Hoeksema Herman Reformed Symbols Intro and Notes On HC

REFORMED SYMBOLS
INTRODUCTION
and
NOTES ON THE
HEIDELBERG
CATECHISM
Rev. Herman Hoeksema

Contents
Preface............................................................................................................. ii
Introduction to Reformed Symbols .................................................................1
Heidelberg Catechism (introduction) ..............................................................5
Brief Outlines of the Lord’s Days
Lord’s Day 1................................... 7 Lord’s Day 27 ...............................51

Lord’s Day 4................................. 10 Lord’s Day 30 ...............................58
Lord’s Day 10............................... 18 Lord’s Day 36 ...............................71
Lord’s Day 23............................... 43 Lord’s Day 49 .............................101
2
Preface
For the most part, this booklet constitutes a reprint of notes dictated by the
late Rev. Herman Hoeksema for his classes in Reformed Symbols.
A few explanatory remarks are in order concerning the sermon sketches
on the Heidelberg Catechism:
First. This set of outlines dates from the early years of our seminary and
was reproduced from class dictation by the students at that time.
Second. The original set of notes covered only Lord’s Days 1-48. I have
completed the set from my notes.
Third. These sketches (and they are intended to be no more than sketches,
not complete outlines) were to serve the double purpose of a study aid for the
course in Symbols and a homiletical aid for the fledgling minister. In the latter
sense, they were not intended to be slavishly followed, but to serve as a model, or
pattern, of sermonizing on the Catechism.
Finally. I believe that here and there in the outlines it will be evident that
there was development and correction in the author’s later thought. I have not in-
dicated these points specifically, nor made any changes. The student may, for
comparison, refer to the author’s large work on the Heidelberg Catechism, The
Triple Knowledge, published by the Reformed Free Publishing Association.
— H.C. Hoeksema
ii
— Reformed Symbols
the whole of the church, but in the

Definition
church as organism.
A symbol is a statement by a
Second, under various influences
church or a group of churches contain-
— of attack, persecution, etc. — that
ing a declaration of what such a church
truth is definitely formulated in the mind
or group of churches believes to be the
of the church.
truth of the Word of God.
Third, when the time is ripe, this
This definition may be said to be
truth, in one way or another, is contract-
composed of the meanings of the three
ed into a brief statement and expressed
words that usually are employed to ex-
in a symbol, a confession.
press this idea. We refer to the words:
symbol, confession, and creed.
A symbol is really a sign. So we
can speak, for example, of a flag or a
The Value of Symbols
banner being the sign by which one na-
tion is everywhere distinguished from all As far as the value of symbols is
other countries. In this way also we can concerned, we call attention to the fol-
say that a symbol is a sign representing lowing:
the faith of the church in general over First, they are the means by
against all the world, or of a particular which the church as a whole can express
church over against all other churches. her faith over against all the world, or by
The word confession means liter- which a group of churches can express
ally “to speak with,” and indicates that their faith over against all other church-
the church expresses its faith in unison es. It is, of course, the divine calling of
with one another and with its head, Jesus the church to be a living testimony of the
Christ. grace of God, to let her light shine eve-
rywhere, and to give constant expression
Creed, a word derived from the to what she believes to be the truth re-
Latin credere, “to believe,” expresses vealed in the Word of God.
that its content is the object of the faith
of the church. Second, they are the means to
preserve the truth as it is delivered down
Taking these three ideas in one, the line of generations and through all
we arrive at the definition given above. the ages. This is, of course, in perfect
The question arises: how does a harmony with the entire idea of the cov-
symbol originate? In answer to this enant.
question, our attention must be called to Third, they are the bond of union
three steps. upon the basis of which churches of one
First, the truth of the Word of belief can unite.
God reflects in the consciousness of the Fourth, they are wonderful
church organically. This operation is the means of instruction.
work of the Holy Spirit of God, accom-
plished not in any individual apart from
2
Introduction Reformed Symbols/Notes on the Heidelberg Catechism
congregation may be sure that their min-

