.
    
    Now in Lord's Day 27, we come to consider the essential value of
baptism to find that it is merely represented by water. Let us beware
of an erroneous interpretation, in conflict with the testimony of the
Holy Spirit, of those portions of Scripture where baptism is called
"the washing of regeneration" and the "cleansing from sin", as is
brought out in the last question of Lord's Day 26. Although Scripture
in these places speaks of baptism, yet here it does not pertain to
external baptism as such. The instructor calls our attention to this by
asking: "Is then the external baptism the washing away of sin itself?"
The answer is an absolute negative: "No, because only the blood of
Jesus Christ and the Holy Spirit cleanse us of all sin." Rome teaches
that by the sign in the ministration of baptism sin is remitted. She
ascribes to the sign of baptism such efficacy as though by external
baptism, sanctifying grace is conferred upon all who receive this sign,
even though they do not believe. Alas! Luther himself was not
completely purged of Rome's overestimation of baptism. Although, in
Luther's opinion, grace was not conferred through the sign of baptism,
he joins it to the sacrament and views the external water baptism as a
conveyance of grace. Our instructor opposes both the Church of Rome and
the Lutheran interpretation of this sacrament. God's Word is unjustly
used to affirm their overestimation of this doctrine. We read in Acts
2:38: "baptized... for the remission of sins"; also in Acts 22:16 "...
be baptized and wash away thy sins"; also in I Peter 3:20 (b): "while
the ark was a preparing wherein few, that is, eight souls were saved by
water. The like figure whereunto even baptism does also now save us;"
and Paul writes in Titus 3:5: "Not by works of righteousness which we
have done, but according to his mercy he saved us, by the washing of
regeneration"; yet in not one of these places is the external water
baptism said to have the efficacy to wash away sin.
    
    On the contrary, Scripture speaks here of the thing signified in
baptism, and the thing signified is twofold: the blood and spirit of
Christ. These are the washing of regeneration and by these alone sins
are washed away. In Titus 3 the Apostle adds to the aforementioned
words: "... and renewing of the Holy Spirit which He shed on us
abundantly by Jesus Christ our Savior", and as he clearly speaks in I
Corinthians 6:11: "but ye are washed (not by external water of baptism)
but ye are sanctified, but ye are justified in the name of the Lord
Jesus and by the Spirit of our God." The sign of circumcision was to
Abraham a seal of the righteousness of faith which was imputed to him
as the token of the covenant was in the foreskin. Likewise to the true
believer, baptism is a seal of justification and sanctification which
he became partaker of, only through the Holy Spirit by virtue of
Christ's self sacrifice; objectively, because the elect are
comprehended in the Covenant of Grace from eternity, and subjectively
by the application of the Holy Spirit. God's grace does not always
accompany the external administration of the Sacrament. Some baptized
persons have perished, such as Judas, Simon the Sorcerer, Ananias,
Sapphira and many others who had received the sign of baptism, yet they
were ruined by their careless and godless lives. "For he is not a Jew
which is one outwardly, neither is that circumcision which is outward
in the flesh; but he is a Jew which is one inwardly; and circumcision
is that of the heart, in the Spirit, and not in the letter." Those who
place their confidence in external baptism, as their ground of hope for
heaven, will be eternally confounded. We must be washed in the blood of
Jesus Christ, through the power of the Holy Spirit. "And the blood of
Jesus Christ, His Son, cleanseth us from all sin." (I John 1:7).
Everything else falls short of this; yet that blood is sufficient: "How
much more shall the blood of Christ who through the eternal Spirit
offered Himself without spot to God, purge your conscience from dead
works to serve the living God?" (Hebrews 9:4).
    
    In spite of the insufficiency of external water baptism to cleanse
us from our sins, we may not underestimate it. Baptism is more than an
external ceremony; it is more than a mark of distinction which
externally distinguishes Christians from unbelievers. Socinians,
Zwinglians and Remonstrants may think differently, but God's Word
teaches us that baptism is not only a sign but also a seal. "Therefore
the signs are not in vain or insignificant, so as to deceive us. For
Jesus Christ is the true object presented in them, without Whom they
would be of no moment." (Article 33, Confession of Faith). Though
heaven is barred for many who have been baptized, nevertheless baptism
is a Sacrament which teaches and seals the washing away of sins; and is
in its signification the baptism of regeneration; in its truest sense,
it is the washing away of sin.
    
    Baptism must also be administered according to the institutions of
Christ; in the Name of the Father and of the Son and of the Holy Ghost,
and only by those who are authorized to officiate at this service in
the Church. In the previous Lord's Day we pointed out and now repeat
with emphasis, that neither a physician, nor a midwife, nor anyone
outside of the constituted office of the Church, is permitted to
administer the Sacrament of Baptism. Should this take place, the name
of the Lord is profaned and the administrator denies his own confession
through folly and lack of principle. The Church could not recognize the
baptism-of-extremity instituted by the Church of Rome and rejected the
thesis that baptism is necessary for salvation; yet the church
maintained that baptism is essential by virtue of Christ's command. We
repeat once again: Baptism does not confer grace. The Eunuch and
Cornelius believed before they were baptized. The water of baptism can
no more wash away sins than the blood of bulls and goats of the Old
Testament covenant could purify the conscience from all dead works.
Though external water baptism does not take away sin, yet baptism is of
great significance. Let us consider this in the second place as we
learn from our instructor--
    
    II
    
    that the essential value of baptism is exhibited in the thing
signified. In Question 73, the Catechism enters more deeply into this
matter. There it reads: "Why then does the Holy Ghost call baptism 'The
washing of regeneration', and 'the washing away of sins'?" Why is this
question asked if the external sign of water baptism does not actually
wash away sin? Must there not be peculiar reasons why the Lord places
such great emphasis upon this in His Holy Word? There are indeed,
peculiar, specific reasons. "God speaks thus not without great cause."
We should devote our entire attention to it and meditate on it. For
many who esteem baptism too lightly, this word of the instructor should
serve as an admonition. We are so easily taken in by extremes. We
remain far off from the exaggeration of the Church of Rome, because
Scripture constrains us to. Yet we so easily fall into another extreme,
viz., that of using baptism out of custom, not discerning its
significance and efficacy, but underestimating them. The instructor now
opposes the undervaluing of this God-given sign and seal, which often
results in a lukewarm use thereof. God calls baptism the washing of
regeneration and the washing away of sins (viz., baptism in its truest
meaning) not "without great cause, to-wit, not only thereby to teach
us, that as the filth of the body is purged away by water, so our sins
are removed by the blood and Spirit of Jesus Christ; but especially
that by this divine pledge and sign He may assure us, that we are
spiritually cleansed from our sins as really as we are externally
washed with water."
    
    The reason God calls baptism "the washing of regeneration" is not
because baptism can regenerate us or that external water can wash away
our sins; but that God, thereby, would have it serve as a lesson to
teach and assure us. Both the teaching and the assurance agree with the
sign given in baptism. As water cleanses in taking away the impurities
of our bodies, likewise sin is removed by the blood and Spirit of Jesus
Christ. Thus through the water of baptism we are directed to the blood
and Spirit of Christ. Oh, what an indispensable lesson! How we do seek
salvation apart from Christ! By nature we do not know Him nor do we
wish to know Him. We are filled with enmity toward God and His
Anointed. Even though God may have overpowered our heart, we still seek
peace and rest for our guilt-stricken soul outside of Christ; yes, even
though we may have found rest in God through faith, we can all too
often do without Christ and continue to rely on our conversion and
comfort ourselves with our justification. This proceeds from our
blindness. Therefore it is necessary to continue to grow in the
knowledge of Christ. Though the lesson taught in baptism is so
necessary for us, it is nevertheless precious. What could be of more
comfort to our soul? What would enliven our hope more, than the
manifestation of complete remission of sin by Christ? Every avenue of
healing for our broken hearts is closed; yet in this soul saving lesson
given in baptism, the only way of deliverance from sin is revealed.
This lesson will make us treasure Christ above all else and drive us to
the Fountain which is opened in His Blood. As a result it causes us to
realize that we cannot live apart from Christ because--
    
        Apart from Jesus there is no life,
        But eternal destruction of soul.
    
    There is still more. Baptism is not merely a sign. God will also
assure that we are spiritually washed from our sins. This is the
precious benefit that gives rest to the soul. There are many who lack
this assurance, although not entirely, for faith is followed by
assurance. When God's children are privileged by faith to flee to
Christ, sin and guilt fall away and the efficacy of Christ's blood is
impressed upon the soul, causing the most concerned of God's people to
enjoy at times a peace which the world knows not of. But the strivings
of unbelief and the buffeting of Satan which follow have the upper hand
so often, that assurance gives place to doubt and God's people are
vexed with a thousand fears and woes. If the eye of faith is permitted
to see that which God has assured in baptism, how much more desirous
would we become for the assurance of the Holy Spirit, Who delivers us
from these doubts and subdues the power of these assaults.
    What formal Christians we are most of the time. The Sacrament of
Baptism is administered repeatedly from year to year. How are we
disposed under the administration thereof? Do our hearts go out to the
Blood and Spirit of Christ? We, ministers of the Gospel, address the
congregation at baptismal services. Do these addresses point to Christ
and to the benefits bestowed by God in baptism to teach and assure
God's people? Do they offer comfort to the disconsolate, that they have
a portion in Christ and His righteousness which the Lord has sealed to
them in baptism? If so, then faith would surely be more active and this
sacrament would be more highly esteemed. Every baptismal service
involves the whole congregation, not the individual parents only who
present their children to be baptized. In baptism the Lord gives His
people a pledge or guarantee of His faithfulness and abiding Covenant.
Moreover, He proclaims with divine power to every unconverted person
the salvation which is in Christ for condemned sinners and the dreadful
destruction that awaits those who harden themselves in their sins and
unbelief, whether they are young or old. Let us bear this in mind as we
follow the instructor in his explanation that the value of baptism also
includes, and therefore calls for the baptism of infants. This forms
our third point of consideration.
    
    III
    
    As we follow the explanation given in the Catechism, we find the
answers to the following three questions:
    
    a. Shall infants be baptized?
    b. On what basis are they to be baptized?
    c. Which children shall be baptized?
    
    (a) The Catechism affirms the baptism of infants with a decided
"yes". This question is directed at the opponents of infant baptism,
viz., Anabaptists, Baptists, and many Darbyites, along with several
other sects in our days. These opponents of infant baptism support
their objections by stating that there is no exact command given in the
Bible to baptize infants. The argument can be offered regarding the
observance of Sunday instead of the Sabbath. Such arguments reveal
gross ignorance of God's Word. Is the Bible a kind of law book which
contains specific laws for the explanation and disposition of any and
all questions that arise, enabling one to conclude that if something is
not specifically commanded it is to be rejected? God's Word is not that
kind of reference book, and it manifests great superficiality when one
expects to find a specific text for every doctrine.
    
    Moreover, the sacrament of circumcision had always been
administered to young children; therefore no new statute was necessary
for the administration of baptism under the New Covenant because,
according to Colossians 2:11, 12 baptism came in the place of
circumcision. In fact, the administration of baptism is more inclusive
than that of circumcision, because the female generation is included in
baptism, not in circumcision. Think only of Lydia in Acts 16:15. May
infants then be deprived of this benefit? But the Anabaptists object by
saying that it is written, "He that believeth and is baptized shall be
saved." Faith, then, precedes baptism! The Ethiopian was baptized
following his profession of faith, consequently infant baptism is not
permissible since infants are not able to make a profession of faith.
Therefore the rule is: First believe, then be baptized. This erroneous
conclusion is reached by not reading the Word of God relatively.
    
    On the mission field the circumstances are naturally different from
those in an established congregation and a different rule must be
followed. What procedure is followed then in missionary work? Does the
missionary begin immediately among the heathens by baptizing infants?
Indeed not! First he comes in contact with the adults and instructs
them in the Word. Then, when the parents are brought to the faith and
become disciples (as is revealed in Matthew 28:19), both the parents
and children are baptized. Only the children of the congregation
receive the Sacrament. The Form For The Administration of Baptism
refers quite properly to the blessing of children. Some of the young
children who were brought to Jesus were infants who had to be carried.
When the disciples tried to restrain these infants from approaching
Christ, He was greatly displeased and said, "for of such is the Kingdom
of Heaven." They were children of Israel, children of the people of the
Covenant, which the natural seed of Jacob were and which (as we shall
observe later) the children of the congregation are now. However, only
the elect who are regenerated by the power of the Holy Spirit are
actually incorporated in the Covenant.
    
    Since children are heirs of the Kingdom, may the sign and seal of
the Covenant be withheld from them? Obviously not. Therefore the
aforementioned sects do not understand the covenant when they conclude
that the Administration of Baptism may be administered only upon
personal profession of faith. This is contrary to Scripture. Could the
Apostles have baptized the Jailer and Lydia and all their House on the
basis of personal faith? They could do so only by virtue of the
covenant as was done in the Old Testament by Circumcision, to which the
instructor also refers. The Lord expressly commanded that circumcision
be performed on the eighth day, even upon threat of death (Gen. 17),
and circumcision was "the communication of the sacrament of the
suffering and death of Christ", as Baptism is in the New Covenant. Can
anyone then, who is guided by Scripture, refrain from having his child
baptized?
    
    Although the appointment of the eighth day was ceremonial and the
Ceremonial Laws were abolished, nevertheless our church fathers grasped
its meaning when they taught that baptism should be administered to our
children as soon as possible.
    
    Now let the opponents of infant baptism prove that this baptism is
unlawful! What text can they produce as proof? Being spiritually
ignorant, they are blind to the doctrine of the Covenant in which we
and our children (although only in an external relationship) are
comprehended. This was true also in ancient time of Abraham and his
seed who were included in the Covenant, even though all of Abraham's
children did not possess grace or share in the benefits of the
Covenant. Yet they were circumcised because it was mandatory.
Therefore, our children must also be baptized, since baptism has come
in the place of circumcision. Does not Paul teach in the Epistle to the
Colossians, that the significance of baptism is the same as that of
circumcision? In Chapter 2 he testifies that the believers at Colosse
were circumcised in Christ, "with the circumcision made without hands
in putting off the body of sin of the flesh by the circumcision of
Christ," and this circumcision was not performed with the knife of
Moses, but through baptism; because there follows in verse 12: "Buried
with Him in baptism, wherein also ye are risen with him through the
faith of the operation of God, who has raised him from the dead." Thus,
circumcision and baptism are the same in significance, baptism having
taken the place of circumcision. Therefore baptism must be administered
to children.
    
    The answer to our second question: (b) "On what basis are they to
be baptized?" is given by the Catechism in these words: "For since
they, as well as the adults are included in the Covenant and church of
God, and since redemption from sin by the blood of Christ and the Holy
Ghost, the author of faith, is promised to them no less than to the
adult." God's Covenant and promise form the basis for infant baptism.
In other words, we stand upon an objective foundation and we are safe
in doing so. We do not wish to exchange it for any subjective
foundation, for example, whether the parents or the infants are
regenerated or not regenerated, because this consideration in no way
alters the requirement that the children of the church are to be
baptized. On the other hand, to make presumptive regeneration the basis
for infant baptism not only denies the doctrine of our fathers, but
deceives souls for eternity.
    
    The manner in which we have proposed to explain the Catechism at
this time does not permit a full discussion of this point of dispute. A
few remarks will be sufficient. Dr. A. Kuyper writes in his book (E.
Voto Vol. II): that the church "is to presume that the newly-born are
already regenerated," and that the church "must baptize them on this
ground." Therefore, baptized children must be urged to come to
repentance. This doctrine of presumptive regeneration caused such great
controversy in the Reformed Churches of the Netherlands that it
resulted in schism. Is it a wonder? Consider for a moment this opinion
of Dr. A. Kuyper, Jr.--"It must be presumed that Paul was regenerated
while he was a blasphemer and a persecutor of the church." How dare
anyone write such things. The controversy which took place at that time
should open our eyes for the dreadful consequences of such a doctrine.
You must presume that your newborn child is regenerated and on that
basis you have the liberty to have it baptized. Upon this presumption
you bring it up and it grows up believing itself to be regenerated and
an object of God's grace. Even though it serves the world, lives a life
of sin, hates God's people and persecutes those who name the name of
Jesus, the grown child must not relinquish this presumption. Even
though he died without any visible evidence of bearing fruit worthy of
repentance, one must not be too critical in judgment but maintain this
presumption, because "who knows what work God performed in the last
hour of life?" Such a doctrine is delusive and blindfolds for hell. We
and our children are dead in trespasses and sins and we bear fruit unto
death. Scripture makes no allowance for presumption, but it excludes
all who live in sin. "Be not deceived; neither fornicators, nor
idolaters, nor adulterers, nor effeminate, nor abusers of themselves
with mankind, nor thieves, nor covetous, nor drunkards, nor revilers,
nor extortioners shall inherit the kingdom of God." All false security
is excluded.
    
    Cast away therefore all your presumption and seek the true
conversion, namely: regeneration by God which bears fruit worthy of
faith and repentance. You cannot enter eternity with a presumption.
Even though the whole world presumes your regeneration, what would it
profit you as long as you have an uncircumcised heart? Though some may
speak of the "seed of regeneration" or of "grace in the root" or of
some other expression which is contrived to make you believe that from
your birth on some ground of salvation can be found in you, how will
you be able to meet God if you do not partake of Christ and His
righteousness through faith? Let us with firm determination reject all
notions of presumptive regeneration at infant baptism. Our Reformed
Church Fathers never made this doctrine the foundation for infant
baptism. Calvin rejected presumptive regeneration when writing to
Bullinger, he stated, "in this respect baptism is more of a symbol for
future grace than of present grace." Beza, the disciple and successor
of Calvin believed "that it would be extremely bold for one to deny
that the elect, who have come to years of discretion, are first
regenerated when they are endowed with saving faith which comes by
hearing." Other theologians were of the same opinion. Rev. Brakel
wrote, "not the regeneration already wrought in the elect, but the
right of the elect to future grace is sealed in baptism." With good
reason Rev. Appelius wrote, "to argue that a person must be regenerated
before he is baptized is nothing more than inexcusable ignorance or
open departure from the doctrine of our Church." Rev. Smytegeldt, Rev.
Vender Kemp and Justus Vermeer were of the same opinion. In particular,
read Comrie's Catechism and also Comrie's Examination of Tolerance,
wherein he clearly explains the doctrine and significance of baptism as
a seal of God's promises to His elect which He fulfills in His own
time. Not the grace which is already wrought in the soul, but the grace
which the elect objectively possess in Christ and which God applies in
His own time, is sealed in baptism. Let the congregation and the youth
be reminded repeatedly of the necessity of regeneration and let each
sermon stress the need for conscientious self-examination, so that with
an imaginary heaven we do not plunge into eternal perdition like the
"almost Christian" who is cast out.
    
    As a ground for infant baptism, the Catechism speaks of God's
covenant and church in which both adults and young children are
included. This is according to the Holy Scripture. The Lord does not
only speak in Genesis 17:7 of establishing the Covenant "between me and
thee", but also "and thy seed after thee." When Moses before his
departure, reminded the God of Israel once again of the bond of the
Covenant which was established by God Himself, he refers especially to
the children, even to the generations not yet born, as those "who are
not now present with us." Children are also included in the Covenant
and in the church. Upon this objective ground, infant baptism rests.
God has His elect also among children who die in infancy, because the
elect only are assuredly included in the Covenant of God and in His
church, which has been purchased with the blood of Christ. Children
will also rejoice before the Throne of God. Not all adults are saved,
nor all children who die in infancy. But some of the latter will surely
be saved. This was evident in the child of Jeroboam, "because in him
there was found some good thing toward the Lord", as was also evident
in the child of David. Must we conclude then that only elect children
may be baptized? This leads to our final point of consideration,
namely, to answer the question: (c) "Which children shall be baptized?"
    
    It is impossible to limit baptism to the elect. The only reason
being that it is unknown to us who are elect and who are reprobate. As
the natural generation of Abraham had to be circumcised because it
stood in an external relationship to the Covenant of Grace and formed
the visible congregation of Israel, so must all children be baptized
who are members of the visible church, and they only. No children of
unbelievers, Mohammedans, or Jews may be baptized, because they do not
stand in any relation to the Covenant and the church. When Paul
summarizes the privileges of the Jews and the benefits of circumcision
in his epistle to the Corinthians, he says: "... all our fathers were
under the cloud and all passed through the sea; and were all baptized
unto Moses in the cloud and in the sea; and did all eat the same
spiritual meat; and did all drink the same spiritual drink: for they
drank of that spiritual Rock that followed them: and that Rock was
Christ." All were included in an external relationship to the Covenant
and all were included in the number of the visible congregation of the
Lord, from which the heathen were excluded. Yet - Oh, listen with awe!
- "But with many of them God was not well pleased: for they were
overthrown in the wilderness." Natural Israel fell away. It has brought
down upon itself the judgment of Christ's blood, but in its place has
come the visible church of the New Testament in which we and our
children are comprehended. For this reason our children have a right to
baptism. Nevertheless, we are and remain eternally lost, unless we are
born again and implanted in the Covenant; unless we are subjectively
sanctified in Christ through fellowship with him by faith. Children
must indeed be baptized, but only those children who are externally
related to the Covenant and the visible church. However, only God's
elect are truly sanctified in Christ - in his crucifixion, resurrection
and ascension. In God's time all of them shall obtain salvation in
Christ. This God assures us in baptism; but not that each individual
child which dies in infancy will go to heaven. This was not the intent
of the church fathers of Dort in their struggle against the
Remonstrants when they wrote in the Canons, Art 17: "that godly parents
have no reason to doubt of the election and salvation of their
children, whom it pleaseth God to call out of this life in their
infancy." They wrote this to defend themselves against the slander of
the Armenians who accused them of condemning all infants, because they
taught election based on eternal sovereignty, not an election founded
on foreseen faith and good works.
    
    The Reformed Church Fathers rejected this accusation, confessing
instead that not each individual child who dies in infancy is saved;
but that God saves all His elect, including elect children who die in
infancy. It is not true, therefore, that each child which is taken into
the church is elected in his parents and at a later date may fall out
of the Covenant. Election, as Rev. Comrie has so clearly expressed it,
"does not take place in the parents but in Christ as the representative
head of the elect in the Covenant of grace, out of which they can never
fall, because the Covenant is fixed and immovable in the death of the
Testator and baptism is a sign and seal of it." God shall, in His own
time, gather in those whose names are written in the Lamb's Book of
Life. The Lord gave us a pledge and seal thereof in baptism, that the
in gathering of those who shall be saved will not cease until the last
one has been redeemed. God's promise shall not come short of
fulfillment. Let us sing about this from Psalter 425:5.
    
         Jehovah's truth will stand forever,
         His covenant-bonds He will not sever;
         The word of grace which He commands
         To thousand generations stands;
         The covenant made in days of old
         With Abraham He does uphold.
    
    Beloved, with strong convictions of truth and with your whole soul,
reject not only the Roman Catholic and the Lutheran overestimation of
the Sacrament of Baptism, but also the teaching of a presumptive
regeneration, even though Dr. Kuyper renounced from the Reformed faith,
all those who did not accept his doctrine. Abide by the teaching of
Scripture, which tells us that baptism is a seal of the salvation of
God's elect in Christ. It is an assurance that the Holy Spirit will
apply to them which they have in Him (and who are they other than those
given to Christ by the Father). In Him they have this salvation
already; they are set down with Him in heavenly places; but the Spirit
must apply the benefits which the elect possess in Christ. Are you
acquainted with this application? Have you ever pondered the meaning of
baptism? Or do you live on without any serious consideration of the
eternal welfare of yourself and your children? Some day the Lord will
require an accounting at His Tribunal. Even though we stand in an
external relationship to the covenant shall not our souls give heed to
the things which pertain to our peace? Oh, parents, with what reproach
will we be confronted if we allow our children freedom in the ways of
sin? God spoke once to His forgetful, idolatrous people, who were
serving Moloch, "You have slain my children and have sacrificed them
when you made them to pass through the fire." What a tremendous
responsibility we have to our children! Do you speak to them regarding
these truths in the days of their childhood and youth? Do you with
tender affection remind them of those things which pertain to their
eternal welfare? Or is there no more time left for your most precious
earthly possession?
    
    Children, let me remind you that you bear the seal of baptism on
your foreheads and are remembered in the prayers of God's servants.
Perhaps you have God-fearing parents who remember you at night in their
prayers to God. Probably some of you have parents who already rejoice
before the Throne. How dreadful to think that some day they may help in
your damnation. Grace is not an inherited blessing. You are not in the
covenant of grace by virtue of your parents. We are born in a broken
covenant of works and therefore are subject to condemnation, even
though we live under the external administration of the covenant of
grace. Do not rely upon this external relationship to the Covenant. You
will be disappointed in the end. May the Lord awaken us before He
appears "whose fan is in His hand, and He will thoroughly purge His
floor." Then baptism will burn upon your soul and be a seal to your
condemnation. Redeem the time while it is yet today, before it is too
late. You are yet in the day of Grace and God is still willing to
convert sinners. This is the message of baptism. May you receive a
place among them.
    
    May baptism as a divinely instituted sign and seal have greater
meaning for God's children. Are there not some among them who neglect
the baptism of their children and allow them to grow up as heathens? Is
it because they understand nothing of the command and ordinance of
Christ? For themselves baptism is not only a sign, but also a seal.
Through baptism they receive the assurance that the Lord remembers His
covenant forever. What indeed would become of the Church if the Lord
did not remain faithful? Many of God's dear saints have gone before us.
Their warfare is accomplished; but where are the new recruits? How
seldom is a true conversion heard of in these dark days? Although the
Lord continues to gather in His elect, how many there are who seemingly
come no further than their nativity. What a sad picture is presented by
the Church of God in her visible state. She is scattered as bones at
the grave's mouth. The direct testimony of man's state of depravity and
of God's sovereign grace is too hard a doctrine for many; something new
is sought. Knowledge of the truth steadily diminishes. The rising
generation shows very little interest for the pure truth, and still
less respect for God's people. We have known better times. Where does
the fault lie? With us. Judgment must begin at the House of God. The
declension of God's people has a paralyzing effect upon our posterity.
Should not this touch our heart? Again the Lord wishes to assure us in
baptism that He will continue to maintain His Church. The
administration of baptism has a message for God's people. May the
burden of it drive them to the Lord with this prayer, "Thy Kingdom
come!"
    
    May the Lord preserve His Church here and throughout the world. May
He spread His wings over our children who are constantly exposed to
great temptations. May His protecting care be over those especially,
who have been called into military service both at home and abroad. Let
prayers ascend to the Throne of Grace on their behalf, since out of
their numbers God's Church is to be built and future office bearers are
to come. The Lord has promised it and sealed it in baptism that He will
remember His Covenant and gather in His elect. Oh, that they might
"spring up as among the grass, as willows by the water courses." The
Lord grant those whom He has drawn from darkness to His marvelous
light, the privilege of obtaining the assurance of their life in Christ
for the comfort of their souls, and may they continually receive from
the fountain of blessing the cleansing of their sin. This will enable
them as poor and needy, to live in communion with Him and to enjoy the
benefits of the signs and seals of baptism, whereby it will become
evident that they seek another country, being dead unto sin but alive
unto God. Amen.
    
        The Lord's unfailing righteousness
        All generations shall confess,
        From age to age shall men be taught
        What wondrous works the Lord has wrought.
        
                        Psalter 48:8
    
    
    
    
    
    
    
The Communion of Faith With Christ

Lord's Day 28


Psalter No. 89 st. 3, 4
Read John 10:1-21
Psalter No. 421 st. 4, 5
Psalter No. 203 st. 3, 4
Psalter No. 81 st. 3, 4


Beloved,
    
    In the chapter read to you the Lord Jesus applies to Himself the
parable of the good shepherd saying in verses 11 and 14, "I am the good
Shepherd." This He shows later on by pointing out the difference
between a good shepherd and a hireling. When danger threatens, the
hireling flees and leaves the sheep to themselves; but a good shepherd
gives his life for the sheep. Take David for an example who did not
deliver his sheep to the wild animals, but slew a lion and a bear to
save his sheep. The Lord says of Himself also, that He lays down His
life that He might take it again, thereby making His elect partakers of
eternal life. Therefore the Father loves Him because He fulfills the
sovereign good pleasure of His Father to the glorification of God's
attributes and the salvation of His people. No one could take His life
from Him. Neither Satan with all the powers of hell, nor the Sanhedrin
with all its burning enmity, nor Pilate, nor Herod could do anything
against His will. He laid down His life freely, out of eternal love.
This He was able to do. He had power to lay it down and power to take
it again as He had received commandment from His Father. He purchased
His sheep with His blood. As a good shepherd He gave His life for His
sheep! They are His lawful possession and He glorifies Himself in them.
He could say, "I know My sheep and am known of Mine." He knew His sheep
from eternity and is known of them by the glorification of His grace in
them; for by nature no one knows Christ. What Paul once could say of
himself, becomes true in all God's children: "But it pleased God to
reveal His Son in me." Then they who have received knowledge of self
learn to know His voice and they follow Him. The hireling they will not
follow, although he may seek to imitate the shepherd's voice. They turn
away from false doctrine, but by the voice of Christ brought to their
soul by His Spirit and Word, they are drawn and persuaded to follow Him
and to seek their life in Him alone. They are unable and unwilling to
be saved in any other way. He is therefore the Door by which the sheep
enter in. "By Me if any man enter in, he shall be saved." Already in
the beginning of the parable He had excluded those who climb up some
other way, as many do today. In Bunyan's Pilgrim's Progress, we are
told about certain men who had not entered in at the strait gate but
had climbed over the wall. In these days also there are thousands who
climb up some other way. They have never learned to know their state of
misery. They have no knowledge of the justice of God. Yet they imagine
they are going to heaven. How disappointed they will be! But blessed
are they who may experience that the Lord is nigh unto them that are of
a broken heart, who know of no other way of salvation than Jesus Christ
and Him crucified, who find life in Him alone, and who may experience
that His flesh is meat indeed and His blood is drink indeed. Their life
consists in communion with Christ by faith, and their soul learns more
and more to hunger and thirst after Him. That communion which they may
have with His broken body and shed blood is wrought in them by the Holy
Spirit. This He promises in His Word and clearly assures them of it in
the sacrament of the Lord's Supper, as the Catechism teaches us in the
twenty-eighth Lord's Day which we now wish to consider.

Q. 75. How art thou admonished and assured in the Lord's Supper, that
    thou art a partaker of that one sacrifice of Christ, accomplished
    on the cross, and of all his benefits?

A. Thus: That Christ has commanded me and all believers, to eat of this
    broken bread, and to drink of this cup, in remembrance of Him,
    adding these promises: first, that His body was offered and broken
    on the cross for me, and His blood shed for me, as certainly as I
    see with my eyes, the bread of the Lord broken for me, and the cup
    communicated to me; and further, that He feeds and nourishes my
    soul to everlasting life, with His crucified body and shed blood,
    as assuredly as I receive from the hands of the minister, and
    taste with my mouth the bread and cup of the Lord, as certain
    signs of the body and blood of Christ.

Q. 76. What is it then to eat the crucified body, and drink the shed
    blood of Christ?

A. It is not only to embrace with a believing heart all the sufferings
    and death of Christ, and thereby to obtain the pardon of sin, and
    life eternal; but also, besides that, to become more and more
    united to his sacred body, by the Holy Ghost, who dwells both in
    Christ and in us; so that we, though Christ is in heaven and we on
    earth, are notwithstanding "Flesh of His flesh, and bone of His
    bone"; and that we live, and are governed forever by one spirit,
    as members of the same body are by one soul.

Q. 77. Where has Christ promised that He will as certainly feed and
    nourish believers with His body and blood, as they eat of this
    broken bread, and drink of this cup?

A. In the institution of the supper, which is thus expressed: "The Lord
    Jesus, the same night in which He was betrayed, took bread, and
    when He had given thanks, He brake it, and said: eat, this is My
    body, which is broken for you; this do in remembrance of Me. After
    the same manner also He took the cup, when He had supped, saying,
    this cup is the new testament in My blood; this do ye, as often as
    ye drink it in remembrance of Me. For, as often as ye eat this
    bread, and drink this cup, ye do show the Lord's death till He
    come." This promise is repeated by the holy apostle Paul, where he
    says: "The cup of blessing which we bless, is it not the communion
    of the blood of Christ? The bread which we break, is it not the
    communion of the body of Christ? For we, being many, are one bread
    and one body; because we are all partakers of that one bread."

    We must therefor consider with one another: Communion with Christ
by Faith as it is in the Lord's Supper;
    
      I. Assured;
    
     II. Explained in its great significance, and
    
    III. Confirmed by Scripture.
    
    Having considered the doctrine of holy baptism, the Catechism now
turns (how could it be otherwise?) to the doctrine of the Lord's
Supper. There is a close connection between the two sacraments since
baptism is the sacrament of incorporation into the church of Christ,
and the Lord's Supper is the sacrament of constant nourishment.
    
    In the Scriptures the Holy Spirit has chosen to call the Lord's
Supper by a variety of names. For example, we read of the "breaking of
bread" (Acts 2:42), "the communion of the body and blood of Christ" (1
Cor. 10:16), "the Lord's table" (1 Cor. 10:21), "the Lord's Supper" (1
Cor. 11:20), etc. These various designations indicate the holy,
intimate communion that is exercised in the Lord's Supper. The Lord's
Supper is holy because He who instituted it is holy, the institution
itself is holy and the partakers are holy. At the sacramental
remembrance of the death of the Lord, holy reverence should fill our
soul. The use of it should also be holy to us. Our souls should have
such a deep impression of this holy communion that our conduct as a
whole gives evidence of it. Alas, how much there is to reprove in these
times of levity. In many churches where a great number of confessing
members rush to the table with a manner of dress and attitude that
grieves the upright bitterly, there are complaints that coldness and
indifference are evident at many celebrations of the Lords Supper. It
is true, the inward disposition of heart can be different from what we
would judge from outward appearances; but it is also true that in the
congregation, if an impression of the holiness of the Lord's supper is
given, much will be shunned that now goes unreproved under
circumstances, which show what the outcome will be if the blessings of
God's children are made the common property of all confessing members.
The Lord's Supper is for God's people, not for anyone else. The Lord
Jesus has commanded them to eat of this bread and drink of this cup in
remembrance of Him. It was in the same night in which He was betrayed
that the Lord Jesus took bread, and when He had given thanks, He broke
it, and said, "Take eat, this is My body which is broken for you; this
do in remembrance of Me." After the same manner also He took the cup,
when He had supped, saying, "This cup is the new testament in My blood;
this do ye, as often as ye drink it, in remembrance of Me." This
command of love the Lord Jesus gave to His people when He was standing
ready to offer Himself in death for His own. Let us not treat this
commandment of Emmanuel lightly. Shall His word not have effect upon
His little children? Ah, perhaps you have stood at the deathbed of one
of your loved ones, to catch the last words from the pale lips of him
who soon would be no more. Those words were engraved so to speak, upon
your heart. You will never, never forget them. This being so, shall the
love command of Him Who brought His people with His blood, spoken as He
stood ready to humble Himself into death for them, have no effect upon
their soul? Can it be that for all sorts of irrelevant reasons they
will neglect the table of the Lord, stay away because of deadness, and
turn away when the Master calls? Should not these doubting souls listen
rather to the voice of the Lord than to all the voices within that seek
to keep them away from the table of the covenant? Nevertheless, it is
often true that the superficial believers approach the table while
God's children stay away. This ought not to be. In Question 81 the
instructor will show us who the true partakers are; but here, in
connection with this Lord's Day, we must point out that it is
detrimental to their own spiritual life when they who are invited
always abstain, either because of high-mindedness, or slavish fear, or
because they are waiting for sensible grace.
    
    "Christ has commanded me and all believers to eat of this bread,
and drink of this cup", says the Catechism. Whoever they may be, great
or small, all believers are included in this command. No, not one is
too little in faith, not one is too concerned about his state, not one
is standing too far off. He who knows something of true saving faith is
invited to the table of the Lord; yea, more, he is constrained and
commanded by the love of Christ. All such and only such may come.
Others eat and drink condemnation to themselves. Perhaps Judas was also
at the table in that awful, unforgettable night when the Lord's Supper
was instituted, just as there will always be some who do not have true
fellowship by faith with Christ. These are not among the invited
guests, and they do not gain any advantage from their boldness. On the
contrary, by this act their condemnation is increased (Belgic
Confession, Art. 35). But the Lord's Supper is instituted for God's
people and not one of them may stay away. The Lord's command should
predominate and prevail over all our soul's objections, and it should
constrain us to unconditional submission. For those who are called of
God, let nothing whatsoever weaken the force of this command, so that
they may eat of the bread and drink of the cup. Thousands of objections
may oppress their souls, many attacks may cause them to fear they have
no wedding garment, but if only a little of the love of Christ
prevails, a living desire arises to partake of the Lord's Supper. Then
all enemies must flee and all fear of man vanishes. Often, the Lord's
command acquires such force in the week of preparation, that if the
table were then set they would run through a troop. Moreover the Supper
was instituted not only for exercised souls, but the Lord commanded "me
and all believers to eat of this broken bread and to drink of this
cup", and that "in remembrance of Him."
    
    Now read how beautifully the form for the Lord's Supper describes
this: a remembrance of the Lord's deep humiliation from His birth to
His death; a remembrance of His bearing the wrath of God (under which
we should have perished everlastingly), but which He bore throughout
the span of His life; a remembrance of the deepest reproach and pains
of hell to which He humbled Himself with body and soul on the tree of
the cross when He cried out with a loud voice, "My God, My God, why
hast Thou forsaken Me?" that we might be accepted of God, and never be
forsaken of Him; a remembrance of the fact that with His death and the
shedding of His blood, He confirmed the new and eternal testament, that
covenant of grace and reconciliation when He said, "It is finished."
    
    No, it is not a mere contemplating these mysteries of faith that is
here intended, but a commemorating in faith of the suffering and death
of Christ, visibly presented to us in the Lord's Supper whereby, being
filled with the eternal love of God for the salvation of His own, we
may experience the power of the sacrament for the strengthening of our
faith. God's people are given a spiritual insight into that deep
humiliation of Christ. Since it has become such an eternal wonder to
them that in Christ the way was opened to be reconciled to God and to
be restored into His communion, the Lord wishes to show them more of
the high price Christ paid for those who were given Him by the Father.
Then it is that by faith they may follow Him in His suffering. Who will
then declare the eternal love that fills their heart! What then
receives the greatest emphasis? That He suffered and died as a
Substitute and as a Surety. He came in the place of His own. They lay
under the judgment that He bore; they had made the separation between
themselves and God and should have been eternally forsaken by God. But
behold, He took their place and cried out on the accursed tree, "My
God, My God, why hast Thou forsaken Me?" They were subject to death,
but He went into death for them to deliver them eternally. No words can
describe this precious following of Christ by faith. If eternity will
not be too long to sing of it unceasingly, will not God's loved ones
speak of it at times while on earth? Will they not commemorate the
suffering and death of Christ, as the only ground of the forgiveness of
all their sins and of all the unrighteousness that cleaves to them
continually? To this end it pleased the Lord to institute the holy
supper, so that His people, by the use thereof, might be stirred up to
that remembrance and their faith revived. This is necessary, because at
times it can be so dark in their souls that they perceive nothing of
the passion and death of Christ, even to the extent that He is entirely
concealed from them and that their souls do not thirst for Him.
Therefore, He Himself undertakes to stir up the remembrance of His
precious and all-atoning humiliation by means of the institution of the
Lord's Supper, in which He displays in a lively manner that He redeemed
them, not with corruptible things as silver and gold, but with His
blood, as the bread is broken and the wine is poured out. In a word, He
displays what He did for them as their Substitute. Therefore He said,
"This do ye in remembrance of Me."
    
    Is it true that the commandment of the Lord has become too much for
you? Alas, my brethren, pastors, and elders in the church of God, how
can you withhold the Lord's Supper from the congregations for such a
long, long time? Does the word of Him Who called you into His vineyard
have no power over you? Will you be excused when He comes to inquire
why you did not urge God's people to show forth the Lord's death, and
did not as much as give them the opportunity to do so? Say not that
there are none who have a felt need. If any remind you of your
negligence, do not dismiss them rudely by saying, if there should be
but one who has any exercises of soul concerning the Lord's Supper, let
him come and reveal it. Do not set yourself up as a judge, but hear the
Lord's command and show the Lord's death till He comes.
    
    Moreover, Christ has connected His promises to the celebration of
the Lord's Supper; first, that His body was offered and broken on the
cross for me and His blood shed for me, as certainly as I see with my
eyes the bread of the Lord broken for me and the cup communicated to
me; and further that He feeds and nourishes my soul to everlasting
life, with His crucified body and shed blood, as assuredly as I receive
from the hands of the minister, and taste with my mouth, the bread and
cup of the Lord, as certain signs of the body and blood of Christ. That
is to say, His body was crucified and His blood was shed, also for me!
The great wonder will be that it was for me! What could I know of
salvation or how could I give God the glory if all the world were saved
and not I? How great will be the wonder that I shall be there as one
who by grace has learned to know himself as the greatest of sinners;
that I partake of the sacrifice of Christ; that His body was broken and
His blood shed, also for me! Lo, that is what the Lord Jesus wishes to
disclose and apply to His people. What a blessed joy of faith is at the
Lord's Supper! "He brought me to the banqueting house, and His banner
over me was love." Indeed, Christ is the constant food of the soul. He
lives at the right hand of the Father to be Prophet, Priest, and King
for His people, and to feed their hungry souls with the hidden manna.
Everything, including the whole world, leaves us empty. Even our
conversion and our former experiences cannot satisfy our soul's hunger.
But the suffering and death of the glorified Emmanuel is food with
which He feeds His own from heaven unto eternal life. "Ho, everyone
that thirsteth, come ye to the waters, and he that has no money, come
ye, buy and eat, ... and let your soul delight itself in fatness."
    
    But do not think that while you neglect the means ordained by God,
this shall be given to you. He gave certain signs to signify the body
and blood of Christ and by the use of these signs He will strengthen
and revive faith. By causing them to eat of the bread and drink of the
cup of the Lord, which they receive from the minister's hand and enjoy
with their mouths, He feeds and continually nourishes His church which
He purchased to Himself at great cost. Thus communion times become
feasting times for God's children when His rod and staff comfort them.
Therefore, the main purpose in the Lord's Supper is to have communion
with Christ. It is intended that His people shall be partakers of Him
by faith, and that they shall eat of His crucified body and drink of
His shed blood.
    
    Let us observe in the second place how communion with Christ by
faith in the Lord's Supper is explained as to its great significance.
    
    II
    
    The instructor explains that significance in the answer to question
76. "It is not only to embrace with a believing heart all the
sufferings and death of Christ and thereby to obtain the pardon of sin
and life eternal; but also, to become more and more united to His
sacred body." That is eating and drinking Christ as He Himself taught
in John 6: 53-57: "Verily, verily, I say unto you, 'Except ye eat the
flesh of the Son of man, and drink His blood, ye have no life in you.
Whoso eateth My flesh, and drinketh My blood, has eternal life; and I
will raise him up at the last day. For My flesh is meat indeed, and My
blood is drink indeed'." By the crucified body and shed blood of Christ
the demand of God's justice is satisfied for all God's elect; the debt
is paid, and God's wrath is pacified. These are the only foundation, of
our salvation. They cannot be replaced by anything else. The suffering
and death of Christ are the salvation of the soul. Without them there
is neither rest nor peace for us who were made utterly wretched by sin.
He who can live without Christ shall hunger eternally. Therefore the
righteousness merited by Christ must become ours. This is done when God
imputes it to the sinner and when the sinner appropriates it by faith.
This imputation and appropriation work together, but they are distinct
from each other. In imputation there is no defect, but appropriation by
faith is sometimes so weak that unbelief prevails. However, when God
imputes righteousness, the sinner's embracing it by faith must follow.
The Lord's Supper is concerned with the latter. To eat Christ's
crucified body and to drink His shed blood is primarily "to embrace
with a believing heart all the sufferings and death of Christ." Let it
be well understood that this embracing faith by its very nature is
altogether different from a rational understanding of the truth. In
these days of superficiality it is necessary to emphasize this point.
It is of daily occurrence that one goes to Jesus and confesses his sin,
believes in Jesus and accepts Him because He came for sinners. He
extols Jesus, holding fast to Him, never to let go of Him. The children
are taught this theory already at school. In the boys and young mens'
societies they continue to build upon this theme and the trusting
congregation expects to be saved. "It will be so wonderful some day to
be with Jesus", they say. But not a word is ever heard about being a
poor sinner. They know nothing of the burden of sin. They have no ear
for the living complaints of God's poor people. Away with sighs and
groans. "We", say they, "highly enlightened and healthy Reformed, have
escaped such a sickly state of mind; we believe and glory in Jesus."
No, I do not defend those who seek their salvation in their misery, and
do not seek the foundation that lies outside of the creature only in
Christ Jesus. However, let me caution you in uprightness against the
empty phrases of thousands who press Jesus upon you so that you will
accept Him and become like Him. In us there is no room for Him. We lack
all ability to come to Jesus and to accept Him, even if we confess Him
according to Scripture. Embracing all the sufferings and death of
Christ is supernatural and incomprehensible to our understanding, and
it takes place when natural faith fails. Others may ridicule God's poor
people, but we consider them highly blessed by God. There was a time
when they felt themselves unhappy, forever unhappy. Laden with guilt,
they surrendered themselves to God. Now they bear the burden of their
sin. Day and night the law pursues them; they fear that they shall die
and bear the judgment they deserve. All the judgments are for them.
When they hear life and death proclaimed, all the blessings are for
God's people among whom they dare not count themselves, although there
is One Who knows that they cannot live with the world. Sometimes they
are encouraged by the revelations of grace which flow from Christ,
sometimes they eat out of Joseph's granaries, but the Mediator remains
concealed for them and the justice of God threatens them with the
sentence of eternal death. How shall such burdened souls come to Jesus?
How shall they accept Him? They can sooner pluck the stars from the
firmament of heaven. It must be given to them of the Father to come to
Christ. "No man can come to Me, except the Father which has sent Me
draw him." Nevertheless, in the exercises of soul of such a poor
sinner, there is a blessedness unknown to anyone who vainly boasts in
Jesus, a life of love compared to which a full world sinks away into
nothingness, and there is a realization by the sinner that salvation
becomes more and more impossible. He is lost on every side. He can find
no relief in his prayers, in his sighing, in his groaning, nor in the
hot tears shed before God, nor with God's people and servants, however
beloved and respected they may be. The sinner is brought to stand all
alone before God, in debt to all the commandments and entirely corrupt,
sunken lower than the beasts of the field that praise the glory of
their Creator, and a subject for hell. Then indeed, in that awful
distress, when all ground of hope is lost, the Lord Jesus manifests
Himself to the elect, totally miserable sinner.
    
    Oh, beloved, what a joy, what a blessed comfort, what a sweet
communion results from this manifestation which the world knows nothing
of. What a change it brings about in the soul. Alas, before this the
distressed soul sought water in all the broken cisterns. However rich
the preaching of Christ may have been in the past, the soul could not
lay hold upon that Word which has now become spiritual food. How the
soul longs for communion with Him, yea sometimes it catches hold of the
horns of the altar.
    
    Nevertheless this embracing of Christ is so great; the accusations
of sin are so strong; the promise which sustained the weak faith is so
much robbed of its power; the listlessness of the heart is so
overwhelming and the lovelessness is so deadening, that fear soon vexes
the heart whether the soul has ever truly partaken of Christ. Here also
the embracing follows upon divine imputation, upon light from above and
upon the application. So many of God's children wander between Bethel
and Peniel. The Lord has appeared to them; they are no strangers to
God's promises and care, but the old debt remains unforgiven and
threatens repeatedly. It shall be removed only when the sinner loses
all rights, when he is stripped of all power and when his hip is
disjointed. They who embrace Jesus will halt as they leave the place
where it occurred; but they leap for joy and happiness in their
Emmanuel, since He has become their all in all. But their halting
causes them to live in real dependence on Him. Their life is in Him,
and not in themselves. They must be fed out of Him, as the branch is
fed out of the vine. If the supply of sap from the vine ceases to flow,
the branches wither. Now God's people cannot wither away entirely, but
they can be as when they have gathered the summer fruits. Oh, the
deadness of heart and the workings of sin when Christ withholds His
grace; the assaults of Satan and often the oppression of the world
which they must endure. How shall they overcome all those troubles? By
becoming more and more united to His sacred body, by the Holy Ghost,
Who dwells both in Christ and in us - more and more, not only as to
their state, but also as to their condition - so that by the exercise
of faith they may need Christ more and more, become one body with Him,
and live and be ruled by one Spirit. How the Lord's Supper, then,
preaches the complete dependency of God's people. "Without Me", said
Christ, "ye can do nothing." God's people become poorer, always poorer
in themselves, unable to utter even one sigh. The way by which God
leads His people is a way of uncovering, of mortification. Without Him
they become nothing. The Holy Spirit alone works in them the true
communion with Christ. He causes them by faith to find all in Him
alone. "Thou art poor, but rich", said Christ to one of His churches in
Asia Minor. Yea, poor in themselves, but rich in Him, who was dead and
is alive for evermore. In Him are all the treasures of salvation for
His people, all their comforts and joy. They would forfeit and abuse
every blessing if left to themselves, but all benefits lie eternally
secure in their blessed Mediator and Savior. How rich they are in Him!
How firm in Him is the faith of those who have been implanted in Him!
They are governed by His Spirit so as not to wander from the way of
life, however dark their soul's condition may become.
    
    In the Lord's Supper the Lord wishes to manifest Himself to His
people so richly in the signs of bread and wine that the sorrowing are
comforted, the hungry are fed and the naked are clothed. At the Lord's
table He wishes them to eat of His body, so that the weak believer
shall believe that he is one of those for whom Christ once shed His
blood, and that he who hopes upon God's promises may embrace the Lord.
He will perform His work until the day of Jesus Christ. Here the soul
may rest who is weary because of the deep way he went through as he
wandered sometimes far from God, chastened by oppression, but now
kissing the rod and being refreshed in the wounds of Him Who was
tempted in all things, yet without sin. The bond which unites them to
Christ becomes stronger. They are most intimately one with Him Who is
the Head of the church. Although He is in heaven and they on earth,
they are flesh of His flesh and bone of His bone. Therefore, living by
Him they are governed forever by one Spirit as members of the same body
are governed by one soul.
    
    The life of God's people is a life of communion with Christ. This
is assured in the Lord's Supper, and as we shall see in the third
place, it is confirmed by Scripture.
    
    III
    
    It is very important that whatever is taught and experienced, be in
agreement with Scripture; for that which does not agree with it will
never be genuine. Oh, that we might live more according to the
Scriptures. This would save us from many errors and from an
emotionalism which will carry us farther and farther from God's Word,
and therefore from Christ. Accordingly the Catechism asserts again and
again that what it teaches in this regard and in regard to the
sacraments is based upon God's testimony. Read question 77: "Where has
Christ promised that He will as certainly feed and nourish believers
with His body and blood, as they eat of this broken bread, and drink of
this cup? Do you not see that the instructor insists upon the use of
the sacrament? The believers shall eat of the broken bread, and drink
of the cup. They shall not despise the institution of the Lord, because
it is the ordinance of the Lord and the pledge given by Him that He
will feed and nourish them. That is written in God's Word, namely, in
the institution of the Lord's Supper in 1 Cor. 11:23-26 and 1 Cor.
10:16, 17, to which places the answer to question 77 refers. There is
therefore no room for doubt. God's Word is clear. Christ Himself spoke
those words. His command of love comes to all God's children: "Take
eat: this is My body which is broken for you: this do in remembrance of
Me." After the same manner also He took the cup, when He had supped,
saying, "This cup is the new testament in My blood: this do ye, as oft
as ye drink it, in remembrance of Me. For as often as ye eat this
bread, and drink this cup, ye do show the Lord's death till He come."
    
    Oh, who would still dare to deny that the Lord's Supper must be
administered even in days of the saddest decline of the church? The
Lord Himself gave this institution to administer it "till He come",
that is, to the end of time. For Christ shall come only once more upon
the clouds, and until then the Lord's Supper must be administered. We
have not followed cunningly devised fables. This command is found in
God's Word and that Word is eternally firm. It is a living Word and it
abides forever. This Word secures not only the administration of the
Supper, to the condemnation of all those who neglect it, but also the
true communion of God's people with Christ. They have communion with
Him and with one another, because they are all partakers of that one
bread. If only in the Lord's way they may look upon Him, they will
experience that God's Word does not deceive them. No, beloved, the
Lord's Supper does not leave God's children destitute. It causes them
by faith to find in the Lord all they need for their salvation. He
becomes precious to them above all else, as we now sing from Psalter
No. 203 st. 3, 4:
    
        Whom have I, Lord, in heaven but Thee,
        To Whom my thoughts aspire?
        And having Thee, on earth is naught
        That I can yet desire.
        Though flesh and heart should faint and fail,
        The Lord will ever be
        The strength and portion of my heart,
        My God eternally.
    
    Since it is most important for the salvation of our souls that we
are made partakers of that one sacrifice of Christ and of all His
benefits, let each one of us, whether young or old, examine himself by
asking whether union and communion with Christ was ever wrought in him
by the Holy Spirit. The Lord's Supper admonishes us to do so. Oh, my
dear hearer, let it not be done lightly; for some day it shall be
manifest that all who have not become partakers of Christ in this life
shall be cast into the lake of fire and brimstone. By nature we are
partakers of Adam and of the evil which was poured out upon him and all
his posterity, by his wilful breaking of the Covenant of Works. By
nature we all lie under the curse and wrath of God, and are heirs of
eternal perdition. The access to the tree of life is barred, forever
barred. Our good works can not deliver us from the state of our misery.
Moreover, we are blind concerning our wretched state. I pray you, young
and old, hold fast the doctrine which is based upon God's Word. Do not
lose sight of what Paul testifies, namely, that we are dead in
trespasses and sins and enemies of being saved in Christ. Our salvation
lies only in Him. If it is to be well with us we must obtain communion
with Him, eat and drink Him, that is to say, appropriate Him by faith.
No one can do with less on his journey to eternity. The Lord shows us
this at the communion table. Must you then not agree, that if we ever
come to Christ our awful state of misery must be revealed to us? Well
then, lay open your souls to Him Who knows the hearts and tries the
reins. Sometimes God's people are glad that nothing is hidden from the
Lord and that He can look into the secrets of their hearts. But if we
live as we were born, we lack the true knowledge of our misery. How
shall we then appropriate Christ by faith? We then sleep peacefully on
in our state of death, and we comfort ourselves with an accepted Jesus,
with Whom we have never had true communion.
    
    My dear hearer, go with this message into your inner chamber and
consider seriously what is awaiting you erelong. Oh, that thou hadst
known at least in this thy day, the things which belong unto thy peace.
The Lord sanctify the word to your heart, that you may bow as a lost
sinner before God, and may learn to know Christ by a true faith. I pray
you do not trust in the stirrings of your emotions which can soon be
quieted; but seek to have Christ for your portion, before your day of
grace shall have passed. Our times are characterized by superficiality.
On the one hand, people are urged merely to accept Jesus and His
benefits, without any knowledge of self as worthy of condemnation
before God. On the other hand, there is a resting in experiences that
keep us away from Christ instead of leading us to Him. Now consider the
Lord's Supper, which represents communion with the sacrifice of Christ
and all His benefits. No man can appear before God with less. May the
Lord take away all ground from under our feet, so that we may settle on
that firm foundation that shall never be moved. With Christ no one was
ever deceived, but without Him everything we presume to have will be
found wanting.
    
    The Lord's Supper admonishes and assures God's people of their
communion with Christ. When the Lord called them from death to life, He
cut them off from Adam, ingrafted them into Christ and applied to them
all the benefits of Christ. But now the Lord wants them to know by
faith what He has given them. Therefore the instructor says, that the
Lord's Supper admonishes and assures God's people that they are
partakers of Christ and all His benefits. He says this because it is
just this point that can be so very dark for them! Let those of you who
were privileged to surrender yourselves to the Lord as transgressors of
all His commandments, who had to forsake the world as well as your own
self righteousness and who have learned to cry to the Lord out of all
your souls' anguish, give testimony now before Him Who knows all things
and searches your heart, whether it has not become your greatest
concern to know that you are a partaker of Christ. Oh yes, He did show
Himself through the lattice of His Word; He gained your consent by His
love; but, as in the first days, when you were building upon pleasant
frames, you often feared that the work wrought in you lacked the seal
of the Holy Spirit and that all was a delusion. Tell us, is it not your
main concern to know whether, after all you have seen in Him you are
truly a partaker of Him and His benefits? That is the only thing that
counts. Without Him all will be lost forever. When the day of death
approaches, your experiences will be of no avail. What will be your
seasonings then? No ingrafting in Him? No partaking of Him? Does not
the fear of death fall upon your soul with the thought to have been
near, sometimes very near, but still to be outside of that only Savior?
Such persons understand what the instructor says of the Lord's Supper,
that it admonishes and assures us that we are partakers of Christ and
of all His benefits, namely, wisdom, righteousness, sanctification, and
redemption. For that reason their soul has such a longing for the
Lord's Supper, not as though the sacrament can give them anything, but
through the signs they see Christ's sacrifice itself and the treasures
that are in Him for a people that lie in the midst of death. Oh, His
embraces are their food and drink. May the Lord confirm His work in
you. May he assure you of your communion with Him and grant your soul
no rest until you have found Him whom your soul loveth. Then with a
believing heart you may embrace all the sufferings and death of Christ,
and thereby obtain the pardon of sins and life eternal. Oh, how blessed
are they to whom this blessing is vouchsafed. People of God, strive to
obtain that blessing, and run the race to attain that prize.
    
    Do not rest in carnal security upon the assurance of the Holy
Spirit. That is the sad error of those who rest upon the forgiveness of
their sins rather than to live out of Christ. How precious is the
instruction that the Catechism gives also in this matter, when it says
that to eat the crucified body and drink the shed blood of Christ, is
not only to embrace with a reliving heart all the sufferings and death
of Christ for the remission of sins, but also to become more and more
united to His sacred body by the Holy Ghost. May the exercises of faith
not be withheld from us, people of God; those exercises that cause us
to die to self and to live in Christ; that cause our conversation to be
heaven, seeking the things that are above. God's way goes through the
depths, but can it be otherwise? Must not our soul be weaned of all
that is outside of God and Christ in order that we may be more and more
united to Him, with Whom we have become one body; so that we are flesh
of His flesh and bone of His bone? That is true communion, the
spiritual practice of faith. The Lord grant us more and more the
exercises of faith and the life of faith, so that the adversities in
the world do not grieve us too much and prosperity does not draw us
away from the Lord. May it always be good for us to draw near to God.
Amen.
    
    
    
    
The Spiritual Nourishment of God's Children in the Lord's Supper

Lord's Day 29


Psalter No. 184 st. 2, 3, 4
Read I Cor. 11:17-34
Psalter No. 48 st. 3, 4, 7, 8
Psalter No. 328 st. 4
Psalter No. 3 st. 3, 4


Beloved,

    How clearly the Lord Jesus teaches us in John 6 that we must
receive eternal life through spiritual communion with Him by faith. A
large multitude had followed Him when he left the Sea of Tiberias
because they had seen the signs which He performed on the sick. From
the mountain on which He sat with His disciples He saw a great company
come unto Him and said to Philip, testing him, "Whence shall we buy
bread that these may eat?" Surprised and confused Philip answered, "Two
hundred pennyworth of bread is not sufficient for them, that everyone
of them may take a little." But behold, with five barley loaves and two
small fishes which a lad had, He fed the great multitude of about five
thousand men; and to magnify the wonder, after all were satisfied there
remained twelve baskets of fragments.
    
    The multitude was enthusiastic, saying, "Of a truth this is that
prophet that should come into the world." They made so much of Him that
they desired to make Him King. What a bitter disappointment followed
that amazement about the feeding of so large a company with a few
loaves and fishes! Thousands also in our days who are as enthusiastic
about Jesus as the multitude was, will dethrone Him in the same manner
instead of honoring Him, and will experience the same bitter end. The
Lord's kingdom of course is not of this world, and when the people
sought to take Him by force to make Him a king, He departed again into
a mountain alone. If there is no discovery of our lost state there is
also no right knowledge of true communion with Christ.
    
    The multitude did not yet withdraw from the Lord. The disciples had
crossed over to Capernaum and the next day the people followed them,
seeking Jesus. They were determined, as all men are, to persist in
their ways. Oh, how much there can be that is not truly wrought by God.
That became quite evident when they asked the question, "Rabbi, when
camest Thou hither?" The Lord gave no answer, but rather He exposed
their false esteem of Him by saying, "Ye seek me, not because ye saw
the miracles, but because ye did eat of the loaves, and were filled."
Saw no miracles? No, in the feeding of the five thousand they had seen
nothing of the divine power of Christ, nothing of His mediatorial
ministry which He alone could fulfill, because He was not only man, but
also very God. They had not understood that He was the spiritual bread
which came down from heaven. Being strangers of their state of misery,
they did not desire Him as the Savior. Poor people they were,
misleading themselves. However much they thought of Jesus, they neither
knew nor desired Him as the Savior. In order for them to believe in
Him, He would have had to do a very special sign. What was He more to
them than the son of Joseph? Their offense at Him reached its height
when He said to them that except they ate His flesh and drank His blood
they had no life in them. What brutal language! Who can eat the flesh
of Jesus and drink His blood? "This is a hard saying, who can hear it?"
What was the end of all this enthusiasm of the multitude? "From that
time many of His disciples went back, and walked no more with Him."
    
    This was written in order that we should understand, that spiritual
communion with Christ is indispensable to salvation. Whatever miracles
we may have seen, whatever respect we may have for Jesus, if that
communion is lacking, we shall forsake Him and remain estranged from
Him as Savior. Eating of the heavenly bread and drinking of Christ's
blood does not mean eating and drinking Jesus with our bodily mouths,
but appropriating Him by faith, so that we become partakers of His one
sacrifice accomplished on the cross, and of all His benefits. This
communion is wrought by the Holy Spirit and sacramentally confirmed in
the Lord's Supper in such a manner that common bread is eaten and
common wine is taken; yet by the use of these signs the Holy Spirit
works in the hearts of His people a spiritual eating and drinking, an
appropriating by faith of Christ and His perfect sacrifice.
    
    This is shown to us clearly in the twenty-ninth Lord's Day of our
Heidelberg Catechism which reads as follows:

Q. 78. Do then the bread and wine become the very body and blood of
    Christ?

A. Not at all: but as the water in baptism is not changed into the
    blood of Christ, neither is the washing away of sin itself, being
    only the sign and confirmation thereof appointed of God; so the
    bread in the Lord's supper is not changed into the very body of
    Christ: though agreeably to the nature and properties of
    sacraments, it is called the body of Christ Jesus.

Q. 79. Why then does Christ call the bread His body, and the cup His
    blood, or the new covenant of His blood; and Paul the "Communion
    of the body and blood of Christ?"

A. Christ speaks thus, not without great reason, namely, not only
    thereby to teach us, that as bread and wine support this temporal
    life, so His crucified body and shed blood are the true meat and
    drink, whereby our souls are fed to eternal life; but more
    especially by these visible signs and pledges to assure us, that
    we are as really partakers of His true body and blood (by the
    operation of the Holy Ghost) as we receive by the mouths of our
    bodies these holy signs in remembrance of Him; and that all His
    sufferings and obedience are as certainly ours, as if we had in
    our own persons suffered and made satisfaction for our sins to
    God.

    In this twenty-ninth Lord's Day the spiritual nourishment of God's
children in the Lord's Supper is explained to us:
    
     I. by excluding all changing of the signs;
    
    II. by explaining the meaning of the special designations of the
         Supper.
    
    Endowed with light from above, the young authors of the Heidelberg
Catechism made God's infallible Word their guide, discarding all human
statutes; and in the severe battle that had to be fought, they placed
the pure truth on the candlestick once more. This is especially true of
the doctrine of the Lord's Supper, the explanation which we now follow.
You will recall that the twenty eighth Lord's Day spoke of the Lord's
Supper and explained what it is to eat the Lord's crucified body and to
drink His shed blood. As clear as the explanation was according to
God's eternal Word, the opponents of that scriptural doctrine did not
abandon their errors. They were found even among the Reformers. Great
as their services were in leading the church out of Rome's house of
bondage, some did not have penetrating insight into the mysteries
concerning the sacraments which are revealed in the testimonies of the
Lord. That is a proof that they also were men, and in their fallacies
lies an effective warning for us to take heed lest we idolize men,
however highly we may esteem them because of their work. Zwingli denied
the working of God's grace in the Lord's Supper, as he also erred in
baptism, as we have already indicated. According to Zwingli we must use
the Lord's Supper only in obedience; to him it was no more than a sign.
Thereby he denied the significance and strength of the sacrament in
which God the Holy Spirit strengthens the faith of His people and the
exercise of their communion with the sacrifice once accomplished by
Christ. The conflict with Luther about the Lord's Supper was also
sharp. Luther taught the doctrine of consubstantiation, that is, the
presence of Christ in His human nature in, with, and under the elements
of the Lord's Supper. This great Reformer rejected the Romish
transubstantiation, and would not hear of a changing of the bread and
wine into the body and blood of Christ. Although he believed bread and
wine remained what they essentially were, Luther still held that Christ
in His human nature truly is in, with, and under the bread and wine,
and is thus enjoyed. This gross error of Luther found its basis in his
view of the omnipresence of Christ's body and soul, fully revealed in
His ascension. Then Christ in His human nature as well as in His divine
nature is also omnipresent with and under the elements of the Supper;
yes, even in the bread and in the wine; and hence He is given to, and
eaten by every partaker. However seriously and kindly he was
instructed, Luther would not abandon that error. Is it a wonder that
the Lutherans so sharply opposed Frederick III and sought to banish the
Heidelberg Catechism? The Lord, however, graciously prevented it, and
preserved the pure doctrine of the Lord's Supper for His church. Christ
is in heaven according to His human nature only and He will remain
there until He returns to judge the quick and the dead. Therefore, He
is not corporally present in, with, and under the bread and wine. Only
in His Godhead, majesty, grace and Spirit is He everywhere present,
also with the Lord's Supper, where His people eat and drink and commune
with Him spiritually by faith.
    
    The most devastating controversy against the truth, however, was
waged by the church of Rome. The Catechism flatly contradicts that
false church. With a strong hand the instructor defends this important
doctrine of the Lord's Supper, placing before Rome this question: Do
then the bread and wine become the very body and blood of Christ? Rome
answers this question affirmatively. Did not the Lord Jesus, as He sat
at the table with His disciples and gave them the bread, say "This is
My body"? In that moment, says Rome, the bread was changed into the
body of Christ by Him Who instituted the Lord's Supper, and the wine
became His blood. Although the bread and wine retained their own form
and taste, they were indeed changed into the body and blood of Christ;
in fact, they became Christ Himself both as to His divine and human
nature, as He is at the right hand of His Father. To this day, each
time the Catholic priest blesses the bread and wine upon the altar, the
substance changes during the blessing. We call this change
"transubstantiation", meaning "change of substance." It was not until
the year 1215 that Pope Innocent III succeeded, after much dispute, in
establishing the doctrine of transubstantiation as the dogma of the
Roman Catholic Church. Since that time it has been the high dignity of
the priest to change bread and wine into the body and blood of Christ.
A few years ago Father Timmermans boasted though it was true, he was
less than God, he is exceedingly more than common people; for he holds
the host in his anointed fingers and can do with Jesus what he pleases.
The priest is more than the mother of Christ, for she is only a refuge
for sinners, but he can forgive sin. The idolatrous doctrine of
transubstantiation also led to the use of wafers, so that the bread
need not be broken (a crumb might be lost of that wonderful "body" of
Christ). The wafer is devoutly laid upon the tongue of the communicant,
while the wine, which is not passed to the communicants lest a drop of
the "blood" of Christ should fall, is drunk by the priest for all.
Hence not spiritually by faith, but by using the physical mouth to eat
the bread and drink the wine, which have changed into the true Christ,
does one become united with Him, according to Rome's erroneous
doctrine.
    
    In opposition to this unscriptural doctrine of transubstantiation,
our fathers teach that bread and wine do not change into the body and
blood of Christ. "But as the water in baptism is not changed into the
blood of Christ, neither is it the washing away of sin itself, being
only the sign and confirmation thereof appointed by God; so the bread
in the Lord's Supper is not changed into the very body of Christ;
though agreeably to the nature and properties of sacraments, it is
called the body of Christ Jesus."
    
    Hence bread and wine do not become the very body and blood of
Christ. The elements of the supper remain what they are, as the
baptismal water remains what it is. The Catechism accuses Rome of being
inconsistent in its doctrine of the sacraments. Baptism and the Lord's
Supper are both sacraments. They both have sacramental power. Why have
a transubstantiation in the Lord's Supper, but not in baptism? Would
that make their false doctrine too obvious? Moreover, God's Word taught
us that baptism is not the washing away of sins, but is only a divine
pledge and seal thereof. Thus the elements of the Supper are not in
themselves food for the soul, but bread and wine are divine pledges and
seals thereof. Did not the Lord say while He was instituting the Lord's
Supper and breaking the bread, "This is My body", and while He was
passing the cup, "This is My blood"? Both Rome and Luther emphasize the
word *is*, in order to arrive at the doctrine that Christ in His human
nature is in the wafer and in the wine. What an absurd conclusion! In
the Passover chamber, Christ did not give each a morsel of His body or
give of His own blood to drink. His body was not yet broken, nor His
blood shed. How then could that sacrifice which was not yet offered be
distributed in bread and wine?
    
    While He gave His disciples bread and wine, He pointed out the
significance that this bread and this wine have in the supper, which
was here instituted and sanctified to be a sacrament. Moreover, the
word "is" does not always indicate a change. The Son of God "is" become
a curse for His people; He, the Mediator, "is" the rock; but He was
changed neither into a curse, nor into a rock. Let us finally remark
that it is agreeable to the nature and properties of a sacrament to
call the supper the body of Christ. The same sacramental manner of
speaking is found in the other sacraments. Thus of circumcision the
Lord said, "This is my covenant," while circumcision was merely, as it
is called in the next verse of Gen. 17, a "token of the covenant." Also
with the Passover we find the same manner of speaking. The meal was
called "the Lord's pass over", although it was only a symbol of it, for
the Lord's pass over was the passing over of the destroying angel in
Egypt. Thus we saw also in baptism, the sacramental manner of speaking
of the power of the washing of regeneration, of which baptism by water
is but a sign and seal. In just the same manner the supper is called
the body of Christ. Read also what the Apostle Paul, by the inspiration
of the Holy Spirit testifies of the Lord's Supper, "This cup is the New
Testament in My blood." Here we have the divine explanation of what the
Lord spoke in the Passover chamber, which condemns the entire Romish
and also the Lutheran opinion. You cannot understand how anyone can
believe the false doctrine of Rome. What? Is the Lord not able to make
bread into meat and wine into blood? Certainly! He changed the waters
of Egypt into blood and the water of Cana in Galilee into wine; but
then the entire composition of the water was changed. The waters of
Egypt stank and the fish died. Nobody in Cana had to ask whether he was
drinking water or wine. The governor of the feast testified this wine
was better than the first. The Roman Catholic Church teaches that a
divine miracle takes place without changing the composition of bread
and wine. See, taste, or analyze them chemically, and the result is
always the same: they are and remain bread and wine. The entire
doctrine of transubstantiation is a lie. The signs of bread and wine
remain unchanged, and in the Lord's Supper there is no physical eating
of Christ with our mouths, but a spiritual eating and drinking of
Christ Who is present according to His Godhead, majesty, grace, and
Spirit only; and in the sacrament He gives Himself to His own by faith.
This is the great value of the Lord's Supper, which is pointed out by
the special names given to the Supper - names which the instructor now
in the second place explains in question 79.
    
    II
    
    The second question of Lord's Day 29 speaks more extensively of
eating and drinking spiritually. If Rome is entirely mistaken about its
transubstantiation, "Why then" asks question 79, "does Christ call the
bread His body, and the cup His blood, or the new covenant in His
blood; and Paul the communion of the body and blood of Christ?" And as
with baptism we were told that the sacramental manner of speaking was
not done "without great cause", namely to teach and assure us, so it is
here also. The bread and wine in the Lord's Supper are called the body
and blood of Christ, not because they become so, but because the Lord
first wants to teach us, as bread and wine serve to maintain our
temporal life, so the sacrifice of Christ is the true meat for the
soul. Often bread and wine are mentioned in Scripture as that which
feeds, refreshes, and strengthens life. So also is Christ only the
spiritual food for our souls. By His sacrifice He has merited
righteousness and holiness which were necessary to restore the lost
sinner into communion with God. The soul of that sinner is empty and
can never be satisfied, not even with a thousand worlds. The soul which
God has uncovered and made to feel its emptiness, hungers for the God
of his life. The spotless, holy One can have no communion with the
sinner. Only in Christ can He give Himself to man. Atonement lies in
the sacrifice of Christ. When the soul may embrace that sacrifice by
faith, then it will find rest, taste the favour of God and be satisfied
with the fulness of His house. Only in Christ is nourishment both for
the babes and for the most advanced in grace. To thirst for God, as a
hart pants after the water brooks, is the revelation of a new life.
Although thirsting and hungering reveal the true life of God, and the
upright desire to experience these exercises of faith more, they are
painful and wearying to the soul. Inwardly the soul can be as a dry and
thirsty land where no water is. Then it becomes plain what caused
David's complaint, "O God, Thou art my God; early will I seek Thee: my
soul thirsteth for Thee, my flesh longeth for Thee." Then the sacrifice
of Christ, accomplished in the breaking of His body and in the shedding
of His blood, is the one only, soul-satisfying food and drink, of which
the living declare: "My soul shall be satisfied as with marrow and
fatness, and my mouth shall praise Thee with joyful lips." "As bread
and wine support this temporal life, so His crucified body and shed
blood are the true meat and drink, whereby our souls are fed to eternal
life." What precious teaching lies therefore in the Lord's Supper!
God's children spend so much money for that which is not bread, and
labor for that which cannot satisfy; but here the Lord Jesus teaches us
about that meat and drink which will satisfy our hunger and thirst
forever. How fitting and proper it would be if there were now a
stronger urge in our hearts to be fed only by that heavenly manna. It
is for the hungry, so that they by faith may be satisfied out of the
fulness of Christ. "They shall be abundantly satisfied with the fulness
of Thy house; and Thou shalt make them drink of the river of Thy
pleasures. For with Thee is the fountain of life; in Thy light shall we
see light."
    
    Because of sin we are condemned to hunger eternally; for the rich
man there was no drop of water to cool his tongue; but blessed is he,
who learns here to hunger and thirst after Christ. He shall be
satisfied forever, for in the sacrifice of Christ once offered upon
Golgotha, God is his all-satisfying good. This, in the first place, the
Lord wants to show His people. They must learn to understand it by
heavenly instruction.
    
    The sacrament, however, is more than an instruction. It has sealing
power. It is a means of grace by which God the Holy Spirit wants to
assure those who are hungering after God that they are partakers of
Christ. Especially to give that assurance the Lord has instituted the
supper. The instructor therefore teaches that Christ calls the bread
His body and the cup His blood "more especially by these visible signs
and pledges to assure us, that we are as really partakers of His true
body and blood (by the operation of the Holy Ghost) as we receive by
the mouths of our bodies these holy signs in remembrance of Him; and
that all His sufferings and obedience are as certainly ours, as if we
had in our own persons suffered and made satisfaction of our sins to
God." When Tamar wanted a confirmation of Judah's promise, she asked
for his signet, his bracelets and his staff as a pledge, so that soon
after, when Judas would visit her for her iniquity and burn her, she
could appeal to the pledge. "Discern, I pray thee, whose are these, the
signet, the bracelets, and staff"; and it saved her life. Bread and
wine are the pledges given by God. In the Supper the Lord gives His
people a pledge that He would not be wrath with them, nor rebuke them;
for by the operation of the Holy Spirit they become partakers of the
true body and blood of Christ. He has testified this in His Word, and
He confirms it sacramentally in the Lord's Supper. But the sacramental
confirmation must be wrought by the Holy Spirit in the heart of God's
children and embraced by the exercise of faith. Otherwise they remain
far from it. The celebration of the Lord's Supper is a means to that
end, so that they cry out in faith: "Discern, I pray thee, whose these
pledges are." It is as if the Lord places this pledge in the hands of
their faith. Thereby He assures them that they truly have an interest
in the sacrifice of Jesus Christ. With many that interest is very
obscure at times, because by unbelief they stand at a distance and have
not the power of faith to overcome all obstacles. Although they are on
the way to safety, they have not yet reached the city of refuge where
the avenger of blood can no longer pursue them. That often makes them
fear that they shall fall into the hands of the pursuer. In the Lord's
Supper, Christ comes to help them. Those signs are pledges given them
by God that they might believe that the avenger of blood shall never
overtake them. What rest and peace then accompanies their sitting at
the table of the covenant. "Thou prepares a table before me in the
presence of my enemies. Thou anointest my head with oil, my cup runneth
over." On the other hand the granted assurance may reveal so little
power in the soul, that iniquities prevail and earthly cares have the
upper hand. Heavenly joy is lacking and Christ has no form or
comeliness. How low then does God condescend to meet with His people.
At the Supper He reminds them of what He has once given them when He
entered into a covenant with them and made them His own. At the table
He reveals His love and invites them to exercise communion with Him in
Christ. The latest visit from God is the best assurance. "Awake, awake;
put on thy strength, O Zion; put on thy beautiful garments, O
Jerusalem, the holy city... Shake thyself from the dust; arise and sit
down, O Jerusalem: loose thyself from the bands of thy neck, O captive
daughter of Zion. For thus saith the Lord, Ye have sold yourselves for
nought; and ye shall be redeemed without money."
    
    Thus the Lord wishes to feed our souls at His table. Not that the
Supper itself can give us anything, for the virtue does not lie in the
elements, and there is no benefit for those who merely eat and drink.
Only by faith can our souls profit from the pledges which God gives.
For His children this is not a strange matter. The Sun of righteousness
can arise for them from behind the darkest clouds! Then Christ is
showing Himself through the lattice of His ordinance. O how deeply He
leads His people into His substitutionary work! How He overwhelms them
with the love wherewith He loved them, and gave Himself unto death for
them. For scarcely will a friend die for a friend, yet Christ commended
His love to us in that, while we were yet sinners He died for us. He
died on the cross for enemies. At that table the true partakers may
look by faith through that broken bread and poured wine, and cast an
eye upon Him Who redeemed them from eternal destruction. Then they sink
at His feet as the woman did in the home of Simon, and their soul
carries away the comfort with the remission of sins. Then they proclaim
the glory of their Emmanuel, and they sing by faith, "Thou hast
redeemed us with Thy blood." Then they are aroused out of their
deadness, and communion with God in Christ becomes lively; a blessing
for which they had been longing sometimes for a long time, saying with
the church of old, "I will go and return to my first husband, for then
was it better with me than now." Behold what communion God's children
may exercise with one another at the table if they may see something of
Christ in the elements. As out of many grains one meal is ground, and
one bread is baked, so are they altogether one body. The nature of the
new life is aroused here in spiritual exercise. Yes, at the table they
sometimes feel themselves one with those who are already before the
throne, whose places are vacant at the table, but having Supper above
in perfect communion of soul with God; with those who have fought the
good fight and gained the victory. Here are the foretastes of life in
heaven. Oh, what will it be to serve God eternally without sin, to be
like the Lamb, and to see Him as He is! When that love becomes strong,
will not God's people sing with David as we now wish to do?
    
        All those who fear Thy Name
        Shall my companions be;
        Thy mercy fills the earth, O Lord
        Thy statutes teach Thou me.
                       Psalter No. 328 st. 4
    
    What we have considered should be enough to make us loathe the
doctrine of Rome with our whole heart; that false doctrine which says
that bread and wine are changed into the body and blood of Christ and
that He is eaten with our natural mouth instead of by faith. They may
taunt and revile you as a hater of papacy, but do not let that deter
you from rejecting and opposing with all that is in you the doctrine of
transubstantiation. Alas, the hands of the sons of the Reformation have
become exceedingly weak, and for that reason Rome is beginning to exert
its influence over us in government. Are we not reaping the bitter
fruits of having permitted idolatry to gain more and more liberty? Our
fathers spoke of the anti-christian Rome, but today Rome is called a
Christian church. Some have joined themselves with Rome and marched
with her under one banner. People who actually denied Christ were
assured an entrance into heaven, and our government officials,
including even those who professed the protestant religion, attended
the mass to please Rome. The Netherlands, too, must have a papal
delegate; the land that was drenched with the blood of martyrs bowed
before the man who asserts that he is seated on the chair of Peter,
even though he denies entirely the doctrine of Peter. The precious
Belgic Confession, which in Article 36 describes the duties of the
government and of the citizens according to the Word of God, had to be
changed. Twenty words had to be deleted, just those in which the church
confesses the duty of the government to destroy the anti-Christ. Thus
superstition obtained free reign and Protestant Netherlands was made
one of its strongest bulwarks. Favoured with public funds and supported
by our taxes it is striving to Romanize The Netherlands. Open your eyes
and you will see the truth of it. Even a blind man can feel it. But
will not God remember the blood of the martyrs? Shall not the day of
vengeance come, for which there is a cry from the souls of them that
were slain for the Word of God and for the testimony which they held?
When the fifth seal had been opened, John heard them cry under the
altar with a loud voice saying "How long, O Lord, holy and true, dost
Thou not judge and avenge our blood on them that dwell on the earth?"
Shall we then give assistance to Rome? In spite of the efforts to gain
authority and to oppress God's Church by legislation and government, it
is said of them "that they (who are calling in heaven) should rest yet
for a little season, until their fellow servants also and their
brethren, that should be killed as they were, should be fulfilled."
(Rev 6:9-11) Be not surprised therefore if Rome increases in strength
for a while; it is approaching its judgment. Remember that the victory,
already gained by Christ, will one day be given to His people. More
martyrs will fall, but the day is coming when the Lord will reverse the
course of events. Let Rome curse, as it repeatedly does, all those that
will not bow before its image. May God make His church faithful,
causing her to flee idolatry and oppose lying doctrines. Bread and wine
do not change into the true Christ; the elements remain what they are.
Not one person obtains communion with Him by eating a constructed
Christ with the natural mouth; but only by true faith do we partake of
Christ and His benefits. Our fathers have taught us these things with
holy earnestness, not out of hatred to these people or to revile them.
May we and our children embrace those doctrines, and hang them as a
chain about our neck. Speak of them in your home and on the way. May
the Lord awaken our sleeping people to love His Word and truth again,
before He fulfill upon us the word spoken to the angel of the Laodicean
Church, "So then because thou art lukewarm, and neither cold nor hot, I
will spue thee out of My mouth." Must we not fear that our nation is
bringing about its own destruction? Cry aloud then, and spare not;
deliver your souls from the nation whose gods are according to the
number of its cities.
    
    Communion with Christ, however, cannot be obtained merely by
opposing heresies and confessing the true doctrine, however necessary
they may be. This spiritual communion, which is signified and sealed in
the Lord's Supper for God's people, is received and exercised only by
faith.
    
    Now there comes to all of us the most serious question, all
decisive for an awful eternity, whether we have truly become a partaker
of Christ and all His benefits. Let everyone examine himself in this,
for without Him we shall not be able to stand before God. Our orthodox
confession will not avail us as ground of safety at death. Oh, I should
like to urge everyone continually and in every sermon to search God's
Word and the writings of our orthodox fathers day after day. You would
then be kept from many errors. "My people are destroyed", says the
Lord, "for lack of knowledge." This is a suitable lamentation for our
day also. We want to gather knowledge. Already in the elementary
schools the young children are overburdened with educational materials.
In all phases of life nowadays there is more and more pressure of
everything that looks like knowledge. There is hardly any time left for
God's Word and the doctrines founded upon it. Thus the church sinks
farther and farther away and many heresies are tolerated. Many of the
rising generation readily accept what cannot pass the test of truth.
Thereby he becomes important and thinks he can obtain comfort outside
of the only comfort both in life and death, namely: that I am not my
own, but belong unto my faithful Savior Jesus Christ. When in the true
interest of the soul, that is emphasized, the preaching is considered
much too sharp by many. I say by many, not by all. For conscience still
testifies that nothing less will do, and every minister who is faithful
in the calling to which God has called him, wants to know nothing but
Jesus Christ and Him crucified. Him he would preach, and of Him the
Lord's Supper testifies. May God sanctify the preaching to our hearts,
however sharp it may sound. Search the Scriptures, therefore, for they
are they which testify of Him. Give up all grounds outside of Him; do
not deceive yourself. May God open your eyes before it is too late, and
you begin to cry out upon your death bed, as I once heard a catechumen
do in his distress, "I must die, and I cannot die." It is still the day
of grace. The Word, and also the Lord's Supper still testify of
spiritual fellowship with Christ. May the precious time of grace, by
the grace of God, be of eternal benefit to you. Beloved, I cannot and
may not do otherwise than direct you to Him Whose body was broken and
Whose blood was shed to reconcile sinners with God.
    
    There may be some who object, saying surely there are also
concerned souls, and souls who are filled with misgivings. Yes, there
are such. What are they concerned about? Let them say it themselves. Is
it not, afflicted and tempest-tossed souls, about the necessity of
reconciliation with God? You have grieved Him with your sins. Have you
not bowed before Him as entirely lost when He opened your eyes, and as
in a moment showed you your whole life, even from your youth? Did you
then not feel guilt increased with guilt from day to day, and that in
the face of all God's mercies? You spent your nights in sighing, and in
wonderment you had to declare, "I am still alive." Come, testify before
Him Who knows all things, whether you could find rest in all your
working and seeking. Would you choose a ministry other than that which
points to the necessity of having spiritual communion with Christ?
Certainly not! You would not entrust your soul to any other. Although
you must complain again and again that everything of self is too short
as a covering before God, yet you desire nothing less than a
discovering ministry which directs you to Christ alone. The catechism
says that in the Lord's Supper, God Himself assures you of that true
communion with Christ. The Lord grant you to know this by faith, so
that your sorrowing and anxious soul may obtain rest in Him, in Whom
there remains a rest for the people of God. Oh, let us not be satisfied
with only a contemplation of these matters. May Christ nourish you with
His all-sufficient sacrifice so that you may hunger and thirst after
Him the more. He is the bread of life. If we exercise no communion with
Him, as those farthest advanced can attest, our souls grope in the
dark, feel forsaken, and wander far from God. May the Lord then assure
us that the perfect satisfaction of Christ is ours, as though we had in
our own persons suffered and made satisfaction for our sins to God, as
the instructor says. May the spiritual union with Him Who paid the
entire debt, be our firm foundation, upon which we expect salvation in
eternal and perfect fellowship with Him in heaven. Amen.
    
    
    
    
    
    

The Proper Use of the Lord's Supper

Lord's Day 30


Psalter No. 141 st. 3 & 4
Read Hebrews 7:10-28
Psalter No. 423 st. 4 & 6
Psalter No. 200 st. 2
Psalter No. 384 st. 1 & 5


Beloved,

    The apostle Paul declares in Hebrews 7 that Christ has an
unchangeable priesthood, because He continues forever. The priesthood
of Aaron was indeed changeable; it only served in the day of shadows to
portray the priesthood of Christ. But Aaron died, and so did his sons
and successors. By reason of death they were not permitted to continue,
and their death typified the mutability of the whole priesthood.
Neither they nor their sacrifices were able to atone for the guilt of
the people or take away their sins, because the blood of bulls and
goats could not render satisfaction to the justice of God or purge the
conscience from dead works to serve the living God. The priesthood of
Aaron had value, only because Christ was foreshadowed in it, and Christ
made use of it to administer His own priesthood, so that by faith God's
people might cast an eye upon Him and embrace Him. Anyone who lacked
that faith and was content with the outward form, came short of what
was necessary for his salvation. Everything depended upon the
fulfilling of the shadows by Him, Who has an unchangeable priesthood.
Paul speaks of Him in the chapter that was read. The Lord Jesus
continues forever. He is the eternal Son of God, eternally begotten of
the Father; very God from eternity to eternity. Not only so, but also
as Mediator He continues eternally. He is anointed to a priesthood
which is unchangeable in which He will administer, until all His elect
have entered the perfect salvation that is prepared for them before the
foundation of the world. There, sin will be no more, but the redemptive
power of the only High Priest shall be enjoyed perfectly and without
any interruption. His sacrifice has an abiding efficacy, for He has
sacrificed Himself in order to present His church to the Father as a
chaste virgin, without spot or wrinkle. He is risen from the dead and
sits at the right hand of His Father, always to intercede for His
people. He does not transfer His priestly office to another, as Aaron
and his sons had to transfer theirs when they died. He does not have to
bring a sacrifice to atone for sins again, for by one offering He has
perfected forever them that are sanctified. Day and night He presents
His dearly-purchased church to His Father in the sacrifice once made.
In Him the Father looks upon her and she is pleasing to Him, the object
of His eternal love. If the priestly ministry of Him Who lives forever
would cease, God's church would be lost. But in the sanctuary which is
not made with hands, that is, in heaven, the High Priest after the
order of Melchizedek, administers His unchangeable priesthood. From
thence He maintains uninterrupted communion with His chosen church and
there in heaven He is worshipped by faith, through the operation of the
Holy Spirit in the hearts of His people. No offerings need be brought
on earth anymore for the atonement of sin. No sacrificing of Christ can
take place again, nor is it necessary. Communion with the sacrifice
once accomplished is a spiritual communion, even when it is exercised
sacramentally in the Lord's Supper.
    