ister is not preaching the word of man,
The Relation of Confessions to Scrip-
but the Word of God indeed.
ture
Even as confessions are historically a
reflection of the truth of the Word of
God in the believing consciousness of
Objections Against Creeds
the church, so their permanent criterion
is holy Scripture. Confessions and tradi- Various objections have been raised
tions, creeds and symbols must always against any form of creed and confes-
be based on the Word of God. They sion. Especially in the modern age it has
may never be placed on a par with holy become the slogan, “Away with creeds.”
Writ, and the latter must always be the Many modern churches have inclined
light in which the confessions must con- their ear to the cry. They have forgotten
tinually be judged. As soon as the their proper creeds, changed them, or
church fails to do the latter, confession- written alongside of them smaller con-
alism, dead intellectualism, is the result. fessions expressing the merest general
This, however, does not imply that any doctrines.
member of the church ought to proceed The objections commonly brought
individually in this matter. The confes- against creeds are the following:
sion is not the possession of the individ-
ual, but of the church as a whole. Of 1) A confession is a human produc-
that church the individual is only a tion, and the Bible is sufficient. The
member. He cannot change the church- church needs nothing else.
es’ symbol at will. Neither may he It may be replied that historically it
simply express his disagreement and is a peculiar fact that very serious objec-
leave that particular church. But if he tions are raised against creeds when also
has objections against the confession of the contents of the Bible become more
the church, it is his calling to make a se- and more foreign to the mind of the
rious attempt to persuade the church of church. Ignorance of Scripture and its
its error, assuming, of course, that the doctrine and opposition to creeds are
individuals’ objections are correct. He generally simultaneous. From this it
must make such an attempt in the proper would seem that objectors to creeds are
way, that is, along the line of the institu- not serious when they claim that Scrip-
tion of the church. Again, in the Re- ture is sufficient.
formed churches, that proper way is the
way of consistory, classis, and synod. If Secondly, although we too, of
he persuades the church, it is well; if he course, admit the sufficientia Sacrae
fails, his way is open to seek other Scripturae, yet the connection in which
church connections. However this may this sufficiency of Scripture is empha-
be, it must always be maintained that the sized is false. The statement has no right
confessions are subject to criticism in the when used in opposition to creeds. It is
light of the word of God. For this reason used with the same semblance of truth
a minister preaching from the Heidel- sometimes against the practice and de-
berg Catechism should be careful to velopment of theology. “Let us have
show the congregation the connection Scripture,” some individual will say,
between it and holy Writ, so that the “and let us set aside all theological sys-
2
Reformed Symbols/Notes on the Heidelberg Catechism Introduction
tems.” And the fundamental error of all church, not even excluding Roman
such reasoning is that it is a denial of the Catholics.
historic-organic development of the But the conception at the basis of
church in the world and of the continu- this movement is false. For creeds do
ous guidance of the Holy Spirit in that not divide the church, but simply express
historical organism of the body of actually existing distinctiveness. And no
Christ. It certainly is a sin to set aside more than you can change the nationality
the fruit of this guidance of the Holy of any army by downing its flag, or
Spirit in the past. It is the sin of individ- standard, no more do you remove actual-
ualism, one of the greatest sins of our ly existing distinctiveness between dif-
day. ferent denominations by obliterating the
In the third place, the church has the official expressions of such distinctions.
calling to confess, also as the organism All that may be reached by this mistaken
of the body of Christ, her faith in the movement for union is that the truth it-
midst of the world. The church cannot self is impoverished, its contents are
do that by saying that Scripture is suffi- generalized, and only a gospel on a
cient. For Scripture is no system of thumbnail is left. But it must be remem-
truth, neither a compendium of faith; but bered that creeds are not the cause, but
it is the divinely given source from merely the expression of existing dis-
which the church derives both: the sys- tinctions.
tem and the compendium.
4) The objection is also raised that
2) It is often emphasized that con- creeds impede the development of the
fessions force and bind the conscience. truth.
However, if we view the matter
rightly, also this objection fails. Confes- This can only be true from the stand-
sions, so we have said, are to be judged point of dead confessionalism. If the
in the light of Scripture. The Word of church rests satisfied with the inher-
God is the only power that is binding itance of the fathers, the creeds that have
upon the conscience and the heart of been delivered to them in the past, it
man. And as long as a way remains stands to reason that she will no longer
open to the individual member to apply develop the truth of the Word of God.
this standard of God’s Word to the con- The last word has been said. But such is
fession of his church, his conscience can not the right conception of things, nei-
never be bound by the tenets of men. He ther has the confessing church ever ap-
is free, except in as far as he voluntarily propriated such a view. And again, pro-
binds himself by the tie of a certain vided that Scripture remains a continu-
creed, a tie which he can at any time un- ous, living source and criterion for our
tie. creeds, the latter will be living, growing,
and constantly becoming richer and pur-
3) Especially in our modern age, it er in contents.
is alleged that creeds create divisions.
“They are walls of separation between
us,” so they say, “and let us break them
down.” Conferences are even held of a
world-wide nature in order to break
down these middle-walls of partition and
in order to come to a united Christian
3
Introduction Reformed Symbols/Notes on the Heidelberg Catechism
The Three Forms of Unity Netherlands or Belgic Confession, and

the Canons of Dordrecht. We will treat
The Reformed churches of the Neth-
only the Heidelberg Catechism in this
erlands, South Africa, and America sub-
syllabus, reviewing its history and exam-
scribe to the Three Forms of Unity as
ining its contents. The other two can be
their confessions. These are, as we
found under separate cover.
know: the Heidelberg Catechism, the
4
Reformed Symbols/Notes on the Heidelberg Catechism Introduction to Heidelberg Catechism
The Heidelberg Catechism

1563. Its original edition numbered 128
History
questions and answers and was not di-
It is called the Heidelberg Catechism vided into 52 Lord’s Days. The second
because it was composed in the city of edition, which appeared in the same
Heidelberg, situated in the Palatinate, of year, added the 80th Question and An-
which Frederick III was at the time the swer, dealing with the difference be-
Elector. In the Palatinate the Refor- tween the Lord’s Supper and the popish
mation was originally Lutheran in char- mass, most probably at the suggestion of
acter (about 1546 the first trace of the Calvin. In the same year the Heidelberg
Reformation appeared in the Palatinate), Catechism was edited twice more, and
and the Augsburg Confessions was es- the fourth edition is the official text of
tablished as the norm of faith. Under the the Heidelberger as we now possess it.
reign of Frederick III, who succeeded It was soon introduced into the Nether-
Otto Heinrich in 1559 and was Elector lands, where it was highly esteemed and
until 1576, a complete reform was ac- adopted by many particular, or provin-
complished. He himself had become cial, synods, finally ratified by the Synod
thoroughly Reformed in his own convic- of Dordrecht, 1618-1619, and officially
tion, and it was his desire to establish the accepted as one of the Forms of Unity of
Reformed faith in the churches of his the Reformed Churches.
dominion. As a basis of the new organi-
zation, the Heidelberg Catechism was
composed and adopted. For this purpose Contents
the Elector Frederick charged Zacharias The Heidelberg Catechism is, in
Ursinus, who was professor of Heidel- general, divided into three main parts,
berg since 1560, and Casper Olevianus, the well-known parts of sin and misery,
who had been professor in the chair now deliverance, and gratitude.
occupied by Ursinus and who was now This division shows that the Heidel-
minister of the Heidelberg church, to berg Catechism does not follow the
compose such a book of instruction, de- dogmatical line of the truth, but the sub-
veloping the Reformed line of doctrine. jective, practical, spiritual line. For the
They were aided in their work by fellow same reason it is throughout direct and
faculty members of Ursinus and fellow personal. It addresses the conscious
consistory members of Olevianus. And Christian, face-to-face; and it does so
it is no more than probable that they frequently in the singular. And that con-
used as sources Calvin’s Catechism scious Christian supplies the answers to
(1541), the catechism of Laski, Bull- every question. He does so as the truth
inger, and of Monheim. of the Word of God is reflected experi-
The contents of the Heidelberg Cate- entially in his believing consciousness.
chism must probably be chiefly ascribed Furthermore, the Catechism is divid-
to Ursinus, while the final redaction as ed into 52 Lord’s Days, undoubtedly
well as the translation from the original with a view to being used especially on
Latin into high German are from Olevia- the Sabbath day. These 52 Lord’s Days,
nus. It was accepted by the Synod of after an introductory chapter, treat in 129
Heidelberg at the beginning of the year
5
Introduction to Heidelberg Catechism Reformed Symbols/Notes on the Heidelberg Catechism
questions and answers the following the right hand of God, and
subjects: His return to judgment.
1. The Law as a means unto the g. It speaks of the work of the
knowledge of misery. Holy Spirit, of the church, of
the communion of saints, and
2. The creation of man and his orig-
of the final resurrection and
inal righteousness.
eternal life.
3. His fall, and the fall in him of the
9. In Lord’s Day 23 it asks the
organism of the human race.
question, what profit we derive
4. His condition after the fall. from believing all this and speaks
5. His liability to punishment, that of justification by faith.
punishment itself consisting of 10. It then speaks of the means of
death in all its significance. grace — of the Word, of Bap-
6. The impossibility of man’s sav- tism, and of the Lord’s Supper —
ing himself. and it closes the second main di-
vision with a few questions and
7. Faith in the Mediator of God and answers concerning the keys of
man as the only means whereby the kingdom.
God saves His people.
11. In the third part it has a few in-
8. Next it follows along the line of troductory questions concerning
the Apostolic Confession the ob- the idea of gratitude and concern-
ject and contents of that faith, ing conversion in the sense of
and treats: sanctification.
a. The Trinity. 12. Then it develops the meaning of
b. Creation. the law as the rule of the Chris-
tian’s life of gratitude, a discus-
c. Providence. sion which closes with the well-
d. The names Jesus, Christ, known confession that even the
Lord, and Son of God, and in very holiest have but a small be-
connection with these, ginning of the new obedience.
Christ’s natures and office. 13. This third main division is con-
e. Christ’s suffering all His life cluded by a discussion of the
and at the cross, in the grave, subject of prayer as the chief part
in hell. In this connection a of thankfulness, its significance
chapter is devoted to the sig- and its contents, this last discus-
nificance and meaning and sion following the order and con-
fruit of that suffering for His tent of the Pater Noster.
people.
f. In Lord’s Day 17 it begins
with the state of exaltation
and treats of His resurrection,
His ascension, His sitting at
6
Reformed Symbols/Notes on the Heidelberg Catechism Lord’s Day 1
Brief Outlines of the Lord’s Days
LORD’S DAY 1
Question 1. What is thy only comfort in life and death?
Answer. That I with body and soul [I Cor. 6:19, 20], both in life and death, am not my own [Rom.
14:7-9], but belong unto my faithful Savior Jesus Christ [I Cor. 3:23]; who, with His precious blood [I Pet.
1:18, 19], hath fully satisfied for all my sins [I John 1:7], and delivered me from all the power of the devil
[I John 3:8; Heb. 2:14, 15]; and so preserves me [John 6:39; 10:28, 29] that without the will of my heavenly
Father, not a hair can fall from my head [Luke 21:18; Matt. 10:30]; yea, that all things must be subservient
to my salvation [Rom. 8:28], and therefore, by His Holy Spirit, He also assures me of eternal life [II Cor.
1:22; 5:5], and makes me sincerely willing and ready, henceforth, to live unto him [Rom. 8:14; 7:22].
Question 2. How many things are necessary for thee to know, that thou, enjoying this comfort, mayest
live and die happily?
Answer. Three [Luke 24:47]: the first, how great my sins and miseries are [I Cor. 6:10, 11; John 9:41;
Rom. 3:10, 19]; the second how I may be delivered from all my sins and miseries [John 17:3]; the third,
how I shall express my gratitude to God for such deliverance [Eph. 5:8-10].
Lord’s Day 1:
The Christian’s Comfort in Life and Death
I. Its contents 1. The knowledge of the Chris-