    How greatly does the Romish church detract from the only sacrifice
of Christ, when it denies this sacrifice by the institution of the mass
and renders divine honour to a piece of bread. Not by the bodily mouth,
but by faith Christ is eaten and drunk, and the guests to the Supper
are those only in whose souls a true faith has been wrought. The
Heidelberg Catechism teaches us about this very clearly according to
the Word of God in the thirtieth Lord's Day, the explanation for which
I now request your attention.
    
Q. 80. What difference is there between the Lord's Supper and the
    popish mass?

A. The Lord's Supper testifies to us, that we have a full pardon of all
    sin by the only sacrifice of Jesus Christ, which He Himself has
    once accomplished on the cross; and, that we by the Holy Ghost are
    ingrafted into Christ, who, according to his human nature is now
    not on earth, but in heaven, at the right hand of God His Father,
    and will there be worshipped by us: - but the mass teaches, that
    the living and dead have not the pardon of sins through the
    sufferings of Christ, unless Christ is also daily offered for them
    by the priests; and further, that Christ is bodily under the form
    of bread and wine, and therefore is to be worshipped in them; so
    that the mass, at bottom, is nothing else than a denial of the one
    sacrifice and sufferings of Jesus Christ, and an accursed
    idolatry.

Q. 81. For whom is the Lord's Supper instituted?

A. For those who are truly sorrowful for their sins, and yet trust that
    these are forgiven them for the sake of Christ; and that their
    remaining infirmities are covered by His passion and death; and
    who also earnestly desire to have their faith more and more
    strengthened, and their lives more holy; but hypocrites, and such
    as turn not to God with sincere hearts, eat and drink judgment to
    themselves.

Q. 82. Are they also to be admitted to this Supper, who, by confession
    and life, declare themselves unbelieving and ungodly?

A. No; for by this, the covenant of God would be profaned, and His
    wrath kindled against the whole congregation; therefore it is the
    duty of the Christian church, according to the appointment of
    Christ and His apostles, to exclude such persons, by the keys of
    the kingdom of heaven, till they show amendment of life.

    In this Lord's Day the proper use of the Lord's Supper is
presented:
    
      I. In the difference between the Lord's Supper and the popish
         mass;
    
     II. In the true participants;
    
    III. In the strong defense of the Lord's table.
    
    I
    
    In the two preceding Lord's Days the instructor presented the
doctrine of the Lord's Supper and defended it especially against the
false doctrine of the Roman Catholic Church. As a sign and a seal the
Lord's Supper admonishes the Lord's people that they are partakers of
the one sacrifice of Christ, accomplished on the cross, and of all His
benefits. This is not because bread and wine change into the body and
blood of Christ and are eaten and drunk by the bodily mouth, but
through union with Christ by a true faith which is strengthened by the
use of the Lord's Supper. In the Lord's Day we are now considering, the
Catechism presents the proper use of the Lord's Supper, at the same
time condemning, by the light of God's Word, a second error of Rome,
namely, the error of the Popish mass.
    
    The eightieth question, which deals with this abominable error, was
inserted in the second edition of the Catechism, so that more eyes
might be opened to see the terrible evil of Rome's denial of the one
sacrifice of Christ. In the Lord's Supper there is an eating and
drinking of Christ, but in the invention of the popish mass that does
not take place at all. According to Rome, the mass is a sacrifice. In
the mass Christ repeats the sacrifice of Himself again and again.
Therein lies the first difference. Though closely connected to the
sacrament of the Romish Lord's Supper, the mass has an entirely
different character. According to the dogma of transubstantiation, the
bread and wine are changed into the real Christ, because the Romish
priest has blessed these elements, and they are changed in such a
manner (and the Council of Trent has placed its anathema upon any that
deny it), that Jesus Christ is contained in each of the two elements
and in each separate part of the bread and wine. Hence in every piece
of the wafer and in every drop of the wine is the whole Christ
according to both His natures, as He is exalted at the right hand of
the Father. This transubstantiation once accomplished is never
nullified. In the communion the Roman Catholic eats Christ and the
priest drinks His blood, not by faith, but with his physical mouth. We
have already spoken of this unscriptural dogma and condemned it in
accordance to God's Word. Then follows the mass which Rome added to the
Supper.
    
    The Christ, invented by Rome, then sacrifices Himself upon the
altar unto God the Father. Notice this carefully. In the mass the wafer
is not eaten nor the wine drunk, but as the Lord Jesus once offered
Himself to God on Golgotha, so daily He offers Himself again, but now
in a bloodless manner as the priest separates His body from His blood,
and mystically puts Him to death. This sacrifice is called the host and
has full virtue as a ransom for sin and a payment for guilt. Then
further the folly is added, that this "sacrifice" is brought not only
for the living but also for the dead, whose souls are waiting in
purgatory and are supported by the mass offered for them. Indeed, they
seek to obtain the intercession of the saints by offering the mass to
them. Furthermore, they render to the wafer and the wine the same
honour that men owe to God Himself. For is not Christ also according to
His Godhead present therein? According to Romish idea, there upon the
altar lies the eternal Son of God in our human nature in the form of
bread and wine, the essence of which is entirely changed. If God is
there, man is obliged to worship Him. Emphatically Rome demands, while
placing an anathema upon him who denies it, that the wafer and the wine
be given the worship that man owes to the only begotten Son of God. Men
uncover the head and bow the knee for the wafer. So emphatically do
they demand divine honour for the wafer, that it takes precedence above
the honour Rome bestows on its saints. The Catechism summarizes it all
by saying: "But the mass teaches, that the living and dead have not the
pardon of sins through the sufferings of Christ, unless Christ is also
daily offered for them by the priests; and further that Christ is
bodily under the form of bread and wine, and therefore is to be
worshipped in them." Is then the conclusion of the instructor too
strong? "So that the mass at the root is nothing else than a denial of
the one sacrifice and sufferings of Jesus Christ, and an accursed
idolatry."
    
    A denial of the one sacrifice of Jesus Christ! By experience our
fathers had personal acquaintance with the mass. Under Rome's dominion
they, too, had violated and denied the love of God in Christ when they
celebrated the mass, until God opened their eyes for this abomination.
Then it became impossible not to condemn the mass with all their power.
Their love for the honour of God which is exalted in the one offering
of Christ, made them willing to sacrifice their goods and their blood.
Would they then refrain from protesting against the God-dishonoring
evil of the mass? Could they keep silence while they saw thousands of
their fellow men go on upon the road to destruction? We can. We who are
the sons of the Reformation can keep silence so easily. We the
posterity of those whose blood was shed are too tolerant. Many made a
league with Rome, and said, "Only church walls separate us; in heaven
we will meet again", as though heaven is prepared also for those who
deny the sacrifice of Christ, and as though our reformers had
sacrificed their goods and their blood for church walls instead of for
the honour of God. All this is in the name of liberty. The Roman
Catholics have a delegate at the Pope's court. Soon they will have
their processions also in our streets and districts, so that they can
publicly deny the one sacrifice of Christ. Some ask, "What matters it
to us? They are to answer for what they are doing. It will be of no
advantage to them. But of what concern is it to us?" Such arguments as
these show that there is a lack of genuine seriousness, that the glow
of conviction is dimmed, that the fire of love to the honour of God is
no longer burning, and that men have forgotten that Rome drank the
blood of the martyrs. For what other reason would men be able to
tolerate the open denial of the sacrifice of Christ? For what other
reason would men be so unconcerned about Rome's demand to be allowed to
have processions or in other words, to practice openly in our streets
throughout the land the accursed idolatry that lies in the worshipping
of the wafer? Oh that alliance with Rome - what mischief has it
wrought! What weakening has it caused among our Calvinistic people! Let
them who understand the issues as our fathers did; in whose souls a
spark of love still glows for the honour of God - let them, before it
is too late, do battle against the church of Rome which is trying to
dominate us.
    
    At the bottom the mass is an accursed idolatry. Ignorant people do
not immediately realize this; they think it is not so serious. Though
Rome may exact all reverence from the laity and lay its curse upon
those who have no faith in its inventions, the idolatry which is
accursed of God underlies all that appearance of piety. The Catechism
speaks according to the Word of God.
    
    The supper which was instituted by the Lord for His church is
altogether different. This supper of the Lord testifies to us (with the
strength of the divine seal) (only the living, since the lot of the
dead is decided forever, and since there is no purgatory), that we (who
are His people) have a full pardon of all sin by the only sacrifice of
Jesus Christ, which He Himself has once accomplished on the cross. That
is the doctrine of Scripture. "For Christ is not entered into the holy
places made with hands, which are the figures of the true; but into
heaven itself, now to appear in the presence of God for us; nor yet
that He should offer Himself often, as the we (who are His people) have
a full pardon of all sin by the only high priest entereth into the holy
place every year with blood of others; for then must He often have
suffered since the foundation of the world; but now once in the end of
the world has He appeared to put away sin by the sacrifice of Himself."
(Heb 9:24-26) In this passage Paul emphasizes the word "once". He does
so also in verse 28: "So Christ was once offered to bear the sins of
many; and unto them that look for Him shall He appear the second time
without sin unto salvation." Those who look unto Him for salvation have
enough in that one sacrifice of Christ. "For by one offering He has
perfected forever them that are sanctified." The church of Rome fails
to recognize the all-sufficiency of that only sacrifice that atones for
all the sins of the elect. There is no pardon of sins possible unless
mass is daily offered. The church of Rome undermines the firm
foundation of the church of God, and robs it of its only comfort both
in life and in death. Let us read on.
    
    The Lord's Supper testifies to us "that we by the Holy Ghost are
ingrafted into Christ who, according to His human nature is now not on
earth, but in heaven, at the right hand of God His Father." Rome seeks
communion in the sign, and wants union by external things with a Christ
conjured by the hands of the priest. The Lord's Supper testifies that
we have communion with Christ only by the Holy Ghost as was explained
in Lord's Day 29; a spiritual, supernatural communion, that makes us
one with Christ, who according to His human nature is not on earth,
hence not in the bread and wine either, nor bodily in, with and under
these signs as the Lutheran doctrine of ubiquity teaches. Christ is in
heaven. Although, according to his Godhead He is omnipresent, He
remains in soul and body at the right hand of the Father until He
returns to judge the quick and the dead. The people of God obtain
through the Holy Ghost communion with that glorified Emmanuel. In the
Lord's Supper, God testifies that such an inexpressible blessedness is
the portion of His church. It is Christ that died, yea rather, that is
risen again, Who is even at the right hand of God, Who also maketh
intercession for us.
    
    The mass is a denial of this since it seeks to repeat daily the
sacrifices of Christ already accomplished. The Lord's Supper, however
directs us to heaven where Christ will be worshipped by us. There is to
be no worshipping of Christ in the wafer, no worshipping of the product
of a baker's skill, but a worshipping of Him Who entered heaven to
appear in the presence of God for us. Such worshipping is the joy of
the soul. It will cause us to admire the glory of the Mediator in a
blessed humbling of our soul before Him. It is the foretaste of eternal
glory wherein God's children shall cast their crowns before the Lamb
and praise Him perfectly. It causes one to cry out, "He is altogether
lovely. This is my Beloved, and this is my Friend." By Him therefore
let us offer the sacrifice of praise to God continually, that is, the
fruit of our lips, giving thanks to His Name. "By one offering He has
perfected forever them that are sanctified."
    
    Thus the instructor disposes of Rome's dreadful abuse of the Lord's
Supper that robs it of its strength. We must now give our attention to
the question who, according to God's Word are the true partakers?
    
    II
    
    "For whom is the Lord's Supper instituted?" asks the instructor.
This is an important question to be studied in the light of God's Word.
We must seriously examine ourselves in order not to be cast out as the
man to whom the King said, "Friend, how comest thou in hither?" This
question is the more forceful because for many the fact that they have
made "confession of faith" appears to be sufficient to make one a
faithful communicant, and a one-sided emphasis is laid upon the duty of
partaking without seriously urging self-examination. As a result
superficiality is dominant and crowds of people go to the Lord's Supper
of whom it is to be feared not without reason that they are strangers
of Christ. They can not subdue their enmity against the inward,
experimental life of God's people. Much of the fault lies with the
ministry of the Word. Especially in preparatory sermons,
self-examination should be urged and the marks of a true participant
should be presented, even as our fathers did. The form for the
administration of the Lord's Supper also does this. Many say the form
is too long. Should the section on self-examination be abridged? Does
the congregation no longer need the admonition of Paul to the
Corinthians, "But let a man examine himself, and so let him eat of that
bread and drink of that cup. For he that eateth and drinketh
unworthily, eateth and drinketh damnation to himself, not discerning
the Lord's body."? Come, let us hear the answer of the instructor, that
we may know for whom the Lord's Supper is instituted:
    
    "For those who are truly sorrowful for their sins, and yet trust
that these are forgiven them for the sake of Christ, and that their
remaining infirmities are covered by His passion and death, and who
also earnestly desire to have their faith more and more strengthened,
and their lives more holy."
    
    The true communicant therefore (a) abhors himself; (b) believes in
Christ; and (c) seeks holiness.
    
    Self-abhorrence is the fruit of the discovering work of the Holy
Spirit. By nature we are self-pleasers. Every utterance of fallen human
nature is made for the purpose of glorifying man and his work. "Is not
this great Babylon that I have built?" This idolizing of man increases
as he rejects God's Word and reveals more and more what he has become
through sin. Regarding the marks of the antichrist it is written, "He
as God sitteth in the temple of God, showing himself that he is God" (2
Thess 2:4). This devilish manifestation of Satan in the man of sin who
is to come is possible, only because through sin it has become natural
for us to seek self, to please self, to glorify self, and to thrust God
from His throne in order and to occupy it ourselves.
    
    How great a change grace brings. It casts the regenerated soul into
the dust; causes him to bow down at God's footstool; even more, works
in him such a complete renewal, that what was life to him becomes
death. He loathes the vanities of sin; he dislikes and abhors himself.
Because of this the publican could not draw near, but stood afar off in
the temple, dared not even lift up his eyes to heaven, and smote upon
his breast. He was filled with shame and sorrow. None could be as bad
or as wicked as he. He condemns himself. If he could, he would flee
from himself. There is only one way out, "God be merciful to me a
sinner."
    
    In the centurion at Capernaum we find another example of that
self-abhorrence, that led to a low esteem of self and on the other hand
to a high esteem for Christ; which together caused him to cry out,
"Lord, I am not worthy that Thou shouldest come under my roof." The
centurion's servant was sick and grievously tormented; and the man
himself, (where would you find it in today's demoralized society?) who
loved the Jews (is it because he saw the Lord's salvation in that
people?) and even built them their synagogue - the man himself, having
heard of Jesus, sent the elders of the Jews to Him, that his servant
might be healed. He dared not go himself. Would the Lord have anything
to do with such a one as he? He chose persons whom he considered to be
more worthy, namely, the elders of the people. Now when the Lord comes,
and the centurion notices that Jesus intends to enter his home, he does
not know where to hide himself. He is overwhelmed, that the Lord would
come to him, such an unworthy one. Did the Lord really know who he was?
Immediately he sent some friends to Him, to say to him, "Lord, trouble
not Thyself; for I am not worthy that Thou shouldest enter under my
roof." This was unlike the Pharisees. They (think of Simon the
Pharisee) at times sought to establish friendship with Jesus, but that
was meant to be a favour showed to Him, by considering Him worthy of
entering their home. Here is a centurion of whom the elders of the
people can say nothing but good. He tenderly cares for his servant, but
sees nothing but evil in himself. He considers himself unworthy to
receive the Lord Jesus in his home. He abhors himself and he does so
all the more because he firmly believes that the Lord abhors him also.
Therefore he dares not stand before Him. The centurion had the very
lowest thoughts of himself but still sends his request in faith. For,
hear the message he sends: "Say in a word, and my servant shall be
healed. For I also am a man set under authority, having under me
soldiers, and I say to one, 'Go,' and he goes; and to another, 'Come,'
and he comes; and to my servant, 'Do this,' and he does it." So strong
then was his faith in Christ that he saw all things as being under His
authority. Christ had only to command without putting forth any effort
Himself. He had only to speak one word and the servant would be healed.
The centurion abhorred himself, but believed. The Lord said of him, "I
have not found so great faith, no, not in Israel."
    
    Paul also is an example of this self-loathing - an example which
teaches us that discovering grace works greater self-knowledge. In
Romans 7 the apostle describes his experience of being set at liberty
in Christ, who of God was made unto him wisdom, and righteousness, and
sanctification, and redemption. That experience is always one of
self-loathing, of knowing oneself as carnal, sold under sin, of knowing
that in me (that is in my flesh) dwelleth no good thing; of crying out:
"Oh wretched man that I am! Who shall deliver me from the body of this
death?" Paul, a deeply exercised Christian (who is his equal?) abhors
himself only to have full salvation in Christ. He is a mourner who
exults, "I thank God through Jesus Christ our Lord."
    
    The examples mentioned should be sufficient to show that in the
regenerate, God the Holy Spirit imparts a knowledge of God and a
knowledge of self, by which the sinner is abased to the lowest and
Christ obtains a place in his heart, where He glorifies Himself. Hence,
the three marks of the true communicant, are not independent of, but
are closely related to each other. When we abhor ourselves, we flee by
faith to the Fountain opened to the house of David and to the
inhabitants of Jerusalem; and there also our hatred of sin causes us to
seek sanctification. True self-abhorrence does not make us rich in our
poverty, or cause us to glory in our loathing of self, or wickedly
enlarge upon our sinful nature which but increases the evil lusts of
our heart. It is rather a grievous self-abhorrence which causes us to
flee to Christ, to find rest in Him alone; because He is the ground
upon which we obtain remission of sins, and only by Him our remaining
weaknesses which remain with us till death are covered. God causes His
people to seek after sanctification in the strengthening of faith, that
causes the soul to live in Him Who has said, "Without Me ye can do
nothing."
    
    For such the Lord's Supper was instituted, so that during the
breaking of the bread and the pouring of the wine as they eat and
drink, their faith shall be strengthened in their Lord and Savior, Who
bought them with His precious blood as He sacrificed Himself for them
upon the cross. For all of these and for these alone the Lord's Supper
was instituted. "But hypocrites, and such as turn not to God with
sincere hearts eat and drink judgment to themselves." That is the
judgment of self-deception. They deceive themselves. They identify
themselves with God's people, but are strangers to grace. The judgment
which they eat and drink to themselves is the Lord's giving them over
to themselves, while they harden themselves in their error to their own
destruction.
    
    Oh how necessary it is to observe this, to lay it upon the
conscience when preaching, to show the difference between the common
and saving operation of the Holy Spirit, so that the conscience may
awaken and the congregation may be convinced, that only those who by
regeneration have become partakers of a new life are invited to the
Lord's Supper. Of these all are invited! The Lord's Supper is meant not
only for the assured Christian, but also for the weak in faith. For the
Catechism describes the true communicant in terms of the essence of
faith, and the form for the administration of the Lord's Supper says
emphatically that they who lack that perfect faith are not excluded.
They, too, who hunger and thirst after righteousness are invited that
they may be filled. The preaching of the Word is one of the two keys by
which the Kingdom of heaven is shut to unbelievers and opened to
believers. There is still another key, and by it the table of the Lord
is strongly protected as we shall now hear in the third place.
    
    III
    
    In the last question of this Lord's Day the instructor says we must
exclude from the Lord's Supper those who by doctrine and life show
themselves to be ungodly.
    
    This must be done wisely. A minister must make himself free from
the blood of his hearers when preaching the Word. They are to be held
responsible if they do not examine themselves according to the marks he
brings forth. He may not and cannot refuse the Lord's Supper to those
he does not believe are converted to God. He does not know the heart.
It is a very different matter, however, with those who show themselves
by doctrine or life to be ungodly, who deny the truth or have a good
confession, but live in sin. Then it is the bounden duty of the
consistory to forbid their partaking. If they do not do so, the wrath
of God is kindled against the whole congregation. When Achan had stolen
some of the spoil of Jericho, God would not go with Joshua to war
against Ai. An accursed one was in the camp. So when discipline is not
exercised a curse rests on the church. God then withdraws Himself,
withholds His Spirit, and hides His kind face. In the following Lord's
Days the Catechism speaks of the keys of the kingdom, but in connection
with the holy supper we must point out that the elders must guard the
walls of Zion closely, and take heed to both doctrine and life.
Therefore they watch at the Lord's table and must prohibit those who
offend openly. On the other hand the Lord calls His people to the
table, so that they may by faith embrace the redemption in Christ which
is prepared for them in the presence of their enemies. For to them will
be confirmed the words of Psalm 72, which we shall now sing out of
Psalter No. 200 stanza 2:
    
        "When the needy seek Him
        He will mercy show," etc.
    
    Beloved, may the Lord by His Word stir us up to oppose the
God-dishonoring doctrine of the Romish church. Let us not look on
without concern when Rome commits its idolatry. The doctrine of
transubstantiation is an easy perceptible lie, as we learned in Lord's
Day 29. Moreover, the mass is a denial of the only sacrifice of Christ;
and, since divine honour is given to a wafer, it is an accursed
idolatry. Is it possible to keep silence about this if God's Word has
any value for us at all? Can we bear to see Rome go on unmolested in
this land which was once delivered out of its claws, if the honour of
Christ still carries some weight upon our heart? A Jew once told me
that he had attended a religious procession while wearing a hat.
Certain ones threatened to knock his hat off if he did not remove it
for the wafer that was being carried in the procession. Ask yourself
what is awaiting us if Rome has its way! In legislation and in
government Rome is attaining the upper hand, and the Protestants remain
indifferent. Those who call themselves Reformed, but are without
principle or courage and deny their profession, are helping Rome ascend
the throne. Both the government and the citizens are surrendering our
land and our people to the power of Rome, because they reject the Word
of God and propagate a so-called liberty which is in direct opposition
to the liberty obtained by the 80 years' war. Shall not the Lord see
it, and remove our land from before His face because we have
faithlessly forsaken Him and because we have provoked Him with this
idolatry? Rome is seeking to dominate the world just as Communism is.
It will not rest before rulers and nations bow to the power of the pope
whom our Reformed fathers called the antichrist. Oh, let us awaken, and
destroy out of the land, denial of the only sacrifice of Christ and the
accursed idolatry that is committed in the mass, so that the kingdom of
the antichrist may be cast down. Repetition of the sacrifice once
brought by Christ is not necessary, either for the living, or for the
dead.
    
    The Lord's Supper testifies to us that only in the one sacrifice of
Christ accomplished on the cross, God's people have a full pardon of
sin, that is, a full pardon of all original and actual sin. We must
have communion with that sacrifice by faith. Beloved, let us examine
ourselves in this matter. Although in these days of our superficiality,
all professors of the truth are urged to attend the Lord's Supper, the
Catechism tells us that this sacrament is instituted only for those who
are truly sorrowful for their sins and yet trust that these are
forgiven them for the sake of Christ; and that their remaining
infirmities are covered by His passion and death. Do you by effectual
conviction know something of this true sorrow? Were your sin and guilt
ever revealed to you as an offense against the attributes of God? Have
you learned to know a godly sorrow that works repentance to salvation
not to be repented of? If not, then you have no right to the supper,
even though the consistory cannot prevent you. A few minutes ago I
referred to the king's marriage feast, at which one guest was sent away
with the question, "How camest thou in hither not having a wedding
garment?" But how could the king ask that question? When the invited
guests had not come, the king's servant called the poor and the maimed
from the highways and hedges and compelled them to be guests at the
wedding. Who of these was wearing a wedding garment? No one, of course.
On the other hand, everyone that entered at the gate was given a
wedding garment by the master of the feast. Hence the question to the
one who had no wedding garment, "How camest thou in hither." He had
climbed up by another way, and as a thief and murderer he was bound
hand and foot and cast into outer darkness; there shall be weeping and
gnashing of teeth. For many are called, but few are chosen. (Matt
22:1-15) In this parable we see the picture of all those who are not
partakers of Christ. Poor Christless communicant! God will cast you
into outer darkness if you come to the Lord's Supper as one who climbs
in by another way; you do not enter by the king's gate. Since you lack
the saving conviction of the Holy Spirit, and have never learned to
take refuge in Christ, there is no proper place for you at the Lord's
table. Although God's Word excludes you, you can be so bold as to break
through; but the Lord sees you and will cast you away with a strong
arm. I pray you, examine yourself and fear, lest the Lord give you up
to the hardness and blindness of your heart. Examine yourself before
going to the Lord's table. God knows the heart of each of us. May He
thrust us from all our deceptive grounds, so that we may learn. by His
Spirit to abhor ourselves and seek our righteousness in Christ. I
cannot say it too simply or too seriously. An unconverted person cannot
properly partake of the Lord's table. That does not mean that the
Lord's Supper has nothing to say to you. Behold the great privilege of
those for whom the Lord has made a place there. If many sit at the
table who are strangers to grace, it is to their own condemnation; but
let your eye fall upon the true communicants once more. Are they not
happy? Would you not be jealous of their blessedness? Do not stay away
when the Lord's Supper is administered, but see what God has prepared
for His people in the one sacrifice of Christ accomplished on the
cross. May the Lord sanctify, also for you in the Supper, the clear
testimony of His eternal sacrifice.
    
    If you have learned to abhor yourself in dust and ashes before God,
do not despise the invitation of Christ. Notice that those who are
truly sorry for their sins also embrace by faith the full pardon in
Christ. They have the fruit of this already in their frames. It is not
always dark and lost; sometimes the heavy burden of their sins falls
away from them, and the love and peace of God fills their heart, so
that they sing, "I love the Lord." Testify before the Lord whether you
are a stranger to this fruit of the reconciliation accomplished by the
sacrifice of Christ; whether the Lord did not sustain you by His Word,
and capture your heart by opening the Gospel to you. Such, now, are
called to the Lord's Supper, that their faith may be strengthened. If
the enemy assaults you, and if you fear that you are not wearing a
wedding garment because you cannot accept Christ as your own, may the
love of the Lord impel you to show the Lord's death, and grant you by
faith to meet Him at His table. He invites you to eat of the bread and
to drink of the wine He has mingled. At His table the Lord strengthens
faith. May He bring you to full assurance, as I once heard of an elder
who at the table was delivered of the greatest bonds. He could embrace
Christ by faith and cry out with the spouse, "My Beloved is mine, and I
am His: He feedeth among the lilies." Let not the evil frames of your
heart keep you back. May the Lord prevent us from breaking out in sin
and from backsliding in doctrine and life. To that end all God's people
need the Lord's guarding hand over them at all times. Even though we
are graciously prevented from backsliding, a soul can be so dry and
dead, that the ordinances of the Lord leave almost no impression. Let
this not prevent you from having communion, but rather urge you to seek
Him and place yourself along the way where Jesus passes. May He come
leaping upon the mountains and skipping upon the hills, treading them
under His feet. May He strengthen your faith by means of the Supper. Do
not deny your Mediator and Savior. May He grant you by the continual
exercise of faith to increase in sanctification, bearing the fruit
thereof in "amendment of life." May communion with Him also bear fruit
in closer fellowship with the saints, that there may be mutual support
among God's people, even when they grow older. May the Lord thus in the
administration of His table cause His people to sit under the apple
tree. May His fruit be sweet to their taste, and lead their thoughts to
that Supper that shall once be held in perfection by all God's elect,
when with Abraham, Isaac en Jacob they shall sit at the round table to
praise and glorify their God and King forever. Amen.
    
    
    


Of the Keys of the Kingdom

Lord's Day 31


Psalter No. 131 st. 1, 2
Read Isaiah 22
Psalter No. 349 st. 2, 3, 4
Psalter No. 338 st. 1, 2
Psalter No. 213 st. 5, 6


Beloved!

    What a significant, probing question the Lord Jesus placed before
Peter when in Matth. 16:15 He asked, "But whom say ye that I am?" A
pertinent question. Each one of us must know personally what our
relationship is to Christ, and whether we have learned to know Him as
very God and very man and also perfectly righteous. Of ourselves we
have not that knowledge. That was evident in the opinion of many
concerning the Messiah that had come. They esteemed Him very highly, in
opposition to the Sanhedrin, filled with enmity, who sought to destroy
Him. Some thought He was John the Baptist risen from the dead. Others
thought He was Elias. Still others that He was Jeremiah, or one of the
prophets.
    
    What a contrast was the testimony of Simon Peter, when the Lord
asked His disciples, "But whom say ye that I am?" He answered, "Thou
art the Christ, the son of the living God." This answer was the
testimony of true saving faith, which acknowledges the Lord Jesus as
the promised Messiah, embracing and worshipping Him, not only as the
Son of man, but also as the Son of God. Such is the Mediator we need
Who is very God and a real righteous man. Flesh and blood does not
teach us to know Him, but as the Lord Himself said to Peter, "My
Father, Which is in heaven, has revealed it unto thee." He reveals it
to all those who learn to know Him by faith. However busy Martha was
with her work, so much so that she was offended with Mary who had
chosen the good part, sitting at Jesus' feet; yet she cried out, "Yea,
Lord, I believe that Thou art the Christ, the Son of God, Which should
come into the world." If God's people, brought to an end of all their
attempts to satisfy the justice of God by their works, may see by faith
Him Who has given by the Father, they all acknowledge, "Thou art the
Christ, the Son of the living God." Here lies the dividing line
between. the 'almost' Christian and the true knowledge by faith of the
eternal and complete Savior. As soon as Christ testified to the Jews
that He was the Son of God, they reviled Him as a blasphemer, they
wanted to stone Him and cast Him headlong down a precipice. The high
priest rent his garment, and declared Him to be guilty of death. But by
faith God's people acknowledge Him, as He truly is: The Son of God.
Only in this way do we ascribe divine honour and adoration to Him, not
according to His human nature as the Romish church glorifies that
nature, and "the holy heart of Jesus", in particular; but as God, shall
His people eternally glorify Him. Indeed, as God's own and natural Son,
He gave the sacrifice of His soul and body an infinite value. The
confession of Peter, therefore, is the foundation upon which the church
is built; not upon Peter, not upon the pope who wrongly calls himself
the successor of Peter, but upon this "petra". Calvin correctly
remarked that this petra is a feminine word, and hence distinct from
Peter. The confession, or acknowledgment by faith of the Messiah as the
Son of God, is the firm foundation of God's Church and the gates of
hell shall not prevail against it. According to that confession, the
Lord said to Peter, "I will give unto thee the keys of the kingdom of
heaven: and whatsoever thou shalt bind on earth shall be bound in
heaven: and whatsoever thou shalt loose on earth shall be loosed in
heaven." The power of the keys to bind and to loose, is given to the
church of God. God judges according to it. Here the unconcerned and
hardened can ridicule it, but if it is faithfully administered, the
power of the keys shall be in force in heaven, so that they who are
excluded shall not obtain salvation, and to those who are included, the
eternal salvation of Christ shall be imputed. These keys of the kingdom
of heaven are now spoken of in the thirty-first Lord's Day, which we
wish to consider, and in which the instructor accordingly asks and
answers:
    
    Lord's Day 31
    
Q. 83: What are the keys of the kingdom of heaven?

A. The preaching of the Holy Gospel, and Christian discipline, or
    excommunication out of the Christian church; by these two, the
    kingdom of heaven is opened to believers, and shut against
    unbelievers.

Q. 84: How is the kingdom of heaven opened and shut by the preaching of
    the Holy Gospel?

A. Thus: when according to the command of Christ, it is declared and
    publicly testified to all and every believer, that, whenever they
    receive the promise of the Gospel by a true faith, all their sins
    are really forgiven them of God, for the sake of Christ's merits;
    and on the contrary, when it is declared and testified to all
    unbelievers, and such as do not sincerely repent, that they stand
    exposed to the wrath of God, and eternal condemnation, so long as
    they are unconverted: according to which testimony of the Gospel,
    God will judge them, both in this, and in the life to come.

Q. 85: How is the kingdom of heaven shut and opened by Christian
    discipline?

A. Thus: when according to the command of Christ, those, who under the
    name of Christians, maintain doctrines, or practices inconsistent
    therewith, and will not, after having been often brotherly
    admonished, renounce their errors and wicked course of life, are
    complained of to the church, or to those, who are thereunto
    appointed by the church; and if they despise their admonition, are
    by them forbidden the use of the sacraments; whereby they are
    excluded from the Christian church, and by God Himself from the
    kingdom of Christ; and when they promise and show real amendment,
    are again received as members of Christ and His church.
    
    This Lord's Day therefore, speaks of the keys of the kingdom of
heaven. The instructor tells us:
    
      I. what they are;
    
     II. how the preaching of the Gospel shuts and opens; and
    
    III. when Christian discipline is exercised.
    
    I
    
    In five Lord's Days, ending with the thirtieth, the Catechism
discussed the means of grace: the Word and the sacraments, in which the
Lord so clearly unfolds the grace merited for the salvation of His
elect by Christ and applied to them by the Holy Spirit. In applying
this salvation the Lord uses the preaching of the Word by which He
works faith. The Word also serves to strengthen the faith He has
wrought. For this strengthening of faith the Lord also uses the
sacraments which were especially ordained for that purpose. In both
Word and sacraments the Lord reveals Himself as much as is necessary
for the salvation of His people, but these means become a blessing only
by the irresistible ministration of the Holy Spirit. Especially in
opposition to the external Roman Catholic doctrine of the sacraments,
it became clear to us as we followed the instructor's explanation as he
placed the emphasis upon faith, which is a gift of God. Therefore it is
required to exclude from the Lord's Supper by the keys of the kingdom,
those who show themselves to be unbelieving and profane. These keys are
discussed in Lord's Day 31; namely, the preaching of the holy Gospel,
and Christian discipline. By them the kingdom of heaven is opened and
shut. By them we are placed within the kingdom, or it is declared and
testified to us that we are standing outside; and if not changed by
grace, we will remain outside forever. What the bearers of the keys
exclude on earth shall be excluded in heaven, inasmuch as Zion's King
Himself, acts in their official ministry. He opens or shuts by means of
His servants. Therefore the bearers of the keys must beware lest they
act contrary to the will of their King. We find a word of admonition in
Isaiah 22: Shebna, the treasurer, bore the key of the house of David.
Those whom he admitted, entered; whom he refused admission, stayed out.
This Shebna did not seek the welfare of the people. He did not listen
to the complaints of the poor, and gave no heed to the cry of the
needy. He sought his own honour. To make himself a name he had caused a
royal sepulcher to be hewed out for himself on high and had graven a
habitation for himself in a rock. Shebna was a disgrace to his Lord's
house. What a dreadful judgment came upon him for this reason! "I
will", said God, "drive thee from thy station, and pull thee down from
thy state. And it shall come to pass in that day, that I will call my
servant Eliakim, the son of Hilkiah: and I will clothe him with thy
robe, and strengthen him with thy girdle, and I will commit thy
government into his hand: and he shall be a father to the inhabitants
of Jerusalem, and to the house of Judah. And the key of the house of
David will I lay upon his shoulder; so he shall open and none shall
shut; and he shall shut, and none shall open."
    
    Thus the self-lover and self-seeker was cast out; but he who loved
God's people and served the king's pleasure was clothed with authority!
This refers indeed to Christ Himself, the Prince of life, Who testifies
to His church in Rev. 1:18, "I have the keys of hell and of death." In
so far as these words speak of administering an office, the Word of the
Lord indicates by these symbolical people, the high calling of those
office bearers whom God has clothed with authority, to be careful that
they do not shut or open, except according to the King's will. If they
act according to their own views or arbitrarily they cease to be
office-bearers. Only then do their acts have authority when they are
performed at the Lord's command in His Name, according to His perfectly
holy will, and when Christ Himself shuts or opens by them. For out of
heaven He Himself exercises His power in the church, and never
transfers His authority to any son of man. Therefore, it is far from
the truth that Peter was appointed as Christ's vicegerent on earth and
that the pope is to be acknowledged as Peter's successor. The words in
Matth. 16 have been interpreted entirely wrong by Rome. Peter made the
good confession, "Thou art the Christ, the Son of the living God."
According to that confession the church is founded upon Jesus Christ
Himself; He is the Rock, and the words spoken by Peter are the
acknowledgment of it. Upon that petra, not upon Peter, but upon the
confession made by the disciple, the Lord shall build His church and
the gates of hell shall not prevail against it. Concerning Peter
himself, the Lord granted him official authority, as He does all those
who have the oversight in the church of Jesus Christ: "I will give unto
thee the keys of the kingdom of heaven." Thus, by the Word and the
exercise of Christian discipline, in the name of the King, they shall
shut out of the kingdom or open the door thereof to those whom the King
Himself designates.
    
    Now the keys of the kingdom are "the preaching of the holy Gospel,
and Christian discipline, or excommunication out of the Christian
church; by these two, the kingdom of heaven is opened to believers and
shut against unbelievers." Therefore, if the keys are used rightly, you
can know what your condition is on your way to eternity. If God's Word
shuts you out, or if in the Name of the Lord you are placed outside of
the church, as the heathen and the publican, then you need not hope for
salvation unless you experience true sorrow and an upright return. On
the other hand, when unbelief opposes you and Satan assaults you, do
not fear: if God by His Word includes you, you will be saved in Christ.
How conscientiously should everyone give heed to what the Lord has to
say in this matter, and it behooves every minister who bears the keys
to observe, with denial of self, the will of his Lord, lest he exclude
what God includes, or admit what the Lord shall reject. It is not a
strange occurrence in these sad days that God's people sit in solitude,
pushed as it were into a corner, lashed as it were with lashes by a
preaching that opens the door to hypocrites and gives the highest place
to the almost Christian. What a sad sight does God's church present in
several places where many remain at home, neglect the services and
withhold the sacrament of baptism from their children. Others who
esteem God's ordinances too highly to act thus, feel the arrows which
are leveled at living souls. As those who are sorrowful for the solemn
assembly, they complain in solitude and cry to God about the awful
decay of Zion. They hunger for a ministry of the Word by which "the
kingdom of heaven is opened to believers and shut against unbelievers."
Nevertheless, it remains a matter of duty, to seek out the preaching of
the Word and the administration of the sacraments, both baptism and the
Lord's Supper. A worldly life does not carry God's approval. However
far the church may fall away, the Lord will maintain it. His people are
in it and the truth still makes an impression upon the consciences of
many, so that we are not entirely without hope that the Lord will still
raise up His church out of the dust. So much for the first key.
    
    The second key the Lord has given is Christian censorship, or
excommunication out of the Christian church. Excommunication, the
application of which is described in Question 85, does not apply to the
inward state of the heart, but to the outward declension in doctrine
and life. After all, the preacher cannot judge the heart. Although the
preaching must provide the touchstone by which everyone can and must
examine himself, whether or not he is a partaker of that life which is
born of God, God alone knows the heart. By using the second key the
minister does judge the congregation, for it has to do with the
manifestation of life and doctrine. However piously men may talk,
excommunication must exclude without respect of persons, those who
despise God's Word, trample upon His Law, and despise His ordinances,
even though they may be counted among God's children; so that they may
be turned away from their errors. Since there are two keys to the
kingdom of heaven, the Catechism goes on to teach how these are to be
used; first in regard to the preaching of the Gospel and then with
reference to the application of Christian discipline. Let us now in the
second place hear
    
    II
    
how the preaching of the Gospel shuts and opens.
    
    Question 84 discusses this, for we read: "How is the kingdom of
heaven opened and shut by the preaching of the holy Gospel?
    
    Thus: when according to the command of Christ, it is declared and
publicly testified to each and every believer, that, whenever they
receive the promise of the Gospel by a true faith, all their sins are
really forgiven them of God, for the sake of Christ's merits; and on
the contrary, when it is declared and testified to all unbelievers, and
such as do not sincerely repent, that they stand exposed to the wrath
of God and eternal condemnation, so long as they are unconverted;
according to which testimony of the Gospel, God will judge them, both
in this and in the life to come."
    
    The preaching of the Word then must open and shut. Each sermon must
present the well and the woe. The minister must make himself free from
the blood of his hearers; he must proclaim life and death. To that end
he is called by God, and woe to him if he is unfaithful in this
calling. With what deep, holy earnestness did the Lord describe this
calling in Ezekiel. In the 33rd chapter of his prophecy the Lord
testifies that He had set Ezekiel as a watchman unto the house of
Israel. The Lord's servant had to do the work of a watchman as the Lord
Himself describes. For a watchman, when he sees danger coming upon the
land, must blow the trumpet, so that everyone may seek shelter from the
approaching evil. If anyone gives no heed, takes no warning and is
destroyed, it is his own fault, his blood is on his own head; but he
who heeds the warning saves his soul. Woe, however, to the watchman
that does not blow the trumpet so that the people are not warned. The
blood of the slain shall be required at the watchman's hand. God had
set Ezekiel to be such a watchman upon the walls of Zion, and in like
manner, all God's servants. They must blow the trumpet and warn
faithfully. If not, the wicked shall die in their iniquity, but his
blood shall be required from the watchman's hand. "Nevertheless, if
thou warn the wicked of his way to turn from it; if he do not turn from
his way, he shall die in his iniquity; but thou hast delivered thy
soul."
    
    Thus it is required of a servant of God that he shall warn
faithfully. Say to the righteous that it shall be well with him. Woe
unto the wicked, it shall be ill with him. The kingdom of heaven shall
be opened to the righteous and shut to the wicked. Oh what a weighty
ministry is laid upon God's servants! How greatly do they need the
grace of the Holy Spirit to keep them faithful, and self-denial, so
that they spare no man and fear no man. They need a soul-stirring
realization of the weight of eternity, so that they may admonish
solemnly in love and without ceasing. The day is coming when they with
their hearers will stand before God's judgment seat. How terrible will
it be when many will testify to their face, "You are not free of my
blood", because they built upon a sandy foundation, the sandy
foundation of assumed regeneration, of a supposed citizenship of
heaven, or of the theory that all who are baptized are given a right to
the promises of the Covenant of grace, and all that belong to the
visible church have a right to heaven. The key of God's Word must shut
as well as open. Every minister is called to tell his hearers that in
the church are both chaff and wheat, both wise and foolish virgins; so
that no sermon shall be preached in which the necessity of true
conversion is not urged upon the people. Also the common and the saving
operation of the Holy Spirit must be distinguished from one another and
the Orpahs distinguishes from the Ruths. The weeping Esaus, and the
humbled Ahabs must be discovered. That is doubly necessary in times
when the efficacious work of the Holy Spirit is so little seen and
God's children remain in doubt for themselves. In such times many count
themselves to be no stranger of grace, who have never had anything more
than some legal stirrings of conscience or some mental concepts of
Christ in Whom they glory. In them there never was any true humiliation
under the justice of God, or the contrition of the publican. Apply the
touchstone of the Word of God and you will observe that all is not gold
that glitters. Instead of pronouncing one blessed because of an
external change, even though it be from the tavern to the church, or
from the Roman Catholic Church to the pure true doctrine (as I have
known some in my ministry) the minister of the Word of God must show
how far a change in life can go due to a stirring of conscience or an
illumination of the mind, when Psalm verses or precious promises occur
to the mind, without a true conversion. Our fathers did not lay their
hands on anyone hastily, but often said, "Let the winter pass over it
first." So much is frozen to death, and only that freezes to death
which was wrought by common grace. With such things we shall be
eternally lost and that is what the minister of the Word must preach.
He must blow the trumpet; he must shut the kingdom of heaven against
them and tell them publicly that their sandy foundation shall fail.
That must be done in every sermon. It might be that a certain hearer
would come to church only once - and the preacher must be free of him
also. He may never slacken. Let him press the point as a shepherd
drives his sheep.
    
    To that end it is very necessary that the scriptural marks of a
life of grace be distinguished from those that are similar and that
there be an insistence upon an experimental knowledge of Christ, whom
to know is life eternal. Let not the key of the Word become rusty, as
with sorrow we observe it happening too much in these days. Its
faithful use need not cause us to fear that the "little ones in grace"
will be grieved and cast down. On the contrary, the upright want no
other ministry than one which shows them the way of salvation in
Christ, and one under which they can confidently place themselves. If
anyone cannot bear this use of the key of the Word, let him go! It is
his own responsibility. Woe to them that stumble at the Word!
    
    Even in the conscience of the unconverted hearer, the shutting of
the kingdom of heaven works with such a persuasive power that he cannot
withdraw himself. God does what he pleases with His Word. If the
precious is taken from the vile, and the congregation is not sent away
with soothing, deceptive words, or set down upon shifting sands, the
preacher shall not only make himself free from his hearers, but also
his church shall not be empty. With that he need not concern himself.
Shall he not say with Paul, "For do I now persuade men, or God? or do I
seek to please men? for if I yet pleased men, I should not be the
servant of Christ." Let it be publicly declared and testified according
to the command of Christ to all unbelievers, and such as do not
sincerely repent (notice the distinction the Catechism makes here),
that they stand exposed to the wrath of God and eternal condemnation,
so long as they are unconverted. According to this testimony of the
Gospel, God will judge them both in this, and in the life to come. Such
language is different from the preaching that the promises are like
snowflakes falling all around us and we only have to take them. Yet the
pastor must remain a minister of the Gospel. Many seem to think it is
very orthodox to thunder with law and judgment and to insist upon a
legalistic life, without giving the comfort to God's people that lies
in the right use of the keys, as the kingdom of heaven is opened to
them that believe. This is not orthodox.
    
    The instructions given to Ezekiel are described thus: "Say unto
them: 'As I live,' saith the Lord God, 'I have no pleasure in the death
of the wicked; but that the wicked should turn from his way and live.
Turn ye, turn ye from your evil ways; for why will ye die, O house of
Israel?'" No. God has no pleasure in man's perdition. He has never
hated His own creature, as Augustine writes. He does have pleasure in
glorifying His perfections, His righteousness as well as His mercy. Oh,
do not read in this instruction to Ezekiel that God wills that all men
shall be saved. If that were His immutable will from eternity and His
command, who would hinder Him from accomplishing His will? Although the
gnashing of teeth by the damned in hell shall be to the glory of God
and to His divine pleasure in His justice, nevertheless, He has no
pleasure in the death of the wicked. This is shown in His mercy as it
is glorified in the elect, and Ezekiel spoke of this to the people that
had forsaken God, calling them to salvation. That burden is also laid
upon all God's servants. They may not be silent about the sentence
which lies upon all men by nature, and yet they are no servants of
Moses. As though God did beseech the people by them, they are to pray
the unconverted hearers in Christ's stead, "Be ye reconciled to God."
The ministry may not be a one-sided presentation of what awaits the
wicked, but must offer food for God's children for their edification in
faith and comfort in all adversities. The Catechism therefore says,
"According to the command of Christ, it is declared and publicly
testified to all and every believer, that whenever they receive the
promise of the Gospel by a true faith, all their sins are really
forgiven them of God, for the sake of Christ's merits."
    
    "All and every believer". That means the beginners and the most
advanced. According to the command of Christ, it must be declared and
openly testified to all who have received faith implanted by the Holy
Spirit in their new birth, that all their sins are really forgiven them
of God for the sake of Christ's merits. The merits of Christ are the
only grounds upon which God has forgiven the sins of His people. In the
covenant of God before the foundation of the world and in the
resurrection of Christ, the remission of sins lies immovably firm as we
have learned, according to God's Word in Lord's Days 22 and 23.
    
    It is only by a true faith that an elect person, who by nature is
also a child of wrath, actually partakes of the remission of sins.
These matters are now clear to us. No one who lacks saving faith can
appropriate the remission of sins to himself. He cannot appeal to the
Lamb of God slain in eternity in the decrees of God, nor to Golgotha;
for even if he had been given to Christ by the Father, this benefit is
still hidden from him and he lies under the curse and wrath of God,
walking on in the way of destruction. To all such the judgment must be
pronounced of which the Lord Jesus spoke, namely, that the wrath of God
abides on them. By faith God's children are incorporated in Christ and
made partakers of all his benefits, including the remission of sins.
That is the great privilege of all who are born of God, however much
they are assailed. For what the upright in heart do receive is so much
greater than they expected! The Lord has taken away their sins. Those
benefits which the Lord grants them must be embraced by faith if the
soul is to have the comfort of it. The thunder of Sinai, the power of
sin, the troubled conscience and the assaults of Satan often cause such
a stir, that eye and ear are closed for Christ. Behold, now the Lord
reveals the salvation which is in Christ for His oppressed people by
the preaching of His Word. Unbelief with all other enemies must flee.
Oh, how amiable the tabernacles of the Lord become, how precious His
Word. The promises of the Gospel are opened and embraced, the burden of
guilt and sin fall from the shoulders of an oppressed people. Christ
becomes especially precious and necessary to them. He is the real
substance of the promises of God, and if those promises are received by
true faith, their guilt is covered, and the accuser is silenced. Yea,
the Holy Spirit assures His people of the remission of sins in Christ,
establishing them with God's promises that the Lord will not be wrath
with them nor rebuke them. When sin makes a separation and the Lord
hides His face from His people and makes them feel His wrath, then the
Lord raises them up out of the depth of their misery by opening the
promises and reviving their faith to believe that all their sins are
forgiven for Christ's sake. This the minister of the Word must publicly
declare to the comfort of the upright in Zion. His preaching is not
personal. In other words, he must not say that it is so for this one or
that one. Not he, but the Holy Spirit applies the Word, opening and
shutting the kingdom of heaven by the key of the Word.
    
    What an excellent ministry has been given to God's servants! The
Lord sent them with the Word spoken to Isaiah, "Comfort ye, comfort ye
my people, saith your God, Speak ye comfortably to Jerusalem, and cry
unto her, that her warfare is accomplished, that her iniquity is
pardoned, for she has received from the Lord's hand double for all her
sins." To all and every believer small and great they must bring this
message. They must expound God's Word solely and entirely, for therein
God's people find life, and it is their food and drink. God in Christ
is glorified in them by the Holy Spirit. The Lord is present where
there is found that preaching of the Gospel, which lays Christ and Him
alone as the foundation for the redemption of lost sinners and which
proclaims Him, not only unto man but also as dwelling in man, namely:
as He by the Spirit dwells in His people and is known of them. He leads
them on the way of life and causes them to walk in His ways.
    
    Consequently, it is essential that the commandments of the Lord be
kept, and that those who forsake God's law be excommunicated out of the
congregation. To that end God gave the second key, namely Christian
discipline.
    
    Let us consider then in the third place: when Christian discipline
is exercised.
    
    III
    
    The word excommunication can be used in a two-fold sense; in a
wider sense excommunication is used for the entire practice of
Christian discipline, or in a narrower sense it means the exclusion out
of the church, hence the final step of church discipline. Church
discipline has three steps, preceded by serious admonition by the
church when public sins are committed. There are also secret sins, or
sins not committed in public, but only in the presence of a single
church member, which have not given public offense. With secret sins
the rule which Christ has clearly laid down in Matth. 18 must be
followed: "If thy brother shall trespass against thee, go and tell him
his fault between thee and him alone." (Art. 72, Church Order) Do not
speak about it to others. The fact that men do not give heed to this
word, but rather tell secret sins to others, constitutes one of the
little foxes that spoil the vineyard. Even the circles of God's
children are often spoiled by it and too little do they understand the
lesson that we should consider one another. Christian discipline is the
duty of the entire church; all members must consider each other,
provoking each other unto love. But revealing secret sins is
destructive, ruins harmony between men and does not carry God's
approval. "Go," says the Lord, "and admonish him between thee and him
alone." We often reverse that word and say, "Let the transgressor come
to me", but the Lord says, "Go thou and admonish him", with two or
three witnesses if necessary who can keep silence, and if he shall hear
thee, thou hast gained thy brother. Only when he persists in the evil,
must we inform the consistory, which shall then deal further with them
as is done in the case of public sin. For in the case of public
transgression of God's commandment, the elders must act. Take, for
example, an intoxicated person walking down the street, or one who had
fallen into adultery, which naturally would become known. The
consistory must first seek by admonition to bring the offender to
confess his sin, and if those admonitions are of no avail, the
consistory must apply the first step of censure and subsequently, with
the approval of classis, the second and third step. This exercise of
censure always seeks to save the transgressor, whose sins are taken
away from the church by confession when there are sure signs of
contrition, that is, signs one can depend on. Smytegelt said it so
simply: "Secret sins must be confessed in secret, and public sins in
public."
    
    If, however, there is no forsaking and confessing of sin, the
consistory must proceed to excommunicate the offender from the church.
Let him be shut out from the kingdom of heaven, and let him be to you
as a heathen man and a publican. Have no company with him. If the one
excommunicated does not come to himself, God will one day shut him out
eternally. The Catechism goes on to say, "he is excluded from the
kingdom of Christ by God Himself." He may act unconcerned as though he
cares for none of these things, but God's righteous judgment will fall
upon him. Would it not then be true, as one of the expositions of our
Catechism says, that you would prefer to die on the scaffold than be
excommunicated from the church?
    
    Nevertheless, the purpose of excommunication is also the salvation
of the obstinate sinner. May he come to repentance! In our Psalter,
following the Form of Excommunication, we find the Form of Readmitting
Excommunicated Persons. May the Lord keep us from sin, so that we need
never be subject to discipline; but on the other hand, the consistory
members must not be afraid to fulfill the duty to which God called
them, so that God's wrath may not be kindled over the whole church when
discipline is relaxed. "For there are set thrones of judgment, the
thrones of the house of David", so that also by this key the
righteousness of God may be maintained and the kingdom of heaven may be
opened and shut. Let us now sing of the righteousness of the Lord from
Psalter No. 338, stanzas 1 and 2.
    
    Application
    
    May the Lord graciously keep us and our children, that we walk not
in the counsel of the ungodly, nor stand in the way of sinners, nor sit
in the seat of the scornful. Forsake not the Word of God, nor the
church; but ponder the admonitions and invitations which are brought to
you, calling you to salvation. Sin is a slippery slope, and once you
set your feet upon it, you will slide ever faster to your certain
destruction. Oh, boys and girls, be on your guard against the strong
temptations of the world. Today you will allow this, tomorrow there is
no wrong in that, and Satan draws the net closer and closer, until you
are hopelessly caught. Have respect for the service and the people of
God. There is more enjoyment and satisfaction in faithfully attending
God's house and Catechism, than in all the enjoyment the world offers.
What is more, the Lord may sanctify His Word to your heart to true
conversion. Then you would inherit substance that is durable. But the
world passes away and the lusts thereof.
    
    Let the elders of the church be faithful. They must maintain both
keys of the kingdom of heaven. Tell us if you can how many baptized
members there are in the register of your church who are no longer seen
in God's house. Do you visit them? Are they removed if they are
obstinate? Do you apply censure to those who in doctrine and life
depart from God's testimony and from His law? One Achan caused the Lord
to forsake the army of Israel. How many Achans are in our midst? Let
elders as well as pastors take heed to the flock which is committed to
them. I do not say that you should injure or destroy the church, but
that you should safeguard it by the exercise of discipline. A rigid,
heartless and haughty action can destroy so much, while a loving
admonition will not fail to awaken impressions in the conscience, that
will make you feel more free in regard to those who harden themselves.
    
    Above all, the high calling to open and shut the kingdom of heaven
with the Word of God rests upon the ministers. Oh beloved, give your
attention to the preaching which is brought to you and do not deem it
severity when you are faithfully warned about your approaching
destruction. Paul told his readers, even weeping, that they who were
seeking to find life in their own righteousness, were enemies of the
cross of Christ. May the tears of ministers who are weeping about your
hardness of heart, under the preaching of God's Word and about your
resting upon false grounds that shall certainly fall away at death, -
may they break your heart, so that through the operation of the Holy
Spirit, you may say with a man who had to surrender to God, "The tears
of Paul have led me to conversion."
    
    The kingdom of heaven is shut to you as long as you continue to
live as you were born. The Lord Jesus Himself said, "Verily, verily I
say unto you, except a man be born again, he cannot enter into the
kingdom of God." Oh my dear fellow-traveler to eternity, my Catechism
pupils, as well as the aged ones, I can give you no other message. May
God cause an arrow to pierce your heart before the door of grace is
shut forever. Shun those who speak smooth things to you and sew pillows
under your arm holes. Would any minister who feels the weight of
eternity upon his soul, fail to use the keys given him by God to show
you the woe that awaits you outside of Christ? Churches today are
filled with converts who have never learned to seek refuge with God in
Christ as totally lost sinners. But the key of God's Word shuts them
out, and declares to them that eternal condemnation rests upon them as
well as upon the hypocrites, who, knowingly make themselves appear
different from what they are; and upon all who do not turn to God
uprightly, but know only an external change or a few impressions of the
law in their consciences. May the Lord reveal this to them before the
day of salvation is past.
    
    On the other hand, the keys of the kingdom open to those who are
not strangers to a true faith, by which they embraced the promises of
the Gospel and found rest for their guilt- and sin burdened souls. Oh
yes, observe well, however God's people may be condemned while here on
the earth, yet those genuine exercises of faith are not strange to
them. Under the preaching of the Word they are called, as it were by
name; their faith is strengthened, and the desires of their souls are
revived. God includes them. They cannot always deny what the Lord has
done to their soul. Oh, sorrowing souls, the Lord grant you to know
Christ in the promises and cause you to plead earnestly upon the Word
spoken to you, so that you may constrain Him to fulfill to you that
which He has spoken. Because God cannot lie, He will not forsake the
work of His hands, no matter how impossible the way becomes for you.
May He strengthen you and cause the preaching of His Word at all times
to be of service to you, as also to the more advanced, so that we may
say with Paul, "I am crucified with Christ; nevertheless I live; yet
not I, but Christ liveth in me." May He cause us continually to
experience the fruit of the propitiation of our sins and to walk in
filial fear. Do not despise the ordinances of the Lord. Pray for God's
servants; pray them full and they will preach you full. Do not condemn
the church of God for every cause which in your opinion, or even in
reality, should be different. In this life both the visible and the
invisible church remain full of faults, but if the Lord gives more
knowledge of self, truly we will not judge so harshly. He, the faithful
Jehovah, still dwells where His Word is proclaimed. May he set the
thrones of judgment in His Zion and cause us to watch upon the walls of
Zion, so that there may be meat in His house and His people may glory
in Him. Amen.





The Necessity of God Works

Lord's Day 32


Psalter No. 415 st. 8
Read Hosea 14
Psalter No. 277 st. 1, 2, 3, 4
Psalter No. 428 st. 10
Psalter No. 236 st. 1, 2


Beloved,

    God reveals Himself in a two-fold manner. In the first place by the
creation, maintenance, and government of the universe; which is, as our
Confession of Faith states, before our eyes as a most elegant book.
Therein all creatures, great and small, are as so many characters
leading us to contemplate the invisible things of God, namely, His
power and divinity, as the apostle Paul saith, Romans 1:19, 20. The
creation proclaims to us day by day and night by night the greatness
and majesty of the Creator. Yet no one can truly see the majesty of God
in nature unless the revelation of God in His Word has been sanctified
to his heart. Much less can man, fallen in Adam, come to know the way
of salvation by observing the works of God in nature. However much the
goodness of God shines forth in those works, they do not break our
hearts or show us the way of salvation. God's revelation in nature is
sufficient to take away all of man's excuses, as Paul says of the
heathens: "So that they are without excuse."
    
    Therefore when the poet of Psalm 19 sang of the glorious revelation
of God, he did so through the enlightening of the Holy Spirit, Who
caused him to say, "The heavens declare the glory of God, and the
firmament showeth his handiwork; day unto day uttereth speech, and
night unto night showeth knowledge." But how much more glorious and
precious was the testimony of the Lord through which he could
understand all this, and in which the way of salvation was made known.
This caused him to sing:
    
         "Most perfect is the law of God,
         Restoring those that stray."
    
    By the law of God, David does not mean the law as it was
incorporated in the Covenant of Works, demanding: "Do this and thou
shalt live", and condemning the transgressor with the sentence of
death; but by the law the royal singer means the law of the Covenant of
Grace. There it discovers to the sinner the state of his deep misery,
leads him to Christ, Who is the end of the law, and then becomes for
him a rule of life. Keeping God's law is therefore the delight of those
who are renewed by the Holy Spirit, so that they say with David, "The
law of the Lord is perfect, converting the soul; the testimony of the
Lord is sure, making wise the simple." It is right and pure, clean and
true, rejoicing the heart, enlightening the eyes; and it endures
forever. But the law of works is not a delight to fallen man; to him it
is the ministration of condemnation. Neither did Paul know the law to
be a delight when he sought salvation in his own works, living
blameless according to the law. Being blind to the spiritual content of
the law, when God overcame him he had to acknowledge, "I was alive
without the law once." However full of self-righteousness a man may be,
he does not know the fulness of the law of God given to His children in
the Covenant of Grace. This law has a broad meaning in David's psalm,
including the entire revelation of the Lord from which His grace, love
and favour shine forth for His people. It is in this way that the
Lord's saints learn to abhor all their own works as imperfect, and it
causes them to seek salvation in Christ alone. The doctrine of free
grace does not make men careless and profane, but impels men to keep
God's laws and to practice good works. Consequently it must follow that
those who are redeemed by Christ through free grace, will die unto sin
that they may live unto God.
    
    The Catechism teaches this when dealing with the doctrine of
thankfulness in Lord's Days 32 to 52. We are now about to consider that
doctrine, and I therefore call your attention to the thirty second
Lord's Day of the Heidelberg Catechism, which reads thus:
    
    Lord's Day 32
    
Q. 86: Since then we are delivered from our misery, merely of grace,
    through Christ, without any merit of ours, why must we still do
    good works?

A. Because Christ, having redeemed and delivered us by his blood, also
    renews us by His Holy Spirit, after His own image; that so we may
    testify, by the whole of our conduct, our gratitude to God for His
    blessings, and that He may be praised by us; also, that every one
    may be assured in himself of His faith, by the fruits thereof; and
    that, by our godly conversation, others may be gained to Christ.

Q. 87: Cannot they then be saved, who, continuing in their wicked and
    ungrateful lives, are not converted to God?

A. By no means; for the holy Scripture declares that no unchaste
    person, idolater, adulterer, thief, covetous man, drunkard,
    slanderer, robber, or any such like, shall inherit the kingdom of
    God.
    
    In this Lord's Day we are dealing with the necessity of good works
    
      I. because of the redemption by Christ;
    
     II. because of the renewing by the Holy Spirit;
    
    III. because of the perfection of God;
    
     IV. because of the profit for God's people.
    
    The necessity of good works because of the redemption by Christ.
    
    We have now come to discuss the doctrine of thankfulness to which
the Catechism devotes Lord's Days 32 to 52. Three things are necessary
to know as we were taught in the beginning of the Catechism, in order
to live and die in comfort, namely: misery, deliverance and gratitude.
The knowledge of none of these three may be lacking. We may speak
highly of the redemption prepared by Christ for His own, but if the
inward knowledge of misery is lacking, all those words are nothing but
hollow phrases, since true gratitude only flows forth from redemption
wrought within us. Therefore the instructor asks: "Why must they still
do good works who are delivered from their misery merely of grace
through Christ, without any merits of their own?" If there is no
deliverance, we cannot speak of doing good works. The Pelagian who
denies man's state of death, the Roman Catholic who prates of a
weakened will, and the Modernist who is only a disguised Armenian, may
each in his own way ascribe to man the ability to do good works; but
the Word of God tells us that the carnal mind is enmity against God;
for it is not subject to the law of God, neither indeed can be. Every
imagination of man's heart is only evil from his youth, and just as a
bitter fountain will not yield sweet water, neither will one do good
that is accustomed to do evil. Because of our fall in Adam, we are by
nature slaves of sin, bound under the tyranny of Satan, who keeps us in
his power as the jailer does a prisoner. That is the state of each of
us who are born under the light of the Gospel, and have the privilege
of joining and staying with the Church of God. Although we are kept
from many sins, we are no better than those who by their wicked lives
make their condemnation all the more just. We must all undergo a change
of state if it is to be well with us. Christ merited that change for
His people when He bought them with His precious blood, and He makes
them partaker thereof by grace. In ourselves we are unable to do any
good work. Before God all our works are as filthy rags. Whatever
changes we may have experienced, even though we were converted from the
tavern to the church, without the application of the redemption of
Christ, we are and remain dead in trespasses and sins. As a dead person
discharges only the pestilence of death, so we bear only fruit unto
death, unless we are saved out of our misery by Christ. If the need for
redemption were bound more upon our hearts, we would not, as many are
now doing, find rest so easily upon any kind of foundation, and upon
works and experiences which we think good; but we would feel the
insufficiency of all works and seek to be found in Christ. It is
therefore a characteristic of the upright who have been saved by
Christ, that they learn to know as sin before God, not only their
transgression in trampling upon God's law, but also their best works.
It is another characteristic of the upright, that they can find no
satisfaction in the fruits of their new life, in their tears, desires,
hungering and thirsting and whatever exercises they may have; although
they would not exchange them for the whole world. It is their aim to
win Christ and in His power to walk according to God's commandments. He
paid the debt of His people, but what is more, He was also made sin for
them. He suffered as an unholy one outside the gate, as one who was
unworthy to remain any longer in the holy city Jerusalem, where God had
His dwelling place. Thereby He redeemed His people from their sins and
opened the gates of righteousness. He presents them to His Father as a
chaste virgin without spot or wrinkle. United with Him by faith, they
obtain in Him not only the propitiation of their guilt, but also
deliverance from the dominion of sin, so that sin shall no longer rule
in them; and by His conquering grace they go outside of the camp,
bearing His reproach. Doing good works then has its foundation in the
redemption by Christ. The redeemed must do good works, not by
compulsion, but by virtue of this redemption from the dominion of sin.
This was the purpose of the passion and death of Christ. To that end He
shed His blood, so that He would purify unto Himself a peculiar people,
zealous of good works. For God's people then, it becomes a matter of
following after, as Paul says, "if that they may apprehend that for
which they are apprehended of Christ Jesus." And they are apprehended
for the perfection which they shall one day enjoy when they shall enter
eternal glory where sin shall be no more.
    
    The sanctification of God's people and the doing of good works will
necessarily follow then from the redemption by the blood of Christ. But
this redemption must be applied. By nature we have no part in it.
However religious we may be, by nature we live without Christ in the
world; we are and remain dead. To conclude, the application of
redemption whereby the power of Christ is glorified in us, is the work
of the Holy Spirit. He renews the elect, making good works necessary,
as we observe in the second place.
    
    II
    
    The necessity of good works because of the renewing by the Holy
Spirit.
    
    After Christ had purchased and delivered His people with His blood,
He also renews them by His Holy Spirit to be conformed to His image.
The renewing by the Holy Spirit rests upon Christ's purchase. He had to
finish His work, not only humbling Himself unto death and rising again,
but also ascending to heaven so that the Comforter, the Holy Spirit
could come. As the third Person in the Godhead, the Holy Spirit
performs His work. He worked in creation, "moving upon the face of the
waters"; He works by common convictions and the external calling by the
Word, causing even those who shall be lost to taste the good word of
God and the powers of the world to come. Let it be clearly understood
that in His saving operations, the Holy Spirit rests upon the finished
mediatorial work of Christ, making us partakers of Him and of His
benefits. Therefore the apostle says: "Now if any man have not the
Spirit of Christ, he is none of His (namely Christ)." In His work of
grace, merited by Christ, the Holy Spirit renews those who were
purchased and delivered by the blood of the Mediator. He makes them new
creatures in Christ Jesus. His work of grace in His people is so great
that it is called a new creation. How then can the renewed in heart
live in sin? By virtue of that renewal they must do good works. It
cannot be otherwise! It is gross slander to say that the doctrine of
sovereign grace gives license to sin. Such slander is not new. Paul was
already the object of it. He rejected the accusation, for in Romans 3:8
he writes, "And not rather, (as we be slanderously reported, and as
some affirm that we say), Let us do evil that good may come?" Paul had
spoken before about the sovereignty of God in rejecting the privileged
Jew whose unbelief does not make the faith of God without effect. But
does this argue in favour of unbelief? Shall we then do evil that good
may come? Whereupon Paul did cast off the antinomian objection so
completely that in his answer he says, "whose damnation is just". Oh,
let all antinomians take it to heart. They misuse the doctrine of free
grace to their own condemnation and as Balaam, lay a stumbling block
before others. Faith does not make the law void - God forbid - but we
establish the law. That takes place when we do good works. The renewing
which is according to the image of God by the Holy Spirit prompts this.
"Shall we continue in sin that grace may abound?" The antinomians
affirm this. The more they sin, the more grace abounds. Paul answers,
"God forbid." (Rom. 6:1, 2) God forbids living in sin. Although sin
cleaves to God's people in this life, and they must strive against it
day by day, they do not live in sin; as they are not only redeemed from
sin by the blood of Christ, but also renewed by the Holy Ghost after
His image. "They are buried with Christ by baptism into death; (not by
the external water, but by the thing signified in baptism) that like as
Christ was raised up from the dead by the glory of the Father, even so
we also should walk in newness of life. For if we have been planted
together in the likeness of His death, we shall be also in the likeness
of His resurrection." Having discussed this in Lord's Day 24, we shall
let these strong proof texts suffice to show that the necessity of good
works flows both from the purchase and redemption by the blood of
Christ, and from the renewing by the Holy Spirit.
    
    This condemns all those who lead offensive lives. Sanctification
may not be separated from justification, although contrary to Rome, we
do distinguish these two benefits of the Covenant of Grace. Although
good works are of no avail for justification, they are and remain
necessary by virtue of the renewing by the Holy Ghost and the purchase
by Christ. In Romans 8 Paul describes the eternal good pleasure of God
in Christ with these words: "Whom He justified, them He also
sanctified." Shall not those then who are sanctified bring forth fruits
of faith? Every branch that beareth fruit, He purgeth it, that it may
bring forth more fruit. Truly, we need not produce more testimony to
confirm what the instructor says, that they who are delivered by grace
through Christ must do good works. This flows from the nature of that
new life.
    
    When the Lord in the hour of love draws His people out of their
state of sin, they desire immediately to live perfectly before God. It
becomes impossible for them to continue in the way of unrighteousness
or to walk in the way of self-righteousness. The worldling calls them
hypocrites, a people who imagine they are better than others; but the
Lord knows how they humble themselves before Him as the greatest of
sinners. No, they are not better than others; they persisted in their
rebellion against God as long as they could. But the Lord overcame
them. Since that time they would rather die than live in sin any
longer. Even though the members of their households become their
enemies, they can no longer continue in the service of sin.
    
    Sometimes there are sad partings. Not only must they leave many
friends, but sometimes even husband and wife become estranged.
Sometimes they who are renewed after the image of God, experience much
sorrow because their children whom they formerly led on the way of sin,
obstinately refuse to follow them now in walking according to God's law
in spite of all admonitions. No matter how many bitter tears they weep
and though their lives may be endangered, they cannot do differently.
In uprightness of heart they have chosen between Baal and Jehovah, and
in this way they learn to understand something of what Christ said in
Matthew 10: "He that loveth father or mother more than Me is not worthy
of Me, and he that loveth son or daughter more than Me is not worthy of
Me." Thus, by the renewing of the Holy Spirit, a line of distinction is
drawn between God's people and the world, between the living and the
dead; although the last named often put God's children to shame in
their zeal to keep the law in external matters. Think only of Paul, who
in his pharisaical zeal lived blamelessly according to the law, but did
nothing that was pleasing to God. On the contrary, he was a persecutor
of the church of God, an enemy whom the Lord felled on the way to
Damascus, saying, "Saul, Saul, why persecutes thou me?"
    
    God desires truth in the inward parts. It is the disposition of the
heart that counts. For good works are those which proceed from a true
faith, which answer to the law of God, and are done to the glory of
God. Such works no unregenerate person can produce. They are a fruit of
grace, of the redemption by the blood of Christ from the dominion of
sin, and of the renewing by the Holy Spirit. They then, who are not
strangers to this grace, must by virtue of the renewal after the image
of God, produce the fruit of good works. They can be known by the fact
that they can no longer live in sin, although sin cleaves to them in
this life and the conflict between the flesh and the spirit does not
end. The Lord, however, will keep them in grace, so that they do not
entirely fall away, and by His power alone they bear the fruit of
gratitude in doing good works.
    
    How clearly the instructor speaks of this when he shows, as we
shall now hear in the third place,
    
    III
    
    The necessity of doing good works because of the perfection of God.
    
    We read further: "that so we may testify, by the whole of our
conduct, our gratitude to God for His blessings, and that He may be
praised by us." What a remarkable expression! "That we may testify, by
the whole of our conduct, our gratitude to God." What does that "may"
mean? It means that we of ourselves and even God's people do not have
that gratitude. Alas, how poor are those people who think they are
praising and thanking God, but have never understood that there is
nothing in us that can please God. We should be grieved when we hear
statements from people who profess the Reformed faith saying, "Thank
God we can tell you" this or that. Do they not by their very words deny
that man does not like to retain God in his knowledge? Are they then so
thankful? Is God in need of our thanks? When men do good to us, we feel
obliged to show them our gratitude, but what shall we render unto the
Lord? We have not even a grateful heart. There is nothing in us which
enables us to give thanks unto the Lord. The Lord Himself must work
that gratitude in us. Therefore, if there is any to be found, we are
obligated to God for it and entirely dependent on Him, as the precious
Confession of Faith says: "We are beholden to God for the good works we
do, and not He to us, since it is He that worketh in us both to will
and to do of His good pleasure." Thus God's people find themselves
entirely unable to produce this grace, notwithstanding all their good
intentions and all their efforts! The Lord is glorified by His own work
in His saints. Oh, how necessary it is, beloved, to die unto all that
is of ourselves, so that the strength of God may be made perfect in our
weakness. How deeply God leads His people. They never would have
thought that the way to heaven would go the way they now experience.
They acknowledge that they lie in the midst of death. Even after they
have received grace they can bring forth nothing that is pleasing to
God. "I shall cause them," says the Lord, "to loath themselves." But
the Lord glorifies Himself in them, and by the ministration of the Holy
Spirit they bear the fruits of gratitude in the performance of good
works. If a good branch is grafted into the vine and the husband man
does not use his pruning knife, the old vine would overgrow and choke
the graft. The Lord Himself has said that the wild branches will be cut
off so that the good graft will bear fruit, and every branch that bears
fruit He purges, so that it will bear more fruit. Cutting off the
natural branches is necessary, and it is the continual work of the Holy
Spirit in His people. To that end discovering grace is necessary. To
that end the Lord often uses deep ways of affliction and trials. We
must die to all our own strength and expectations so that the Lord may
be glorified in us, and that we may show gratitude to God for all His
blessings, through Him Who is not only the trespass offering, but also
the peace offering for His people. Thus God's people acknowledge that
it is by grace and by grace only that they may bear fruit unto God.
Therefore it is impossible for this holy faith to be unfruitful in man,
inasmuch as we do not speak of a vain faith, but of a faith which is
called in Scripture "a faith that works by love," and excites man to
the performance of those works which God has commanded in His Word.
These works as they proceed from the good root of faith are good and
acceptable in the sight of God, forasmuch as they are all sanctified by
His grace.
    
    Oh, beloved, what exercises of faith are necessary for God's
children to understand this rightly. Neither our works nor our
gratitude can be pleasing to God. Only His work glorified in us can
please Him, and out of it flow forth the good works which are natural
to the new life, therefore must be performed by those who are redeemed
in Christ. If a man lives in sin, he is a stranger to grace and is
excluded from the Kingdom of heaven. The honour of God requires the
doing of good works. To that end He chose His people and regenerates
them, making them partakers of the death and resurrection of Christ.
They themselves therefore have the benefit of the practice of good
works, since their neighbor is thereby won for Christ. This is the last
proof which the instructor advances for the necessity of good works.
    
    IV
    
    In the fourth place, these works are necessary because of the
profit for God's people.
    
    For the last part of the answer to question 86 reads as follows:
"Also, that everyone may be assured in himself of his faith, by the
fruits thereof, and that by our godly conversation, others may be
gained to Christ", while in question 87 they are excluded from
salvation "who, continuing in their wicked and ungrateful lives, are
not converted to God." This last is very evident for Scripture declares
that no unchaste person, idolater, adulterer, thief, covetous man,
drunkard, slanderer, robber, or any such like, shall inherit the
kingdom of God. They, then, who continue in their wicked lives and are
not converted to God, are excluded from salvation. O how misleading is
the doctrine of presumptive regeneration which obliges us to believe
that we are partakers of salvation, even though we live in sin, only to
persist in believing that you are born again, and to repent. But God's
Word tells you that you do not belong to the Kingdom of God, that you
are going to hell, unless you are brought to a true conversion.
    
    We are now concerned with the question of how God's people are
assured of their faith by good works as the fruits of their faith. Is
this assurance produced by the fruit, or is it an act of the Holy
Spirit by which we can say with Job, "I know that my Redeemer liveth,
and that He will stand at the latter day upon the earth"? Certainly,
the assurance of which Job speaks is not a weak assurance. It supports
the soul in the gates of death. It assures the soul of being a partaker
of Christ and of all His benefits, of reconciliation with God, and of
the salvation which God's children shall inherit. All of God's people
are duty bound to seek this assurance, although salvation does not
depend upon it, but upon the uprightness of their faith, however weak
it may be in its exercise.
    
    This Lord's Day speaks of the assurance of the uprightness of
faith. That assurance depends upon the practice of good works which are
pleasing to God in Christ. To understand this better, consider what a
judgment results from falling into and committing sin. When God's
children fall into sin, "they very highly offend God, incur a deadly
guilt, grieve the Holy Spirit, interrupt the exercise of faith, very
grievously wound their consciences, and sometimes lose the sense of
God's favour, for a time."(Canons of Dort, Art. 5) Tell me, what can
they do now with the grace they have received? What assurance do they
now have in their hearts? God hides His face from them. They call on
Him in vain, and their souls experience God's displeasure with sin.
    
    "But if his children e'er forsake My law appointed,
    And walk not in the ways decreed by Mine Anointed,
    Then truly will I come in holy indignation,
    And chastise them with rods for all their provocation."
    
    What can the assurance of the goodness of their state now avail
them? God withdraws Himself from their souls. Satan distresses them on
all sides. God's chastening rod is over them. When they call they
receive no answer. Oh, these are dark days for God's people. Now
compare these things to the blessed manifestations of God's love and to
the light of God's kindly face when the Lord's children walk in His
ways. In such times they are assured of the uprightness of their faith
and they receive a free access to God's throne of grace. David
complained that his bones waxed old through his roaring all the day,
when being forsaken by God, he continued in his sin. But he glorified
in God's goodness when he was delivered out of his misery and might see
God's face again. We conclude then that there is an assurance of the
uprightness of faith in the practice of good works. A conscientious
life gives a free access to God, and eventually an easy death. God's
people are always ready to halt. They go astray like a sheep, but the
Lord is their Keeper. Therefore, in dependence upon the ministry of the
Spirit they must continually acknowledge with the psalmist in Psalm
119:
    
    Psalter No. 428:10, which we now sing:
    
    "Grant life unto my soul, O Lord I pray;
    Shed still the brightness of Thy presence o'er me;
    Then shall I praise Thee in a perfect way,
    Yea, let Thy judgments quicken and restore me.
    Thy servant like a sheep has gone astray,
    Yet Thy commandments I will keep before me."
    
    Application
    
    In all that the Catechism has now taught us concerning the
necessity of good works, there lies a very serious admonition for
everyone, whether young or old, converted or unconverted, not to walk
in sinful ways. I do not mean in any way to weaken the doctrine of free
grace which is glorified in Christ on behalf of sinners who are dead,
spiritually dead, and therefore never able to do any work which is good
before God. Christ died unto sin and lives unto God. He has not only
made satisfaction for the sins of His people, but He has also robbed
sin of its ruling power. Moreover, in Him His people are perfect, and
one day they shall enjoy that perfection with Him forever in blessed
communion with God. No one can bring forth anything of himself that is
pleasing to God. If we are to show gratitude to God in Christ and do
good works, the renewing of the Holy Spirit is necessary for us whether
we are outwardly pious or wicked. This does not mean that we are at
liberty to commit sin, even though we continue in our natural state.
The perfection of God by virtue of which He hates sin, should make such
an impression upon our consciences, that we would shun the ways of sin.
I ask you, boys and girls, would you dare to do in the presence of your
parents what you often do in secret? Are you not always trying to keep
from them what you know will make them angry? Do not your hearts
palpitate with fear when the thought enters your mind that your secrets
will be found out? How much more then should you and all others,
including those of advanced years, be afraid of sin which is always
committed in the presence of God, under His all-seeing eye! Or does it
never enter your mind that He is the spotlessly Holy One, the
absolutely Righteous One, the eternal, the omnipresent God; that He
sees us in the dark as well as in the light, on the quiet paths, as
well as in the hustle and bustle of the crowds, in the city and at
Vanity Fair? Look up to heaven and fear God who will not hold the
guilty guiltless. Some day you will stand before God's judgment seat to
give account, and the least impression of God's wrath will make you
fear sin.
    
    Once a man with wild eyes entered my Catechism room and asked, yes
even begged me to go with him. He had fled to the street, knowing
nothing of God or His law, but he sought a minister and asked God if He
would cause him to find one. Thus he entered the Catechism room. After
closing, I went and found the man and his wife in great despair. They
had lived grossly in sin, kept a brothel, had attended a theater where
it seemed as if hell had been opened for them, and then they fled. Oh,
their life, their whole life testified against them. Hell, the
unquenchable fire, lay before them. In her youth the woman had heard of
God and His Word, but instead of attending Catechism, she had deceived
her mother and visited the places of vanity. She became worse and worse
until she abandoned herself to commit the most abominable sins. There
they sat, both of them horror stricken under the dreadful terrors of
their consciences. "Pray", shouted the man, "Pray to the God in whose
existence I would not believe." Oh, I shall never forget the awful
anguish in which those people were. Perhaps there are some in our
audience who disregard the voice of their consciences, who do not heed
the warnings of their father and mother, who neglect Catechism and
church. Let the example I mentioned be a warning to you. Perhaps there
are some who are not always at ease when they sin; nevertheless they do
so repeatedly and unceasingly. Their friends seduce them. When they are
in church, they understand nothing of the sermon, because their minds
are occupied with other things. Or they do indeed understand it, and it
is always the same; man is fallen in Adam, and must be saved by Christ.
They become impatient and ... they leave! To these I must bring the
Word of God. The day of recompense is coming. Some day your consciences
will awaken, perhaps already in this life, perhaps on your deathbed.
But certainly they will awaken on that day when you will stand before
God's judgment seat, and will be cast into the fire where the knawing
worm does not die and where forever you will be tormented with the
accusation: "Your own fault, your own fault." Oh, dear, young people,
remember your Creator! Walk carefully. Have nothing to do with the
service of the world. Search God's Word day by day. Remember its
admonitions, not only in the days of your youth, but also as you grow
older. We hasten through life as on wings. Redeem the time before it
becomes necessary for you to cry out, "If only, if only I had done
differently", and the door of grace will be closed forever.
    
    I do not say these things, my beloved hearers, to put you to work
as though by works you could come one step nearer to heaven. The most
faithful churchgoer and the most zealous doer of good works has not the
least ground to stand before God. Nevertheless it remains true, that
God will never judge us for sins we have not committed, for His
judgment is just and in proportion to our sins which are weighed in the
balances of His righteousness. In those balances only the righteousness
of Christ has any weight. With less we cannot stand before God, and
without the renewing of the Holy Spirit we have never done one deed or
formed one thought that is good in God's sight. Be careful never to
lean upon a broken reed that will pierce your hand. May the Lord subdue
you as He did a wicked Manasseh and a pious Saul. May the Lord cause
you by His sovereign grace to fall before Him as a lost and undone
sinner, so that as a new creature by the renewing of the Holy Spirit
you may bear fruits of gratitude in the practice of good works.
    
    They who are converted to God by free grace only and who will
inherit salvation in the end by persevering grace, must necessarily do
good works; it cannot be otherwise. Let it be declared before Him Who
searches the heart and the mind, whether you could do otherwise than to
leave your former life, even if there were no heaven or hell. Did not
the love of God constrain you to seek after perfection. Is it likely
that God would make Antinomians, that is, people who have pleasure in
sin? Certainly not! If you must suffer enmity or oppression, may the
Lord lighten your burden with continual evidences of His favour. Never
succumb to the pressure of your family or friends to refrain from
living in accordance with God's laws. The approval of God is more than
the love of all that are on earth, and the renewing of the free favour
which God bestows upon you gives you again and again the assurance of
which we spoke, which we will not have if we depart from God's law. Are
not the doubts of your soul taken away from time to time as you taste
that the Lord is good. Does not the burden of your sins then fall away?
Yea, however impossible it is for you oftentimes to believe that the
Lord has begun a good work in you, at that time you must believe it.
Thus already in the beginning of your way you are assured by good works
as the fruits of faith. Persevere and entreat the Lord. May He
establish you in Christ Who bought His church with a price and
delivered her from the power of the devil. Seek to be assured of your
interest in Him, and may the Lord grant you the privilege of abiding in
the vine by which you will bear more fruit. Therein your Father is
glorified.
    
    May the Lord prevent us from falling into sin. To that end may He
not withhold from us the chastisements of His love. He knows what is
necessary for His people to die unto sin and He causes them to feel
what it means to sin against God. When the prophet Nathan said to
David, "Your sins are forgiven," the Lord did not refrain from showing
the king His wrath against sin. The vine must not be spared the pruning
knife. If so, do not glory in your justification, but may the Lord fill
you with humility, so that, as one incapable of doing any good in self,
you will need continually the power of Christ and the evidences of the
indwelling of the Holy Spirit. Even God's children, whose delight it is
to keep the law of God, cannot bring forth anything that is pleasing to
God, except in Christ. God views His church only in Him; then their
good works follow, sanctified upon the altar.
    
    May the love of God, the precious redemption of Christ, and the
renewing of the Holy Spirit direct us on the narrow way that leads to
life, so that the world may testify that this is a people which fears
God. May the peace of God that passes all understanding fill our
hearts. Amen.







True Conversion

Lord's Day 33


Psalter No. 236 st. 1, 2
Read Jeremiah 31:1-20
Psalter No. 381 st. 1, 2
Psalter No. 217 st. 4
Psalter No. 428 st. 10


Beloved:

    What a striking example of the sovereign and unchangeable grace of
God is given us in the impressive Word of the Lord, spoken by the
prophet Jeremiah: "Is Ephraim My dear son? Is he a pleasant child?" Was
Ephraim, the son of Joseph and Asenath, later the mightiest of the ten
tribes that broke away from the house of David, God's dear son? His
pleasant child? Have the prophets ever complained about the iniquities
of any of the tribes as much as about Ephraim? Hear what Hosea
testifies of Ephraim! Ephraim is joined to idols. Hardened in his
iniquity, Ephraim is as a silly dove without heart: they call to Egypt,
they go to Assyria. Because of their luxurious and dissolute lives, the
Lord complains about him, "Ephraim is as an heifer that is taught, and
loveth to tread out the corn, but I passed over upon her fair neck."
Referring to him as a real spend-thrift which no more keeps account of
his debts, whose creditor has become weary and has bound all the unpaid
bills together, the Lord says, "The iniquity of Ephraim is bound up,
his sin is hid." Of such a prodigal the Lord now says, "Is Ephraim My
dear son? Is he a pleasant child?" Who can comprehend the sovereign,
unchangeable love of God? Truly Ephraim had not made himself worthy,
anymore than any of God's children. The Lord loves His people for His
own sake. God's chastisements came upon Ephraim, for by virtue of His
fatherly love He cannot abandon His people to sin, and God's heart is
not alienated from His people; therefore He says, "How shall I give
thee up, Ephraim? How shall I deliver thee, Israel?" The Lord loves His
people with an everlasting love.
    