A. General meaning of comfort. tian contains these three ele-
B. The principle of the Christian’s ments at the same time:
comfort is belonging to Christ. a. He is always conscious of
C. The specific elements of that his enemies — sin, the
comfort: world, Satan — and for a
1. That he is delivered from time must walk in the
guilt. midst of them in the flesh.
2. That he is saved from the b. By faith he is always con-
power of the devil. scious of the presence of
3. That he is safely kept over his Master, and hence of
against all his enemies by the his salvation and his per-
power of his Master. fect safety.
c. From the consciousness
II. The assurance of this comfort
of these two there always
A. Its contents revealed in the Word.
develops, through faith
B. Its testimony wrought in our
working in love, a desire
hearts by the Spirit.
to walk in gratitude be-
C. Its possession characterized by a
fore his new Lord.
sincere willingness to serve the
2. This threefold knowledge
Lord.
remains with him till death.
III. The parts of this comfort His enemies never leave him.
A. A threefold knowledge: But the Lord to whom he be-
1. Misery. longs is always present.
2. Deliverance. Hence, his comfort is an all-
3. Gratitude comprehensive one; a com-
B. Not successive, but simultane- fort in life and death, for
ous: body and soul.
7
Lord’s Day 2 Reformed Symbols/Notes on the Heidelberg Catechism
LORD’S DAY 2
Question 3. Whence knowest thou thy misery?
Answer. Out of the law of God [Rom. 3:20].
Question 4. What doth the law of God require of us?
Answer. Christ teaches us that briefly, Matthew 22:37-40, “Thou shalt love the Lord thy God with all
thy heart, with all thy soul, and with all thy mind, and with all thy strength [Luke 10:27]. This is the first
and the great commandment; and the second is like unto it, Thou shalt love thy neighbor as thyself. On
these two commandments hang all the law and the prophets.”
Question 5. Canst thou keep all these things perfectly?
Answer. In no wise [Rom. 3:10; I John 1:8]; for I am prone by nature to hate God and my neighbor
[Rom. 8:7; Tit. 3:3].
Lord’s Day 2:
The Knowledge of our Misery
I. What is meant by it. B. As a source of the knowledge of

A. The Christian’s misery: not nat- misery, the law reveals what I
ural, but spiritual. must be. The law curses when I
B. The knowledge of that misery. am not what I should be.
1. The spiritual principle of that
knowledge is the love of III. How it is obtained.
God. Bearing fruit in the A. Not by the natural man. He does
spiritual knowledge of sin is not know the law. And he does
characterized by sorrow after not want to know the law.
God. B. But by grace. The love of God is
2. The object of that knowledge spread abroad in our hearts. That
is, in principle, God. In the love causes us to know the law
light of the knowedge of and ourselves. It causes us to
God, the object is ourselves. agree with the sentence of the
3. The fruit of that knowledge law and to long to be like the
is: law.
a. Self-condemnation.
b. Humiliation. IV. The contents of the knowledge of our
c. Crying for grace. misery:
A. The law demands love.
II. Whence it is obtained. B. You find within yourselves the
A. From the law of God, not in its very opposite.
external form, but in its inner,
spiritual principle — love.
8
LORD’S DAY 3
Question 6. Did God then create man so wicked and perverse?
Answer. By no means; but God created man good [Gen. 1:31], and after His own image [Gen. 1:26,
27; Col. 3:10; Eph. 4:24], in true righteousness and holiness, that he might rightly know God his Creator,
heartily love Him, and live with Him in eternal happiness to glorify and praise Him [Eph. 1:6; I Cor. 6:20].
Question 7. Whence then proceeds this depravity of human nature?
Answer. From the fall and disobedience of our first parents, Adam and Eve, in Paradise [Gen. 3:6;
Rom. 5:12, 18, 19]; hence our nature is become so corrupt, that we are all conceived and born in sin [Ps.
51:5; Gen. 5:3].
Question 8. Are we then so corrupt that we are wholly incapable of doing any good, and inclined to all
wickedness?
Answer. Indeed we are [Gen. 6:5; Job 14:4; 15:14, 16]; except we are regenerated by the Spirit of God
[John 3:5; Eph. 2:5].
Lord’s Day 3:
The Historical Cause of Our Misery
I. Not in creation. 2. Adam’s temptation.

A. Man was created good. a. Paradise and the trees;
B. Man was created after God’s im- significance of the tree of
age. knowledge of good and
1. Meaning of that image. evil.
2. Elements of that image. b. Satan — the serpent.
3. Relation of man to God by c. His temptation.
virtue of that image (cove- 3. Character of the fall
nant relation). a. The breach of the cove-
nant on man’s part.
II. But in Adam’s fall. b. Rooted in hatred, pride,
A. Adam. and the lust of the flesh.
1. In relation to God: friend- III. Result.
servant. A. For Adam.
2. In relation to us: 1. Spiritual separation from
a. Representative head.
God.
b. First father. 2. Corruption of his own nature.
c. Organic root. B. For us.
3. In relation to the world: 1. By virtue of his being our
a. King head: guilty. His sin is ours.
b. Of the earthly creation. We are incapable of doing
B. Adam’s fall. any good, inclined to all evil,
1. Adam’s free will. and unable and unwilling to
a. Not absolutely free. deliver ourselves.
b. But ethically free. 2. By virtue of his being the
1) He was not neutral. root of the organism, his sin
2) But facing God with is a root sin which bears fruit
his whole being. in the actual sins of all men
3) And with the power to and is not complete till the
turn himself about. measure of iniquity is full.
9
LORD’S DAY 4
Question 9. Doth not God then do injustice to man, by requiring form him in His law, that which he
cannot perform?
Answer. Not at all [Eccl. 7:29]; for God made man capable of performing it [John 8:44; II Cor. 11:3];
but man, by the instigation of the devil [Gen. 3:4, 7], and his own willful disobedience, deprived himself
and all his posterity of those divine gifts [Rom. 5:12].
Question 10. Will God suffer such disobedience and rebellion to go unpunished?
Answer. By no mean; but is terribly displeased s [Ps. 5:5] with our original as well as actual sins; and
will punish them [Rom. 1:18; Deut. 28:15; Heb. 9:27] in His just judgment temporally and eternally, as He
hath declared, “Cursed is every one that continueth not in all things which are written in the book of the law
to do them” [Deut. 27:26; Gal. 3:10].
Question 11. Is not God then also merciful?
Answer. God is indeed merciful [Ex. 34:6], but also just [Ex. 20:5; Job 34:10, 11]; therefore His jus-
tice requires that sin which is committed against the most high majesty of God be also punished [Ps. 5:5, 6]
with extreme, that is, with everlasting punishment [Gen. 2:17; Rom. 6:23] of body and soul.
Lord’s Day 4:
God’s Righteousness Over Against the Impotent Sinner
I. In maintaining the law.

A. God’s righteousness in general. II. In banishing the sinner:
1. The question here put. A. Conception in modern times of
a. God demands that I love punishment.
Him. 1. God is love.
b. I, His creature, am devoid 2. Love cannot punish.
of love. 3. Hence, God will not punish
c. Is not God’s demand un- the sinner.
righteous? B. True conception.
2. General answer: God is 1. God loves Himself above all.
righteous. 2. He is terrible in His wrath
a. His being is righteous- that is rooted in that self-love.
ness. 3. Hence, punishment is inevi-
b. Hence, all His work is table.
righteousness.
c. Hence, God’s righteous- III. In manifesting His mercy.
ness must be our starting- A. God is merciful.
point in answering this 1. What is mercy?
question. 2. That mercy is an attribute of
B. In relation to this particular ques- God’s Being.
tion: B. But with maintenance of justice.
1. God gave man all things nec- 1. God is simple: His attributes
essary to keep the law. are one in Him.
2. Man squandered God’s gifts. 2. Hence, His mercy is essen-
3. Hence, man is still responsi- tially justice.
ble for these gifts and the 3. Therefore His mercy can only
keeping of the law. God is be revealed in the way of jus-
righteous in maintaining His tice.
demand.
10
LORD’S DAY 5
Question 12. Since then, by the righteous judgment of God, we deserve temporal and eternal punish-
ment, is there no way by which we may escape that punishment and be again received into favor?
Answer. God will have His justice satisfied [Ex. 20:5]: and therefore we must make this full satisfac-
tion, either by ourselves or by another [Deut. 24:16; II Cor. 5:14, 15].
Question 13. Can we ourselves then make this satisfaction?
Answer. By no means [Job 9:2, 3; 15:14-16]; but on the contrary we daily increase our debt [Matt.
6:12; Is. 64:6].
Question 14. Can there be found anywhere one who is a mere creature, able to satisfy for us?
Answer. None; for, first, God will not punish any other creature for the sin which man hath committed
[Ezek. 18:20]; and further, no mere creature can sustain the burden of God’s eternal wrath against sin, so as
to deliver others from it [Rev. 5:3; Ps. 49:8, 9].
Question 15. What sort of a mediator and deliverer then must we seek for?
Answer. For one who is very man [I Cor. 15:21; Rom. 8:3], and perfectly righteous; and yet more
powerful than all creatures; that is, one who is also very God [Rom. 9:5; Is. 7:14].
Lord’s Day 5:
The Possibility of Salvation
I. Only through justice

A. God’s justice.
B. Satisfaction of that justice.
II. Not in any creature.

A. Not in ourselves.
1. We are not only guilty.
2. We are also corrupt.
3. Therefore we can only daily
increase our debt.
B. Not in any other creature.

1. Cannot suffer human pun-
ishment.
2. Cannot bear divine wrath.
3. Cannot deliver us and give us
life.
III. Only in Immanuel.

A. A real righteous man.
B. Very God.
C. Hence, the condition of the sin-
ner postulates the necessity of the
incarnation unto salvation.
11
LORD’S DAY 6
Question 16. Why must He be very man, and also perfectly righteous?
Answer. Because the justice of God requires that the same human nature which hath sinned should
likewise make satisfaction for sin [Rom. 5:12, 15]; and one, who is himself a sinner cannot satisfy for oth-
ers [I Pet. 3:18; Is. 53:11].
Question 17. Why must He in one person be also very God?
Answer. That He might, by the power of His Godhead, sustain in His human nature the burden of
God’s wrath [I Pet. 3:18; Acts 2:24; Is. 53:8]; and might obtain for, and restore to us, righteousness and life
[I John 1:2; Jer. 23:6; II Tim. 1:10; John 6:51].
Question 18. Who then is that Mediator, who is in one person both very God and a real righteous
man?
Answer. Our Lord Jesus Christ [Matt. 1:23; I Tim. 3:16; Luke 2:11): “who of God is made unto us
wisdom, and righteousness, and sanctification, and redemption” [I Cor. 1:30].
Question 19. Whence knowest thou this?
Answer. From the holy gospel, which God Himself first revealed in Paradise [Gen. 3:15]; and after-
wards published by the patriarchs and prophets [Gen. 22:17, 18; 28:14; Rom. 1:2; Heb. 1:1; John 5:46], and
represented by the sacrifices [Heb. 10:7, 8] and other ceremonies of the law; and, lastly, has fulfilled it by
His only begotten Son [Rom. 10:4; Heb. 13:8].
Lord’s Day 6:
Immanuel, the Mediator of God and Man
I. What he must be. II. Who He is.

A. Righteous man. A. The full image of the Mediator.
1. He must be very man. 1. The catechism places Him
a. Not created. before us at once.
b. But from us. 2. This in accord with the op-
2. He must be righteous man. eration of faith.
a. Not personally under our a. Faith appropriates Him
guilt. first.
b. Neither partaking of our b. Then all His benefits,
corruption. growing in His riches.
3. The reason. B. A gift of God.
a. He must bear our pun- 1. In God’s counsel.
ishment. 2. In time.
b. He must impart life to us. a. Sent by the Father.
Hence, he must have hu- b. Self-surrender of the Son.
man life to impart. c. Prepared by the Spirit.
B. Very God in one person. C. For our salvation.
1. Because He must bear infi- 1. He is our salvation; what we
nite wrath. A mere creature need to be saved is in Him.
could never do this and live. a. Wisdom.
2. Because He must pay an infi- b. Righteousness.
nite debt. c. Sanctification.
3. Because He must be able to d. Full redemption.
impart life. 2. All this He is made unto us.
a. The elect speaking here
through the believers.
12
b. For their everlasting glo- B. Through the testimony of the