    The sovereignty of God's pleasure in Ephraim was already expressed
in his blessing. For Jacob crossed his arms and laid his left hand upon
the head of Manasseh, the firstborn, and his right hand on the head of
Ephraim. Although Joseph said, "Not so, my father, for this (Manasseh)
is the firstborn, put thy right hand upon his head", Jacob refused.
According to His good pleasure, God would bless Ephraim more than
Manasseh, and crown him with His free grace. In that free favour that
moved God from eternity, lay the foundation of His love to Ephraim. For
that reason and that reason only would He have mercy upon him and not
cast him away. In spite of all his sins, the Lord testified: "He is My
dear son, a pleasant child", although God hates sin and will not allow
it to go unpunished, not even in His elect. He brings them back, even
though they jump about as a young bullock which is unaccustomed to the
yoke. He turns them and causes them to bear the grief of their sin. In
bitter grief over his iniquities Ephraim cried out, "Surely, after that
I was turned, I repented, and after that I was instructed, I smote upon
my thigh; I was ashamed, yea even confounded, because I did bear the
reproach of my youth."
    
    God's sovereign work of free grace is glorified in the conversion
of His people, and causes them to hate, bemoan and forsake sin, in
order that they may show the fruits of conversion in doing those good
works which please God in Christ, as the Heidelberg Catechism teaches
us so plainly in the thirty-third Lord's Day. I shall now consider this
Lord's Day, in which the instructor asks and answers the following
questions:

Q. 88. Of how many parts does the true conversion of man consist?

A. Of two parts; of the mortification of the old, and the quickening of
    the new man.

Q. 89. What is the mortification of the old man?

A. It is a sincere sorrow of heart, that we have provoked God by our
    sins; and more and more to hate and flee from them.

Q. 90. What is the quickening of the new man?

A. It is a sincere joy of heart in God, through Christ, and with love
    and delight to live according to the will of God in all good
    works.

Q. 91. But what are good works?

A. Only those which proceed from a true faith, are performed according
    to the law of God, and to his glory; and not such as are founded
    on our imaginations, or the institutions of men.
    
    I should like them to speak to you about true conversion,
    
      I. as a work of God,
    
     II. as a work of God's people,
    
    III. as a dying life,
    
     IV as a fruitful renewing.
    
    I
    
    Already in Lord's Day 32 the instructor spoke about the necessity
of true conversion, saying that no one can be saved who is not
converted to God. How necessary it is then for the salvation of our
immortal souls that we give this matter our attention and consider
seriously how indispensable it is. John the Baptist included under the
wrath of God, all those who are strangers to true conversion. To the
Pharisees and Sadducees that came to his baptism, he spoke that
dreadful word, "O generation of vipers, who has warned you to flee from
the wrath to come?" They did not come to be washed of their sins in the
blood of the Lamb, but to maintain their name and honour. They gloried
in being children of Abraham, but showed themselves to be children of
Satan. They were strangers to true conversion and John pleads with them
in genuine seriousness, "Bring forth therefore fruits meet for
repentance, and think not to say within yourselves, 'We have Abraham to
our father.'" Repentance or true conversion was indispensable for them,
and it is indispensable for us also if we are to flee from the wrath of
God which lies upon us by nature.
    
    Conversion is in the first place a work of God. Even though we may
glory in having Abraham to our father or in being his natural seed;
even though, in other words, we are baptized and live strictly
according to the law; even though we may have discontinued serving the
world openly, and broken with unbelief and superstition: if God does
not convert us, our conversion is not genuine. In His Word the Lord has
given us clear examples which are well-known to all of us and should be
considered at all times, so that we may distinguish between the true
and the almost Christian. I mention only the example of Orpah, who
accompanied her God fearing mother-in-law out of Moab, but took leave
of her again, although weeping, and returned to her people and her
idols, which in her heart she had never given up. Orpah went up to the
border, but no farther. We too may go up to the border with much
feeling and sympathy for God's children, but without the work of God
magnified in our hearts. Esau's tears, Saul's change, Ahab's humbling
himself, Judas' confession, and Demas' falling away, are further proof
that if God's work of grace is lacking, a conversion is not genuine.
There are common convictions, superficial impressions of the great
works of God, distressing fears of death and hell, and dreadful
convictions of conscience, which are experienced without true
conversion, because they lack the root of God's work of grace in us.
    
    When considered as a work of God, conversion is identified with
regeneration, as we understand with the Canons of Dort that it is "so
highly celebrated in Scripture, and denominated a new creation: a
resurrection from the dead, a making alive, which God works in us
without our aid." (Heads III and IV, Article 12 of Canons of Dort.)
Thus it is a one-sided work of God. A person can be of no help toward
his natural birth, much less toward his rebirth. In regeneration God's
chosen one is entirely passive. The Lord works it "in us without our
aid", by the incorruptible seed of the Word of God, not merely by means
of the external preaching of the Gospel, "by moral suasion, or such a
mode of operation, ... but it is evidently a supernatural work (of the
Holy Spirit), most powerful, and at the same time most delightful,
astonishing, mysterious, and ineffable; not inferior in efficacy to
creation, or the resurrection from the dead, as the Scripture ...
declares."
    
    Therefore, any kind of preparation of man for his regeneration is
out of the question. The Lord plucked the wicked Manasseh as a brand
out of the fire; He struck down the raging Saul on the way to Damascus,
and He opened the heart of a religious Lydia. Speaking of those who are
given by the Father to Christ, whatever may be their manner of life, in
the time of God's good pleasure, they are all called out of death unto
life by the irresistible operation of the Holy Spirit; they are
regenerated by Him, and truly converted to God. They are cut off from
Adam and incorporated in Christ; true faith is implanted in their soul
and they cannot be lost. It is obvious, therefore, that the Roman
Catholic Church understands nothing of regeneration when it teaches
that they can be lost again. Luther likewise departs from Scripture in
this matter. There is no apostasy of saints. The good work which the
Lord has begun in His people He will perform unto the day of Jesus
Christ.
    
    We must also shun the error of those who say that regeneration does
not take place until the Holy Spirit assures God's people in their
heart of their state and reconciliation with God in Christ. Although
this assurance is often lacking in God's children for a long time, and
because of uncertainty in the conscious knowledge of their
regeneration, they are compared by Rev. Comrie to an embryo or unborn
fetus; there are only two states, namely of death and of life. We are
unregenerated and therefore dead, or regenerated and quickened by God;
there is no third state. Moreover, regeneration immediately causes its
life-functions to be experienced in the soul. A regeneration of which
one is not aware, one that is not noticed either by the quickened soul,
or by another person, does not exist. Regarding this matter, Calvin
observed that everyone is aware of the operation of sin, and would
God's people be unaware of the effectual and irresistible operation of
the Holy Spirit? Such a supposition is absurd. It is contrary to
Scripture, as some have contended, that one could be regenerated for
years and still serve sin and the world, and that even Paul was such a
regenerated persecutor of the church of God. One who is regenerated
loves those who are born of God and does not persecute them. It is one
of the characteristics of those who are converted to God, that they
love God and His people, His Word and His ordinances; because the love
of God is shed abroad in their hearts. Lest we should mislead ourselves
and others, let us consider well that no servant of sin will inherit
the kingdom of God. God's Word excludes them, and who gives you the
right to say "You are still regenerated; you need only repent and
change your way of living"? Regeneration and true repentance cannot be
separated. Nevertheless our theologians, following A Lasco,
distinguished between the two in this sense, that repentance is the
fruit of regeneration. We have no objection to that distinction,
provided these two benefits are not separated. When the Lord called
Zacchaeus out of the sycomore tree, he immediately gave evidence of the
fruit saying, "The half of my goods I give to the poor; and if I have
taken anything from any man by false accusation, I restore him
fourfold." The malefactor on the cross immediately reproved the other
malefactor; Paul immediately preached Christ whom he had persecuted
before. Everyone that is converted by God forsakes the sin in which he
lived, and the self righteousness upon which he built his hope of
salvation, while living in carnal security. It becomes evident in his
life, in his conversation, in secret and in public, that in
regeneration the Lord quickened and renewed the dead sinner, both in
mind and in will, and that the will, being renewed, "becomes itself
active." To this we will give further attention as we view true
conversion in the second place as a work of God's people.
    
    II
    
    By this we do not mean to imply that the regenerated people of God
can do good works in their own strength, or in other words, bring forth
anything that is in keeping with the perfections of God. The Holy
Spirit dwelling in them is the source and strength of the good work
that the quickened soul performs, which being sanctified in Christ, is
well-pleasing to God. "Without Me", said Christ in John 15, "ye can do
nothing." We cannot breathe a sigh that ascends to God's throne, or
conquer a sinful thought, much less perform an act that is good in the
sight of God. All attempts on our part to become or do something for
God is a smoke of our own kindling and a stench in God's nostrils.
    
    As a fruit of the continuing work of God in His own, conversion is
a work of God's people. Their enlightened mind considers the things
above; their renewed will seeks after perfection; they bring forth
fruits worthy of repentance. From their conversion by God flows a
converting of themselves, of which the Bible speaks more than a hundred
times. When in John 8:39 the Jews contended that Abraham was their
father, Jesus said to them, "If ye were Abraham's children, you would
do the works of Abraham." Since they did not do so, they gave evidence
that they did not belong to the seed of promise. They did the deeds of
their father, the devil, and he was a murderer from the beginning. God
was not their Father, and love to the Lord Jesus was lacking in them.
In their works it became evident that they were not regenerated, nor
carried within them a seed of regeneration. Surely then they would have
repented immediately and would have loved the truth of God. They who
are always speaking of Abraham's natural seed, and ascribe to them the
promises which are yea and amen only in Christ, ought to consider the
words of the Lord Jesus as though spoken to them, that the seed of
Abraham is the spiritual seed, the regenerated, who do the works of
Abraham and are the children of promise. Those works are not only the
external obedience that is practiced in going up to God's house and in
withdrawing from the pleasures of the world, but as the Lord Himself
said, they consist in loving Him Who proceeded from the Father. "Unto
you which believe He is precious." Abraham's seed understands the
language of Christ and believes Him, which no one can or will do by
nature, even though he belongs to Abraham's natural seed. We must be
born again in order to turn to God and seek salvation in Christ,
according to the Father's good pleasure. In regeneration the elect
sinner is passive and inactive, but in subsequent conversion he does
not remain so, even though that conversion both in principle and in
practice takes place only by the ministration and awakening operation
of the Holy Spirit, who affects the will and the understanding, and
controls both body and soul. In this connection all works done in our
own strength, must also be denied as having any value, and yet we may
never lose sight of the fact that Scripture does not teach a passivity,
as some would have it, under which God's people are described as "dead
and putrid," (if I may be allowed the expression) and their calling to
an active sanctification for which God Himself renewed the mind and the
will, is nullified. Holy Writ speaks quite differently about the Lord's
people when it says, "But ye are a chosen generation, a royal
priesthood, a holy nation, a peculiar people; that ye should show forth
the praises of Him Who has called you out of darkness into His
marvelous light." Our Reformed fathers also confessed, "Whereupon the
will thus renewed, is not only actuated and influenced by God, but in
consequence of this influence, becomes itself active. Wherefore also,
man is himself rightly said to believe and repent, by virtue of that
grace received." The Canons of Dort declare first that regeneration is
solely the work of God preceding faith, and later that it is a fruit of
faith. This is true also of Article 24 of the Confession of faith,
which deals with sanctification and states that true faith regenerates
man. Hence in a narrower sense, regeneration precedes faith, but in a
broader sense, meaning conversion to God and keeping God's
commandments, it flows out of faith. In this last respect, conversion
is a work of God's people, actuated and influenced by God. For that
reason true conversion is discussed in the Catechism under the heading
of gratitude. If conversion referred only to the sovereign work of God
unto salvation, and not to the revelation of life in God's children
which grows out of it, the discussion of this important doctrine would
have been placed in that part of the Heidelberg Catechism which speaks
of man's deliverance. Hence the place which is given to true conversion
is already a proof our fathers maintained, that the conversion of the
regenerated person flows out of the nature of the new life and is
practiced by the effectual working of the Holy Spirit. All the good and
serious intentions of God's children to live perfectly before God
suffer shipwreck. They learn by experience that they are prone to rob
Christ of His crown and will never acknowledge, "By grace ye are
saved." As the Holy Spirit leads them, God's people become poorer, more
insignificant, and more unhappy in themselves, so that they may find in
Christ and draw from Him all their strength. A "discovery" which does
not lead to Christ is really a backsliding in grace, by which one
becomes self satisfied and feeds on previous frames or on the assurance
of the goodness of his state. A closer acquaintance with our state of
utter misery is a true discovery and it also leads to Christ. This
caused the spouse to cry out, "Draw me, we will run after Thee", and
again, "Turn thou me, and I shall be turned." Paul did not finish with
a barren complaint about his wretchedness, but in a lively exercise of
faith he cried out, "O wretched man that I am! Who shall deliver me -
not out of - but from the body of this death?" Then as a fruit of this
discovery of his wretchedness he ends in Him Who saves His people, "I
thank God through Jesus Christ our Lord", and concludes: "So then with
the mind I myself serve the law of God; but with the flesh the law of
sin."
    
    True conversion is therefore a work of God's people, but performed
only in the power of the Lord in which His strength is made perfect in
weakness. Therefore the Catechism describes true conversion as a dying
life which we shall now consider under our third main thought.
    
    III
    
    True conversion as you know consists in two parts: the
mortification of the old, and the quickening of the new man. Paul
writes this to the church at Ephesus: "That ye put off concerning the
former conversation the old man, which is corrupt according to the
deceitful lusts; and be renewed in the spirit of your mind; and that ye
put on the new man, which after God is created in righteousness and
true holiness." (Eph 4:22-24) In like manner the apostle calls the
Colossians to a holy life, saying, "Seeing that ye have put off the old
man with his deeds; and have put on the new man which is renewed in
knowledge after the image of Him that created him." Thus the Word of
God joins the two parts of true conversion together, therefore they are
not to be separated. It is not as though one part can be present, and
the other added later. No, conversion does not consist of, but in two
parts. It is the birth, growth, and maturing of one whole. Where the
quickening of the new man begins, there the mortification of the old
man also begins. One should not therefore speak of those who are
converted to God as if they were composed of two people; the flesh that
is fit only for corruption, and spirit which is meant to live. This is
the language of the antinomian. The old and the new man are not two
different persons in one regenerated individual enabling him to
attribute all sin and unrighteousness to the old man - not at all. The
old man is the principle of corruption that has spread itself over the
entire person, darkened the understanding and corrupted the will. In
Scripture the old man is called: the body of sin, our members which are
upon the earth, the law of sin. Because of our fall, we by nature are
ourselves the old man which is dead, spiritually dead, and all our
thoughts and works are evil. The Lord renews His people, and that
renewing is complete in all its parts, but not in degrees of growth.
Any of God's elect who is purchased by the blood of Christ is himself
renewed in his whole person. It is not true that God makes a soft spot
in the stony heart of His people, but He takes away the stony heart and
gives a heart of flesh in its place. "Old things are passed away;
behold, all things are become new." All things, the understanding, the
will and the affections, every part is renewed. They are new creatures
in Christ Jesus. But (and in this we see the sovereign and adorable
wisdom of God in the salvation of His people) at the same time there is
in every renewed part a remnant of the old man, that is to say, the
corruption of sin cleaves to God's people in their understanding, will
and affections, as long as they are in this life. Hence there is an
entirely renewed person, perfect in Christ his Head, bearing in all his
faculties the corruption of sin. This caused Paul to say, "Now then it
is no more I that do it, but sin that dwelleth in me. For I know that
in me, that is in my flesh dwelleth no good thing." It is not that the
apostle wished to deny responsibility for sin, for when God's children
are taken captive by the law of sin from which Christ has delivered
them, it is by their own fault; because they have left their first
love, and are lying on a bed of sloth, not waging the spiritual warfare
while a triple-headed enemy is busy day and night. But all this does
not change the fact that they are new creatures, redeemed from the
dominion of sin and being prepared for eternal glory. Then they who are
converted to God shall attain their full stature and wear the crown of
eternal victory. In this life, however, the flesh lusteth against the
spirit, and these are contrary the one to the other. For that reason
the Catechism teaches that true conversion is a dying life.
    
    The Lord Jesus once spoke in reference to Himself of the corn of
wheat that dies in the ground, and dying brings forth fruit. He had to
die to obtain eternal life for His people. He also causes them to
follow in His steps for they, too, must die in order to live. In
conversion the mortification of the old man and the quickening of the
new man is a continual process. God's people have been planted together
in the likeness of His death, that they may also be planted together in
the likeness of His resurrection. "Therefore, brethren, we are debtors,
not to the flesh, to live after the flesh. For if ye live after the
flesh ye shall die; but if ye through the Spirit do mortify the deeds
of the body, ye shall live." Only when we experience our impotency do
we by the Spirit mortify the deeds of the flesh. The sinew of Jacob's
thigh in which the strength of the wrestler lay, was out of joint in
the wrestling at Peniel and he became a victor in God's strength. Too
often, God's people remain erect, and do not halt upon their thigh.
Therefore there is so little actual mortification of the old man. The
sinew of our thigh must shrink, our strength must be broken. For "He
giveth power to the faint; and to them that have no might He increaseth
strength. Even the youths shall faint and be weary, and the young men
(who are in the prime of life) shall utterly fall, but they that wait
upon the Lord shall renew their strength; they shall mount up with
wings as eagles; they shall run, and not be weary; and they shall walk
and not faint."
    
    The mortification of the old man, according to our instructor in
Question 89 is: a sincere sorrow of heart, that we have provoked God by
our sins; and more and more to hate and flee from them." Scripture
gives us clear examples of this. One of these is the publican in the
temple standing afar off ashamed before God and man, who dared not lift
up his eyes to heaven, fearing the judgment of God, acknowledging its
justice, and smiting upon his breast. Sin was a grief to him, and his
soul was full of godly sorrow, which works repentance unto salvation,
not to be repented of. For him mercy is the only way out and he cries,
"Oh God be merciful to me a sinner." Do we not see in that publican the
picture of a quickened sinner? In true conversion quickened sinners
come in contact with God. They have more than a tormenting conscience,
like many who are disquieted by common convictions and are afraid of
hell until they fall back into a deadly complacency. They are deeply
concerned that they have provoked and angered God by their sins. They
confess what neither Cain, nor Esau, nor Judas could do, namely that
God is just, even though He should condemn them forever. Already in
that acknowledgment of God's justice there is gladness, for one so
drawn by the Lord is made to cry, "I will make supplication to my
Judge", even with the cords of self-condemnation about his neck. True
sorrow fills their hearts because they have offended God, and have
violated His perfections. In their sincere sorrow of heart they
acknowledge, "Against Thee, Thee only have I sinned, and done this evil
in Thy sight." In secret, in the quiet of the night a flood of tears
flows from their eyes. Their past life is brought back to memory. They
cannot go on as before. They begin to hate sin, and to flee from sin.
They bid farewell to their friends and companions who in turn forsake
them because of the reformation of their lives. Whether it be Paul or
Timothy, Lydia or the jailer, Ruth or the Canaanitish woman; all of
them come flying to their windows as a bird out of Egypt, and as a dove
out of the land of Assyria. Do not think that the marks of conversion
differ principally from one person to another. Many who rest upon the
sandy ground of their intellectual knowledge say, "One need not
experience a conversion like that of Paul!" But I ask, what kind of
conversion then? However much God's ways with His people may differ, is
there another? The instructor therefore is not interested in "a" but in
"the" true conversion. There is only one true conversion and that is
characterized by a sincere sorrow of heart that we have provoked God by
our sins and a sincere joy of heart in God through Christ. They
experience a godly sorrow, and this sorrow causes them to long for
communion with God which was broken off by their sin. They want God for
their portion. For this reason it grieves them that they do not possess
Christ, Who alone is the way, the truth, and the life. As long as they
cannot claim Him as their Savior, such a sorrow often fills their
hearts that they could wish that cheek and bed were always wet and that
they would never tire of weeping. This sorrow also causes them to mourn
when God hides His kindly face, because they have experienced that it
is good for them to be near to God, and they grieve because of the
absence of the Lord. Their soul thirsts after eternal happiness, where
they shall be delivered from sin and misery to praise their God and
King perfectly and eternally.
    
    What a wonderful incomprehensible sorrow this is! The world has no
acquaintance with it. It knows only a sorrow that works death. But the
sorrow that is characteristic of true repentance conceals a happiness
already begun, even a sincere joy of heart in God. It is wrought by the
Holy Spirit on the grounds of Christ's satisfaction for sin. He fills
their souls with the love of God which causes them to say, "I love the
Lord." He opens His Word for them and the riches of His promises which
gives them a view of the salvation that is prepared for God's people in
Christ. When they can find no way of deliverance He opens the way for
them. O how easy it is then to be saved. With John they can say, "It
was the tenth hour," never to be forgotten. He seals to them the
promises which are never taken from the soul, however dark it may
become, and He gives them a ground to plead upon, so that they say with
David,
    
        "Lord, Thy word to me remember,
        Thou hast made me hope in Thee."
    
    How much greater their joy in God becomes when the Holy Spirit
gives them assurance that they have not only become another person, but
now also belong to Another, the property of Christ and He theirs, by
Whom they are reconciled to God and by Whom they have received the
adoption of sons. They are heirs of God and joint heirs with Christ.
Beloved, the joy given to God's people in true repentance cannot be
expressed in words. They who know something of it must say, "And in His
service I delight." In the afflictions which the church of God suffers
the saints are so gladdened that in the midst of their tears they can
sing, "The Lord will command His loving kindness in the daytime, and in
the night His song shall be with me." Then there are also the
foretastes of eternal bliss that are given them. Paul was caught up to
the third heaven, and all God's people are given some taste of the
salvation which they shall one day enjoy perfectly, although they are
cast out and crucified by the world. This sincere joy of heart in God
draws them away from sin, causes them to despise the world, and works
in them a love and delight to live according to the will of God in all
good works. Their purpose however is not to seek salvation by their
works, nor to ascribe any merit to them, for good works are only those
which proceed from a true faith, are performed according to the law of
God, and to His glory; and not such as are founded on our imaginations,
or the institutions of men.
    
    Thus the Catechism speaks in the last question which we will
consider for a few moments in the fourth place, as we consider true
conversion as a fruitful renewing.
    
    IV
    
    Already in the previous Lord's Day we made a few remarks about good
works, and when we consider the Law of God we shall discuss them more
broadly with each commandment. Therefore as we conclude our discussion
of this Lord's Day a few remarks will suffice. By good works we must
not understand what *we* call good. That is the first point to
consider. What we consider good in our social or church life is not
therefore good in God's sight. The Romish church may build up a system
of laws and commandments, and even ascribe merits to them to pay for
daily sins, but God's Word not only teaches us that our best works
merit nothing, but also testifies, "In vain do they worship me,
teaching for doctrines the commandments of men." In opposition to these
errors the Catechism speaks of good works as the fruit of true
conversion. It speaks of the root, the rule, and the purpose of good
works.
    
    The root thereof is true faith; the rule is God's law and the
purpose is God's glory.
    
    "Whatsoever is not of faith is sin." By faith God's people exercise
communion with Christ in Whom they are sanctified and in Whom all their
works are presented as perfect before God. The Lord has pleasure in His
people, only when He looks upon them in the sacrifice of Christ Who
stands before Him. Considered in themselves they are nothing but poor
sinners, and all of their works are polluted with sin. How then can
they be good before God? But in the perfect obedience of Christ they
are well pleasing to God, and it is therefore only by faith that they
who are converted to God do good works. Their walk is a walk of faith.
Their whole life is right only when they walk by faith in Christ. "I
know," says Paul, "that in me (that is, in my flesh) dwelleth no good
thing"; and therefore God's people can never do any good work outside
of communion with Christ by faith. Good works then proceed from the
root of faith, by abiding in Christ as the branch in the vine.
Permeated with the life giving moisture of Christ, God's saints bear
the fruits of true conversion in producing good works. This will cause
them to die continually to all that they try to produce in their own
power, and to be disappointed again and again in all the expectations
they have of themselves. God's people become so emptied in self but
they are blessed when they may say with Paul, "Though I am nothing", in
order that they may be all in Him Who is their Head and Savior. "I am
black", the church testifies; but by faith she adds, "but comely", that
is "comely" only in Christ. That transition into Christ is necessary so
that we do not end in ourselves and perish in ourselves. God's people
walk by faith and not by sight, and their good works come forth only
out of the root of faith.
    
    They follow the rule of God's law as well. What value have the
Romish penances before God? Has He commanded them? What do our works
mean if they are not in accordance with the holy law of God proclaimed
from Mount Sinai in the Ten Commandments? In His law God made His will
known to us. And what does the Lord require of us, but to do justly,
and to love mercy, and to walk humbly with our God? Israel might seek
to please God in his own ways and exclaim "wherewith shall I come
before the Lord, and bow myself before the high God? Shall I come
before Him with burnt offerings, with calves of a year old? Will the
Lord be pleased with thousands of rams, or with ten thousands of rivers
of oil? Shall I give my firstborn for my transgression, the fruit of my
body for the sin of my soul?" As long as the people trampled upon God's
law and considered the Lord an Adversary, God cut everything off. God
wanted one thing: that His law should be their guide, and if His
children should forsake His law He would visit their transgressions
with His rod. The Lord judges according to His law, and our works are
good, only if they are done according to His law. They can answer to
God's law only when they are done by faith, sanctified by the sacrifice
of Christ, and directed to the glory of God.
    
    The Catechism therefore finally describes the purpose of good
works, that they be performed to God's glory. God works, therefore, are
not done to merit heaven - Christ has done that for His people - but to
glorify God, as we have already heard in the Thirty second Lord's Day.
God's people are committed to God's honour. His glorification is their
salvation; the violation of His perfections is a grief to them. Their
good works have only one purpose: to glorify the Father which is in
heaven. "Whether therefore ye eat, or drink, or whatsoever ye do, do
all to the glory of God." Who then will not agree that by grace God's
people desire to do good, but evil is present with them, and that
performing good works is possible only in communion with Christ by
faith through the effectual operation of the Holy Ghost. By His grace
they shall bear fruit pleasing to the Lord, as we sing from Psalter No.
217 st 4:
    
        "Then, safe within Thy fold,
        We will exalt Thy Name;
        Our thankful hearts with songs of joy
        Thy goodness will proclaim."
    
    Is this true conversion wrought in you also? The eyes of the Lord
see what is within us. To others we may appear to be respectable, we
can mislead and deceive ourselves, but we can never deceive God.
Examine yourselves, my fellow-traveler to eternity. Without
regeneration no one can see or enter the kingdom of God. And when God
regenerates us, we are conscious of it and it is revealed in the
fruits. Do not presume within yourselves that you are regenerated, even
though you still live as you were born. God Himself shuts you out of
the Kingdom of heaven, and with an imagined heaven you will be lost
unless you are regenerated and experience a true conversion. Even
though you live under the Word of God as Nicodemus, you need no less
than he. The Lord proclaimed it with a solemn oath, saying, "Verily,
verily, I say unto thee, Except a man be born again, he cannot see the
Kingdom of God." This true conversion does not take place without some
conscious knowledge of it either by yourself or by another. Reject the
deceptive teaching of regeneration devoid of personal knowledge. If God
works in us, we become aware of it in the effectual renewing work of
His Holy Spirit. Examine yourself according to the marks of true
conversion. O, there is so much counterfeit conversion! Such things as
a godly sorrow, grief because of sin, and a true love to God and His
commandments are lacking in the almost-Christian. Have we not reason to
fear that many who follow the truth and have had many conscience
convictions have never learned to bow under the justice of God? They
never crossed the border of Moab! I do not mean to be severe but to
express concern for the welfare of your immortal soul, when I say that
the ground of your confidence will give way when you appear before the
judgment seat of God. Soon you will stand at the brink of death. How
dreadful it will be for you to discover then, when it is too late,
forever too late, that your foundation is crumbling, like that of the
foolish builder. "Examine yourself, yea examine yourself very closely,
before the decree bring forth, before the day pass as the chaff, before
the fierce anger of the Lord come upon you, before the day of the
Lord's anger come upon you."
    
    How often do the righteous fear that their conversion is not
genuine. They who should fear are tragically at ease, while the upright
are beset with fears, because they are aware that much can happen which
is insufficient to make one acceptable before God. Tell us then whether
the marks of true conversion are lacking. The Lord knows the heart and
tries the reins. Are you a stranger to godly sorrow, a sincere sorrow
of heart that we have provoked God by our sins? Did you not confess His
judgment just, and did not sin become a heartfelt grief to you so that
you would gladly destroy it, root and branch? Do take a little courage!
Would you exchange your sorrow for all the pleasures of the world?
Certainly not. There is more joy in weeping over sin than in all the
entertainment found in the world. May the Lord encourage and comfort
you, and grant that sorrow after God which seeks to know Him as
reconciled in Christ. Make known to Him your wants and needs, the
emptiness of your soul and the unfulfilled promises. You will not
remain empty, or unfruitful. The wrestlings of faith at God's throne of
grace do bear precious fruit and may lead to the deliverance out of all
your troubles. How your soul would rejoice if you should obtain your
desire. How necessary it is then to die to self! The life of true
conversion is a dying life. The way to heaven is a way of reverses; we
become less in self that we may become more in Christ; grieving about
ourselves, and rejoicing in God. They are paradoxes, enigmas for our
understanding; for the natural man does not receive the things of the
Spirit of God, and the more the mysteries of true conversion are
revealed to us, the greater wonder it becomes. May the fear of the Lord
lead us to a holy walk. The exercise of communion with Christ causes
one to bear rich fruits in doing those works which proceed from a true
faith, are done according to God's Law, and redown to His glory. Oh,
what a cloud hovers over the people of God! How is the gold become dim!
All because they have forsaken the Lord and become conformed to the
world. May the Lord lift Zion out of the dust; may He set our hearts
upon His commandments.
    
    Although the conflict will continue until the last breath, some day
the people that have fought the good fight will receive the crown that
is laid up for them. At first the soul, and later also the body without
sin, shall praise the triune God and the Lamb day and night forever and
ever. Here in this life the chastisements of the Lord are upon His
people who have forsaken Him, so that they must confess, "It is good
for me that I have been afflicted", but in the end these chastisements
will cease, and the redeemed shall enjoy forever that heavenly joy of
which they had a foretaste in their true conversion. May the Lord be
the strength of His weak and halting people. May He keep us in all our
ways, cover us with His wings, and cause us, both in sorrow and joy, to
reveal the marks of true conversion to the glory of His Name, Who
formed a people for Himself to show forth His praise. Amen.





The Law of God

Lord's Day 34


Psalter No. 428 st. 1
Read Malachi 4
Psalter No. 1 st. 1, 2
Psalter No. 222 st. 4
Psalter No. 431 st. 3, 4, 5


Beloved!

    Malachi, the last prophet of the Old Covenant, closes the canon of
the Old Testament Scriptures with a very serious admonition to all who
fear the Lord, to remember the law of Moses. We find this in the fourth
verse of the chapter which we read to you, "Remember ye the law of
Moses My servant, which I commanded unto him in Horeb for all Israel,
with the statutes and judgments." A serious warning it is, for the day
is coming that shall burn as an oven. The vengeance of God is
pronounced upon wicked Israel, that tramples upon God's holy law and
says, "It is vain to serve God; and what profit is it that we have kept
His ordinance, and that we have walked mournfully before the Lord of
hosts? And now we call the proud happy; yea, they that work wickedness
are set up." "But all they that work wickedness," says the prophet,
"shall be stubble; and the day that comets shall burn them up, saith
the Lord of hosts, that it shall leave them neither root nor branch."
    
    They that fear the Lord, loving and keeping His commandments
unfeignedly, will one day see the destruction of the enemies of God.
For unto them shall the Sun of righteousness arise; they will have
justice by and by and in that day God's righteousness shall arise over
them as a shining sun. The judgment which is to fall upon the wicked
will be to the eternal salvation of the righteous and they will tread
down the wicked; for the wicked will be ashes under the soles of their
feet in the day that I shall do this, saith the Lord of hosts. Then
comes that serious admonition, "Remember ye the law of Moses."
    
    Down through the history of the world and its troubles, the Lord is
preparing the final redemption of His church, and they who fear His
name are yearning for the fulfillment of God's promises. What then
should their work be as they wait for the Lord? How are they to live to
be found guiltless in the day of God's wrath? They are to remember the
law of Moses. The law of Moses is the means given by God to believe in
the Messiah. The word law signifies to show the way. "Good and upright
is the Lord," sings David, "therefore will He teach sinners in the
way." To remember the law of Moses means to meditate on it continually
and to keep it diligently, so that the life of faith may be directed
according to it and may become manifest in it. God has not given His
law for men to build up their righteousness before God by the works of
the law, but in the words of Moses God has revealed to His church what
is necessary for salvation. In remembering the law of Moses, the Lord
was glorified in His people and the life of faith was revealed in the
true Israelite, whose heart was directed only to Him Who was symbolized
in the law, namely the Messiah, the Great Fulfiller of the law.
    
    It was a very serious admonition to remember the law of Moses,
because after Malachi, the Lord would not give another prophet among
the people to direct them constantly to the law of Moses, until Eliah
should come to prepare the way and announce the coming of the Sun of
righteousness. The church was approaching a time of thick darkness of
four hundred years' duration, that would make her more eager to seek
refuge with the Sun of Righteousness, under whose wings alone healing
is to be found.
    
    Hence it is stated with so much emphasis, "Remember ye the law of
Moses", so that in time of darkness the church of God might be
strengthened in her hope of the Messiah, and might not be carried away
with the multitude of those who would rob the law of its force, as the
Pharisees and the scribes, who in their blind hatred would cry out,
"Away with Him; crucify Him, crucify Him."
    
    But this admonition: "Remember ye the law of Moses" applies also to
the church of the new dispensation, for not one of God's words shall
fall to the earth. The law of God given on Horeb in two tables of
stone, has not been abrogated or abolished by the coming of the Lord's
Christ, but God has given that holy law also to the church of the new
testament as a rule of life, as a proof of the uprightness of faith and
for the exercise and growth of sanctification.
    
    It is this law of God that we shall now consider with each other,
and we shall follow the explanation of the instructor in Lord's Day 34
of the Heidelberg Catechism.
    
    Lord's Day 34
    
Q. 92. What is the law of God?

A. God spake all these words, Exodus 20, Deuteronomy 5, saying: I am
    the Lord thy God, which has brought thee out of the land of Egypt,
    out of the house of bondage.

    I. Thou shalt have no other gods before Me.

    II. Thou shalt not make unto thyself any graven image, nor the
    likeness of any thing that is in heaven above, or in the earth
    beneath, or in the water under the earth. Thou shalt not bow down
    thyself to them, nor serve them; for I, the Lord thy God, am a
    jealous God, visiting the iniquity of the fathers upon the
    children, unto the third and fourth generation of them that hate
    me, and showing mercy unto thousands of them that love me, and
    keep my commandments.

    III. Thou shalt not take the name of the Lord thy God in vain; for
    the Lord will not hold him guiltless, that taketh His name in
    vain.

    IV. Remember the Sabbath day, to keep it holy; six days shalt thou
    labor and do all thy work; but the seventh day is the Sabbath of
    the Lord thy God; in it thou shalt do no manner of work, thou, nor
    thy son, nor thy daughter, thy man servant, nor thy maid servant,
    nor thy cattle, nor thy stranger that is within thy gates. For in
    six days the Lord made heaven and earth, the sea, and all that in
    them is, and rested the seventh day; wherefore the Lord blessed
    the Sabbath day, and hallowed it.

    V. Honour thy father and thy mother, that thy days may be long in
    the land which the Lord thy God giveth thee.

    VI. Thou shalt not kill.

    VII. Thou shalt not commit adultery.

    VIII. Thou shalt not steal.

    IX. Thou shalt not bear false witness against thy neighbor.

    X. Thou shalt not covet thy neighbor's house; thou shalt not covet
    thy neighbor's wife, nor his man servant, nor his maid servant,
    nor his ox, nor his ass, nor any thing that is thy neighbor's.

Q. 93. How are these commandments divided?

A. Into two tables; the first of which teaches us how we must behave
    towards God; the second, what duties we owe to our neighbor.

Q. 94. What does God enjoin in the first commandment?

A. That I, as sincerely as I desire the salvation of my own soul, avoid
    and flee from all idolatry, sorcery, soothsaying, superstition,
    invocation of saints, or any other creatures; and learn rightly to
    know the only true God; trust in him alone, with humility and
    patience submit to him; expect all good things from him only;
    love, fear, and glorify him with my whole heart; so that I
    renounce and forsake all creatures, rather than commit even the
    least thing contrary to his will.

Q. 95. What is idolatry?

A. Idolatry is, instead of, or besides that one true God, who has
    manifested himself in his word, to contrive, or have any other
    object, in which men place their trust.
    
    Our subject for consideration is the law of God, and we ask your
attention to:
    
      I. the giving,
    
     II. the division, and
    
    III. the maxim of the law.
    
    I
    
    The Giving of the Law
    
    You will understand that I can make only very brief remarks. It is
with a purpose that I spoke of the law as something that is given. In
the previous Lord's Day we were taught that only those works are good
that are performed in true faith, according to God's law, and to His
glory. Now the instructor is about to explain each commandment of that
law with reference to gratitude, as a rule for those who are purchased
by the blood of Christ and renewed by the Holy Spirit, to whom He
fulfill His promise, namely, "I will cause you to walk in My statutes."
That the law is given by the administration of God's grace is evident
from the title of the law. The first question that arises is: Who gave
the law? "I, the Lord, thy God, which has brought thee out of the house
of bondage." It is Jehovah, the God of the oath and of the covenant,
the Unchangeable and Faithful One, Who gave His holy law on Mt. Sinai.
The law has a cursing power, saying "Cursed is everyone that continueth
not in all things which are written in the book of the law to do them."
The people therefore would have been consumed thereby, but the Lord
gives the law in the glorification of His grace, so that the law, which
was four hundred thirty years after, as Paul writes in the epistle to
the Galatians, could not make the promise of none effect. Therefore
when the Lord gave the law to His people Israel on Mount Sinai, and did
not cancel the promise which He gave to Abraham and in him to all His
elect, namely the promise of Christ and all the benefits of the
covenant of grace, then it becomes evident that the law serves as a
means of discovery for His people and as a rule of gratitude of which
they have fulfillment only in Him Who has said, "From Me is thy fruit
found." This law then was given by Jehovah, the God of the oath and of
the covenant, as is said in Acts 7:53, "Who have received the law by
the disposition of angels", that is to say, out of the hand of Christ.
Now Moses received the law out of the hand of Christ, while at the same
time there was laid upon the people not merely the Ten Commandments as
such, but they were joined in the ceremonial ordinances to ceremonial
and civil laws which the Lord gave Israel. Both of the latter laws
pointed to the blood of Christ, and to the promise of Him Who should
triumph as Zion's eternal King. Christ was glorified in the giving of
the law, in order that He as the great Fulfiller of the law might
deliver His people from the curse of the law and give His elect
strength to seek Him and to do His commandments.
    
    The second question that presents itself is, "How was that law
given?" It was given as a covenant at Sinai. Now beloved, we should
notice especially in these days when such dreadful, erroneous doctrines
are taught about the covenant, that at Sinai the covenant of grace was
established. With man who had fallen in Adam, God could not establish a
new covenant of works. The covenant of works existed before the fall
and was broken by voluntary disobedience. Since man placed himself
under the judgment of God and into the state of death, God does not
again establish a covenant of works with man, nor does the covenant at
Mt. Sinai deal only with external benefits. Here is the establishment
of the covenant of grace, in which God testifies, seals and grants the
salvation which is in Christ, to those whom He has purchased with His
precious blood. Therefore the people are sprinkled with the blood of
the covenant. For a second proof that it concerns more than external
benefits, notice this: When the Lord said to Moses, after Israel had
provoked the Lord with their golden calf, "I will not go up in the
midst of thee, but I will send an angel before thee to Canaan," Moses
continually pleaded until the Lord said, "My presence shall go with
thee." Moses needed God to dwell in the midst of His people. Moses was
concerned with more than just the land flowing with milk and honey. He
needed the grace of God given to His church in Christ.
    
    God made a covenant with Noah which concerns all men, yea, even the
beasts and the grass of the field. That covenant with Noah did not
include a single promise of salvation, and was therefore not meant to
glorify God's election; but it includes only the promise that the earth
shall not again be destroyed by water. This is then the covenant of
common grace and is outside of the atonement of Christ. Let me exhort
you and especially the youth seriously to study this matter, namely
that the world does not share in the atonement of Christ, and not one
blade of grass springs up because Christ shed His blood; but because
God upholds the world for the great purpose of showing His mercy to the
elect and His wrath and justice to the wicked. This is the contents of
the covenant with Noah.
    
    Concerning man's eternal state there are two covenants, two and not
three. The two covenants concerning man's eternal state are: the
covenant of works in the state of rectitude, and the covenant of grace
which God revealed immediately after the fall. This is the covenant of
grace of which I now speak, which was entered into by the people of
Israel at Sinai and revealed to them. This covenant of grace is in
Christ. It was established in Him before the foundation of the world.
He stood before His Father in eternity. There He gave Himself, and His
delights were with the sons of men, for the Lamb was slain before the
foundation of the world. In that eternal covenant, Christ agreed to
fulfill all the conditions. In that covenant all the elect were given
to Him as His inheritance, and what He took upon Himself He
accomplished in time. Ascending to heaven as their Head, He took the
elect with Him to prepare their place at the right hand of the Father.
They are set with Him in heavenly places. Christ is therefore called in
Scripture the last Adam. Why? Because as Adam represented all men,
Christ represented all His elect. He is the covenant head. Adam was the
covenant head of all men in the covenant of works. Christ is the
covenant head of His elect. Remember this, beloved. He is the Mediator
of the New Testament because He stands between two. Is not a mediator
someone who seeks to bring two parties together. Modern writers speak
of a mediator of creation. But tell me: Who is it that stands between
God and creation? Such new theories should not be credited among us.
There is one Mediator between God and man. Christ stood between an
angry God and an elect sinner, to bring them together. Therefore He is
the Mediator of the covenant and He is the Surety of the covenant,
because as Surety He obligated Himself to pay the debt of His elect.
Read Romans 5:12-19 where the Apostle compares the two covenant heads.
    
    I repeat once more: the covenant of grace is established in
eternity with the elect in their representative Head. We are all in the
covenant of works, because God established that covenant of works with
us in the state of rectitude in our representative head, namely Adam.
The elect are in the covenant of grace in Christ and they are
represented in Him before the foundation of the world. Justus Vermeer
has written an excellent treatise on the covenant of grace, which I
recommend to everyone for further study. That eternal covenant, also
called the Council of Peace (to borrow an expression from those who
advocate three covenants), is not different from the covenant of grace
as to its nature and essence. All our fathers have taught this. In time
the Lord delivers the elect sinner, who is also fallen in Adam in the
broken covenant of works, from that broken covenant and from under the
curse, and places him in the covenant of grace. This takes place at
regeneration when he is actually in-stated in that covenant.
    
    The Form for the administration of baptism states very clearly that
we cannot enter into the Kingdom of God, except we are born again. We
must be born again in order to be included in the covenant of grace. In
that covenant the Eternal Father grants salvation to the elect in
Christ Jesus. In subscribing to that covenant they receive subjectively
what they need for their salvation, namely Christ and all His benefits
by faith, which God plants in the hearts of His people. The Lord gives
His people exercises of faith concerning the firmness of this covenant
of grace, so that His children may learn to understand more and more
that they are saved by grace and are in covenant relationship to Him
Who says, "I shall be to you a God, and ye shall be My sons and
daughters."
    
    They who are in the covenant are made partakers of salvation. The
covenant is not what it is often said to be, only an offer of
salvation, for an offer does not place one in a covenant relation to
God. If we are to enter into the covenant, it is necessary for us to
have communion with Christ by faith, wrought by the Holy Spirit. I
repeat: the covenant of grace actually makes those who are in it to
become partakers of Christ and His benefits. Moreover, the immovable
firmness of that covenant is indicated when it is called a covenant of
reconciliation, of salt, or of peace. If it could be broken, the
salvation of God's people would be uncertain, because then there would
be something of ourselves in it. But the covenant is firm in God who
has said, "For this is as the waters of Noah unto Me; for as I have
sworn that the waters of Noah should no more go over the earth; so have
I sworn that I would not be wroth with thee, nor rebuke thee. For the
mountains shall depart, and the hills be removed; but My kindness shall
not depart from thee, neither shall the covenant of My peace be
removed." The covenant of God is therefore unbreakable.
    
    But now a question rises.
    
    In the first place: The twelve tribes of Israel were encamped at
Sinai, but with many of them God was not pleased; they were destroyed
in the wilderness by unbelief and did not obtain the promise. Were they
not all in the covenant? No! Read what Perkins says about it, who shows
so clearly that they were indeed called the people of the covenant and
therefore are said to have broken the covenant, but they themselves had
never entered into the covenant. We must always make a difference
between the external relationship to the covenant into which Israel as
a people had entered and a personal in-being in the covenant by faith.
    
    We are all in an external relationship to the covenant of grace.
This is confirmed in our baptism. They who live outside of the church
cannot be baptized. They are not in an external relationship to the
covenant.
    
    My hearers, what led our fathers to speak of such a vital
difference between the external relationship and a spiritual in-being
in the covenant, when they said there is a twofold relationship to the
covenant? The covenant is one; but the relationship in which we stand
to the covenant differs. It is either external or internal.
    
    Let me give you an example. The Lord placed the entire nation of
Israel in that external relationship to serve Him alone. Then when the
Lord said, "You have broken the covenant", we must ask, how did they
break the covenant? Thus: that they no longer served God alone, but
bowed before the idols of the heathens. They broke the external
relationship to the covenant, not the covenant itself. That is
impossible because in God it is unbreakable. But they did break the
external relationship. Just as when we go into the world and transgress
God's commandments and so become guilty before the Lord, because of
having broken the external relationship to the Lord; so the Lord
pronounced Israel guilty and His judgments came upon them. If our
nation forsakes God in unbelief and superstition and both the
government and the people bow before those that are no gods, we must
certainly expect God's judgments. So it was with Israel. Therefore the
Apostle warns us, "Let us not fall into the same example of unbelief."
    
    We cannot rest in the fact that we are external members of the
church and stand in an external relationship to the covenant, but we
must become living members of the church.
    
    Is the doctrine of the three covenants as erroneous as we say? Yes,
indeed! You will soon see the consequences of it. When it is said, "We
and our children are children of the covenant; all of us have a right
to the promises of the covenant and to eternal life; without question
God gives us a right to eternal life, and if we believe this, all is
well." Then I answer you, my hearers, just read your Bible and you will
be filled with abhorrence for this covenant theory. I hope that we
shall guard against it. The Lord says very simply in His Word, but very
emphatically, "Except a man be born again, he cannot see the kingdom of
God."
    
    To what do we have a right by nature? We have a right to the
judgment of eternal death. When God opens one's eyes to show him the
state he is in, what is it he then confesses? "I have deserved eternal
death. Enter not into judgment with me; for in Thy sight shall no man
living be justified." But when we say, "All of you have a right to
eternal life", we become builders upon a false, sandy ground and as a
minister said recently, we substitute a covenant relationship for the
work of the Holy Spirit and the experience of God's people. At Sinai
God established the covenant of grace. He makes the true Israel
partakers of Christ by faith. In that covenant the Lord incorporates
His holy law, as He wrote that law in the heart of Adam. As the law
after the fall exercised its cursing power upon fallen man (before the
fall the law also had its cursing power but did not exercise it) so the
incorporation of the law in the covenant of grace means that God's
people shall see the glory of the law in Christ Jesus as the Fulfiller
of the law and shall behold the favour of God. Since we cannot possibly
keep the law, neither have God's children any power to observe it, the
Lord Himself (as we noted in the previous Lord's Day) works that
gratitude in His people, granting them what they can never produce
namely, that they are indebted to God for their gratitude to Him and
not He to His people. He teaches them to understand that of themselves
they are unable to do anything, but that it is in Christ Jesus through
the administration of the covenant of grace. From Me is thy fruit
found. There you have the giving of the law in its entirety, as it was
delivered on Sinai, in which God's people find their delight, and which
they long to keep. Their desire is: Oh, let Thy Spirit be my constant
aid.
    
    II
    
    The Division of the law
    I come now to our second main thought, namely, the division of the
law. The ten commandments were given on two tables of stone.
    
    The first contains four, and the second, six commandments.
    
    Here we differ immediately with Rome which has three on the first
and seven on the second. Rome combines the first and second
commandments into one and divides the tenth into two commandments. In
this way there is conflict with either Exodus 20 or Deuteronomy 5, but
Rome is not concerned provided the second commandment is deprived of
its strength. The second commandment as you know forbids image worship.
    
    If there is one thing above all others that accuses Rome, it is the
fact that they do not scruple to rob the second commandment of God's
law of its power, saying, "We join image worship to the first
commandment and use the images to serve God and to honour the saints."
But the difference between the first and second commandment lies in
this, that the first commandment tells us *whom* we shall serve (namely
God) and the second *how* we shall serve God, not by dumb images, but
according to His Word. Therefore we may have no images in the church
and no images in our homes, as we shall learn from the following
commandment. There are then four commandments in the first table and
six in the second. The first table tells us what our soul's attitude to
God shall be. God wants to be glorified and honored as the Lord says in
Matthew 22: 37-40, where He summarizes the four commandments and says
that we must honour God above all. The six commandments of the second
table which are not inferior to those of the first tell us, "Thou shalt
love thy neighbor as thyself; on these two commandments hang all the
law and the prophets."
    
    What then does God require in the ten commandments? Love to God and
to our neighbor. "For all the law is fulfilled in one word," says the
Apostle and that one word is love.
    
    This makes it so impossible to keep the law because by nature we
are prone to hate God and our neighbor. That tendency lies deeply
rooted in our hearts and so we reveal ourselves in our whole being.
When we hate, it is impossible to love. Let us take a common example
out of everyday life. In my ministry I have often met parents who
demanded of their children that they choose that boy or that girl,
while the children said, "I cannot love him or her." If it is
impossible in our natural life to arouse love, how much less is that
possible in spiritual life. How can we truly love God and our neighbor,
while by nature we are haters of God and of each other. Whatever we do,
however scrupulously we manage our lives to keep God's commandments,
although we do not desecrate His day or blaspheme His Name, and though
we abstain from sinning and walk according to His commandments in all
things like the rich young man, notwithstanding all this we have never
really kept one of God's commandments. For if the fulfillment consisted
of doing or forbearing, we could compete with one another to see who
excelled, as Paul says, "I was zealous with all that was in me to keep
the law of Moses." That same Paul declared: I was alive without the law
once. I knew not the law; I did not know the content and the spiritual
scope of the law. I was alive without the law. I was a transgressor,
yea I am the chief of sinners. In following the law I persecuted the
church of God. Hence, God demands what we can never fulfill.
    
    Because we can never give God our love, all our works are of no
value as ground of acceptance. We do not give anyone a license to sin,
for our sin will testify against us and our punishment will be greater
according to the measure in which we have multiplied sin. But God's
Word takes away our confidence in our works and convinces us of the
fact that we can never keep one of God's commandments. For God demands
what we do not have and cannot produce. God demands love. Notice the
fruit of the covenant of grace: He gives that love to His people, so
that they learn to love Him because He first loved them. When He brings
them into the bond of the covenant, He works that love in His children.
He captures their hearts and they reach forth unto perfection in all
they do, in order that they may apprehend that for which they are
apprehended of Jesus Christ. In the division of the law lies the love
to God and the love to our neighbor.
    
    What is the maxim of the entire law?
    
    Let us consider this briefly in the third place.
    
    III
    
    The maxim of the law.
    
    The maxim is given in the first commandment: "Thou shalt have no
other gods before Me", that is: That I, as sincerely as I desire the
salvation of my soul, avoid and flee from all idolatry, sorcery,
soothsaying, superstition, and the invocation of saints or any other
creatures.
    
    The first commandment demands that we acknowledge God as God.
    
    Now, the dreadfulness and the wretchedness of our deep fall lies in
this, that we have robbed God of His glory and defied His authority,
which is nothing but revolution against God. God must be thrust from
his throne while we occupy it. We cannot acknowledge God as God,
because we hate Him. The maxim of God's law is, "Have no other gods
before Me," to acknowledge them as God or to rely upon them. Avoid all
things that are contrary to this maxim, such as:
    
    First, idolatry: that is, instead of or besides the one true God
... to contrive or have any other object in which men place their trust
instead of God, as the heathens who do not know the only and true God,
but have idols whom they trust and to whom they ascribe such events as
wars and adversities - but also besides Him. Although we say: "There is
one God", in our hearts we trust in idols. Take, for example, the Roman
Catholic Church or ancient Israel which served other gods besides the
Lord. The Israelites cleaved to the God of their fathers, but also
bowed to idols. Think also of idolatry in a spiritual sense such as is
committed by the Remonstrants and advocates of free-will, who build
their hope upon that which is no God. Let us not forget ourselves, how
we trust in our own strength and in our own wisdom when we are young.
Our idols are many.
    
    How often do we acknowledge our dependence upon God? We make idols
of our confession and church attendance. In our very hearts we have
many idols upon which we depend instead of or besides God.
    
    As travelers to eternity we base our trust upon our god fearing
parents, upon our baptism, upon our ministers. Whatever it may be, God
demands in the first commandment that we forsake all idols.
    
    Secondly, sorcery and soothsaying.
    
    That is the work of the devil. Only God can do miracles. He is God
alone and does wondrous things. The devil tries to imitate them. What
counterfeiting is done by Satan! The devil also does wonderful things.
He imitated Aaron. The magicians did much by the power of Satan.
Soothsaying is imitating God in His prophetical revelation. The
soothsayer presumes to tell you what will happen next year or when the
end of the world will come, or what your lot will be, but God only can
do that. Why? Because it lies in God's eternal counsel in which no man
ever locked. The devil says, "I will alienate men from God; I will show
that I can also cause my servants to prophecy." If you go to a
soothsayer or to a fortuneteller to find out what will happen to you,
remember that it is the work of the devil. Anyone who will venture upon
such means entrusts himself to the guidance of Satan to his own
destruction, however pleasant it may seem. Remember, Satan had no part
in God's council. God only knows and works all things after the counsel
of His own will.
    
    Further, the Catechism speaks of superstition. We think of Rome
with its superstitions, its patron saints to ward against evil, its
attention to enchantments and to the howling of a dog to frighten
people, telling them falsely that this or that will happen. Add to
these the invocation of saints. Rome says: "Saint Peter, Saint John,
Saint Mary, pray for us." Are there no saints? Yes, they are in heaven.
They are also on earth, washed and cleansed in the blood of Christ. But
they are not to be worshipped. The angel said to John on Patmos,
"Worship God." The saints may not be worshipped because they are saved
only by grace. Therefore worshipping the saints is desecration instead
of adoration. We should sincerely loath such practices and not be so
indifferent about them. Do realize that it concerns God's honour and
glory.
    
    "Learn rightly to know the only true God." In the first commandment
we are taught in the first place to refrain from that which is
forbidden, but in the second place to do that which is commanded,
namely, to learn to know the only true God rightly, for we are without
the knowledge of God; but we must learn to know Him rightly and we must
set our hearts upon His Word, so that He may reveal Himself to us as He
is known in Christ Jesus.
    
    "Trust in Him alone"; that is depend so entirely upon Him as to
commend our souls to Him for eternity, but also to trust in Him alone
for our temporal life, to reject all that is outside of Him so that He
alone becomes our refuge, who never puts to shame them that trust in
Him.
    
    "With humility and patience to submit to Him alone", in bitter and
difficult ways. This is hard for flesh and blood. Think of Asaph in
Psalm 73 where he objected to God's government. Asaph was peevish and
fretful until he entered the sanctuary. We cannot acknowledge God as
God; we cannot resign ourselves to God. We cannot, but neither do we
want to resign ourselves. It is required of us to be submissive to Him
in quietness and confidence as a child weaned of his mother, so that He
may be glorified and we may "expect all good things from Him only."
That means: Look not to the right nor to the left, but above, for with
Him there are deliverances for His people, even in the face of death.
    
    "Love Him with all my heart." This is the main thing, namely love,
of which I spoke earlier. There is also a fearing of Him with childlike
fear. Think of children with respect to their parents. If there is love
there is also childlike fear. Love leads to obedience. Love brings no
grief to the parents. This childlike fear springs from love. So the
Lord should not find it necessary to complain about His people. They
will honour Him alone and do His will, although the whole world should
oppose it, and it should cost them their goods and their blood.
    
    And all this "as sincerely as I desire the salvation of my own
soul," for my salvation depends on it. Not honoring God as God leads to
destruction, but salvation lies in acknowledging and trusting in the
living God. Salvation is dear to God's children. They are not
indifferent about it whether they are saved or lost. Salvation is
precious to their souls. They cry for it, as it was evident on the day
of Pentecost: "Men and brethren, what shall we do to be saved?" They
learn to know, fear and glorify the only true God in order that He may
be glorified in His saints, and that they shall offer no strange
worship as we now sing from Psalter No. 222:4:
    
    "O My people, hear My pleadings;
    O that thou wouldst hearken now:
    No strange worship shalt thou offer,
    Nor to idols shalt thou bow."
    
    Now just a few words more. I could wish that every one of us would
study diligently the doctrine of our old fathers. I foresee our
congregations becoming engaged in a severe battle, because most of
those who can still be labeled Reformed, have departed from the old
truth, especially regarding the covenant of grace. Therefore I counsel
you not only with all boldness, but admonish you most seriously to
study what our old theologians taught.
    
    Boys and girls, I see the value of your societies; I appreciate
them and would have all of you attend them if you reject the new
theology. Otherwise it is better to break them up. For I wish to make
myself free, not only of your blood but also of the blood of all the
congregations. Perhaps my time here is short, but you will never be
able to say that I have taught something different from our Reformed
theologians. Arminius was the first to make a difference between the
Council of Peace or the Covenant of Redemption from eternity and the
Covenant of Grace. This Arminius did in his oration. Let us consider
whose footsteps we follow with the new doctrine and if we follow it,
remember that we are placing our feet on paths that will lead us
astray. If God makes us partakers of the promises in Christ, in Whom
all the promises are yea and amen, then we shall be saved, because God
cannot lie. "Shall I speak and shall I not do it or have I spoken and
shall I not make it good?" saith the Lord.
    
    When He gives us and our children the promises and applies them to
us, will He not fulfill them? What kind of a covenant doctrine is it
that says, "If you do not fulfill the condition of believing, you will
not get there?" Where must I go to obtain such a faith? Is the granting
of faith not included in the covenant? Is that not precisely the
promise of the covenant that God will grant faith? Now we have the
privilege of living under the revelation of the covenant and under its
administration. God's Word is brought to us. We stand in a certain
relationship to the covenant of grace. Some day God will call us to
account. For that reason it is so necessary to enter personally into
the covenant, so that there may be covenant dealings between God and
our souls.
    
    Now the Lord requires you to love God and to trust in Him. That
kind of disposition of heart does not consist in an outward inclination
only. I can rejoice when I see that there is a desire to go to God's
house, and that many of our young people are inclined to come, while
many outside of us leave the truth. However, we must learn to know
something more than an outward inclination and an outward delight in
the Word of God. The work of God the Holy Spirit in our hearts is
indispensable to our salvation. Set your heart upon seeking the Lord,
lest He cast you aside in the end. Then the separation will come. For
the Lord will separate the wheat from the chaff and the sheep from the
goats. Then the verdict will be weighed in the balances and, with all
our righteousness, found wanting, because we have not learned to know
Christ as our portion, and because His righteousness has not become our
righteousness before God. It is written very plainly, except we are
born again, we cannot enter the Kingdom of God.
    
    My poor, unconverted hearer, seek this covenant relation with God
in Christ. May the Lord confirm His Word and bind it upon your heart as
the means He has given you. May He bless this word for your eternal
welfare. Then you would gain what a thousand worlds cannot give you: A
benefit that is constant and durable, one that no one can take from
you, because God has laid it away in Christ for those who fear Him. Who
knows how soon the world will be ablaze, what wars we are facing, more
terrible than we have ever experienced. Even when the whole world burns
up, the work of the covenant shall endure. God confirms His covenant
eternally to gather His people and to bring them through all the woes
of the world into the glory that He has prepared before the foundation
of the world. Do seek that one thing needful. Seek that above all. Seek
ye first the Kingdom of God and His righteousness, and the Lord will
care for your temporal needs; all these things will be added unto you.
    
    Allow me to repeat: God demands love and we do not have it nor can
we make it. God Himself works that love in our heart. He has loved them
with an everlasting love. Here in time they become subjectively objects
of His love and by the glorification of God's love in their hearts,
they learn to love God. Thus a childlike fear enters their hearts, so
that they forsake sin and are displeased with all that displeases God.
So it is in the hearts of God's people. It is not only a speaking about
love, but it is the practice of their inmost hearts. Even the smallest
in grace can testify that it is so.
    
    But oh, how that first commandment condemns us. We are to hate all
idols in which we place our trust instead of or besides the Lord. Our
manner of life, however, shows that we do not. Flesh and blood will not
inherit the Kingdom of God. How much there is outside of Christ upon
which you place your trust. How much there is which prevents you from
embracing God as the God of your salvation. How hard it is to surrender
ourselves in order that He may be all and in all. What then is
necessary for us to obtain that blessing? The discovering work of the
Holy Spirit, which will enable us to die more and more unto self and to
trust in God alone. Bear in mind throughout the course of life that we
are to walk through this world in such a way that we agree with God
always and in all things. How great is the number of adversities!
Notwithstanding this, we are to agree with God unconditionally. I have
known people who praised God while looking at the ruins of what was
once their home. They had lost everything, but said in sweet
submission, "The Lord gave, and the Lord hath taken away; blessed be
the name of the Lord." We must agree with God unconditionally, however
deep His ways may be. For we are but clay in His hands. In life and
death, to practice total submission, that is what the first commandment
requires of us. Now I am willing to be the first to say: How little do
we find of this in ourselves. If we had more of the love of God in our
hearts so that we could always say with Asaph, "Truly God is good to
Israel, even to such as are of a clean heart", then we would walk more
with the Lord, we would have more union with Him and more submission to
Him. That would enable us to wend our way cheerfully in all our
circumstances since He is Jehovah, the God of the oath and of the
covenant Who keeps faith forever. He will certainly fulfill His
promises to His people in His own time and way, however impossible it
may seem. They will then glorify God with songs of praise. Soon, when
all that is in part shall be done away, they will ascribe to Him
perfectly all glory and honour and blessing. They will then be before
His throne to serve Him day and night without sin. To honour this God
as God, even in the greatest distresses will enable us to walk
according to His commandments and to keep His precepts.
    
    May He cause His kindly face to shine upon us in Christ, so that we
may rejoice in Him. For this God is our God for ever and ever. He will
be our guide even unto death. Amen.








Of Divine Worship According to God's Word

Lord's Day 35


Psalter No. 268 st. 2, 4
Acts 17: 15-34
Psalter No. 423 st. 4 & 8
Psalter No. 33 st. 5
Psalter No. 290 st. 2, 6, 11


Beloved,

    A plain man, a maker of tents passed through the city of Athens.
His spirit was so stirred because of the idolatry committed in that
place by the very superstitious people, that in holy zeal he was eager
not only to speak in the synagogue of the Jews, but even in the market
place, to debate with anyone that would listen. It was Paul. To
everyone with whom he conversed he spoke of the only true service of
God and of Him Who arose from the dead, to be the Author of eternal
salvation for His people. Even the Epicurean and Stoic philosophers
debated with Paul in the market place saying, "What will this babbler
say?" Some said, "He seems to be a setter forth of strange gods", with
the result, he had to defend himself on Mars' Hill. Paul appeared
before that Court for the purpose of determining whether he could be
accused of having introduced a new religion in Athens.
    
    We have just read to you Paul's discourse on Mars' Hill, in which
we can observe the light which God, the Holy Spirit gave him, and with
how much wisdom and discretion he spoke to the Athenians, telling them
that he had seen an altar upon which was written, "To The Unknown God".
That God Whom you do not know, I shall declare to you. I do not bring
you something new, but I declare to you the God Who created heaven and
earth and made of one blood all nations of men. That unknown God has
given His Son, Who is the resurrection and the life. One day He will
raise all the dead to appear before His judgment seat."
    
    Would not our hearts be stirred if we could see the idols in our
Christian nation? Were we ever shown that the God who made heaven and
earth does not dwell in temples made by hands, but that He has
glorified Himself in the Son of His eternal good pleasure? Then we
would forsake all that displeases Him and seek that only Mediator and
receive through Him the preparation necessary for that great day of
judgment that shall surely come, when we shall stand before the
judgment seat of God.
    
    The manner in which we bring our religion into practice is of
utmost importance. The Lord demands that we shall serve Him according
to His Word and that we shall set our hearts on His truth, as the means
whereby He shall glorify Himself in us through the power of His Spirit.
    
    How clearly has He Himself taught us in what manner He wants to be
served when He forbade our making any image to serve or worship Him
thereby. We are now to consider the commandment which forbids image
worship, as it is explained in the thirty-fifth Lord's Day of our
Heidelberg Catechism which reads as follows:
    
Q. 96. What does God require in the second commandment?

A. That we in no wise represent God by images, nor worship Him in any
    other way than He has commanded in His Word.

Q. 97. Are images then not at all to be made?

A. God neither can, nor may be represented by any means: but as to
    creatures; though they may be represented, yet God forbids to
    make, or have any resemblance of them, either in order to worship
    them or to serve God by them.

Q. 98. But may not images be tolerated in the churches, as books to the
    laity?

A. No; for we must not pretend to be wiser than God, who will have His
    people taught, not by dumb images, but by the lively preaching of
    His Word.
    
    This Lord's Day deals with the prohibition against image worship
and our attention is drawn to:
    
     I. the sins forbidden in this commandment;
    
    II. the spiritual keeping of this commandment.
    
    The second commandment is not merely an appendix to the first. It
differs from the first, although all God's commandments are so closely
related to each other that whosoever offends in one commandment, is
guilty of all. Yet there is a difference. The first commandment teaches
us *Whom* we are to serve, namely, the Lord alone. The second tells us
in what *manner* God wishes to be served; namely, according to His
Word, and by not making an image.
    
    The Roman Catholic Church combines the second commandment with the
first, thereby allowing only three commandments in the first table. Why
does Rome do this? To make room for images in the church. Does not this
tampering with the Holy Law of God to cover its sin, bring the
strongest indictments against Rome's image worship?
    
    In this second commandment the Lord teaches us that He does not
want to be served by means of images. "Thou shalt not make unto thyself
any graven image, nor the likeness of anything"--no graven image, no
painted image, no sculptured image. Here God forbids image worship.
There is to be no image of anything that is in heaven above, which is
the third heaven, the throne of God--the third heaven, created by God,
where He reveals His glory more than anywhere else. Does not the Lord
say that heaven is His throne and the earth His footstool? The Lord
reveals His radiance and majesty in the third heaven more than on
earth. There God Himself swells. Therefore it is forbidden in the first
place to make an image of God, either of His Essence or of His
Attributes. We may not make an image of His Essence, because the
Essence of God can never be expressed by any image. God is a Spirit,
and they who worship Him must worship Him in spirit and in truth. He is
the Omnipresent One, and every effort to portray God violates His
Omnipresence. Furthermore, His Attributes can never be expressed by an
image. Remember for example, what Israel did when it attempted to
express God's Omnipotence through the golden calf with these words,
"These are thy gods, O Israel, which brought thee up out of the land of
Egypt." To represent God in this way conflicts with the spiritual
existence of God, because, in the first place God's Attributes are God
Himself. Secondly, when we attempt to separate those attributes we
strike at the Divine Essence. Our Catechism speaks correctly when it
says that God neither can nor may be represented in any manner. The
Lord pronounced a curse upon it in Deut. 27:15, "Cursed be the man that
maketh any graven or molten image, an abomination unto the Lord, the
work of the hands of the craftsman." Yet the children of Israel became
guilty of this repeatedly. They did not intend to stop serving God, but
wanted to serve Him by means of images. I have already mentioned the
golden calf at Mt. Sinai. Later, when Israel revolted, Jeroboam
introduced the golden calves at Dan and Bethel. Micah, too, of whom we
read in Judges 17, gave two hundred pieces of silver to have an image
made, the same sin which was forbidden here, and into which sin Israel
fell time after time. God neither can nor may be represented in any
manner.
    
    In the second place this commandment refers to the creatures in
heaven. In the third heaven are the angels and the souls of them who
shall be heirs of salvation ... Of them no image may be made to worship
God thereby. No doubt the intent here expressed is singled out and
emphasized. The service of God is so spiritual that the making of any
image whatever is entirely condemned by the Lord. Thou shalt not make
any graven image of the starry sky or of the clouds. Neither shalt thou
make any graven image of men, animals, plants, or anything else that
may be found on earth, in order to serve or worship God thereby.
Neither fishes, nor creeping things, nor any other creatures may ever
be represented by images. God cannot be, but creatures can be so
represented.
    
    The making of images is not always forbidden. The Lord has even
given talents to do so. Think of Aholiab and Bezaleel who were given
wisdom by the Lord to make the tabernacle according to the pattern
which the Lord had shown to Moses on the mount. God gave them the
talents for it. Later in the temple there were cherubim and the brazen
sea set upon twelve oxen. On the steps to Solomon's throne there were
images of lions. When the Lord Jesus was on earth He was shown a penny
bearing the image of Caesar. The Lord did not show His disapproval of
this, but only said, "Render unto Caesar the things that are Caesar's,
and unto God the things which are God's." Hence, to make images of
creatures is not condemned as such. God does not condemn the art of
sculpture and painting. This we must remember, that the work of art
must be sober and modest. Nakedness in sculpture must not be publicly
displayed, lest iniquity abound. Now, though images creatures are not
forbidden, it is forbidden to make them a part the service of the Lord.
    
    Although it is possible to make images of creatures, God forbids
our making or having them for the purpose of honoring them or serving
God by them. For that reason the punishments of the Lord were so
dreadful upon the children of Israel that on one day three thousand
died at Mount Sinai. For that reason also God pronounced a judgment
upon the altars at Dan and at Bethel. He shows His displeasure with
will-worship, which includes the use of images in the service of God.
This is the practice of Rome which kneels before images and sponsors
pilgrimages. Therefore the instructor says that we may not make them to
bow down to them or to serve them. Rome honors its images decorated
with gold and silver, and bestows incense and glory upon them, but it
is God Who forbids such practice. We should be deeply moved that our
land is filled with Romish idolatry, and that this great evil is
progressing from North to South and from East to West. I ask you, is it
mere hatred of popery to do so or is it the glory of God that makes us
concerned about it? We have the Word of God and therefore it is
disturbing to see that our people are fast asleep and indifferently
close their eyes to the danger of Rome. All that Rome stands for is
tolerated much too easily. Why? Because the honour of God does not
weigh heavily enough upon our souls; because we are blind to the holy
displeasure which God will manifest toward a people that is forsaking
Him, a people on whose behalf the Lord performed His miracles in times
past.
    
    This will become more evident when we consider the reason why the
Lord gave this commandment. He says, "I am the Lord thy God." He is the
God of gods, Who dwells and is enthroned in the high and lofty place,
surrounded by His holy angels who cover their faces with their wings,
crying out, "Holy, holy, is the Lord of hosts: the whole earth is full
of His glory." This God placed Israel in a covenant relationship with
Himself, and the people of Israel bound themselves at Mt. Sinai with a
solemn Amen, to keep the covenant of the Lord God and to observe His
ordinances. Now the Lord says, "I am thy God Who forbids you." This
word alone should sink so deeply in our hearts, that we would utterly
abhor all that God forbids in His Law. In addition the Lord says also,
"I am a jealous God." By jealous is meant, "zealous for My honour." As
a man cannot tolerate his wife's attention to others, much less can the
Lord tolerate our bowing to images. The Lord is jealous of His honour,
and is zealous for it. Does He not in His Word speak of image worship
as spiritual adultery? Did He not often remind His people with
reproofs, that they were unfaithful to Him when they bowed to idols?
Time and again the Lord uses the example of a man who is forsaken by
his wife. Will he approve of such conduct? Will he not rather vindicate
his honour? "I shall do likewise", says the Lord, "for I am a jealous
God, visiting the iniquity of the fathers upon the children, unto the
third and fourth generation of them that hate Me."
    
    God punishes sin in succeeding generations. God punishes the
fathers by visiting the children in the third and fourth generation. Is
this not contrary to what is told us in Ezekiel 18:20, namely that the
son shall not bear the iniquity of the father? No, that text does not
conflict with these words of the second commandment. Israel tried to
hide behind the guilt of the fathers by using the sins of the fathers
as an excuse. But the Lord says, "I am punishing you for your own
sins." In these words of Ezekiel the Lord shows not only that Israel is
indeed punished for its own sin, but also that God punishes sin with
sin. This means that the succeeding generations follow in the footsteps
of their parents, multiplying their iniquities and making themselves
all the more deserving of the judgments of God. Sin is a steep incline
and whoever sets his foot upon it will find that he with his posterity
is running faster and faster toward destruction. This is the motive by
which the Lord persuades us to fear sin - in this case image worship -
so that our hearts may cleave to Him, fear Him, and serve Him, as He
testifies in His Word.
    
    On the other hand, the Lord proclaims the riches of His mercy and
the greatness of His Divine grace: showing mercy unto thousands of them
that love Me and keep My commandments. The Lord delights in mercy
rather than judgment toward those who walk in His ways; who honour Him
according to His testimonies, who direct their lives according to His
commandments, and shun those things that are displeasing to the Lord.
Yes, God shows His mercy. From what source does this mercy flow? Not
from our keeping of His commandments. It flows from His sovereign and
eternal good pleasure. God is indeed a rewarder, but the reward is of
grace. Do not these considerations serve as motives for us to hate
image worship and to testify against it? For this commandment says not
only: "You may not have an image in church"; "We may not have an image
or crucifix in our homes"; "You may not bow the knee to such an image
and say, 'Holy Mary, Saint Peter, pray for me'"; in other words, the
commandment not only makes a demand upon our personal life, but it also
requires of the government to put away the images out of our country,
and to destroy that idolatry which has become almost totally
heathenish. See what the pious kings of Israel did and what our
forefathers did: They demolished those images, and the Lord gave His
approval. Read all the Scriptures and see how the Lord lays upon the
government the duty of leading the people according to His commandment.
In keeping with the Scriptures, our fathers confessed this duty in the
unabridged Article 36 of the Belgic Confession. The duty of the
government is to remove and prevent all idolatry and false worship.
Notice how this commandment is set aside. They say, "We, the
government, refuse to accept that responsibility." However, will not
the Lord see it and execute vengeance? Is not this nation making itself
ripe for divine judgment? This commandment calls upon the government
and calls upon everyone in every walk of life to fulfill the holy duty
of testifying against image worship. So we see that the second
commandment differs from the first. God must be served, not by means of
dumb images, but as He revealed Himself in His Word and glorified
Himself in Christ Jesus.
    
    Having briefly mentioned the forbidden sins, I come now to my
second main thought:
    
    II
    
    The spiritual keeping of the law.
    
    May not images be tolerated in the churches, as books to the laity?
The answer is no.
    
    Rome says they may. "We hang," says Rome, "an image before your
eyes, that you may the better think about your saints, and we use those
images as books to instruct you as we teach children. We teach the
people to form a mental image to make them think more on Christ and on
the saints." We do not need such books. We do not choose such visible
instruction because it is contradictory to the positive Word of God. He
will have His people taught, not by dumb images, but by the lively
preaching of His Word. We must not pretend to be wiser than God. We are
told emphatically that we must not worship Him in any other way than He
has commanded in His Word.
    
    We are now to consider the keeping of this commandment. Now has God
revealed Himself in His Word, and how are we instructed out of His Word
concerning the service of God? This brings us to the one and only
foundation of the true worship of the Lord God. According to the second
commandment God has revealed Himself in His Word as holy and just; as a
God Who can have no fellowship either with sin or with the sinner. He
is a devouring fire and everlasting burnings with whom the sinner
cannot dwell. He has revealed Himself also in that Word as merciful and
righteous, giving His only begotten Son in a way of sovereign
compassion; that whosoever believeth in Him should not perish but have
everlasting life. That is the manner God speaks of in His Word by which
He will be served. It must be only in Him, in Whom all His attributes
were glorified perfectly. He is worshipped spiritually by His people in
communion with Christ by faith, and His people find their salvation in
such glorifying of God. Since the Word of God instructs us in this
matter so clearly that even a child among us knows and understands, we
need no other instruction.
    
    The message of the second commandment is this: Do you want to see
the image of God? Behold it then in His Word; behold it in the glass of
which the apostle speaks in 2 Cor. 3:18, "with open face beholding as
in a glass the glory of the Lord." There you see the attributes of God;
there you see the majesty of God; there you see God's demand that His
justice must be satisfied; and there you see the redemption prepared
for His people in Christ Jesus. Is this not plain enough?
    
    How does God wish to be served by His people? Are you desirous of
seeing the image of God? Behold it in the incarnate Word, Who is the
express image of God's person. He upholds all things by the Word of His
power and in Him the divine Essence has magnified itself perfectly.
    
    What then is the message the Lord gives us here? That our formal
religion does not please Him when we are cold, unmoved, and dead under
the preaching of His Word, leaving the church with the same stony
heart. Is it not worthy of consideration that the Lord says, "I have
revealed Myself in My Word? Therefore you shall learn to know and seek
Me, because in that knowledge of God lies eternal life." The least
impression of the majesty, righteousness, and holiness of God humbles
man so deeply before Him, that he cries unto God out of the dust. This
is the fruit of the ministration of the Holy Spirit. Every concept we
form of God, every work of ours presented to Him is contrary to God's
revelation in His Word. They are basically nothing but idolatry in our
hearts, a slighting of His righteousness, and a depending on God's
mercy and grace without His justice. All are contrary to this
commandment, for they find support in our self-righteousness and in our
church attendance as though with them we could stand before God. They
are in conflict with the revelation in His Word.
    
    God will not be served by our works and by our deeds, not even by
the best we can produce, but God will be served in communion with Him
Who gave Himself as a ransom for many and Who came, not to be
ministered unto, but to minister. He was born for those who know
themselves to be guilty before God, transgressors of all His
commandments, lost in themselves; but who seek their salvation outside
of themselves in Him, Who delivers their souls from death and saves
them from eternal perdition. Not to make an image, means to resolve by
regenerating grace, to reveal the image of God in us, according to
which He created man in the beginning. By the renewing of the heart,
God's children become partakers of the divine nature, and they are
renewed according to the image of Him that created them. They obtain
the true knowledge of God, of His attributes and perfections, which
humbles them, but also enables their souls to find life in communion
with God unto their eternal salvation. It is this keeping of the law of
which the Lord speaks here. It is a spiritual endeavor that is well
pleasing to God.
    
    In every prohibition lies a commandment. The Lord not only forbids
sin, but He also commands that spiritual obedience to and delight in
His law which His people can never accomplish, but which He in the
active obedience of Christ has accomplished for them, so that in Christ
they shall also be perfect in obedience, shall receive their strength
from Him, and shall persevere until they receive that perfect image
which God's people shall one day have in heaven. They shall be perfect
before the throne of God. There God's image will shine in glory, and
they will behold God in His majesty and in His glory, as Moses did in
the cleft of the rock, where the Lord covered him with His hand,
because no man can endure the full manifestation of God's perfections.
There, mortality shall have put on immortality, and they shall know Him
perfectly. It is this that comforts and strengthens the church of God.
This encourages their souls and enables them, even in tribulations, to
lift up their heads on high. There, some day, they will serve the Lord
perfectly. They will be satisfied, when they awake, with His likeness,
as we now sing from Psalter No. 33 st. 5:
    
         "Soon I in glorious righteousness
         Shall see Thee as Thou art;
         Thy likeness, Lord, when I awake
         Shall satisfy my heart."
    
    In this way the Lord would have us put away the images out of our
land. Once Rome had dominion in this part of the world. In the Eighty
Years' War our fore-fathers fought in God's strength and obtained their
freedom, but not without the sacrifice of much goods, blood, and lives.
They did not sacrifice merely for external liberty, nor to stage a
revolution and an uproar against the king of Spain, but they sacrificed
in the firm conviction that God must be served according to His Word.
You have heard the history, especially in regard to the image worship,
how our people were stirred by holy indignation when it destroyed the
images. The same thing happened in Scotland when in a moment as it
were, the people were aroused to destroy image worship. Let us notice
how none less than Marnix of St. Aldegonde defended the action. No
matter what the prevailing opinion may be, it would be desirable if the
government would put an end to the God-provoking idolatry of Rome.
Where are the protestants to whom the Lord has magnified His wonders
and whom He so richly blessed, when they contended for His Name and His
service? From the highest authorities to the common citizen, men bow
the knee to Rome. You need not go far to find out. Inquire from members
of the congregations and learn how they feel about it, how Rome sets up
its idols in our land. How few there are that are filled with holy zeal
to oppose it! How many shrug their shoulders when the peril of
Catholicism is pointed out, and say it is all enmity against persons.
When we speak of their idolatry, it is not because we hate the Roman
Catholic people as if they are beneath us, but we do so in the first
place because God demands it of us, and in the second place because our
nation incurs God's wrath by these things. When you see the upheavals
in the world since the latest world war, and observe what is going on
in our nation, you will be filled with fears and ask, "How long will
God still tolerate us?" On the other hand, God does not need to send
war, but His judgments are so general and the burdens are so heavy upon
us, we fear, will be still heavier upon future generations. We ask
ourselves, "How shall we be able to bear the burden and survive?" For
the support of our government, how ought our entire nation to return to
the law of God, to the God of our fathers, and to His ordinances. I
wish I could indoctrinate our boys and girls especially so that there
would be a generation firmly rooted in God's Word, opposing the Romish
idolatry with a holy conviction. Has not the Lord specifically
described that image worship and said, "I will pour out My wrath upon
the third and fourth generation"? Please do not say, "that is their
responsibility", for this concerns God's holy law. May that conviction
take deep root, so that our lives may be directed according to the
commandment of Him, Who makes transgressors of His law to dwell in a
dry land.
    
    Has not David said, "Thy commandment is exceeding broad"? This
commandment refers, not merely to the letter of the law. Think of Paul,
for example, who in his former life as a Pharisee, lived a blameless
and conscientious life according to the law, so conscientious that he
himself said, "If any man think to glory in the flesh, I more." He even
dared to challenge all the Pharisees. He had not ceased living as a
Pharisee, because he no longer lived as strictly according to the law
of God as formerly - by no means: "I did not know the law", says Paul,
"for at that time I lived without the law." God's law has a spiritual
meaning which the natural man does not perceive.
    
    Now I return to my second main thought, the spiritual keeping of
the law of God. Let us ask ourselves one by one, What is our
relationship to the Word of God, that Word which instructed us from
childhood? We have the privilege in our own schools where our children
are instructed according to God's Word and not settled upon false
grounds. Oh, that the seed of that Word might sprout early in their
hearts. Do we appreciate enough the privilege of having our own
schools? One thinks the distance too far, another thinks the dangers
for the children are too great. I have seen Roman Catholic children go
to church everyday in summer and winter, in the early and dark morning
hours, to perform their religious duties. How lax we are by comparison
and how little we see the necessity of good instruction for our
children. May there be more zeal among us.
    
    Instruction from God's Word is not strange to us. We have it in our
homes and we read it morning, noon, and night, or have we also become
lax in that? Is it too much trouble to separate ourselves for a little
while to search the Word together? Are you too busy? Boys, do you still
read the Word at work? Have you a Bible in your pocket so that you can
read it after eating. When you are on a journey, or travel much, do not
neglect to take God's Word with you. Do you still go eagerly to God's
house on Sundays, or is it too cold one Sunday and something else
another Sunday? God is a jealous God and demands a zealous keeping of
His commandments. The Word of God is worth the effort of reading and
meditation, but also of placing ourselves under it, because it serves
as a means in the hand of the Spirit to learn to know Him who is the
only true God and Jesus Christ Whom He has sent, which is life eternal.
Through His Word the Lord wishes to instruct us in that great mystery
that we can be saved by grace. It is with this, namely, the whole
service of God, that the second commandment is concerned. Then it is
evident that going to church twice on Sunday is not enough. Ask
yourself whether you have ever kept God's Word in a spiritual sense so
that you said, "Lord let Thy Word be conducive to my eternal salvation,
for it shall be as a savor of death unto death, if it is not a savor of
life unto life." We are traveling to eternity and some day that Word
will be remembered by us. You and I, all of us will soon stand before
God. Then He will inquire of ministers whether they have instructed you
in the truth correctly. I may not, and cannot do otherwise than to
direct you to that one thing needful, so that I may make myself free of
you. Then I shall always tell you it is insufficient to be baptized, to
go to church, to sit at the Lord's Supper, perhaps even with some
impression in our conscience; but we must learn to know God as He
reveals Himself in His Word.
    
    God can have no communion with us, because we have separated
ourselves from Him with no intention of returning, and that breach must
be healed. Do we still have impressions? Do we sometimes bow our knees
to say, "Oh, that I might be reconciled with God!" Or do we go on in
our habitual course and our deadly security? What if the Lord would
come suddenly, as a thief in the night? Then it would be forever too
late. Boys, take it to heart; take the message with you, and be not so
unconcerned. Reflect for a moment: This Sunday has passed, and I have
only increased my guilt. What will become of me? You older people,
consider how you are approaching the grave. Your best days are past,
for God converts people mostly in their younger years. But you can
still come to know that God. It is not yet too late. Be earnest in
using the means, so that with supplication and weeping you may seek
refuge in God. Awake thou that sleepest, and arise from the dead, and
Christ shall give thee light. It is well to note that knowledge of God
comes when by means of the Word, He begins to reveal Himself in the
heart by the efficacious working of the Holy Spirit. It is these
impressions of His perfect divine essence which He works in the soul
that give the sinner to see something of God. For this he needs no
image, but the knowledge of God in His eternal perfections brings the
soul into such deep humility, that he falls at His feet to make
supplication to His Judge. Such a person can never meet God, because an
infinite breach has been made which cannot be healed. That breach
cannot be healed not even with all our tears and prayers. Because God
chooses to be glorified according to His Word, we can contribute
nothing. On the contrary, even with our best works we rob God of His
honour. God has given us His revelation in Christ, so that the sinner
who has learned to know himself, shall go to God through Him.
    
    Are there any here who are not strangers to these things? May your
hearts be turned from all your image worship to know Him as He has
revealed Himself in His Word. What is it that so often causes your
prayers to return into your own bosom? Why is it that so many prayers
go no higher than our lips? Because our hearts are lukewarm and filled
with the idol of self. How often do God's people condemn themselves,
because there is so little zeal in their hearts to serve Him in the
only way that is well-pleasing to Him. We would experience more of
Christ by faith, if we were more dissatisfied with our condition. We do
not come to the point of saying, "There is no hope." May God so deal
with His people that they shall find peace for their souls. To that end
God often uses deep ways. He deprives His people of everything they
cherish. Sometimes they sink in discouragement, and sometimes they
faint with grief. The Lord still deprives them of everything so that
they shall come with supplication and weeping. The Lord uses means to
teach His church to abhor their image-worship, for He is a jealous
lover of His people. He wants the honor alone; He wants us to have no
strength except in Him, and to strive for that spiritual knowledge of
Him which is to know God and to follow on to know Him in the face of
the Lord Jesus Christ. What is the result of putting away all false
religion? That God's children need the Spirit because by themselves
they can never attain to true prayer and cleaving to God. They are as
wandering sheep, and now they need that Spirit to lead them. They
become dependent persons who cleave unto the Lord as a girdle cleaves
to the loins of a man. What is the fruit of beholding the image of God
as it is in Christ? That God's children behold Him in the eternal
splendor of His mercy and grace. Then they know of a seeking for
fulfillment, for the Lord will soon bring them to perfection, and take
them up in His glory. That causes their reins to be consumed within
them. There they will see God perfectly, the one and only triune God of
their salvation. There they will dwell eternally in blessed communion
with Him, and there they will see the Lamb who purchased them with His
blood, and Who as the Mediator, is the express image of God's Person.
    
    The Lord grant us to feel our need of the leadings of His dear
Spirit, to hate what He hates, and in the keeping of His commandments,
to have those spiritual exercises by which we shall find more and more
that our obedience is in Him, Who kept also this commandment perfectly.
During His sojourn on earth He humbled Himself under the Law, not only
to deliver His people from the curse of the law eternally, but also to
cause them to walk in His commandments by His power, to the glory and
praise of God's thrice holy Name. Amen.