ry. Spirit.
1. That testimony is in the gos-
III. How He is revealed. pel.
A. In the holy gospel. 2. Is in our hearts.
1. Developing throughout the 3. The combination of these two
Old Testament. is the revelation of Immanuel
2. Manifest in the Son. to us.
3. Reaching us through the
prophets and apostles.
LORD’S DAY 7
Question 20. Are all men then, as they perished in Adam, saved by Christ?
Answer. No [Matt. 1:21; Is. 53:11]; only those who are ingrafted into Him, and receive all His bene-
fits, by a true faith [John 1:12, 13; Rom. 11:20; Heb. 10:39].
Question 21. What is true faith?
Answer. True faith is not only a certain knowledge [John 6:69; 17:3; Heb. 11:3, 6], whereby I hold for
truth all that God has revealed to us in His Word, but also an assured confidence [Eph. 3:12], which the
Holy Ghost [Rom. 4:16, 20, 21; Heb. 11:1; Eph. 3:12; Rom. 1:16; I Cor. 1:21; Acts 16:14; Matt. 16:17;
John 3:5] works by the gospel in my heart [Rom. 10:14, 17; Matt. 9:2]; that not only to others, but to me
also, remission of sin [Rom. 5:1], everlasting righteousness and salvation [Gal. 2:20] are freely given by
God, merely of grace, only for the sake of Christ’s merits [Rom. 3:24-26].
Question 22. What is then necessary for a Christian to believe?
Answer. All things promised us in the gospel [John 20:31; Matt. 28:19, 20], which the articles of our
catholic undoubted Christian faith briefly teach us.
Question 23. What are these articles?
Answer. The Apostles’ Creed:
I. I believe in God the Father, Almighty, Maker of heaven and earth;
II. And in Jesus Christ, His only begotten Son, our Lord;
III. Who was conceived by the Holy Ghost, born of the Virgin Mary;
IV. Suffered under Pontius Pilate; was crucified, dead, and buried; he descended into hell;
V. The third day He rose again from the dead;
VI. He ascended into heaven, and sitteth at the right hand of God the Father Almighty;
VII. From thence He shall come to judge the quick and the dead.
VIII. I believe in the Holy Ghost.
IX. I believe an holy catholic church; the communion of saints;
X. The forgiveness of sin;
XI. The resurrection of the body;
XII. And the life everlasting. AMEN.
Lord’s Day 7:
Saving Faith
I. What it is. b. Hence, faith is God’s

A. Essentially the spiritual tie with means whereby He unites
Christ Jesus. us with Christ.
1. Thus in the Heidelberg Cate- c. Illustration: The ingraft-
chism. ing of a branch on a
a. By faith we are ingrafted strange tree. The differ-
into Him. ence between the living
tree and a telephone pole.
13
The one will draw life, II. Whence it is.

the other will rot in the A. Not of the natural man.
rich soil. 1. Thus all the Pelagians and
2. Thus in the Scripture. Arminians.
a. Figure of the vine and the a. The sinner is not dead in
branches. sin, though he is weak.
b. Figure of the body with b. By his own free will and
the members living from the persuasion of the gos-
the head. pel he may come to faith.
c. Figure of the branches of 2. Not so, according to the Re-
the wild olive tree in- formed conception.
grafted into the cultivated a. Man is totally depraved;
tree (Rom. 11). is only free to sin.
3. The idea of this. b. Hence, he can never will
a. All things are in Christ. to believe.
b. We must draw them out 3. Nor in Scripture.
of Him. a. Romans 8:5-8.
c. Faith is the God-given b. John 6:44
power to do this. B. God’s work.
B. Its elements. 1. Thus in the Catechism.
1. A certain knowledge. a. We are ingrafted.
a. Not an added psychologi- b. Which the Holy Spirit
cal faculty. works in us by the gospel.
b. But a new spiritual power 2. Thus in Scripture.
of the mind whereby: a. Acts 16;14.
1) It sees the necessity of b. I Corinthians 12:3.
Christ. c. Ephesians 2:8.
2) It hungers to know 3. In what way.
Him. a. The Spirit regenerates:
3) It turns to the revela- faith is implied in the life
tion of Him in the of regeneration in princi-
Scriptures. ple and essence.
4) It appropriates unto b. The Spirit calls to con-
itself all that God has scious faith.
revealed in His Word. 1) Inwardly by the pow-
2. Confidence. er of His grace.
a. Not another will-power. 2) Outwardly by the
b. But a spiritual renewal of Word of the gospel.
the will whereby: c. May vary, and may be ei-
1) It ceases from trusting ther:
in self. 1) Sudden and the work
2) Feels that Christ is the of one moment.
sure refuge. 2) Or gradual, as more
3) Surrenders itself to generally in the
Him in life and death, sphere of God’s cov-
for time and eternity. enant.
14
III. Whose it is. c. He unites His people with

A. The question. Christ according to elec-
1. All men condemned in Ad- tion.
am. 2. From the believer’s point of
2. All men not saved in Christ. view:
3. Characteristic of the saved is a. Question: Can we know
faith. whether we are in the
4. Faith is the gift of God. faith?
5. Further question: To whom b. Answer: The believer is
does He give it? characterized by:
B. Answer. 1) Knowledge of self.
1. From viewpoint of God’s 2) Knowledge of Christ.
counsel. 3) Hunger and thirst af-
a. He chose His people in ter Christ.
Christ. 4) Appropriation of
b. He caused His people to Christ, though this
die and live in Christ may be more or less.
(resurrection). 5) Fruitbearing in Christ.
LORD’S DAY 8
Question 24. How are these articles divided?
Answer. Into three parts: the first is of God the Father, and our creation [Gen. 1]; the second, of God
the Son and our redemption [I Pet. 1:18, 19]; the third, of God the Holy Ghost and our sanctification [I Pet.
1:21, 22].
Question 25. Since there is but one only divine essence [Deut. 6:4], why speakest thou of Father, Son,
and Holy Ghost?
Answer. Because God hath so revealed Himself in His Word [Gen. 1:26; Is. 61:1; John 14:16, 17; I
John 5:7; John 1:13; Matt. 28:19; II Cor. 13:14], that these three distinct persons are the one only true and
eternal God.
Lord’s Day 8:
The Trinity, or, The Triune Subsistence of God
I. What is meant by it? c. What is the relation of the

A. A mystery. Persons mutually?
1. Not a contradiction. 3. Thus a covenant God.
2. But a truth we cannot fathom.
3. This is very natural when we II. How it is revealed.
deal with God and His mode A. In the way of gradual process.
of subsistence. 1. That revelation is the only
B. But a confession. way to acquire knowledge of
1. God is one in Being. the Trinity.
2. Subsisting in three Persons. 2. That there is progress in reve-
a. What is a person? lation.
b. What is the relation of the a. The Old and New Testa-
divine person to the Be- ment are not on a par in
ing? this respect.
15
b. Even in the Old Testa- III. How it is a matter of experience.

ment there is a gradually A. In our conception.
increasing light. 1. We attribute definite works to
3. This in the nature of the case. the several persons.
a. Objectively, because the a. The catechism points to
Word became flesh. this: God the Father and
b. Subjectively, because the our creation, etc.
Spirit dwells in the con- b. Thus it is actually in the
gregation in the New Tes- consciousness of the con-
tament. gregation of the church.
B. That revelation itself. 2. And yet an essential unity.
1. In the Old Testament. a. Faith does not conceive
a. A suggestion of the plu- of three gods.
rality (Gen. 1:28). b. Neither of three persons
b. A reflection of the Trinity doing separate works:
in the Aaronitic blessing Father creating; Son re-
(Num. 6:24-26). deeming; Spirit sanctify-
c. A pointing to the different ing.
Persons in the following c. But one God creates, re-
texts (Ps. 33:6; 2:12; deems, and sanctifies —
110:1). of the Father, through the
d. Revealed in facts, mani- Son, in the Spirit.
festations, prophecies; B. In the mystical experience of the
e.g., Angel of Jehovah, church.
the Spirit of the Lord up- 1. The one God the object of all
on the judges, prophets, our worship.
and kings; the prophecy a. We do not pray, trust in,
of the Servant of the love, etc., only with rela-
Lord, especially in Isaiah; tion to the First Person.
the outpouring of the b. But the one triune God is
Spirit (Joel 2:28). the object of our faith.
2. In the New Testament: 2. Yet even here the triuneness.
a. The three Persons are dis- a. In the Spirit dwelling in
tinct. us.
1) The Son is become b. Through the Son revealed
flesh. to us.
2) The Father is in heav- c. We worship the one God
en. as our Father in heaven.
3) The Spirit is poured C. Conclusion.
out in the church. 1. The unity of God a very sig-
b. And the entire New Tes- nificant truth. Idea: it unifies
tament is full of the light our whole religious life. No
of the revelation of the separation, dualism of our
triune God. spiritual life.
16
2. The Trinity of God. c. And thus is established

a. Were God merely one, the covenant of His
we would not know Him. friendship.
b. Through the Trinity there
is both revelation and
communication.
LORD’S DAY 9
Question 26. What believest thou when thou sayest, “I believe in God the Father, Almighty, Maker of
heaven and earth”?
Answer. That the eternal Father of our Lord Jesus Christ (who of nothing made heaven and earth, with
all that is in them [Gen. 1 and 2; Ps. 33:6]; who likewise upholds and governs the same by His eternal
counsel and providence [Ps. 115:3; Matt. 10:29; Heb. 1:3; John 5:17]) is for the sake of Christ His Son, my
God and my Father; on whom I rely so entirely, that I have no doubt but He will provide me with all things
necessary for soul and body [John 1:12, 16; Rom. 8:15, 16; Gal. 4:5, 6; Eph. 1:5; I John 3:1]; and further,
that He will make whatever evils He sends upon me, in this valley of tears, turn out to my advantage [Ps.
55:22; Matt. 6:26]; for He is able to do it, being Almighty God [Rom. 8:28; 4:21], and willing, being a
faithful Father [Rom. 10:12; Matt. 6:26; 7:9-11].
Lord’s Day 9:
The Fatherhood of God
I. Within His own triune life. 2. But to call into existence the
A. The idea of fatherhood. things that are not as if they
1. Not essentially that of love. were.
2. But of generation. B. The world created.
B. His generation of the Son. 1. Heaven and earth.
1. Eternal. 2. The cosmos as an organic
2. Infinitely completely. whole.
3. So that the Son is the perfect 3. The world as a beginning.
image of the Father (John
5:19, 20, 26; Col. 1:15; Heb. IV. In relation to His people.
1:13). A. The same Father.
1. In all former relations.
II. With relation to His counsel. a. To the Son.
A. The idea of that counsel. b. To His counsel.
1. Not a dead plan. c. To creation.
2. But living wisdom; the de- 2. Is my Father.
creeing God. a. Of whom I am born.
B. The attributes of that counsel. b. Of whose love I am ob-
1. Eternal. ject.
2. All-comprehensive. B. For Christ’s sake.
3. Efficacious. 1. No universal Fatherhood or
brotherhood.
III. With relation to His creation. a. There is an organic unity.
A. The idea of creation. b. But sin and grace cause a
1. Not a bringing forth out of division.
nothing.
17
c. So that we must hate fa- Christ having all the