The Hallowing of the Lord's Name

Lord's Day 36


Psalter No. 187 st. 2 & 4
Read Isaiah 48
Psalter No. 87 st. 2, 3
Psalter No. 199 st. 3, 4, 5
Psalter No. 398 st. 2, 3


Beloved,

    In the chapter of Isaiah which was read to you the Lord shows His
love to His people, in order that they should be sincerely committed
unto His service. Notice with what endearing terms He addresses them
when He calls them: "O house of Jacob, which are called by the name of
Israel, and are come forth out of the waters of Judah." In reference to
this the Lord calls His people by the name of Jacob, He does not do so
to draw attention to all of Jacob's foolishness, but rather to display
His great sovereign grace which He bestowed upon Jacob. Is it not
written, "Jacob have I loved, but Esau have I hated"? Was not Jacob the
object of God's sovereign, eternal good pleasure? Was he not given
promises which the Lord faithfully fulfilled, in spite of great
opposition? Just think of Bethel and the twenty years of his wandering.
Had not the Lord always showed to Jacob's posterity, that He Himself
was the unchangeable and faithful God of Jacob, who was called by the
name of Israel. Why was he called Israel? Because the Lord by His power
gave Jacob the victory in the fearful wrestling at Peniel, when Jacob
succumbed with all his own righteousness and strength; but God's
strength was glorified in him, so that he emerged from the conflict as
a conqueror and became an heir of the land which the Lord had promised
to him and his seed.
    
    Did not this testimony give evidence of the Divine love for those
who had come forth from the waters of Judah? Judah is the tribe of
which the dying Jacob said, "Thou art he; out of thee shall come the
Ruler who will bear the scepter as the King of Zion to reign forever."
The Lord speaks to His people in these loving terms to humble their
hearts before Him, testifying also of their doings when he says, "Which
swear by the Name of the Lord, and make mention of the God of Israel."
Although they swear by the Name of the Lord and make mention of the God
of Israel, yet the Lord must add these dreadful words, "But not in
truth, nor in righteousness." These sound like an accusation, like a
complaint which the Lord makes against this people in love. They swear
neither in uprightness, nor in truth, nor in righteousness. God looks
into the inmost heart, and notices whether His Name is feared in truth,
whether His people acknowledge Him uprightly. He sees the heart and
tries the reins of every man. Therefore, merely swearing by His Name
does not please Him. He aims to humble His people by showing His Divine
love and mercy. What does the Lord seek in His people and in all His
works? Only the glory of His great Name in the exaltation of His grace.
It is for this reason with so much emphasis and under threatening of
His judgment against those that transgress His commandments, He forbade
us to take the Name of the Lord our God in vain.
    
    We must now consider the third commandment, as it is explained in
the thirty-sixth Lord's Day of our Heidelberg Catechism.
    
    Lord's Day 36
    
Q. 99. What is required in the third commandment?

A.  That we, not only by cursing or perjury, but also by rash
    swearing, must not profane or abuse the name of God; nor by
    silence or connivance be partakers of these horrible sins in
    others; and, briefly, that we use the holy name of God no
    otherwise than with fear and reverence; so that he may be rightly
    confessed and worshipped by us, and be glorified in all our words
    and works.

Q. 100. Is then the profaning of God's name, by swearing and cursing,
    so heinous a sin, that his wrath is kindled against those who do
    not endeavor, as much as in them lies, to prevent and forbid such
    cursing and swearing?

A.  It undoubtedly is, for there is no sin greater or more provoking
    to God, than the profaning of His Name; and therefore He has
    commanded this sin to be punished with death.

    This commandment deals with the hallowing of God's Name. Let us
    notice
      I. the object of this commandment;
     II. what this commandment forbids;
    III. the command in this commandment.
    
    I
    
    The object of this commandment is the Name of the Lord. This
commandment forbids the abuse and vain use of that Name. We are
commanded to confess the Name of God, to worship and use it with
reverence.
    
    When we speak of the Name of the Lord, we must notice first that
the names which God bears, He did not receive from another. He is God.
He bears those names because He has thus revealed Himself to us. We
receive names from our parents for identification, but God did not
receive His Name from anyone. He has named Himself. He chose to give
Himself names, not because He needed them, as we do to distinguish
ourselves from others who are like us; but the Lord gave Himself names
to make Himself known unto us, in His Names, so that we would know His
divine Essence by His Names. There is none like unto God. He alone is
God, and all that is glorified instead of or beside Him is an idol.
Hence God did not give Himself those names for us to distinguish Him
from others who are also God. He is the only and the true God. Hear, O
Israel, the Lord our God is one Lord. Although there are many that are
called gods, as the Apostle says in his epistle to the Corinthians,
namely angels and men, men with divine authority placed above others,
whom Scripture calls gods; nevertheless there is but one God and
Father. To Him alone belongs the name of God.
    
    Socinus and some of the baptisms are determined to deny this. To
what purpose? To deny the true God-head of Christ; to deny that the
Mediator is true and eternal God. Does not Scripture state very clearly
that there is but one God, of Whom and by Whom are all things? He has
given Himself names to make known to us Who He is in His Divine
perfections and His eternal attributes. He gave us a little sampling of
this in the naming of the creatures. Of the animals it is written that
Adam gave them names according to their nature. This is true especially
of man. Consider the well known examples of Scripture, which show that
names had meaning in ancient times. Adam means red earth, because he
was taken from the earth. The name "Woman" was changed into "Eve"
because God had promised that the Christ would be born of the seed of
the woman. Eve became the mother of all living. Abram's name also was
changed, when God gave him the promise in Christ, and God made a
covenant with him. He was named Abraham. Sarai became Sarah because the
covenant relation was revealed in that name. Jacob, who held his
brother's heel and wrestled for his birthright, was named Israel, when
as a prince he had power with God and prevailed. Moses means "drawn out
of the water." He became a leader of the people, whom the Lord was
about to deliver out of the land of Egypt. Peter made a confession, and
upon the petra of that confession (namely Jesus, the Son of God) the
Lord will build His church. Thus the Word of God gives us many examples
to show that people's names were formerly significant in relation to
their being, or to the calling which God laid upon them or to the work
they were to do.
    
    Today we no longer attach such meaning to names. John the Baptist
was called John. The neighbors were surprised that the child was given
that name, because no one in his relation had it. Apparently it was the
custom then already as it is now, that a child should be named after
someone in the relation. Originally a name was intended to reflect a
person's character. That practice was at best, a weak means of
expressing the manner in which God revealed Himself in His Names, and
identified them with His Essence. Although names now have no
significance in the sense that I have indicated above, we still feel
the close relationship that there is between our being and our name, so
that one who attacks our name, offends us most deeply. Is it not
written, "A good name is better than precious ointment?" It concerns
our being and our essence. How much more is this true in respect to
God: He who touches the Name of God, touches the Essence of God and
dishonors Him. He who takes God's Name in vain, mocks God and brings
His wrath upon himself; for he despises the revelation which God has
given of Himself. Which revelation?
    
    Come, let us examine a few of those names by which the Lord has
revealed Himself in the Old Testament.
    
    In the beginning God (Elohim as it is written) created the heaven
and the earth. El and Elohim in the Bible are translated by the name
God. Elohim is the plural form of El, which expresses particularly that
which already lies in El, namely, the omnipotence of Him, Who calleth
those things which be not as though they were. The name El Shaddai also
refers to God's omnipotence, especially as it is employed for the good
of His people; not only in the creation but also in the salvation of
His elect. We also meet the name Adonai, the Lord, as meaning the
possessor of His inheritance, the possessor of His people whom He made
to be His possession, and whom He keeps as the apple of His eye. He is
Eljon, Who governs all things, Who is the strength and refuge of His
people. He is the Lord Sabaoth, the God of Hosts, Who leads the mighty
army to destroy His enemies and to save His people. Finally, consider
the very highest name, Jehovah. The Lord says that Abraham did not even
know Him by that name. This does not mean that the name Jehovah did not
appear in the Bible before God revealed the content of it to Moses. It
did, but the great significance, the great contents of that name, God
first revealed when He was about to lead the people of Israel out of
the bondage of Egypt. Even to Abraham, the friend of God, the Lord had
not revealed that name. God first prepares His people for the
revelation of the mysteries of His Divine Essence for their salvation.
God prepares His church for the revelations He wishes to give. Just
when it seemed that God had changed, when it seemed that the Lord did
no longer remember the promises which He had sworn to Abraham and his
seed; when it seemed that the people who were in the house of bondage
in Egypt, black with servitude, must despair of ever obtaining the land
of Canaan; when the people stood at the brink of death, -  then the
Lord said to Moses, "I Am That I Am. I am Jehovah, Who is, Who was, and
Who shall be the same from eternity to eternity."
    
    Here it is evident that in His Names by which He called Himself, He
revealed Himself for the good of His elect and the comfort of the
entire church. He gives to His church those revelations of Himself
which are in His Word, so that God's people shall put their trust in
His Name, that is, in God Himself. All of this is now comprehended in
the Names of the Lord, Jehovah, which are the revelation of His
Majesty, of His omnipotence, and of His unchangeable covenant. When the
Lord says, "Thou shalt not take the Name of the Lord thy God in vain",
we are to think of God Himself, of His majesty, and of His glory. The
poet cried out, "Holy and reverend is His Name." Never think lightly of
cursing, for it is an assault upon the Being of God. The calling upon
God's Name which is commanded here, the Lord will work in the hearts of
His people, so that they may find refuge in Him and He may become to
them a God of perfect salvation.
    
    The object of this commandment then is the Name of God; that is,
God Himself, as He has revealed Himself to us in His names in respect
to His Divine attributes and perfections.
    
    II
    
    What does God now forbid in this commandment? This is the second
point which requires our attention. The Lord forbids us to use His name
in vain, that is, to use it loosely and without purpose, to use it
without acknowledging that He is the only true God. How do we use His
name in vain? The instructor tells us:
    
    First, by cursing. We by cursing must not profane the Name of God.
    
    We are given a dreadful example of this in Lev. 24, where the son
of an Egyptian father blasphemed the Name of God. It was as if a ray of
fire from hell shot through his heart, to offend God, Who is the
covenant God of His people and dwells in the midst of His people. Moses
then asked counsel of the Lord concerning this man. He had to be stoned
without mercy; he had to be cut off from Israel. In this example we can
see what lies in the act of cursing; it is the bitter hatred, the
enmity that lives in our hearts against the living God. It is an
offense against His Divine Majesty which He will surely vindicate in
the sentence of death. The blasphemer slights and despises God. You
find this also in the wife of Job when she tells her husband,
overwhelmed in the deepest misery, "Curse God and die", that is
"Renounce God, abjure Him, bid Him farewell and let Him go. Slight His
Name and His revelation. Turn your back to God. There is no God." There
you have, in the wife of Job, a living manifestation of what is
comprehended in cursing.
    
    This cursing of God arises from the pride and haughtiness with
which man opposes his Creator. Goliath stands upon a mountain, defying
the armies of Israel. David asks, "Who is this uncircumcised Philistine
that defies the armies of Israel and defies the God Who chose that
people for His inheritance?" Then the shepherd boy approaches, armed
with a few stones in his scrip. "Am I", says Goliath, "a dog, that thou
comest to me with staves? And he cursed David by his gods." But God
vindicates His honour. The Lord defends Himself against the
uncircumcised Philistine, and he falls by means of the stone that David
slung, and with him fell his whole army.
    
    Rabshakeh stands before the walls of Jerusalem openly blaspheming
the most high God. Will not the Lord take issue with him who blasphemes
and scorns Him? God pleads the cause of His people against the
Assyrian. One angel smites a hundred eighty five thousand in one night.
You know what Belshazzar did when he became drunken, and in his
drunkenness despised the most high God and desecrated the holy vessels.
In that same night Babylon fell and Belshazzar died.
    
    Thou shalt not take the name of the Lord thy God in vain, nor curse
it, nor dishonor it by any means, not even in a fit of passion; not in
your pride or haughtiness of heart, and not in your anger. It is no
excuse when, being angry, we curse God, and say, "It was out of my
mouth before I knew it." Neither is it an excuse for this dreadful sin
when we say that it is a habit. Have you not met such persons more than
once who, when they curse and you reprove them for it, are surprised
and say, "Did I curse?" They did not even know that they cursed God. So
common has the blaspheming of God's holy name become. It is like
drinking water. Nevertheless, in this way God's holy name is taken in
vain upon their lips. In whatever way we misuse the Name of the Lord,
God shows His sore displeasure; for He will not hold him guiltless that
takes His Name in vain, even though we try to make an excuse. The names
of the Lord may be used only in a holy manner. This includes our
prayers. If there is a little tenderness and reverence for God's Name
in our souls, we shall not use the name of the Lord so often in prayer.
God's people are very often guilty of this. If we had the slightest
impression in our hearts that God reveals His own Essence in His names
and that He wishes to keep the use of His name holy, we would utter
that dreadful and holy name with awe and not use it as a pause. It is,
therefore, God's will that we hallow His Name and call upon it with
fear.
    
    In the second place, mild oaths, in which God's Name is somewhat
altered and vague, ought not to be heard among us. This is also
included under that which is forbidden. In addition, all false and
unnecessary swearing is forbidden. Since the next Lord's Day deals with
the oath in particular, we shall not discuss it further at present.
Nevertheless, such swearing and needless confirmation of our words with
an oath makes us transgressors of this commandment. Let your yea be yea
and your nay, nay. What horrid sins swearing and cursing are! A thief
steals and rejoices in what he gained unrighteously. An adulterer feeds
his flesh, but what does a swearer gain? How unrewarding this sin is,
to provoke God thereby and to arouse His displeasure over us. For there
is no sin greater or more provoking to God, than the profaning of His
Name. This does not mean to say that other sins are smaller, but this
sin is so heinous that we must hate and flee from it, because God has
threatened to pour out His anger upon it. He will not hold him
guiltless that takes His Name in vain or slights Him openly. Think of
Pharaoh for example, when he said, "Who is the Lord that I should obey
Him?" Think also of Arius and what secular history tells us of his
false doctrine, in holding that the Son of God is not the true and
eternal God. We are concerned here with the revelation of God in His
names, which derive their significance from God's Self-revelation. God
identifies His Essence with His names. We must therefore acknowledge
those names from the heart, to honour God according to His Word and
hate all false doctrines, for they slight His Name and the revelation
He has given us. We must commit our hearts to the old and tried truth,
and ascertain what God is pleased to reveal to us about Himself.
Indeed, the Lord observes so closely how we honour His Name, how we
hallow His revelation, that even they who hear cursing without
admonishing the blasphemer (the Catechism deals with this in the last
question) expose themselves to the judgment of God. This concerns the
government as well as every private citizen. We may not remain
unconcerned when God is blasphemed in our hearing. Shall we hear it and
pretend we did not? When we are reviled and disgraced, do we bear it so
patiently? How much more should we protest when God is blasphemed. To
be sure, it takes courage to speak with liberty and to shun the fear of
man. Therefore it is necessary for each of us to avoid such places
where he knows God's Name is taken in vain. Walk the streets, mingle
with the people, and you become afraid to associate with men or to come
in contact with them; for the Lord says in His Word that He is zealous
for His honour. The Lord observes whether we admonish others about
blaspheming. We often fear we shall have trouble in our business or in
our relation. This is the fear of man. Everyone is obliged to stand for
the hallowing of God's Name and to testify against those who blaspheme
God. God's children often sigh about it and pray, "Give me liberty to
speak against this evil, not in a spirit of haughtiness, but of
meekness." The Lord often gives such a testimony to them who seek to
glorify His Name, that the enemy is silenced.
    
    When the Lord forbids these things He also gives us a command. We
have not kept this commandment when we can say, "I have never cursed."
Each of us should be able to say that. All of us should be able to say
honestly, "I have never used God's Name in vain." But that is not
keeping this commandment.
    
    III
    
    Therefore I said in the third place we must notice what God
commands in this commandment.
    
    What then does God command us?
    
    The Catechism says that we must use the holy name of God no
otherwise than with fear and reverence; so that He may be rightly
confessed and worshipped by us, and be glorified in all our words and
works.
    
    By using an example I shall try to clarify what is meant. The very
greatest name, as I told you before, by which God has revealed Himself
is the name Jehovah. The Jews, because of slavish fear, are so afraid
to use this name that they dare not utter it, but substitute the name
Adonai. God did not give Himself the name Jehovah so that we should
avoid the use of it altogether, but He gave it so that we should indeed
use it. When the Lord says, "Thou shalt not take the Name of the Lord
thy God in vain", He means to say that we are commanded to use the name
of God rightly.
    
    What then is the right use of God's name? That He may be rightly
confessed and worshipped by us. Worshipping Him means calling on Him in
order that He may reveal Himself to us in His name. It means seeking
Him with our whole heart, in order that He may be found by us. It means
knowing Him as the only true God, who has revealed Himself in His Word
to salvation, in order that in Him we shall find the fulfillment of all
our needs for soul and body, for time and eternity. He testifies that
He is not only the Almighty, Who has created heaven and earth and
upholds them by His counsel and providence, but in those names He also
makes Himself known as the God of perfect salvation for His people, a
God Who pleads the cause of the needy and remembers His elect according
to the riches of His mercy. The words, "Thou shalt not take the name of
the Lord thy God in vain", do not mean merely we may not use that name
loosely, without an impression that He is the only true God, but it
means that He should be addressed with holy and filial fear, with a
deep impression in our hearts that He is the Cod of gods.
    
    These are the exercises of the people of God to whom the Lord
reveals Himself, to the end that He should no longer be the unknown God
to them, because by His Spirit He reveals Himself to them in His
attributes, His majesty, His righteousness and holiness. They fall down
at the feet of the Most High and cry unto Him out of the depths,
especially in the beginning of their way, when they seek the Lord
wholeheartedly, if happy they may find Him. They call on His name with
fear and reverence, which causes them to bow down in the dust, and they
do so even more as the Lord reveals Himself more to them. Consider the
example of Abraham, the father of all the faithful who said, "Behold
now, I have taken upon me to speak unto the Lord, which am but dust and
ashes." He opens his lips in holy reverence. Think of Job who humbles
himself in dust and ashes before the Lord. When God's people use the
name of the Lord in this way, they call upon Him in prayer, with such
impressions of His high majesty and eternal glory, that they are
nothing in themselves; for out of this knowledge of God flows the
knowledge of self. They acknowledge that the Lord is God. When Israel
halted between two opinions, desiring on the one hand to serve Baal,
refusing on the other to cast off the Lord, Elijah said, "How long halt
ye between two opinions? If the Lord be God, follow Him, but if Baal,
then follow Him." God chose His people to serve Him. Into the heart
comes a knowledge which produces a confession that the Lord alone is
God, because He has not only objectively revealed Himself in His Word
and in His works, but He has also subjectively glorified Himself in
their hearts, in His divine majesty in Christ Jesus. From thence flows
that upright confession and making use of His Name. Such people cannot
keep silence. They are compelled to acknowledge His Name and to confess
His greatness, as well as the riches of His divine grace and
everlasting mercy, so that He may be glorified in all our words and
works, as the Catechism teaches. Praising the name of God is the
greatest pleasure for God's people. Therefore their soul is grieved
when that name is dishonored. They sorrow when they must go on their
way in silence. On the other hand they experience their greatest rest
and joy, yes, gladness in their souls when God is glorified. They are
moved at times to exhort one another, "Come magnify the Lord with me,
for He is worthy and it is His due that every knee should bow before
Him. Who would not fear Thee, Oh, thou Creator of the whole world; for
to Thee does it appertain."
    
    Let this be the theme of our song as we sing Psalter No. 199 st.
3,4,5.
    
        "His Name shall evermore abide," etc.
    
    If now our nation were to be judged according to what God demands
in this commandment, then we should have to tremble and say, "What will
become of our people and our country?" God will not hold him guiltless
that takes His Name in vain. You dread to walk the streets and to be
among the crowd. By men of high and low degree, God's Name is cursed,
abused and blasphemed. Oh that we had a little insight in the
God-dishonoring character of this evil, so that we might receive
freedom to testify against the terrible abuse of God's Name without
respect of persons. The Lord says, if you are in their presence and
remain silent, or if you associate with them and do not warn them, you
too, will bear the curse and this judgment will come upon you. This is
not written in vain. Beware of thinking that God is not so precise, for
He has said emphatically that He will not hold anyone guiltless. Let us
stay away from those places where we know there are swearers and
blasphemers. Boys and girls, do you see how necessary it is to admonish
and to remind one another that we should live as a separate people? We
must be a peculiar people who separate themselves from the world. This
does not mean that we should become recluses  - not at all. Each has a
place in the world and must occupy it. In my previous congregation
there was a storekeeper who said frankly, "If you swear, you may
leave!" Are we as faithful as he to make ourselves free of our fellow
men? God's secret approval is worth more than a few lost customers. Let
an employee speak freely about this to his employer, humbly asking the
Lord to keep him from becoming high minded. How guilty we are, both you
and I, because we have more fear of man than fear of God.
    
    Perhaps there are among us some who use profanity. Boys, do you use
God's name in vain? You older ones, are you careless in the use of
God's name? God does not forget your swearing. May you enter your
closet, praying, "Lord, enter not into judgment with me." Let each in
his own life and at home with the children, seek diligently to persuade
one another of the majesty and highness of God, so that we may also
hate all profanity. There are some, even among God's people who
thoughtlessly say, "O Gee." That is profanity. Such language indicates
that there is little or no realization that we have to do with God. All
of us should take heed and remind one another that man must give an
account of every idle word he speaks. Is it not dreadful that this
nation is known for its profanity? "Oh, no", say the people, "we are
only using strong language." At least, so they justify their profanity.
Has the government no duty in this matter, a duty which it utterly
neglects? This is one side, the serious side. The Lord says, "I hear it
and record it in My book; I shall not hold them guiltless."
    
    But now the other side.
    
    I began by saying that God's Name is the revelation of His Divine
Essence. The Lord says that He reveals Himself so that we should make
use of that name, call upon Him, seek Him, know Him, and acknowledge
Him as the God of salvation. When we are in trouble we call upon the
name of the Lord. We pray before meals, when we arise in the morning,
and when we retire at night. Let it never be forgotten, and when you
are among strangers, do not be ashamed to bow your knees before God.
Boys, will you resolve never to forget or neglect it when you enter
military service in the near future? You may be mocked and despised for
doing so, but remember, God is worthy a thousand times over to be
honored, feared, served, and loved by each of us. Pay no attention to
the mockers. Soon God will mock when their fear comes and laugh at
their calamity.
    
    Remember that we are speaking here not merely of a form prayer.
This commandment is not kept by your saying, "I have the liberty to
offer prayer in my family and among strangers thereby resisting the
mockers. I am not ashamed to do so." But God desires truth in the
inward parts. In Isaiah 48 God says to His people, "But ye do it not in
truth." Have you even once called upon the Lord in truth? Three times a
day you pray your form prayer. I do not reprove you for it, but ask:
have you ever abandoned your form prayer to carry the needs of your
soul before God? Have you ever complained, "Oh God, with all my
formality I am traveling to eternity, and I cannot meet Thee so"?
Formality in worship is a stench in God's nostrils. Have you ever felt
anything of the righteousness and holiness of God impressed upon your
heart? It will bear fruit and bring forth the complaint, "O Lord, my
whole life testifies against me. With all my calling on Thee I do not
know Thee and I can no longer live without Thee." That is praying. Have
you ever observed that Paul, when he was still Saul, a pious man, who
spent his life praying and thinking, actually prayed for the first time
when he experienced the turning point of his life? This took place on
the way to Damascus when God showed him that it was Jesus whom he
persecuted. We know this because the Lord said to Ananias, "Behold he
prayeth." Then Paul needed God for the first time.
    
    The Lord says, "I am the Lord, and there is none else. I am Elohim,
the Almighty; I am the Lord Sabaoth, the God of hosts; I am Jehovah who
makes known to My people the certainty of My covenant and the stability
of My faithfulness." Will not these revelations testify against us if
we harden ourselves? Should we not pray day and night, "Lord, keep me
that I do not dishonor Thy holy names; that I do not become angry and
looking upward, curse God and the king. Lord, teach me to pray before
the lamp of my formality is put out soon in obscure darkness."
    
    Children, ask God to convert you. Boys and girls, you do not know
how soon God will pour out the vials of His wrath upon the world; where
will you then hide? Our boys are going into the battlefield where death
lurks everywhere. May we remember our boys at all times. But for us
death is also near. Only a step, and we are no more. Then God will say,
"I have made known to you My names. Where is the use you made of them?"
Then the judgment will be poured out upon us and the door of grace will
be shut for ever. Let us then call upon the Lord while it is called
today, lamenting our guilt before the Lord. When a man becomes guilty
before God, the majesty of God is impressed upon his heart. This brings
him into the depths, in humility and works in his heart the realization
that he can no longer live without that God. This is characteristic of
all his people. Then they begin to use the Lord's Name aright. In their
trouble they cry unto the Lord, even at midnight, or when they are
alone at their work; in a ditch in the field, or behind a shock of
corn. They cry, "O God, convert me, that I may be reconciled with
Thee." Is it not true? Let them tell us in what frame they left the
church after the arrows of His Word pierced the heart. They fled to an
inner chamber, and said, "Lord, I see Thy holiness and Thy
righteousness; I can never meet Thee." Thus they learn to know that it
was necessary for God to have revealed Himself fully in Christ. Today
there are many who say that they have received something, and they talk
endlessly about it. I would ask one question: Where were the wrestlings
of soul to be reconciled with God? Do you want to meet God with an
uncertain "perhaps"?
    
    It is the aim of God's people to know Him as the covenant keeping
God in Christ Jesus, as He revealed Himself as the Angel of the
Covenant in the days of old. When the Lord said to Moses, "I shall blot
this people out of My book", Moses said, "What wilt Thou do unto Thy
great Name?" God associates His name, His honour, and His Being with
His people. He cannot forget them. This becomes their plea at God's
throne of grace, in order that they may know such a reconciled God in
Christ. For there is rest and peace only in cleaving to Him as a girdle
cleaves to the loins of a man.
    
    Consider now the practical aspects of this commandment: How God's
people love His Name and His honour, how they love also the true
doctrine that agrees with His Word. Let us pay close attention to what
our boys and girls read. It is especially the new literature and the
new dogmatics that poison their minds. Read the old writers, both on
Sundays and during the week. Read the Catechism sermons of Rev. Vender
Kemp. I warn you earnestly, do not despise our old writers. God's
people do not read the modern books, but they desire to exercise
themselves in the fundamentals of the truth. Therein God's Name is
glorified and sanctified. Let us hallow the name of the Lord, people of
God, by seeking refuge in Him with all our needs. We sorely need the
Spirit of grace and of supplication in order to know and call upon God.
Thus trials also may be profitable to us, so that we may find our all
in God. Then we sink away into nothingness and praise the name of God.
Praising God's name, does not mean in the pharisaical pride of our
heart to say, "Oh God, I thank Thee that I am not as other men are."
But God is praised by His people in deep humility with a clear
realization that true gratitude is no fruit of ourselves. Christ is
also the sacrifice of thanksgiving for His church. Thereby God is
glorified in His own work. Man's efforts are of no account, but God
attains His honour and His people their salvation. May they receive
liberty to speak out openly for His Name in a world that lies in
wickedness.
    
    Thus may this commandment accomplish the purpose for which the Lord
gave it, namely, that He may be rightly known and worshipped by us with
fear and reverence. Amen.
    
    
    
Swearing An Oath Religiously

Lord's Day 37


Psalter No. 389 st. 1, 6
Read Isaiah 54
Psalter No. 243 st. 6-9
Psalter No. 428 st. 8
Psalter No. 24 st. 1, 2


Beloved,

    God cannot lie. He is not a man that He should lie; neither the son
of man, that He should repent. Nevertheless, He has not only given us
His Word, but also the confirmation of that Word with an oath, so that
the power of unbelief might be broken in His people, and the strength
of their souls be in Him, Who will surely confirm His Word. To that end
He gave man His covenant, namely the covenant of works, while in the
state of rectitude. It was the covenant of works, because in that state
man had the ability to obtain life incorruptible and eternal, by
working in his own strength. When that covenant was broken by wilful
disobedience, the Lord revealed the covenant of grace. There are (it is
by repetition I say it again) two covenants concerning man's eternal
state: the covenant of works and the covenant of grace. In the covenant
of grace Christ has become the Surety for the debt of His elect in
eternity. In that covenant, all are included of whom Christ said,
"Father, Thine they were and Thou gavest them Me." Here in time God
incorporates them into the covenant of grace, so that they may be freed
from the curse under which they lay because of their relationship to
Adam, their covenant head, and attain life eternal by this
incorporation into the covenant, that is, by regeneration. Indeed, the
Lord confirms that covenant with His people so assuredly, that it will
never be broken. He not only called it a covenant of salt, of
redemption, and of peace, but He even says, "For this is as the waters
of Noah unto Me; for as I have sworn that the waters of Noah should no
more go over the earth; so I have sworn that I should not be wrath with
thee, nor rebuke thee." Because God has sworn to Noah in a covenant, He
upholds the whole world in a covenantal manner. He does so by His
general Divine providence. He does not do so by virtue of the merits of
Christ, for providence is the work of the Father. Thus the Lord
established the covenant with Noah, of which the rainbow is a sign. Now
the Lord says, "As I have sworn to Noah that the waters should no more
go over the earth, so have I sworn that I should not be wrath with
them, nor rebuke them, that the peace of the covenant of grace and the
salvation in Christ shall be theirs, and that they shall never lose
their interest in that covenant, because they are chosen in Christ." He
is the Head of the church, the last Adam. In this covenant then, as in
other instances, it has pleased the Lord to oblige Himself to His
people by an oath. In another place He testifies, "I have sworn by
Myself, the word is gone out of My mouth." Thus the Lord wishes to
strengthen His people by this oath and encourage them, so that by faith
they shall trust in God Whose word shall certainly be confirmed. If God
then swears an oath, if He swears by Himself because there is none
greater than He by whom He can swear, then He also testifies that it is
permissible to swear. He also gives us the oath so that when such an
oath is demanded of us, we may attest to the truth by calling on that
God Who is eternal and true, Who knows our hearts and tries our reins.
This is to swear religiously. Let us then give our attention to it at
this time, according to the explanation given in the thirty-seventh
Lord's Day of our Heidelberg Catechism.
    
    Lord's Day 37
    
101. May we then swear religiously by the name of God?

A. Yes; either when the magistrates demand it of the subjects, or when
    necessity requires us thereby to confirm fidelity and truth to the
    glory of God, and the safety of our neighbor; for such an oath is
    founded on God's Word, and therefore was justly used by the
    saints, both in the Old and New Testament.

Q. 102. May we also swear by saints or any other creatures?

A. No; for a lawful oath is calling upon God, as the only one who knows
    the heart, that he will bear witness to the truth, and punish me
    if I swear falsely, which honour is due to no creature.

    We are shown here:
    
      I. the lawfulness of the oath;
    
     II. the rules governing the oath;
    
    III. the subject of the oath.
    
    In our Catechism two Lord's Days are used for the third
commandment. It merits our attention. When you compare this to the
treatment of the other commandments, the question arises: Why are two
Lord's Days used for the third commandment? It is an indication of how
zealous the composers of the Catechism were for the honour of God's
Name. There is no sin greater, or more provoking to God, as we heard
the previous time, than the profaning of God's Name. Cursing or
blaspheming the Name of God is in reality reproaching God and violating
His honour. Moreover, in the conflict with Rome in which our fathers
were engaged, they were confronted with the dreadful evil of Rome's
universal abuse of God's Name and her minimizing the sinful swearing of
an oath. Therefore the Catechism devotes two Lord's Days to the
hallowing of God's Name. One Lord's Day deals specifically with
cursing, followed by a separate discussion of the oath.
    
    You are tempted to say, "Oh, that Rome only were guilty and the
Protestants not guilty of this great sin!" But how this evil of using
God's Name in vain, and of cursing and swearing permeates all classes
of our people, both on land and on sea! How necessary it is when
discussing the Catechism every year, to remind one another earnestly
that there is no sin greater than the profaning of God's Name, in order
that a curse shall never come upon our lips. Furthermore, our fathers
were not only confronted with Rome, but also with the Anabaptists. They
were really the Socialists of the sixteenth and early seventeenth
centuries. For that reason the government interfered with them. They
refused to submit to any authority, saying, "A Christian may not accept
a government office; a Christian may not carry a sword, nor wage war."
(When we discuss the sixth commandment concerning killing we shall
return to this.) A Christian was also forbidden to swear an oath.
    
    The government had to oppose those rebellious people in order to
suppress a revolution. The church of God also entered the conflict.
What caused the Anabaptists to arrive at such opinions? Their aim was
to place the church, God's people, outside of the world, and draw the
kingdom of God, which will be perfect only in heaven, down to the
earth. They wanted to place the entire realm of the Christian life
outside of the world. Their fundamental error lay in their wrong
conception of the birth of the Lord Christ. The Son of God assumed our
human nature from the virgin Mary. We say that He assumed the human
nature in such a way that He is her own flesh and blood. He was
conceived in Mary's womb, borne under her heart until her days were
fulfilled that she should be delivered. According to the flesh He is
Mary's own flesh and blood, from the seed of Abraham. The Anabaptists
said, "No, He passed through Mary as water through a pipe." What
communion has the water with the pipe? What communion would the human
nature of Christ have with us if that were so? In that case the Lord
Jesus would stand outside of the human race. How then could He be our
Surety and Savior? Therefore the church took a strong stand against the
God-dishonoring position of the Anabaptists. That which the Anabaptists
held in regard to the incarnation of Christ, they also maintained in
relation to those whom they called Christians. According to them a
Christian stands outside of the world. He may not concern himself with
the entire world. Christians are drawn out of this present evil world.
The question is, what does the Scripture teach? Scripture does teach
that God draws His people out of the world spiritually, but that they,
although not of the world, yet are in the world, and that God's people
have a calling in this world. They shall be as a light in a crooked and
perverse generation. The Lord Jesus calls them the salt of the earth
and the light of the world. A light certainly is not placed under a
bushel. The people of God have no hidden life in the world but,
"Whosoever shall confess Me before men, him will I also confess before
My Father which is in heaven. Let your light so shine before men, that
they may see your good works, and glorify your Father which is in
heaven." The salt must not lose its savor, else it is good for nothing.
    
    Is this not diametrically opposed to the doctrine of the
Anabaptists? What the Anabaptists taught concerning the government also
conflicts with the Word of God. When the soldiers came to John the
Baptists, He did not say that they should break with the military, but
He showed them their duty. "You may not swear an oath", says the
Anabaptists, "for is a Christian not truthful? A Christian is born of
the truth, and therefore does not lie. Is it not written in Matthew 5,
'Swear not at all'? The Apostle James says the same thing in the fifth
chapter of his epistle." The Anabaptists appeal to these texts.
    
    Are these texts written in exactly these words? Yes, they are so
written. But there is one thing we must never forget. We may never take
spoken or written words out of their context, for then they receive an
entirely different meaning. If this is true among men, how much worse
it is when we lift God's Word out of its context and give it a meaning
that was not intended. What then is the meaning of the words quoted
from Matthew and James when viewed in their context? That we shall not
swear lightly. The Jews in Christ's days swore at random. They swore by
common things: by the temple, by the hair of their head, by heaven.
Therefore the Lord said, "Let your communication be Yea, yea; Nay,
nay." You may not swear by the temple, or by heaven, or by yourself;
such oaths are condemned. We shall learn more of this soon. We are
speaking now not about swearing lightly, but about swearing an oath
religiously. In ordinary life therefore, let your yea be yea and your
nay, nay.
    
    A Christian is indeed truthful, for he is born of the truth; but
all manner of sins cleave to him. Take your Bible when you come home
and read what it tells about the Bible-saints. Bible-saints did you
say? Yes, for they are sanctified in the blood and by the spirit of
Christ. But Abraham lied, saying, "Sarah is my sister;" and think of
that terrible case of Peter in the hall of Caiaphas. He began to
confirm with an oath that he had no part or lot with that Man. Yet
Peter was one of the true disciples of the Lord.
    
    Do not these two examples upset the Anabaptist's theory? Is it not
necessary to place God's people under a deep impression of an
All-knowing God, when they are about to swear an oath religiously by
the Name of God? The Catechism asks, "May we then swear religiously by
the Name of God?" and the answer is: "Yes." We may swear an oath by the
name of God, for God Himself has instituted the oath. To swear an oath
religiously is to call upon the holy Name of God, as upon Him Who alone
knows the heart perfectly and shall bear witness to the truth.
    
    What is included in such an oath? The honour of the omniscient God
above all creatures. No other person knows our thoughts. You can easily
say, "I did not mean it that way", for no one can look into your heart.
God only knows the inmost thoughts of the mind, even better than we
ourselves. When in swearing an oath we call upon the omniscient God, we
acknowledge Him Who knows all things and searches the heart. Swearing
is acknowledging God's omnipotence and righteousness. It is submitting
to divine punishment if I swear falsely. The Lord will compass me about
with His loving kindnesses if I call upon His Name in truth. May we
swear religiously in such a manner that the honour of God is exalted?
Yes. In this way God is acknowledged as God.
    
    Contrary to the erring Anabaptists, who wrest Scripture to their
own destruction, we agree with our Catechism that we may swear an oath
religiously by the Name of God. The Lord Himself commanded it in
Deuteronomy 6. He commanded by the mouth of Moses that the people of
Israel should swear by His Name, and swearing an oath was commonly
done. Abimelech swore; Jacob swore; David and Jonathan made a covenant
and confirmed it with an oath; Paul swore an oath. We have enough
examples in Old and New Testament to show that the oath was used by the
saints. Hence we may swear religiously by the Name of God.
    
    In fact we have full freedom to do so when called upon, so that we
may give God the honour of being the Omniscient One. However, as I now
come to my second point, this does not mean that we may swear
thoughtlessly. Rules have been established.
    
    II
    
    The Catechism states those rules, saying: "Either when the
magistrates demand it of the subjects; or when necessity requires us
thereby to confirm fidelity and truth."
    
    David swore an oath rashly in I Samuel 25; swearing that there
would be nothing left to Nabal by morning. Herod swore rashly and it
cost the head of John the Baptist.
    
    Such rash oaths are improper. May the Lord keep us from them. But
the oath is lawful when the magistrates require it of us, because the
magistrates have the right to require such an oath. They stand in the
place of God and are called to administer judgment on earth in the name
of the Lord. Those magistrates oblige us to swear an oath. Is it not
alarming that many will not swear an oath because of atheistic and
anabaptistic reasons? Is it not even worse that the magistrates humor
such objections, saying, "If you do not wish to make an oath, just say,
'I promise'."
    
    It is improper for a subject to refuse to swear an oath. The
magistrate requires of the subjects in the presence of God that they
swear religiously in the Name of God to confirm fidelity and truth.
    
    This is also true when necessity requires it. For instance, if in
time of great need we are severely slandered, we may ask permission to
use the oath in the presence of God to verify the truth. Soldiers are
required to swear that they will be faithful to the government and the
people. Members of the Legislature must swear an oath of fidelity and
loyalty.
    
    There is also the ecclesiastical oath. You are asked to give your
word of promise when you make confession of faith. We must not think
that this confession is the same as the Roman Catholic confirmation.
Our fathers always warned us not to think so. We must banish the Romish
leaven from our worship services. One matter should penetrate deeply
into our hearts: When we stand before the pulpit to give our word of
promise before the congregation, we are subscribing ourselves with an
oath before God, to His Word and to the church. Not all of us were
converted when we made confession of faith, but he who makes confession
must remember that he is subscribing himself before God to His service
and His church.
    
    The ecclesiastical oath is apparent also at baptism when parents
answer "Yes" to the questions asked them. We have no time to go more
deeply into all these matters now, but think how often you have stood
there with your children and made your promise before the Lord.
Afterward, what did you do about the instruction of your children,
especially in these serious and perilous times, with a future in
prospect so dark that we fear and tremble when we raise our eyes to see
the tumult of the nations?
    
    The ecclesiastical oath is also taken, though silently before God's
omniscient eye, by those who partake of the Lord's supper. By faith
they bind themselves with an oath to Christ, testifying that they seek
and embrace salvation in Him.
    
    An ecclesiastical oath is also sworn when God's servants are
ordained in their office. Has it ever occurred to you what a heavy
burden rests upon our shoulders as God's servants, what a holy
responsibility we bear for all of you because we stood and gave our
word in that solemn promise, "Yes, with all my heart." When we then
admonish old and young from this place, seeing the congregation is
bound upon our hearts, do not think we are exceeding our bounds, for
God demands it of us. What cause for constant humiliation should that
oath be for God's servants, and for the elders too, who gave their word
of promise. When they come for family visitation, they must do more
than merely learn whether you attend church and Catechism classes
faithfully. (Parents, see to it that your children are also present,
that they do not quietly absent themselves when the elders come.) They
also must be visited. The elders must inquire about the conduct of your
children. That is not all. The elders must ask about your immortal
soul; they must ask about your inner life. They must show you that if
you are still unconverted, you can expect nothing but the eternal wrath
of God. They do not come to relate their conversion, but to instruct
you concerning eternal things. This they promised to do. Woe to persons
who refuse to receive them. Let these take heed.
    
    Furthermore there is also the oath made by the deacons concerning
their care for the poor. What a joy and comfort it is for a pastor when
the deacons do their work conscientiously. God demands it of them.
    
    Now a few words are in order about the spiritual oath of which we
find an example in Isaiah 19, "Five cities in the land of Egypt shall
swear to the Lord of hosts." That means that they shall dedicate
themselves totally to the service of the God of Israel. Let us and our
children dedicate ourselves also to God and His service. Let our
children, when they are still young become acquainted with the old
truths. The tried doctrine can endure diligent search. I dare challenge
the whole world boldly, because the Word of God endures forever and
shall never be moved. What our Reformed fathers taught is also worthy
of investigation. In their writings we are taught something else than
the insipid doctrine of the three covenants with its damaging
consequences for the church. Otherwise I would not warn against it so
seriously. Read and study and make an effort to become acquainted with
the truth. Then you will see that ours will be the victory. Our fathers
never taught the things that are presented to us in these days. Let us
swear a spiritual oath to God and commit ourselves to the truth. As a
means in the hand of the Holy Spirit, this could bring us to another
choice, the spiritual choice that Ruth made. She gave up all of Moab
and chose the side of a poor widow. What a wonder it would be if God's
grace were glorified in like manner today in poor sinners. Even though
the whole world would then mock us, we would say, "In spite of all, I
still cleave to the poor people of God. With them I choose to live and
to die." Then we have pleasure in the service of God, and with a total
surrender of heart, we dedicate ourselves to His service and seek all
our salvation in the revealed Word of God. Yes, those people are always
obliged to renew their choice and repeat their spiritual oath before
God.
    
    Is that oath permitted? Yes, but rules were given to govern it and
swearing of the oath was done in various ways. In Genesis 15 we read of
the establishment of the covenant between God and Abraham. There God
Himself passed between the two halves of the sacrifice. That
represented the covenant made by oath and the one who broke the
covenant deserved to be cut in pieces. Abraham took an oath from
Eliezer when he was sent out to find a wife for Isaac. Eliezer put his
hand under Abraham's thigh. The English often kiss the Bible. We raise
our right hand saying, "So help me God."
    
    Thus there are various ways of swearing an oath. But it is most
important to realize what the oath is. It is calling upon God Who will
not only bear witness to the truth if we swear truly, but will
certainly punish us if we swear falsely.
    
    God alone is the object of the oath, because He alone is
omniscient. With this we commence a brief discussion of our third main
thought.
    
    III
    
    By Whom must we swear such an oath? Only by the Name of God. Not by
the saints? Not by saint Mary or saint Peter or some other? No,
certainly not! Nor by the angels. That is as clear as can be. Not by
the saints, because their souls are in heaven, praising God perfectly
day and night. They do not know our hearts and know nothing of us.
Abraham is ignorant of us and Israel acknowledges us not. There is but
One Who knows our hearts. We are not to swear by Angels because they
are only ministering spirits, sent forth to minister for them who shall
be heirs of salvation. There is but One Who knows our hearts and tries
our reins. He is the true and eternal God. If men swear by the saints,
or by the angels, or by any other creature, they are robbing God of His
crown. This is the abomination of Rome. Rome dishonors the saints and
dishonors God, by Whose Name alone we shall swear religiously. The Lord
Jesus swore an oath in the Name of His Father, when He stood before
Caiaphas and the ecclesiastical authorities. The angel in the
Revelations to John swore by Him that liveth forever and ever, that
there should be time no longer. Thus God alone will receive the honour.
By swearing an oath religiously by the Name of God, God is acknowledged
as God, the only object of our oath, according to the rules which are
prescribed when the magistrates demand it or when necessity requires
it. Under such circumstances the oath will be sworn with full liberty,
and it will reflect something of that dedication of ourselves to the
Lord, of which David sings in Psalter No. 428: 8.
    
        "Thy Word is as a lamp unto my feet,
        A light upon my pathway unto heaven;
        I've sworn an oath, which gladly I repeat,
        That I shall keep, as always I have striven,
        Thy righteous judgments, holy and complete,
        When unto me Thy helping grace is given."
    
    Young and old, let it be a rule of life for us that our yes be yes
and our no, no. We need not confirm the truth of our words with strong
words, such as, "As truly as I stand here" or with such other unseemly
expressions, as are often used. Above all, let us use the Name of God
with fear. When we say yes, let it be yes and that is all; and if we
say no, let it be no, which should be enough among ourselves. They are
liars who need strong words. Let us realize in our daily lives that God
sees and hears everything. If, however, the authorities call us, or we
are in dire circumstances, we need not be afraid to swear a holy oath.
Some of God's children have asked, "May I do so?" Yes, you may with
full liberty! For you can say, "There is a God in heaven Whom I honour,
Who knows my heart and Who knows what is true and what is a lie. I can
freely say before the Lord that my words are true." Herein lies the
glory of God. Therefore God's people may, yea must swear religiously by
the Name of God.
    
    On the other hand, it is dishonoring to God if you say, "I refuse
to swear an oath. I shall say only: "I promise." In other words, let
swearing religiously by the Name of God be the rule of our life.
    
    Again, we have made an oath before God when we made confession of
faith. We made an oath before God when we stood and gave answer at the
baptism of our children. Does it ever occur to you, young men and young
women, that you were dedicated to God and His service by your parents
when you were baptized, and that you dedicated yourselves when you made
confession of faith? This does not mean that all of you became
regenerated persons. I have never taught you so. But I have a question
for you to consider and to take home with you: Do you ever think about
the truth? Do you ever think about what has been preached? Do you
search God's Word? Do you ever read a Catechism sermon by one of the
old writers? Read Rev. Vender Kemp, who explains many precious truths.
Modern writings draw you away from the truth. Remember that you have
given your word of promise. God's church is built upon the pure
doctrine. Do we have the pure doctrine, delivered to us by the fathers?
If I should ever deviate from it, you are obliged to admonish me. I
hope, however, that the Lord will keep me from ever departing one step
from it. You must search the scriptures. Become familiar with the
Catechism. It should not be necessary for the ministers or elders to
help you recite your lessons in Catechism classes. Your fathers and
mothers should do that at home. The office-bearers cannot bring the
truth into the heart; that is God's work. But you should be more
diligent. Find out for yourselves. The more you study the truth, the
more pleasure you will find in it. Remember especially that God will
some day confront you with your oath. At baptism, we parents promised
to bring up our children in the fear of God. What have you done with
your oath? With me you will have to say, "How much we come short in the
nurture of our children." Then add to this that by our confession we
are members of the church. Through His Word the Lord works in our soul.
By nature we are in a broken covenant of works and in it we are subject
to eternal condemnation. But by regeneration we enter into the covenant
of grace.
    
    Without regeneration we are dead branches. What impression has this
truth made upon us? Soon the moment will come when the Lord will say,
"Why have you not sworn by the Name of the Lord in uprightness of heart
as the five cities of Egypt have done? Why have you not given heart and
hand to Me?" Surely the fault lies with us if we have not done so. On
the other hand, it is free grace only if God regenerates a sinner.
Sinners become the people of God when God glorifies His grace. Then
another choice is made in which they give heart and hand to the Lord.
They give up the whole world, even though it becomes necessary to beg
their bread. So much do they envy the happiness of God's people. In
this the hypocrite always falls short. He can repeat what he hears, but
he is never loosed from all that belongs to the world and to sin. This
is the portion of the upright. They may have much opposition, but they
still say, "In his service I delight." They are in the world, but not
of the world. They let their light shine, the light which God has given
in their hearts by His Holy Spirit. This is not imagination. Alas,
there is so much in the way of religious experience in which God has no
part. This is often the result of becoming religious without Christ.
When it is right in the heart, God's children swear an oath to God in
Christ, because salvation and the glorification of all God's attributes
lie only in Him. Now they wish to be saved only in the way in which
God's righteousness is exalted. This becomes the foundation of their
spiritual life. Afterwards, in the way of sanctification, they
experience that they come short in all things. The will thus renewed,
becomes itself active. Their shortcomings make them guilty before God
and cause them to feel their need of the power of the King. Do you know
what accompanies this at times? God's dear people become inwardly
detached from all things, because of the strong inward desire to some
day praise God perfectly and forever. At times I have a fervent longing
soon to praise God perfectly. It will not be long. Also for the entire
church it will not be long. Here we must pass through a world that lies
in wickedness, but soon God will take us up in glory. How remarkable is
that inward bond with God, to serve and fear Him! With it comes that
painful experience that when I would do good, evil is present with me.
But some day that will cease, and those poor people who have fought the
hard battle will receive the crown of which the world could not rob
them. David has pitifully complained, "They have made a public
rebellion, to remove the crown from my head." That crown is
incorruptible and fadeth not away. The day of salvation is coming. Then
we shall be before God's throne with body and soul. May the Lord grant
in our hearts those strong workings of His Holy Spirit to continually
swear by His Name, to hallow Him and to dedicate ourselves to His
service for the glorification of free grace in us according to His
eternal good pleasure. Amen.



Keeping the Lord's Day Holy

Lord's Day 38


Psalter No. 420 st. 1
Read Matthew 11:11-30
Psalter No. 348 st. 1, 2, 3
Psalter No. 227 st. 1
Psalter No. 250 st. 1 & 5


Beloved,

    In the passage of Scripture which was read to you, the Lord invites
those who labor and are heavy laden, saying, "Come unto Me, and I will
give you rest." The Lord did not mean those who labor physically, or
those who are laden with external difficulties. This is very clear from
the sharp contrast He expresses in the words of Matthew 11. The Lord
had just pronounced judgment against the cities in which most of His
mighty works were done by reproving them because they had not repented,
saying, "Woe unto thee, Chorazin! woe unto thee, Bethsaida!" Then He
said, "Come unto Me, all ye that labor and are heavy laden."
    
    When the Lord sees the accomplishment of the good pleasure of His
Father in them that are lost as well as in those that are saved, He
rejoices in the spirit and thanks His Father, saying, "I thank Thee, O
Father, Lord of heaven and earth, because Thou hast hid these things
from the wise and prudent, and hast revealed them unto babes. Even so,
Father, for so it seemed good in Thy sight." Christ sees the execution
of His Father's will in the casting down of all those in their pride
and unbelief who harden themselves to their eternal judgment, and on
the other hand in the gathering of those who are weary and heavy laden.
They are weary because of a burden they can no longer bear. Such He
invites, "Come unto Me", leaving all things in which you seek rest,
"and I shall give you rest." That is the great promise that the Lord
has given to His afflicted and poor people. For is it not He who
revealed Himself as the great Shiloh Who brings rest, and He to whom
all power is given in heaven and in earth? For all things were
delivered unto Him of His Father, so that He would be able to help His
people in all things and fulfill all their needs, especially to clothe
their souls with righteousness when they are weary and heavy laden
because of their sins, and cleanse them in His blood when they are
grieving before God, because of their iniquities. It is He Who gives
them ease and rest when they are oppressed and needy. It is He Who
makes them rest in Himself, Who guides them through life and when they
have fulfilled God's counsel, takes them up into glory.
    
    It is this invitation to come to Him and enjoy rest in Him that He
brings to His people in His Word. He draws them unto Himself in order
that they may forsake their own plans and devices, to rest only and
perfectly in Him, and to find peace for their souls.
    
    The church sings (in Psalter No. 94: 2b & 3):
    
        Beneath the shadow of Thy wings
        We may a refuge find.
        With the abundance of Thy house
        We shall be satisfied,
        From rivers of unfailing joy
        Our thirst shall be supplied.
    
    It is evident, therefore, that the Lord Himself gives this rest. He
does so also in connection with the commandment which He has given to
observe the seventh day as a day of rest. It is a day of rest for God's
people. In keeping this commandment, the church observes a spiritual
Sabbath in this life and is more and more prepared for the eternal
Sabbath above.
    
    This, then, is the rest which we must consider as we follow the
instructor in discussing the thirty-eighth Lord's Day of our Heidelberg
Catechism.
    
    Lord's Day 38
    
Q. 103. What does God require in the fourth commandment?

A. First, that the ministry of the gospel and the schools be
    maintained; and that I, especially on the Sabbath, that is, on the
    day of rest, diligently frequent the church of God, to hear His
    Word, to use the Sacraments, publicly to call upon the Lord, and
    contribute to the relief of the poor, as becomes a Christian.
    Secondly, that all the days of my life I cease from my evil works,
    and yield myself to the Lord, to work by His Holy Spirit in me;
    and thus begin in this life the eternal Sabbath.
    
    Our subject is the hallowing of the Lord's Day according to the
fourth commandment, which we shall consider by asking your attention to
the following two points:
    
     I. God's demand in this commandment,
    
    II. The spiritual meaning of this commandment.
    
    I
    
    Let us first note God's demand: "Six days shalt thou labor and do
all thy work." The fourth commandment is founded in creation: "In six
days God made heaven and earth and all that in them is, and rested the
seventh day; wherefore the Lord blessed the Sabbath Day and hallowed
it." The commandment itself states that the separation of one day of
the week is based on the fact, that God rested on the seventh day from
His work of creation. This does not mean that God was weary because of
His work, but that God delighted Himself in His work, which He reviewed
and when He saw all that He had made, behold, it was very good. The
pleasure which God had in His work on the seventh day, after He had
made heaven and earth in six days, He gave to man when He ordained the
seventh day as a day of rest. This means that God had already inscribed
this commandment in Adam's heart and that He incorporated it in the
covenant of works. Since it is true that this fourth commandment is
founded in creation, it remains a divine commandment for all people,
also after the fall, even though all people should be lost. Yes, every
one must keep God's law. God's law and God's demands were not annulled
after the fall. God will judge all men by this law.
    
    A little later I shall come to the spiritual intent, but let us
never forget that this commandment is for young and old. We must hallow
this day and consecrate it to the Lord. He has promised His blessing
upon those who do. Is there a sin more prevalent than the desecration
of the day of the Lord God? Is there a more aggravated sin in our
country than the transgression of this commandment, especially in these
days which follow a war (referring to World War II, Ed.) that caused so
much destruction world-wide, and so much spiritual disruption, that one
must tremble to see in reality that sin is no longer considered to be
sin.
    
    Let us first consider that creation was the source of this
commandment. Six days shalt thou labor but on the seventh day thou
shalt rest. This commandment remains God's requirement for everyone, as
it is stated so clearly: "thou, nor thy son, nor thy daughter, thy man
servant, nor thy maid servant, nor thy cattle, nor thy stranger that is
within thy gates." It was especially to the Jews that the Lord, through
Moses, had presented this commandment as an uncompromising demand.
    
    This then was characteristic of the life of the people of Israel.
Although God revealed His grace to them, although the covenant of grace
was made at Sinai, that grace was enclosed in the shell of the law.
This was also true of the fourth commandment. Therefore the Catechism
expresses its meaning by saying, "that the ministry of the gospel and
the schools be maintained." How did our fathers arrive at such an
explanation? They do not give us a list of sins forbidden on the Lord's
Day. In the explanation we do not find that it is forbidden to use our
own vehicle if we live far from the church. We read nothing about
taking a walk on Sunday. Was it not necessary to point out these
things? Is the desecration of the Lord's Day not increasing so much
that we should earnestly warn against and punish various offenses? But
the Catechism says nothing of all this! Who of us would ever have said
the fourth commandment requires that the ministry of the gospel and the
schools be first maintained? Did our fathers think that the explanation
of this commandment was unimportant? No, certainly not! Why did they
not give us a list of forbidden sins? Because it would be impractical.
The result would have been precept upon precept, line upon line, here a
little, there a little, and with such a legalistic explanation, the
self-righteous person would swell with pride. Moreover, with every
change which is introduced from time to time, and with every new
invention, the Catechism would need revision. Furthermore, the Lord
Jesus teaches us that man was not made to give special glory to the
Sabbath, but contrariwise, the Sabbath was given for man to rest from
his labors and that this rest may bring him to the rest that remaineth
for the people of God.
    
    Hence our fathers chose as a guideline for their explanation the
spiritual significance of the Sabbath. They do not say, "This you may
do and this you may not do", but they say, "Here in one statement is
the true significance: You must separate the Lord's Day from the other
days and direct your life entire to keep that day holy." Therefore they
speak of maintaining the ministry of the gospel and the schools.
    
    The schools? What have they to do with the Sabbath? Because they
serve the ministry of the gospel. In the first place, there are the
seminaries where ministers are trained. How highly did the Reformed
Fathers value those schools. What a rich blessing God gave His church
by means of the schools. What a sad decline is evidenced by the fact
that the chairs of our universities are now occupied by professors who
despise the Reformed truths. Our fathers never expected called
ministers of the Word to be qualified immediately. They always pleaded
for the necessity of academic preparation, and used every means to
support the schools. Smytegelt says, "Let the church never lack men
qualified to teach the young. See to it that there are academies where
they may be taught, and teachers that rightly divide the Word of
truth." Let this suffice to convince those who have an aversion to
study and who would permit called servants to preach without training.
    
    The elementary schools are also included. We greatly need our own
elementary schools, because there the Word of God is taught. How
willing we should be to sacrifice in order that our children may be
taught the pure doctrine. How willing we should be, not only to support
the ministry of the gospel with material gifts, but also entrust our
children to the official ministry which the Lord Himself ordained. The
explanation of the fourth commandment arises therefore, from the fact
that our fathers discerned the broad spiritual scope of God's demand,
without ceremonial strictness; in other words, that day must be devoted
to the service of God, and I, especially on the Sabbath, must frequent
the church of God. Calvin wanted services every day. Do we ever desire
the week-day services? Do we make a real effort to go to God's house
then also? It is especially on the Lord's Day that we must put forth
every effort to attend the services with our children. Let it be our
constant concern that the children come to hear God's Word, not to be
filled with all kinds of thoughts which prevent us from receiving the
Word, but that we give our attention to the Word which is brought in
simplicity, so that the children themselves may take something with
them. It is surely the intent of the Word of God that it be not brought
with words which man's wisdom teaches, as the Apostle speaks; but that
the congregation may receive strength from that Word, and the people
may retain it and meditate on it. We are not in God's house to
entertain wandering thoughts, but to hear the Word of God and to use
the sacraments of Baptism and the Lord's Supper. It is remarkable that
we read in this answer, "to hear God's Word, to use the sacraments,
publicly to call upon the Lord, and contribute to the relief of the
poor, as becomes a Christian." We must not only separate ourselves and
pray in secret, but also publicly come together in the church to
commend ourselves to the Lord with our sicknesses and adversities,
together with the needs of the government and the citizens. Does not
the public worshipping of God bear this fruit, that here and there in
the church are born companions who sigh with us, but who also rejoice
with us in our joy? Furthermore, in the public worship services, we
also contribute to the relief of the poor. We have our own means of
service to the poor, our own deacons to care for the poor. The worship
of the Lord includes also the gathering of gifts for the poor, in order
that all their needs may be supplied.
    
    Christ has committed the poor to us to show kindness to them. Let
us by our cheerful giving enable the church to show to the poor the
mercies of Christ. The needs of our poor are not met with two or three
dollars a week. Put yourself in the situation of the poor. Imagine that
you were visited by the deacons and given an amount that was obviously
inadequate. It is needful for the poor to be thankful for the smallest
gift. It is our duty to see to it that they receive all that they
cannot do without.
    
    The deacons ought to have a warm heart for the poor. Deacons, learn
to know your poor. You are called to something more than to count money
and dole out a portion to each needy person. One time I stood near a
few people who were waiting in line outside the room in which the
deacons were meeting. As a name was called, one could go in with his
little money bag. One of them said, "What if the deacons themselves
were poor?" I say, one would rather work one's fingers to the bone than
stand in line like these humiliated church members who were treated as
beggars. In this case there was no love among the office-hearers. They
were devoid of sympathy. The office was hardened. Deacons, do seek out
the poor, come into their homes, visit their families and learn to know
their needs, so that you may give comfort and advice. Do not give
occasion for the church of Christ to be a rock of offense. You are
called to exemplify the mercies of the sympathizing High Priest, who
gave Himself for the salvation of His people. Do not attempt to carry
on such a ministry with an unfeeling heart. Your example is not the
Priest or the Levite, but the Good Samaritan. Be zealous in your
office; then the congregation will not withhold from you its gifts; but
love will flourish and God Himself will dwell among you.
    
    Our whole life must be directed to the hallowing of this day. We
should not think it too early to attend the morning service. We should
feel that it has not been Sunday for us unless we have been in God's
house both morning and afternoon. What a decline there has been in the
ministry of God's Word! When the command of God loses its sharpness,
there is no impression on the conscience. Then the Word does not exert
its power and convince us what is necessary, in order that God may be
glorified in our eternal salvation. May the whole of our lives be
centered around the Word of the Lord. What a lukewarmness is seen in
many toward the Word of God. What a decline there is among many of
God's children, who on the one hand have lost their relish for the
Word; while on the other hand God's church seems to be left to itself,
to walk in ways which are not in keeping with church order. Does not
God have a claim upon us by virtue of our creation, according to which
He will one day judge us? Let us therefore avoid all servile work. Our
fathers have stated it very simply. I am thinking of the simple
Catechism of Voetius which says so simply, "A builder may not build, a
baker may not bake, a student may not study." Let each one judge
according to his own daily work.
    
    Are there then no kinds of labor which must be done on the Lord's
Day? Yes, there are. They are works of necessity. Animals must be fed
on Sunday. Cows must be milked on Sunday. We must help a calf that has
fallen into a pit. Fires must be put out. A break in a dike must be
filled. Nowhere does God's Word teach us to live carelessly.
Sanctifying God's day does not consist in a slavish, legalistic keeping
of the letter of the law of God. There are works of necessity. Alas, we
must think also of times of war. This is a problem all of us must face.
In the congregation the question has arisen again and again of people
who were forced to work on Sunday. We must leave this to the judgment
of those that have been given authority over us. Moreover, there are
works of mercy which must be done in the work of the service of the
Lord. The Lord Jesus Himself worked, but did not desecrate God's day.
We must with our sons and daughters separate that day from servile
work, because it is the day of the Lord God.
    
    Also, works of love are not forbidden. Since there are six other
days in the week, why did Jesus choose to heal the palsied man on the
Sabbath? He knew the Pharisees would be offended if they saw the man
carrying his bed on the Sabbath. The Lord performed this work of love
on the Sabbath to teach that He is Lord also of the Sabbath, and that
the legalistic Jews, with all their rigorous opinions, had never
understood anything of keeping the Sabbath day holy.
    
    Now we come to our second main thought:
    
    II
    
    that the Lord's giving to His church a day which He Himself has
hallowed has a spiritual meaning.
    
    This is clearly seen when we consider which day is set aside for
the Lord. We set aside the first, and not the seventh day. Some say,
"You must rest on Saturday, because it is written, 'On the seventh day
thou shalt rest.'" Why do we not follow those advocates of a
seventh-day Sabbath? Because Christ arose from the dead on the first
day. When the Lord led the children of Israel out of the house of
bondage, out of Egypt, it was the seventh month; then He said, "This
month shall be unto you the beginning of months. I make this month of
deliverance to be the first month of the year to you." Should then the
day upon which Christ accomplished the eternal redemption for His
church not become the first day of the week for the church of the New
Testament? Is it not written that John was in the spirit on the Lord's
Day? Did not the disciples come together on the Lord's Day? Was it not
that day which the church of the New Covenant began to hallow
immediately? Beneath the surface we find that the Lord made His people
free from the law, delivered them from bondage, and brought them to the
rest that remaineth for the people of God. It is this spiritual meaning
that the instructor has in mind, when he says that we not only come
together to avoid all servile labor, but that the principle which that
day exemplifies shall govern our lives, and that God's people shall
receive strength from that rest, to cease from their evil works, to
begin the eternal Sabbath in this life. The Lord therefore gave His
written law, not in the economy of the covenant of works, but in that
of the covenant of grace. After the fall He established a new covenant.
What do you read then? "In the days of Enos and Seth, men began to call
upon the name of the Lord." This means that they began to conduct
divine worship services openly. The Lord said on Mount Sinai, "I am
Jehovah, the God of the oath and of the covenant, who has brought you
out of the land of Egypt. Six days shalt thou labor, but on the seventh
day thou shalt rest; it is the Sabbath of the Lord thy God." Has not
the Lord then included this commandment in the covenant of grace? Has
He not included a blessing in the hallowing of the Sabbath day to the
joy of His people? For it is a special day.
    
    Does not the apostle Paul say: "Another esteemeth everyday alike."
Does it make a difference then which day is observed? Yes, because when
Paul speaks of observing certain days, he was speaking of the custom
still in practice among the Jews who were converted, of observing these
days in a spirit of legal bondage. Paul said that there were some who
wished to observe certain days, but others ignored them, esteeming all
days alike. Obviously this is not a reference to the Lord's Day, but to
the Jewish feast days. That day is the day of joy and gladness for
God's children. When God glorifies His grace in an individual, he
begins to have a regard for God Himself, for His service and His law,
but also for His day. His heart often yearns for the meetings in God's
house of prayer. Why? Because in the ministry of God's Word, mysteries
are unfolded for him and his soul is instructed in the way of
salvation. There are the hidden drawings of God's eternal love, which
sometimes enable him to take courage and hope. It becomes a day of joy
and gladness indeed when the Lord uses His Word to instruct him. Other
times may come all too frequently, when his soul complains of darkness.
He must learn not to base his expectations upon mere church attendance.
    
    With the ministry of the Word come also the sacraments. They are
holy signs and seals. It is God's will that His people become partakers
of His salvation in baptism. Not every child that is baptized will go
to heaven, but God will at His time bring elect children to salvation.
This He confirms in baptism. If God's people paid more attention to
this, how much more they would trust in the faithfulness of the Lord
God! But He also invites His saints to His table, namely, those who by
grace have learned to know themselves as lost sinners, to eat of His
flesh and drink of His blood. Sometimes they would like to say, "Who am
I, a dead dog, that I should sit at the King's table?" These were the
words of Mephibosheth when he was brought to David. God's people should
be humbled much more deeply than Mephibosheth when they are invited to
the Lord's table. He invites them to acknowledge that they lie in the
midst of death and that their salvation lies only in Christ. No man
living in a natural state, even though it be in conformity with a sound
confession of God's Word, has any right to approach the table. The
Lord's work in the hearts of His people gives them that right.
Consequently, He wishes to invite them to the table. He desires to
signify and seal His work to their souls, so that they may behold the
Mediator in all His riches and excellencies, exclaiming "He is the
chiefest among ten thousand", and that they may be brought into
communion with the Father. This is celebrating the Lord's Supper
indeed! How is it possible that some of God's children can live here on
earth without making use of that table, in spite of the fact that the
Lord Himself, the same night in which He was betrayed, gave the
commandment of love, "Eat and drink; this do ye in remembrance of Me."
This is the affectionate commandment from King Jesus. Will you despise
Him Who once gave Himself to die?
    
    Yes, this commandment has a spiritual meaning, namely, that you
cease from your evil works, not only from public sins, but also from
secret sins of thoughts, words, and deeds. There is nothing in man that
pleases God. It is necessary for us to be delivered from those evil
works. How mortifying this is to self. We must cease from evil works.
In other words, when God renews a person, he can no longer remain in
sin. Zacchaeus said, "Lord, the half of my goods I give to the poor."
There comes the fault which God discovered. When the waters of the sea
came together behind Israel, God made a separation. This happens also
in regeneration. Immediately there is another life, although there are
remnants of the old life remaining in the heart. Even they who are led
farthest in grace know this. In the beginning of their way they may
ask, "Do God's people have the same experiences I have?" Remember what
Paul says in Romans 7, that he had another law in his members warring
against the law of his mind. We cannot mortify our members in our own
strength. God's people need the ministration of Christ for it.
Therefore they became an afflicted and poor people in the way of
sanctification. In them remains no strength, while on the other hand
the power of Christ is glorified in them, so that they shall mortify
sin and be more and more renewed according to the image of God. They
follow after, if that they may apprehend it, so that they may begin the
eternal Sabbath in this life. What is the eternal Sabbath? It is the
eternal rest, by which they will cease from their warfare and by which
they will be delivered from their sorrow to praise and glorify their
God and King perfectly forever. That which will be perfect in heaven,
namely the eternal Sabbath, the eternal day of rest, the same commences
already in this life. If it is to be well with us, we must learn to
know something of hell, as well as the eternal joy which God has
prepared for His people, and the happiness which shall one day be in
heaven. The first beginnings of this happiness are experienced already
in this life, when God's children may live in fellowship with God and
walk in the presence of God. Let that one day, the first day of the
week, govern the whole of our lives, so that our language may be that
of the psalmist in Psalm 84:
    
        O Lord of Hosts, how lovely
        Thy tabernacles are;
        For them my heart is yearning
        In banishment afar.
        My soul is longing, fainting,
        Thy sacred courts to see;
        My heart and flesh are crying,
        O living God, for Thee.
    
                Psalter No. 227 st. 1
    
    We have considered the demand which is made upon every man. It
comes to you and me. What is our conduct in relation to that
commandment? Do we and our children diligently frequent the church of
God? Is there any preparations to hear the Word? Or do we retire as
late as possible on Saturday night? Do we allow our thoughts to wander
on Sunday, instead of being occupied with the Word of God? At times I
have seen certain boys and girls arise and leave the church. You can
deceive your parents, boys and girls, but not God. When you are in
church, do you give your attention to the truth? I try to present the
Word to you as plainly as possible, avoiding difficult matters, so that
you may understand more readily. Have I then no right to expect that
you will give me your attention? What use do you make of the Word after
the service? All of us will soon have a whole evening before us. Do you
ever read the writings of our fathers? You must ask and answer for
yourself this question, "Have I kept this day holy to the Lord?" No
longer do we have a strict Jewish Sabbath, but we do have the command
of God to devote one day to the Lord. Let us then discuss the sermon
when we come home. Let the Word of God be in our heart again. The
warnings in that Word still come to all men. There are many who occupy
themselves with all sorts of heresies, but we still have the pure Word
of God. Will it not be to our eternal condemnation if it has not been a
means to our salvation? We come together in God's house, but we shall
also stand together before God's judgment seat. I would not be free
from the blood of my hearers if I did not tell you these things.
    
    The fourth commandment therefore is concerned not only with a
certain day in the week, but the force of the command affects the whole
of our lives. We are not to serve the world six days and be pious one
day. Such a life is a disgrace. But all the days of my life I am to
cease from my evil deeds. Grace makes us break with sin; and God's Word
admonishes us with sharp seriousness to cease from iniquities. Forsake
the foolish and live. How is God's Word to bear fruit when our daily
lives are steeped in the world and in sin? The seed that is sown is
snatched away or is choked. Our sinful lives resist the ministry of the
Holy Spirit. Of course, nothing can hinder God, neither our sin nor our
enmity; but we are responsible for our deeds. The Lord Jesus could do
no mighty works in Capernaum because of their unbelief. The Holy Spirit
cannot live and work where sin reigns. Therefore the instructor says
the fourth commandment requires that I cease from my evil works and
yield myself to the Lord, to work by His Holy Spirit in me. By living
in sin we resist the Holy Spirit. The Sabbath therefore dominates the
whole of our lives; in fact, each day. The true Sabbath rest is indeed
a beginning of life in heaven; "and thus begin in this life the eternal
Sabbath." A legalist does not understand this; he thinks only of
external things. For God's people there is more in the Sabbath than can
be seen externally. The Sabbath is a gift of grace. It flows from the
rest which God enjoys, not the rest which followed after creation,
because that rest was lost in Paradise; but the rest which proceeds
from the perfect sacrifice of Christ. Therefore the Sabbath of rest is
of grace. Because God found satisfaction for the requirements of His
perfections in that sacrifice, therefore a rest remains to the people
of God. How sad, because of sin, we are given up to eternal unrest; but
he who is no stranger of grace learns something of the rest of faith in
Christ, and of the liberating power which lies in His mediatorial work.
Keeping the Sabbath then is resting by faith in communion with Christ
in God.
    
    Do you know something of this? You must if it is to be well with
you. I entreat you, man, woman, give heed to the spiritual part of this
commandment. Ask yourselves what you know of this rest that God's
people enjoy by faith. Seek and press forward, uncomforted and tempest
tossed souls; press forward to win Christ. Rest is to be found only in
Him. Make use of Him Who dwells at the right hand of His Father to be
cleansed from indwelling corruption, so that sin does not rob your soul
of its rest. We know in all distresses, in suffering, in affliction, in
grief and in sorrow, there remains a rest to the people of God. That is
the Sabbath. That rest will one day be perfect. Then there will be no
sin to cause sorrow, no enemy to distress, no grief to toss us about.
An eternal Sabbath awaits those who fear the Lord. Come, people of God,
lift up your weary heads. If the rest of faith which we may enter here
is so great, what will that perfect rest be? The time of tribulation is
short, and time hastens on. Soon we shall be with the Lord always to
praise Him perfectly and eternally. God grant that we may keep the
Sabbath, by dying to sin and experiencing the ministrations of God's
Spirit in such a way, that our lives may be the beginning of the
eternal Sabbath that awaits the church of God. Shiloh merited that rest
for the church, so that she may rest eternally with Him. Amen.








The Required Obedience to the Authorities God Has Set Over Us

Lord's Day 39


Psalter No. 207 st. 4
Read Proverbs 31
Psalter No. 333 st. 1, 2, 3, 4
Psalter No. 40 st. 2, 3
Psalter No. 90 st. 6, 7


Beloved,

    No one can lengthen or shorten his life as determined by God's
eternal counsel. Job says in the 14th chapter, "Seeing his days are
determined, the number of his months are with Thee, Thou hast appointed
his bounds that he cannot pass". God has determined the days of man and
the number of his months. In these words Job wants to express the
insignificance and frailty of man." Man that is born of a woman is of
few days, and full of trouble. Who can bring a clean thing out of an
unclean? Not one." Consequently, because of our original sin we are all
subject to death, and life is given to us only through the long
suffering and patience of God, in order that God may fulfill His
counsel unto the end. Therefore it must be said that the number of our
days is determined by the Lord. No man will ever pass the bounds
appointed by God. Though the moment of man's death is firmly determined
and that moment lies in God's counsel as well as the moment of his
birth, yet with respect to ourselves we can shorten our days. One who
commits suicide shortens his own life. On the other hand, the Lord
promised the blessing in length of days for those who walk in His law.
To the righteous God promises a lengthening of life, so that they may
see the goodness of the Lord in the land of the living.
    
    We have a very clear evidence of this in the promise given by God
in the fifth commandment, which I wish to consider with you as it is
expressed in the thirty-ninth Lord's Day of the Heidelberg Catechism.
    
Q. 104. What does God require in the fifth commandment?

A. That I show all honour, love and fidelity, to my father and mother,
    and all in authority over me, and submit myself to their good
    instruction and correction, with due obedience; and also patiently
    bear with their weaknesses and infirmities, since it pleases God
    to govern us by their hand.

    In keeping with these words, our subject for this occasion is the
obedience which is required of us toward the authorities which God has
set over us. Let us consider
    
      I. the objects,
    
     II. the content, and
    
    III. the basis of this commandment.
    
    I
    
    The objects of this commandment are our parents and all those who
are placed in authority over us. The content is thus described, "that I
show them all love and fidelity, and patiently bear with their
weaknesses". The basis of this commandment lies in this, that it
pleases God to govern us by their hand.
    
    With this Lord's Day we arrive at the discussion of the second
table of the law. Already at the beginning of our discussion of the
law, we noted that in the first table four commandments are written,
and six in the second. In the gospel of Matthew the Lord Jesus Himself,
described the main contents of each of the two tables. The first table
says that we should love the Lord with all our heart, with all our soul
and with all our might, and the second table which is like unto it
says, "Thou shalt love thy neighbor as thyself." Hence, what is written
in the second table is not to be considered less important than what
God demands in the first table of the law. I shall not discuss the
differences we have with Rome regarding this, because we have done so
already in a previous Lord's Day sermon. I would only say this, that
the second table begins with the commandment which places us in
subjection to those who are set in authority over us. It begins with
the acknowledgment of the authority which God Himself has given over
men, so in that acknowledgment lies the acknowledgment of the authority
of the Lord Himself.
    
    In this commandment only father and mother are mentioned, because
authority begins with them. Originally it was they who exercised
authority over their children. As the community of families became the
state, rulers are also included in this commandment, which pertains to
all those whom God has clothed with authority. At the same time when
father and mother are mentioned here, we are taught that the affairs of
state can never prosper if authority in the families is not maintained.
This is the root of all authority among nations and the root of
authority in social and church life. For that reason it is so important
that we turn all our attention to our families, not only to our
children, but also to the parents who are called to exercise that
authority. The Catechism further mentions all those in authority over
us, as they are found in civil life. Hence it includes not only fathers
and mothers of families, but also parents-in-law and grandparents, so
that the same ties of affection which are fundamental to this
commandment may be felt toward them. Father and mother also include the
authorities in the broader sphere of civil and political life over
which God Himself has placed rulers.
    
    These rulers are not placed there by the will of man. It is not as
the socialists would have it, that the people choose their rulers and
the rulers receive their authority from the people. This is not so.
Although various forms of government must be recognized in their
authority, the people themselves never clothe their rulers with
authority. For this reason there are kingdoms, empires, republics.
Take, for example, a man who is the head of a republic as a result of a
popular election, or is the head of a kingdom by virtue of succession:
such a head of the state is not clothed with authority by the people.
Although a certain person is chosen, his authority does not come from
the people. This is clearly written in Romans 13 where we are told that
all powers that be are ordained of God. There is no power which is not
of God and ordained of God. In Genesis 9 the Lord did not institute
capital punishment. The prohibition against murder God had already
inscribed in Adam's heart. In Genesis 9: 6 God did institute the
government to enforce the law against murder among men. "Whosoever
sheddeth man's blood, by man shall his blood be shed." In this passage
God gave some men power over others, such power in fact that in certain
cases they were given life and death authority over their fellow-men to
shed their blood. In this passage God Himself instituted the government
and clothed it with authority. Therefore the authority exercised by the
government is not received from the people, but from God Himself, as it
is in the family. We do not choose our parents; they are given to us.
So it is with all government in general. God clothes them with
authority, and He alone calls the higher and lower magistrates to
account for the way in which they fulfill the task God lays upon them.
    
    The same is true of the family: God appointed the man to be the
head of the wife. It is God's own institution. At the beginning of the
service we heard what the wise king Solomon had to say of a virtuous
woman, and what value he ascribed to such a wise woman. This should be
thoroughly impressed upon our children so that they also may have a
high regard for mother. However virtuous such a woman may be, she has
not been appointed to be a head. The man is appointed to be the head of
the wife; therefore this commandment is applicable also to marriage:
"Honour thy father and thy mother". In other words, acknowledge your
subjection to the God-given authority. Let the wife subject herself to
her husband, the children to their parents, but also the employee to
the authority of the employer.
    
    The Catechism speaks of all who are in authority over us. Communism
would like to reverse the social order which God has instituted. Let me
mention just one instance. Attempts are being made to establish
employee participation in the management of business, but the fact is
that an employee owes submission to his employer and is not his equal;
he is subordinate. Honour thy father and thy mother; that is, be
submissive. This applies also in social life. Today some go so far as
to say, "What old-fashioned ideas! They no longer belong to our
enlightened age. Our social life has developed in such a way that the
people govern". But that is directly contrary to God's law. The outcome
will show how such a world makes itself ripe for the judgments which
God will surely send. God executes His counsel, but we bring His
judgments upon ourselves by our transgression of this commandment.
    
    We must be submissive to all in authority over us. That applies
also to the children in school. They must submit themselves to those
who instruct them, and honour their teachers. Fathers and mothers, let
us impress it upon our children that they must obey their teachers. The
children owe them love and honour. God has placed them there in His
discretion, and they are God's government over the children. It is no
small matter that every day anew, we entrust our children to their care
for so many hours. You ought to consider these matters carefully in
order to stir up interest among yourselves for our schools and for our
own kind of instruction.
    
    This commandment applies also in church life, even though matters
in church life are entirely different from those in civil and social
life. In church life God has given power to His servants and other
officers. The elders are ordained to oversee the church. The elders'
office is the kingly office. But the power they exercise is a
ministerial power, that is, they have no authority over the
congregation. They may not command; they may not make rules other than
those the King Himself commanded. For what are we all? Nothing but
servants; servants of Zion's great King. But those servants are called
by Him to be watchmen upon the walls of Zion. What was the great
privilege of David, and what made him differ from Saul? David was a
servant and knew himself to be a servant of the Lord. With Saul it was
not so. Saul considered himself a sovereign lord and could not wait
upon God. It is clearly seen in the life of Saul that he sought his own
honour, especially after his victory over Amalek. David's attitude was
quite different. Read all his psalms and you will see that he knew
himself to be a servant of Zion's King. David always pointed upward.
God had anointed for Himself a king over Zion, the mountain of God's
holiness.
    
    In God's church all power is a ministerial power, in subjection to
the sovereign rule of King Jesus. The Lord exercises that authority
through His servants. From my youth I have borne the burden of bitter
contention among our congregations, that nothing in our church life
shall have any weight but the Word of Zion's eternal King. The
congregations will have rest and peace when we live according to the
commandment of the King, exercising the power given us in His Name. We
may not act arbitrarily, or according to our own fancies. We are to act
only according to the written word and the ordinances based upon it. In
this way the congregations receive guidance and experience growth.
Church government as practiced in consistory, classis and synod is
scriptural which makes it necessary for the congregations to submit to
admonition and censure simply because God Himself ordained it so. All
human authority is utterly null and void in the church. We may try to
take the reins of government in our own hands and laugh at God's
ordinances, but we must consider that the day is coming when God will
laugh at our calamity and mock when our fear comes. God is jealous of
His honour and will give it to no man, however high he may be.
    
    Honour thy father and thy mother and all who are placed in
authority over us in the broadest sense of the term. It concerns
social, political and church life. It concerns our families, our
teachers. It applies to all situations in which we meet people whom God
has clothed with authority over us.
    
    II
    
    We come now to the discussion of our second main thought the
content of this commandment.
    
    What does God require in the fifth commandment? What is the content
of it? That I show all honour, love and fidelity to my father and
mother, and submit myself to their good instruction and correction with
due submission; and also patiently bear with their weakness and
infirmities.
    
    In the first place, we must honour them, esteem them highly and be
filled with filial fear toward them. Let us begin once more with the
family. If the children have no filial fear, no esteem, and father and
mother are despised, what do we do with this commandment? Now continue
this line of thought into social life and apply it to every area where
we meet with authorities. If there is no respect for them, the fifth
commandment is made null and void. God has clothed them with authority,
and therefore we must honour and love those who are placed over us.
Yes, love them. For in this word "love", the fulfillment of the whole
law is expressed. There is no love in our hearts by nature. Since the
fall we can do nothing but hate God and our neighbor. God by His common
grace works love, so that this world should not become a cave of
murderers, which it would become if God should give men over to
themselves. Just think of the atrocities which are committed during war
time. There are no words to describe them. They are not humane acts but
acts of brutality. What is done in concentration camps, forced labor
camps, and torture chamber is devilish.
    
    Now what does the Lord give so that He may fulfill His counsel unto
the end of time? God works common love in our hearts, such as love of
children for their parents. How privileged are those families in which
love dwells and rules. There God Himself dwells, for God is love.
    
    What then does God require? That we love those who are in authority
over us. We must not withdraw our hearts from our parents. We may not
estrange ourselves from them, for then God gives us over to ourselves
and the alienation becomes greater and greater. God requires also that
there be mutual confidence and trust in social life between magistrates
and citizens, and vice versa. Does it not seem that the whole world is
preparing to sow hatred instead of bearing one another in love as God
here requires?
    
    Further, we are to show faithfulness to those who are in authority
over us. Let us begin again with the family. We must be ready at all
times to assist Father and Mother in whatever circumstances they may
find themselves. We see it all too often among our own people that
Father and Mother are left with many cares because the children neglect
their parents. They are jealous of other families which, in their
opinion, have much more than they. They wish to take care of themselves
first, and acquire a certain amount of wealth first. In the meantime,
they allow their parents, who sacrificed everything for them when they
were young, to live in want. The hearts of fathers and mothers are
inclined to ask, "What can we do for our children?" Parents do not ask
what their children can do for them, but conversely, what they can do
for their children. It is their hearts' desire to sacrifice themselves
for the children. On the other hand God demands of children that they
are faithful to their parents when they can no longer work and earn
their living. In such circumstances children must freely and generously
assist them and not let them struggle along with the few dollars of
their old age pension. It is also a matter of duty for citizens to show
faithfulness to the magistrates. Think of Ahithophel who conspired with
Absalom; but the Lord turned his counsel into foolishness and he hanged
himself. Think of Gehazi, who deceitfully accepted a gift from Naaman
the Syrian. Gehazi was unfaithful, and in his greed he acted
deceitfully. How dreadfully he was punished in his seed forever!
    
    We must be loyal to our government. In this connection think of
what is going on in the Dutch East Indies. What is happening there?
Briefly stated, a revolution is unfolding. It is being published in
terms such as these: Have those native inhabitants no right to full
liberty? Why must they be under Netherland's rule? What is meant is
that we should surrender those people to Communism, who in the
providence of God have for centuries been under our rule. This would
reduce and oppress them, although it now casts itself in the role of a
champion for liberty. Therefore it is the calling of the government as
well as of the citizens to stand shoulder to shoulder. When the
government calls, we must go. When the government calls our boys, it is
with a heavy heart that I see them leave. Nevertheless, let no one say,
"I refuse, and withdraw myself". We ought not to withdraw or go into
hiding. We should obey the government which calls upon us to defend our
rights and what is more, to defend our people, who otherwise would be
surrendered to the power of revolutionaries.
    
    We must also in obedience, submit to the punishment of the
government. Father and Mother punish the children when they have done
wrong. They must punish with seriousness and understanding. In this
connection we think of Eli, who did not even frown upon his sons,
Hophni and Phinehas. Take your children aside and admonish them in
love. Then you will see how much effect your word has. At heart they
will agree if you admonish them seriously and emphatically. In this way
children are to submit themselves to the chastisements of the parents.
What a great respect David had for Saul, when he would not lay his hand
on the Lord's anointed. We are obliged to be in subjection to the
government at home, in society, in church and in civil life. God
demands that we honour, love, show faithfulness and submit to the due
correction of all in authority over us. Upon what grounds does God
demand such humble submission?
    Since it pleases God to govern us by their hand. This is the third
point which we must still discuss.
    
    III
    
    Already in the beginning of this sermon I pointed out briefly that
God governs us by means of rulers and by means of our parents; He
governs by means of the employer and of the teacher. Man did not
establish these institutions himself. God has instituted authority in
the world by means of men who are full of shortcomings.
    
    The instructor also says that we must patiently bear with their
weaknesses and infirmities. It is needful for subjects and children,
employees and church members to bear patiently with the weakness of
those who are in authority over them. In our most dreadful fall it was
our desire to cast off all authority. It was our desire to be as God,
knowing good and evil. This is the same as being free from all
authority. It was the root of the fall by which we rejected God's
government and chose to be our own lord and master. This was the
beginning of revolution, and the revolution of today has the same
objective. Revolution says, "Away with all authority; the people are
lord and master. We will have nothing to do with anyone, and will keep
the reins of government in our own hands".*
    
    It is very necessary, especially for the youth, to see this and to
understand it. The revolutionary system is diametrically opposed to
God's Word and ordinances. Let us take our stand upon the basis of
God's Word. It is God's will to govern us by the hand of our rulers.
But it is the Lord Himself who stands above all rulers. He alone
clothes men with authority.
    
    When children rebel against the authority of their parents and walk
in the imagination of their own hearts, what will become of the family?
And if the rulers refuse to obey God, what can be expected of the
people? Such a government loses the respect of the people, and the
people follow its example. Then all the foundations of society are
undermined and the love for our rulers grows cold. We love our queen,
not because she is an exemplary and god fearing woman, but because it
pleases God to govern us by her hand. God has used the House of Orange
for the good of our people from the earliest days of our nation.
Therefore our love for the House of Orange is in our very blood. We owe
that love also to all those who are in authority. It grieves me and
fills me with fear when I see the affairs of state going in the wrong
direction, and when God is banished out of the land. They who forsake
God will suffer many sorrows.
    
    This demand comes also to the government itself, requiring it to
submit to God's commandment. This is stated in Article 36 of our
Confession of Faith. Abide by that.
    
    Our forefathers cited the examples of the kings of Israel given in
Scripture, to show that it is the duty of magistrates to rule in such a
way that God is honored and worshiped by all, as He commands in His
Word. We honour our magistrates because God governs us by their hand.
When forty-two children mocked the prophet of the Lord, bears came out
of the woods and tore them in a moment. Then think of Absalom over whom
David mourned, saying, "O Absalom, my son, my son! would God I had died
for thee". The Lord brought the life of this disobedient son to a
sudden end. It pleases God to govern us by the hand of our parents and
all who are in authority over us, as by His own hand. Children, Absalom
is given us for an example. God calls the rulers to guide the people
according to His Word. Their authority is described for us very clearly
by what the Lord Himself says of Abraham in Genesis 18:19. "For I know
him, that he will command his children and his household after him, and
they shall keep the way of the Lord to do justice and judgment."
Consider also the form for the administration of baptism, in which the
parents are asked whether they promise and intend to see each of their
children instructed and brought up in the aforesaid doctrine or help or
cause them to be instructed therein. The words, "or help", occur in the
original version. That help was not asked of the parents, but of the
witnesses who formerly came to the baptism with the parents, and helped
the father and mother to instruct the children in the true doctrine. We
no longer have witnesses. But this I would say with emphasis, that
Father and Mother must always be the first to bear the responsibility
for the education of their children. Therefore I want to see our
children go to our own schools. Let our children walk a little
distance, and put forth some effort to be instructed in the true
doctrine. I do not say this merely to plead for our own schools, but I
have learned by experience what a deep impression the Word of God has
made upon the hearts of some of our little children. I have met with
some who still speak of the impressions which they had received when
they were six or seven years old and could never forget. Never say,
"They are only children; just let them go for a while. That kind of
instruction can come later". Oh no, the truth which is after godliness
must be taught to our children from their earliest youth. From his
childhood Timothy had known the holy scriptures. Let our children
receive the truth from their very infancy. As they grow up, do not
permit them to read all sorts of evil books and become familiar with
all the things of the world. I say again in the interest of our
children, bring the truth to them in their early youth in such a way
that they can understand it. Take, for example, that precious little
book of Ledeboer which is so understandable for children. When the
first impressions are made in their hearts, they will not soon be
erased. Let us teach our children at an early age, to be submissive to
those who are in authority. Let our boys and men obey the government
even when it calls to war. We must follow our government and not rise
up personally against those that rule over us. Calvin already taught
this on the basis of God's Word. The Seven United Netherlands showed it
in the Eighty Years War. That war was not a revolutionary war against
the king of Spain, but a war of independence for the rights and
privileges of the Protestant people, who were oppressed by the king of
Spain as a tool of Rome. What is more, that war was for the honour and
glory of God, and the truth of His eternal testimony. If there are any
of our boys who like to do research, let them read the testimony which
Truin, an unbelieving liberal historian gives on this Eighty Years War.
Hold fast to the truth against all those new and unsound ideas that
undermine the Word of God and disregard the guidelines it gives us for
our lives. Read that excellent book by Groen Van Prinsterer which
stresses the fact that this war was a battle for the honour of God and
the liberty of conscience.
    
    Thus you see the basis of this commandment, established by God;
namely, that it pleases God to govern us by the hand of our rulers.
This in turn gives us the firm basis for our submission to the
authorities which are placed over us, and for our patience with their
infirmities. It is impropriety on our part to say, "How can our
government enact such laws?" In our irritation and our rebellion we
only make matters worse. We must be silent and acknowledge that God
demands our submission to them, because it pleases Him to govern us by
their hand. Consider the great example which we have in Christ. He is
not only the Redeemer and Mediator to blot out the transgressions of
His people, but He is also the example which is given to His church. It
is written of Him Who is the eternal Son of God, equal to the Father in
every respect, and God from eternity to eternity, that He in His human
nature and the same time true and eternal God, was subject to Joseph
and Mary. He is Creator of heaven and earth, but He was subject to men
and obeyed Joseph and Mary who cared for Him. Yes, He was obedient to
His Father unto death, even the death of the cross. This obedience of
Christ was also substitutionary for His people, to atone for their
disobedience. It was done by Him who knew and did no sin. He was
subject to sinful men. Is this not an example for His people? Shall
they not live and walk according to His pure commandments? Come, let us
sing of it from Psalter No. 40: 2, 3.
    
        "His precepts are righteous and just,
        Rejoicing the heart and the mind;
        And all His commandments are pure,
        Enlightening the eyes of the blind."
        
        "The fear of the Lord is most clean,
        Forever unmoved it has stood;
        His judgments are perfectly true,
        In all things most righteous and good."
    
    I have not much more to say about the spirit of revolution that is
revealing itself everywhere. I need not say much more about Socialism
and Communism, or whatever other name you can give to all those who
reject authority. All these movements are contrary to the law of God.
Rulers reign by the grace of God. Against them the power of revolution
will reveal itself more and more, and a severe struggle will follow for
all those that love the truth. Boys, when you go to the factory or to
the office, or attend school; girls, as you leave your parental home,
remember that God says in His Word, "Honour thy father and thy mother".
Honour your magistrates; have patience with their infirmities. We have
reason to weep over the fall of our ruling family. Where are the
Calvinists among them? Where is their good example in obeying God's
commandments? What do you think we can expect if we persist in this
way? When the people of God receive liberty and opening in prayer, they
should carry these needs upon their hearts regularly. I say this
because of the terrible danger I see coming for the church. Let us urge
one another to keep the ordinances of the Lord. The officers in church
should constantly encourage and exhort one another to act as watchmen
upon Zion's walls, not to be rigorous and legalistic, but to rule with
a ministerial power. Remember, God will require this at our hands.
Congregation, submit yourselves to their admonitions.
    
    Do you know what a minister must always seek to do? To convince you
from the Word of God. Otherwise there will arise a justifiable
complaint, "You are fighting for yourself, or for the church". Everyone
must submit to God's Word. We have met some, when they were about to be
placed under censure, withdrew from the congregation so that they would
not be subject to excommunication, which would have taken place; for we
must keep the ordinances of the King. Under such circumstances one can
leave the church, but God's judgment will follow. God will punish those
who forsake the church. Let us obey God's Word, living and walking
according to it.
    
    Children, take heed, that you do not curse father and mother for
your lamp will be put out in obscure darkness. You are to show love to
father and mother. Notice: not only to mother, and not only to father,
but you are to honour both parents, and not withhold your love from
them. Children can do so at times. Then they become obstinate and
rebellious. Children, nothing grieves your father and mother more than
your withholding your love from them. Give heed to these my
admonitions. Do not say: Why may I not do this and that when others
may? The reason is that father and mother want to lead you according to
God's Word. In case they try to draw you away from God's Word, you may
not obey them, but in matters agreeing with God's Word, you must show
proper obedience and submission to your parents' commands. You have
only to listen to what your parents tell you. Turmoil and opposition in
the home should not be heard of. There should be no quarreling between
parents and children. Children, let it be sufficient when your parents
say, "I would not do it." Punishment should not be necessary. When your
father and mother who love you must use the rod, they suffer inwardly
much more than you do outwardly. It is the hardest work for parents to
do. It is necessary also, fathers and mothers, that you provoke not
your children to wrath. You must indeed keep them from the world and
sinful pleasures. You must see to it that they do not come home late at
night when you do not know what they are doing. But you must guide them
with discretion so that soon, when they come of age, they do not say,
"Now it is enough, now I shall go my own way."
    
    Are your children a burden to you or a joy? Do you fully appreciate
the blessing which comes with children in a happy marriage? I know that
is outmoded to think so in our days, but I speak according to God's
Word. Moreover, the largest families enjoy the greatest blessings.
Teach your children in a simple way the first beginnings of the truth.
No matter how small they may be, they like to have you tell them that
they must be converted as you tell them the Bible stories. They ask you
to tell them. At school they are taught the same truths, but the
teachers are as unable to convert your children as you. The question
is, do you bow your knees in secret to ask the Lord for it? Do we lay
the needs of our children before the Lord? If you may do so openly,
there will be formed such a bond of unity between you and them that
they will show you honour and love. But if you dislike these cares, and
seek to escape them by going out at every opportunity, you will forfeit
the love and affection of your children. A devoted mother wants to be
at home with her children. Fathers, do not say too hastily that you are
not a housewife when at times the mother's task is too much for her
alone. Then you are obliged to assist her. Be helpers one to another,
especially in the education and bringing up of the children. It may be
that the Lord will give His blessing which will lead to true
conversion. Where there is harmony there is a great blessing. Thereby
we learn to bear one another in love, and have patience with each
other's infirmities. Little children, older children, and in-laws, does
the thought arise quite often in your minds that the ideas of your
father and mother are old fashioned? Do you have entirely different
views about everything? Remember, it is incumbent upon you to have
respect for their admonitions and for what they tell you from their own
experiences.
    
    May all of us be given the privilege to find in Him who was subject
to Joseph and Mary, the forgiveness of all our sins, including the sin
against this commandment. Christ humbled Himself so deeply that He
bowed under the law. In this way He made reconciliation for the sins of
His people. This is the root principle from which the entire third part
of thankfulness must be explained. For we shall never have anything to
offer to God. On the contrary, in the beginning of their way, God's
people learn to know themselves as guilty and lost creatures, and as
they advance in years, they learn it more and more. In their own esteem
they become transgressors of all God's commandments. To that same
degree they find atonement in the blood of Christ, in His Mediatorial
work and deep humiliation. Into these He also leads His church.
    
    There is only one absolute Sovereign and that is God. Nevertheless,
what rebellion can there be against God at times in the hearts of God's
children. How angry do they become against the Lord, and how
disobedient to His commandments. Sometimes their love to the Lord seems
altogether cold. But the commandment remains: Honour thy father and thy
mother. Therein lies a reflection of the authority which God has over
men and of the authority which God has over His people. Oh, let us
admire the substitutionary obedience of Christ, which stands over
against all the shortcomings of God's people taken together, including
those of their youth, their further earthly relationships, their
political and church life, in order that they may find reconciliation
in Him Who became the Surety for His entire church, for their
furtherance through some exercises in sanctification so that the Lord
might be glorified in their lives. There will then be found the bonds
of love of which the poet sang: "Behold, how good and how pleasant it
is for brethren to dwell together in unity". God Himself grant that
this commandment may be kept, so that the people of God may become
pillars of support for our country to oppose the spirit of the times,
knowing definitely Whom they shall choose, namely Him according to
Whose commandments and ordinances they wish to live and walk. Then, in
word and deed they will exert an influence over others. Then, however
anxious these revolutionary times may become, there will be a remnant
in whom the fear of God dwells. May the Lord have mercy on His church;
may He build the walls of Zion, and cause us to submit to the authority
of His everlasting Word, for everyone must and shall one day bow to
that word. A minister must submit to it; the elders must submit to it,
because only the King of the church has authority and he ordains what
shall be done in the church. Sometimes I think: How great is the Lord's
goodness toward us in that He still gives peace and rest among us so
long as His Word is maintained. Personally I have received strength
from the thought, "Though the whole world be turned upside down, the
Word of God stands". All who oppose that Word will certainly be
destroyed. On the other hand, a long life is promised to those who keep
God's commandment regarding obedience to those who are in authority.
This means that it is a terrible judgment when God suddenly takes away
the life of a man in his wickedness. It happens also that God takes
some of His children to Himself early in life. This is not contrary to
the promise mentioned. If the Lord does not let all His children live
to be eighty years of age, it does not make His promise void; for He
takes them up in His glory and they are taken home for ever. But God's
judgment is revealed when He suddenly cuts off the life of the wicked
as a cluster of grapes. To His people He shows His favors and gives His
blessings, so that they may use and enjoy them with the full right
which they have received in Christ, even to temporal goods. Even the
little that the righteous have is much greater than the abundance of
the wicked. The psalmist sang: "Thy loving kindness is better than
life". May God's children by a careful observance of God's laws hallow
and fear His Name so that the Lord may be glorified in them. Amen.





God's Watch Over the Life of Man

Lord's Day 40


Psalter No. 13 st. 1, 2
Read Ezekiel 33:1-20
Psalter No. 3 st. 3, 4
Psalter No. 428 st. 7
Psalter No. 9 st. 2


Beloved!

    You have just heard that familiar verse in Ezekiel 33, which was
read to you: "As I live, saith the Lord God, I have no pleasure in the
death of the wicked, but that the wicked turn from his way and live."
Now the question arises: how can you reconcile this text with what God
teaches us in His Word about Predestination, which includes not only
election but also reprobation. This reprobation is the decree of God
whereby from eternity in His sovereign good pleasure He foreordained in
which creatures He will glorify Himself by means of His avenging
justice in their eternal punishment in hell. Hence God has ordained
certain persons known to Him by name to eternal condemnation. How then
can the Lord tell us that He has pleasure in the sinner's conversion
and life? Is reprobation not called a being appointed to wrath, a being
appointed unto disobedience and being fitted for destruction?
    
    To understand this correctly, we must notice that reprobation does
not proceed from the righteousness of God, but from His Sovereignty.
Herein lies the distinction between reprobation and condemnation.
Reprobation is an act of Sovereignty, but condemnation is an act of
God's righteousness. The cause of reprobation does not lie in sin; sin
follows upon reprobation, and condemnation is the just reward of sin.
Thus we understand that the Lord has no pleasure in the death and
condemnation of the sinner as such, but He has pleasure in the
glorification of His attributes and perfections. God is the great
Potter, Who according to His pleasure, out of the same lump makes one
vessel unto honour and another unto dishonor. To that end the Lord
decreed not only to create, but also to reserve the wicked for the day
of evil. He decreed to permit sin. This means that the rejection of man
does not necessitate his sinning, but the wilful commission of sin is
followed by the righteous judgment of the three-fold death. Rejection
does not condemn, but the righteous sentence upon sin does.
    
    No, God has no pleasure in the destruction of His creature, nor in
that of the wicked, but God is good to all creatures and rains upon the
just and the unjust. It is His desire that the wicked live and that he
be found among those who hear the call to repentance, so that the
mercies of God may lead him to repentance. God is the God of life. He
is the Protector of life, because the breath of life comes from Him and
He alone has the right to take away the breath of life. Therefore in
the sixth commandment He has forbidden man to take his neighbor's life:
"Thou shalt not kill." We must now consider with one another this sixth
commandment as it is explained to us in the fortieth Lord's Day of the
Heidelberg Catechism.
    
    Lord's Day 40
    
105: What does God require in the sixth commandment?

A. That neither in thought, nor words, nor gestures, much less in
    deeds, I dishonor, hate, wound, or kill my neighbor, by myself or
    by another; but that I lay aside all desire of revenge: also, that
    I hurt not myself, nor willfully expose myself to any danger.
    Wherefore also the magistrate is armed with the sword to prevent
    murder.

Q. 106: But this commandment seems only to speak of murder?

A. In forbidding murder, God teaches us that He abhors the causes
    thereof, such as envy, hatred, anger, and desire of revenge; and
    that he accounts all these as murder.

Q. 107: But is it enough that we do not kill any man in the manner
    mentioned above?

A. No; for when God forbids envy, hatred, and anger, He commands us to
    love our neighbor as ourselves; to show patience, peace, meekness,
    mercy, and all kindness towards him, and prevent his hurt as much
    as in us lies; and that we do good, even to our enemies.

    In this Lord's Day the instructor speaks about God's watchful care
over the life of man in which we consider:
    
      I. the commandment to the magistrates to avenge murder;
     II. the prohibition against arbitrary disposal of man's life; and
    III. the discovery of the root of the evil that dwells in us.
    
    I
    
    Government is a divine institution. In Genesis 9 we read of that
institution, of the power which God gave to the civil authorities, and
of God's demand upon them to use that granted power. "Whosoever
sheddeth man's blood, by man shall his blood be shed; for in the image
of God made he man." Cain was punished by God Himself. But from the
days of Noah, God's justice is exercised through man. This does not
mean that each shall be his own judge. To the contrary, these words are
applicable: "Put up again thy sword into his place; for all that take
the sword shall perish with the sword." The power to punish another,
even with the death penalty, is given by God to the government. It is
armed with the sword to prevent murder.
    
    This word is an offense to all revolutionary powers who ascribe
sovereign power to the people. According to them, but contrary to the
Word of God, the government receives its power from the people.
Scripture says, "The powers that be are ordained of God." That
authority which is received from God goes so far that the government
has power over the life of the subject. The government must punish the
murderer with death. How dreadfully guilty are our rulers regarding the
demands of God's justice. Many times a judge demands only a few years
imprisonment. Often the prosecution is dropped or the murderer is
declared to be irresponsible. The theory of Lombroso has taken root. Is
it any wonder that human life is held in light esteem, and that one
murder follows upon another? How long shall God's demand be neglected
in our land to the destruction of our nation?
    
    The government must indeed be careful not to shed innocent blood,
which is done at times in unjust wars. The blood of thousands who are
slain in such battles shall be required from the hands of the rulers.
This does not mean that a lawful war may not be waged. Did not the Lord
richly bless our military forces in the war with Spain, and often
thereafter? Let us warn our boys against the anti militarism that is
becoming so strong again from various quarters in our days. What a
blessing it would be if there were still something of the spirit, the
confidence of faith, and the courage of our fathers in us and in our
children, to defend with our blood, if necessary, our God-given
heritage against any intruder. Thus the rulers do not bear the sword in
vain. But they must use the sword as required by God's justice, so not
to be guilty of the blood of the righteous. That blood will call for
vengeance from the holy and true Lord, Who will one day also judge the
rulers. It is according to the requirement of God's justice that
capital punishment be reinstated, so that the blood of him who has shed
another's blood be shed also.
    
    II
    
    In the second place the Catechism says it is forbidden to dispose
of human life arbitrarily, when it says that I may neither in thoughts,
nor words, nor gestures, much less in deeds, dishonor, hate, wound, or
kill my neighbor.
    
    We are not to kill our neighbor. Who is our neighbor? This question
was once asked by a lawyer. What did the Lord answer? He answered with
another question, flowing from the parable o$ the good Samaritan:
"Which now of these three, thinkest thou, was neighbor unto him that
fell among the thieves?" A certain man fell among thieves which
stripped him and left him lying at the wayside half dead. A priest came
by, saw him and passed by on the other side. So also did a Levite. But
a certain Samaritan had compassion on him and saved his life. He could
also have asked, "Is that wretch my neighbor?"
    
    If you had asked that poor man, "Who is your neighbor?" what would
he have answered? "He that had compassion on me!" The Lord then said to
the lawyer, "Go, and do thou likewise." Let your conduct be such that
even your enemy says of you, "He is my neighbor." Do not try to excuse
yourself with the cunning question whether this or that man can be
considered your neighbor. God has made all mankind of one blood. In
that broad sense God's demand covers all our fellow men, whoever they
may be. For the basis of the commandment regarding the order of our
neighbor's life is according to Genesis 9, that God made man in His
image. It is indeed a heavy guilt that rests upon the murderers of
those who have been renewed after the image of Him that created them.
Think of the bitter persecutions of the church of God. The torturing
and murdering of God's children call to heaven for vengeance. The souls
of those who were slain for the Word of God and for the testimony which
they held, cry with a loud voice under the altar, saying, "How long, O
Lord, holy and true, dost Thou not judge and avenge our blood on them
that dwell on the earth?" That day shall certainly come. How dreadful
then will be the lot of those who have distressed God's people and shed
their blood.
    
    This killing of a neighbor can be done personally or by another.
Personally, as Joab did when he smote Abner under the fifth rib in the
gates of Hebron, so that he died. Also when at the great stone that is
in Gibeon he smote Amasa, as he approached him, treacherously with a
kiss. Baanah and Rechab were also murderers who killed Ishbosheth, the
son of Saul, in his house, and were therefore punished by David with
death. David himself was no less guilty before God for the blood of
Uriah, although the king let the Ammonites kill him. Jezebel and Ahab
incurred great guilt of blood when they, under the appearance of
justice, by means of false witnesses, passed a sentence of death upon
Naboth, the Jezreelite, because of the vineyard of his fathers.
    
    The instructor therefore teaches that I may not kill my neighbor,
either by myself, or by another. Many murders are committed in the name
of justice. Many wars have been waged without any justification. They
were nothing but manslaughter on a large scale. Many lives are
sacrificed for revenge, and oftentimes under various cloaks. For
example, if I recall correctly, in 1913 during the strikes in our
harbors, 400 people lost their lives in loading and unloading the ships
because the strikebreakers sought revenge. There was not enough
evidence so they could not be prosecuted. But there was One Who saw it
all and with Him there is no lack of evidence. He will judge according
to His holy law: Thou shalt not kill.
    
    Also in regard to ourselves, God forbids murder. In suicide lies a
terrible transgression of the sixth commandment. What an awful
blindness, what a dreadful godlessness has come upon them that glorify
suicide. In the newspapers and in modern literature you often read the
most painful revelations. One paper spoke of a purging shot that the
murderer had to inflict upon himself to uphold the honour of his
family. This kind of information, given by those who do not follow
God's Word as their guide, poisons the minds of the people. Is it not
remarkable how the number of suicides is increasing among those who
reject God's testimony? Persons who turn their backs to God and reject
His law, have no power to stand in the midst of troubles. Let the
severely oppressed Germans, who have forsaken the God of Luther, be an
example to us. Everywhere the statistics tell of the great increase in
suicides. Suicide is accursed of God. Let those who confess God's Word
give a clear testimony against the spirit of the age that condones and
even glorifies suicide. Do not plead for the salvation of the
self-murderer and do not emphasize the possibility of repentance in the
last moments, or that there is only one unforgivable sin, the sin
against the Holy Spirit. Although you might wish to make an exception
for the insane person who takes his own life, as some of our fathers
have done, you should show everyone how terrible suicide is. There are
examples in God's Word to show us that the lot of the self murderer is
eternal condemnation. Ahithophel hung himself because his honour was
injured. He was the Judas of David's days. He went to his own place,
the same as he who betrayed the Son of man with a kiss. And was not
Saul also a reprobate?
    
    All of these died in their sins. On the other hand God remarkably
saved the jailer from suicide. His death was precious in the sight of
the Lord. How many examples are found in the lives of God's children,
when in deep convictions they were brought to the brink of the grave;
but God saved them in those terrible temptations. Often when I was with
persons who were blessed with discovering light in their souls and in
the heaviest fight of afflictions I saw that Satan's claw was not
permitted to lay hold on them, so that later they could sing:
    
        "The Lord has richly dealt with me,
        Delivered me from death's control,
        From sin and sorrow set me free."
    
    Here we should heed the admonition of our fathers, "Seek not a deep
way, but a clear way." Even though the severest temptations often bring
God's children to the brink of death, the Lord keeps His people from
suicide.
    
    What about Samson then? Was not Samson a suicide? No. Read Hebrews
11, where this Judge who fought the battles against the enemies of God
and of Israel all alone, is counted among the heroes of faith: "By
faith Samson avenged himself by sacrificing himself." By faith Samson
was the victor in death. Samson was a type of Christ. Do not then hide
behind his act of faith to condone suicide, which is an act of unbelief
and despair.
    
    What does God require in the sixth commandment? That I kill neither
myself, nor any other. As it appears in the other commandments, so it
is true here also, that the Lord not only sees our actions, but also
notes the emotions of our soul, the thoughts, words and gestures. We
said that this commandment discovers the root of the evil that dwells
in us. The Lord says in Leviticus 19: "Thou shalt not hate thy brother
in thine heart." Thou shalt not kill in thy thoughts. Thou shalt not
wish that he who disturbs you may be taken away. It is murder before
God's judgment seat. Blessed are the peacemakers, for they shall be
called the children of God. Words also make us guilty. There are sons
of men whose teeth are spears and arrows, and their tongue a sharp
sword. "Ye have heard," said Jesus, "that it was said by them of old
time, 'Thou shalt not kill, and whosoever shall kill shall be in danger
of the judgment.' But I say unto you that whosoever is angry with his
brother without a cause shall be in danger of the judgment; and
whosoever shall say to his brother 'Raca' shall be in danger of the
council; but whosoever shall say, 'Thou fool,' shall be in danger of
hell fire." It sprang from the root of murder when the multitude cried,
"Away with Him." "They gaped upon Me with their mouths, as a ravening
and roaring lion," as Christ complained of His suffering in the
prophetical psalm. It could be read on their faces what went on in
their hearts. They shot out the lip; they shook their heads. Cain's
face also showed what went on in his soul: his countenance fell. It is
necessary for us to listen to the words of the Catechism: "That neither
in thoughts, nor words, nor gestures I dishonor, hate, wound or kill my
neighbor." One word can open a sea of bitterness; one gesture can
release deadly venom. Do not have a thought in your mind of the death
of your neighbor. God reads what is deep in our hearts and His
commandment renders us guilty. Lay aside all desire of revenge. God is
Judge! No man may, even in civil life, revenge himself. Much more must
we let God pass judgment. "Dearly beloved, avenge not yourselves, but
rather give place unto wrath; for it is written, 'Vengeance is Mine, I
will repay,' saith the Lord." That must cause us to keep silence, even
though men are unjust to us. That must kill the seeds of vengeance in
our hearts. God judges and punishes all unrighteousness. Just give it
into His hands. It is our nature to stand upon our rights and not move
an inch. But one impression of God's holy justice and of His all-ruling
providence makes us abandon all thought of revenge and be still in God.
    
    In this way we must exercise tender care for the life of our
neighbor and of ourselves. I must see to it that I do not hurt myself,
or willfully expose myself to any danger. Should we not be filled with
a holy aversion to the recklessness of our days? How many lives are
lost in what is regarded so highly as sport? Just think of the air
races and auto races. Would we not have to share the guilt of the death
of those who recklessly risk their lives to please the public, if we
should take our place among the spectators?
    
    To live sparingly or to excess are also threats to life. I have
known people, some still living, although they had no children, were
too stingy to eat properly by using some of the thousands they
possessed; who shivered with cold in their homes rather than make an
adequate fire. They neglected their own lives. So it is also with the
glutton and the winebibber. To both of them God calls, "Thou shalt not
kill."
    
    We shall pass by the evil of murder before birth that is spreading
so terribly in these pleasure-seeking times. It all springs from the
bitter root of murder. By sin we have become hateful and hating one
another. By nature we are prone to hate God and our neighbor. This
becomes evident if the Lord removes restraint. People have praised the
civilization of man, and thought such heights had been attained that
this testimony concerning man could be given the lie. Humanism builds
its philosophy upon the notion that man is good, not evil. But what a
bitter awakening was experienced during World War II with that cruel
slaughter of millions of people. Was this the civilized mankind they
praised? Who can have confidence any longer in discussions carried on
upon that basis? Who can confide in the nice words spoken at a round
table? Who can believe in an enduring peace? Who can expect anything
good from a United Nations? God's Word teaches us something else. The
future will tell of wars and rumors of wars. We must take our stand
upon that basis. In all deliberations we must consider the corrupt
state of man. If God should let us go, the whole world would be a den
of murderers. It is God only Who still holds sins in check. In His
common grace, God still gives something other than hatred, envy and
murder, that may still live in our hearts. Natural love is a gift of
God. Woe unto us if we neglect that gift and preach hatred and envy
instead of peace. Woe unto us if God abandons us to the folly of our
own hearts. The world works its own destruction, and prepares for a
future so dreadful, that even natural love will be lacking. What a
degeneracy the prophet Jeremiah already points out when he speaks not
of pitiless women, degenerate creatures such as have always been found
in the world, but of pitiful women whose hands have sodden their own
children. These had become their meat.
    
    Oh, that we might banish envy, hatred, and anger, revenge and
covetousness out of our hearts. Envy is the rottenness of the bones.
Cain's envy caused his countenance to fall. Is not envy, especially in
our days, visible on many faces? There is also the irreconcilable
hatred that filled Esau's heart. Twenty years of wandering could not
moderate that hatred. Spiritual Edom bears a perpetual hatred against
spiritual Israel, even to this day! How many cherish hatred in their
hearts, and will not forgive. Such are even found among God's people.
Many remain estranged from one another. Deep wounds have been made
between members of the same church and among those who sit together
under the Word of the living God.
    
    How terrible also is wrath, the evil transport of rage. The Lord
commanded, "Thou shalt not avenge, nor bear any grudge against the
children of thy people; but thou shalt love thy neighbor as thyself."
Let us be angry with evil, and not be as Eli, who frowned not upon his
boys. Be ye angry and sin not. Bitter vengeance dwelt in Lamech's soul.
"I have slain," said he, "a man to my wounding, and a young man to my
hurt." Revenge is the fruit of hatred. Revenge acts as its own judge,
and the justice of the Lord is not acknowledged. Let everyone search
his heart. How often vengeful thoughts dwell in our hearts. Although we
do not utter such wickedness, although we do not execute it in deeds,
oftentimes in thought we avenge ourselves on those who oppose us. We
try to find means of repaying the injustice or what we feel to be an
injustice, done unto us. In that matter we are guilty before God. He
exhorts us: "Dearly beloved, avenge not yourselves, but rather give
place unto wrath. May we receive heart renewing grace to sing with
David as we now shall sing with each other from Psalm 119:
    
    O how I love Thy law! Yea Thou can't see
    Through all the day it is my meditation;
    By Thy commandments, Lord, Thou madest me
    More wise than all who seek my ruination;
    Thy testimonies evermore shall be
    The perfect source of all my inspiration.
    
            Psalter No. 428 st. 7
    
    What a dreadful destruction sin has brought about! How deeply man
has fallen, even though he was once the crown jewel of creation. Though
we may have been given a very meek spirit so that we can bear injustice
and be silent, God demands more than a certain Stoical submission. Does
our instructor not tell us that we must love our neighbor as ourselves
and show patience, peace, meekness, mercy and all kindness toward him;
also prevent his hurt as much as in us lies, and that we do good, even
to our enemies?
    
    This is no place for cunning questions. Loving our neighbor as
ourselves refers to the kind of love, not to the degree of love. This
loving does not exclude the care for our own needs. But this
requirement is indeed the weightiest for the greatest egoist. As you
love yourself, so you must love your neighbor, that is, with your full
heart. For God has made us one people of one blood. Oh, what has sin
brought about! It wrought havoc, and filled us with hatred and enmity.
Fulfilling God's commandment is impossible for us. He who looks only to
the letter of the law and has not learned to look deeper by the
discovering light of God's Spirit, may imagine that he can satisfy
God's justice to a degree. But he deceives himself. God demands love,
and we have none. O how necessary it is that our hearts be renewed by
regenerating grace, so that the love of God may be shed abroad in our
hearts. Through that love, God's people learn to slay their enmity and
learn to love their neighbor. Yes, then the principle of loving our
enemies is even wrought within. Let us learn from God's people, how the
realization that we are created for an eternity, can fill them with
compassion for their neighbors. When the love of Christ is shed abroad
in their hearts, they would want to convince the greatest enemy of the
possibility of being saved by the blood of the Lamb. That love makes us
meek, draws us away from disputes and quarrels. It endures all things.
Out of the root of this love grows the true keeping of this
commandment: "Thou shalt not kill." If we have true knowledge of self,
we will exercise patience with our neighbor. The more we learn to know
our own hearts, our sins and our shortcomings, the easier it will be
for us to bear with our neighbors. May the discovering work of the Holy
Spirit be given to us. It would keep us from much sin. They who keep
the sixth commandment will seek true peace. They are the peacemakers.
Blessed are the peacemakers. In their hearts there is something of the
peace that passes all understanding. Peace with God causes us to have
peace with the beasts of the field. When this prevails, it seems that
everything proclaims peace in the blood of the cross. How should we
then live in enmity with our neighbor? If something of that peace may
be known and enjoyed, meekness will be one of the unmistakable
evidences, to show that such a one is born in Zion. The meek and the
merciful are called blessed. Hardness is an evidence that we lack the
soul-humbling influence of grace. In all conscience convictions, man
remains in his hard state of nature. By grace alone the heart of stone
is removed and a heart of flesh is given in its stead.
    
    The heart of flesh has sympathy for the suffering of one's neighbor
and will show meekness, mercy and all kindness. Neither the Priest nor
the Levite kept God's commandment in this manner. It is also against
our nature to do well toward our enemies. We rather wish him evil. If
he is slandered, opposed or harmed, we do not take his part, nor arise
to defend him. But God's commandment requires this of us.
    
    Who now is not guilty in these matters? Is our nation not guilty of
transgressing the law that murder must be punished by death? Let us
loudly demand the return of capital punishment. It is the commandment
of God, the transgression of which shall not go unpunished. Let us put
our hand in our own bosom. Of how many murders are we guilty, even
though we were prevented from committing the actual deed? God considers
envy, hatred, anger and desire for revenge, to be murder. How often did
that evil fill our hearts and we wished our neighbor were dead?
    
    Unconverted ones, seek atonement in the blood of Christ. He has
opened heaven for murderers. Do not rely upon a calm, resigned
character, which may be yours by nature. Sometimes an unconverted
person can put a child of God to shame; but the root of love is lacking
and therefore any true fulfilling of God's commandment is also lacking.
Desire the renewing of your heart. We must become new creatures in
Christ, or we destroy our own lives and drag our neighbors with us to
eternal destruction.
    
    The Lord grant us continually to experience His love, and give us
growth in the knowledge of God and the knowledge of self; both of which
go hand in hand, so that we may walk in love. Herein is our love made
perfect, that whosoever abideth in love, abideth in God and God in him.
For we love Him because He first loved us. Amen.







The Sanctity of Marriage

Lord's Day 41


Psalter No. 236 st. 1, 2
Read Ephesians 5:15-33
Psalter No. 322 st. 1-4
Psalter No. 384 st. 5
Psalter No. 389 st. 1, 5


Beloved,

    When John baptized Jesus, his disciples came to him and said,
"Rabbi, He that was with Thee beyond Jordan, to whom Thou barest
witness, behold, the same baptizeth, and all men come to Him."
Apparently John's disciples were not pleased that Jesus made more
disciples than their master.
    
    But John, instead of nourishing the thought they advanced, showed
them that Christ must have the preeminence, saying, "I am not the
Christ, but I am sent before Him. He that has the bride is the
bridegroom, and I am the friend of the bridegroom. This my joy
therefore is fulfilled. He must increase, but I must decrease."
    
    In these words, John refers to his ministry, and the ministry of
all God's servants, who are as friends of the Bridegroom. Their work is
to bring the bride to the Bridegroom, the church to Christ. They must
not seek their own interests. They must stand aside. He must increase,
but they must decrease. Christ is preeminent; so that God's chosen
church may be placed in true communion with Christ by faith and by that
faith find all things in Him. There is a tender relationship between
Christ and His church which is often spoken of in God's Word as a
marriage relationship. In John 3 Christ is called the Bridegroom Who
has His bride; Who accepts His bride, Who delivers His church from
under the law and gives Himself in the greatness and fulness of His
mediatorial ministration, thus fulfilling all the service of the
shadows and all that the prophets had spoken of Him. He is the heavenly
Bridegroom to Whom God, the Father, gave and entrusted His church
before the foundation of the world.
    
    That Bridegroom had to pay the dowry, and He did so in His bitter
suffering and death. Thereby He paid the debt of His church, took away
her iniquity and brought her back into communion with His Father. He
takes His church as His bride in order to exercise communion with her,
and the church exercises communion with the Bridegroom of her soul by
faith. Thus Christ is all and in all. The apostle Paul tells us that
the fellowship between Christ and His chosen church serves as an
example for us, even in this life, particularly in married life, in
order that, as Christ loved His church, we, too, shall be bound
together by the bonds of matrimony, and the husband shall be the head
of the wife, as Christ is the head of the church.
    
    How much value is put upon marriage when we see it in this light!
How firmly does the Lord demand sanctity in marriage, according to the
law of the ten commandments of which we shall now consider the seventh,
according to the explanation given us in the forty-first Lord's Day.
    
    Lord's Day 41
    
Q. 108. What does the seventh commandment teach us?

A. That all uncleanness is accursed of God; and that therefore we must
    with all our hearts detest the same, and live chastely and
    temperately, whether in holy wedlock, or in single life.

Q. 109. Does God forbid in this commandment, only adultery and such
    like gross sins?

A. Since both our body and soul are temples of the Holy Ghost, He
    commands us to preserve them pure and holy; therefore He forbids
    all unchaste actions, gestures, words, thoughts, desires, and
    whatever can entice men thereto.

    The law of matrimony must be kept holy
    
      I. In honour of God's ordinance,
     II. By reason of a holy aversion to sin,
    III. Because of the indwelling of the Holy Spirit.
    
    I
    
    In the first place marriage is an institution of God. It is not an
invention of man which, if it fails to satisfy, may be broken. A
marriage may not be broken, because it is a divine institution, and not
a human agreement. In the beginning God gave the woman to the man as a
help says God's Word, according to the description of Moses. The Lord
caused a deep sleep to fall upon Adam and God took one of his ribs and
made a woman out of it. The woman was created as a creature of God in
the state of rectitude in God's image, after His likeness. The Word of
God describes the woman in these terms so that she shall not be
despised nor disregarded. It is an exposure of wicked Lamech where we
read that he terrified both his wives by saying he had slain a man for
his wounding and a young man for his hurt. The Word of the Lord teaches
us that the woman was made of Adam's rib, formed as it were from under
his heart, so that the man shall not despise or disregard her.
    
    The woman is a creature of God. In the second place the Word
teaches us that the Lord Himself brought the woman to Adam. The first
marriage was performed in Paradise. God Himself performed it. He not
only created the woman, but with His own hand He brought her to Adam.
Marriage therefore is an institution of creation, an institution from
Paradise, when there was no sin as yet. Now because of sin, we are
subject to the judgment of God in every aspect of our lives.
Nevertheless, in spite of the judgment which we have brought upon
ourselves, God wants us to honour His own institutions.
    
    The Form for the Confirmation of Marriage states plainly that God,
as with His hand, brings unto every man his wife, sometimes by very
wonderful and remarkable ways. It is true for everyone that the Lord
still does what He did in Paradise, and brings to every man his own
wife. Therefore we must notice very particularly the leadings of God in
marriages. While we are young, we must seek earnestly that the Lord may
lead and guide us in declaring His goodness and mercy, so that we may
not enter the marriage state carelessly, and unrestrained, yield
ourselves to the lusts of the flesh. We may indeed seek matrimony, but
we should be concerned whether we can discern God's hand in it. How
much concern did Abraham have to find a wife for Isaac, not among the
daughters of the land, however high their station in life might be; but
he sought a woman who feared God, so that with Isaac she might walk in
the ways of the Lord. He made Eliezer swear that he would not take one
of the daughters of the Canaanites for a wife for his son, as he would
not have his son return there. The Lord Himself showed Eliezer the way,
and caused him to understand how that certain woman was destined to be
Isaac's wife, and that she would dwell in the house of Isaac. It is
still true, therefore, that the Lord brings the man his wife as it were
with His own hand. For this reason we must respect and honour marriage
so that we do not yield to the notions of our wicked hearts, but
preserve those bonds all the days of our lives. Moreover, the Lord
Jesus honored it highly with His divine presence in Cana of Galilee
when He performed His first miracle, changing water into wine. He did
so in order that the bridegroom might honour His Father's institution
of marriage. Is this not a clear token, in spite of sin, in spite of
the fact that we have subjected ourselves throughout our lives to the
judgment of God, the Lord still maintains the sanctity of His own
institution of marriage and crowns it with His favour and high
approbation? He does so for the purpose of building a generation of
men, wherein He shall glorify His sovereign good pleasure by justice
and grace. The angels were created by the Lord in large numbers in a
moment, but in the beginning God made but two people on earth. He
brought the woman to the man and instituted marriage, to bring forth a
generation in which His divine attributes would shine forever, a
generation of people created for eternity. God has given marriage a
value which holds for the whole life of man on earth, for family, civil
and political life. He especially gave to marriage a value for
eternity. Scripture tells us that man has both soul and body, a soul
which can not be killed, even though the body can. But the body shall
arise from the dead, to be reunited with the soul eternally. God's
institution, which He had given in Paradise and which He maintained
after the fall is valid for every man, whether He reckons with it or
not, whether he considers it or not; but in that institution God
executes His providence, His direction and His government, to fulfill
His eternal counsel.
    
    How ought we then to oppose all those who are against matrimony! In
olden times there were such, and there are still people who despise
marriage. But marriage is honorable in all, and the bed undefiled. We
may not neglect it, even if we fear adversity and cares and worry how
we shall get through the world. As the Lord leads, we ought to enter
matrimony when the Lord awakens a desire for it in the heart, so that
man and wife may live together as one, bound by that bond of love which
the Lord Himself still gives in natural kite as a fruit of His common
grace. God the Father maintains all things in the way of His divine
providence, and therein are His acts of preservation, cooperation and
government. We conclude then that God the Father, in His common grace
and by His work of providence, has laid natural love in the hearts of
men. He awakens natural love in the hearts of persons whom He makes one
in the closest bond of matrimony. For shall not they two be one flesh?
The divine blessing rests upon the wife who knows how to do her work.
Just read what is written about the virtuous woman in Proverbs 31.
Contrary to all who despise marriage as an institution of God; contrary
to those who seek to withdraw themselves from the bonds of matrimony;
contrary to those who wish to live in iniquity without restraint and
claim that free marriage consists of companionship; God in His Word
shows us that marriage is His institution. If Christ has shown that He
was willing to sanctify marriage; if marriage was sought by the saints
in the Bible, such as Abraham, Isaac, Jacob and Peter (hence both in
the old and the new dispensation); if the godly have sought and honored
it; moreover if the Lord has given His approval of it, then we are told
that the Lord will bless marriage if we walk in His ways. Despising of
marriage leads to the undermining of a nation; the entire nation
weakens and sinks away. Why must we keep the law of matrimony? In the
first place because marriage as an institution of God must be
sanctified and honored, and because we must submit ourselves to that
which God has given for the maintenance of the human race.
    
    In the second place the law of matrimony must be kept holy
    
    II
    
    By reason of a holy aversion to sin. This is our second main
thought. Read what the Catechism says about this. The seventh
commandment teaches us that all uncleanness is accursed of God,
therefore we must with all our hearts detest the same, and live
chastely and temperately. When we undertake to speak about sins in
relation to this commandment, only a few of which can be mentioned, we
speak in the first place of uncleanness. I have already stated that
matrimony is an institution of God for our entire life. It may not be
terminated except by death, or adultery, in which case the marriage is
broken by sin. Adultery, as God's Word teaches us, is the only cause
for which marriage may be dissolved and a new marriage made. Although
the civil authorities think differently, God's Word says there is only
one sin for which a marriage may be dissolved: the sin of adultery or
fornication, by which contact is had with others. Thereby the close tie
of marriage is broken. The Lord's displeasure rests upon such persons
and He will show them His holy indignation. But then there is no
obligation to obtain divorce. If the marriage is dissolved because of
adultery, it does not mean that person may not marry again. It is
indeed written, "Whosoever shall marry her that is divorced committeth
adultery", but this word does not apply here. In the days in which the
Lord spoke these words, conditions were such that a man often sent away
a wife because he hated her. The law of Moses says, "Then let him write
her a bill of divorcement", and do not merely put her out. Moses
permitted them to give a bill of divorcement, but from the beginning it
was not so." Whosoever shall put away his wife, except it be for
fortification, and shall marry another, committeth adultery; and whose
marrieth her which is put away does commit adultery." The Lord means:
If you take a woman to wife, you can not at will give her a divorce,
but you are bound to her for life. Breaking the bond of marriage so
easily is an evil, and ignoring it to enter into another marriage may
not be done. Let us give this our attention. Remember that we may never
seek divorce except for the reason God has given us, and then I must
repeat what was said before, that there is no obligation to obtain
divorce, but in this case it is permitted. This means that if a man and
wife can forgive and again accept each other, it is not forbidden to
prolong the marriage; in fact, the Lord may even grant a return of
marital bliss. But if one or the other cannot overlook the injury, then
God's Word permits divorce and a right given to sue for it. When
anyone, contrary to God's institution, obtains divorce for any other
reason, he may not enter into another marriage. In this connection
God's Word speaks of "her that is put away", who must leave though
there is no ground for divorce. Let us take this matter seriously. May
the Lord prevent us from ever coming to such a separation. Yet if there
is a falling into adultery and continuing in it, this is the only
reason for dissolving the marriage bond.
    
    At this point we must also consider incest. In Leviticus 18 and 20,
we are given the rules governing forbidden marriages. As we read these
chapters to which our fathers adhered strictly, we must remember one
thing, namely, that what is written there belongs to the ceremonial
laws, and all that is commanded there contains a standard of conduct
which still holds true and renders a given sinner guilty, but the rules
are not applicable in every case. For instance, the church formerly
ordained on the basis of Leviticus 20 that the marriage of a man to his
deceased wife's sister is forbidden because that they shall be
childless. However, this judgment does not hold true. We have many
examples to the contrary, as they do have well-born children. If the
Lord Himself does not literally bring to pass what is written in
Leviticus 20, it is a proof among other things that this rule does not
apply to the time of the New Testament. Therefore the church has made
other regulations in this matter, regulations which state the
relationships which are too close for marriage. We must always use
caution, even though certain close relationships are permitted. For
example, think of marriage between cousins. We should not easily
consent to it, lest we contribute to the weakening of the generation.
Let us remember that the Lord keeps a watchful eye upon the marriage
covenant.
    
    I ask your attention for one more matter, that of mixed marriages.
We find in Scripture the example of Esau, who took a wife of the
daughters of the land. This was a source of much grief to Isaac and
Rebekah. Jacob went out to find a wife from among a family that feared
the Lord. Sometimes our young people act so inconsiderately that you
know nothing of their plans until they have been carried out. They seek
no advice and say not a word, but proceed without the marriage being
confirmed in church. They marry without notifying the Consistory of
their intentions. Can they expect the Lord's blessing upon such a
course? They keep company with persons who do not live under the truth
and show no concern for God's Word. What is to be expected from such
marriages? Some marry Roman Catholics, which causes much grief, and
ends in separation. Let us avoid mixed marriages. Read your church
manual and see how our fathers sought to prevent it. I will go a step
further. Let us avoid marriages with people of other denominations,
because such marriages cause so much quarreling and trouble in
families. Be sure to lay a good foundation at the outset and say
firmly: "I want to remain under the truth where it is heard, and I will
never forsake it."
    
    I am saying these things from experience. It happens occasionally
in the congregations that one marries a person of a different faith. It
causes untold grief and one thing leads to another. There is much
quarreling in such families, because one will not give in to the other.
"Be ye not unequally yoked together with unbelievers", but considering
the cases I mention here, be not yoked together with anyone of another
denomination.
    
    We have also the sin of adultery which is committed when married
persons have intercourse with others. Thus David committed adultery
with Bathsheba. What sorrows it bore for David! First he tried to
shield himself by placing Uriah in the front line of battle so that he
fell and died. God saw it and charged David with it, then visited him
with much grief. Think of the adultery committed by Herod the Great.
John the Baptist admonished him because he had his brother's wife.
God's own institution was involved. If marriage were an institution of
man, the violation would not be so serious, but a divine institution
was attacked. Therefore we must enter into marriage in order to lead a
married life. The Apostle Paul says in I. Corinthians 7:5: "Defraud ye
not one the other, except it be with consent for a time, that ye may
give yourselves to fasting and prayer." Some have given a pious tint to
this defrauding, but it is a false colour for if you bring in arguments
that are contrary to the ordinance of God, they are false, and you can
expect no blessing in this way. Others defraud one another because they
want no cares, troubles or burdens. It is an evil that is creeping into
our congregations. I have my fears when I see how many children are
baptized in a year. When we see the ratio between the number baptized
and the size of the congregation, then we must take these things to
heart. Our women ought to be concerned about it. Withdrawal has often
been the beginning of deep misery, when the close life of marriage was
marred and the responsibilities of marriage were neglected. Is it not
written, "And they shall be one flesh?" The eyes of the Lord are upon
us and He knows our most secret thoughts, also when we are alone and in
our inner chamber. Let us not heap sin upon sin.
    
    There is much more that the Lord brings to our attention in this
Catechism, based on the seventh commandment which we shall touch upon
briefly. All uncleanness is accursed of God. God forbids not only
adultery, but also all unchaste actions. Read Deuteronomy 25 and note
what judgment God brought upon touching another. Further, unchaste
gestures are forbidden, wanton eyes, tripping feet, of which Scripture
speaks. Let no corrupt communication proceed out of your mouth, but let
your words be few and seasoned with salt, lest they stir up lusts in
our heart. Finally the instructor says that the seventh commandment
forbids whatever can entice man to uncleanness. In this commandment God
forbids all that which we meditate upon in our hearts and in which we
secretly find delight. In this connection think also of the books that
are read. There is a popular kind of books that are called love
stories. Do our boys also read them? Let us also watch our clothing.
Notice how the styles of our day prescribe clothing that arouses evil
lusts in our hearts. Compare what is written about Jezebel. Let us wear
simple clothing and remember that God gave us clothing to cover
ourselves. Let us take heed lest we follow the world in hair styles.
Let us not be the first to follow a fashion. Let our heart be set upon
being adorned with the garments of righteousness and holiness and
humility. Oh, that this garment were the ornament of our women. Let us
not walk in the way of vain amusements as in theaters and dance halls.
Why are they so dangerous? Because our hearts are evil and so little is
needed to bring us upon the wrong way.
    
    There is an aversion against sinning which the Lord lays in the
heart. We would say, there is still a natural aversion to sin,
sometimes even a natural fear of impurity, and we must seek to nurture
it. There is also a holy abhorrence of sin, which flows from the fact
that The Holy Spirit dwells in our hearts. This is the third point for
which I ask your attention.
    
    III
    
    In question 109 of our Catechism it says that our body and soul are
temples of the Holy Ghost, so He commands us to preserve both of them
pure and holy. We read in Exodus 29 where the Lord says, "I will dwell
among the children of Israel." The Lord still dwells in the
congregation when His Word has dominion and His testimony is bound upon
the conscience so that we hate and flee from sin. When God had His
dwelling among the people of Israel, were the people then not greatly
obliged to walk according to God's commandments? Has He not said that
it would be a double judgment upon Israel if they forsook His ways? Let
us not think it a small matter that the Lord still dwells among us.
    
    In a very special sense it is true of God's children that they are
temples of the Holy Ghost. The Lord dwells in their hearts to their
salvation. In regeneration, God the Holy Spirit enters into their
hearts and renews them, drawing them out of sin and iniquity. I am here
speaking of sanctification, based upon Exodus 29, for certainly it is
God Who sanctifies His people and works in their hearts a loathing of
all that displeases Him. From this flows the upright desire of heart to
live perfectly before God and to destroy sin, root and branch. It is
the work of God to sanctify men, and by way of sanctification to wash
and cleanse them from iniquity. If God's work is lacking in our soul
and the Lord has not taken up His abode in us, then there cannot be a
true zeal to keep God's commandments; we transgress against them in
words, in thoughts and in deeds. There is a passive and an active
sanctification. The passive sanctification is that in which we are
acted upon and in which God glorified His work in the heart of sinners.
What flows out of passive sanctification? The active sanctification in
the exercises of faith by the people of the Lord. The will being
renewed becomes itself active. The Lord has no passive people who say,
"The Lord has to do it", but they have exercises and are zealous to
keep God's commandments. The will thus renewed longs to live and walk
according to God's commandments. God is the renewer of the will, but in
dependence on the ministrations of the Holy Spirit, God's people
receive exercises in active sanctification and in the keeping of God's
commandments. What do they experience then in their own heart? That all
evil dwells in it and frequently to their sorrow, that the old man
still has very much power. The old man is the corruption which has
spread itself over the whole man. That corruption is not taken away
from them, for sanctification in this life is only in part and the old
man rules whenever the Lord withholds a little of His protecting grace.
How many examples do we have in Scripture, which show that God's
children sometimes plunge into the worst evil and sin. In that way they
must learn to be exercised continually to seek shelter under the Lord's
wings, and to be preserved by Him, so they may not be given over to the
fitness of their evil hearts and that the flesh may not have dominion
over them. When in our Catechism it is written that we must preserve
our body and soul as temples of the Holy Ghost, the reference is to the
exercises of God's people, so that they may withdraw themselves from
all that which might stir up sinful lusts, and walk conscientiously
according to the commandments of the Lord, continually employing Christ
as Prophet, Priest and King.
    
    Thus they learn to need Him for instruction, for guidance and as a
continual propitiation for their sins, so that He may increase in
stature more and more in their hearts. They continually sigh to be made
temples of the Holy Spirit in which God Himself has His abode; for when
they forsake His commandments, God hides His face from His people, and
visits them with chastisements. "But if my children e'er forsake My law
appointed, then truly will I chastise them with rods for all their
provocation." Therefore the constant prayer of God's upright people is
what we shall now sing from Psalm 139:
         "Search me, 0 God, and know my heart,
         Try me, my thoughts to know;
         0 lead me, if in sin I stray,
         In paths of life to go."
    
                    Psalter No. 384 st. 5
    
    Do you not perceive how profitable it is that we examine the law of
the Lord together year after year, and examine ourselves thereby?
    
    It is profitable for old and young, for the families and for so
ciety, for parents and their children. The whole world is concerned
about the rising generation, and especially in our days the church is
giving all its attention to the youth. Also in our congregations we
hear the cry, "0, our young people, our young people!"
    
    There is one thing I could wish, namely, that the labor bestowed
upon the youth would be directed into the right channels and that the
direction would be tested by the Word of God. I should like to impress
this upon your hearts, young people, that you try these directions by
the old writers. I commend them to you with so much liberty because
they agree with God's Word. If it were not so, I would say so, but I
want to preserve our young people. I should like to advise, "Boys, come
together." I have no objection to young people's societies, if they are
under the direction of the consistory. There should be much more
interest shown in the old truth, but many would rather roam the
streets. Let the young people's societies grow, but only in searching
the truth, and in approving the old doctrine, so that it may not be
taken away from us. Be grounded in the fundamental doctrines of the
truth, and never forget that man by nature is dead in sins and
trespasses, and that he must be born again. It may be that God will use
it as a means to dwell in your hearts so that you may walk in the
ordinances of the Lord.
    
    This means for all our boys and girls in general, that they must
walk cautiously. Do not visit the places of vanity. Snares are laid
there. Do not say, "What is wrong with this or that performance at the
theater? It was very instructive." Rather notice the company you are
in. One thing leads to another. Do not expose yourselves to the
slippery places of vanity. Consider what happens there. You can see
what the fruits are each time you hear young people confessing their
sin before the congregation. The crown is taken from their heads, for
the rest of their lives. Let us beware of sin, for it causes so much
pain, grief and sorrow. What is more, our secret sins are recorded
before God. When you are seeking the way of marriage, first bow your
knees and say, "Lord, although I am unconverted, grant that I may walk
in Thy ways, so that I shall not regret it later." Sometimes you can
tell your troubles to someone whom you trust, but it is better to bring
all your problems to God's throne of grace.
    
    Many married persons have a secret sorrow. When the marriage is
planned and your heart is engaged, do not give it to another in the
false hope that it will end well, for it will not end well. Let us be
honest before God and man. Confess honestly to yourself how matters
stand when you are going to be married. Test yourself whether there is
true love in your heart, for only the tie of true love can help carry
the burdens of an entire life together. Do not think the path of
married life is strewn with roses. The form for marriage states so
truthfully that married persons, by reason of sin, are subject to many
troubles and afflictions. Adversities are sure to come, through
sickness and cares, troubles and sorrows. But if husband and wife are
one, they can bear the circumstance together. When children are born,
they will not say, "It is too much, the burden is too heavy." Remember
that children are a heritage of the Lord, and they who practice birth
control bring God's judgment upon themselves. Let our women walk
carefully. Let them learn what God's Word teaches them, namely, that a
meek and quiet spirit is of great price in the sight of God.
    
    Oh, may arguments and trouble depart from married life. If we are
willing to submit to the truth and yield to the Word of God, peace will
come into our homes. Do you know of a sweeter peace than that which God
gives in our families between father, mother and children? I am not now
speaking about the people of the world, but about our congregations. We
sometimes learn from outside sources that children cannot get along
with each other. When that point is reached, the parents suffer much
pain and grief and no remedy can be found. What is the reason? It is
because we do not want to esteem others better than ourselves and
especially that we do not want to submit to the Word of God. Be
persuaded of this, parents. Lead your children in such paths that they
learn to live in harmony with each other. Keep your children from mixed
marriages. Let not the desire to become great in the world be the
motive for your so-called good marriage. Let it be our concern that our
children walk in the ways of the Lord. God cares for our marriage,
because it is His institution, and therefore He will hear our
petitions. "In all thy ways acknowledge Him and He shall direct thy
paths." But the most important thing is, as the Catechism says, that
both our body and soul are temples of he Holy Ghost. Indeed, in a
broader sense, it is true that God dwells in the midst of the
congregation and of the visible church, where His Word and sacraments
are administered according to the institution of Christ, and where
discipline is exercised. With some liberty I may say, although there
are many shortcomings, God still dwells among us.
    
    Therefore, children, while you are in your youth, take counsel with
your parents, with your minister, with your consistory, that they
instruct you. Let the Word of God make an impression upon your
consciences, that you may turn away from sin. May the Lord protect you
on all sides. If you are married, do not lightly seek a divorce. It is
better to tell your troubles to the Lord. May He grant you the
indwelling of the Holy Spirit in your heart. Then God will sanctify you
from all sin and enable you to walk carefully before Him.
    
    If we can look the whole world in the face, there are in our hearts
the thoughts of evil, and especially of this sin against the seventh
commandment. In this we are guilty, every one of us. What is it we
need? To be washed and cleansed in the blood of Christ. It is this that
God works in the hearts of His people. He Himself says in His Word, "I
am the Lord that; does sanctify you." The Lord Himself draws His people
out of the servitude of sin, and delivers them from unrighteousness.
Thus a sincere desire is wrought in them to keep all God's
commandments. They are placed as it were, in the presence of Him Who
knows the heart. This causes them to confess their transgressions with
sincere sorrow, and truly to strive for the mortification of sin in the
active exercise of sanctification, so they may keep themselves holy in
both soul and body. In their heart is that holy race after perfection,
if that they may apprehend, says the apostle Paul, that for which also
they are apprehended of Christ. But even the holiest men while in this
life, have only a small beginning of this perfect obedience. Therefore
God's people bow in deep humility before God because of all the unholy
affections and workings in their hearts, with the sincere desire that
body and soul be made the temples of the Holy Ghost. This abasement
keeps God's people from self-exaltation, but enables them to find a
foundation upon which God's law is perfectly glorified, namely in
Christ. Perhaps you have thought at times, "How can such a one as
Manasseh, or the thief on the cross, or even David go to heaven? This
shows that you do not know your own heart. By grace God's children
learn to know themselves by the indwelling of the Holy Ghost, Whose
work it is to convince of sin, of righteousness and of judgment. In His
strength the flesh is crucified and slain, so that they may walk
uprightly in God's commandments and rejoice in God.
    
    May we in all the grief and trouble that comes upon us and in all
cares that beset us, lose ourselves more in the Lord, and entrust
ourselves more into His fatherly hand. May He by the work of His
Spirit, write His law in our hearts as with a pen of iron, "Thou shalt
not commit adultery." This is to say, you must live holy and mortify
your members which are upon the earth, putting away your fleshly
desires, and seeking that spiritual marriage which Christ performs with
His church. He is the Bridegroom and His church is the bride. In this
marriage, this holy union of faith with Him, God's children receive the
remission of sin, the purification of their hearts and deliverance out
of troubles; but also the preparation for perfect glory in that place
where they neither marry nor are given in marriage, and where they only
shall come who are bought by the blood of Christ. There they shall be
as the angels of God to glorify and praise the only Triune God and the
Lamb eternally. Amen.






Of Property

Lord's Day 42


Psalter No. 400: 4, 5, 6
I Kings 21
Psalter No. 105: 4, 5, 6
Psalter No. 305: 4, 5
Psalter No. 136: 3, 4


Beloved:

    What an awful history is recorded in I Kings 21, regarding Jezebel
and Ahab in their dealings with Naboth the Jezreelite. Here we read of
what happens when a man forsakes and despises God's ordinances.
    
    Naboth had a vineyard in Jezzreel which bordered on the palace of
Ahab, the king of Samaria. Evidently Ahab had built a palace in Jezreel
also, though Samaria was the official residence of the kings of Israel.
    
    Ahab proposed to Naboth that he give his vineyard to him, because
Ahab deemed this vineyard very suitable for a garden of herbs, or as we
would call it, a vegetable garden for his palace. In exchange for it,
Ahab would give Naboth a better vineyard or, if it seemed good to him,
give him the value of it in money. Naboth, however, refused. This
vineyard was an inheritance of his fathers and had become his lawful
property.
    
    Now you know how closely God watched over the possessions of the
people of Israel. A piece of land was not transferable among the
Israelites in the sense that the possession of it could be transferred
for a certain time, but the title remained with the original owner. If
selling a piece of property became necessary because of poverty or the
death of a whole family, and consequently the possession of it had to
be transferred, this transfer could not last for more than fifty years.
Every fiftieth year was Israel's Year of Jubilee in which all the
inhabitants of Canaan could receive their freedom, and return to their
father's possession. The Israelite who had sold his land because of
poverty, or any other reason, received everything back.
    
    Also Naboth was attached to his paternal inheritance, and refused
to part with his vineyard. That was his proper right. In no sense did
King Ahab have any claim on the property, which the Lord Himself had
allotted to Naboth as He had done to every tribe, every relation and
every family by establishing the boundaries.
    
    Ahab was very irritated and angry because of this refusal. He lay
down on his bed, turned away his face and would eat no bread. But the
wicked Jezebel knew a way to solve this problem. She hired false
witnesses who accused Naboth of having blasphemed God and the king.
They carried him out and stoned him until he died, and then seized all
his goods.
    
    Now this case was closed and Ahab had his way.
    
    But God had seen it! He sent Elijah, the prophet, to Ahab, who was
enjoying a walk in Naboth's vineyard, with the divine message that the
dogs would lick his blood and eat Jezebel by the wall of Jezreel.
Notice how closely the Lord watches over His own institutions,
including that of private property, which He allots to each person as
the Sovereign Owner of heaven and earth. For this reason He commanded
in His holy law: Thou shalt not steal.
    
    We shall now consider this eighth commandment, according to the
explanation given us in Lord's Day forty-two of the Heidelberg
Catechism.
    
    Lord's Day 42
    
Q. 110. What does God forbid in the eighth commandment?

A. God forbids not only those thefts, and robberies, which are
    punishable by the magistrate; but he comprehends under the name of
    theft all wicked tricks and devices, whereby we design to
    appropriate to ourselves the goods which belong to our neighbor;
    whether it be by force, or under the appearance of right, as by
    unjust weights, ells, measures, fraudulent merchandise, false
    coins, usury, or by any other way forbidden by God; as also all
    covetousness, all abuse and waste of his gifts.

Q. 111. But what does God require in this commandment?

A. That I promote the advantage of my neighbor in every instance I can
    or may; and deal with him as I desire to be dealt with by others;
    further also that I faithfully labor, so that I may be able to
    relieve the needy.
    
    This commandment has to do with property, and we see how this
property:
    
      I. belongs to God alone as the Sovereign Owner,
     II. is obtained from God's hand, and
    III. must be used in a manner well-pleasing to God.
    
    I
    
    This Lord's Day speaks of stealing, which is appropriating someone
else's property. It is evident from God's Word that stealing is
forbidden because it teaches us that God has given man a right to own
property. By this, Holy Scripture does not say that we are sovereign
owners, who can do with our property as we please. God only is the
Sovereign Owner of all, and he demands that we acknowledge Him as such.
God alone is the sovereign Possessor of heaven and earth, of all
creatures living on the earth and dwelling in heaven. He does with the
armies of heaven and the inhabitants of the earth according to His good
pleasure. His is the silver and gold and the cattle on a thousand
hills. The earth is the Lord's and the fulness thereof. All that exists
is the Lord's, and according to His pleasure He allots to everyone a
certain portion in this world.
    
    How often we err in all our labor, plans and calculations. Permit
me to illustrate this with a practical example which speaks volumes.
You know that the island of Walcheren (in the province of Zealand) was
flooded with sea water during the war. The government ordered the
farmers not to sow during the first year after the war because the soil
was not suitable, and therefore incapable of yielding crops. The
farmers in this area, including those in Tholen, paid no attention to
that restriction, but raised a very rich crop on that soil despite all
human calculations. It was the Lord Who opened His hand and gave a rich
harvest.
    
    But what happened the following year? Hardly any wheat had been
harvested and there was no bread to eat, but the people lived on beans.
Is this not an example of the way in which the Lord teaches us to live
in dependence on Him? When we make plans without God, our calculations
fail. When we think we have obtained our purpose and all will go well,
then everything goes wrong. Apply this to your own life, and let all
these experiences be a reminder in the first place of our deep
dependence upon the Lord. Our nature is opposed to a dependent life.
    
    As children of Adam we want to be like God; that is, free and
independent of God. Bowing before God and acknowledging Him is strange
to us by nature. We want to live our own life and rule it apart from
God. We desire to boast in our own strength, in which we put our
confidence. Wherein do we put our trust? In man and in the means. When
our fields produce good crops, when our trade brings us great profit or
when our name is mentioned among the educated, how we swell with pride.
It is the fertilizer, our zeal and skill, and our wisdom to which we
ascribe the blessing. Yet, what do we have that we have not received?
All blessings are from above, from the Father of Lights, from whom
comes every good gift and every perfect gift. When He withholds His
hand, our prosperity is gone; when he takes away our breath, we are no
more. Everyone who has learned to know something of God as the
Sovereign Owner acknowledges: "Except the Lord build the house, they
labor in vain that build it. Except the Lord keep the city, the
watchman waketh but in vain. It is vain for you to rise up early, to
sit up late, to eat the bread of sorrows, for so He giveth His beloved
sleep."
    
    In true acknowledgment of that dependence, God receives the honour
from His people. They live a life of prayer, in order that their needs
may always be supplied.
    
    It was not without reason that Moses warned the children of Israel
not to say in their hearts, "My power and the might of mine hand has
gotten me this wealth." Moses said, "Thou shalt remember the Lord thy
God, for it is He that giveth thee power to obtain wealth." It is the
Lord Who, as the sovereign owner of all that exists, distributes to
everyone according to his sovereign pleasure.
    
    The second lesson which we are taught about God as the sovereign
owner is, that we shall be held responsible for the use of the property
which God has entrusted to us. Some day each person will have to give
an account before God's judgment seat, of the use he has made of the
goods which God has given him. We should fear covetousness, abuse and
wasting of God's gifts, as the instructor says. Scripture says, "They
that will be rich, fall into temptation and a snare."
    
    There is no poorer man than a miser. He denies himself and others
the necessities of life. For the poor he has only a harsh word. To the
church and school he gives not a penny.
    
    I have known people of wealth who were shivering at their own
hearths during severely cold weather, because their thriftiness
prevented them from using the necessary fuel. I have seen some brooding
day after day for fear of having to lead a pauper's life until the
heirs divided the thousands after their death. Truly, we should sing
with David: "Incline my heart to thy testimonies, and not to
covetousness."
    
    On the other hand there are people who are guilty of wastefulness.
They live extravagantly. They spend all they earn even when their
income is ample. Their money is squandered or spent on things of no
value.
    
    The Lord Jesus left us a different kind of example when He fed the
five thousand with five loaves of bread and two fishes. He commanded
that the fragments be gathered up. God will also require an accounting
of the food fragments we throw away.
    
    We are not to follow Rome in its doctrine of voluntary renunciation
of property - the so-called voluntary poverty; neither are we to allow
waste which is also a despising of Him before whose judgment seat all
men must once appear to give an account of their stewardship.
    
    From the acknowledgment that God is a sovereign owner follows in
the third place, a quiet submission to what God grants us; for we
receive it out of His hand. It is God Who makes rich or poor, and gives
much or little. It is He Who makes us live in wealth or poverty all of
our lives. Was not Asaph offended because the eyes of the wicked stood
out with fatness while everything was against him? There was no
contentment in his heart. However, when he understood the end of the
wicked he had to cry out, "Truly God is good to Israel, even to such as
are of a clean heart." Let it be the confession of our hearts that we
receive everything - be it much or little - out of God's hand, in order
that we may not covet the world and its lusts, but be content with what
the Lord gives us. It was Agur's prayer: "Lord, give me neither poverty
nor riches." If this principle were acknowledged in the consciences of
all of us, neither socialism nor communism would influence us, but we
would live calmer lives. Then we would say - even in adversity - "It is
God's hand that gives me everything I have, because God is the
sovereign owner who gives to everyone his portion."
    
    II
    
    Our second point is: Property is obtained from God's hand.
    
    In His providence God upholds the whole universe, heaven and earth,
and being good to all, He gives seed to the sower and bread to the
eater. He makes His sun to rise on the evil and on the good, and sends
rain on the just and on the unjust. There is no one on earth who can
say that God rewards him according to his sins. If the Lord would deal
with us according to our just deserts, we would be in that place where
there is weeping and gnashing of teeth.
    
    The Lord's tender mercies are bestowed upon us day by day, but
there is a great difference how He does so. God upholds the world in
His long suffering. The world does not continue to exist by virtue of
Christ's mediatorial blood. The Mediator, however, became poor; He
hungered and thirsted, and thereby obtained a holy right to the goods
of this life for His people.
    
    The world has no part in that right, but the church of God receives
its temporal blessings in God's favour. Therefore the church may
rightly sing:
    
    Make known His doings far and near
    That peoples all His Name may fear.
                        Psalter 425:1
    
    God distributes to His people the benefits of this life in His
favour and by His right hand. If God's children may observe this and
taste a little of God's mercy, they are rich, even though they are poor
in the world. They are blessed even though they are trampled under foot
by the world. "O, satisfy us early with thy mercy," sings the Psalmist.
If His people may taste this mercy of God, all that the world has to
offer vanishes into insignificance, because then they enjoy sweet
communion with God in Christ.
    
    Herein lies the difference between God's distribution of benefits
to the wicked and that to the pious. We certainly have reason to be
jealous of the people of God, and say that they are a happy people
already in this life. Soon they will be so eternally.
    
    In the state of innocence, God gave man a right to all the riches
of the Garden of Eden, but the fall deprived us of all those rights.
Nevertheless, in His covenant with Noah, the Lord decreed that the
whole world should be inhabited. He gave the earth as a possession to
the whole human race. Did not the Lord Himself confound the language of
the people who were building the Tower of Babel so that they should
disperse? Later when the children of Israel were brought by the Lord
into the land of Canaan, each tribe was allotted a definite portion.
The border lines were drawn and every family received the plot of
ground given them by God.
    
    Consider the daughters of Zelophehad. They had no brother and no
heir. Their father's inheritance was awarded to them under the
condition that they should never marry a man of another tribe, lest
their tribe's possession be lost to another tribe. By this we can see
how closely the Lord watched over the inheritance allotted to every
tribe, and how tenderly He cared for His Israel and for the possessions
which He had given them in Canaan.
    
    God gives to everyone his portion. One is blessed in his labor, and
God causes him to prosper in the world. He causes another to be
forgotten and fade away. Some are enriched by an inheritance, while
others lose it. Therefore, there is such a thing as private property.
We are allowed to say, this is my property, which I have received out
of God's hand.
    
    Sometimes His ways are very remarkable, and understood by His
people in their hearts' reflections. God has reserved to himself the
distribution of the blessing. Therefore we observe day by day that one
person receives an insight in his work which the other lacks. One
housewife with a large family can do more with a certain sum of money
than another who has no children. The blessing, wisdom, and all we
possess or obtain is from God, whether we admit it or not.
    
    He distributes to everyone according to His good pleasure, giving
one ten talents, another five and a third one talent. Man must respect
that distribution. God gives to each his own. Therefore let no one take
his neighbor's goods.
    
    The Socialists and Communists do not allow private property. Herein
lies the root of the battle which is being fought, and which will
become more severe as time goes on. You see whole nations moving toward
communism. The struggle between capitalism and communism is becoming
more intense. You can see this also among our own people, especially
among the members of government, who are determined that the working
man must be given a voice in the running of a business and its
ownership. Does not the Lord of the vineyard say in Matthew 20, "Is it
not lawful for me to do what I will with my own?"
    
    God gives possessions to everyone, and those possessions must be
acknowledged and protected.
    
    Stealing means not only that I take something belonging to another,
but also that I offend the right of ownership which God has given him.
The more that socialism and communism prevail, the more deeply will our
people plunge themselves into misery, because the ordinances of the
Lord of Hosts are trodden under foot.
    
    These things should fill our hearts with fear. God will not allow
His ordinances to be set at naught. He gives every man his portion, and
that which we receive out of His hand we must protect. Above all, we
are to make use of it in a way which is pleasing to God.
    
    III
    
    Our third principal thought shows us how to make use of property in
a manner which is well-pleasing to God.
    
    Here we have occasion for a short discussion first of all of the
sins which are committed against this commandment, and secondly of our
calling, to keep this commandment.
    
    God not only forbids thefts which are punishable by the
magistrates, but through Israel's civil laws which were interwoven with
the ceremonial and pointed to Christ, a standard for this life appears
which is this: The government is called to protect both the national
property and the property of individuals. It is the duty of the
government to see to this. But if we read the daily papers we must say,
"Wretched land, what will become of it?" The government is guilty of
violating this commandment and of misusing the property of our people,
who groan under heavy burdens. The Lord expresses His displeasure with
it since theft is forbidden in this commandment.
    
    Our Catechism speaks further about robberies or taking away goods
by force. Think of the late wars in which small countries were trampled
under foot and suppressed. Robberies in private life are also forbidden
by the Lord. Think of King David, who pronounced his own death sentence
when the prophet Nathan came to him. David himself was the man who had
robbed the ewe lamb under the pretense of right. Also Jezebel, wanting
to please Ahab, caused Naboth to be killed under the pretense of
justice. It was a satanic action, and God took revenge on the house of
Ahab and on Jezebel.
    
    Such things still happen today. Think only of recent times when two
false witnesses were sufficient to imprison a man. The Lord sees all
this injustice, even when it has the appearance of right, and will show
His wrath.
    
    Notice also how the other examples cited by the Catechism, are
taken from daily life: unjust weights, ells, measures, fraudulent
merchandise, false coins, usury, or any other such means forbidden by
God. Beware of the business world! It requires constant vigilance; and
for those who desire to live according to God's Word, it is difficult
to be honest in business. Sometimes improper weight is given. Sometimes
ells and measures are lessened. In still other instances fraudulent
merchandise is delivered. "A false balance is an abomination to the
Lord, but a just weight is His delight."
    
    Think also of usury. Usurers make use of an emergency situation to
extort great sums of money from someone who is in financial straits. I
want to emphasize very strongly: Avoid usurers, even though you may be
in the greatest financial need, for you w111 perish in their hands.
    
    Consider the black market trade. Never expect a blessing upon such
trade. Examine the conduct of the black market traders and see how they
carry the clear evidences of God's displeasure.
    
    When the instructor says: "Or by any other way forbidden by God,"
should we not think of the fact that we live above our means by
insisting upon certain standards of dress and household furnishings
just to be conspicuous in the world? Do you not know that by this
behavior you go from one evil into another? Let our boys and girls
ponder these things. Do you spend all your earnings on yourselves and
forget your parents? Do you forget the love your parents have shown
you, and as you grow older do you not esteem them worthy of any
recompense?
    
    How abominable, furthermore, is gambling. "The lot is cast into the
lap, but the whole disposing thereof is of the Lord." His holy
providence controls the lot. Gambling, however, tries to make God's
providence turn to our advantage instead of committing our life's
destiny into the hand of God. Gambling makes a mockery of God's
providence. Moreover, it is contrary to the command of the Lord: "In
the sweat of thy face shalt thou eat bread." By gambling an attempt is
made to obtain money the easy way. "But they that will be rich fall
into temptation, and a snare," is an appropriate warning. We should
hate such things. When the Lord called Zaccheus effectually, the first
fruit of his conversion was manifested in charity: "Behold, Lord, the
half of my goods I give to the poor, and if I have taken anything from
any man by false accusation, I restore him four-fold."
    
    Lastly, the Catechism concludes this question by condemning all
abuse and waste of God's gifts. You realize that our entire life is
referred to in this commandment. The instructor seeks to impress upon
our hearts that we must walk in humility and meekness in the sight of
God, and that "I behave myself towards my neighbor in such a way, that
I promote his advantage in every instance I can or may," as the Word of
God teaches us.
    
    Notice the Catechism says, "Where I can or may." I may not promote
my neighbors advantage in an unlawful manner. It must be lawfully
possible. I may not neglect my own affairs to help my neighbor.
    
    This Lord's Day also alludes to liberality in the distribution of
goods which the Lord has given us. "He that has two coats, let him
impart to him that has none." The rich young man lacked this charity.
    
    How much do we exercise charity? The materialism of our times has
left such scars upon us that we often make Cain's words ours - whether
consciously or unconsciously - "Am I my brother's keeper?"
    
    In what respects do we seek our neighbor's advantage? Nevertheless,
God demands that we do. The more selfish a person is, the more God
demands of him. The self-seeker, to be sure, insists on the best
treatment for himself. God, however, requires of him what he demands of
others. Only heart-renewing grace can cause us to possess and exercise
true charity, and when it is in exercise, it will enable us to seek our
neighbor's welfare according to God's command. May this grace become
our portion so that we may become living witnesses more and more
against the spirit of our times.
    
    Let us always remember the poor. Their needs are great, especially
in these times of high cost. I know of a congregation which gives
almost one hundred twenty-five dollars weekly to the poor. One need not
ask how great the collections of that congregation must be. We must be
faithful in our work, eating our bread in the sweat of our brows; but
we should also have a little to spare to help the poor and needy.
    
    Strikes are also condemned for this same reason. What is a strike?
It is the breaking of a contract agreement to work for a given wage at
a time when that work is urgently needed. It is an abuse of power, and
it is clear as day that the strikes which occur throughout the world
bear God's displeasure. Let us not participate in strikes. Let us not
join unions whose constitutions favour striking. Let us be faithful in
our work so that friend and foe may say: That employee is a Christian.
May it be said of us what we now sing together from Psalter No. 305: 4,
5:
    
         God's promise shall forever stand,
         He cares for those who trust His word;
         Upon His saints His mighty hand,
         The wealth of nations has conferred.
         His works are true and just indeed,
         His precepts are forever sure;
         In truth and righteousness decreed,
         They shall forevermore endure.
    
    Let us now apply this demand of God to ourselves. It is valid for
our whole life. It pertains to the rulers of empires and kingdoms as
well as to their subjects.
    
    Sometimes we should ask ourselves: What will become of the world?
What will become of our country? I see days of poverty approaching, and
will truthfully confess that times of great oppression are near. Let us
abstain from excessive luxury. A heavy burden is resting on us already,
and the cost of living is high.
    
    Many are asking, "What must I depend on for a livelihood soon? My
money is gone." I am afraid that this burden will become heavier. We
are oppressed under our tax system, and soon we will have to pay half
of our income for social taxes and compulsory insurance. What
enterprises will be able to meet those obligations? Ask the small
businessman how he obtains a working capital, and how much profit is
left after he pays his taxes. He will tell you he has come to the point
of no return.
    
    Our country is about to dig its own grave, and soon will be plunged
into great poverty. Wherein does the cause lie? In sin. Our sins are
the reason why the Lord's hand is against us. His hand is raised
against our whole country and against us as individuals. Nevertheless,
the Lord requires honesty from us, even towards our government, in
making out our tax reports. As you affix your signature to your tax
return, remember that you must do so honestly, for the Lord says, "Thou
shalt not steal." Let our lives and our conduct testify that we have a
conscience void of offense before God. It is a responsibility common to
all that we as individuals must act as stewards over that which God has
entrusted to us and we must do so agreeably to God's Word. Let us
refrain from taking even the least of what is not ours, even though it
be a postage stamp. Oftentimes temptation begins with the smallest
things.
    
    Remember this, boys and girls, whenever you are employed in an
office or a business, if you take the first step in this direction, it
will be easier to take the second. You will go from one evil to
another. Remember that God sees you continually. Let it be a set
principle in your life to take nothing, not even a cent, that is not
yours. And you, businessmen, be honest in all your dealings. I know a
little of how difficult it is to do business. I understand what
problems you run into, and why you say, "I cannot afford any more
losses; my business must be kept in existence!" But there is One who
knows all things, and who has pronounced his judgment on the sin
against the eighth commandment. Is it not the Lord's blessing that
makes one truly rich? Then practice prudence in the sight of the Lord,
Who demands that we take no usury, and that we act justly in weights,
measures and sound merchandise.
    
    If now our conduct is according to these rules, and our actions and
walk in meekness and humility, the Lord will enrich us with temporary
blessings. Give graciously to the poor and needy however sparingly you
have to go through life. Make it a matter of routine to set aside a
little for the poor. The Lord Jesus saw the widow's mite. Do not be
offended, girls and boys, when I say, "If you have not the money to buy
new clothing or a new hat, make your present clothing do for another
year." Let us rather live in humility and meekness than become vain and
waste that which God has given us.
    
    There is another matter which I wish to mention. Although the Lord
bestows a temporal blessing upon the keeping of his commandments, there
is a great difference in the manner of distribution which the Lord
makes in the world. One receives God's blessings out of His left hand,
whereas another receives them out of His right hand. What does that
mean? It means that the wicked may become great and attain power in the
world. One is tempted to say that everything they undertake succeeds,
and their fortunes accumulate. Another finds it impossible to save a
cent. Lines of care and sorrow are grooved deeply into his face. What
does it mean to receive blessings out of God's left hand? It means to
receive them without grace and to an eternal condemnation. Think of the
following illustration as an example: You know how an ox is fattened
for the day of slaughter. Such an animal receives the best in food. Ask
a farmer to tell you about the pains he takes to find the best feed to
fatten his ox to bring it to slaughter.
    
    At times this seems to be true of the wicked. It is as though God
is fattening them for eternal judgment which, in spite of all their
wealth, they will not be able to escape. What a terrible thing it is to
have obtained rich blessings out of God's left hand and soon to be
summoned before His tribunal in order to be cast away eternally. Be not
envious of the rich, but let us come to ourselves and ask ourselves who
and what we are.
    
    What is your relationship toward God? Has it ever become a wonder
that God is long suffering toward you and that you are not yet cast
into eternal perdition? That is the place we have deserved. But the
Lord in His providence, forbearance and common grace, still allows His
sun to rise and set upon the wicked and the righteous. Do you never
stop and consider what blessings you still enjoy? Hitherto the Lord has
protected us and satisfied every need. When He brought adversity, God
still did not deal with us according to our sins. He healed our
sicknesses and delivered us from our distresses. To this moment we have
lacked nothing. Of all this we must give an account. When do we
acknowledge that what we still have comes from God? We have labored,
and God has given us His blessing.
    
    Now consider how blessed the people of God are who receive
everything with grace. Even though they are poor in earthly goods, yet
they are rich, since God's tender mercies are better than life itself.
    
    My unconverted friend, should you not covet the portion of God's
people? They are reconciled with God. My fellow traveler, you are truly
poor and soon you will come to the end of your life, when you will have
to leave this world. You must leave all your possessions behind and
appear before God with an unsaved soul. How terrible will that be! You
may have toiled, slaved, and wept concerning temporal things, but you
have never been concerned about the welfare of your immortal soul. Tell
me truthfully, what are your greatest interests in life? What are your
daily concerns? Do you think about your conversion on Sundays only, and
then live at ease the remainder of the week, feeding yourself with the
"husks which the swine did eat?"
    
    But you say, "I cannot convert myself." I reply by asking this
question: What will you do with the daily admonition of God's Word: "Be
ye reconciled to God?" If you do not answer that question now, you will
be compelled to answer it before the Lord some day soon.
    
    May the Lord enable you to make use of His Word by going to Him
continually with weeping and supplication, and asking: Lord make me as
blessed as thy people are. They are blessed indeed. Already in this
life they are declared to be blessed: "How blessed, Lord, are they that
know the joyful sound..." and the apostle says: "For by grace are ye
saved, through faith."
    
    There are many who say, "I believe that man will go to heaven some
day." This is surely true, if the smallest beginning of God's grace has
been glorified in his heart. God's children are truly blessed already
in this life by virtue of the manifestations of God's love and grace in
their hearts. They are also blessed in their earthly possessions when
they may have true enjoyment thereof with God's favour. Sometimes they
feel themselves very rich with the least benefit they have in the
world. Sometimes they are so richly satisfied with the manifestations
of God's love in their hearts, that they are able to sing when they
receive a morsel of dry bread and a drink of cold water. This the world
can never do. Even though God's people are and remain poor in this
world, Christ has carried the burden of their poverty in order to make
them rich for time and for eternity. May our eyes be fixed on Him. Did
He not say, "The foxes have holes, and the birds of the air have nests;
but the Son of man has not where to lay His head?" Though you have only
a meager portion in this world, O people of God, it is for your
benefit, since the Lord wishes to wean you more and more from the
things of this world. He wishes to teach His people what Paul said,
namely, "As having nothing, and yet possessing all things." God Himself
will be their portion, and they must learn to be content with God. Let
not the world have such a large place in your hearts. You will be
unhappy if you do.
    
    May the Lord grant that with every gift which He bestows we may
experience His precious favour, that we may rejoice in Him whether we
possess much or little, and that we may not be earthly minded but seek
the things which are above. People of God, let your hope be fixed upon
the salvation which God has prepared for His elect in Christ, that you
may walk as strangers and pilgrims on the earth, declaring plainly that
you seek another country, in the hopeful expectation of that City which
has foundations, whose Builder and Maker is God. Amen.








Bearing False Witness Forbidden

Lord's Day 43


Psalter No. 64: 2, 3
Reading: Rev. 12
Psalter No. 24: 1-3
Psalter No. 70: 2, 3
Psalter No. 335: 1-3


Beloved:

    A question of the greatest significance is asked by David in Psalm
15, "Lord, who shall abide in Thy tabernacle, and who shall dwell in
Thy holy hill?"
    
    In a literal sense, it was the priests and Levites who stood before
the face of the Lord and daily went in and out of the holy place of
Jehovah. When David considered the great privileges they enjoyed there,
he called them "blessed", as in Psalm 65, where he says: "Blessed is
the man whom Thou choosest, and causes to approach unto Thee, that he
may dwell in Thy courts."
    
    It is as though David's heart was filled with holy jealousy because
there in the Lord's courts is felt a blessed nearness to God, and in
His pavilion the soul finds a hiding place in the day of evil.
    
    It is evident from these sayings that the privileges enjoyed in
God's pavilion are solely spiritual. Therefore the answer to the
question in Ps. 15 is so remarkable: "He that walketh uprightly and
speaketh truth in his heart."
    
    All ceremonial privileges fall short of this. Merely to belong to
the generation of Aaron externally in name did not bestow these
privileges. Many priests were despisers of God's holy Name. It was not
the offerings and sacrifices on the altars of the Lord, that could
provide their souls with the goodness of God's house and the fulness of
His Palace, for the sacrifices of the wicked are an abomination in the
sight of the Lord. Does not the Lord Himself complain: "I am full of
the burnt offerings of rams and the fat of fed beasts?" Only he that
walketh uprightly and worketh righteousness, and speaketh the truth
from his heart. (Ps. 15:2) He that has clean hands, and a pure heart;
who has not lifted up his soul unto vanity, nor sworn deceitfully, He
shall receive a blessing from the Lord and righteousness from the God
of his salvation, (Ps. 24:4, 5) even though he does not belong to the
outward, privileged generation of Aaron. These were the ones who by a
true faith looked through the shadows of the Old Testament on Him who
was portrayed thereby, and by grace were made partakers of the
purifying power of the offered Blood of that Passover of which the
Apostle boasts: "For even Christ our passover is sacrificed for us."
They were the ones who were made upright toward God and toward their
neighbors.
    