ther and mother for the rights of sons.
sake of Christ. b. Organically born of God,
2. But a sonship of redemption. and in Christ being par-
a. Judicially adopted for takers of His life.
Christ’s sake and in
LORD’S DAY 10
Question 27. What dost thou mean by the providence of God?
Answer. The almighty and everywhere present power of God [Acts 17:25-28]; whereby, as it were by
His hand, He upholds and governs heaven, earth, and all creatures [Heb. 1:3]; so that herbs and grass, rain
and drought [Jer. 5:24], fruitful and barren years, meat and drink [Acts 14:17], heath and sickness [John
9:3], riches and poverty [Prov. 22:2; Job 1:21], yea, and all things come, not by chance, but by His fatherly
hand [Matt. 10:29, 30; Eph. 1:11].
Question 28. What advantage is it to us to know that God has created, and by His providence doth still
uphold all things?
Answer. That we may be patient in adversity [Rom. 5:3; Ps. 39:10]; thankful in prosperity [Deut. 8:10;
I Thess. 5:18]; and that in all things which may hereafter befall us, we place our firm trust in our faithful
God and Father [Rom. 5:3-6], that nothing shall separate us from His love [Rom. 8:38, 39]; since all crea-
tures are so in His hand, that without His will they cannot so much as move [Job 1:12; 2:6; Matt. 8:31; Is.
10:15].
Lord’s Day 10:

God’s Providence
I. As such. 3. With a view to the rational

A. The idea. creature, this is cooperation.
1. God is immanent in all
things. II. And sin (providence with relation to
2. Yet He is not all things. sin).
3. But continually operates in A. With regard to the fact of sin as
every creature. such.
4. Hence, the omnipresent pow- 1. God’s providence must be
er of God. explained with relation to a
B. Necessity. sinful world. We cannot
1. Follows from the dependence simply regard the world as if
of the creature. it had never fallen.
a. The creature exists. 2. The relation of God to sinful
b. Hence, continually has its man.
being by virtue of God’s a. Man is morally free.
support. b. But with a dependent
2. This, versus all Deism — freedom.
laws of nature — fatalism, 3. Illustrations:
etc. a. Pharaoh.
C. Elements. b. The devil with Job.
1. God sustains all things; up- c. Crucifixion of Jesus (Acts
holds. 4:26-28).
2. God governs all things; B. Hence, God’s providence all-
works out His counsel. comprehensive.
18
1. Things small and great. 4. Who governs all things unto

2. Things agreeable and disa- our salvation.
greeable. B. All things for our good.
3. Things good and evil. 1. All things.
2. For our good.
III. With a view to its blessed comfort. a. Not according to the
A. This God our Father. flesh.
1. Who loved us. b. But spiritual and eternal
2. Who counseled all things for good.
us. 3. Hence:
3. Who created all things with a a. Thankful in prosperity.
view to us. b. Patient in adversity.
LORD’S DAY 11
Question 29. Why is the Son of God called Jesus, that is, a Savior?
Answer. Because He saveth us, and delivereth us from our sins [Matt. 1:21]; and likewise, because we
ought not to seek, neither can find salvation in any other [Acts 4:12].
Question 30. Do such then believe in Jesus the only Savior, who seek their salvation and welfare of
saints, of themselves, or anywhere else?
Answer. They do not; for though they boast of Him in words, yet in deeds they deny Jesus the only
deliverer and Savior [I Cor. 1:13, 31; Gal. 5:4]; for one of these two things must be true, either that Jesus is
not a complete Savior, or that they who by a true faith receive this Savior must find all things in Him nec-
essary to their salvation [Col. 2:20; Is. 9:6, 7; Col. 1:19, 20].
Lord’s Day 11:

Jesus Savior
I. From what He saves. III. That He is an only Savior.

A. From the guilt of sin. A. How this is denied.
B. From the power of death. 1. Catechism is opposing Ro-
man Catholicism: trust in
II. How He saves. saints, good works, the
A. He is Jesus for us. church, etc.
1. Took our guilt and blotted it 2. Yet true of all Pelagianism.
out. B. That He saves completely.
2. Merited eternal life. 1. All that pertains to salvation
3. Was raised and exalted to He accomplishes.
glory. a. Objectively.
B. He is Jesus in us. b. Subjectively.
1. By His Spirit. 2. And the expression of our
2. Realizes the salvation pre- spiritual life is the fruit of His
pared by Him in our hearts. work in us.
C. He is Jesus through us.
1. He abides in us.
2. Through His power we bear
fruit.
3. The glory is His.
19
LORD’S DAY 12
Question 31. Why is He called Christ, that is anointed?
Answer. Because He is ordained of God the Father, and anointed with the Holy Ghost [Heb. 1:9], to
be our chief Prophet and Teacher [Deut. 18:18; Acts 3:22; John 1:18; 15:15; Matt. 11:27], who has fully
revealed to us the secret counsel and will of God concerning our redemption; and to be our only High Priest
[Ps. 110:4; Heb. 7:21; 10:14], who by the one sacrifice of His body has redeemed us, and makes continual
intercession with the Father for us [Rom. 8:34]; and also to be our eternal King [Ps. 2:6; Luke 1:33], who
governs us by His word and Spirit, and who defends and preserves us [Matt. 28:18; John 10:28] in (the
enjoyment of) that salvation He has purchased for us.
Question 32. But why art thou called a Christian?
Answer. Because I am a member of