    Does not James tell us that faith without works is dead? Is faith
not at work through love? Love to God is contained in the first table
of the Law; love to our neighbor in the second table, which is like
unto the first. He who says, "I love God," but hates his neighbor, is a
liar. Liars, as Rev. 21 tells us, shall have their portion in the lake
which burns with fire and brimstone.
    
    Thus the Lord has bequeathed to His church, as a rule of faith, the
commandment to act uprightly and to speak the truth, so that through
these fruits her faith may be known. For the Lord says in the ninth
commandment: "Thou shalt not bear false witness against thy neighbor."
    
    It is our task to expound this commandment according to the
explanation given of the ninth commandment in the forty-third Lord's
Day of our Heidelberg Catechism.
    
    Lord's Day 43
    
Q. 112. What is required in the ninth commandment?

A. That I bear false witness against no man, nor falsify any man's
    words; that I be no backbiter, nor slanderer; that I do not judge,
    nor join in condemning any man rashly, or unheard; but that I
    avoid all sorts of lies and deceit, as the proper works of the
    devil, unless I would bring down upon me the heavy wrath of God;
    likewise, that in judgment and all other dealings I love the
    truth, speak it uprightly and confess it; also that I defend and
    promote, as much as I am able, the honour and good character of my
    neighbor.
    
    This commandment forbids us to bear false witness
    
      I. in social life
     II. in the administration of justice
    III. because of its devilish character
     IV. that the truth may be exalted.
    
    I
    
    The Catechism distinguishes between bearing false witness in social
life and doing so in judgment, saying in matters of judgment we are to
embrace the truth and avoid the lie. In matters pertaining to social
life the full scope of this commandment is in force: Thou shalt not
bear false witness against thy neighbor, whoever he may be. We are all
each other's neighbors. We may not bear false witness against anyone in
such a way that his name, honour, and good character are injured,
rather than promoted.
    
    Think, for instance of the way in which David's brothers belittled
him when he came into the camp where Goliath defied the armies of
Israel. David's brothers bore false witness against him, because they
placed him in an evil light.
    
    Remember Doeg, the Edomite, who betrayed David to Saul, when David
had taken the shewbread and the sword of Goliath out of the temple.
Although he did not speak lies, Doeg bore false witness against the
Lord's anointed. By this act, Doeg, as the eternal enemy of Israel,
injured his neighbor's honour and good reputation, thereby revealing
his fixed intention to destroy the people of God. Were not all the
priests killed at Nob? Here then are a few scriptural examples to serve
as a guide for all of our dealings. God demands that we always speak
the truth, not only in word, but also in deed.
    
    Furthermore, we may not misquote another's words. This is to say
that we may not quote the words of another in a different light,
thereby giving them another meaning. Think of the example given us of
the false witness against the Lord Jesus when they misquoted His words:
"He said, Destroy this temple and in three days I will raise it up."
However, the Lord alluded to his body which was to be destroyed and to
be raised again in three days. The false witnesses construed these
words to mean that He wanted to destroy Jehovah's sanctuary, which for
the Jews was no less than desecration.
    
    Furthermore, this commandment forbids backbiting and slander. There
is a difference made between backbiting and slander. A slanderer
spreads lies about his neighbor intentionally, whereas the backbiter
does not necessarily have this intention. He speaks behind one's back
while the person is not present nor able to defend himself. This sin is
frequently committed during so-called pleasant evenings. People come
together as they say, pleasantly to chat and gossip, especially about
each other. What is the result? With the people of God, if they are
present, freedom to speak about the work of God is taken away.
    
    Backbiting brings separation between God's people. Nevertheless,
many take a delight in this offensive evil, not realizing how guilty
they make themselves, transgressing this commandment. Here are the
little foxes that spoil the vineyard of the Lord. Although in
backbiting one does not make himself guilty of lying and slandering
directly, it is the work of the devil. Such deliberate lying and
deception is found in Potifar's wife when she falsely accused Joseph to
her husband, making him believe that Joseph intended to assault her
with force.
    
    We see this evil also in Ziba, Mephibosheth's servant, who spoke
evil of his lord, when David was returning from the exile following
Absalom's rebellion.
    
    Further, the instructor warns us against judging anyone with little
or no proof. How often this happens! Think about Eli, who saw the
praying Hannah in the temple and accused her of drunkenness, as her
lips only moved. Eli passed a judgment and Hannah stood condemned.
Scripture gives us another example in Job's friends. They condemned
him, saying: There is something wrong in Job's conduct. Must there not
be a reason for the deep way in which the Lord leads him? Surely Job
hides a serious sin. In their conversations they urge Job to confess
his guilt. If only he would make confession of his guilt, they would be
satisfied. However, Job maintained his integrity which he had a right
to do. What then was Job's error? He misapplied the justice of his case
or his integrity for his personal justification before God. Personal
righteousness we can never have. Even the most favoured of God's
children can never stand before the Lord, except in Him, Who sits at
the right hand of God.
    
    Job did possess integrity, however. That is to say there was no
particular cause in Job for which God brought him into such misery,
although his friends thought there was. The Lord did this solely to
glorify Himself in Job, notwithstanding all of satan's revilings. Job's
friends had judged him too rashly. Therefore he had to intercede for
them later on.
    
    We mention one more instance: think of the anointing of Jesus by
Mary in the house of Simon. The verdict was: This ointment might have
been sold for much and given to the poor. Even the disciples repeated
Judas' words, although he was a thief. With all this, Mary was
condemned though not heard, contrary to the ninth commandment which
forbids such rash judgment. However Christ knew Mary's heart and He
justified her. Use caution, therefore, extreme caution in regard to
financial affairs, lest you be caught in this snare. It comes upon you
sooner than you expect.
    
    There are abundant examples in God's testimony to make clear to us
that the Catechism speaks here in conformity to the Word of God, when
the instructor calls lies and deceit the proper works of the devil
which are hated by God. Even Bible-saints fell into this evil. Abraham
pretended Sarai was his sister. Jacob called upon the name of the Lord
when deceiving his father. The midwives in Egypt were guilty of
transgressing this commandment when they deceived Pharaoh. Think also
of Rahab the harlot who lied to the messengers of Jericho's King, when
she told them that the spies had already escaped to the mountains. Such
lying may never be tolerated because God can never approve of sin, not
even in His children; but He does make reconciliation for the evil of
His people and they need that reconciliation daily. Let us in daily
life deal honestly and uprightly with each other so that justice and
righteousness may prevail among us, and that we may keep ourselves from
saying or doing anything that may injure our neighbor's name. This
applies not only to our close relatives or distant relatives, but also
to our fellow creatures, wherever we may meet them. It applies
therefore, to church life also. Let us tell each other face to face
what we otherwise say behind their backs.
    
    II
    
    This is true also in the administration of justice which brings me
to my second main point. When we speak of judgment we must direct our
attention first of all to the Judge.
    
    When the Lord Jesus was condemned by the Sanhedrin, Nicodemus said,
"Does our Law judge any man before it hear him, and know what he does?"
Nicodemus pointed out quite correctly, that a verdict should not be
pronounced rashly. Pilate also perverted justice when he sought the
favour of the people, and delivered Jesus to be crucified, despite the
declaration that he found "no guilt in this Man."
    
    Read the Acts of the Apostles and the entire history of the church
of God. Go through the history of the ages and you will discover this
fact, that they who feared the Lord, were condemned. The followers are
not greater than their leader; the disciples are not greater than their
Lord. They have always been condemned and judges have made themselves
guilty of the commandment, which demands that justice and truth be
upheld. It is a sad thing when truth is fallen in the streets as we see
so terribly in these days.
    
    In the second place we must take notice of the lawyer. Lawyers who
defend evil cases are not honorable. Tertullian was such a lawyer. This
he showed in his speech against Paul. These are the lawyers who argue
the case so cunningly that their client is unjustly acquitted. No
lawyer is called to obscure the truth, but to seek righteousness and
justice, so the judge may render a just verdict.
    
    In the third place this commandment applies to the accused. If he
knows he is guilty, he may not plead innocent. Think in this case of
Cain who said, "Am I my brother's keeper?" David complains in Psalm 32
that his bones waxed old through his roaring all the day long, when he
kept silent about his sins before the Lord. He did not walk uprightly
before the Lord, and hid his sins. Remember Herman, who brought in an
accusation against the Jews for the purpose of destroying them without
cause.
    
    This commandment, in the fourth place, applies also to the
witnesses. False witnesses were sought against Naboth and were found.
They were men of Belial, whose false testimony became the cause of
Naboth's death and of the loss of his property. Think of the Lord
Jesus. False witnesses were also sought against Him, but their
testimonies did not agree. One said this and another said that. Christ
was declared guilty, however, in order that He might carry away the
debt of His people.
    
    What we are taught here is that we must not bear false witness
against anyone, neither in social life or in the administration of
justice. The Lord sees, hears, and hates this.
    
    III
    
    We now go on to our third main point: the devilish character of the
lie.
    
    When the Catechism describes lying and deception as the proper
works of the devil, let me emphasize that this expression is not too
strong. The Lord Jesus Himself said in John 8:44 when the devil
speaketh a lie, "he speaketh of his own, for he is a liar and the
father of it." The devil is the father of lies. It was satan's downfall
that he did not abide in the truth. Everything satan says is a lie. He
deceived the first man with lies when he said: "Thou shalt not surely
die, but be as gods." With this lie, he was the immediate cause of
man's fall, even though man fell voluntarily and willfully.
    
    The work of satan is revealed herein that he is the lie itself. He
is the accuser of God's people, as we read to you from Revelation 12.
He accuses God's people day and night, trying to make them appear as
guilty ones before God's judgment seat. Think of some further examples
of this in the Bible.
    
    I have already mentioned the story of Job. There was a day when the
children of God came to present themselves before the Lord. Satan also
came in their midst to give an account of his actions on earth. This
was the worst that could have happened to Satan. He was summoned into
the presence of God to give an account of himself. In a deceptive way
he claims that he is lord and master on earth. But the Lord says: "Have
you considered that I have my people on earth?" Then follows that false
accusation, or the speaking of a lie, when the devil replies: "Does Job
fear God for nought?" Job is pious because he enjoys prosperity. Take
it away from him and it will become apparent that the true fear of God
is not found in Job. Thereupon the Lord permits Job to be tried. He is
plagued and assaulted most fiercely. However, Job emerges from it.
    
    Do you see the work of satan? He accuses God's children. Read this
in Zechariah 3 where Joshua, the High priest, stands in filthy garments
before God. Immediately satan is present to accuse him, and stands at
Joshua's right hand to resist him. In effect, the devil was making an
attack on the whole church of God as represented in the High priest.
Satan was determined to condemn the entire church in one moment with an
appeal to God's justice. However, the Lord rejects this accusation,
saying, "The Lord rebuke thee, O satan, even the Lord that has chosen
Jerusalem, rebuke thee." God silences the accusation and satan is cast
out of heaven. He will no longer lay anything to the charge of God's
elect, because a Man-child was born who made an eternal reconciliation.
    
    For this reason our Catechism states that lying and deception are
the proper works of satan. Satan cannot do otherwise; it is his nature.
It is the nature of the fallen angels. It is well to consider for a
moment what it means to imitate the devil and to do his work, the
results of which are so fearful, such as: quarreling, prolonged
separation, depriving our neighbor of his livelihood or hindering his
progress.
    
    In our congregations there are examples of consuming envy and
jealousy among members, even among parents and children. The one
begrudges the other his bread, and tries to attain his devilish
purposes by finding fault with him. Can such devilish work have worse
results?
    
    Lying and deception also have a bearing on the true teaching of the
Word of God. False doctrine is a perversion of the truth of God which
again, is the proper work of the devil. Luther sang about this in his
song:
    
        For still our ancient foe
        Does seek to work us woe;
        His craft and power are great,
        And armed with cruel hate,
        On earth is not his equal.
    
It is satan's armor. How dreadful it is in spite of the blood of the
martyrs, they who speak lies have invaded the land gradually and are
increasing rapidly, thereby undermining the stability of the church.
How necessary it is, especially in our days, that the church be built
upon the firm foundation of the prophets and the apostles, of which
Jesus Christ himself is the chief corner stone. It is the proper work
of the devil always to dispute the work of God. For that reason, God's
wrath rests upon him, but also upon those who walk in his steps.
Surely, God will not deal wickedly, neither will the Almighty pervert
judgment.
    
    God has shown that He hates lying. Would you like a striking
example? Think of the deceit of Ananias and Sappira who pretended to be
god fearing people, but kept back part of the price of their property,
thinking to deceive God. Both of them, however, were carried out dead.
    
    There is also the example of Gehazi who spoke lies to Naaman, the
Syrian, but was punished with leprosy.
    
    The wrath of God will rest eternally on the deceiver, but in this
life already on his conscience. When Joseph's brothers met Joseph,
their consciences began to speak. They thought that this governor of
Egypt could not understand their language, and they said among
themselves, "We are verily guilty concerning our brother, in that we
saw the anguish of his soul when he besought us, and we would not
hear."
    
    A man can suppress his conscience for a long time, but it will be
the more terrible for him when his conscience at last begins to speak.
It has happened at times that the anguish of the soul became so great,
without any relief, that people fell into the claws of satan.
    
    God says with great emphasis: Thou shalt not bear false witness
against thy neighbor because it is the proper work of the devil, and
God's wrath rests upon it. What does this commandment require of us? It
requires that we bear witness to the truth. This is my fourth main
thought namely, that
    
    IV
    
this commandment forbids us to bear false witness, that the truth may
be exalted. The instructor tells us that we must love the truth, speak
it uprightly and confess it. God created man in a state of rectitude.
He loved God and walked in close communion with the God of truth. What
was actually the deep fall of man? That he believed the father of lies.
Our fathers said that unbelief was the first sin. We believed the
father of lies and made God a liar. Now our life by nature is nothing
but believing the lie and forsaking the truth of God.
    
    This is the very root of our corrupt nature and it is described in
this manner, so that we may seek the truth as it is in Christ Jesus.
God glorified His eternal truth when He glorified Him, Whom He had
given as a substitute for His people. He was condemned in order that
they might be acquitted in God's judgment, and that the truth might
have dominion in their hearts, and its fruit be visible in their lives.
    
    In regeneration, love for the truth is implanted in the soul.
Nevertheless, many weaknesses remain in the lives of God's children.
Think only of the demand which is made in this Lord's Day, of
testifying to the truth and defending the name of their Lord and King.
They are to be upright and true, not only toward the Lord, but also
toward their neighbor. They must not tread crooked paths, but
acknowledge the truth, both in the court of justice and in matters
pertaining to the pure doctrine of the Gospel. How deeply should this
be impressed upon the hearts of God's people! Why are there so many
among us who have so little insight into the truth? Because it is not
clearly understood. They take little or no pains to search the truth.
These constitute the lukewarm christendom of our days.
    
    On the other hand I have known some among God's people who had
their delight in searching the truth, and who exercised themselves
continually in it. What was the result? According to their diligence
they were enabled to exercise faith. Continual searching of the truth
is therefore very useful in edifying one another by sound knowledge in
Christ only, Who is the Way, the Truth and the Life. Is not the only
comfort in life and death for God's church to be found in Him? This
comfort is for God's children when they have to endure many insults,
and their honour and good character are not promoted, but defamed. They
are a despised people in the world. They are hated and cast out, for
the world is not worthy of them. In this life they are bowed down under
slander and reproach.
    
    What a comfort it is for the church, however, that Christ bore the
reproach of His people. Our reproaches fell upon Him. He was accused
falsely and shamefully put to death. Should not our souls rejoice in
the God of our salvation and find enjoyment in the truth of the Lord of
Lords? Let us sing it from Psalter No. 70: 2 and 4.
    
    2.  Thy mercy and Thy grace
         I love to contemplate
         Thy paths of truth my footsteps trace
         And wicked men I hate.
    
    4.  O Lord, Thy house I love,
         Where glory dwells within;
         O keep my heart secure above
         All fellowship with sin.
    
    This commandment has now been explained as it comprehends our whole
life. Like the others, this command is included under the subject of
gratitude, because the Lord gives this commandment as a rule of life in
administering His grace. Man can never satisfy the demands of the law,
even though God's command remains undiminished in force, and God
demands that all men obey His commandments perfectly, whether or not
they are converted. In other words this commandment affects all of us,
both great and small. Let us not think that the lie is a trifling
thing. Let us not think that perverting the truth is a small thing. Do
not remain silent when one accuses another without cause, but let us be
bound together with ties of truth. It is especially necessary in church
life to be united against the outside world, in order that we may stand
shoulder to shoulder in the battle, which will soon become very
difficult for the truth's sake.
    
    In our times we hear so much about reconstruction, even of the
church. I am very much in favour of it, but for that purpose one thing
is absolutely necessary: The truth and nothing but the truth must
triumph within us. Surely, then the gates of hell will not prevail
against the church of God. God's church can easily endure the heaviest
torments of satan if it remains standing on that immovable foundation
of God's eternal Word. But all the changes are precisely aimed at
undermining that foundation. I repeat: it is needful for us to spend
much time with the old writers and continually search the truth which
was delivered to us by our godly forefathers. The purpose of the new
trend is to remove the old writers from us. They are eager to offer
something else, something supposedly more modern and better, something
more attractive! In this way the eyes of the people are blinded.
    
    Dear congregation: Set your heart upon the pure doctrine. You must
come to a settled state of mind and say: this is the truth, nothing
else will do! This agrees with the Word of God.
    
    To you of the rising generation, search those old writers, who give
you that which was obtained in the struggle for the truth. With their
message let us stand side by side. Let us not degrade one another by
spreading false rumors. Let us never speak about each other to the
outside world, but rather defend one another. Love covers all things.
Let us banish jealousy and the devilish work of backbiting from our
hearts. Nothing can be more ruinous to a congregation. In my ministry I
have seen and experienced what damage backbiting and slander can bring
upon a congregation. One has this to say and another something else,
but where does it bring us? In my congregation I have always tried to
suppress this evil with all my power in order that unity might be
preserved. If any have a grievance against another, let him tell the
person face to face. If you do not dare to do this, there is something
wrong within you. Do not associate with those who always talk about
others but never about themselves. God demands that we promote the
honour and reputation of our neighbor. Are we not all each other's
equal as fellow-travelers to eternity? Does it ever come to your mind,
that God who is the Truth will maintain the truth, and that the truth
will condemn you because of your lies and slander? Have you ever given
any thought to what we became in our covenant head Adam, and been
convinced that each of us forsook the truth and embraced the lie? Is
there not sufficient reason for each one of us to be concerned about
himself? Is there any reason for us to give expression in daily life to
our confederacy with the devil? Ought we to reveal openly that the
devil is our father as though it were an honour? Yet the Lord says in
His Word: the truth shall make you free.
    
    May there be awakened in our souls an urgent desire to be delivered
from slavery to the prince of darkness, through the truth of God in the
power of the Holy Spirit, and may God glorify Himself in us to our
eternal salvation. This has become possible for us, only through Him
who was condemned as a slanderer and as a blasphemer, in order that He
might truly liberate His people. In this way the truth of God is
fulfilled in the hearts of his children.
    
    May the Lord work this in our hearts while we live in the midst of
a world that lies in wickedness, so that we may seek the one thing
needful, namely, to be born again.
    
    If at any time you must appear in court, be faithful and honest in
your declarations. Let your conscience be void of offense before God
and man; it will give you much comfort in life. Whatever accusations
may be made against you, they will not disturb you, since your
consciences are pure. "A man offends often in words; if not, he is a
perfect man," says James. But do not take advantage of this fact to
slander God's people. The Lord sees it and will punish it, since he
hates those works of darkness.
    
    You see in our days what happens to a nation when justice is made
flexible. If a country is to survive it must be ruled according to the
commandment of God. Alas, the Lord's commandments are trampled upon by
the people as well as by the government. Therefore we fear that the
wrath of the Lord will be poured out over our country.
    
    People of God, walk justly and uprightly and deal honestly with the
Lord. He it is who knows the hearts and tries the reins. In what other
way will you ever find free access to the Lord and have peace in your
hearts? "When I kept silence," says David, "and tried to hide my sins,
my bones waxed old through my roaring all the day long." The Lord
glorifies His grace in the hearts of sinners, to make them free in a
right way through the truth.
    
    May the Lord exercise His dear people much in these things, in
order that they may be upright before the Lord, both as to their state
and condition. As a result of this, let them keep this commandment in
regard to their neighbors. God's people must never talk behind each
other's back. This is done oftentimes by saying: "I heard so and so say
it" or worse, "I don't recall who told me, but it is undoubtedly true."
God's people ought to conduct themselves prudently in the exercises of
sanctification and in the keeping of God's commandments. God hates sin
and his people also.
    
    Ye saints of the Lord, although it is painful for the flesh to bear
the slander and contempt of men, it is not a strange thing that is
happening to you. Even God's people can oppress each other at times.
However, there is One who knows all things and will surely defend His
own who are oppressed. He alone can fill their souls with peace. Let us
encourage and comfort one another with this, that the Lord Jesus went
before us in these ways. He is our compassionate High priest. Let us
not be too dejected on our pathway through this life or give up in
discouragement. All things, also these, must work together for good.
Let us then freely commit everything to His care and entrust our
concerns with Him. At His own time He will judge the cause of His
people. Sometimes He does it already in this life, but someday He will
do it when He comes to judge the world in righteousness. Although
sorrows are inflicted upon God's church in this life, and God's
children are condemned to death, the Lord has prepared a crown for them
which cannot be taken away by men.
    
    May the Lord bind us together in true love and unity, which is the
communion of saints and a fruit of our fellowship with Christ, so that
the world may testify: "Behold how they love one another." Let us
defend one another without fear, even though it be in opposition to the
slander of the whole world. Then we shall have peace in our hearts and
find a free access to God.
    
    May the God of truth be our vanguard and rear guard and constantly
surround us with His grace, that sin may never reign over us, but that
His grace and power may be glorified in our lives. Then will His name
be acknowledged and praised by His people, and His truth, as it is
anchored in His infallible Word, will be spread by His people to the
glory of God and for our salvation. Amen.




The Fountain of Sin Discovered

Lord's Day 44


Psalter No. 71 st. 3, 4
Read Zephaniah 3
Psalter No. 140 st. 2 & 3
Psalter No. 384 st 1, 5
Psalter No. 41 st. 4, 5, 6, 7


Beloved,

    A portion of the prophecy of Zephaniah was read to you. This
prophet lived in the days of the god fearing king Josiah. Huldah had
announced the judgment written in the book of the law which Hilkiah,
the high priest had found, while repairing the house of the Lord. These
judgments would certainly come upon the kingdom of Judah. Zephaniah
prophesied at the same time of the deliverance that the Lord would give
when He returned His people from their captivity. They would return as
an afflicted and poor people who would trust in the name of the Lord.
They would be an afflicted and poor people, not a poor and afflicted
people, for affliction does not come from poverty. They would be poor
because they were afflicted, but will be satisfied out of the riches of
God's grace. Therefore that people who trust in the Name of the Lord,
will not be put to shame. In that afflicted multitude that returned
from Babylon, we may see the people of God whom the Lord guides by His
Holy Spirit and leads to the fulness that is in Christ. They too, are
an afflicted people, because they like all of us by nature, are as
exiles excluded from communion with God. They are therefore in a state
of poverty out of which no one can deliver them, except He Who was rich
but became poor for the sake of His people, so that they may become
rich in Him. Hence they are a people who have come to know themselves
as afflicted and poor, and by God the Holy Spirit have become
acquainted with the state of nature in which they are. By the
discovering light of the Holy Spirit they come to understand more and
more the meaning of the words: "I will leave in the midst of thee an
afflicted and poor people." However afflicted and poor they are in
themselves, they will trust in the Lord, destitute of all other ground,
they sink upon the firm foundation of Him Who is the Rock that remains
solid forever.
    
    In order to teach His church her misery and poverty, the Lord
writes His holy law in the hearts of His people; for by the law is the
knowledge of sin. These revelations of the law continue throughout
their lives. The more God's law is revealed, the more thorough the
knowledge of sin becomes. Thereby Christ shall be more glorified in His
people. Thus the preaching of God's law is necessary for His people. It
tends to the discovery, the ever deeper discovery of sin. Does not
God's holy law tell us that covetousness is sin? Let us examine this
truth more closely according to the explanation given us in the
forty-fourth Lord's Day of our Heidelberg Catechism.
    
    Lord's Day 44
    
Q. 113. What does the tenth commandment require of us?

A. That even the smallest inclination or thought, contrary to any of
    God's commandments, never rise in our hearts; but that at all
    times we hate all sin with our whole heart, and delight in all
    righteousness.

Q. 114. But can those who are converted to God perfectly keep these
    commandments?

A. No; but even the holiest men while in this life, have only a small
    beginning of this obedience; yet so, that with a sincere
    resolution they begin to live, not only according to some, but all
    the commandments of God.

Q. 115. Why will God then have the ten commandments so strictly
    preached, since no man in this life can keep them?

A. First, that all our lifetime we may learn more and more to know our
    sinful nature, and thus become the more earnest in seeking the
    remission of sin, and righteousness in Christ: likewise, that we
    constantly endeavor and pray to God for the grace of the Holy
    Spirit, that we may become more and more conformable to the image
    of God, till we arrive at the perfection proposed to us, in a life
    to come.

    In this Lord's Day the fountain of sin is discovered:
    
      I. in sinful covetousness,
    
     II. to probe more deeply the hearts of God's people,
    
    III. to demonstrate the necessity of preaching the law.
    
    I
    
    In the first place the Catechism tells us as we consider the tenth
commandment, that the fountain of sin lies in sinful coveting. What
does the tenth commandment require of us? Thou shalt not covet; thou
shalt not covet thy neighbor's house; thou shalt not covet thy
neighbor's wife, nor any thing that is thy neighbors. How then must we
understand this commandment? The instructor teaches us that the
smallest inclination or thought, contrary to God's commandments, may
never rise in our hearts.
    
    When we discussed the other commandments, following the footsteps
of the instructor who guided us therein correctly, we were shown the
spiritual content of the law. To mention a few examples: when it is
written, "Thou shalt have no other gods before Me", the instructor not
only said that the blind heathens do this as in Isaiah 40, which states
they make images of wood and say, "This is my god"; but he taught in
such a way that no one left the church without having to say (if he
understood anything of the explanation), "I, I am an idolater. Although
I do not bow my knee to an idol, my guilt lies in this, that I place my
trust in something beside the Lord alone." When speaking about the
misuse of the Lord's name, the instructor called attention not only to
him who swears, but to all dishonoring of the name of the Lord, which
dwells in our hearts, when we do not use that Name aright. In addition
to this, by nature we are not true worshipers. We are impressed once
more by the fact that we are all transgressors of the third
commandment. We are sabbath breakers because the fourth commandment
tells us we must begin the eternal sabbath in this life; this we do not
do. We are murderers, adulterers, thieves. Follow one commandment after
another from the first and second table; is it not true as we are shown
repeatedly, that God's commandments apply to each one of us, even
though the Lord keeps us from external and visible transgressions?
    
    We are guilty of transgressing all the commandments of the Lord.
Therefore we need the righteousness of Christ for our guilt. In our
hearts are these evil inclinations and these transgressions committed
in thought, word and deed. Now comes the question to which I call your
attention: How must we understand the tenth commandment where we are
told, specifically, "Thou shalt not covet"? Thou shalt not covet
anything that is thy neighbor's his house, nor his wife, nor his goods.
This commandment goes much deeper, namely that the smallest inclination
or thought contrary to any of God's commandments shall ever rise in our
hearts. The Lord has laid in us or created in us natural desires, such
as a desire for food and drink to sustain our weak bodies. He gives
hunger and thirst so that we shall take food and drink to replenish our
strength. There is a civil desire for temporal goods to provide for
ourselves and our families, as is proper. There is more than this; a
holy desire of which the Psalmist speaks in Psalm 27, namely, to dwell
in the house of the Lord and to walk before God. Hence it is clear that
desiring or coveting itself does not condemn us. Yet the tenth
commandment says, "Thou shalt not covet."
    
    The tenth commandment was not written into the law of Moses without
purpose. This commandment has a broader application than we have
indicated, namely, if the dishonoring of God's name or the desire to
take another's goods arises in our hearts, even though we do not commit
the act, this desire already is judged by God to be a transgression of
His commandment.
    
    What the instructor tells us, as I have already said, that sinful
coveting is condemned as the fountain of all sin and unrighteousness.
Because of our deep fall in Adam all the inclinations of our hearts,
all our thinking and will are sin before God. This is what is told us
in this Lord's Day. Is it not written of Eve that she saw that the tree
was to be desired to make one wise? Is not this the source of the
transgression, the fountain of iniquity that is in our hearts and makes
us guilty before God, even though our will has not been inclined to
commit the evil? Yes, though there may be a conflict in our will to
abstain from that to which our desire is tempting us, yet the desire of
our nature is sin in the sight of God.
    
    The Pelagians say that this is no sin. Rome also says that if we do
not come to the deed there is no sin or guilt. The Apostle Paul teaches
us differently in Romans 7: he did not know lust to be sin except the
law had said, "Thou shalt not covet." The law had made him feel guilty,
so guilty that he even testified: "I am the chief of sinners, because I
persecuted the church of God." He was convinced of his deed, although
he thought he pleased God. Nevertheless on the way to Damascus he
clearly learned what he thought was a good work, well pleasing to God,
was only enmity against Him and a persecution of Christ. His deed was
condemned and he saw himself lost, in order that he might find his
salvation in Christ. He says in Romans 7:7 that he was not only
concerned about his deed, but "I had not known lust to be sin except
the law had said, Thou shalt not covet." That which lived within him,
namely, his sinful corruption and total spiritual leprosy because of
unrighteousness, was only sin in the sight of God. Therefore the
instructor shows us very clearly the extent of the tenth commandment
when he says, "That even the smallest inclination or thought, contrary
to any of God's commandments may never rise in our hearts."
    
    It is just those desires, inclinations and thoughts, contrary to
God's laws, that reign in us by nature; the remains thereof are in the
hearts of God's people. Therefore they need the cleansing of which the
Lord Jesus spoke during the washing of feet in the hall of the
Passover, saying in effect to Peter, "You are clean, but you have need
that your feet be washed." God's people are cleansed and sanctified in
Christ, but they need a continual cleansing of the heart. The heart is
evil; out of it come the issues of corruption and the conflict between
the spirit and the flesh. The spirit desires to hate all sin at all
times with the whole heart and to delight in all righteousness. Yes,
God's people become enemies to all sin, not only to sins against this
or that commandment, but to all sin; because the Lord teaches His
people what they do not know by nature, namely the God-dishonoring
character of sin. It is precisely in this way that they acknowledge
themselves to be guilty before God and worthy of the sentence of
eternal death. In addition they are given repentance and sorrow for sin
which makes them cry out, "Get thee hence." At such times they have a
sincere delight in all righteousness, so if it were possible, they
might live and walk perfectly before God. The Lord who knows their
hearts, knows it is not mere words, but that it is the exercise of the
heart to hate sin. Sin has become their enemy and by the renewing of
the Holy Spirit, they delight in all righteousness. In one word what
does the tenth commandment say? "Be ye therefore perfect even as your
Father which is in heaven is perfect", in order that your conduct may
reflect a continual hatred of sin and a love of righteousness, both
externally and internally, living by faith in communion with Christ,
and having your conversation above sin and unrighteousness. The apostle
Paul states it so clearly: "Not as though I had already attained or
were already perfect, but I follow after, if that I may apprehend that
for which also I am apprehended of Christ Jesus." Paul means to say
that he was apprehended for perfection at the last day, when he will be
made perfect before God in order to serve Him without sin.
    
    Thus the tenth commandment teaches that even sinful desires prove
us guilty before God, of transgressing all His commandments, even
though these desires struggle against our will as a result of our
inborn knowledge of God. God condemns sinful desires; therefore His
people can stand only in the perfect righteousness of Christ. For this
reason, as I come now to my second point,
    
    II
    
    the discovery of the fountain of sin serues also to probe more
deeply the hearts of God's people, in order to bring them to a closer
and deeper knowledge of self.
    
    The question is asked, "But can those who are converted to God keep
these commandments perfectly?" The question is asked about those who
are converted to God. They who are not converted, do not keep God's
commandments at all. What we do or fail to do by nature, whatsoever
proceeds from our nature is only iniquity. Think only of that one word,
"Whatsoever is not of faith is sin." By nature we do not have this
saving faith; therefore all that an unconverted person does is sin and
iniquity before God.
    
    In this Lord's Day we are concerned with those who are converted to
God. They have received a new life. They are implanted in Christ and
live out of another root, namely, out of Him Who has begun the good
work in them. Can they who are converted to God and whose delight it is
to walk in God's commandments and hate sin, keep God's commandments
perfectly? The answer is: No. They can say with the Psalmist in Psalm
119, "How I love Thy law, O Lord! Daily joy its truths afford." But
they also say with Paul, "When I would do good, evil is present with
me." This does not mean that because of their inability to keep God's
commandments, they escape all responsibility for their deeds as the
antinomian does when he says, "I have nothing to do with sin. Christ
has given Himself in my stead and sacrificed Himself for me. He
fulfilled the law for me. Therefore all that worrying about keeping the
law and about sanctification pleases the devil very much." He says,
"the more I sin the greater does the righteousness of Christ become for
me."
    
    I need not enlarge upon this, for the apostle Paul contended with
antinomians in the churches earlier, and committed them to the judgment
of God. Shall we continue in sin that grace may abound? God forbid.
Read what Paul says about this in Romans 3 and Romans 6. The antinomian
is opposed to the law. He makes Christ the scapegoat and does not count
sin as sin. He separates flesh and spirit, while Christ Himself
sanctifies His people, in order that they may walk in God's
commandments and keep those laws with sincere delight.
    
    But can those who are converted to God keep these commandments
perfectly? By no means. It is emphatically denied, not to erase sin or
approve of it or to give it license; but on the contrary, to oppose
those who abuse the liberty in Christ for an occasion to the flesh.
God's people ought really to beware of this.
    
    It is not only in the writings of Paul, but also in the Revelation
of John that you find this conflict described, as it existed in the
churches of Asia Minor, with the antinomians who were there called
Nicolaitanes. They held the doctrine of Balaam, who taught Balak to
cast a stumbling block before the children of Israel. They said there
must be something good in sin, because if we enter the sieve of Satan,
we learn to know the greatness of the redemption in Christ. Did not
Balaam give counsel to have the wicked and lustful feast of Baal-Peor
celebrated before the eyes of the people of Israel? But God's
indignation was poured out upon them. This was the language of the
Nicolaitanes in the churches of Asia Minor. The Lord reproved them,
saying: "I will come with my judgments and will remove the candlestick
out of his place and pour out my indignation upon you." Therefore God's
people ought to be watchful lest they fall into the snares of the
antinomian and think lightly of sin. This is especially true if by
grace they are enabled to make their calling and election sure and
privileged to confirm their state in Christ, whereby they receive rest
and peace by being delivered from assaults and strife. In that case
they must be doubly on guard, lest they lose that rest and fall into
the service of sin in the flesh.
    
    On the other hand, this answer is written in opposition to all
those who look for the perfection of God's people in this life. They
are called Perfectionists. Perfectionists are people who claim that
God's people can attain perfection in this life. I have already quoted
the words of Paul from the epistle to the Philippians. The truth which
these words contain becomes the experience of all God's people: "Not as
though I were already perfect; but I follow after if that I may
apprehend." Let the examples in God's Word speak. They tell us very
clearly that God's people cannot keep His commandments perfectly.
Abraham was the father of the faithful; he was called a friend of God.
We know the weakness he fell into through fear that he would be killed,
so he called Sarah his sister. Think of Jacob, to obtain the blessing
even used the Lord's Name, when he said the Lord had brought the
venison to him. Think of Lot, who became drunk and fell into that
dreadful sin with his daughters. Finally, think of David; think of
Peter. The Bible is not silent about these things, but tells us clearly
that God's people do not attain perfection in this life, but that the
warfare against sin will continue unto the end of their lives, when
they shall enter the glorious perfection of heaven.
    
    When the fountain of sin is discovered, this is a motive for God's
dear people to seek their righteousness and holiness not in self, but
only in Christ. These examples of Bible saints are recorded to warn
everyone, especially God's people, to avoid sin so that they do not
expose themselves to spiritual dangers. On the other hand they will
perceive that the indwelling sin of their hearts, drives them to seek
their righteousness in Him Who was given to His church for wisdom,
righteousness, sanctification, and redemption.
    
    On the 31st of October, Luther nailed the ninety-five theses to the
door of the Castle Church in Wittenberg. This produced a great
disturbance among the people. By this act the tyranny of Rome was
broken and the church delivered from the servitude it had been under
for so many centuries. What was the main point of contention? It was
that man cannot be justified by works, because no good thing dwells in
us whereby we can stand before God; but that all righteousness and
holiness that is necessary is found in Christ Jesus. What does the Lord
reveal to us in this tenth commandment? What does the giving of the
entire Law teach us? It teaches that by nature we cannot keep the law
of God and even they who are converted to God must complain, "I see
another law in my members warring against the law of my mind." All of
this is designed to lead them to humble themselves and bring them to
such self knowledge, so they may loath themselves more to seek their
life outside of self in Christ Jesus only. Therefore the preaching of
the law is not in vain. This brings us to our third main thought,
    
    III
    
    the discovery of the fountain of our sin and misery serves to
demonstrate the necessity of preaching the law. The instructor asks,
"Why will God have the ten commandments so strictly preached, since no
man in this life can keep them?" Why is it still necessary? Not to
influence us to put forth our efforts to satisfy God's law in our own
strength and thus build up a righteousness before God. We can never
merit salvation. From the Roman Catholic point of view we may as well
cease preaching the law. Preaching the law is necessary, in spite of
our inability to keep it. It is for this purpose that all our lifetime
we may learn more to know our sinful nature and thus become more
earnest in seeking the remission of sin and righteousness in Christ.
Christ merited the remission of sin and righteousness by His suffering
and death, and now sits at the right hand of God to make intercession
for His people continually. This means that the glorified Mediator
presents His sacrifice before the Father day and night without
intermission. Upon that ground He demands the remission of all the sins
of His people.
    
    The important thing for God's people is that they may make use of
these benefits by faith. The divine work of application goes before as
God applies Christ to His people and covers them with His righteousness
and holiness. Then follows in further experience the constant use of
Christ as He is seated at the right hand of the Father. Therefore
discovering light and an increasing knowledge of our sinful nature are
very necessary so we may become the more earnest in seeking the
remission of sin and righteousness in Christ.
    
    What do God's people need from God? Discovering light as well as
conviction of sin. On the way to Damascus, Paul learned by the law to
see his sinful deeds. He was shown who he was with all his good works
and his best intentions, namely: an enemy of God and a persecutor of
Christ. The work of the law went further. After conviction came
self-knowledge, which is the progressive discovery and acquaintance of
self. After receiving grace, God's people learn more to know who they
are, and that nothing would become of them if God would leave them to
themselves. Does not David say in Psalm 51, "I was shapen in iniquity?"
It is profitable to learn more of our sinful nature and the deep
corruption of sin and iniquity.
    
    This knowledge caused Job to cry out, "I abhor myself and repent in
dust and ashes." Job was a righteous man. The first verse of the first
chapter states this. He was perfect and upright. He stood in a right
relation to God. The Lord stripped him of his righteousness and piety,
as a ground of acceptance. What was the result? He cried out, "I abhor
myself and repent in dust and ashes." So deeply was he humbled before
the Lord God!
    
    When God's people are brought to these discoveries they are brought
very low. If they walk in pride they have no use for Christ. It is
necessary to come into the depths of self-abhorrence to need Christ in
a lively manner, so He may glorify Himself in the riches of His grace.
This causes us constantly to be instant in prayer to God for the grace
of the Holy Spirit. A thorough knowledge of self produces the precious
fruit of longing after and seeking the grace of the Holy Spirit; to be
renewed more and more by the power of that Spirit; to be under the
dominion of the Holy Spirit, and be led by the Spirit to walk in God's
commandment.
    
    It is one of the great promises of God to His church: "I will cause
you to walk in My statutes." David complained that he had gone astray
like a lost sheep. In order that God's people may be more desirous for
perfection by the indwelling of the Holy Spirit, they must confess day
by day that they do nothing other than go astray and turn aside. The
knowledge of the person and work of the Holy Ghost is closely related
to the discovery of and acquaintance with self. It is only through this
knowledge that we learn our need of that Spirit in order to know Him in
His person and works of grace as merited by Christ. There is a
heart-felt longing to become more and more renewed by the Spirit after
the image of God, till we arrive at the perfection which is proposed to
us, in a life to come. The day is coming when God's people shall
overcome sin. They will arrive at the perfection which is proposed to
them in Christ. After this life there will be no more sin and no
transgression of God's commandments. For this their hearts are longing
in order that the Lord may be glorified in them, according to His
infinite good pleasure by the operation of the Holy Spirit. Then all of
God's children will be added as stones to that temple whose Builder and
Maker is God.
    
    The discoveries of the Holy Spirit humble the soul, leaving an
afflicted and poor people, who shall trust in the Name of the Lord. On
the one hand, this cause a bowing in the dust, and an abhorrence of
self before God; on the other hand this provides a free access in
Christ to God's throne of grace, by the Spirit of grace and
supplication unto greater sanctification and purification. These
discoveries clear the way for communion with God, because the secret of
Jehovah is with those who fear His Name; also to pour out his whole
heart before the Omniscient One, as the Psalmist did in Psalm 139:
    
         O Lord, my inmost heart and thought
         Thy searching eye does see;
         Wherever I rest, wherever I go,
         My ways are known to Thee.
         
         Search me, O God, and know my heart,
         Try me, my thoughts to know;
         O lead me, if in sin I stray,
         In paths of life to go.
         
                Psalter No. 384:1, 5
    
    We have now come to the close of our discussion of the law. Has it
ever occurred to you to include the ten commandments under the doctrine
of gratitude means that we are not to make the keeping of the
commandments a legalistic work, and that we are not only to consider
what we may and what we may not do, but also to be convinced in the
first place that our very existence makes us guilty before God, so that
we with all our good works cannot stand before God. In the second place
it means that the discourses on God's holy law must lead us to Christ,
so that by the working of the Holy Spirit and in the exercise of faith
we may find our righteousness in Him alone, and have our sanctification
from Him alone. For Christ is the end of the law. If we confine
ourselves to outward observances, we ignore the instruction of the
Catechism which always reaches out to spiritual life. It also teaches
us plainly that the rich, young man's attitude is not the keeping of
God's law, for then we are establishing our own righteousness before
God by our works.
    
    On the one hand it behooves us to walk very carefully according to
God's commandments in public or in private, and on the other hand we
can never admonish each other enough against the transgression of God's
law; nevertheless, for our salvation it is necessary that we learn to
know ourselves as guilty before God. It is not enough to say, "I fall
far short." Certainly, every man falls far short; but by the light of
the Holy Spirit we must say, "I lack all things. All my thoughts, words
and deeds are enmity against God." Hear what the Apostle says: "The
carnal mind is enmity against God; for it is not subject to the law of
God, neither indeed can be." It cannot be said more clearly than the
Apostle expresses it, that all we do or fail to do is enmity against
God, except we be converted unto Him.
    
    The law is preached strictly because God demands perfect obedience,
a perfect keeping of all that is written in the law, and because He
takes no pleasure (as the Pelagian says), in our good intentions, but
demands a perfect keeping of the law. Otherwise, God's law pronounces
the curse, "Cursed is every one that continueth not in all things which
are written in the book of the law to do them."
    
    O, unconverted hearer, it should make an impression that you are
guilty of transgressing all God's commandments, even though kept from
the evils of the world. I hope that the Lord will keep watch over your
children and mine, and that by His law He may give us so many checks of
conscience that we shall fear to choose the way of sin. Be not lax in
your duties towards God's laws and ordinances. Seek as much as possible
to keep close to the Word of God. The world demands much of our time -
for study, for daily labor, or for other purposes; but let us put forth
every effort to be kept by the power of the Word from sin and from the
broad paths of iniquity. Bear in mind, however, that our best works are
shining sins before God. All that we bring forth, all that comes from
self, cannot meet with God's approval, not even what God's people do.
What God's people do must be sanctified by the ministration of Christ,
otherwise God is not pleased with it.
    
    If then it is true the law is strict in its demands, what is an
unconverted person to do when God demands the perfect keeping of the
law? When God convinced Paul on the way to Damascus, his whole life
became guilt in spite of his good intentions. He thought he was doing a
work that was pleasing to God. He was zealous beyond measure to keep
the law of Moses. Then he learned that he had never understood the
spiritual meaning of the law. He says it so clearly: I was alive
without the law once, when I thought I was keeping the law strictly. If
a man such as Paul must say this, what must become of us? Oh, that it
might drive us to seek a Surety. For God's justice shall one day demand
from us satisfaction to the law, and without the covering of the
righteousness of Christ, our portion shall be in the lake of fire which
burns forever, where there is weeping and gnashing of teeth. Hear what
the Word of the Lord says, as it calls to us in the day of grace,
"Examine yourselves whether ye be in the faith." May God bind it upon
our hearts to make profitable use of His Word for eternity because the
day passes away as the chaff. Soon we shall stand before God's judgment
seat and then it will be more tolerable for Tyre and Simon than for
you.
    
    It is the purpose of God's law to convince of sin. God brings His
people under conviction when He calls them out of the state of death
unto life, and they are given to see what they have done all their
lives. It is written that one day the books, that is the consciences of
men, shall be opened. This takes place more than once in the first
conviction of sin. When those books are opened before the all-knowing
and all-seeing eye of God, not one sin remains covered. Then follows
the dreadful thought that in the judgment which is soon to come, all
that was done in the body must be punished. These are the experiences
of God's children. Let all who are truly convicted, give testimony, how
the Lord showed them what they had done all their lives in their walk,
conversation, and all their ways. Though their conduct may have been
blameless, they learned to know themselves as guilty of all the
commandments of God from the first to the last. They judged themselves
to be deserving of God's judgment and saw that they were subject to
death. They expected nothing but eternal destruction. This was the
result of the working of God's holy law by the operation of the Holy
Spirit. In a moment the Spirit places all their deeds in the light of
the omniscience of God, and so a lost person is born, who says, "It is
hopeless." He sought to be justified by the works of the law, but his
guilt increased daily. Oh, it became impossible to be saved. Let such
people testify.
    
    Perhaps there are among us such convinced souls who say, "I come
short in everything and it becomes worse every day. Sometimes I have
hope, but I dare not speak of it, for it is soon gone and I cannot
stand before God. Oh, what will it come to, and where will it end?"
Where will it end, do you ask? At the end of the law, namely Christ.
"The law came four hundred years after", says the Apostle Paul. At
Sinai God gave His people the ten commandments and brought them under
the ceremonial administration. Why? To bring them to Christ so that
they might find in Him all that is necessary for their salvation. May
it also become your portion to be drawn to Christ through the
conviction of your sin, to learn to know your guilt and your lost
state, so that you may find rest for your soul in Him. May he become
your foundation more and more so that you may know nothing save Jesus
Christ, and Him crucified.
    
    Oh, there is so much satisfaction in Him. There is much more
satisfaction in pointing others to Jesus than in building each other up
in frames and feelings, and encouraging others through tears and
experiences. The fountain of comfort for the church of God does not lie
in these things, but only in Christ, Who is the end of the law. Perhaps
you say, "That is stern language!" Oh, I wish I could be so stern that
you would shrink within yourselves, for the more guilty God's people
know themselves to be, the more precious Christ becomes. Then the soul
has but one desire, namely, to be saved in Christ, for He has fulfilled
the law in His passive and active obedience, so that sinners may be
reconciled with God.
    
    Now there is another aspect of the law which pertains to the way of
sanctification. This aspect of God's law belongs to the doctrine of
thankfulness. David says of it,
    
        "Thy testimonies I have kept,
        They are my chief delight;
        Observant of Thy law and truth,
        I walk before Thy sight."
    
    Also in this the people of God come short. On the one hand the Lord
imparts a holy zeal to keep His commandments, with the result that
God's children do not think lightly of sin. Soon Satan lays his snares
and God hides His face. The life of some of God's dear children, of
whom we have already mentioned a few, shows that if God leaves us for a
moment, we fall into the way of sin. Therefore they are happy who fear
alway, who are afraid of sin, of transgressing God's commandments, of
the temptations of Satan and of their own flesh. Happy are they that
fear alway, for they are kept near to the Lord. That is why the Lord
sometimes sends affliction upon His people. He wants them to crucify
and mortify their flesh, so that they shall partake more and more of
the righteousness of God which is in Christ Jesus.
    
    Thus on the one hand the Lord imparts a holy zeal against sin. On
the other hand, the experience of God's people, in their wrestling
against sin which is sometimes very painful, they say, "I wish I had
never been among the people of God, for soon I shall with Demas love
the present world." Therefore in that bitter conflict, they are very
dependent upon the leading of the Holy Spirit, so that God may save
them from sin, the roots being deep in their hearts. There is no sin
that does not dwell in the heart. It happens often that immediately
following the lively frames and desires of the soul, fleshly desires
enter. What I say unto you, I say unto all: Watch.
    
    In the third place, I would call your attention to one more matter.
Do you know why the people are so thoughtless in our days? Why are
there so few of God's exercised people? Why has the Lord taken so many
to heaven and so few take their places? Are we not compelled to say as
we think of those old exercised people who have gone through these deep
exercises, "Jacob has become very lean."? What is the cause? The cause
lies in this, that there is little discovery of self. When that is
lacking, and self-knowledge is not discernible through increased
discovery and removal of false grounds, we can easily do without Christ
and yet remain Christians. We then have another ground to rest upon,
namely this, "God has wrought a work in me", or "He has led me to
Christ", or "He has confirmed me in my state, and that was not done in
a corner." But with all these, the exercises of the new life are
lacking. One can notice this at once when it comes to the practice, for
there is no need of Christ. Is it then for naught that He is glorified
in heaven and sits at the right hand of His Father to pray for His
church day and night? When there is no need for Christ, there are no
exercises of faith, no growth in grace. For that reason the Catechism
says, "Why will God then have the law so strictly preached?" So
strictly in the part of thankfulness? So strictly for the people of
God? Why must the law be expounded in such great detail and so closely
applied to the conscience, since Christ has fulfilled the law for His
people? So that we may learn more and more to know our sinful nature.
Oh, how God's people are humbled here, coming down as it were from
Lebanon. How deeply was Paul abased, and how do all God's children come
down in the dust of humiliation. Also in the way of sanctification,
they must come to an end of their own endeavors, so that Christ alone
shall be their sanctification. Only in Him can they meet their God and
Father, and find access by faith to the throne of grace.
    
    For that reason may the Lord not withhold His Holy Spirit. People
of God, ask much for the continual working of the Holy Spirit, so you
may learn to know His Person and Work; to need Him to be led, guided
and kept by Him, even when there are secret faults within and the enemy
seeks occasion to sink his claws into God's elect. At such times He
will spread His wings over them, and in all this, prepare them for
eternal glory.
    
    These two things always go together: employment of Christ as a
fruit of the discovering work of the Holy Spirit. Thou shalt not covet,
because our whole being is enmity against God, meaning that in us, that
is in our flesh, dwelleth no good thing. But employing Christ by faith,
gives a longing for eternal glory, there to serve God eternally without
sin. One day we shall be above all affliction, misery, scorn and sin,
people of God, to praise and glorify God eternally. May that encourage
and strengthen us and cause us to say continually with Paul: "I follow
after, if that I may apprehend. I desire to depart and to be with
Christ which is far better." The Lord grant us also that agreement with
His will which the Apostle adds: "Nevertheless to abide in the flesh is
more needful for you." God leads His church through conflict that they
may soon receive the crown.
    
    The Lord grant that we may have need for the discovering light of
the Holy Spirit. Ask much that the Lord may grant His servants this
light. Otherwise opinions are delivered from the pulpit about the
weightiest matters, but how it is obtained is missing, and God's poor
people are saddened because they are not satisfied. But if they
themselves would learn to speak out of the depths of true humiliation
in their sermons, the Lord could lead His church through them. His
people might then obtain the fruit of Christ being formed in them and
glorified in them, in all His offices as Prophet, Priest and King. In
this way they would walk in the ways of God and obtain a free access to
God's heart of love in the Lord Jesus Christ, to the glory of His
thrice-holy Name. Amen.






Of Prayer

Lord's Day 45


Psalter No. 7 st. 1 & 2
Read Matthew 21:1-22
Psalter No. 5 st. 2, 4, 5
Psalter No. 90 st. 2 & 3
Psalter No. 157 st. 8 & 9


Beloved,

    After the Lord Jesus had made His royal entrance into Jerusalem, He
went into the temple on the following morning. Will there be room for
Him, Who is the Son of David and Who will reign upon the throne of
David forever? Will there be place for Him in His house which according
to the prophecies shall be prepared for Him, and in which He alone
shall be the true Minister for the salvation of His elect? The answer
is given in the chapter that was just read to you.
    
    As He had done some years before, when the Lord cleansed the
temple, He now does again; for in the temple were buyers and sellers
which He cast out, and the seats of them that sold doves He overthrew,
together with the tables of the money-changers. He said to them, "It is
written, 'My house shall be called the house of prayer'; but ye have
made it a den of thieves." Will this cleansing bring about a change?
No, on the contrary, for what He did there brings judgment upon the
place where He formerly had dwelt. The hour had come that men shall
call upon the Name of the Lord in all places, and not only at
Jerusalem. "Ye have made it a den of thieves." Yes, for the Lord will
turn this trading into one that is more abominable, than any that ever
took place on earth. Will not Judas, the betrayer, sell his Master into
the hand of the priests and rulers of the people to put Him to death? A
more shameful betrayal, a much more dreadful transaction will take
place here. Here the Lord will be sold for the price of a slave,
namely: thirty pieces of silver. Here will He be sold, Who humbled
Himself as a slave for the sake of His people, so that He might bring
eternal liberty to His own. Thereby, as I have just said, judgment was
passed upon that place which was to be called a house of prayer - a
house of prayer as Isaiah had prophesied - which in fulfillment had
become a den of thieves.
    
    It had been a house of prayer, for there the Lord had His dwelling,
so that He might display His favour in the midst of His people, show
His fatherly love and everlasting mercy, and grant His people entrance
into the most holy place. It had been a house of prayer, for here they
sought God's face; they sought it in the blood that was shed, that
pointed to the blood of the Lamb of God which takes away the sin of the
world. It had been a house of prayer, where they communed with the Lord
in the face of Jesus Christ. Now there is to be a house of prayer
wherever the Lord makes His ministration glorious in the hearts of
sinners, where they obtain access to God through Christ, to seek the
Lord's countenance for the fulfillment of all their needs for soul and
body. It is prayer that God's people need continually and it is prayer
in which the Lord will glorify Himself. It is this prayer that I shall
consider with you according to the explanation given us in Lord's Day
45 of our Catechism.
    
    Lord's Day 45
    
Q. 116. Why is prayer necessary for Christians?

A. Because it is the chief part of thankfulness which God requires of
    us: and also, because God will give His grace and Holy Spirit to
    those only, who with sincere desires continually ask them of Him,
    and are thankful for them.

Q. 117. What are the requisites of that prayer, which is acceptable to
    God, and which He will hear?

A. First, that we from the heart pray to the one true God only, who has
    manifested Himself in His Word, for all things, He has commanded
    us to ask of Him; secondly, that we rightly and thoroughly know
    our need and misery, that so we may deeply humble ourselves in the
    presence of His divine Majesty; thirdly, that we be fully
    persuaded that He, notwithstanding that we are unworthy of it,
    will, for the sake of Christ our Lord, certainly hear our prayer,
    as He has promised us in His Word.

Q. 118. What has God commanded us to ask of Him?

A. All things necessary for soul and body; which Christ our Lord has
    comprised in that prayer He Himself has taught us.

Q. 119. What are the words of that prayer?

A. Our Father which art in heaven, Hallowed be Thy name. Thy kingdom
    come. Thy will be done on earth, as it is in heaven. Give us this
    day our daily bread. And forgive us our debts, as we forgive our
    debtors. And lead us not into temptation, but deliver us from
    evil. For thine is the kingdom, and the power, and the glory, for
    ever. Amen.

    Our subject for discussion is prayer as a part of thankfulness and
as we follow the order of the Catechism, we shall consider:
    
      I. Why prayer is necessary,
    
     II. What are the requisites of true prayer, and
    
    III. What we ask in that prayer.
    
    I
    
    Why is prayer necessary for Christians? That is our first question.
The words, "necessary for Christians" means that God's people need
prayer. Christians are the redeemed by the blood of the Lamb. They are
the glorified in Christ at the right hand of the Father. In Him
salvation is granted by grace, yes by grace alone, and in Christ their
Head they are made partakers of all that is necessary for salvation.
Why is it necessary for God's people to pray at all? The Lord knows
their needs. They need not lay them in order before Him, as though He
did not know their circumstances; for He searches the heart and tries
the reins. Why is prayer necessary for Christians? Indeed there are
those who continue in a passive, wicked life, and deny the necessity of
prayer, thereby disavowing the ministration of the Holy Ghost in the
hearts of His people. For the Spirit is emphatically called the Spirit
of grace and of supplications. "Prayer is necessary" our Catechism
correctly says, "because it is the chief part of thankfulness."
    
    In dealing with the subject of thankfulness, the law was first
discussed and then prayer. At the conclusion of our discussion with the
law as the instructor gave a survey of the entire matter, we saw that
the ministration of the law in practical life, led God's children to a
closer discovery of self, so they might seek more their righteousness
in Christ. That seeking of their righteousness in Christ means to walk
in the law of the Lord. Seeking their righteousness in Christ means by
prayer, with greenings and supplications to cry to the Lord
continually, so that He may glorify Himself in us.
    
    Thus it is evident that God's people cannot do without prayer. The
instructor makes it still clearer when he says that prayer is the chief
part of gratitude which God requires of us. Why is prayer the chief
part of gratitude? Because in prayer lies an acknowledgment of the
living God as the Father of lights, from Whom every good gift and every
perfect gift comes down. By nature we live without God. In that state
we do not know Him; there is no seeking of Him, no asking for Him and
no true fear of Him. In Isaiah 29:15 a woe is pronounced upon them that
seek to hide their counsel from the Lord. They sought the deliverance
of Israel in their own strength, having no need of God, and did not
call upon Him. The Lord wants to be recognized in prayer. In true
prayer lies a seeking of the living God, of His favour, of His grace,
of His majesty and power, in order that He may glorify those attributes
in and upon us. Thus the church sang in Psalm 68 (Psalter No. 183:2b):
    
        "Our God is near to help us
        Our God is strong to save,
        The Lord alone is able
        To ransom from the grave."
    
    Calling upon the name of the Lord is an acknowledgment that He only
is the eternal and true God. Therefore in Scripture the entire service
dedicated to God is termed calling upon the name of the Lord. In the
days of Enoch, as we read in Genesis 4, men began to call upon the name
of the Lord. That is to say, men began to worship the Lord openly, in
distinction from the family of Cain, and to acknowledge Him as the
living God. When Daniel was in Babylon, and the king had decreed that
no man might call upon any god except the king, Daniel opened his
window toward Jerusalem three times a day, as he did before. Why did
not Daniel pray quietly in secret, to remain concealed from his
enemies? Because this was to the honour of God; because he acknowledged
that the living God is greater than all earthly powers, and no king or
emperor can forbid or prevent anyone from calling upon the Name of the
Lord. Is it not a clear example to show that prayer is a calling upon
and seeking the Lord; that it is an acknowledgment of Him as He is
exalted above all might and powers, and as He alone is the true God?
    
    "Therefore" the instructor continues, "prayer is necessary, because
God will give His grace and Holy Spirit to those only, who with sincere
desires continually ask them of Him, and are thankful for them." God
will give His grace and Holy Spirit. If the Lord gives them, it is a
gift of His sovereign and eternal good pleasure. It is not that we
first begin to pray and then God gives His Holy Spirit. By that Spirit
a lost sinner is made alive and becomes exercised in prayer. This is
the order which is followed throughout the history of God's church.
Prayer is a fruit of the Holy Spirit. Here the instructor intends to
show us in what way the Lord and His grace are found. I shall give you
a few examples. There is the example of Cain, the murderer of his
brother, who goes on without seeking God, without bowing before Him,
without finding atonement as a guilty soul, for his iniquity. For he
says, "My punishment is greater than I can bear" and thus he turns his
back to God. Consider Esau who sought a place of repentance carefully
with tears, but never found it. In Esau's heart there was no asking
after the Lord and no seeking of the living God to be saved by Him
alone, in that blood that he willingly rejected when he despised his
birthright. The Lord has prescribed a way in which He wants His people
to walk. Does He not say in His Word: "I do it not for your sakes, but
for My holy name's sake. I will yet for this be inquired of by the
house of Israel"? The instructor says that the Lord will give His grace
and Holy Spirit to those only who ask them of Him. The Lord will not
turn a suppliant away. The Lord Jesus says, "If a son ask bread of any
of you that is a father, will he give him a stone? or if he ask a fish,
will he for a fish give him a serpent? If ye then, being evil, know how
to give good gifts unto your children, how much more shall your
heavenly Father give the Holy Spirit to them that ask Him?" That is why
the apostle says in Romans 12:12, "Continuing instant in prayer" so
that there may be a continual seeking and asking of the Lord, for which
He will glorify Himself, not because of the praying, but upon the
prayer of those people. When Israel was oppressed unto death in Egypt,
a cry went up unto heaven. The Lord said that He heard their groaning
and the time of deliverance arrived. Then Israel came into the land of
Canaan and compassed Jericho. The city was taken by prayer. In the time
of Elijah it rained not in three years and six months; then it rained
again according to his word and upon his prayer. Is not the scripture
itself abundantly clear in showing us how the Lord is a hearer of
prayer and how He will show His people His favour and grace in the way
of prayer?
    
    A woman in the tabernacle is wrestling with the Lord in prayer. Eli
thinks she is drunken, but the sorrowful Hannah cannot bear her grief
any longer. She pours out the complaint of her barrenness before the
Lord and He remembered her. He heard her prayer. The Catechism is right
when it says that the Lord will give His grace and Holy Spirit to those
only, who with sincere desires continually ask them of Him and are
thankful for them. With sincere desires means with the inmost longing
of the soul. All our prayers are not prayers that ascend to God. With
God's people it is also true that they cannot have a true sigh, a
heartfelt prayer and lively desires at will. But when their souls are
constrained by the Holy Ghost to cleave to the Lord, that indeed is a
prayer which is the fruit of the Spirit. It also says "continually
ask". This means that God's children receive in Christ a ground to
plead upon, and in Him a free access to the throne of grace, which is
founded upon the promises the Lord Himself has given in His Word.
    
    In the night at Peniel, Jacob was left alone. Then a man came and
wrestled with him. It was God Himself, Who came to obtain His right and
His glory. Then follows the wrestling of the impotent Jacob which make
him a victor.
    
    There are times in the life of God's people that you see them
wrestling with God for His grace. They do so, not only for the needs of
their own souls, but they also become the burden bearers of their
families, for whom they come before God in secret. God also grants His
people the privilege of carrying the needs of His church and of His
servants. There are some who lay the needs of the congregation before
the Lord, even though they cannot attend the services. Nevertheless,
with their hearts they are present in the midst of the congregation,
when they lay the needs of the congregation in the preaching of the
Word before the Lord.
    
    God has often made His people burden bearers for the Nation and
authorities. They were bearers and supplicants in times of need. May
the Lord give more supplicants in our land, so that they who have
learned to pray, may have access to the throne with the present needs.
Then there would still be hope for our people. But, O, when conditions
are such as we read in the prophecy of Jeremiah, where the Lord says,
"Pray not thou for this people", then the people are in a sad state. In
the previous world war, there were some of God's children who could
carry the needs of our nation to God and were given faith to believe
that the Lord would protect us. It seemed as if the Lord intended to
involve us in the judgments, but He passed us by and we were spared
from the judgment of destruction.
    
    Prayer is a means by which the Lord glorifies Himself through free
grace by the ministration of the Holy Spirit, according to His
sovereign good pleasure. God will give His grace and Holy Spirit only
to those who continually ask them of Him, and are thankful for them.
God's people do indeed come with supplication and weeping, but also
with gladness and joy in humility of heart before God, saying, "What
shall I render to the Lord for all His benefits to me?" The true
enjoyment of God's blessing lies in this, that we may rejoice in the
Lord and have our joy in Him. Thus prayer is necessary for Christians.
I have already said that all prayer is not true prayer. There is also a
praying amiss, says the apostle. What then are the requisites of that
true prayer, that shall be acceptable before God? This brings me to my
second point.
    
    II
    
    First that we from the heart pray to the one true God only, Who has
manifested Himself in His Word, for all things He has commanded us to
ask of Him. It must be then a praying to the living God alone. How was
the anger of the Lord kindled because of Israel's idolatry! They
worshipped images and that which is no god. The Lord is a jealous God,
and He will not give His glory to another, neither His praise to graven
images. When Rome bows to images, God's wrath is kindled. To whom shall
we pray? Not to the saints, but to God alone; to the only true God,
since He alone can grant us what we need for time and eternity.
    
    It is to His honour that we call upon Him, and only upon Him for
all things that He has commanded us in His Word to ask of Him. Praying
is not asking for everything I want. Praying is in the first place,
subjecting ourselves to God's counsel and government. He controls our
life; He decides what we need. Hence we must pray to the Lord for all
that He has commanded us in His Word to ask of Him; and that with
submission to Him and childlike trust, so that He may fulfill that
necessity and lead to His honour. He seeks His honour in His people and
true prayer seeks God's honour, according to the exaltation of His
three holy Names, for our salvation and deliverance.
    
    Secondly our instructor says "that we rightly and thoroughly know
our need and misery, so we may deeply humble ourselves in the presence
of His divine majesty." It is necessary for us to know our need and
misery rightly, yes, thoroughly. If the knowledge of our need is
lacking, there is no felt need to seek God. That is why we can live on
so comfortably by nature. That is also why God's people can so often be
at ease without Him. For that reason the Lord often deals so with His
children, that they can no longer be satisfied without Him. The Lord
causes them rightly to know their need and misery, so that in deep
humility they may turn to the Lord, as the poet sang in Psalm 130, "Out
of the depths have I cried unto Thee, O Lord."
    
    Observe how the lively prayer of the publican proceeds from a
thorough knowledge of his need when he said, "God be merciful to me a
sinner." Notice the circumstances in which the publican found himself,
the need in which he knew himself to be as he stood in the rear of the
temple. He dared not come to the front; he dared not consider himself
to be one of God's people as he saw his own sinful life, which caused
him to smite upon his breast, because sin had become an inward grief to
him. He saw himself lost before God's judgment seat. If there is no
knowledge of our need, no thorough knowledge of our misery, then we do
not flee to God. So it is continually with God's children, as they
advance on the way of life. How necessary it is for them to have the
discoveries of the Holy Spirit continually. Yes, even those who are
more established have continual need of these discoveries of self and
an acquaintance with that corruption, of which Paul complained when he
cried out, "I know that in me, that is, in my flesh, dwelleth no good
thing." Only then do God's children learn to seek the Lord's face in
Christ, and with all their temporal needs to seek refuge in Him alone.
    
    In the third place, true prayer requires that we be fully persuaded
that He will for the sake of Christ our Lord, certainly hear our
prayer, as He has promised us in His Word, though we are unworthy of
it. It is "for the sake of Christ our Lord". If that faith in respect
to Christ does not become active, we will perish in our misery. That
can happen here at times in pangs of conscience and fear of death and
hell, or in the assaults of the prince of darkness, which some are
heavily burdened under. Yes, even God's people would faint under these
burdens if God gave no relief. Notice the examples in the Bible. Judas
perishes eternally with his confession, "I have betrayed innocent
blood", because he had no access to the throne of grace through the
blood of Christ, and the devil seized him in his claws. How necessary
it is for us to have the ministration of the Holy Spirit in our
prayers, whereby we may flee to God in Christ with a consciousness of
our needs, also whereby we find our deliverance in Him alone.
    
    Then the instructor adds so clearly, "notwithstanding that we are
unworthy of it." He seems to say, "It is the characteristic of a true
supplicant, that his prayer comes from a humble heart." This is wrought
already in the new born soul who is convinced of his sin, for he bows
under the justice of God in the dust of self-abhorrence. Yes, there are
moments in his life that he says "amen" to the Word of God, even if it
should condemn him forever. That is a true supplicant who approaches
God from the depths of self condemnation, but who seeks Him as He has
revealed Himself in His Word, namely, as the Way, the Truth and the
Life. The true supplicant is humbled again and again before the Lord;
nevertheless he experiences an enlargement of heart which opens his eye
for Christ, for the riches of His grace and everlasting mercy. Without
Him we would faint under the burden of our misery and the weight of our
sin as we are given to understand it; but when we thoroughly know our
need, we shall seek refuge in Christ by faith through the operation of
the Holy Spirit in our hearts, to see our deliverance is to be found in
Him alone.
    
    He has promised it in His Word. He opens the gospel for His saints
and uses it to give strength and joy in their souls. In this way the
Lord Himself makes His people a praying people in His sight, praying
all their lives from the first moment on, praying under all the
circumstances and needs they are in, so that they may always be driven
out to the Lord. By nature we flee from God. Adam hid himself before
God. It is natural for us to turn our backs to God, but the true
supplicant is constrained to go to God with the burden of his sins, his
misery and his iniquities, and receives acceptance in Christ as a naked
sinner. This then is the prayer which the Lord requires, which is also
wrought by the Lord Himself, and in which the Lord will glorify
Himself.
    
    III
    
    In that Prayer, God's people ask for all things necessary for both
soul and body. What has God commanded us to ask of Him? All things
necessary for soul and body, which Christ our Lord has comprised in
that prayer He Himself has taught us. As Mediator between God and men,
the Lord Jesus has purchased both the souls and bodies of His people,
when He suffered in soul and body and offered Himself for His church.
Therefore as the sympathizing High Priest, He will see and provide all
the necessities of His church in this life, including their temporal
necessities.
    
    Christ did not offer Himself for the reprobates, but for the elect
of His Father. For them He merited the right, the sanctified right, to
everything which is needed to fulfill His Father's counsel and
afterward to receive them up in glory. God causes His children to
fulfill His counsel. At the same time the Lord gives them what they
need for their temporal life. Thereby God's church in Christ is given a
sanctified right to that which it needs, in order to walk the paths
which the Lord has ordained for them, so that they shall attain the end
the Lord has determined and the goal that He has set. Hence there are
bodily needs which God's children lay before the Lord.
    
    Before I spoke of Hannah, how she complained of her barrenness
before the Lord. The Lord heard her prayer and her desire was granted.
God hears the prayers of His people. He wishes to be acknowledged also
in this temporal life as the Father of lights, from Whom every good
gift and every perfect gift comes. Oftentimes the needs are so great
that God's people see no solution. They prostrate themselves before the
Lord in secret, making known all their needs to Him, Who alone can help
and give solution in every circumstance of life. How wonderful are the
deliverances at times which God gives to His saints, and the
expressions of His love in Christ in supplying their physical and
spiritual needs. Oh, then their souls find rest and peace as they have
gladness and joy in that covenant that is enduring and firm and can
never be moved; for that testament is irrevocably firm in the death of
the Testator. Christ has procured that testament for His church. He
entered into the depth of our fall. He undertook for His church and
brought them back into communion with the Father. Here He would have
His people inherit that which He has procured, when He enables them to
walk with Him by faith and not by sight.
    
    Walking by sight is laid away for heaven. There shall be no
doubters there. There faith shall be changed to sight, but in this life
the needs are many, and God's people long to have these needs
fulfilled. The spiritual need which gives their souls no rest is the
need for restoration in the state of grace and reconciliation with God,
and in communion with their Maker and Creator. There lies the rest and
the joy of their hearts.
    
    What, then, shall they request of the Lord? Their needs for soul
and body. The Lord has given a form for true prayer. I shall not say
much more about it. This prayer is discussed later in this Catechism. I
would note only the following: The Lord Jesus taught His disciples this
prayer. This does not mean that we may only use this form prayer. This
form prayer does not always suffice for God's people, even though it is
the most perfect prayer. In their hearts they feel a real need to pour
out their hearts before the Lord in their own words, to explain the
experiences and needs of their hearts to Him. Must we disapprove of
form prayers? No, certainly not. Who would dare to disapprove of the
prayer the Lord Jesus Himself gave us? But in that prayer He wishes to
teach us what we should ask of God, that He might fulfill our needs -
needs for time and eternity - the gift of daily bread, the forgiveness
of our sins, and guidance on life's pathway, so that one day we shall
obtain the eternal victory. For His is the kingdom and the power and
the glory forever.
    
    What does the Lord teach us in this prayer? To pray for all things
necessary for soul and body, that those needs may be fulfilled out of
the fulness of God in Christ Jesus. There, then, lie the exercises of
God's people, as we sing together out of Psalm 34.
    
         "O magnify the Lord with me,
         Let us to praise His Name agree;
         I sought the Lord, He answered me,
         And from my fears He set me free.
         
         "Who look to Him shall walk in light,
         With joy their faces shall be bright,
         Distressed, they cried; the Lord arose
         And saved them out of all their woes."
    
                    Psalter No. 90 St. 2, 3
    
    Man must be wrought upon by the Spirit of God in order to pray in
truth. He is the Spirit of grace and supplication, but also the Spirit
that convinces of sin, righteousness and judgment. He is the Spirit
that glorifies Christ in the hearts of His people, lost in themselves,
and makes them prayerful with respect to Him, by Whom they must be
reconciled to God. Does this mean that a natural man need not pray?
Does this mean that a natural man need not sing psalms? Then we can go
further and say, "I am unconverted. Need I go to church? Must I still
read the Bible?" No, that is not the way. To do His work in us, the
Lord uses means.
    
    In our temporal life the Lord has often shown that He heard the
prayer of unconverted people. Shall I give you a clear example? The
Lord said to the prophet, "Sees thou how Ahab humbleth himself before
Me? Because he humbleth himself before Me, I will not bring the evil in
his days." The Lord postponed the judgment because the wicked king Ahab
humbled himself before the Lord. Here you have a clear example that God
sees the wicked when he humbles himself before the Lord. On the
contrary if we go on and seek to hide ourselves from the Lord, thinking
that we can go our own way, the Lord is ready with his stroke. There is
also a slighting of the Lord in the performance of the service which He
Himself has ordained, and He will requite in anger the injury which is
done to Him.
    
    Must then an unconverted man pray before he eats, give thanks when
he has finished and bow his knees morning and evening? Yes, for it is
comely to acknowledge God as the Source and Fountain of all good.
Parents, impress it upon the hearts of your children. You must teach
them this while they are young. Boys and girls, you must also persevere
when you leave your parents' home and go into the world, perhaps to
associate with scoffers. Never neglect to acknowledge the Lord openly
and do not be ashamed to seek the Lord's face in your prayers. God is
worthy that we should look up to Him, to ask His blessing upon His
gifts.
    
    Yes, more: We live under the Word; we were nurtured under it; we
sit under it in our youth, and when we grow up we sit under it until we
are old. What then should our work be? To say continually, "Lord, bless
the Word I have heard, and sanctify it to my heart, for I am a stranger
to Thee. I know by Thy Word that I am walking to destruction, but I do
not realize it. Sanctify Thy Word to my eternal welfare."
    
    Do you sometimes come to church with that attitude? Do you
sometimes bow your knees in secret? When the Word goes unheeded by you,
must you not say, "My mind was filled with other thoughts"? Remember
that every sermon will some day aggravate your punishment.
    
    If you are in trouble in your temporal life or in difficult
circumstances, bring them before the Lord and lay them before Him in
prayer. Boys, do so in your youth; girls, do not forget it, when you
are young. There may be difficulties in your young hearts that you
cannot reveal to another. Lay them before the Lord. May there be many
impressions in your conscience. Seek to keep them alive.
    
    Most important, God's Word tells us there is a way of salvation in
Christ. Oh, that it might be revealed to your souls, so that you perish
not in the distress and the accusations of your conscience. May the
inward conviction of your guilt bring you to the salvation which is in
Christ Jesus. For we must seek that salvation only in Him. With all
this remember one thing, and remember it your whole life: never, never
seek the ground of your salvation in your church attendance, in your
prayers, or in your serious conversation, for in this is no ground at
all. God never does anything because of our prayer. He is as righteous
in withholding His grace as He is free in granting it. On the one hand,
be thoroughly convinced of your personal responsibility at all times;
on the other hand, be convinced also that all your own works are of no
avail, even though you should creep upon your knees until they bleed.
On the contrary, a work of God must be glorified in us, namely: that
the Lord in grace glorifies Himself in humbling our hearts.
    
    Praying is something more than saying beautiful words in the form
of a prayer. Praying is a holy art that is taught only in the school of
Jesus Christ, by the working of the Holy Spirit. True supplicants are
people who are convinced in their hearts that they are lost. That is a
work of the Holy Spirit, Who convincingly shows them their need,
causing them to call upon Him and to cry to Him. Let God's people tell
you how they learned to pray. They could not be content with form
prayers, but their greenings went out to the living God, to know and
find Him.
    
    Now the Catechism states correctly that to thoroughly know our need
and misery belongs to true prayer. To God's dear people, I would say
what we should desire especially is the discovering light of the Holy
Spirit, to teach us to know ourselves in our inward, spiritual need;
because we are traveling to eternity and by nature we are without God
in the world. This is the way to become reconciled with God, and find
our happiness in communion with Him.
    
        God cares for us, our God is He;
        Who would not fear His majesty
        In earth as well as Heaven.
             
                  Psalm 68 - Psalter No. 420:5b
    
    If that true knowledge of misery and that thorough knowledge of
need is not in our heart, we live easily. Notice then how many will
claim that they are converted. One thinks he has experienced this and
another that. But where is the sense of need which drove them to
Christ? If our need is properly known and our lost state impressed upon
our hearts, oh, then we would be overwhelmed with grief and faint if
the Lord did not give an opening, through sighs of importunity at His
throne of grace. He grants these openings from the beginning of the new
life, when He applies the comforts of the Word and the encouragements
which are in Christ. Therein He gives poor sinners a free access to His
throne of grace. The sweetness of those experiences cannot be
described. Oh, how satisfying are those sweet humblings before the face
of God, and those utterings of complaint, as they are experienced in
the hearts of those needy souls.
    
    With all that has been experienced, there remains an insufficiency
which oppresses them, so that they cannot die and meet God. To be sure,
on God's side the security of the entire church lies eternally firm in
Christ for both small and great. But those concerned souls cannot
reason it out or draw a conclusion from this. They did not participate
in God's council. On their side, they are faced with the fact that
there are only two ways: a way outside of Christ to eternal perdition,
and the other way which is only Jesus Christ and Him crucified. Let me
say it very simply as it lies in the hearts of those concerned souls.
They say, "With all that we have experienced, we are outside of Christ.
If we have no conscious knowledge of having been implanted in Him, oh,
then all is lost." What is the result of this? The knowledge of our
need. "For we are in an unreconciled state before God. If we must die
in this state, we shall receive the heaviest judgment, because we came
so near, and yet remain outside forever." What counsel must we give you
then? Ask much for the discovering light of the Holy Spirit, that you
may go freely to that High Priest, Who came to reconcile sinners with
God. Then the prayers of the church of God ascend from the golden Altar
of Incense before the face of God. May the Lord grant you such a
praying life.
    
    May we never be rich in ourselves but have many wants, in order
that we may call upon the Lord continually. Therein lies progress on
the way of life and in this way salvation is nearer than when first we
believed. The church of God has been promised that it will enter the
kingdom of Heaven through many tribulations. There are tribulations in
the body, adversities in the world, and troubles in daily life, so that
they are wont to say, "My soul is full of troubles." But these are the
wise purposes and wise ways of the Lord to drive them out to Him, so
that they may appear before Him with their wants. God wants to teach
His people subjection to His will. It may happen that the Lord pursues
a course wherein flesh and blood are crucified; for He would be the All
in All for His people. He wants the heart of His people to go out to
Him, in order to have communion with Him in this life and to agree with
Him in prosperity and adversity.
    
    I know that this is contrary to flesh and blood. It is an
impossible thing for flesh and blood to do. Oh, what a conflict God's
people have within! In this way they must be exercised and led that
they may seek the Lord in deep humiliation, while lying at His feet in
prayer more and more. God is glorified when we lose ourselves and when
the creature is lost out of sight, so that our strength in the Lord may
increase, as well as our liberty in approaching to Him. Here lies the
thanksgiving of His people when they say, "O Lord, I will praise Thee
though Thou wast angry with me." Here they acknowledge His great name.
    
    Oh, that the Lord might bind the needs of His church upon the
hearts of His children. People of God, think, think much on the needs
of the church of God in our land. Support God's servants with your
prayers in your inner chamber. Beg the Lord that He may grant them the
discovering light of the Holy Spirit, so that they may speak to the
heart of Jerusalem. Let there also be in our hearts the humble
acknowledgment of God's great Name in joy and gladness, so that the
Lord may be adored for our salvation. Oh, people of God, what a
glorious thing this will be! God seeks His own honour, but that
includes our salvation. Here there are moments of union with Him by
faith, but soon we shall praise the Triune God forever, to bring honour
and blessing to Him that sitteth upon the throne and to the Lamb, Who
has redeemed us to God by His precious blood. Amen.




Of the Address of Prayer

Lord's Day 46

Psalter No. 203 st. 2 & 3
Read I Peter 1
Psalter No. 243 st. 5, 8, 9
Psalter No. 431 st. 4
Psalter No. 278 st. 1, 2

Beloved,

    It has pleased God to restore into His blessed communion, to their
salvation, the sons and daughters of Adam. To their eternal destruction
have they separated themselves from Him; therefore God's glorious
essence is a devouring fire and everlasting burnings, with which the
sinner cannot dwell. To that end in His death Christ first brought the
sacrifice to satisfy the offended justice of God. Afterward on the
ground of that satisfaction, He will bring our human nature with soul
and body into heaven.
    
    Thus in Christ, the breach which sin had made is healed. He is the
Way whereby the sinner comes into that communion which is to his
salvation; to be perfect in glory, but already on this side of the
grave by faith. That soul-saving communion is exercised in prayer, in
blessing the Lord's three holy Names, also in calling upon Him for all
our temporal and spiritual needs. Prayer is the way by which the sinner
comes to God. Christ Himself has said that this coming to the Most High
is by faith and with childlike liberty: "He that comets to God must
believe that He is, and that He is a Rewarder of them that diligently
seek Him."
    
    All hard thoughts of God that are natural to us since we are full
of slavish fear, must be banished out of our souls if we are to have
the true exercise of prayer. If we are beset by slavish fear and hard
thoughts of God, we cannot approach Him. God's true people may draw
nigh to God's throne of grace, not only with holy reverence, but also
childlike boldness. "Let us therefore come boldly unto the throne of
grace, that we may obtain mercy, and find grace to help in time of
need." The Lord wishes to excite this boldness in His people by
teaching them to address God thus: "Our Father, Which art in heaven."
    
    This address of prayer is discussed in Lord's Day 46 of our
Heidelberg Catechism which we shall now read together:

Q. 120. Why has Christ commanded us to address God thus: "Our Father"?

A. That immediately, in the very beginning of our prayer, He might
    excite in us a childlike reverence for, and confidence in God,
    which are the foundation of our prayer: namely, that God is become
    our Father in Christ, and will much less deny us what we ask of
    Him in true faith, than our parents will refuse us earthly things.

Q. 121. Why is it here added, "Which art in heaven"?

A. Lest we should form any earthly conceptions of God's heavenly
    majesty, and that we may expect from His almighty power all things
    necessary for soul and body.

    Lord's Day 46 as you have just heard, speaks of the address of
prayer, and it does so in such a way that this address
    
     I. refers to the foundation of prayer,
    II. aims to excite a humble expectation.
    
    I
    
    Both a childlike reverence for and confidence in God are the
foundation of our prayer, not that we are to rest our supplications
upon them, and on the ground of our childlike reverence and trust
expect to be heard. No, indeed, also in prayer there is no other ground
than Christ and Him crucified. He is the altar from which the prayers
of the saints, sanctified by His merits and made acceptable to God,
arise to the throne of God. In ourselves we have no ground to plead
upon and no ground upon which to stand even for a moment, not even
after having received grace.
    
    God's people learn to understand this. God the Holy Spirit thrusts
them more and more from their resting places, also from their tears and
prayers upon which they were so set and valued so highly. Then they
learn to understand that their prayers have no ground of acceptance in
all the emotions of their hearts, but that their only foundation
remains: "We have an advocate with the Father, Jesus Christ the
Righteous, Who is even at the right hand of God, Who also maketh
intercession for us." Only in Christ does a lost sinner have access to
the Father by grace.
    
    When the Catechism teaches that the childlike reverence and
confidence in God that the Lord works in us are the foundation of our
prayer, the instructor certainly does not mean we must make that
reverence and confidence a ground of acceptance, as though God should
hear us because of those feelings. Such a ground is entirely excluded.
Although Christ only is and remains the Intercessor, His righteousness
the foundation upon which we may base our prayers, yet leaning upon
Christ cannot be exercised by an indifferent, self-confident,
God-distrusting heart that is full of slavish fear. All these vices are
also present in the souls of God's children. When these vices have the
upper hand in their hearts, prayer is impossible; in fact, they would
then rather curse God.
    
    In order to flee to God with all our needs or to thank His Name, we
need not only a firm foundation outside of ourselves in the
intercession of Christ, but our souls must also be brought by the Holy
Spirit into such a frame that it can exercise a childlike reverence for
and a confidence in God. That frame is indispensable; the true
supplicant draws near in that frame, relying upon Christ.
    
    God wishes to excite that childlike reverence and confidence. He is
pleased with such a frame, and nothing is more appropriate for us than
to walk with childlike reverence and quiet confidence in Him. "A son
honoreth his father, and a servant his master: if then I be a Father,
where is My honour? and if I be a Master where is My fear? saith the
Lord of hosts." It is that childlike reverence that speaks in prayer.
    
    Praying is speaking to God, not to men; not even to those people
with whom or for whom we pray. Therefore prayer always demands that the
supplicant's heart and mind be fixed upon the glorious Majesty in
heaven. Alas, how often our thoughts wander and our hearts are full of
earthly things while we pray. Truly, we know not what we should pray
for as we ought. Holy shame should cover our faces for we can count the
times when our souls were really filled with impressions of the
presence of God. Yet God would impress us with His holy presence as in
the prayer which He taught His disciples to address God, the Lord. That
address should immediately cause us to feel that we are in the presence
of the Lord.
    
    The Bible saints have repeatedly given us clear testimonies of it.
"Cause me" said David, "to hear Thy loving kindness in the morning; for
in Thee do I trust. Cause me to know the way wherein I should walk, for
I lift up my soul to Thee." To mention no more, we see it also in
Jeremiah. In Lam. 3:41, he says, "Let us lift up our heart unto God in
the heavens." Our prayers lack the very first characteristic of a true
prayer. It is only lip-work or at best a lifting up of our hands, and
not our souls, if we do not set God before us. However beautiful our
words may be, if we lack the real impression that we are in the
majestic presence of the Lord Jehovah, our prayer is worthless. Prayers
are often too lengthy. Many times in the family circle, in religious
gatherings and in church, anything and everything is included in the
prayer. At the same time there is no impression upon the hearers,
because the heart of him who prays does not fully realize he is
approaching to God. He shows no reverence. Rev. Comrie says there are
people who tell God how it should go as though God does not know what
religion is. This is the result when we do not realize that we are
speaking to God, when childlike fear is not in exercise, or when trust
in God is lacking by which we might rely upon Him.
    
    There is also a slavish fear, being afraid of God. Slavish fear is
a result of sin. The devils also believe there is a God, and they
tremble. On the other hand, filial fear of which the Catechism speaks,
is a fruit of the love of God which He has shed abroad in the hearts of
His people. It is humble and tender, since the Lord grants the promise
of supplying all needs to those who fear Him. They that fear Him have
no want. Inseparably connected to that filial fear is reliance upon the
Lord, as a child relies on its father and trusts him in his greatest
needs. Thus the soul that is filled with filial fear may have
confidence in God in prayer, whatever need may arise. For a true
supplicant every refuge outside of God is cut off. Only God, and God
alone has become the refuge of his heart. "My flesh and my heart
faileth; but God is the strength of my heart, and my portion forever."
This caused Hezekiah in his greatest sickness, which threatened to cut
off the throne of David, to chatter like a crane or a swallow, and to
mourn as a dove, "O Lord, I am oppressed; undertake for me."
    
    How destitute of all this is the natural man! He has no knowledge
of filial fear. He may call to his God in time of need, like the
mariners on Jonah's ship, but his soul never learned to bow before God
in true humility. His conscience makes him tremble in the apprehension
of the punishment that must follow, according to God's justice, yet he
never fell at God's feet to make supplication to his Judge. He is full
of slavish fear and lacks filial fear, which would cause him to
approach to God instead of fleeing from Him. Oh, that the time might
come, before the time of grace is passed, that we might seek the Lord
while He is to be found in true contrition.
    
    We would then have a refuge for time and eternity, and in every
distress we could rely upon the Almighty, Whose hand alone can save and
deliver His people when they cry unto Him. He is a refuge from
generation to generation for them that call upon Him, that call upon
Him in truth. Then something of that childlike reverence and confidence
in Him must be exercised. This makes the way of the true supplicant so
narrow for flesh and blood. How often do we rely upon ourselves, upon
other creatures and upon circumstances, because we cannot rely upon the
Lord alone. Is it not necessary for the waters to rise to the lips, for
us to acknowledge that we have leaned upon reeds which pierce the hand?
Does not God in His leadings of love, often direct matters in such a
way that there is no ground of confidence left, and that we must cast
ourselves upon Him with all our hearts? The woman who came to Christ
had had many physicians. Instead of being healed she suffered many
things of them and had grown worse instead of better. Then, when
nothing else could help, when all her money was spent, when there was
nothing more to be done, then she came to Christ to touch the hem of
His garment. That was enough. Yes, people of God, it is enough to rely
on Christ when all else fails you. God is the never-failing refuge of
His people. Oh, what fools we are, self-righteous and perverse
creatures, unwilling to bow before God! May all that cannot help us
fall away, so that our help may be in the Name of the Lord, Who made
heaven and earth. The way of access to God's throne of grace is open,
only for those who by grace put their trust in the Lord.
    
    Christ wants to excite in His people that childlike reverence for
and confidence in God by having them address God as "our Father." In
that address He wishes to teach us what a close fellowship with God He
merited for the sinner, a fellowship like a child has with his father;
because in Christ God has become a father to His chosen people and
wishes to deal with them as a father. Much less than an earthly father
withholds, will the eternal Covenant God withhold from His people what
they need. Shall not that people be permitted to go freely to the
throne of grace in every need and want for time and eternity? Christ
Himself lays the foundation for that access, namely: that God has
become our Father in Christ, and will much less deny us what we ask of
Him in true faith, then our parents will refuse us earthly things.
    
    God is become our Father! That certainly is no small blessing. This
was once true of man when still an image bearer of God in the state of
rectitude. Adam was called the son of God. That blissful relationship
of love was ruined by man through his wilful apostasy. He withdrew
himself from God's fatherly love and became an object of God's wrath.
As the prodigal son he went his way. Oh, how unfathomable is the love
of God, according to His sovereign good pleasure! God sought Adam and
with him as many of his posterity as He purposed to include, to whom He
would be a God and Father. That could not be done unless God's
perfections were glorified. Therefore, God Himself opened that only way
in His only begotten Son. Through Christ He wishes to be and has become
the Father of His people. This He already testified to His Israel in
the old dispensation. Through Moses He spoke to that nation as a whole:
"Is He not thy Father that has bought thee? has He not made thee, and
established thee?" Through Malachi, Jehovah wished to show His people
their filial duties when He said, "If then I be a Father, where is My
honour, and if I be a Master, where is My fear? saith the Lord of hosts
unto you, O priests, that despise My Name." Isaiah cried, "Doubtless
Thou art our Father, though Abraham be ignorant of us, and Israel
acknowledge us not: Thou, O Lord, art our Father, our Redeemer; Thy
Name is from everlasting." Thus, even through the ministration of the
law God wished to show His people the greatness of His love.
    
    That benefit is much more clearly displayed in the better
dispensation of the New Testament, not in general to an entire nation,
but to each person who embraces it by faith. It is written, "But as
many as received Him, to them He gave power to become the sons of God."
Also in granting the sonship of God, the new covenant excels the old.
"The Spirit Itself beareth witness with our spirit, that we are the
children of God." That does not mean that our sonship is rooted in the
assurance of faith; nor, on the other hand, that all under the new
covenant attain to the full assurance. God is a Father to everyone that
is born in Zion, and every newborn child immediately reveals the
characteristics of a child, in hungering for communion with God and
with His people.
    
    According to God's Word he may be recognized by that mark. He that
is born of God, loves those that are born of God. He is an object of
God's love. He has obtained the adoption; he is an heir. But it is a
second benefit to obtain the conscious knowledge of this by faith.
    
    Alas, many seem to feel no need for this assurance of faith. For
them it is sufficient that they have had a conversion. They conclude
from what has taken place that they are partakers of the blessings of
the covenant. They are rich (as they think), whereas destitute souls
feel their poverty. Is it not a sad condition in which many find
themselves, that a holy need of the soul to have Christ and His
benefits is lacking? Are not many content with some stirrings of the
conscience that are quieted by a prayer, a tear and a psalm verse? Is
their rest not a false rest? Where is the wrestling to gain Christ?
Come, let us be honest. Where is the running of the race to gain the
prize? Men no longer live as poor sinners. They are more assured than
an established Christian, although they lack a firm foundation. Tell
me, is that the true life? Certainly not. Here Christ must reprove His
church: "Because thou sayest, I am rich and increased with goods, and
have need of nothing; and knowest not that thou art wretched, and
miserable, and poor, and blind, and naked..." God takes away all
grounds of confidence. By His working in His people, He causes them to
realize that all they have experienced is no foundation to stand upon
before God. That realization makes them seek Him and lets them have no
rest until they have received God in Christ as their portion.
    
    They who are born in Zion are children of God. They have greater
riches than a thousand world's could contain; and what they have in
their hearts they would not exchange for the whole world. Still they
are poor in themselves. They are like a newborn child that is an heir
as well as the older son, but is unaware of the riches of the
inheritance. Even when the soul attains a hope in Christ, there is
still much timidity. To say that God is our Father is a great thing.
God as Judge is known by all quickened souls. But to know God as our
Father is possible, only through an in grafting in Christ. When the
consciousness of this ingrafting and its application are lacking, the
soul falls short of the benefit of this sonship. Should we not complain
in these sad days as Rev. Comrie did that only a few of God's children
attain that full benefit? Nevertheless, may love persuade us not to
rest until we have attained to it. It is not enough that the prodigal
son comes to himself, but he also arises, goes to his father, and is
accepted as the Father's child. Verily, that people is blessed who have
the Lord for their portion. Nevertheless, the consciousness of it by
faith, however great it may be, is not the ground of sonship. That
ground lies in God, in the gracious adoption. However buffeted God's
people may be, God called them from darkness to His marvelous light,
claimed them, and adopted them as His children. He now works in their
hearts that free access to call upon Him as their Father with all their
needs. He will much less deny them what they ask in true faith, than
our parents will refuse us earthly things. What father will give his
son a stone when he asks for bread? Would God then deny His people that
which they ask of Him in faith? Would He withhold what they in honour
to His Name, desire for the fulfillment of their needs? "He that spared
not His own Son, but delivered Him up for us all, how shall He not with
Him also freely give us all things?" "Can a woman forget her sucking
child, that she should not have compassion on the son of her womb?" Is
that possible? Alas, there are such inhuman mothers! But the love of
God surpasses by far the tenderest love on earth, and never fails.
"They may forget, yet will I not forget thee."
    
    Come, people of God, unfold your wings of prayer. Poor, needy
souls, with God there is a fulness to satisfy you. Feel free to bring
your wants to Him Who reconciles enemies to Himself. Tell us, did God
ever let you call upon Him in vain? In whatever need you were, however
unfaithfully you behaved, reviewing your whole life, counting again all
your miseries, your sorrows, and your troubles, did you ever come in
vain when you depended on God alone? No, indeed; on the contrary you
must exclaim with the church, "But truly God has heard my voice, My
prayer has reached His ear." (Psalter No. 174:3c)
    
    If such childlike, humble supplications were exercised more often,
coming as a lost one in ourselves and leaning upon Christ alone, then
God's Fatherly, unchanging love with which He loves His own eternally,
would be tasted more often, and we would pray, "Our Father, which art
in heaven."
    
    Think of the communion we would then have with the whole church of
God. The relationship, "Our Father" never ceases. Spiritual life causes
the soul to have communion with all of God's people, and in the lively
exercise of prayer there is an acknowledgment of the benefits we
partake with them in Christ. The true supplicant does not only believe
for himself, nor pray for himself. He helps to bear the needs of the
entire church.
    
    Yes, there are examples of some who felt the need of others so
particularly bound upon their hearts, though they did not know the
circumstances, that they could not cease wrestling for their
companions. God's people are no solitary people; they form a spiritual
community, all alike poor and needy, all are rich only in God. They
seek the Lord's face for and with each other, for He is our Father.
    
    II
    
    This address of prayer also excites a humble expectation. The
filial relationship to Himself in which God places His people, excites
them to go boldly to the throne of grace. In that childlike
relationship there is the exercise of true faith and a familiar
intercourse with the living God. If there were more assurance of faith
among God's people and a walking in more lively faith, they would enjoy
more of this familiarity. If it is true in any case, then it is evident
in this, how much injury our soul suffers when it lacks the firmness
and consciousness of faith, and when often and sometimes long, in a
barren condition. The unspeakable, rich benefits of the Covenant of
Grace are for the most part concealed for us. Due to the forsaking of
this great privilege, the spirituality of the church declines. God is
as a stranger to us, and entirely in conflict with the relationship
which He graciously wrought; we are troubled when we remember God. How
different is the life which cries after God, seeks His communion and
finds refuge in Him in every need. We ought to beg continually, "Lord,
quicken me according to Thy Word", so that in filial fear, far from
sin, we may walk before the face of God with holy boldness, as it is
written of Enoch, and as Abraham did, who was called a friend of God.
    
    Nevertheless, that bold, childlike fellowship with God is
characterized by holy reverence. The Lord teaches us this by adding to
the address of prayer: "Which art in heaven." In agreement with this
the Catechism asks in question 121: "Why is it here added, Which art in
heaven?" "Lest we should form any earthly conceptions of God's heavenly
majesty, and that we may expect from His almighty power all things
necessary for soul and body."
    
    The address of prayer not only points to the foundation of prayer,
but also to a humble anticipation of His benefits. Therefore we must
not form any earthly conceptions of God's heavenly majesty. But we are
full of them. This is the formal sin of the heathen: "He planteth an
ash, and the rain does nourish it. Then shall it be for a man to burn:
for he will take therefore and warm himself; yea, he kindleth it and
baketh bread; yea, he maketh a god, and worshipeth it." (Isa. 44)
    
    When in the discussion of the holy law of God we saw what idolatry
is, it became evident that heathens are not the only idolaters. It is a
characteristic of our nature, which is estranged from God, to think of
God as one who is like ourselves. When we persevere in sin we are
saying boldly, "The Lord does not see, neither does He regard it", and
in our will-worship we think we can stand before God, because we have
earthly conceptions of Him. His perfect holiness does not weigh heavily
upon our souls; His justice does not condemn us, and we do not reckon
with the true God. Our souls would shrink within us if we could see but
a little of the majesty of God. The cold, formal prayers of God's
children would also testify against them. The lack of reverence which
our words and posture show, indicates how earthly our conception of
God's heavenly majesty is. Would we speak as irreverently to an earthly
monarch, as some commonly speak in their prayers to God? Is that not an
evidence that we have no lively impression of God's majesty? Or do you
think, to mention just one matter, that we would lay our head on our
arms, or set ourselves ready to sleep during the congregational prayer,
if we had any impression of the fact that we are approaching God in
prayer? The lack of self-loathing is evident even in external things.
    
    Notice, on the contrary, the upright utterance of God's people. The
people of Israel, who are praising the Rock of their salvation exclaim,
"Let us come before His presence with thanksgiving, and make a joyful
noise unto Him with psalms. For the Lord is a great God, and a great
King above all gods." Should there not be in our souls an impression of
God's majesty as we draw nigh to Him? Abraham, the father of the
faithful, a favorite of the Lord, bows low in such deep reverence for
God, that in the strong exercise of faith shown in his prayer for the
preservation of Sodom and Gomorra, he repeatedly expresses his
insignificance, "Behold now, I have taken upon me to speak unto the
Lord, which am but dust and ashes." Twice he pleads in deep humility,
"Oh let not the Lord be angry and I will speak." Job's feelings also
testify of that humiliation when he received that greatest grace, "I
have heard of Thee by the hearing of the ear: but now my eye seeth
Thee. Wherefore I abhor myself, and repent in dust and ashes." Dust are
we; even less, we are ashes. Now, that insignificant, sinful,
hell-worthy man, approaches the living God, Whose throne is heaven and
before Whom the angels cover their faces with two of their wings,
exclaiming, "Holy, holy, holy is the Lord of hosts."
    
    May our souls lift themselves on high. There above the clouds and
stars in the regions which the Lord formed as a dwelling place for
Himself; there in those regions of eternal glory, the Lord has prepared
His throne, and His kingdom rules over all. He is the God of gods,
before Whom every knee shall one day bow. The most dazzling splendor of
the mighty on earth fades at the light of His glory. No one can stand
before the majesty of heaven. God is a devouring fire and everlasting
burnings, with whom no sinner can dwell.
    
    What do you think? Can it be called praying when we mutter a few
words as we set ourselves brazenly and haughtily before God? All the
while that true bowing in the dust is lacking, from the depth in which
we call upon God Who dwells in heaven. Unto the wicked God says, "What
hast thou to do to declare My statutes, or that thou shouldest take My
covenant in thy mouth?" The true supplicant lies in deep humiliation
before God; he bows down in the dust. By the grace of God he knows and
acknowledges that he deserves to be cursed and sent to hell. He has a
lively impression of the most high, of the heavenly majesty of God.
Thus he learns the prayer of the destitute. Such a destitute supplicant
obtains access through Christ. Read the wonderful sermon of Rev. Comrie
on this subject (Psalm 102).
    
    Thus there is no inconsistency in having an impression of the
majesty of God in the soul, and yet expecting from His almighty power
all things necessary for soul and body. This does mean however that we
can never obtain access to God except in communion with Christ the High
Priest, Who ever lives to make intercession for His people. In His
intercession the prayers of His children are sanctified. He is the
Altar that causes the prayers and supplications to ascend as incense
before His face. In Him God can and will and shall hear His pleading
people, and fulfill every need both for soul and body; which
fulfillment they shall never expect from Him in vain. For God is able
to make all grace abound toward you, that ye, always having all
sufficiency in all things, may abound in every good work. "Every good
gift and every perfect gift is from above, and cometh down from the
Father of lights, with whom there is no variableness, neither shadow of
turning." (James 1:17)
    
    He, the Lord, is in heaven. There He is the omnipresent One, high
above all heathens; above the heavens is His glory. Who is like unto
the Lord our God, Who dwelleth on high, Who humbleth Himself to behold
the things that are in heaven, and in the earth?" Can His people, then,
ever look to Him in vain for anything? He can and will satisfy His
people for both soul and body. No want, however small or great, is
excluded. Whether for the needs of soul or body, God's people never
call in vain. How necessary it is to be reminded of the majesty of God
time and again. It is contrary to our nature to expect all things from
Him. For us, God is the last to whom we resort; we go to Him when we
have no other helper. To come to Him we need a lively impression of His
majesty, so that in deep humility, as well as with childlike liberty,
we may ask of Him all things, as we sing now from Psalter No. 431:4
    
        "Open," saith the Lord,
        "Wide thy mouth, believing
        This My covenant word;
        I will if thou plead,
        Fill thine every need;
        All thy wants relieving."
    
    You who use the Lord's Prayer as a form prayer, and have spoken the
words, Our Father, innumerable times, have you ever realized what it
signifies as in this prayer is written, "Which art in heaven." Did
God's majesty ever weigh heavily upon your heart? Or are you content
with your forms, and do you belong to those who do not set God before
them? Some day you will behold that majesty of God. Here you may shut
your eyes, by your heart, banish God as far as you can; but soon you
shall stand before His judgment seat from which you will not be able to
flee. God in heaven will cast you into hell. Oh, do forsake your manner
of life, your form-worship. Awake out of your dream. May you come to
the realization that you are calling upon God, Which is in heaven. Seek
Him while the way is still open in Christ, while His goodness which has
supplied all your temporal needs, calls you to repentance. Seek Him
now, while it is the acceptable time, since reconciliation and
sanctification in Christ are proclaimed to you. Seek the Lord while He
is to be found.
    
    May God's people come as lost sinners, as those who deserve death
and who tremble before God's majesty, but for whom the way of salvation
is opened in Christ. Oh, people of God, seek much to obtain lively
impressions of the majesty of God in your hearts. Seek an understanding
of the perfect attributes of God. Do not rest until you have received
reconciliation in Him, in Whom those perfections are glorified; in
fact, not until you can testify that you have received the adoption of
sons.
    
    Is it not sad that we can be so content without the joy and the
rest of faith in Christ? God is free to instruct and lead His people as
He pleases, even though He should permit them to sigh and cry until the
hour of their death. Nevertheless, God's people may not make God's
sovereignty an excuse for inaction. Spiritual life seeks communion with
God; it thirsts after God as a hart thirsts after the water brooks.
    
    We have too little of the right understanding of the heavenly
majesty of God; too much do we nourish earthly thoughts of God in our
hearts. Therefore God's justice does not drive us out of ourselves, and
we rest too much in our experiences. Therefore (must we not acknowledge
it to our shame?) there is so little liveliness in our hearts. May the
majesty of God, Who is in heaven, cause us to hate sin continuously and
arouse us from our beds of sloth to seek our Beloved, so that our life
may be, "It is good for me to draw near to God."
    
    It should humble us continually that we do nothing but forget God,
while He does not forget us. His love is unchangeable and does not
decrease because of our coldness. He loves His own from eternity, and
He will be a Father to them in His only begotten Son. Who can fathom
that love? It sought us in our state of death and quickened us. It
often satisfied us abundantly. It delivered us out of all our
distresses. Come, people of God, kneel in the dust, and so call upon
Him as "Our Father, which art in heaven." There, there is His throne;
there is also the house of many mansions, where a place is prepared for
us, so that one day we shall enter into His glory. In all the ways He
leads us, in all afflictions that come upon us, in all that comes upon
our body or soul, in life and in death, may He be a God of mercy of
Whom our souls may testify:
    
         "The tender love a father has
         For all his children dear,
         Such love the Lord bestows on them
         Who worship Him in fear.
         
         The Lord remembers we are dust,
         And all our frailty knows;
         Man's days are like the tender grass
         And as the flower he grows."
Amen







Hallowing God's Name

Lord's Day 47


Psalter No. 429 st. 1, 3
Read Psalm 33
Psalter No. 187 st. 1-4
Psalter No. 422 st. 6
Psalter No. 173 st. 3-6


Beloved,

    According to the opinion of the best commentators, the Psalm which
was read to you, is a psalm of David. One of their main arguments is
that as far as the contents of this psalm is concerned, it is one with
Psalm 32, in which King David sang about the great salvation of the
righteous. Blessed is he whose transgression is forgiven, whose sin is
covered. Then in Psalm 33, David goes on to excite the righteous to
rejoice in the Lord, because He has demonstrated His omnipotence in the
realm of nature in His acts of preservation, cooperation and
government. He excites them also in a special way to rejoice in that
God, Who is a God of salvation for the people whom He has chosen as His
own inheritance, a Help and a Shield, a Deliverer from death and a
Preserver of life. Accordingly, we read in verse 12: "Blessed is the
nation whose God is the Lord." It is a beatitude for the Lord's people.
Not the crowned heads and the rulers of the world, not the shields of
the princes of the earth, not the priests among Israel, not the people
of Israel whose national pride lay in having Abraham for their fathers
none of these are called blessed; but, "blessed is the nation whose God
is the Lord."
    
    A nation is a political community of people under one head with one
language, governed by one law and enjoying the same privileges. Thus
God has chosen one nation for His inheritance, a nation ruled by one
Head, the glorified Mediator at the right hand of the Father; speaking
one language, the language of Canaan; taught by the Holy Spirit;
governed by one law, the Word of the living God, which is the guide for
their life and conduct; enjoying the same privileges, namely, the
covenant goods which were merited for them by their Head, and that
goodness which God has laid up for them that fear Him. It is such a
nation that God has chosen in eternity for His own inheritance. He has
chosen us in Him before the foundation of the world, a people created
in Christ Jesus unto good works, a people that are kept by the power of
God unto salvation. Of that nation God is the Lord. He is Jehovah, the
God of the oath and of the covenant, Who revealed Himself to that
nation as the "I Am That I Am." He is the unchangeable and faithful
One, Who never lets any of the good words that He has spoken for that
nation fall to the ground, for "I am the Lord, I change not, therefore
ye sons of Jacob are not consumed." That nation He has chosen for His
own inheritance. To what end? To that end that in them He might glorify
Himself forever in the perfection of His divine mercy. Has He Himself
not spoken, "This people have I formed for Myself, they shall show
forth My praise"? He will glorify Himself in them eternally. God's
inheritance is His glory. By grace they also seek God's glory which is
dearer to them than their own salvation. It is God Himself Who works in
His people a holy desire for the hallowing of God's Name, as Christ has
also taught His church to pray, "Hallowed be Thy Name."
    
    We must now discuss this first petition of the Lord's Prayer, as it
is explained for us in Lord's Day forty-seven.
    
    Lord's Day 47
    
Q. 122. Which is the first petition?

A. "Hallowed be Thy Name"; that is, grant us, first, rightly to know
    thee, and to sanctify, glorify and praise thee, in all thy works,
    in which thy power, wisdom, goodness, justice, mercy and truth,
    are clearly displayed; and further also, that we may so order and
    direct our whole lives, our thoughts, words and actions, that thy
    name may never be blasphemed, but rather honored and praised on
    our account.
    
    This Lord's Day speaks of the glorification of God, sought by the
supplicant for the hallowing of God's Name. Let us notice particularly
the following points:
    
      I. what is meant by God's Name;
    
     II. what the supplicant desires for the hallowing of this Name;
         and
    
    III. what the supplicant fears.
    
    I
    
    By God's Name we mean the Divine Essence itself.
    What the supplicant desires is this, that he may sanctify, glorify
and praise God's Name in all His works, both in nature and in grace.
    
    What the supplicant fears is the desecration of God's Name by his
departing from God's law. Therefore he prays: Grant that we may so
order and direct our whole lives, our thoughts, words and actions, that
Thy Name may never be blasphemed, but rather honored and praised on our
account.
    
    In the previous Lord's Day we discussed the address of this prayer:
"Our Father, which art in heaven." In the explanation of this address
the instructor taught us that immediately, in the very beginning of our
prayer, the Lord would excite in us a childlike reverence for and
confidence in God, so that we shall come to Him, believing that He is,
and that He is a rewarder of them that seek Him.
    
    At this time I shall not say much concerning the question, whether
it is fitting for an unconverted person to pray the Lord's Prayer. Read
what Rev. Smytegelt says of it in his explanation of the Catechism. I
have recently remarked that you might ask whether an unconverted person
may sing what is written in the Psalms, because the Psalms refer to the
church of God. May an unconverted person learn the answers, as we are
taught in our Catechism: "it is my only comfort in life and death that
with body and soul I am not my own, but belong to my faithful Savior,
Jesus Christ?" You see for yourself what the result would be if we
would say, "You may not pray the Lord's Prayer when you are
unconverted." I would call to your attention that he who addresses God
as his Father must have an access by faith in Christ. You might exclude
many concerned persons when you say, "You may not pray the Lord's
Prayer." But let our hearts be directed, as we shall hear in this
Lord's Day, to seek the Lord and rightly to know Him. The instructor
then commences the explanation of the six petitions of the Lord's
Prayer. Three petitions are directed to the glorification of God, and
three to the fulfillment of our needs for both soul and body. The first
petition begins with these words: Hallowed be Thy Name.
    
    When we discussed the third commandment, we dwelt on the
significance of God's Name. Therefore I can be very brief in my first
main point, for we have seen in Scripture that God has revealed Himself
in His Name; that in that Name God has made His Essence known to us;
that the Essence of God is expressed in that Name, in other words, the
Name of God is the Essence of God itself. God needs no name to
distinguish Himself from other creatures or gods who might be like Him.
That is so with human beings; but the Lord is one God, and there is
none like unto Him.
    
    It has pleased the Lord to give Himself various Names which were
not given Him by others, but which He gave Himself in Scripture to
become known to His people. Thus He is the only, true God, and the
unchangeable and faithful covenant Jehovah; the almighty Creator of
heaven and earth; but also the God of salvation for His people.
Therefore the Lord said to Jacob as he wrestled in Peniel, "Wherefore
is it that thou dost ask after My Name?" We also read how the angel of
the Lord answered and said to Manoah, after he had revealed Himself to
him, "Why askest thou thus after My Name, seeing it is secret?"
    
    The Lord glorifies Himself in His Name and makes known the
greatness of It, as He showed Himself to Moses when He set him upon a
rock and proclaimed His Name for him, "The Lord, The Lord God, merciful
and gracious, long suffering, and abundant in goodness and truth." Here
God gave Himself a Name. Thus there is in this Name, not only a
revelation of the Essence of God, but also in the Name of God lies His
revelation for the salvation of the elect, enabling them to rejoice in
and praise His Name in order that the Lord may be glorified in them.
Thus they learn to know God's Name and it becomes their petition:
"Hallowed be Thy Name."
    
    II
    
    What does the petition for the hallowing of God's Name mean? You
can gather from the explanation of the instructor, that the
significance of the petition flows out of the significance of the Name
itself. Hallowed be Thy Name; that is, grant us, first, rightly to know
Thee. We do not know God, even though we have received His Word, and
were instructed in His truth. In our hearts we are strangers to God,
although He has given each person, even the blind heathen, an innate
knowledge of God and in addition an acquired knowledge from the
creatures round about us. Paul speaks of these matters in Romans 1,
saying, "Because that which may be known of God is manifest in them.
For the invisible things of Him are clearly seen, being understood by
the things that are made, even His eternal power and Godhead."
    
    Man is born with the consciousness that there is a Supreme Being.
Because of this religion is found in the remotest areas of the world.
However our understanding was darkened by our deep fall in Adam,
therefore we do not know the only true God. That innate knowledge of
God is increased by means of creatures outside of us. This acquired
knowledge exceeds the inborn knowledge. The acquired knowledge goes so
far that one of the heathen poets said, "For we are also His
offspring." How much more will that knowledge be increased when we
receive the revelation of God in His Word. If the heathens spoke in
that manner, how much more acquired knowledge shall we have from the
Word that is given to us! But as I have already said, that natural
knowledge of God, whether innate or acquired, is insufficient for
salvation. With our understanding we can never comprehend or properly
know the mysteries of God as He must be known for salvation. To prove
that this supernatural knowledge is necessary for salvation is evident
from what the Lord Jesus said: "This is life eternal that they might
know Thee the only true God and Jesus Christ Whom Thou hast sent." Is
it not written in Isaiah 53, "By His knowledge"--meaning by the
knowledge of Him"--shall My righteous Servant justify many"? This
speaks of a supernatural knowledge that we do not have of ourselves. It
is worth our praise that knowledge may be had from the Holy Scripture
and delight in meditating on the Word. However, we must always remember
that this true knowledge must be given of God.
    
    Therefore the Lord Jesus taught His church to pray, "Hallowed be
Thy Name"; that is, "Grant us rightly to know Thee." How does God grant
us that knowledge of Him? This by special revelation. That special
revelation is recorded in the Word, but it must be accompanied by the
sanctification of our hearts through the ministration of the Holy
Spirit. The Spirit enlightens our understanding. The Spirit not only
causes us to know ourselves in our lost state in which we live by
nature, but also to know Him as the only true God, as He is holy and
righteous, and can have no communion with the sinner outside of the
Mediator.
    
    Then we learn to see ourselves excluded from His communion, and in
our own opinion subject to eternal death, so that we cry out with the
poet of Psalm 36: "Thy righteousness is like the great mountains; Thy
judgments are a great deep." It is a knowledge of God that humbles us
before Him and teaches us to justify God in His judgments. Then we
learn to know that we are hell worthy before God. On the other hand,
the Lord opens the riches of His mercy in Christ Jesus, so that we
learn to know Him as the God of eternal salvation in the Mediator.
    
    This blessed knowledge we cannot give each other. This knowledge
you cannot learn in any school or academy. This knowledge is acquired
in the school of the Teacher of righteousness. He it is that teaches as
one having authority, not as the scribes, and continues to instruct His
people more and more as He is sitting at the Father's right hand. There
He not only executes His priestly and kingly office, but also His
prophetical office by the Holy Spirit. That Spirit is given to His
church, and dwells in their hearts to guide them unto all truth, as it
is written. This school of Christ contains so much Divine wisdom that
the people of God can never, never go beyond this prayer: Grant us
rightly to know Thee.
    After the divine instruction concerning their lost state, God's
children learn to glory in their salvation in the Lord Jesus Christ.
They are also brought more and more into the secrets of the covenant
that gives and increases grace in all those that are bought by the
blood of the Lamb, and makes them partakers of that grace. This is the
knowledge that is spoken of here. "Hallowed be Thy Name." This means
that we may properly know that Name in which lies the full Essence of
God. Where this knowledge is given, the greatness and majesty of God is
impressed upon the heart, and the Lord grants an eye to see the works
of God in nature and in grace. This we read in our Catechism: Grant
that we may sanctify, glorify and praise Thee in all Thy works, in
which Thy power, wisdom, goodness, justice, mercy and truth are clearly
displayed. God's omnipotence shines forth in the works of nature. He
has created heaven and earth out of nothing. He shows His omnipotence
in all His works. The heavens declare the glory of God; and the
firmament showeth His handiwork.
    
    According to Psalm 104, God has laid the foundation of all His
works, of His entire creation, with wisdom. His mercy is great and His
goodness is upon all His creatures wherefore the church exclaims, "Thy
mercy, O Lord, is in the heavens; and Thy faithfulness reacheth unto
the clouds." The Lord also shows His righteousness in His judgments,
not only with His old covenant people Israel, but also through the
rolling ages, so that, according to Romans 1, they which commit such
things are worthy of death. See also how great is His mercy, as the
Lord Himself testified when He proclaimed His Name to Moses. His mercy
is twofold: general toward all, and particular toward His elect. He
maintains His truth in the execution of His judgments as well as in the
fulfillment of His promises which He has given to His people, promises
which are yea and Amen in Christ unto the glory of God.
    
    While I am considering this part of the Catechism with you, I
should like to show the difference between common and special grace.
Common grace is the goodness of God which He shows to all people, not
only to those who live under the Word, but also to the blindest
heathen. God upholds all things by the Word of His power. He is the
Creator and Preserver of all things. In all things He clearly displays
His power, wisdom, goodness, justice and mercy. These attributes of God
show forth so clearly that even the blindest heathen, though he had
never heard of God and His revelation, shall not be able to excuse
Himself before God's judgment seat. Forever, I would observe that this
common grace or goodness does not flow out of the merits of Christ; no,
they are given without reference to Him. The common goodness of God is
rooted in His long suffering and patience. Therefore we prefer to speak
of the forbearance and common goodness rather than common grace. In
this common grace, the Lord gives a positive observation of His works,
wherein He displays His majesty and glory before the eyes of men.
    
    However, in this petition the reference is not to that general
observation and general knowledge, but to the particular knowledge and
particular understanding of the works of God by the Holy Spirit. Take,
for example, what Paul writes in Romans 11, where he sees the work of
God in the rejection of Israel as a nation and the gathering in of the
Gentiles; but presently in the conversion of the Jew to honour King
Jesus as Messiah, His Prince, and also in the salvation which will
accompany the fulness of the Gentiles, after which the apostle
exclaims, "O the depth of the riches, both of the wisdom and knowledge
of God! How unsearchable are His judgments, and His ways past finding
out." There Paul loses himself in the sovereignty of God and he
delights in the riches of His mercy, glorified in God's sovereign ways
in working out that which He had planned in eternity.
    
    Consider a moment what the poet says in Psalm 25: "Good and upright
is the Lord." This is the exclamation of a broken heart, knowing its
own guilt, observes the goodness of God and is humbled thereby. Out of
the depth of humiliation come the words of praise, "Thy goodness
reaches unto the clouds." Behold how the righteousness of the Lord
becomes the strength of His people when Isaiah says, "Zion shall be
redeemed with judgment." Thus God's people learn to sing not only of
mercy, but also of judgment. By faith God's children delight in the way
in which they are led, when God brings them to the Son of His eternal
good pleasure, through whom He can save sinners while vindicating His
justice, and can lead His elect through the depth of the fall to
eternal glory. Yes, the Lord glorifies Himself in His saints through
righteousness. This petition, "Hallowed be Thy Name", expresses the
sincere desire to obtain the true knowledge of God and the true
observation of His work, in which He glorifies His various attributes.
    
    "Hallowed be Thy Name." The Lord is said to sanctify Himself. He
sanctifies Himself in the judgments He sends. The prophet says that He
will be sanctified by the heathens. He is sanctified in the midst of
His people Israel when He visits them in His righteousness, visiting
their iniquity with stripes. Thus God sanctifies Himself. God has
always sanctified Himself, because He is perfectly holy in Himself. He
cannot be made more holy than He is in Himself. But He sanctified
Himself when in Christ He glorified the perfections which we offended
by our sins; thereby receiving a perfect satisfaction for His
righteousness, in Him Who loved Himself to death on the accursed tree.
    
    The angels before His throne hallow Him, crying, "Holy, holy, holy
is the Lord: the whole earth is full of His glory." The redeemed in
heaven sing praises to His Name eternally, praising and glorifying Him
that sitteth upon the throne and the Lamb, bringing Him glory and
honour and blessing. Here on earth there is a people, wrought upon by
the Holy Spirit, who will hallow Him. They are people renewed by the
Holy Spirit, who delight themselves in Him. Oh, beloved, when the Lord
pours out His love and mercy into the heart of His dear people and
works in them a perfect agreement with the attributes of His justice,
followed by a revelation of Himself as the God of salvation, the result
is that they bring honour and glory to Him Who is worthy to receive it
eternally.
    
    To be sure, God's people do also complain. O how bitterly do they
complain at times, weep, cry and lament before the Lord. The cry of the
children of Israel went up into the ears of the Lord of Sabaoth.
Hezekiah turned his face to the wall and mourned like a dove and
chattered like a swallow. It is no strange thing for God's people to
complain and lament when God hides His face. On the other hand, the
Lord's deliverances set His people in a large place. Then they praise
their God and King, and with David in Psalm 103 they sing, "Bless the
Lord, all His works, in all places of His dominion; bless the Lord, O
my soul." Sometimes with the poet of Psalm 69, they would call heaven
and earth to help them praise the Lord.
    
    "Hallowed be Thy Name." In discussing the third commandment we
spoke about cursing the Name of God and about the heartfelt grief God's
people have because of this abuse of the Name of the Lord. It cuts
their soul deeply when this fire out of hell is kindled in their
hearts. On the other hand, it is the delight of the new man to praise
and glorify the Lord, and in the heart lies the right relationship to
heaven. It is a right relationship because it flows forth from the fact
that God's church will be able to serve Him there eternally and
perfectly without sin. That which hurts the soul is iniquity; that
which makes life so distressing is sin within and sin that is seen
round about in a world that lies in wickedness. It is this that fills
them with fear.
    
    III
    
    Now I come to my third thought which was to speak of what the true
supplicant fears. He fears that God's Name will be blasphemed because
of him, instead of being honored and praised. Remember that this
petition flows out of the filial fear of God. The true supplicant has
this childlike fear of God in his heart. It is wrought by the love of
God shed abroad in his heart, and this love causes a return of love to
God. This love to God works a true desire that his life and
conversation may be well-pleasing to the Lord. Therein he delights from
the first moment of his conversion. Rev. Vender Kemp says in his
explanation of the Catechism that God's people have the privilege to
live as they choose. Rev. Vender Kemp does not mean this in the
antinomian sense, but rather that it has become their choice to live
perfectly before God. The Lord's people delight in keeping all God's
commandments perfectly. As I have said, this inward desire flows out of
filial fear.
    In the beginning of our spiritual life, we may be busy with many
legal works. But the root of all those activities is the life which God
has implanted in the heart. That life, after it has shed the shell of
the law, begins to manifest itself more in dependence upon the ministry
of the Holy Spirit. More and more God's children find themselves in
ways in which they need the Lord, in order to hate and flee from sin.
After all, what is the danger which the church of God constantly faces?
It is the danger that sin will obtain the dominion over her. The church
was delivered from the dominion of sin, when God called His chosen from
death unto life in the time of love. Never again will sin have full
dominion. In their hearts there is a cleaving to sin, in their
thoughts, in their will, and in their feelings. The sins that cleave to
them are the reason that their life of fellowship with God is broken;
their prayers become faint, and they do not seek the protection of
their King. Therefore, God's children sometimes walk in paths of
unrighteousness. Then it can be said of them as it was said of David,
he gave great occasion to the enemies to blaspheme. The world watches
God's people very closely and takes occasion from their sins to
blaspheme God and to desecrate His Name, as well as His service. O,
what grief is experienced by God's children because of the corruption
which dwells within them. Sometimes, while engaged in their work, they
have fear lest another should detect in their words what is going on in
their hearts. Grant us rightly to know Thee, is a sincere prayer to
have the knowledge of God in the exercises of the heart, thereby to
stand guard more and more lest we be overcome by evil, and lest we
forget that at all times the enemy is spying upon us wherever we go.
    
    So it is that we always need the protection of the King, His
safeguard round about us, and the constant atonement through the blood
of the great High Priest, Who is seated at the right hand of His
Father. However, the sins that cleave unto us lie not only in words and
works, but also in thoughts; for God desires truth in the inward parts.
Hence the need for this prayer, "Grant us rightly to know Thee", in
order that it may become the exercise of soul constantly to fear the
Lord, and the practical way of life to abide and walk near to God. This
is necessary, shall we find all our delight in Him alone Who is the God
of salvation, find more and more our strength in God's Word. This is
necessary, because God's people do not always live in the enjoyment of
the favour and the evidences of God's love.
    
    There will be times when the spiritual life of sense will be
overturned, as it were. There will be other times for those who have
found the foundation of their faith in Christ. Those changes come
because the Lord wishes to teach them to walk by faith and not by
sight. Did not the Lord Jesus say to Mary, "Touch Me not, for I am not
yet ascended to My Father." Mary wanted to live in the same communion
with Christ in which she had lived before His death. But now He stands
before her, arisen from the grave. For Mary this is the beginning of a
different life, a different way of life. It is as though Jesus had said
to her, "I am going to heaven, and you will not enjoy My bodily
presence any longer. I ascend unto My Father. I am going to that God
Who sent Me. Another way of life is laid away for you, Mary." What then
is the nature of that life? Oh, it is often a life of severed strife
and wrestling of soul, in order that one may walk by simple faith in
the strength of the eternal King and blessed Emmanuel. His dominion is
within the heart so the heart may be sanctified and purified, and
Christ have a place in the meditations of the heart as the Conqueror of
sin, hell and death; in order that He may be feared; and in order that
they may have their delight in God. Therefore it is necessary that they
study the Scripture to know those revelations in His Word, shall His
Word alone be a lamp for their feet and a light upon their path.
    
    What the instructor gives us by way of explanation of the first
petition, is entirely in line with the practical life of God's people.
It is obvious that the main objective is God's glory, in all His
perfections in Christ Jesus by the Holy Spirit, in the hearts of His
children. What we are to aim at, what we are to emphasize at all times
in the explanation of the prayer, "Hallowed be Thy Name," is that God
may be glorified in His people, in order that His three in One Holy
Name may receive the praise and the thanksgiving of His people, also in
this life which is the scene of strife. For our King is by Israel's God
exalted. Let us sing this together: Psalter No. 422:6
    
    Thou art, O God, our boast, the glory of our power;
    Thy sovereign grace is e'er our fortress and our tower.
    We lift our heads aloft, for God, our shield is o'er us;
    Through Him, through Him alone, whose presence goes before us,
    We'll wear the victor's crown no more by foes assaulted,
    We'll triumph through our King, by Israel's God exalted.
    
    There is both an inborn knowledge and an acquired knowledge of God.
May all this knowledge cause you to walk close to the light of God's
Word. Let that Word cast its full light upon you. Let that Word occupy
your thoughts, and let it be your guide in all your actions. Always
bear in mind that whatever goes astray from the Word will not see
light, however acceptable it may be in the world. It is a house of
cards and will certainly collapse. It is very necessary to gather all
the knowledge we can from the Scriptures, so that we may learn to
perceive the works of God in nature and in grace, and may observe His
divine attributes, namely: the tender mercy and compassion which He
shows, the loving kindness which He bestows and the righteousness which
He manifests in the pouring out of His judgments, to exclaim with the
poet, "O God, Thou art terrible out of Thy Holy places." Ps. 68:35a.
All of this may be in our hearts, however; but without the saving
enlightenment of the Holy Spirit, we remain enemies to God. Above the
altar of the Athenians there was written: "To the Unknown God." This is
the God whom we call upon by nature. For us He is an unknown God.
However orthodox our confession may be, unless we are united to Christ
by faith, we are strangers to God. Hence this petition for the
hallowing of God's Name in which we ask, "Grant us rightly to know
Thee." Let this bring you upon your knees even in your unconverted
state, saying, "Lord, work not a superficial knowledge in me, not a
presumptive knowledge; but work in me that blessed knowledge, which is
a knowledge of Thee, a true knowledge, so that I may see Thee in Thy
divine majesty and glory." Such a sight will cut off all that is of
man, will lay upon us the burden of our guilt, and will cause us to
acknowledge that we are lost. Then we cannot stand before God. Only
when this takes place do we learn to know God in His mercy in Christ
Jesus, through Whom God's name is hallowed, and Who said, "Father, I
have glorified Thy Name on the earth." In this way, God's Name is not
only hallowed in Him, but also received eternal glory, whereas we have
profaned that Name and injured the perfections of God by all our sins.
    
    May the Lord impress it upon our hearts that one thing is needful:
heart-renewing grace and the enlightening of the Holy Spirit. In a
word, we must be converted to God. A divine miracle must take place
within. You may say, "That is old-fashioned." On the contrary, it will
remain a new fashion until the last day. Without regeneration no one
will enter the kingdom of God. We cannot know God except by the
enlightening of the Holy Spirit. Anyone who thinks he can judge the way
with his own understanding will soon find his hopes deceived, and then
it will be dreadful to be banished forever from communion with God. Oh,
that in our early days we might learn to pray sincerely, "O Lord,
hallowed be Thy Name. Grant that we may rightly know Thee." Also as we
grow older or come to old age, when we see death approaching, it ought
to weigh heavily upon our hearts that we are unprepared to meet God. We
should become desirous for the miracle of His grace so we may learn to
know of another life in which we experience that God is a God of
eternal salvation for His elect. For this reason God gives His Word and
grants the common enlightening of His Spirit. To that end we have the
knowledge of revelation, to be used in placing ourselves under the
means. We have that knowledge to use to manifest it in the seriousness
of our lives, and in the forsaking of all that draws us away from the
living God, so that we should set our hearts upon eternal things. The
first fruit of the revelation of God, of the hallowing of His Name, in
the knowledge of Him, is that we became united to God. Cain fled away,
saying, "My punishment is greater than I can bear." He showed that he
did not know God's Name. God is not a God of terror, but a God of
salvation.
    
    On the one hand God does make His church to languish under His
displeasure against their sins, notwithstanding the promises and
experiences they may have had; but on the other hand He reveals Himself
as the God of salvation. While He reveals His wrath, He draws the soul
sweetly to Himself with the cords of love, so that all the affections
of the soul pant after communion with God. To live apart from God is
worse than death. Thus the prayer is born, "Lord, grant that I may
rightly know Thee."
    
    People of God, who mourn over your sins, who see yourselves
perishing in your lost condition before God, let it be the constant
prayer of your hearts: "Hallowed be Thy Name." Then God will glorify
Himself according to His eternal good pleasure, and will work in your
hearts that knowledge of Him which is life eternal. Then you will learn
to see His majesty and glory, His works and His deeds, so that being
humbled thereby you will find your salvation in Him Who has glorified
all the offended attributes of God. He did this for the eternal
salvation of that people whom He has received for His inheritance. It
is the great object of all God's works to glorify Himself. The
salvation of His people serves to that end. It also serves to show the
stirrings of our sinful nature and the separations which arise between
Him and our soul. The result will be the eternal glory of God in those
who are lost, as well as in those who will one day inherit salvation
through the eternal good pleasure of God.
    
    When God hallows His Name in our lives we become nothing. Then we
lose all hope in self, but we come to love His honour and His Name more
than our own salvation. Is this not a salutary exercise for God's dear
people? Grant us rightly to know Thee. Grant that we may see the
greatness of Thy works in nature and in grace, to sink away in
admiration and to adore God even in His judgments. For He is worthy to
receive the praise, the adoration and the blessing to all eternity. Do
not forget that the hallowing of God's Name in our lives carries with
it a fear for sin. O people of God, that which is demanded of all men,
is demanded especially of you, "Beware of sin!" Conditions within may
be the same as is written of Job, "In all this Job sinned not." God had
taken away everything by the hand of Satan. Job said, "Blessed be the
Name of the Lord." But then you read, "In all this did not Job sin with
his lips." But within Job was dissatisfied, and quickly it became
evident. Soon he broke out and cursed the day of his birth. He felt
deeply forsaken of God and then he began to depart from the Lord. The
lively exercises of faith became weak. Oh, that the Lord might bind us
continually to the throne of grace. What I say unto you, I say unto
all: Watch!
    
    May He Himself place us upon the watch-tower where we may watch
closely the stirrings in our corrupt hearts, in order that His dear
Name may never be blasphemed because of us. If men speak evil of you,
make sure they do so falsely. Exercise yourselves in laying all things
openly before the Lord, all your thoughts and meditations, and all your
evil inclinations. Even the subtle purposes of the children of darkness
round about us are not hidden from God. We cannot judge another's
intentions, but God can. He knows the hearts of the enemies, but also
the hearts of His dear ones. God grant that we may walk cautiously. May
He grant that our words be few. May the Lord set a watch before our
mouths, and keep the doors of our lips, so that His Name be not
blasphemed. May He keep us from falling into sin. Dreadful examples of
this are described in the Bible. May He set a watch on all sides of us,
hedge us in, and be a wall of fire round about us, in order that He may
cause us continually to seek the hallowing of His Name. May God glorify
Himself in us according to the greatness of His mercy and clothe us
with much humility before Him. There you have the contents of this
petition.
    
    We are not to be lifted up with pride because of grace received.
When Israel, according to Ezekiel 16 had become great, and grew proud,
the Lord resisted them in His wrath. When we become great in our
justification, and exalt ourselves above others, we are very far from
home. Then we do not exercise the dependence which is taught in the
school of Christ. God grant us impressions of His perfections. Then
there is a seeking, a thirsting, an expectation and a longing for
perfection. The Lord Jesus says to His people, "Be ye therefore
perfect, even as your Father which is in heaven is perfect."
    
    Oh, how precious is that yearning for perfection, and that constant
warfare, which the apostle testifies so clearly saying, "The flesh
lusteth against the Spirit, and the Spirit against the flesh, but I
follow after, if that I may apprehend that for which also I am
apprehended of Christ Jesus." God's people follow after and persevere
in the strength of Christ. They strive for the perfect glorification of
God, which will come one day when He will take His people up in glory
and cause them to sit eternally at the marriage supper of the Lamb,
clothed in white raiment which was made white in His blood. There sin
will be no more. God grant us the exercises of faith to find our
strength in Him, Who as the Lion of the tribe of Judah has conquered
eternally, and in Whom we are more than conquerors. May that King lead
His afflicted and poor people in those ways wherein the Name of the
Lord will be hallowed in them. Amen.






The Coming of the Kingdom of Heaven

Lord's Day 48


Psalter No. 131 st. 1, 2
Read Daniel 2:27-49
Psalter No. 397 st. 6, 7, 8
Psalter No. 421 st. 2
Psalter No. 125 st. 5, 6, 7


Beloved,

    How clearly do we see in the portion of Scripture read to you, that
in His Word the Lord would especially reveal Christ as the eternal King
of Zion, given to His people for their complete redemption. The main
purpose in Daniel's prophecy is not to show us Daniel and his friends,
but to portray Him who as the Lion of the tribe of Judah wages war for
His church and shall one day triumph.
    
    To give us that revelation the Lord caused Nebuchadnezzar to dream
that well known dream which so troubled him that his sleep departed
from him. He found no rest until the dream which had slipped away, and
its interpretation were told him. He sent for the wise men of Babylon.
Those wise men of the world had to instruct their king. Although Daniel
was at the court of the king in Babylon and was famed for his wisdom,
he was not among those who were called. The wise men whom the king had
called were asked to declare to him the dream and its interpretation.
    
    It was an impossible demand against which all the wise men
protested, especially as the king threatened to cut them in pieces and
burn their houses if they did not comply. Yet there was something in
the king's command that justified him. Did not the wise men say that
they had communion with the gods? Let those gods instruct them and
declare what was hidden for men. Finally they had to admit they could
not tell the dream, nor interpret it. Hence commandment was given to
execute the threatened judgment.
    
    When Arioch, who had to execute the order came to Daniel, Daniel
was brought before the king. A delay was ordered, so that he and his
friends could pray to Him Who is God alone and knows all things. It is
this God Who showed Daniel the dream and its interpretation. He could
tell it to the king, not because of his own knowledge but God had
instructed him. Daniel could tell the king what he had dreamed, namely,
that he saw a great image, an image that was terrible made of gold,
silver, brass, and iron, resting upon feet made of iron and clay. Do we
not know the meaning of it? The head of gold was the kingdom of the
Chaldeans. Soon another kingdom would arise, not so great and glorious
namely the Persian kingdom, of silver. After that the Macedonian empire
would come, of brass. Finally the Roman empire would come, hard as
iron. That too, shall be broken down.
    
    All this has happened as Daniel prophesied. Those mighty empires
which suppressed all peoples are no more. They are gone. What was the
cause of their downfall? The image rested upon feet made partly of iron
and partly of clay. Iron and clay do not mix together. Men shall
attempt by such a mixture to form world empires again, but they shall
not stand. For, there was a stone, not cut, nor made by hands. It was
the stone Christ, the King of Zion, Who has another kingdom not
associated with the world empires, but opposes them. This stone rolled
against the feet of the image, so that it was entirely broken and blown
away like chaff from the threshing floor.
    
    What does it mean that Christ is King eternally? His kingdom shall
endure, that He is at war with the powerful world forces, that one day
He will judge them, and all nations shall be destroyed. His kingdom
will then endure forever, and He will bring His subjects into that
glorious Kingdom above. In the end Zion's anointed King will deliver
this kingdom to the Father again. Should not the hearts of God's people
then be fixed upon the coming of that Kingdom? Does not the Lord teach
His children to pray: "Thy Kingdom come"?
    
    It is to that petition for the Kingdom of grace, that I would ask
your attention as this petition is described to us in Lord's Pay
forty-eight of our Heidelberg Catechism.
    
    Lord's Day 48
    
Q. 123. Which is the second petition?

A. "Thy kingdom come"; that is, rule us so by thy Word and Spirit, that
    we may submit ourselves more and more to thee; preserve and
    increase thy church; destroy the works of the devil, and all
    violence which would exalt itself against thee; and also, all
    wicked counsels devised against thy holy Word; till the full
    perfection of thy kingdom take place, wherein thou shalt be all in
    all.

    There you have the delineation of the coming of the Kingdom of
heaven. Let us notice further:
    
      I. the spiritual nature,
    
     II. the safe state,
    
    III. the sure victory, and
    
     IV. the perfect glory of that Kingdom.
    
    I
    
    I wish first to say something about the spiritual nature of that
Kingdom whose coming we ask for in this second petition. When we speak
of the Kingdom of God and of the Kingdom of heaven, we must make a
clear distinction. We must distinguish between the Kingdom in a general
sense and the Kingdom in a special sense. In a general sense God is
King. God is King by virtue of creation. He not only created things,
but also subjected them to Himself and to His divine government. Thus
the authority rests upon Him by virtue of creation. As King He has the
original and absolute authority. No one gave or delegated it to Him. He
possesses it by virtue of His Godhead and as Creator. The Father
exercises this authority in His divine providence and governs all
things. All things in heaven and on earth are subjected to Him. He even
governs the devil according to the purpose He has determined, so that
according to His good pleasure His Name shall be glorified eternally.
Thus everything that lives and has a being is a subject of that
Kingdom.
    
    When we speak of the Kingdom of heaven, we are in an entirely
different realm. The Lord Jesus Himself said, "Verily, verily, I say
unto you, except a man be born again, he cannot see the Kingdom of
God." Here an entirely different kingdom is spoken of, a kingdom in
which Christ is anointed to be King because through the depth of the
fall and the agitations of Satan, the world and sin, it has pleased God
to prepare a people for Himself according to His mercy, and on the
basis of the satisfaction of Christ in whom He will be eternally
glorified. Since it is stated very emphatically in Psalm 2, "Yet have I
set My King upon My holy hill of Zion", we are to understand that this
King in the Kingdom of grace has received power. This is not the
original authority of the Triune God; this is a given authority. The
Lord Jesus says, "All power is given unto Me in heaven and in earth."
One of the purposes for which the Father chose Him was that He should
be King of His church, and it is He Whose subjects are in His church.
It is the kingdom of grace that will one day terminate in the Kingdom
of eternal glory. Therefore the Lord Himself makes that distinction
when in the gospel of John He says, "My Kingdom is not of this world."
    
    His coming was heralded by the prophets. For example, by Isaiah,
"Unto us a child is born, unto us a Son is given, and the government
shall be upon His shoulder." There the Messiah, as the anointed King
who had received power from the Father, is foreshadowed by the prophets
as He actually appeared in the fulness of time.
    
    It is that Kingdom that we now discuss. Immediately the distinction
becomes apparent that only those who are born of God are its subjects.
The Lord Jesus says in Matthew 7:21: "Not every one that saith unto Me,
Lord, Lord, shall enter into the Kingdom of heaven; but he that does
the will of My Father which is in heaven." To Christ, as King of Zion,
all power is given - all power in heaven and on earth - so that all
things are placed under His dominion, including worldly people and the
devils, so they shall not harm God's church or destroy it. All
creatures are not the subjects of this Kingdom of heaven: only they who
are born of God, who do the will of the Father.
    
    Further doing the will of the Father does not mean keeping His law
only outwardly. Consider the rich young man. It is being saved by grace
through faith and that through the blood of the Lamb. In this Kingdom,
entirely different laws are in force. We witness here the way that
speaks of grace and truth according to the word of the Lord Jehovah.
The subjects are not only upheld in the way of God's providence to
receive what they need in this life, but they also receive spiritual
benefits out of the Kingdom of heaven, so that godliness is great gain
in this life as in the life to come. They are blessed with spiritual
blessings that are in Christ Jesus. This is not all. The chastisements
that come upon the people of God in the difficult ways through which
they must pass, are given them in this Kingdom as the Catechism says
and we soon shall hear, so they may submit themselves more and more to
their eternal King, and that He may extend dominion more in their
hearts.
    
    We see then that this Kingdom is one that is distinct from that
kingdom of God which is general. Therefore the weapons used in this
Kingdom are not carnal. When the Pope of Rome wanted to establish his
principality, he resorted to temporal power. He subdued nations by
force. This is not the teaching of God's Word. Spiritual weapons must
be used here. The subjects are armed with the armor of God which is
described in Ephesians 6. When we ask, "Thy Kingdom come", it means
that the Kingdom of Christ is always coming. The petition asks that it
may come throughout the world so the King may gather His elect more and
more, may build His church and glorify Himself as having obtained the
full dominion. Thus it may be evident, even in the darkest times, that
Satan does not hold the reins; but this King who is above all temporal
power and might, is the King Who shall extend His scepter over Zion
eternally to protect and deliver it. It is He that was dead and is
alive forever more. In the Revelations to John, he calls to His church
from heaven, "I have the keys of hell and of death." How safe then, is
the state of that Kingdom. I now come to this point in the second
place.
    
    II
    
    The instructor says, "Rule us so by Thy Word and Spirit, that we
may submit ourselves more and more to Thee." The safe state of God's
kingdom lies in the rule of its King. He fights the battle alone, and
goes before His people. Through Him Zion obtains the victory. If He
alone reigns in His church, all enemies will flee, all rebellion cast
down and all opposition broken.
    
    To come to the point: I have stated before that the true subjects
of this Kingdom are those who are born of God. When in this question it
is asked by those who have found their salvation in Christ by faith,
"Rule us more and more", the meaning is, so direct Thy Word by Thy Holy
Spirit that we may be broken off from all grounds which we have outside
of the King. Is it not true that we lean upon much that is outside of
Him, Who is the only ground of salvation? Beside Him there is none
other name under heaven, given among men whereby we must be saved. O,
how many exercises of faith, how many rebukes from that King are
necessary to take away all our grounds, causing us to lean upon Him
alone, to seek and find our salvation in Him and through Him as His
subjects, to rejoice in God.
    
    "Rule us more and more by Thy Word and Spirit." This means that
Christ must occupy the highest place, the throne of our hearts, and
that all self-love must be mortified. There are many other kings
sitting upon the throne of our hearts. In Psalm 72 (Psalter No. 194),
the church sings, "Yea, all the kings shall bow to Him." In this
petition we ask that this may take place in our hearts and that all the
kings which are enthroned in our hearts may bow before that eternal
King of Zion. Take for instance, all self-love, all self-exaltation,
all spiritual pride and all glorying because of the blessings which God
has given. The petition is that Christ may rule within us and that we
may renounce our own will and desire, in order that we may submit to
God's will, according to which He rules and Christ rules; so that He
may display His majesty and glory in our hearts. The more the rule of
this King is embraced in our hearts and the mightier the rule of Christ
is in the souls of His people, the more they are privileged, as a
result of that rule, to live and walk in God's commandments. You
realize, of course, that I am stressing the spiritual significance that
lies in this petition. When we ask here that Christ may rule in us more
and more, we ask that He may bring His spiritual dominion in us more
clearly. This does not exclude praying for the preservation of His
church in its visible form, for we read also, "Preserve and increase
Thy church."
    
    It is this church, which His kingdom reveals itself, here in the
world. This church is invisible but it receives a visible
manifestation. It was already in existence in the beginning. In the New
Testament it came to such a glory that it is written, "The Kingdom of
heaven is at hand." This church needs preservation and growth. God's
people need the continuous protection of that King in their internal
conflicts with a triple-headed enemy. The church in its visible
manifestation also needs the rule of that King, His protection and the
glorification of His grace in the heart. The safe state of the church
lies in the promise of this King, "Lo, I am with you alway, even unto
the end of the world." That includes even the darkest times.
    
    Read the history of the church of old, also in our country, and
think how in those dark days the Word of Christ retained its power, and
how He reigned as King over His church. He does so internally in the
hearts of His people, but also externally in His inheritance, so that
His church may not be lost but remain visible, in spite of all the
attacks which are made upon her.
    
    Why is the state of the church so safe? Because this King has
fought the battle alone, and He alone is the Conqueror; because He
makes His people and His church victorious; and He will be their
defense, for "upon all the glory shall be a defense". Thus the church
is safe in the hand of the King, yes, even when one would say, "What
will become of the church of God?" The church lies safe in His hands.
Therefore it shall triumph over all the enemies that rise up against
it. For we read: "Destroy the works of the devil, and all violence
which would exalt itself against Thee, and also, all wicked counsels
devised against Thy holy Word." The church shall obtain the victory
over the enemies. We speak of this in the third place.
    
    III
    
    The Lord shall destroy the works of the devil as well as all
violence and all wicked counsels, especially the works of the devil;
for the devil is the prince of darkness. He hates God's Kingdom and
cannot endure the light of the Kingdom of Christ. Therefore He always
resists the dominion of King Jesus. The devil found his kingdom upon an
imitation of Christ. Luther called him the imitator of Christ. He does
what he sees in the Kingdom of Zion. He has an army with which he
intends to wage war against this spiritual and eternal Kingdom. He goes
about, not only as a roaring lion, but also as an angel of light. In
this warfare the church of God in itself is powerless. What then lies
in this petition, "Thy Kingdom come"? That the King Himself shall
destroy the works of the devil. He has already fought the battle; He
has bruised the head of Satan; as a victor He arose from the dead, and
He triumphs eternally at the right hand of the Father. He alone can
destroy the works of the devil, preventing them from doing any real
harm to His church.
    
    We read further, "Destroy all violence which would exalt itself
against Thee." It speaks of violence against the church of God. Did I
not speak in the introduction of the kingdoms of the world that set
themselves against Christ and of the stone that was seen, cut out
without hands? This Kingdom set itself against the kingdoms of the
world and broke them to pieces so that they were carried away as chaff
by the wind. The world, in the service of Satan, has done violence to
the church of God. Satan is the prince of the world. From age to age
violence has been committed, even from the days of the apostles. Think
of the persecutions under the Roman Popes and of the violence revealed
against God's heritage from age to age. This violence of the powers of
the world is described in the rising of the beast that came up out of
the sea and the earth, and finally in the eventual rise of the
Antichrist. Oh what times of distress are still awaiting the church of
God, through the violence that shall be committed against it by the
power of Satan. Nevertheless, Zion's King shall triumph. He alone
protects His church and defends it against the violence expressed in
this portion of the Catechism, which is said to exalt itself against
the Head of the church. When war is waged against the church, the main
object is to cast the King Himself from the throne, if possible, to
destroy His kingdom. This war which must be fought by God's church is
actually waged against Christ. Could we but see a little of this, how
encouraged we would be. The Lord shall one day settle the accounts of
all His enemies.
    
    This is the war which He Himself wages, and He will not allow His
people to lose. What will all this lead to? It will lead to the triumph
of the church because the King Himself is at the head in this battle.
"The Lord is at the head of those who would help me", says one.
    
    "Destroy also all wicked counsels devised against Thy holy Word."
For as mentioned before, the enemy also goes about as an angel of light
to blind their eyes and draw them away from the Word of God, to destroy
the doctrine of truth and introduce the error. You can find many
examples from the beginning already in the days of the apostles, which
show the wicked counsels devised against the Word of God. You can see
in the history of our country what has been devised against the Word of
God, and you will often ask: "How was it possible that the church fell
so far from its firm foundation?" So it is still. Those wicked devices
against the Word of God are woven so carefully that you can hardly
detect them, but their purpose is to set aside the old doctrine of
truth. Therefore I have said so often, "By all means, read the old
Reformed theologian writings, so that you can defend the true doctrine
when a falling away shall come. Search these old writings and use them
to try all that is published in our days. Then you will turn away from
them, for they are the wicked counsels of the devil devised against the
Word of God and the true doctrine. Upon this the church shall stand
firm so that "the gates of hell shall not prevail against it." How many
blasphemies and false representations arise; all of them are counsels
devised against the Word of God to make the preaching ineffectual. Paul
also writes that men sought to make him contemptible, to lessen the
power of his testimony. But the Lord has assured us in His Word, "No
weapon that is formed against thee shall prosper; and every tongue that
shall rise against thee in judgment shalt thou condemn." God already
grants this in the establishment of His Kingdom and in the preservation
of His church. He causes it to stand firm and preserves it that it be
not moved. How fully will this be seen in the perfect glory which this
Kingdom shall receive one day. Of this the last part of our Lord's Day
speaks: "Till the full perfection of Thy Kingdom take place, wherein
Thou shalt be all in all." That is our fourth main thought.
    
    IV
    
    Here on earth the Kingdom of heaven is the church militant. Soon it
shall obtain the full victory. Now that Kingdom is imperfect. It is
imperfect, not only because the church in its visible manifestation is
composed of wheat and tares together, but also because it is imperfect
in the hearts of God's children. There are always wrestlings with sin
and the old man. But one day that will change.
    
    Christ has taken a part of His Kingdom into heaven already; a part
is still on earth. One day He will gather His church, that is to say,
all His elect together and set up His Kingdom in perfect glory. That
will be at the end of days. That will be on the great judgment day
which the Father has appointed. Of that day and hour knoweth no one but
the Father only. Then Christ will deliver that Kingdom to His Father.
The church will no longer need His Mediatorial offices of prophet,
priest and king. Then the kingdom of grace will become the kingdom of
glory, and its subjects will no longer be faced by any enemies. They
will be destroyed with an eternal destruction when the King says,
"Those, My enemies, which would not that I should reign over them,
bring hither, and slay them before Me." Christ will then deliver the
Kingdom to His Father and sit in the midst of the throne, to receive
glory and honour and thanksgiving for ever.
    
    The great King will then be worshipped perfectly, for not only will
the souls of God's people inherit glory, but also the church of God,
His chosen multitude. They will enter into heaven with soul and body
where they will shine forever and ever in the light of that King to
display their beauty. They will rejoice perfectly in the presence of
God. This is reserved for God's people. There the Kingdom will be
perfect, for Satan will not be there and no enemy; for they shall gnaw
their tongues with everlasting pain. There the Kingdom is perfect and
in such glory as eye has not seen, nor ear heard, nor has it entered
into the heart of man to conceive. However severe the conflict may be
here below, at the end of the course the Lord has the crown laid away
for His people, and He will adorn them with that incorruptible and
undefiled crown that fadeth not away; and He will exalt and glorify
Himself in them perfectly. However insignificant God's people are in
themselves, there they will rejoice forever. Here below they have
already by grace received a place in that Kingdom through faith, and
taken refuge under the protection of that King. Soon they shall enter
into His glory forever. This is it that encourages, comforts and
strengthens the church and makes it sing with the Psalmist in Psalter
No. 421 st. 2,
    
        The sparrow finds a house to rest,
        The swallow deftly builds her nest,
        And broods her young hard by Thy altar.
        O Lord of hosts, my God, my King,
        With all my soul to Thee I cling!
        Hold Thou my hand, lest I should falter.
        How blest are they that dwell with Thee!
        They praise Thy Name continually.
    
    The Kingdom of heaven reveals itself within the visible church. As
to the outward condition of the visible church, the Lord Jesus spoke
several parables which tell us clearly there are not only wise virgins
but also foolish virgins; that the Kingdom of heaven is as a net
containing good fish and bad; and that it is as a field in which tares
also grow. With these parables the Lord Jesus alludes to the
manifestation of the Kingdom of heaven here on earth. At the same time
they tell us that we are not only under the universal government of God
the Father as Creator, but that He Himself in the way of His divine
providence, brings us within the boundaries of that Kingdom.
Nevertheless it remains true, that no man can enter that Kingdom except
He is born again. It is written so emphatically in John 3 that no man
need doubt it, "Verily, verily I say unto you" and that "verily" has
the strength of an oath, as if the Lord would say, "I confirm it in the
most solemn manner", "no man can see or enter the Kingdom of God except
He be born again."
    
    Let us therefore hold fast to this rule: the true subjects of that
Kingdom are those who are born of God, who are regenerated by His Word.
For His elect, the Lord opens His Word and the free administration of
the Gospel, in which He earnestly invites sinners to salvation. By
reason of your bringing up, you may answer me, "Yes, but God's Word can
only bear fruit when God Himself accompanies it." Indeed, so it is. We
cannot give each other the grace of regeneration. God's servants cannot
give you grace. Neither are they responsible for the fruit of the Word.
The Lord holds this in His own hands. But tell me, since you by your
presence have been a part of the revelation of that Kingdom, what
advantage have you taken of the Word of the Kingdom? What are you doing
with the Word of God? Tell me, did you ever seek to partake of the
salvation of Zion's eternal King in the deliverance, by which He
delivers His church out of the state of misery and eternal perdition to
which it has subjected itself with all men? Let us be honest. We have
many thoughts and seasonings, sometimes objections against the Word of
God and against the simple doctrine of the truth.
    Let us honestly examine ourselves. Is it not true that man works
out his own destruction? Is it not found to be true that we do not want
to be converted in the way that God converts His people? Let me say it
in the words of the King Himself: "Ye will not come to Me, that ye
might have life in My Name." Do not you and I do the same? Here is the
revelation of God's Word. Here Zion's eternal King is busy gathering
His church and protecting His inheritance. Does not the fault then lie
with us - as we are told so clearly in the Canons of Dort - that when
the Word bears no fruit, "it is not the fault of the gospel, nor of
Christ, offered therein, nor of God," but only of ourselves (Canons of
Dort, Head III & IV, Art. 9). Now I say this for a reason: Sometimes an
unconverted listener says, "Give us a little comfort, too." Well, I do
give you comfort and encouragement when I tell you it is our own fault.
I do so in order that, as you consider the Word of truth, you may come
to yourself by grace, and learn to see and confess, "It is my own fault
if I am lost." Would you want me to plaster you with untempered morter
and say, "People, pray much, believe a little, call, and then God will
come?" Shall I say, "Because of your exercises you may take courage?"
That will not help you because ultimately you will be deceived
eternally by such words. This is one of the wicked counsels devised
against the Word of God to build each other up as presumed citizens of
heaven.
    
    That is a false comfort. The case appears entirely different when
by the light of the Spirit we ourselves bear the responsibility for the
labor which God has bestowed on our souls. Then we cry out, "It is our
own fault." Then you do not blame God's servants, for they have made
themselves free from your blood. You yourself become the guilty one so
that by regeneration you might be led into that Kingdom of grace. The
Lord has promised, "My Word shall not return unto Me void." For as the
rain watereth the earth and maketh it bring forth and bud, so the Lord
shall bless His Word. When that happens we become subjects of that
Kingdom and not just followers. Then indeed we become true subjects
because Christ enters our hearts as king.
    
    Therefore we need so much to preserve the old doctrine, especially
in our days, for the church is being allured from its foundations.
Consider how insistent our fathers were to save the doctrine of free
grace. Remember what has happened. Our fathers were called Protestants
and were bitterly persecuted. They bore it steadfastly and retained the
true doctrine. Although they were driven from their pulpits, they did
not yield an inch. Should we then surrender the truth and be carried
about by every wind of doctrine? If we do, the church will be ruined.
    
    The Word of God must run its course among us. It is the Word which
tells us that Christ was anointed King of Zion which is founded on the
holy mountains. It pleased God the Father to make His own Son to be His
servant, but He also anointed Him to be Zion's eternal King. He, who
with the Father is the eternal, almighty God, received power as the
Mediator of His people, when He came in the likeness of men. He
exercises that power by making His Word effective, by placing the light
of that testimony upon the candlestick.
    
    I would say, boys and girls, make it your chief concern. We have
our young men's societies; insist upon the pure doctrine; search the
old writers, so that you will have a good foundation to make war
against the errors that arise. Above all, may God work effectually in
your hearts. Remember, you will never amount to anything spiritually
with what you fancy to possess when you have much historical knowledge;
you must become a lost sinner, and for that purpose there is great need
for the ministration of the Spirit and the power of that King, Who
visibly defends His church and invisibly governs His people.
    
    This is what happens in regeneration when by His royal power, He
delivers a sinner out of the power of darkness and incorporates him
into His spiritual and heavenly kingdom. Then he becomes a subject of
King Jesus. God knows the work of His own hands. However hidden this
work may be in the beginning for the soul itself, this King also
upholds that work of His hands. If it is true that there is something
of that work of His Spirit in our hearts, that King will uphold it; He
will never forsake His inheritance, and those that are purchased by His
precious blood He will never forsake.
    
    Where do the encouragements lie for a sorely assaulted and
oppressed people? They lie in the fact that this King will lead them to
the eternal victory, not because they have weapons in this battle, but
because He is the King of Zion who not only fought the battle, but also
finished it, and then ascended triumphantly into His eternal victory.
    
    It is the prayer of the true supplicant that this King may reign in
his heart more and more, swaying His royal scepter. By the light of the
Spirit he learns that there is much within him that rebels against this
King. Let God's people tell you how much they seek rest outside of
Christ. Consider the whole church together if you will. One must lose
his life to find it in that King. May the Lord grant this to us. May He
work continually so that He alone may be exalted in our hearts. What a
privilege it would be if we would forget ourselves just for once.
    
    Yes, God's people should keep on praying, "Thy kingdom come", for
that Kingdom shall come. Oh, what an encouragement it is that He will
never forsake His inheritance. He protects it against all the violence
of Satan and all counsels that are devised against it, as well as
against all the devices of our own hearts. People of God, remember the
church in your prayers, not forgetting what concerns its outward
revelation. Think it no small matter to remember the needs of God's
church in prayer, the needs of God's Kingdom which He shall extend unto
the ends of the earth. Remember each other also in your personal needs,
so that you may deny your own will and desires, because that King
sometimes leads His subjects through very deep ways. There are divine
chastisements and strokes of His love which His people receive so that
He may become their all, for then alone will they say with Isaiah, "O
Lord, I will praise Thee, though Thou wast angry with me." Are these
not the deeds of love of Zion's eternal King, so that He alone may have
the highest place in their hearts, and that His subjects may walk in
His laws, agreeing with His will and government? He chastises them so
that they may be strengthened in faith to walk in the path of His
commandments, and have exercises in sanctification as a people entirely
powerless in themselves. What will the fruit be? A longing for the full
perfection of that Kingdom. At times God's children may view it from
afar.
    
    The Bible tells us what will happen. Anyone can read how sad the
state of the church will become, and what is in store for God's church
in the future. Therefore I say, if you seek an external glory, you will
seek in vain. Who knows how near the end of time is? Through the midst
of the terrible woes, the King leads His church to the sure victory,
for in Him we are more than conquerors.
    
    People of God, the entire church on earth is certain to obtain
eternal victory. Let come what will, God will keep His church standing.
Is it not a strong consolation that the oppression will not last
forever, and that the warfare will soon be over, when one day we shall
inherit the perfect glory to praise our King perfectly? God's children
have a beginning of this already in their hearts here in this life when
they extol the greatness of their King in these words, "O King divine,
supremely fair Thou art." Sometimes they would like to call heaven and
earth together to help them praise their God and King. But such praise
is imperfect. The more we enjoy of it, the less we can express it; but
soon our souls and one day both soul and body shall do so perfectly in
eternal glory.
    
    Should not our high regard for Zion's great King be more in
exercise, so that we may count ourselves to be strangers and sojourners
on earth and thus show that we are seeking another country? Soon the
Lord will bring us forth with honour out of our earthly abode unto the
King in raiment of needlework. This is true of the entire church. For
not one shall be missing; not one out of all nations, and kindreds and
people and tongues. The King will gather them together and say,
"Behold, I and the children which Thou hast given me." Then shall the
Kingdom be delivered to the Father, because the protection of this King
will no longer be needed, but He will then receive all thanksgiving and
honour. Then the atonement will not be needed any longer, for nothing
that is unclean shall enter there. Neither will they need Him as a
Prophet to instruct them, for there they will see God face to face.
    
    May the Lord comfort and encourage us. May He grant a life of
dependence on Him with the constant desire that His Kingdom may come,
so that He may rule over us more and more as King. May He guide us with
His counsel and cause us to walk in His ways, so that His great name
may be glorified at all times to our comfort and encouragement. Amen.






The Petition That God's Will Be Done

Lord's Day 49


Psalter No. 7 st. 1, 2
Read Romans 10
Psalter No. 86 st. 1, 2, 3
Psalter No. 236 st. 1, 2
Psalter No. 366 st. 1, 2, 3


Beloved,

    The Apostle says in Romans 10 that whosoever shall call upon the
name of the Lord shall be saved. How then shall they call on Him of
Whom they have not heard? So then faith cometh by hearing, and hearing
by the Word of God. This calling by the Word is twofold, external and
internal. Although both take place by the Word they differ in this,
that in the internal calling the Holy Spirit makes the Word effectual
by His saving operation. The Apostle has this in mind when he says that
they have not all obeyed the gospel; for Isaiah saith, "Who has
believed our report?" They only believed the report to whom the arm of
the Lord was revealed. This shows how impossible it is for us to
believe and how unwilling we are by nature to yield to and embrace
Christ, as He is presented in the Gospel. However, the Lord renews the
heart of His elect and acquaints them with the state of their misery.
On the other hand He proposes to them the redemption which is in Christ
Jesus. Thus it is only by the Word that the Lord calls sinners to
repentance.
    
    There is also a calling in nature which comes even to the blind
heathen, a calling to bow before God as the Creator of heaven and
earth, since they see His power and Godhead. This calling does not
teach men to know Christ, nor does it speak of the One and Only Triune
God. This calling is not saving, since faith cometh by hearing, and
hearing by the Word of God. Nevertheless the Lord causes a voice to be
heard from nature. Our Confession of Faith says that the creation is as
a book in which all creatures are so many characters leading us to
contemplate the invisible things of God. Even in nature the Lord speaks
of His majesty and glory, so that all shall bow the knees before Him
and rightly serve God their Creator, Who is not far from anyone of us.
He also reveals Himself in the continuous activities there are in
nature, namely, the works of His providence. The works of God's
providence extend over our entire life. They are the work of the Father
in which God shows His paternal authority over all creatures in heaven
and on earth, to His own glory.
    
    Those works are a source of spiritual comfort for God's people, for
by embracing Him Who merited their sonship, they may at times
experience His Fatherly love in all circumstances of life; believing
that His Fatherly will alone is holy and good, tending to the
glorification of God's perfections and the salvation of their souls.
This teaches them to pray for the execution of the heavenly Father's
will, in the petition which we must now speak of according to the
explanation given in the forty-ninth Lord's Day of our Heidelberg
Catechism.
    
Q. 124. Which is the third petition?

A.  "Thy will be done on earth as it is in heaven"; that is, grant that
    we and all men may renounce our own will, and without murmuring
    obey thy will, which is only good; that so every one may attend
    to, and perform the duties of his station and calling, as
    willingly and faithfully as the angels do in heaven.

    Our subject for discussion is the petition that God's will be done.
We learn from the instructor that doing God's will demands:
    
      I. Renouncing our own will,
     II. Submitting to God's will, and
    III. Willingly performing the duties of our earthly calling.
    
    I
    
    In the previous petition the supplicant's desire was the complete
dominion of the great King: "Thy kingdom come". The prayer is that He
may reign and be recognized by us as a sovereign in His full majesty.
May He be King in us and around us, disrupting the work of the devil,
and establishing His church until one day His Kingdom shall come in
eternal glory. But how shall we ever acknowledge the dominion of the
King of heaven except in our entire submission to Him? How can He be
sovereign for us, except we renounce our own will? Therefore the
petition, "Thy will be done", is indispensable.
    It is as it were a basic petition, a foundation upon which our
desires shall be built. A supplicant is not one who just asks for all
he wishes to have. A true supplicant knows the limits of prayer in
submission to the will of God: "If it can please Thee". He must often
renounce his own desires and will to submit himself to the will of God.
Nature does not teach this. Hence prayer, true prayer is foreign to us
by nature. It is against flesh and blood, but is exercised by faith.
    
    Practicing the will of God demands, as we said, renouncing our own
will. God created man as a rational being, that is to say, with a mind
and a will. Irrational creatures have no mind, nor can they be said to
have a will. Both men and angels were elevated above all other
creatures because they were created as rational creatures, but man's
glory is superior to that of the angels because God created man in His
image and likeness. The full development, therefore, of that divinely
created glory must consist in man's willingness to serve God. Sun, moon
and stars involuntarily follow the course laid by God. The beasts of
the field and the birds of the air, the herbs bearing seed and the
mighty trees unconsciously obey the natural laws which God has
ordained. As for man, how was he ever to display his full glory above
all creatures except by serving God, His Creator, not unconsciously,
because there was no other choice, but by the voluntary expression of
his will. He had to choose between God and Satan. He had to face the
probationary command; the serpent through which the devil spoke, and
Satan's suggestion of another way, namely the way of disobedience. All
this was necessary for men to reveal the superiority of his creation
above that of his fellow creatures. God did not lay a snare for man in
paradise, but He opened the way by which the creature that was created
in God's image could attain to full development, in fact, would come to
life eternal. He was to serve God of his own will because God is worthy
to be served. Man is created a rational creature with a mind and will.
    
    Man remained a rational creature even after the fall. Indeed, he
destroyed himself willfully; he made himself a debtor to God's
righteousness; he plunged himself into death; he is born spiritually
dead; his understanding is darkened, and his will is contrary to God's
will. He remained a man with a will after the fall, but with a will
that is enmity against God's will, and enmity also against the
salvation which is in Christ by grace.
    
    "Ye will not come unto Me that ye might have life in My Name", said
the Lord. And "Those which would not that I should reign over them,
bring hither, and slay them before Me." These are the awful words of
the King to be pronounced against all who are disobedient to the voice
of the Son of God. Anyone who tries to hide behind his inability,
secretly casting the blame of his state of misery upon God, would do
well to consider that he does not want to be saved.
    
    How true then is the explanation of the Catechism that the
petition, "Thy will be done" means: Grant that we and all men may
renounce our own will. There is only one way that leads to submission
to the will of God; it is to renounce our own will. Man must yield if
ever he is to pray to God in truth. Only grace teaches us the desire to
renounce our own will by the conquering ministry of the Holy Spirit. We
will oppose God as long as we can. Notwithstanding all admonitions and
warnings, we continue our mad rush upon the broad way. We will not
yield to God, and will never, never surrender, unless God becomes too
strong for us; then our old way of life comes to an end. Whatever may
then arise in opposition to this change of heart, whether it be
husband, wife, children, friends, acquaintances or even the whole
world, though it be at all costs, the sinner who is conquered by the
love of God cannot continue any longer in sin which he enjoyed before.
His choice is as Ruth the Moabitess: "Thy people shall be my people,
and thy God my God." What an unregrettable and upright choice this was.
    
    Alas, such complete surrender as this happens very seldom. Too
often there are murmurings of heart against God or in other words,
disagreement with God's ways. Even after having received grace, God's
people learn constantly that this petition is not a fruit which grows
in the soil of their own hearts. Was Moses willing to deliver Israel
when it was God's time? Did Jonah renounce his will when he rose up to
flee from the presence of the Lord? Had Asaph mortified his own will
when he said, "Verily, I have cleansed my heart in vain, and washed my
hands in innocence?" Is it not always the same, over and over again
that we feel this opposition to God's will in us and join battle
against God, saying in our hearts, "But I do not want to"? No, we do
not want to die to the world, to sin, to our own will and desires; we
do not want to pray, "Thy will be done" except when grace triumphs.
When this takes place, all opposition to the will of the Lord is
broken; the sinner humbles himself in the dust before God; his enmity
becomes sin and guilt; he is covered with holy shame, as his variance
with God's will and his opposition to it grieve him sorely. Has God
ever done anything but good? Has not His way always been a blessing for
His people? Has He not revealed time after time that He is with His
own? Did He not promise, "When thou passes through the waters, I will
be with thee; and through the rivers, they shall not overflow thee"?
    
    Why then is there that opposition, that bitter enmity and that
unwillingness to yield? Oh, that our souls were one with God! Therein
lies life, gladness, and blessedness. May our prayer be, "Oh, Lord,
grant that we may renounce our own will". That is living on free grace.
There is nothing more blessed than to be one with God. It causes us to
sing in prison and glory in tribulations. That takes the grief out of
our suffering.
    
    We wish that every man could experience it. Grace is liberal. God's
honour would be promoted if there were more and more subjection to His
will. The instructor teaches us that there is this well wishing grace
in the heart of the true supplicant: "Grant that we and all men may
renounce our own will". This is the duty of all men. "Who would not
fear Thee, O Thou Creator of heaven and earth? For to Thee does it
appertain", says the prophet. Our nature is selfish. But love seeketh
not her own. She seeks God's honour and her neighbor's salvation. This
is her language,
    
        For all my brethren and companions' sakes
        My prayer shall be, Let peace in thee abide;
        Since God the Lord in thee His dwelling makes
        To thee my love shall never be denied.
                (Psalter No. 349:4)
    
    Thus the desire that the will of the Lord be done finds its root in
our renouncing our own will. Our own will is corrupted by sin and
always evil; opposing the will of God and never yielding to God's will.
Therefore there remains only one remedy which can avail, not a little
cultivation of the will, not a little improvement as many have
advocated, but our will must be renounced and abandoned. That is what
grace teaches.
    
    God's work is not only negative. In the true conversion of a sinner
to God there is not only the mortification of the old man, but also the
quickening of the new man. Therefore the petition that the Lord's will
be done includes not only the desire that our own perverse will be
renounced but also, as I wish to expound in my second thought, the need
for
    
    II
    
    Submitting to the will of God.
    According to scripture, the will of God is to be considered in a
twofold sense, namely, as the will of God's decree or His secret will,
and the will of God's command or His revealed will. This distinction
does not mean that there are two wills in God. How can that be? One
will would conflict with the other, or the one would be subordinate to
the other and be overruled. This is impossible with God. In sinful men
you can observe that conflict. Israel wishes to serve Baal, but not to
forsake God. The people want to do both. Elijah, the prophet calls to
them, "How long halt ye between two opinions? If the Lord be God,
follow Him, but if Baal, then follow him." May we assume that in Him
Who wishes to be served with a single will, there are two wills? To
ascribe two wills to God is to lower Him to the level of a sinful
creature. In God there is one undivided will. That one will is partly
hidden from us, and partly revealed to us. Therefore we speak of a
secret and of a revealed will, or of the will of His decree and the
will of His command. One example may serve to clarify this: God had
decreed to test Abraham's faith by telling him to offer Isaac. Only the
command came to Abraham. God's decree to try Abraham's faith was kept
hidden from the father of the faithful until he had undergone the
trial.
    
    In Scripture the Lord often speaks of the will of His decree. "My
counsel shall stand, and I will do all My pleasure", says the Word of
God in Isaiah's prophecy. Paul testifies that God worketh all things
after the counsel of His own will.
    
    The will of God's decree is unknown to man, and he must beware of
trying to intrude into it. "The secret things belong unto the Lord our
God", says Moses. Yet it has pleased the Lord at times to reveal
something of His decree to man. So it was in regard to the coming as
well as the suffering and death of Christ, of which the prophets spoke
hundreds of years before. So also God revealed His decree concerning
the judgments that would come upon Israel because of their obstinacy.
"Surely the Lord God will do nothing, but He revealeth His secret unto
His servants the prophets." Sometimes the revelation of what God had
determined in His counsel concerned the private life of God's children.
Thus the Holy Spirit witnessed to Paul in every city that bonds and
affliction awaited Him. Paul was also informed what God had intended
concerning his fellow travelers on their terrible voyage to Italy. Then
the great Apostle to the gentiles could encourage the people saying,
"For there shall be no loss of any man's life among you, but of the
ship." It still happens that the Lord is pleased at times to reveal
something of His secret will to His people, whether it be for their own
life, for the church or nation, about judgments to come, or for
protection against dangers. It is still true, "Shall I hide from
Abraham that thing which I do?"
    
    Yet we ought to be very cautious in this matter. Even in the hearts
of God's people there can be so much that is unholy and deceptive.
Several have been put to shame with what they supposed was a revelation
of God and published such, which was merely the imagination of their
own hearts. God does not waste His grace. We should pay close attention
whether the Lord's work is in our hearts and whether God the Holy
Spirit has made us to understand something of the secrets of His hidden
will. The exact words of a highly esteemed elder of one of our
congregations remain worthy of serious thought, "I think more of those
who pray, than of those who prophesy."
    
    Rather than inquire into that will, we should be submissive to and
adore that will of God's decree, so that we may yield ourselves into
the hand of the Lord for the future with everything that may befall us
according to His decree. He is the Lord, let Him do what seemeth Him
good. How greatly would we be encouraged as we walk through life and
look upward in adversity. So often we bite upon the stone without
looking to Him that cast it. Submission to God's will would make us as
clay in the hands of the Potter. What a comfort Asaph found in that
immovable will of the Lord, "Thou shalt guide me with Thy counsel, and
afterward receive me to glory." God's people ought always to pray, "Thy
will be done", so that submission to His will may cause them to taste
the comfort that lies in the will of His decree for all that people.
    
    In addition, the prayer for submission to God's will includes also
submission to the will of God's command. The Catechism speaks very
clearly on that matter, "Grant that we may without murmuring obey Thy
will, which is only good". Obedience refers to the command. The command
is that we hate and flee from sin. All God's commands are included in
these two: to love God above all, and our neighbor as ourselves.
Because of our deep fall we are haters of God and inclined to hate our
neighbor. Although we may not show it in our deeds, do we not cherish
sin in our hearts? By nature we do not have the true love to God's
commandments. Now the works of the flesh are manifest, which are these:
adultery, fornication, uncleanness, lasciviousness, idolatry,
witchcraft, hatred, variance, emulations, wrath, strife, seditions,
heresies, envyings, murders, drunkenness, revealings and such like.
    
    How shall a person pray, "Thy will be done", if he has not truly
learned to hate sin? What nature does not know, in fact, what it
loathes, God's people are taught by His grace. The love of God shed
abroad in our hearts causes us to hate and flee from sin. As we learn
to know and acknowledge ourselves to be what we are, it causes us to
realize that in us, that is in our flesh, dwells no good thing. Against
the sinful rebellion of our hearts in opposition to God's commandment,
there arises a longing that the Lord may unite us with His will so we
may hate what He hates and love what He loves. Only the will of God is
good - not ours, for ours is evil. Submission to God's will is what
God's people need. They need to approve of God's way, allow God to be
the sovereign lawgiver, and love both His will and law. This is what is
necessary in order to be submissive to the will of God.
    
        "O let Thy Spirit be my constant aid,
        That all my ways may ever be directed
        To keep Thy statutes, so to be obeyed,
        That from all error I may be protected,
        I shall not be ashamed then or afraid,
        When Thy commandment I have e'er respected."
    
                        (Psalter No. 428:2)
    
    Such submission to God's will, with the renunciation of our own,
causes us to do what we now wish to give our attention to in that part
of the Catechism which discusses it, namely,
    
    III
    
    To perform willingly the duties of our earthly calling. This the
instructor discusses in the last place when he says, "That so everyone
may attend to, and perform the duties of his station and calling, as
willingly and faithfully as the angels in heaven".
    The angels in heaven are the angels that did not revolt against
God; that are still in the state of perfection in which God created and
confirmed them. They are God's ministering spirits, sent forth to
minister to them who shall be heirs of salvation.
    Jacob saw God's host sent for his protection, and he called the
name of that place Mahanaim. Elisha also saw himself surrounded at
Dothan by horses and chariots of fire, and upon his prayer his
servant's eyes were opened so that he also saw them. Those mighty,
heavenly hosts are always ready to go at God's command. Everyone is
perfectly willing day and night to fulfill the duties assigned to each
of them according to the celestial order.
    Those perfect angels are placed before us here as examples. As in
heaven, so let God's will be done on earth. No, perfection cannot be
attained on earth. It is laid away in heaven for God's people, but
still their hearts yearn for it. "I follow after, if that I may
apprehend it", says Paul. Since then God seeks perfection, should not
His people desire that His will be done on earth as it is in heaven,
including the performance of the duties of our station and calling? As
the holy angels each receive their calling from God according to the
station in which He placed them, so also every man on earth has his
station and calling from God. Our form for the confirmation of marriage
speaks of the calling wherein God has set you. This is true in civil
life as well. Civil authorities are called of God to their office and
so are the subjects, both common and distinguished, both rich and poor.
    
    But to agree with God in this is another matter. That I am only a
shoemaker and can rise no higher, while another attains a prominent
place in life; that my station remains low and my income small, while
God elevates another is not to my liking. Oh, it is not in the spirit
of the times to labor willingly. Discontent has taken hold of the
people. You can see in the eyes of thousands that they are far from
acknowledging that it is God Who calls us to our duties and we must
perform them willingly. Riot and revolution are preached. Fundamentally
it is all rebellion against God. Did not He appoint our path of life?
Did not He place us there? Say then that the Lord is unjust! But He is
not! "The Lord is righteous in all His ways, and holy in all His
works." May His grace make us bow under His will and perform our labor
with joy, and fulfill our duties in social, church, and civil life.
Socialism cannot take deep root in us if we may experience something of
this petition, "Thy will be done on earth as it is in heaven". Then we
shall not be so often discouraged, for God cares for those who do His
will, in small matters as well as great. Do not desire what is high and
great. The responsibility is that much heavier, and life that much more
difficult. May the Lord make us faithful in the place where He set us,
and cause us to labor in submission to His will, as willingly as the
angels in heaven do, as we now will sing:
    
        "By all whom Thou hast made
        Be praise and worship paid
        Through earth abroad;
        Thy Name be glorified,
        There is none great beside,
        Matchless Thy works abide,
        For Thou art God.
        
        "Help me Thy will to do,
        Thy truth I will pursue,
        Teach me to fear;
        Give me the single eye
        Thy Name to glorify,
        O Lord, my God Most High,
        With heart sincere."
        
            (Psalter No. 236:1 & 2)
    
    How much easier life would be for God's people if they could have
more of that full submission to God's will. Thy will be done. in health
or sickness: what does it matter? God's will leads to our eternal
advantage. How many cares and troubles do God's children have here in
this world. How seldom do we pray this prayer in a lively manner. An
unconverted man knows nothing of it. By nature we have subjected
ourselves to the judgment of eternal death. Nevertheless, according to
His counsel, God brought us under the preaching of the Word. He has
given us our place on earth, and we have lacked nothing in spite of all
the sorrows and adversities that have come upon us because of our sins.
Do we ever give it any thought that one day we shall give an account?
God's Word reveals His will to us, namely, that we should hate sin and
love God. Life and death, blessing and curse are proclaimed to us. He
could have given us up, He could have let us go. Where would our place
then be? Is it not true that every heartbeat testifies of God's
goodness? God's people learn to understand something of it when they
cry out, "O God, how can Thou bear with such a one as I am any longer?"
Shall we then live on, cold and indifferent to all this, and have no
care about the revelation of God's will? One day God will return with
the severity of His demand, "What have you done with My will?"
    
    Oh that God might glorify Himself in our lives by means of His
Word, that we as insignificant mortals may learn to bow down in the
dust before Him our Creator. We would then enjoy the great privilege of
God's children, the inheritance of His elect. They are a blessed people
because they have God for their Father. All things therefore that
befall them in this life will tend to their good. Sometimes they have
that joy in God which the world does not know, the joy which lies in
true submission to the will of the heavenly Father. In this joy they
experience the favour of God, in Him Who entered into death to obtain
for His church the opening of the heart of the Father.
    
    To experience this benefit, God brings His people into distress,
either internal or external. Often they are visited with afflictions,
so they must live out of the Father's hand. Then again He takes away
their dearest possession on earth, so that they become confounded and
silent. Then in complete submission to the will of God, they are given
to experience what Asaph sang; "My flesh and my heart faileth: but God
is the strength of my heart, and my portion forever". Then God becomes
their satisfying Portion, and they enjoy His Fatherly favour in Christ,
which strengthens them more than choicest foods.
    
    Let me say to the unconverted, "Look to the Creator of heaven and
earth!" To God's children I would say, "Behold what Christ has merited!
It was His meat to do the will of His Father, even unto the accursed
death of the cross". Oh, that rebellious heart of ours! It will never
be in accord with the will of God. It is grace that gives the victory
and causes us to follow the Lamb withersoever He goes. Then, times of
adversity are often not the worst times for God's dear children. The
Psalmist sang of this in Psalm 94: 12 & 13, "Blessed is the man whom
Thou chastenest, O Lord, and teachest him out of thy law; that Thou
mayest give him rest from the days of adversity..."
    
    Here faith is in exercise to believe that the Lord will take care
of us and not forsake us. May we walk more with our blessed Head, for
whose sake God is not only able to grant us all we need for time and
eternity, but as a faithful Father, He is also willing to grant us all
things. Soon the church will come out of the great tribulation, but
their clothes are washed white in the blood of the Lamb. In that
perfection nothing will ever separate us from the love of God which is
in Christ Jesus our Lord. Amen.







The Petition for the Provision Of Temporal Needs

Lord's Day 50


Psalter No. 100 st. 1, 2
Read Hosea 2
Psalter No. 397 st. 3, 4, 6, 7
Psalter No. 431 st. 5
Psalter No. 100 st. 1, 2


Beloved,

    When the Lord Jesus descended from the mount of transfiguration, He
was immediately confronted with the power of Satan and the revelation
of sin. On the mount He not only showed Himself to His disciples in His
glory and majesty, but He again submitted Himself to His passion, which
Moses and Elias referred to when speaking with Him. They spoke of His
end which He should accomplish at Jerusalem. When Christ descended, He
was met by a lunatic whom He delivered from Satan's claws. The
disciples had been unable to work this deliverance because of their
unbelief for which He rebuked them, saying, "O faithless and perverse
generation, how long shall I be with you? How long shall I suffer you?"
Concerning this the disciples disputed who among them would be the
greatest in the Kingdom of heaven. In their blind zeal they would
forbid one from casting out devils because He did not follow them. Soon
after they would ask fire to come down from heaven upon a Samaritan
village which would not receive Him, because His face was as though He
would go to Jerusalem.
    
    The Lord resisted all this, testifying that He had not come to
destroy men's lives, but to save them. Then power went out from His
words and from the signs and wonders He performed, even upon those who
did not know the inward working of the Spirit of God to salvation. That
power still lies in the ministry of the Word. Sometimes there is a
delight in the service of the Lord, externally considered, more than
the world can give. A clear example is found in the scribe of whom
Matthew and Luke wrote. He said, "Lord, I will follow Thee
whithersoever Thou goest." He was willing to forsake everything in the
world to follow Christ along with the disciples. But the Lord who
Himself had taught that anyone intending to build a tower first sits
down and counts the cost, turned him away, saying that the foxes have
holes and the birds of the air have nests, but the Son of man has not
where to lay His head. Following Jesus as this scribe wished to do in
his own strength would result in such a bitter disappointment and not
only injure him, but would also cause others to hold the work of Christ
in contempt. It was the same as with Orpah who accompanied Naomi,
because she felt attached to her mother-in-law as the words spoken by
her mother-in-law about the God of Israel and the people of Israel had
made an impression upon her. But when she reached the border, and
learned what the service of Jehovah would entail externally, she could
not leave her people and her gods, so returned to Moab.
    
    We need that power of Christ in us by which we can forsake our
former way of life, or better still, by which we can lose our life to
find it in Him. In Him are all things temporal and eternal which are
necessary for our salvation, including all that we need in time to
fulfill the Lord's counsel which He determined for His people on earth,
that which they shall carry out until their last moment. All is in
Christ, for He bore the burden of God's eternal wrath, not only in soul
but also in body. He underwent all suffering as Isaiah sums it up
prophetically in that familiar text, "He has borne our griefs and
carried our sorrows." They were our sorrows, namely those of His
people, for whom He gave Himself as Surety and Mediator. This accounts
for His poverty. He Who was the possessor of heaven and earth, humbled
Himself to such a depth of poverty that He had not where to lay His
head. This He did as Mediator, that by so doing, He might be a fountain
head of blessings for His people to fulfill all their needs, a comfort
in their adversities, and a cause of encouragement to flee to Him with
all their needs of soul and body. For of Him and through Him and to Him
are all things; to Him be the glory forever. This is fleeing to the
Lord with all the needs of our temporal life. We shall make this the
subject of our discourse as we discuss the fourth petition explained in
the fiftieth Lord's Day of our Heidelberg Catechism.
    
Q. 125. Which is the fourth petition?

A. "Give us this day our daily bread"; that is, be pleased to provide
    us with all things necessary for the body, that we may thereby
    acknowledge thee to be the only fountain of all good, and that
    neither our care nor industry, nor even thy gifts, can profit us
    without thy blessing; and therefore that we may withdraw our trust
    from all creatures, and place it alone in Thee.

    This is the petition for the supply of our temporal needs which,
    
      I. Teaches dependence upon God in this temporal life;
     II. Aims to acknowledge God as the only fountain of all good, and
    III. Demands the withdrawal of our trust from all creatures.
    
    I
    
    The Lord's Prayer contains six petitions. The first three are
especially and exclusively directed toward that which tends to the
glory of God: Hallowed be Thy Name; Thy Kingdom come; Thy will be done.
The last three petitions, subordinate to the first three, are directed
toward the fulfillment of our needs and wants. Give us this day our
daily bread; Forgive us our debts; Lead us not into temptation. We are
to direct them in such a manner that we seek the Lord's face with holy
fear and childlike submission to His will, so that we ask only as the
Lord is pleased to dispense to us, even when His ways are different
from what we had imagined or desired, to submit to Him. For this cause
holy reverence is required. We ought always to give heed to this
whenever we pray, for praying is speaking to Him Who inhabits eternity.
It is a seeking of the Lord's face.
    
    I hear that there are people who keep their eyes open when they
pray. Is there not enough to distract us? Should we not with our
children show some reverence when we approach unto God and call upon
Him to commend our needs unto Him - our needs for both time and
eternity? For that is the case. In this prayer the Lord teaches us to
pray for the needs of soul and body.
    
    In the last trio of petitions the Lord begins with the prayer for
our bodily needs: "Give us this day our daily bread." This petition is
therefore, not a request that the Lord may give us of that spiritual
bread to eat, namely Christ, in the exercise of faith. For our
Catechism gives as its meaning, "Be pleased to provide us with all
things necessary for the body." This time then we must speak about the
petition which asks for the supply of the bodily needs. Yes, this
petition even precedes those asking for that which is necessary for the
salvation of our souls, namely, the remission of sins and the
deliverance from all temptations and the power of Satan.
    
    Does this not conflict with the Word of the Lord which He spoke in
Matt. 6, saying, "Seek ye first the Kingdom of God and His
righteousness"? Does not this order oppose the admonition the Lord gave
in John 6: "Labor not for the meat which perisheth, but for that meat
that endureth unto everlasting life"? No, the prayer which Christ gave
us here does not conflict with these admonitions. In the first place,
the Lord gives four petitions for fulfillment of the good we need, and
afterward two petitions for averting the evil of sin and the
temptations of Satan. In the second place, Paul tells us that which is
natural is first, and afterward that which is spiritual. In the third
place, in order to serve God's counsel, God's children need sustenance
for their temporal life. They need daily bread. In the fourth place, to
mention no more, when the Lord teaches His people to pray the Lord's
Prayer in this order, He takes the weakness of His people into
consideration; because they are often engaged with many cares in their
temporal life and numerous anxieties which oppress them. This would be
detrimental to their souls, unless they are given the privilege, as we
sang from Psalter No. 100 to commit their way to God in faith. Christ
merited an opening to the throne of grace for His church so that they
may approach it also with these needs that concern their temporal life.
They may seek His face with childlike liberty, forsaking all vain
confidence in creatures, confiding only in Him Who will satisfy His
people with His goodness, Who will withhold no good thing from them
that walk uprightly, not even in death!
    
    Thus the Lord teaches us to pray, "Give us this day our daily
bread." When bread is mentioned here, it means, as our Catechism states
correctly, "all things necessary for the body", all that we need for
our life and for the sustenance of our life - not only food and drink,
but also clothing, shelter, and warmth; in short, all we need to live.
    
    The Word of God often speaks of bread in this broad sense. Take,
for instance, that familiar statement in Genesis, "In the sweat of thy
face shalt thou eat bread"; next, the vow Jacob made in Bethel: "If God
will be with me, and will give me bread to eat, then shall the Lord be
my God." There by bread, Jacob meant the provision of all physical
needs for which God's people shall seek the Lord, so that He may hear
their prayer, and acknowledge their dependence on the Lord; that they
may not be apprehensive but surrender themselves in childlike
confidence into the hand of the Lord.
    
    These cares can be heavy and the anxieties many. The adversities
and afflictions of God's children are many. They are described for us
in God's Word. I shall mention only the adversities in which Jacob
found himself when He said, "All these things are against me." It
seemed that he would die of grief. Think also of the prayer of Augur,
who desired neither poverty nor riches that the Lord might keep him
from stealing. The ways by which God leads His people are often of such
a nature that these words become true: There are not many rich, nor
many nobles whom the Lord chose for His heritage. His hand often
contends with them so that they may lead a dying life. The promoters of
revolution would like to divide all the world's goods equally, but they
overlook the fact that even with such distribution, only the blessing
of the Lord makes rich. Even with equal possessions we would not be
alike. God often brings His children in such circumstances that He
seems to blow into all their earnings, that they may cleave more unto
Him and reckon themselves as strangers on earth. O how the Lord through
such dealings, loosens the hearts of His people from the world, so that
they may seek those things which are above where Christ sits on the
right hand of God.
    
    In this prayer the Lord speaks not only of bread, but of daily
bread. It speaks of daily needs which we require each day. It seems
that the Lord wishes to admonish us not to reach into the future or
grasps for the riches of the world. "For they that will be rich fall
into temptation and a snare", says the apostle. We ought to be content
with what the Lord allots us daily, and thus live by the day as it were
in dependence upon Him. We may not rejoice and be glad in material
things, although that is our nature. We are of the earth, earthy,
Scripture says. It is our nature to reach for much more than is
included in daily bread. When Alexander the Great had won dominion over
the world, he bemoaned the fact that there was not another world for
him to conquer. Alas, though we had the whole world, it would not give
us satisfaction. The Lord wishes specifically to teach us to be content
and to realize that it is He who feeds us, even with daily bread.
    
    How can the Lord say that it is *our* bread? What right have we to
anything that we receive or possess in this world? Adam in the state of
rectitude had received dominion over the entire world and everything
was subjected to him. But in his sinful fall, he was dethroned as
universal king and became a slave of Satan. Because of our wretched
fall in Adam, what right to any daily sustenance is left to us?
Whatever we have above eternal death is more than we can rightfully
claim. How then can we say, "our daily bread"? Only because our daily
bread is a gift of the Lord. He apportions to man His inheritance.
    
    Here again you must make a twofold distinction: In the first place,
what this prayer means for the people of God, and in the second place,
what it implies for all people in a general way. I mean this, that by
common grace - it can certainly do no harm to speak of this again,
because some people are hopelessly confused about it - by common grace
God the Father, in the way of His providential support upholds all
creatures in His long suffering. Read what is written in Rom. 9:22:
"God endured with much long suffering the vessels fitted to
destruction." God the Father gives all creatures, pious and wicked,
great and small, their daily sustenance. Yes, sometimes He blesses the
wicked with great abundance. But it is and remains true, that each one
of us must give an account to God for all the blessings received.
Therefore our fathers said: "An unconverted person is an abuser and
robber of the blessings God gives him in his temporal life." If you so
desire, read the expositions of the Catechism with which you are
acquainted and notice how they emphasize that man by nature is an
abuser and robber of the gifts of God, because God does not receive the
glory for the kindness which is shown to them.
    
    In Hosea 2 which was read to you a short time ago, the Lord
complains that in their backsliding, the people of Israel did not know
that the Lord had given them corn, wine and oil which they prepared for
Baal, and did not give glory to God. They misused the gifts to serve
idols and thus aggravated their guilt. Common grace, then, is a gift of
the Father, a work of His providence, and therefore does not rest upon
the atoning work of Christ. If there is one point I should like to
impress upon the congregations it is this, that the atoning work of
Christ extends no further than to the elect, to restore them into the
favour and communion with God out of which they fell in their covenant
head Adam.
    
    The new theologians, e.g. Honig, want the atonement of Christ to
extend further than only to the salvation of the elect. Our fathers
strongly opposed it. So did the well-known Dr. John Owen when he said
that even the sympathy of Christ as High Priest concerns only the
elect. If we do not insist upon this line of distinction, we shall
sooner or later find ourselves embracing the error of general
redemption. General redemption is the worst thing you can imagine. It
robs God of His honour, and places man upon the throne.
    
    For that reason I place such emphasis upon what I have said, that
God gives all people the daily bread which they need for their temporal
life, namely, food, drink, prosperity in business, and even His Word
which still comes to them under the ministration of common grace. There
is even a working of the Holy Spirit as the third Person in the divine
Essence, when there are common convictions. I shall go a step further
and say that these workings of the Hotly Spirit are not founded on the
expiatory merits of Christ. For all that is founded on the expiatory
merits of Christ is to the glory of God, since all the perfections of
God are glorified in Christ. For that reason I said that when this
petition asks, "Give us this day our daily bread," God's people do not
receive their sustenance by way of common grace.
    
    Dr. A. Kuyper taught that all people without exception, both elect
and reprobate live on the level of common grace as far as natural
things are concerned, and on the level of special grace in Christ for
that which concerns salvation. I advise you to study that precious work
of Thomas Boston in which he very clearly explains that not all people
receive temporal blessings in the same manner, but that God's children
have a sanctified right to all temporal blessings as a special benefit
which the Lord by His atoning death on the cross merited for them. This
is not true for the reprobate but only for God's elect for whom Christ
merited salvation and all that is related to it.
    
    In this way the elect have received again in the second Adam the
right which they had lost in the first Adam, namely, the right to the
goods of this temporal life in so far as they are conducive to their
true welfare. Therefore they ask in the favour of God, "Give us this
day our daily bread," meaning, "Let me eat and be satisfied, let my
business be blessed and my labor fruitful." But in the very first place
this petition means, "Lord, let me taste Thy fatherly favour so that,
whether I eat or drink or do anything else, I may do it all to Thy
honour." Now, in the manifestation of God's favour in Christ as they
are experienced in the heart, God grants to His people a divine right
to all the benefits which He gives them. This represents a wealth so
great that they must exclaim with the apostle, "Whether things present,
or things to come; all are yours; and ye are Christ's; and Christ is
God's." (1 Cor. 3:22, 23)
    
    I draw a sharp line of distinction as to the dispensation of
temporal goods. The earth as well as heaven is maintained by God's
providence. Grass does not grow because Christ has shed His blood, but
because of God's providence. God's people have this advantage, that
they have obtained a divine right in Christ, through which they may
speak freely of their daily bread; for it is the bread which Christ
merited for them. He hungered for them that they might be satisfied; He
thirsted for them that they might drink; He hung naked upon the tree of
shame for them that they might be clothed. Thus, in the little which is
often given to God's church, they have an earnest of the eternal
inheritance they shall receive, because in Christ all is theirs.
Therefore only in Him shall they be the possessors of the new heavens
and the new earth wherein dwelleth righteousness. Let me give you an
example: The Lord promised Abraham the entire land of Canaan. How much
of it did He possess? He bought a sepulcher in a hillside to bury
Sarah, but in the promise it was all his. Though God's people may only
have a burial plot, in that plot they have an earnest of their
inheritance in the new heaven and earth. The little which they hold in
God's favour constitutes their wealth and causes them to leap for joy
in the Lord. Thus this petition gives us to understand our dependence
upon the Lord for the whole of our lives, so that we may follow after
Him and receive His benefits out of His hand as He dispenses to each
according to His good pleasure. In the second place there lies in this
petition the acknowledgment that God is the only fountain of all good
as is stated here, "That we may thereby acknowledge Thee to be the only
fountain of all good."
    
    II
    
    The emphasis falls upon the acknowledgment of God. What was God's
purpose in all His works? Was it not His own honour? Why did He in
eternity predestine some to life and some to destruction? It was His
purpose to glorify Himself in His attributes in creatures outside of
Himself. Of course, God needed no creatures; He is and remains the
perfectly glorious, the ever blessed One. The Father, the Son and the
Holy Spirit do not dwell in an eternity of idleness, but They work
eternally in Their decrees. Nevertheless God made the creature
according to His good pleasure, for He decided to create and He brought
them forth in order that His perfections might shine forth in them. God
executes His decree. When we now ask, "Give us this day our daily
bread; care for us in this temporal life; let Thy hand grant us what we
need;" we do so to acknowledge that this God alone is the only fountain
of all good, that He preserves and blesses man and beast and will never
forsake them that put their trust in Him. "That we may thereby
acknowledge Thee to be the only fountain of all good", and thus
acknowledge our dependence upon Thee in order that Thou might keep us
from all unrighteous dealings.
    
    There are many complaints of theft in our day. It seems that the
distinction between what is mine and what is thine is no longer
acknowledged. It seems to be no sin to take what belongs to another.
But God's judgment as well as His holy displeasure will fall upon those
stolen goods. They will certainly not profit us. Let us impress upon
the minds of our children that they must never take anything to
themselves, not even a penny to which they have no right. Let us walk
honestly among men before the Lord. Even if we should suffer want, let
us never lay hands on that which is our neighbor's. As I have already
said, that which is our neighbor's is his by virtue of divine
providence. God knows well what He has given. God is the Fountain of
all good, is He not? Let us then shun covetousness, the root of all
evil, says the apostle.
    
    If we are caught in that snare, we think that we have nothing to
spare; we consider that everything these days is so expensive, and
because the wages which we must personally pay our employees are
increasing, we need to be careful with what we have. What then is left
for another? Ah, let us rather think of those who have much less than
we. Ought we not to be ashamed because of our complaining? Should we
not always pray with David, "Incline my heart to Thy testimonies and
not to covetousness"?
    
    Do not say too often, "I have to figure on living beyond today; if
I should become sick or old, what then?" But, does not our petition
say: Give us *this* day our daily bread"? This daily bread refers to
the simple things that are indispensable for our temporal life. "This
day" means that we should cast off all vain cares because God is the
Fountain of all good. If God does not grant His blessing upon our
labors, what will they profit? But true dependence upon the Lord leads
us to expect all good things from the blessings of His hand only. Then
we live by the day, then we live close to God's throne of grace, and
then we acknowledge the gifts of God. By nature we undervalue them. The
people of Israel said, "Our soul loatheth this light bread." Their soul
loathed the manna God gave them from heaven. When there is no
acknowledgment of the divine origin and no feeling of our dependence,
we despise God's gifts.
    
    A few years ago (during the war), we experienced days of hunger
when we became undernourished and were at the brink of despair. Now you
are astonished to see how much is thrown away. We ought not to throw
away a single crust of bread, even though poverty is not the reason,
but we should appreciate what God gives us. Otherwise God will most
assuredly break the staff of bread. Moreover, without His blessing His
gifts will not profit. When Israel said, "Give us flesh", God gave
flesh in His wrath, and the people died with the flesh between their
teeth. God's blessing is greater than money or goods. May you not
forget that God's blessing makes rich. Go visit the families, the large
families with six, seven or eight children. Many think that large
families have too many cares. But you should visit large families and
observe the rich blessing that rests upon them, whereas small families
often have much more trouble making ends meet. God demands that we walk
in His ways and do not despise the blessing of children merely for
temporal prosperity. God demands that we acknowledge Him alone as the
One who can give blessings and as the One who can satisfy us with those
blessings. We must live by the day.
    
    God is bringing His judgments and punishments upon the world. He
demonstrated those judgments upon us in the last world war. We were
humiliated, both rulers and people. We were brought low because of our
sins. The injustices committed against us by the Germans were not
outside of God's government, and God did us no wrong. But what about
the present? Think of what is happening in the Indies. Events are
proceeding according to plan. Now ask yourselves, "What will become of
the Netherlands?" You can say it in a few words. Our nation has been
financially dependent upon the Indies. Our prosperity, our riches, and
our welfare came from the Indies. Soon the Indies will fall and the
Netherlands will collapse. But that is not all. There are also people
in the Indies who are in our care, because we are called to protect
them lest they fall into the hands of revolutionists. This is the duty
of the Netherlands. Our nation is called to bring them the Word of God
and to cause the light of the Gospel to shine there. But matters have
gotten so far out of hand that the people are being surrendered to the
power of the revolution and they will be terrorized, robbed and
emaciated by those who are honored here.
    
    This is to be expected. We have many schemes, many fanciful ideas
and illusions of peace. We must have prosperity. This is certain for
everyone, and it is true also for an entire nation, as we read in Psalm
127, that it is vain to rise up early, to sit up late, to eat the bread
of sorrows; for so He giveth His beloved sleep. In this passage God
opens His hands for His church, shows the wonders of His grace,
describes His work in the hearts of His dear people, and bestows those
blessings in Christ Jesus, which are cast into their lap and given to
them, as it were, in their sleep. Hence arises the acknowledgment that
whatever I have received did not come to me by my strength nor by my
ability. I have nothing to boast about when my business prospers and my
labor is blessed. Moses said to Israel, "Say not, 'The might of my
right hand has gotten me this wealth.'" No, when the grace of God is
glorified there arises in the soul the acknowledgment that God is the
only fountain of all good, which bears this fruit, as we come to our
final thought, that we may withdraw our trust from all creatures and
place it alone in Thee.
    
    III
    
    This requires much grace and effort. When a grocer prospers, we say
that he is a good business man; and if another meets with failure, it
is his own fault. But grant "that we withdraw our trust from all
creatures, and place it alone in Thee." Grant that we do not trust in
our wisdom, in our ambition. Does this mean that we are to live
carelessly? No, that is not what it means. A man must do his work
faithfully and the wife must set her heart upon her family. Do not
forget, this last. What a wife can earn for a family cannot be
expressed in figures. A man can say, "Here is my weekly salary", but
what the wife earns for the family by using the weekly salary wisely
cannot be expressed.
    
    Mothers, set your hearts on your families, on your children. Be
concerned about their welfare. It will not do to spend all you have. If
the deacons step in to assist the poor, is not that a dishonor? No,
that is not a dishonor, and I praise the congregations since they
understand their duty to assist the poor; oftentimes it is the cause of
joy and encouragement.
    
    Although it is no dishonor to receive assistance, nevertheless you
are duty bound to give your full attention to your work. God has given
us a vocation on earth, even though in the practice of that vocation we
are not to put our trust in our own wisdom or in any other creature,
but in God alone. Remember the wicked King Ahab who put his trust in
Assyria. He seemed to be justified too. Was he not saved from the hands
of his enemies? In the end the Assyrians oppressed and distressed him.
That was the result of his deeds when he refused to trust in God. Think
also of King Ahaziah who went to his physician as though there were no
God in Israel. He sought help from a heathen physician. Did not God
show that He was jealous of His honour?
    
    "Grant that we may withdraw our trust from all creatures, and place
it alone in Thee." Yes, this is easily said, but the sharp trials which
God's children experience in this respect are many. When the Lord takes
everything away, and removes everything to which we cling, allowing us
only a bare existence, not only in our spiritual life, but also in our
temporal life, how incomprehensible God's ways seem to be with His
people. How often do they feel constrained to say, "I see no way out,
and what will become of me." I have known families in which the wife
said mockingly, "You may send the children to bed without bread. Now
where is your God?" But the man got on his knees, and said, "Lord, I
have no other refuge but Thee alone." Before he said, "Amen", God
fulfilled his needs. God brings us into extremities. Why? Because we
place too much trust in man. God deprives His children of their
comforts. He lets the waters rise to the lips, so that one shall say,
"I have none beside Thee alone; Thou art my refuge and strength." This
is what it means to put our trust in the Lord and cast all our cares
upon Him, saying with childlike confidence, "He has delivered me in six
troubles and in seven no evil shall touch me." Let God's people testify
from their experiences. When they come to this extremity they always
find that God is not far from them, but that He answers before they
call.
    
    Oh that this might be true for our nation also. How much better
would the outlook be than it is now. I am concerned about the condition
of our land, of the rulers and of the people. God demands of them all
that they look away from people and place their trust in Him alone. He
says in His Word: "Prove Me now herein, if I will not open you the
windows of heaven." If we forsake God, we make ourselves worthy of
judgment, and may expect trouble after trouble.
    
    O what a privilege God's people have in truly fleeing to God for
refuge. He has testified in Psalm 81: "Thou calledst in trouble, and I
delivered thee;... for I am the Lord thy God, which brought thee out of
the land of Egypt:... Oh that My people had hearkened unto Me,... (I)
should have fed them also with the finest of the wheat: and with honey
out of the rock should I have satisfied thee." But the people would not
hearken and they have estranged their hearts from God, which made the
Psalmist complain in Ps. 81, as we shall now sing from Psalter No.
431:5:
    
        "O that to My voice
        Israel would hearken!
        Then they would rejoice,
        Walking in My ways,
        Bright and joyous days
        Ne'er a foe would darken."
    
    Are there not some instructions in this Lord's Day for every man?
Are there not some instructions for our youth, for our children, who
may have so many difficulties? Do you ever give any thought, fathers
and mothers, to the difficulties which our children may have -
difficulties which they cannot accept in their lives and which worry
them more than you think? Do we ever try to accommodate them? Do we
help bear their burdens from time to time? Can our children unburden
their hearts to their fathers and mothers? Or do we thrust them away?
    
    I mean something more. I mean to say that in expectation of the
problems which will face them early in life, and of the difficulties
which they will have; the one with his military service, another with
his vocation, and a third with his engagement or approaching marriage,
we should teach them early in life to say, "Lord, lead me by the hand,
and give me my daily bread." In anticipation of marriage, teach them
early to seek the Lord, that He may care for them. Teach them early to
bring their needs to God. The Lord Jesus said, "After this manner pray
ye, Our Father which art in heaven, Give us this day our daily bread."
For the eye of God is upon us. We live out of the hand of God's
providence. No one is excluded from it, neither in early life nor in
later life. Let us then bow our knees in secret and tell Him our needs.
If there are financial worries in these days when everything is so
expensive, if you are oppressed because of sickness, then give glory to
God and say, "Lord, I confess before Thy holy face that nothing can
avail me without Thy blessing. Let Thy blessing rest upon us and upon
our children."
    
    Mothers, be not overcome with excessive fear that you will have too
many children. Fathers, be not too apprehensive that you will have too
many cares. The Lord crowns us with loving kindness and tender mercies,
and those tender mercies can give us so much of what we need, so much
peace, and such abundance that all our cares are taken away in a
moment. It always makes me happy to see the love and mutual affection
which is found in large families, and the faithful care which God shows
them so that they lack nothing. I ask you, one by one, if you have any
complaint, dare you say, "Lord, I have a complaint about Thy providing
hand"? No, you have no reason to and you may not. All is comprehended
in this petition: "Give us this day our daily bread", so that we may
lay all things open before the Lord, and tell Him what we need and what
we lack.
    
    May also an unconverted person use this prayer? So much is being
made of this among the young people; so much advice is being given
them, and there are so many strange explanations, that I would like to
say something else. I would say that God has not only spared, helped
and saved unconverted, even wicked people as they prayed, for example,
the wicked King Ahab who humbled himself that God postponed the
judgment, but also that you must never neglect prayer. You must show
reverence in Catechism and in church. You must shut your eyes and fold
your hands, and set your heart upon the prayer. I would also like to
remind you again of the difference there is between one and another in
the eating of our daily bread. Because of this difference I drew the
line very sharply earlier in the sermon, stating that the world which
lies under the curse does not exist because of the atoning merits of
Christ. The world continues to exist in the power of God's providence
and in the dispensation of common grace.
    
    Christ humbled Himself and became like unto us in all things, sin
excepted. He took upon Himself our human nature, but not as it once was
in the state of rectitude. In the state of rectitude Adam did not weep;
he did not hunger and he did not thirst. In that state there was no
death. Christ took the human nature upon Himself in subjection as the
result of sin, although He Himself did not bear the judgment of sin. It
was because of His subjection to the results of sin that He was weary
with His journey, that He was thirsty and hungry, that He wept at
Lazarus' grave, and that He died; so that He could be of help to His
people in all things.
    
    When at the table a slice of bread is cut, you would do well to
notice the difference between common and special grace. If you may see
it, then say, "Oh, Lord, make me a partaker of the portion of Thy
people and grant that I may enjoy what Thou givest in Thy favour."
God's people have all temporal blessings in His favour and not merely
in the dispensation of His providence. This makes people fat for the
day of slaughter, and the reprobates shall be held accountable for
their use of the gifts, for they are robbers of God's honour and
abusers of His gifts.
    
    Finally, with a few words I would encourage God's people. Do not
complain too much, people of God. Do not complain about God's dealings.
Much rises up against us in the world. Here one is sitting on the brink
of despair, there one is being oppressed, yonder is another who can see
no way out. Do not look too much to man. Ask the Lord to give a token
of His favour. Then you can pass through poverty and adversities. "Give
us this day our daily bread", for we receive what we need in order to
serve God's counsel. If God has sustained you forty years, will He do
it no longer when you are sixty? Has He not said in the Revelations to
John, "See thou hurt not the oil and the wine"? This means that there
is always a little left for the church of God, and His people have a
sanctified right to that little in Christ. Therefore they have in that
little more than the wicked have when their corn and wine are
increased. May the food and drink which you receive be seen in that
light, so that you may marvel at it saying, "I have received a
sanctified right to it, for Thou, Lord Jesus hast merited it for me."
That will give us a joy that the world does not know. May we have a
little experience of this so that we may withdraw our trust from man. I
have often been put to shame by people, I am willing to admit, but with
the Lord we are never put to shame. He remains the faithful and
unchangeable One. May we continually put all our trust in Him as the
Fountain of all good, expecting from Him that great salvation that is
prepared for us in eternal glory. There no inhabitant shall say, "I am
sick." Let the world have the overhand for a short while. Soon the
great day will come and we, people of God, will receive the inheritance
and rejoice in God's eternal favour. The Lord grant us a dependent
life. It is necessary and profitable for us to be kept by God on close
reins. For the life and walk of God's children must be above the things
of the earth in the ministration of God's grace, acknowledging Him, of
Whom, through Whom and to Whom are all things: to Whom be glory
forever. Amen.








A Supplication for Remission of Sins

Lord's Day 51


Psalter No. 216 st. 3
Read Luke 7:36-50
Psalter No. 280 st. 1, 4
Psalter No. 419 st. 2
Psalter No. 61 st. 1, 2, 4


Beloved,

    An impressive example of sin-pardoning grace is described for us in
Luke 7. A sinner has entered the home of Simon the Pharisee. She could
not be denied entrance; eastern hospitality would not allow it. But
surely He who is Simon's guest, the Teacher of righteousness, could
reprove her. The Pharisee watches with close attention. He quickly
draws his conclusion. Now he is sure that this Jesus is no prophet. If
He were a prophet, He would have known what a deeply fallen creature
this was, and He would have nothing to do with her. But now... He lets
the woman do anything she pleases. She does not take her place at the
end of the table; she pays no attention at all to the important persons
who are present; she wants only Jesus - that is very evident. She
stands behind Him and with the tears of her sorrow over sin washed His
feet, which in deep humility before Him she wiped with the hairs of her
head. She kissed them in true love to Him who alone could save her and
anointed them with the alabaster box of ointment which she had brought.
Everything, yes everything is for Him whom she desires and with whom
she seeks forgiveness.
    
    A blessed place, woman, at the feet of Jesus!
    
    Would the Lord not know her?
    
    He knows both her and Simon. His omniscience glows like a flame in
the words He directs to Simon. The Lord has also looked into His soul.
A place at Jesus' feet is too low for the Pharisee who is rich in
himself. He can take care of his own debt. He imagines that he does not
need forgiveness. What is a debt of fifty pence!
    
    But the woman!
    
    He kept himself at a polite distance from the Nazarene; he barely
fulfilled the demands of hospitality to his guest. He neglected to give
water for washing His feet; he neglected to give the oriental kiss and
the refreshing oil.
    
    Poor, blind, hostile Pharisee! Without forgiveness you will go to
the place of perdition.
    
    Blessed woman, who knows and bemoans her sin and seeks forgiveness
of Him Who is come to seek and to save those that are lost.
    
    Of her the Lord says, "Her sins, which are many, are forgiven."
With what astonishment she must have heard it! Indeed, her sins were
many! But they are forgiven! Does not Christ Himself say so? Nay, more,
He confirms it! He not only speaks of her, but also to her: "Thy sins
are forgiven thee," and He delivers her from the attack which is
directed upon the remission of her guilt, "Thy faith has saved thee. Go
in peace."
    
    Would that we were all like this woman!
    
    May God keep us from her sinful ways, but inwardly we also are lost
sinners! Salvation lies only in the remission of our sins.
    
    Do not God's people learn to seek that remission in the blood of
the covenant?
    
    Is it not necessary to seek that remission again and again?
    
    The Lord taught His church to pray thus: "And forgive us our debts,
as we forgive our debtors." Of this petition we must now speak,
according to the explanation given us in Lord's Day fifty-one.
    
    Lord's Day 51
    
Q. 126. Which is the fifth petition?

A. "And forgive us our debts as we forgive our debtors"; that is, be
    pleased for the sake of Christ's blood, not to impute to us poor
    sinners, our transgressions, nor that depravity, which always
    cleaves to us; even as we feel this evidence of thy grace in us,
    that it is our firm resolution from the heart to forgive our
    neighbor.
    
    In this Lord's Day supplication is made for the remission of sins,
and our attention is drawn
    
      I. to the supplicant;
    
     II. to the supplication;
    
    III. to the liberty of prayer.
    
    I
    
    The three petitions in which God's people present their particular
needs according to the prayer which Christ Himself taught His
disciples, can be divided into two groups: first, a petition concerning
temporal life, and second, two petitions touching spiritual life. The
petition, "Give us this day our daily bread", includes all our needs
for our temporal life. Christ taught His church to pray not only for
bread, but for "all things necessary for the body". "In all thy ways
acknowledge Him, and He shall direct thy paths."
    
    The two other petitions concern the needs of the soul: "Forgive us
our debts" and "Lead us not into temptation". Now we must consider the
first of these two, guided by Lord's Day 51, in which the supplicant is
described as a poor sinner.
    
    We with all people are sinners. "We all have sinned and come short
of the glory of God." In Adam we all have fallen away from God and have
become slaves of sin. As sons and daughters of Adam, we bear his image,
the image of the earthy. Who can bring a clean thing out of an unclean?
Not one. We have fallen so deeply that we cannot do otherwise than sin!
In thoughts, words, and deeds we transgress God's commandments with
every heartbeat of our life. Day by day we increase our guilt. We heap
debt upon debt. It reaches up to heaven. God's law pronounces the curse
upon us. God's goodness, even though it was shown to us, testifies
against us. Debt, condemning debt, rests upon us from day to day, and
we have not a penny to pay the debt. The whole world is unable to
counterbalance it with one mite. Yet for all that we are not poor. We
will not admit before God that we have guilt. We are rich, and
increased with goods, and have need of nothing.
    
    Can you think of anyone in a sadder state than one who incurs debts
and cares not about them; who in his misery is unaware of his sad
state, even though he speaks of it and confesses that by nature he is
subject to condemnation? Neither are we true supplicants merely because
we say repeatedly day by day, "Forgive us our debts". True supplicants
are poor sinners who have been shown their guilt, who are concerned
about their own sins because God has brought their guilt home to them.
Alas, we have much to say about the sins of others. We know this about
one and that about another. From the eminence of our imagined
superiority we look down upon and judge another. What another has done
is terrible. But our own guilt carries very little weight. The woman in
Luke 7 had a debt of 500 pence, the Pharisee only 50. But alas, Simon
to his own hurt did not count those 50. Yet Christ taught us to pray
for the forgiveness of our own guilt and of the corporate guilt that
rests upon us, the guilt of our nation and the guilt of the church of
God. We are greatly mistaken if we think we have no part in the guilt
that is heavy upon the land we live in and upon the church which is
planted there. You may speak with disdain about the fretting evil in
the land; you may turn your back upon God's church and recount all her
faults; but if ever you are to lift up your soul to God, you must share
that guilt; in fact, the guilt of the church must become your guilt.
Forgive us our debts.
    
    Read Lamentations 3. Jeremiah's soul is stirred and wounded. God is
his antagonist, a bear lying in wait, a lion in secret places. "I am
the man that has seen affliction by the rod of His wrath." Not for a
personal transgression but for the sin of his people, his strength and
his hope are perished from the Lord. But at that same moment forgiving
grace comforted his soul, and gave him hope for the church of God, when
he was a poor sinner before God.
    
    Poor sinners! God only can make us such. The publican was one when
he stood afar off and dared not lift up his eyes unto heaven, when he
smote upon His breast and cried out, "God be merciful to me, a sinner."
    
    Usually they are also poor in the world. Among them you do not find
many rich or many nobles. Yet poverty does not make us poor before God
any more than the riches of the world make us rich in God.
    
    Come what may, we do not want to hear about our debts. Only God can
open our hearts. He opens our blind eyes. He summons the sinner before
His bar. He convinces of sin. He makes him lose all his fancied riches.
The sinner comes to himself. His debt is very great. It is so immensely
great that it calls for the judgment of death. And God is both holy and
just. He cannot forego His justice. There is no escape. The sinner does
everything he possibly can. He prays, reads, goes to church, visits
God's people, weeps, hopes, promises God to do better. But he cannot
pay what he owes. On the contrary, his debt increases daily, and the
sinner becomes poorer. There is none more miserable than he. No hope
remains for him. Instead of becoming better, he becomes worse. His end
will be death! No improvement is possible, for he is conceived and born
in sin. No one can save him. Even God's people can do nothing to rescue
him. He stands alone before God's justice. Can you imagine a poorer
creature than he?
    
    Poor sinners are those to whom God has made known their poverty,
those who have been made more acquainted with themselves. The
instructor speaks of the depravity which always cleaves to us. O how
great that is, much greater than we thought when we were at the
beginning of our way or when we walked in the light of our deliverance.
That depravity cleaves to us day and night, in word and in thought, in
conversation and in prayer. In truth, God's people become so poor that
they cannot bring forth anything that pleases God. In everything, even
in their most holy exercises, they need the intercession of Christ, the
expiation of all their actions. Gone is that rich life of enjoying and
boasting; gone is that rich life of living out of the wonders God
wrought in conversion of which they loved to speak; gone are all their
riches; they are poor, utterly poor before God. Only in Christ is their
salvation, only in Him is their refuge. They are poor sinners, but poor
sinners are rich in God. Theirs is the forgiveness of sins, which they
implore of God in truth. Now it is such a poor sinner, enlightened by
God that utters
    
    II
    
the petition, "Forgive us our debts", that is: be pleased for the sake
of Christ's blood not to impute to us poor sinners our transgressions,
nor that depravity which always cleaves to us.
    
    In Luke this petition reads: "And forgive us our sins". Matthew
characterizes those sins as debts, and the Catechism speaks of
transgressions and depravity. Sin makes us debtors to God's justice.
This justice requires of us restitution of the image in which God
created us, and also demands that our whole life be well-pleasing unto
God. Sin displeases God, corrupts us and makes us debtors to God's
justice.
    
    Now it is before this justice that the poor sinner bows down in the
dust. God's justice made him guilty. This supplicant, therefore, has
more than some general realization of having committed some sinful
deeds, more than pangs of conscience about some evils which were
committed. The true supplicant who seeks forgiveness stands before
God's justice as a sinner. It is a common fault of many in these days
that there is no realization of the inflexible justice of the Lord God.
Therefore true humiliation is lacking and men flatter themselves that
all is well without coming to the knowledge of redemption that is in
Christ and to the forgiveness of sins which is founded on His blood. We
cannot urge upon you strongly enough the necessity of a thorough
knowledge of the justice of the Lord, so that as guilty ones we may
implore the Lord for forgiveness. His justice demands perfect
satisfaction. It demands restitution of the image of God which we lost
by our wilful disobedience. The true supplicant comes to know himself
as a totally guilty sinner before the judgment seat of God. Oh, what
sincere supplication then follows: "Forgive us our debts." Those debts
are transgressions, iniquities. There is no escape. Only one
possibility remains, namely, that God forgives sins. That can be done
only for the sake of Christ's blood, because for God to forgive sin
means something other than passing it by in silence.
    
    An earthly king has the right of pardon. His pardon releases the
guilty person from his well-deserved penalty. But with God release of
the penalty is not possible, without satisfying the requirements of
justice. We must either by ourselves or by another give perfect
satisfaction. Therefore absolving the elect sinner of the penalty is
called forgiving, for without his paying a penny God blots out his sins
by virtue of the atonement Christ brought.
    
    God can forgive only after payment for sin has been made. With Him
forgiveness is based upon Christ's satisfaction. True prayer then
includes seeking the forgiveness of sins in the blood of Christ. The
petition here mentioned drives the soul to Christ. Sin continues to
testify against us and to condemn us as long as we do not obtain the
acquittal in Christ. Many souls remain in doubt regarding their state
and in fear of death for a long time, because they do not come to
Christ. There are indeed moments in which they bow in true humiliation
before the justice of God, as being completely indebted to that
justice. Christ indeed is willing to reveal Himself to them as a
complete Savior. The Lord did indeed engrave the most precious promises
in their souls upon which they might hope. But always the justice of
God, which remains unsatisfied, confronts them, and the demands of that
inexorable justice oppresses them. Oh, if only there was an acceptance
of the righteousness of Christ by faith. Then the law would be disarmed
of its curse and their sins would be cast in a sea of eternal
forgetfulness.
    
    Again and again such souls must cry out, "Forgive us our debts",
and there is in them a longing for the application of the righteousness
of Christ so that they as poor sinners may be delivered by God, the
Father, out of their bondage by enabling them to testify of the
satisfaction they have found in Christ, the Mediator. "In Whom we have
redemption through His blood, the forgiveness of sins, according to the
riches of His grace." How desirable it would be if the true need of
Christ were more lively in our hearts, if it would become more
unbearable among God's people to lack a conscious knowledge of Christ.
Our thoughts are more occupied with a variety of experiences than
directed toward the only Surety. Nevertheless we can better do without
all things than without Him. For only in Him is the remission of sins;
only He can satisfy the demands of God's justice. Should we then not
cry out of the inmost needs of our souls, "Forgive us our debts", so
that we might find peace in the blood of the Lamb? Then the Lord would
be glorified as God, Who will not hold the guilty guiltless, but who is
also a forgiving God in Christ. "Blessed is he whose transgression is
forgiven, whose sin is covered. Blessed is the man unto whom the Lord
imputeth not iniquity." But there is more.
    
    Sin always cleaves to God's people. That continues in this life.
There are times in which the love of Christ so overrules their lives
that they sing cheerfully, "Advancing still from strength to strength,
They onward go...", (Psalter No. 229:4) but experience teaches them to
agree with what the Catechism says here, namely, that sin always
cleaves unto us. Perfection is not found here below. Only in Christ the
church is perfect. In itself it remains reprobate because of the sin
that always cleaves to it. Every sin in itself is worthy of death.
Hence not one day passes, not even a moment in which God's people do
not need forgiveness for the sake of Christ's blood. The justification
of the sinner before God is a complete acquittal of guilt and
punishment, and it grants a right to eternal life. But the state of
reconciliation in which the soul stands to God is not rooted in the
consciousness that God the Father has once acquitted us, but in the
lively ministration of Christ. Therefore God's people, whether great or
small, concerned or justified, in whatever state they may be, must
continually and unceasingly desire: "forgive us our sins".
    
    The soul cannot be in a more barren condition than when it is
living on an acquittal once received. One then becomes a great
justified Christian who lords it over others, and practices very little
the life of a poor sinner. "I will also leave in the midst of thee an
afflicted and poor people, and they shall trust in the Name of the
Lord." God wants to thrust His people from the high places to which
they aspire so often. Sometimes this brings them through very deep
ways, but this bears the blessed fruit of true humiliation and true
knowledge of self. The Lord spoke to Peter: "When thou art converted,
strengthen thy brethren." Oh, how much meaning there was in that word
for Peter! The way would lead through terrible depths. He would even
deny his Master three times. But when God's grace would raise him up
out of the depths and would forgive his sin, then Peter would carry
away the benefits also for the salvation of his brethren.
    
    Fear should fill our hearts when we walk haughtily and are not
continually constrained to seek the remission of sins in Christ's
blood. We should fear also because such a frame of mind is evidence
that sin does not weigh heavily upon us. We do not then look upon sin
as a damnable evil that stirs up God's wrath. It is this that dulls the
soul, makes life wither, and brings us in danger of being overcome by
sin. Christ ever lives at the right hand of His Father, to make
intercession for His people. Should they not then always seek the
benefits of that intercession, in order to be found always among those
who shall be included in the presentation of Christ's righteousness.
Should they not then by faith have constant need of that righteousness
of Christ?
    
    Surely then the Lord will make Himself known and take away our
sins, so that they shall make no separation between Him and us.
Unconfessed sins cause us to grope in the dark without the declaration
of God's favour. No great experiences of long ago can nourish the soul
then. We have forgotten God, and He will make Himself known only in a
way of true confession of iniquities and the seeking of forgiveness in
Christ's blood. To speak with our fathers in the Canons of Dort, by
such sins into which God's children sometimes fall by their own fault,
"they very highly offend God, incur a deadly guilt, grieve the Holy
Spirit, interrupt the exercise of faith, very grievously wound their
consciences, and sometimes lose the sense of God's favour for a time,
until their return into the right way of serious repentance, the light
of God's fatherly countenance again shines upon them" (Head V, art. 5).
    
    No, not one of these ever falls from grace, and God does not
withdraw His Holy Spirit entirely, even in the saddest cases. But He
certainly and effectually renews them to repentance by His Word and by
His Spirit, so that they may have a sincere and godly sorrow because of
the sins they have committed, and with a broken heart may desire and
obtain forgiveness by faith in the blood of the Mediator.
    
    To the prayer for forgiveness the Lord has connected the testimony
that we are ready to forgive. That testimony lies in the words, "As we
forgive our debtors."
    
    What now? Must we base our prayer upon the fact that we forgive our
debtors? Would that be praying, if we should say, "Lord forgive us now,
we deserve it, because we forgive our debtors"? Anyone can feel that
this would be resting upon good works. Christ could not have included
such self-righteous Phariseeism in this prayer. Such praying is no
praying, but a contempt of grace. The petition does not say, "because
we forgive", but "as we forgive". How clearly the instructor explains
it when he tells us that this part of the prayer refers to
    
    III
    
the liberty of the true supplicant.
    
    The basis for the forgiveness of sins is found in the blood of
Christ. There is no other foundation. Outside of that blood God is a
devouring fire and everlasting burnings with whom no man can dwell. But
in Christ there is forgiveness. Whosoever builds upon another
foundation is like the foolish builder. He that presents his prayers
before God on any other foundation will find them returning to him.
Such prayers are not acceptable to God; they are a stench in His holy
nostrils. Once more: the ground of our salvation, the only ground upon
which we can meet God and the true ground by God's grace, upon which we
present our prayers and implore the forgiveness of our sins, is the
blood of Christ. That is not contradicted but confirmed in this
petition. And the words which complete the petition, namely, "as we
forgive our debtors", do not in any way indicate the basis of prayer.
The instructor gives us this clear explanation: "even as we feel the
evidence of Thy grace in us, that it is our firm resolution from the
heart to forgive our neighbor."
    
    But in Luke 7, as we quoted in the beginning of this sermon, there
is written that Christ said of the wicked woman who was in the house of
Simon the Pharisee, "Her sins, which are many, are forgiven, for she
loved much." Those are the exact words. But that quotation from Luke 7
confirms the explanation of the instructor. Her sins were not forgiven
because she loved much, but her love was a testimony, an evidence of
the forgiveness of her sin. What did that love show? In the first
place, her sincere mourning over her sins, her upright breaking with
iniquity and her restless seeking of Christ. This she did as one who
was wrought upon by the Spirit of God. This woman comes to Christ as
one drawn by the Father, to seek forgiveness from Him. No, she does not
seek to make merchandise of the forgiveness of sin; she cannot lay her
own virtues in the balances, for she has nothing but sin. The love with
which she loves Jesus shows that she has received forgiveness.
    
    So it is also in the fifth petition. Forgiving our neighbors is not
a ground but an evidence of the forgiveness of sins.
    
    But still the petition reads: as we forgive. This does not indicate
the ground, but could it be that it indicates the measure? No. How is
that possible? Would you compare the grace of God to a corrupt man's
inclination to forgive? Then all would be lost, eternally lost for all
God's people. Neither ground nor measure is given in these words of the
Lord's prayer. They only show the work of God's grace in His people. He
whose sins God forgives will be under such a deep impression of the
complete blotting out of so great a debt, will from the heart forgive
his neighbor. That will be the fruit of the glorification of God's
grace.
    
    "Forgive our debtors", meaning those who have wronged us. Some have
wrongly sought to rid themselves of their financial debts by appealing
to the forgiveness of sins. They said, "God has forgiven my guilt, and
now my creditor is also obliged to forgive, for it is written, 'As we
forgive our debtors'." Such an argument is dishonoring to God; it is
antinomian. Christ subjected Himself to men's ordinances and paid the
tribute money. Did not Zacchaeus confess his guilt even though Christ
forgave his sins? Did he not repay? You make a mockery of grace if you
use it to clear yourself from your obligations.
    
    Our debtors wronged us; they disdained us; they slandered us; they
injured us. What in turn lives in us? What comes into our hearts? What
embitters our lives? Revenge! In one word: revenge! We want to get even
with them! We want to square accounts! In our evil hearts we wish them
ill, even death! The most dreadful murders are the expression of that
which lives in our hearts, even though the Lord keeps us from the
execution of it. How many feuds there are sometimes among relatives!
They never forget, because there is no sincere forgiving. In the world
among the unconverted at times, there is a certain pliability that
makes it easier for them to endure and forget the grief done to them
than is found among God's people. Nevertheless, sincere and
wholehearted forgiving is only a fruit of grace. The Lord spoke of this
in Luke 6: "Be ye therefore merciful, as your Father also is merciful.
Judge not, and ye shall not be judged; condemn not, and ye shall not be
condemned; forgive and ye shall be forgiven. For with the same measure
that ye mete withal, it shall be measured to you again." How can anyone
pray to the Lord for forgiveness, while there is revenge toward our
neighbors dwelling in our heart, while anger fills our soul? Can you
pray with an angry heart?
    
    I remember hearing of a church gathering in which a quarrel arose
between two ministers. It went so far that no reasoning could avail. At
last the chairman put an end to it, and asked one of the two disputing
ministers to close with prayer. After some objection he decided to pray
the Lord's Prayer. He prayed until he came to the words, "Forgive us
our debts". He could go no further. He began again. A third time he
prayed. Then he broke down. God made him feel his guilt and he prayed,
"Forgive us our debts as we forgive our debtors". The trouble was over!
The two shook hands. One who feels guilty before God forgives his
neighbor. "For if ye forgive men their trespasses, your heavenly Father
will also forgive you. But if ye forgive not men their trespasses,
neither will your Father forgive your trespasses." If we hold the sins
of our neighbors against them, our souls cannot obtain the favour that
is in Christ. This applies also to the children of God. If we would
approach unto God with liberty to desire the forgiveness of sins, we
must have a free conscience. This means that the seeking of grace goes
hand in hand with the forsaking of sin, with the complete forsaking of
sin. God sees the innermost secrets of our hearts. The true supplicant
neither can nor desires to keep anything hidden from His all-seeing
eye; he lays all things open; he must forgive his neighbor. He has the
same experience as David, when he sings in Psalm 65:
    
        A mighty stream of foul transgression
        Prevails from day to day;
        But Thou, O God, in great compassion,
        Wilt purge my guilt away.
        Blest is the man whom Thou hast chosen,
        And bringest nigh to Thee,
        That in Thy courts, in Thee reposing,
        His dwelling place may be.
        
                Psalter No. 419 st. 2
    
    Unconverted hearers, do not seek revenge. Are you living at
variance with your fellow men, your neighbors, your fellow-workers? Do
you have a quarrel with your relatives or with those who go with you to
God's house? Is your heart angry and do you seek revenge? Let me
admonish you to beware of this sin. Even in this life it may have very
dreadful results. For basically, revenge is murder. Oh, banish it from
your hearts before the power of darkness gets complete dominion over
you. Above all, seek the forgiveness of your iniquities from God. God's
justice must be satisfied. That justice was violated by sin, but that
justice is also glorified in Christ. God grant you grace to seek the
one and only Surety for your souls in Whose blood lies the ground of
forgiveness. May nothing but the blood of Christ set you at rest. I
beseech you, reject everything that is outside of Christ so that by
grace you may escape for your life, not only out of Sodom, but into
Zoar!
    
    How much of the comfort of life is lost because we do not from the
heart forgive our neighbor. Come, people of God, search your hearts. Is
this one of the reasons why so little is known of God's forgiveness in
Christ? Is it not a sad sign in many that they do not only attain to
the joy of faith in Christ, but apparently they also feel no need for
reconciliation with God and justification by faith? Is this not one of
the reasons why the fruit of grace shines forth so little? Oh, that we
might learn to bow, and be willing to be the least so that our souls
might sincerely long for forgiveness, that the Lord might reveal
Himself to us in the greatness of His grace and that we might
continually enjoy its benefits. How barren is our life sometimes. How
far are the exercises of faith removed from us at times. How has our
love waxed cold. God's people are estranged from each other, and stand
opposed to each other instead of seeking fellowship with one another in
these dark days. Here lies an unforgiven deed; there an argument about
the church; there a difference of opinion concerning a vital point.
That ends all communication. Condemnation follows. No more fellowship!
May God arise over His church and glorify His grace abundantly in us.
Then we would understand what He taught us in the parable of the
unmerciful servant whose debt of ten thousand talents (an enormous
debt) was forgiven, but who cast his debtor into prison for a debt of
one hundred pence, yes, an insignificant one hundred pence. What is all
the wrong our neighbor has done to us compared to the enormous debt,
deserving of death, which God forgave us? Should we not then, people of
God, forgive our neighbors? Where is your liberty in approaching to
God? O, what a dreadful thing is that indwelling corruption that is in
us, that sinful self, and that want of self denial? May God subdue
these more and more, by the sprinkling of the blood of Christ. He once
prayed for His enemies, which included you: "Father, forgive them, for
they know not what they do." May He strengthen the work which he has
begun in you, and grant that we all may seek Him continually in
humiliation and tenderness of heart in the petition: "And forgive us
our debts as we forgive our debtors." Amen.




The Petition for the Lord's Protection

Lord's Day 52


Psalter No. 414, st. 2, 3
Read James 1
Psalter No. 181, st. 2 & 3
Psalter No. 431, st. 4
Psalter No. 421, st. 4


Beloved,

    The last petition of the prayer which Christ taught us is explained
in Lord's Day 52 in such a way that we can clearly see the significance
contained therein for the victory over the power of darkness. The
petition for deliverance from evil is related to sanctification while
that which was discussed in Lord's Day 51 was related to justification.
However, Lord's Day 51 does not attempt to explain the doctrine of
justification; that was done in Lord's Day 23. But in the explanation
we could clearly see that forgiveness of sins upon the basis of the
blood of Christ is an act of God's justice. This justice charges sin to
and counts man guilty of the transgression of God's law, or if justice
has received perfect satisfaction in the blood of Christ, then God's
justice no longer charges guilt to the elect. Therefore, according to
the instructor, the petition: "Forgive us our debts" also includes, "Be
pleased for the sake of Christ's blood, not to charge to us poor
sinners, our transgressions, nor the depravity, which always cleaves to
us."
    
    This judicial act, although it forms the foundation of the
salvation of the elect, is not the subject of the last petition. Here
the church calls for protection and strength in the heavy spiritual
warfare. In the same Lord's Day the conclusion of the entire prayer is
explained, "For Thine is the kingdom, and the power, and the glory, for
ever". That is the foundation of the petition, "Deliver us from evil".
The power of Zion's eternal King is able to deliver from the power of
Satan as well as to sanctify the soul and cause it to enter into
eternal glory. This is our subject for the present.
    
    However, one remark must be added to the distinction which was
noted between the fifty-first and the fifty-second Lord's Day. It is
this: Not only that justification and sanctification may never be
separated, but there is also a relationship between these two benefits,
namely: justification is the foundation upon which all other benefits
are based. In other words, we may not put sanctification before
justification, as some seem to do. The redemption of Zion is an act of
God's righteousness (Isa. 1:27) and by virtue of God's justice which is
satisfied, God's church receives grace for grace, also the grace of
protection, of which the last Lord's Day of the Heidelberg Catechism
speaks.
    
    Let us now read together the fifty-second Lord's Day of the
Heidelberg Catechism.
    
Q. 127. Which is the sixth petition?

A. "And lead us not into temptation, but deliver us from evil"; that
    is, since we are so weak in ourselves, that we cannot stand a
    moment; and besides this, since our mortal enemies, the devil, the
    world, and our own flesh, cease not to assault us, do thou
    therefore preserve and strengthen us by the power of thy Holy
    Spirit, that we may not be overcome in this spiritual warfare, but
    constantly and strenuously may resist our foes, till at last we
    obtain a complete victory.

Q. 128. How dost thou conclude thy prayer?

A.  "For thine is the kingdom, and the power, and the glory, for
    ever"; that is, all these we ask of thee, because thou, being our
    King and almighty, art willing and able to give us all good; and
    all this we pray for, that thereby not we, but thy holy name, may
    be glorified for ever.

Q. 129. What does the word "Amen" signify?

A. "Amen" signifies, it shall truly and certainly be: for my prayer is
    more assuredly heard of God, than I feel in my heart that I desire
    these things of him.

    The subject is the petition for the Lord's protection, which
petition
    
      I. implores protection-in temptation;
    
     II. is sent up from a heart that is without strength;
    
    III. calls for eternal victory;
    
     IV. bases its expectation upon God's almighty power, and
    
      V. rests in the assurance of being heard.
    
    I
    
    In the first place, this petition implores protection in
temptation. True prayer always asks for the fulfillment of God's
counsel and promises. This does not mean that the fulfilling of God's
counsel is dependent upon our praying. The mere thought is absurd.
Whether man prays or curses, whether he wishes to submit to God's
counsel or opposes it with all his power, God accomplishes His eternal
purpose.
    
    It is also true that God grants His people the privilege of
delighting themselves in that accomplishment, of finding rest for their
souls in it, and of desiring it. Resting upon God's promises is always
accompanied with a holy longing after their complete fulfillment, and
is not settling on the lees in a lifeless frame. So is he that liveth
in sin, as Moab (Jer. 48:11), but the grace of God gives the soul
exercises of faith with the salvation that is promised to the church.
This is also evident in the petition, "Lead us not into temptation, but
deliver us from evil". The Lord has said in His Word that those who
were begotten unto a lively hope "are kept by the power of God through
faith unto salvation ready to be revealed in the last time". (I Peter
1:5)
    
    There is, therefore, no apostasy of saints. Not one of them shall
be left behind. However much the devil rages, the world roars and sin
attacks, there is no danger for God's people. They are kept by the
power of God unto salvation. Let those that are perplexed and fearful
in their struggles take courage. God vouches for His people's
protection. He that has begun a good work in you will perform it until
the day of Jesus Christ. But, it is clearly evident from the petition
which is before us that this protection is not given without regard to
faith, or the life of grace or the life of prayer of God's people.
    
    God's people pray for that protection. Christ Himself taught them
to do so. Strange spirits have arisen which say that prayer is no
longer necessary, and even some of God's children were carried away
with it. They had made such progress in grace (as they vainly imagine)
that it was no longer necessary to pray, but only to give thanks. The
Lord save us from any such dreadful deception. God leaves an afflicted
and poor people that shall trust in His Name. The proud attitude
mentioned above is accursed. Christ knew very well that Satan would
never attain the victory over His people; yet He taught His disciples
to pray, "Deliver us from evil". The life which is wrought by God
desires the fulfillment of God's will and promise; it fears the bitter
struggle in the consciousness of its own impotence, and seeks refuge
under the wings of the Lord. Instead of desiring temptation, the church
prays, "Lead us not into temptation".
    
    Temptation in God's Word has various meanings. The word
"temptation" is used in a good as well as in an evil sense.
    
    It is used in a good sense when God tempts.
    
    So we read in Gen. 22:1: "And it came to pass after these things
that God did tempt Abraham." Likewise, 2 Chron. 32:31 speaks of God's
tempting. The Lord left Hezekiah to try him, that he might know what
was in his heart: "Howbeit in the business of the ambassadors of the
princes of Babylon, who sent unto Him to enquire of the wonder that was
done in the land, God left him, to try him, that he might know all that
was in his heart." God tempted Israel repeatedly. Yet the Apostle says,
"God cannot be tempted with evil, neither tempteth He any man". The
temptation of which James speaks is a temptation to sin, as is evident
from the context; he speaks of being drawn away of our own lust which
bringeth forth sin. God cannot tempt in such a manner. When God is said
to tempt a person He seeks the glory of His perfections, the
strengthening of the faith in His people or their deeper humiliation as
their weakness is felt.
    
    Abraham is an example of the first type. The temptation to
sacrifice his only son Isaac, the bearer of the promise, led to the
strengthening of his faith and further confirmation of the promise and
covenant of God, in which Abraham subsequently could rest.
    
    Hezekiah, on the other hand did not endure the temptation which God
sent him. The special grace which was granted to Abraham, who could not
endure in his own strength any more than Hezekiah could, was withheld
from Hezekiah. God left him. Instead of praising the glory of the Lord,
the God of Israel, Who had delivered him so wonderfully from the
Assyrians, Hezekiah showed the ambassadors of Babylon his own glory.
How deeply ashamed should Hezekiah have felt before the Lord who had
blessed him so richly. Yet he placed his own honour above the Lord's.
Hezekiah was a robber of God's honour!
    
    Israel also fell many times, when tempted in the wilderness by
false prophets and in the time of the judges. Again and again the
people departed from God and His laws. Again and again Israel showed
how exceedingly deep sin had taken root, and that the power of the
great King alone could save it. The Lord tempted the people in order to
humble them and to cause them to seek His grace again. What God desires
from you, people of God, is your humiliation, your walking humbly
before Him. Your self-exaltation, your presumption, your proceeding in
your own strength will bring you to bitter shame. Soon the enemy will
make an assault upon your spiritual life. You will then find yourself
guilty and ashamed before God and will have to learn and acknowledge
that in self there is no might against that great company. Oh, may we
rightly understand and consider our impotence, so that we (I will say
more of this later) may seek the Lord constantly and pray, "Lead us not
into temptation".
    
    Finally, God tempts when He tries His people, whether it be to
strengthen their faith, or first humble their hearts in order to pour
out His grace more richly. This kind of temptation is therefore for our
good. He who knows our thoughts afar off and all our deliberations,
wishes to make His people familiar with what is in their hearts and
what is the riches of His grace.
    
    A second use of the word "tempt" in a favourable manner is in
self-examination. David sings in Psalm 26:2, "Examine me, O Lord, and
prove (tempt) me; try my reins and my heart".
    
    The King of Israel placed himself before the all-seeing eye of God
to be examined. What a necessary self-examination! The heart is
deceitful above all things, who can know it? He who is no stranger to
his own heart knows this, and nothing is more terrifying for an upright
soul than self-deception. As for those who are sinking into a false
rest, they are admonished, "Examine yourselves... prove your own
selves" (2 Cor. 13:5). May that self examination be more practiced in
our days, for it is to be feared that many are deceiving themselves for
eternity. God's people learn to practice this self-examination. They
say, "Search me, O God, and know my heart; try me, and know my
thoughts. And see if there be any wicked way in me and lead me in the
way everlasting". We should not refrain from praying for such
self-examination.
    
    In the last petition we refer to the temptations of Satan. Satan
tempts with a temptation which always tends toward evil. Therefore in
Scripture he is called the tempter. Matthew says of him, "And when the
tempter came to Him (namely Christ), he said, 'If Thou be the Son of
God, command that these stones be made bread'." Paul also speaks of the
tempter in 1 Thess. 3: 5. The Apostle, when he could no longer forbear,
sent Timothy to know the faith of the Thessalonians, "lest by some
means the tempter have tempted you and our labor be in vain". It is the
nature of Satan to tempt man to destruction. For that purpose he uses
the world, all of its allurements and our own flesh. Things outside of
us would not have such an influence upon us if there was not such a
fruitful ground in our hearts in which evil can take root. Corruption
dwells within, and the devil works upon it with his hellish
temptations. He knows the weak points; he knows the lusts of the flesh;
his spying eye sees which sins attract us, especially the besetting
sins of God's children. According to those indwelling sins and their
deceitfulness, the devil presents his temptations. With God's
permission, he chooses the opportune time.
    
    As David, who had not gone to war, walked on the roof of his
palace, lust arose in his heart and the devil ensnared him by arousing
his passions. In the hall of Caiaphas lay the snare for Peter. He, as a
disciple of the Lord, did not belong in that hall. The desire of his
heart to be there led him into the snare. Peter denied his Lord and
Master three times, even with an oath. Satan filled the heart of
Ananias and Sapphire to lie to the Holy Ghost; both of them gave
offense to the work of the Holy Spirit; Satan spurred them on, laid the
snare and came with his hellish temptation.
    
    In all these temptations the prince of darkness has but one
purpose, namely that of leading men to destruction; knowing he can
never succeed in such an assault upon God's people, he aims to bring
dishonor upon God by their commission of sin and deprive their souls of
peace. If it were possible, he would lead the elect astray, but he
cannot do all he pleases. In tempting he is limited to what God
permits. God determines the measure, the duration and the outcome of
Satan's temptation. It is God who leads, not the devil; therefore the
Lord teaches His church to flee to Him with the humble petition, "Lead
us not into temptation, but deliver us from evil." All our ways are in
the hands of the Lord, who Himself never tempts to evil. He is able to
turn the tempter away, or to save us from his claws. What a comforting
word Christ spoke to Peter whom Satan had much desired to sift as
wheat: "I have prayed for thee that thy faith fail not." The
intercession of Christ will prevent Satan from gaining any victory over
God's people. Satan has been vanquished. He did not succeed when Zion's
eternal King was led by the Holy Spirit into the wilderness to be
tempted by the devil. He was defeated, totally defeated three times and
the devil had to flee. Eventually he must cease from harassing all of
God's people, and one day he will be put to the worse forever. Job in
the Old, and Peter in the New Testament are proof of this. May we seek
refuge in Christ alone and have need of the Holy Spirit to cleanse us
from sin and save us from Satan. Our own strength fails. Our sinful
heart puts weapons into the devil's hands. But the all-conquering power
of Zion's King, glorified in impotent creatures, causes Satan to flee.
Come then, all you who are guilty and unclean, who hate and flee from
sin to Christ alone, call for His strength with this petition that is
    
    II
    
sent up from a heart that is without strength.
    
    In this petition Catechism teaches us that the true supplicant
asks, "Since we are so weak in ourselves that we cannot stand a moment;
and besides this our mortal enemies, the devil, the world, and our own
flesh, cease not to assault us, do Thou therefore preserve us."
    
    It is only by God's grace that we acknowledge this weakness in
truth. By nature we think we are strong. Paul, the small and weak one,
was formerly Saul, the strong one. In our imaginary strength we go on
and do not acknowledge that we are vain. God makes us humble and as
time goes on He causes His people more and more to know their
impotence. How big and strong Peter was when he walked on the sea! What
heroes the disciples were when they said they were willing to go into
death with Christ! But how bitter to discover their imaginations and be
stripped of their confidence when they saw the reality of death before
them. Oh, how much must be taken away from God's children before they
are truly poor and impotent before God. How rich we are with all our
poverty! That becomes obvious when the Lord launches out into the deep
with us - when knowledge of God and self increases; when the wickedness
of the heart is disclosed more and more. Formerly, oh yes, we were
willing to sacrifice ourselves in the struggle for the name and the
cause of the Lord, but we did not realize we would deny Christ for the
trying look of a maid, if He did not uphold us.
    
    God makes us poor. The Holy Spirit uncovers and makes us acquainted
with self. Then we find in ourselves all that is not good; the
treachery of sin is within us. In the city of Mansoul many diabolists
are hidden such as a Christian meets on the way, namely: atheism,
lustings, forget God, hard heart, false peace, arrogance, unbelief, and
who knows how many more scoundrels. If it were only the enemies
without, the conflict would not be so difficult, but it is the evil
that is within our hearts that keeps the enemy busy. Our own flesh is
counted among our mortal enemies. Who, who would endure to the end if
Christ did not guarantee the success of His own work? We would return
to the flesh pots of Egypt, we would be defeated in the spiritual
warfare once and for all. For the grace, which Christ has glorified in
His people, which gave them a new life with a new understanding and new
will, that grace can overcome only by being active in the strength of
Christ. God's children cannot enter the conflict with benefits which
they received in times past. Living on our conversion brings a deadness
in the soul. The Lord will surely make His people understand that they
must lose their conversion as a ground for salvation, that they may
live on Christ alone. For in Him is the Fountain of Life. In ourselves
we cannot endure for a moment. On the other hand, the enemies are
strong and never give up. They are mortal enemies. They are engaged in
a life and death struggle for they hate the work of God, being enemies
of God's glory. They persecute living souls to death. Oh, how fearful
the soul can become when they attack. Job in the Old and Paul in the
New Testament show how terrifying the assaults of Satan are. With God's
permission he robs us of our goods, casts us into deepest mourning,
brings us to the brink of death, afflicts us with sore boils and
buffets us. He goes about as a roaring lion and if it were possible, he
would deceive the very elect. That, however, is not possible - not
because they offer such valiant resistance, but because they are kept
by the power of God through faith unto salvation.
    
    No less distressing is the enmity of the world. Egypt which sought
the destruction of Israel; Amalek, which attacked Jacob in the
wilderness; Moab and Edom, both refusing Israel entrance into Canaan,
and all the Gentiles who laid snares for Israel continually and fought
against them bitterly, show the hatred of the world and its conflict
with the people of God throughout the ages. How terrible were the
persecutions under the Roman emperors and the Romish popes! Let the
books of martyrs testify! Although the world at present does not
persecute to the death, its hatred is not diminished. God fixed a gulf
between His people and the world. "Therefore the world hateth you
because ye are not of the world." In scorn and disdain the world utters
its hatred of God's people day after day. The accusations of the wicked
are very sharp, and many of God's children must at times pass through
that anguish. Is not special protection necessary to remain standing?
What can we do in this conflict in our own strength? Our flesh, the
remnant of the old man that continues to permeate all the faculties of
the soul, that corrupt flesh, cooperates with the devil and the world
to dethrone Christ and to lead the soul to destruction.
    
    This conflict is worse because the enemy never ceases. It is a
conflict to the end. On this side of the grave God's people never get
above this conflict. He that endureth to the end shall be saved. Many
have begun but did not finish. As the wife of Lot, they left Sodom but
never arrived in the Zoar of safety. The conflict became too severe;
the affections remained with that which was left behind; there never
was a forsaking of creature strength, never a standing in the
all-conquering strength of the Lord. They never engaged in true
warfare. But God's people will persevere and be victorious. The way
does, indeed, go through the depths. We must renounce creature
strength, we must become utterly lost; but when the soul feels itself
entirely powerless, then the Lord will make His strength perfect in us.
His strength is made perfect in weakness.
    
    Against all those unceasing enemies, and in the strife that never
ends here below, Christ teaches His own to pray for the protection and
the power of the Holy Spirit, "that we may not be overcome in this
spiritual warfare, but constantly and strenuously may resist our foes
till at last we obtain a complete victory". The aim then is
    
    III
    
eternal victory.
    
    Our mortal enemies do not yield, and God's people must never give
up the battle; but constantly and strenuously resist the foes. After
what has already been said we need not repeat that such resistance is
impossible in creature strength. In this spiritual warfare we cannot do
battle with carnal weapons, and grace received earlier can do nothing
unless strengthened continuously by the Holy Spirit. That is the
experience of God's people. This causes them to fear continually. The
honour of God is very closely connected with the life of God's people.
If the enemy gains the victory; if Satan is permitted to strike a blow;
if the world is able to entice, or if sin strengthens itself in the
heart; then, although no one on earth sees it, a separation from God's
favour will follow. If sin breaks through and gains the upper hand,
God's Name is blasphemed, and the church of God is defamed. The
searching and spying eye of the worldling watches the life of God's
people closely. Oh, what protection is needed constantly that the world
may never have any evidence for its slander and never be able to speak
evil of the church, except in a false manner. To that end it is
necessary that God's people constantly and strenuously resist the foe,
and in dependence upon the working of the Holy Spirit, crucify the
flesh with its lusts. A cherished sin soon gets the upper hand and
carries the soul further and further from God. How we ought to shun the
world in our homes and in our relations with our children, to abhor sin
with all its attractions, especially in our days. We must row against
the strong current without any rest. Against the revelation of sin
within our own hearts and outside of us, we must fight the battle, in
which the Lord alone can lead to victory. For in Him we are more than
conquerors. Oh, that we were truly impotent! Many times we are deceived
and the enemy surprises us, because we depend on our own strength and
do not carry our spiritual armor correctly. But, "the weak and helpless
shall His pity know".
    
    Some day, yes, some day, the day of victory will come. The war will
not last forever.
    
    Christ has won the victory and He triumphs at the right hand of the
Father. One day His people will enter with Him into glory. Soon, when
they have run the race that was set before them; when they have served
God's counsel, their souls shall enter in. When the end of time shall
come, when Christ shall come upon the clouds of heaven, and the earth
and the sea shall give up their dead, then they will enter in with soul
and body. John testified, "They overcame him (the devil) by the blood
of the Lamb, and by the word of their testimony; and they loved not
their lives unto the death". "These are they which came out of the
great tribulation, and have washed their robes, and made them white in
the blood of the Lamb. Therefore they are before the throne of God, and
serve Him day and night in His temple."
    
    Be of good courage all you who are being tempted and all who are
warring against (the devil). Be of good courage, the victory is
prepared for you. Here the battle may be severe, and fear may often
distress you. One day all enmity will be destroyed; the wicked will be
no more; sin will have ceased and Satan will be cast into the pool of
fire. Then you will perfectly and eternally honour Him who sits upon
the throne and the Lamb that redeemed you with His blood. The Lord will
wipe away the tears from your eyes and free you eternally from all
oppression. Yes, greater than freedom from oppression will be your
freedom from sin and from the power of evil which did not cease to
distress you in this life. Even now you may taste the first fruits of
that life above. Now at times, by a living faith being delivered from
all things, you may know that you have salvation in Christ. Oh, how
blessed it is to lose oneself in God when all guilt is atoned and all
sin is taken away; to bask in God's love and enjoy His sweet communion.
Did it not seem at times that you were drawn up to heaven, that you
were already hearing the song of the angels and of the redeemed, when
you were overwhelmed by the glory you were privileged to behold by
faith? Nevertheless Paul, who was drawn up to the third heaven, tells
us that we see through a glass darkly. These are only the first fruits,
not to be compared to the glory that we shall inherit. It does not yet
appear what we shall be: but we know that when He shall appear, we
shall be like Him, for we shall see Him as He is. May our eyes be
focused upon that salvation; may hope strengthen us in all the conflict
and cares of this life and cause us to sing with the poet:
    
        "Soon I in glorious righteousness
        Shall see Thee as Thou art;
        Thy likeness, Lord, when I awake,
        Shall satisfy my heart."
    
    This victory shall one day be the portion of God's people. Comfort
one another in the days of your tribulation with these words: "So shall
we ever be with the Lord". This hope is not vain, this expectation
shall not be put to shame, because it is not founded upon the strength
of the creature; but as the Catechism shows in the explanation at the
conclusion of the prayer, this hope is rooted in divine omnipotence,
causing the supplicant to pray for the protection of
    
    IV
    
God's almighty power.
    
    How dost thou conclude thy prayer? "For thine is the Kingdom, and
the power, and the glory, forever"; that is, all these we ask of Thee,
because Thou, being our King and almighty, art willing and able to give
us all good; and all this we pray for, that thereby not we, but Thy
holy Name may be glorified forever.
    
    What an encouragement lies in the close of the prayer which Christ
taught His church!
    
    Thine is the Kingdom! This is the kingdom of grace, Zion, the
mountain of God's glory. Of this kingdom Christ is King, to Whom is
given all power in heaven and on earth. No enemy can stand before Him.
He has bruised the head of Satan. He conquered death and took captivity
captive. Surely, Zion has a mighty King! He will employ that
all-controlling power for the good of His people. Every king protects
his subjects. And will not this King protect His subjects? He ransomed
them; He delivered them out of the claws of Satan, of the world and of
sin; He redeemed them with His blood. Will He deliver the soul of His
turtle dove to the wild beasts of the field? When Egypt planned to
attack the defenseless seed of Jacob, it not only cost them all their
first-born, but Israel triumphed over Pharaoh and his hosts. Babylon's
lot was no better. The Lord pleads the cause of His poor and will lead
His people to victory. He is both willing and able. It has pleased Him
to glorify His Name in the salvation He has prepared for His elect.
God's people are not leaning upon a reed, their strength is in Zion's
great King. What can Satan, what can the world do? Under the protection
of this King, God's people are safe. There is a hiding place in the
cleft of the rock, a protection under the shadow of His wings. If we
are to enjoy this, it is constantly necessary for us to relinquish all
other strongholds and to lose all our confidences outside of Him. But
there is a sad tendency in our hearts to be independent and self
sufficient. We enter the open field and the enemy shoots his arrows at
us. To pray as Christ teaches us in this petition can only be done in
true humility and meekness, in denial of all that is of self. May we be
made the subjects of the humbling and emptying work of the Spirit of
God, so that the strength of Christ may be abundantly glorified in us.
Then we shall be safe in all the warfare and finally obtain the
victory. Then we shall affirm in self-denial, as the instructor says,
"that not we, but Thy holy Name, may be glorified forever". The glory
of God shall be the eternal life of His people.
    
    May a weak and helpless people then lean upon the strength of the
King and expect from Him the answer to prayer and the fulfillment of
all needs, as we now sing from Psalm 81,
    
        "Open", saith the Lord,
        "Wide thy mouth, believing
        This - My covenant - word:
        I will, if thou plead,
        Fill thine every need,
        All thy wants relieving."
                  (Ps. No. 431 st. 4)
    
    Let us for a moment give our thoughts to the assurance we have of
being heard: "What does the word 'Amen' signify?"
    
    Amen signifies, it shall truly and certainly be, for my prayer is
more assuredly heard of God, than I feel in my heart that I desire
these things of Him.
    
    Amen is a Hebrew word that has been adopted by all languages. The
root of that Hebrew word denotes firmness, hence in Amen there is
confirmation. It is as the "Verily, verily" with which the Lord Jesus
so often began His discourse, when He was about to say something that
was contrary to the opinion of the Jews. In Isaiah 65:16 it is
translated by the word truth. Amen was of force in an oath. All the
people said, "Amen" when they entered into the covenant. Indeed, so
strong are the ideas of firmness, of immutability, of truthfulness,
included in the word Amen that the Lord Jesus Christ in Rev. 3:14 is
called the Amen, that is, the personified confirmation of all that the
Lord has spoken. Quite correctly, then, the Catechism says that Amen
means: "It shall truly and certainly be."
    
    With this "amen" the prayer is concluded. Now, anyone can feel that
to be able to add amen to our prayer in truth, faith is necessary -
true faith - that assuredly expects from Christ an answer to prayer.
All our praying and our saying of "Amen" is often no more than habit
and custom. Then it has very little meaning for us. It becomes a
concluding word rather than a word of significance. Let God's people be
honest. When is "amen" spoken in a heartfelt manner? Certainly not when
we pray so thoughtlessly that we can scarcely keep our minds upon the
words we utter. We should be ashamed because of our unholy approach to
the pure and holy One. How indispensable for God's people, also in this
regard, is the atonement and purification which is in Christ. He is the
altar that sanctifies the prayers and makes them rise as sweet incense
before God. When by faith we may find in Him the ground of our
pleadings, then and only then may we say in truth, "Amen"; my prayer is
heard of God more assuredly than I feel in my heart that I desire these
things of Him. Now, feeling is not the ground of our prayers, but we
cannot have true prayer without feeling. A heart of stone does not
embrace Christ in faith. A childlike dependence upon the Lord, a
resting upon Christ alone, a losing oneself in God with all our needs
for time and eternity; these are the exercises which cause the true
supplicant to expect assuredly that God will not turn away anyone who
is poor and putteth his trust in the Lord. And the experience of
answered prayer causes the church to sing,
    
        "I cried to Thee and Thou midst save
        Thy word of grace new courage gave."
    
    Beloved, do you know something of such praying?
    
    I beseech you, make not your formal prayers a ground of acceptance.
You pray, you say amen, but have you ever lost yourself in God with all
your needs? Have you ever learned to know the Lord in truth? Or is He a
strange God to you, as He is to all of us by nature? May the grace that
renews the heart teach you to pray in truth as the Holy Spirit said of
Paul, "Behold, he prayeth." All his life this Pharisee had prayed, but
his self-righteous prayers were a stench in God's nostrils. Now,
however, Paul learned to cry for the first time, after he was felled on
the way to Damascus, and became a lost soul before God. Now for the
first time Paul prayed. In like manner, may God call us out of darkness
to His marvelous light, so that in truth we may be brought to Him with
weeping and supplication and find refuge in the Lord for time and
eternity.
    
    This is the blessed portion of God's children who, as they look
back upon their way, may say with the poet:
    
    "He has not turned away my prayer,
    His grace and love He makes me share,
    His name be ever blest."
    
                            Amen
    
    
    
    
    
    
    
    
    
    
    
    
    
    
    A word of appreciation is hereby expressed to Mrs. A. De Bruyn for
her accomplishment in the translation of these Fifty-two Catechism
Sermons, by our beloved and highly esteemed, the late Rev. G. H.
Kersten - to Mr. Cornelius Quist for his faithful assistance in the
editing of this translation, the typists, and all who had part in the
publication. It is providential that these sermons may now appear in
the English language, also for the coming generation in these days of
departure from the sound Reformed teaching. May the Lord's blessing
rest upon the reading and study thereof is our wish and prayer.
    
In name of the Synodical Committee.
C. F. Boerkoel, Sr.


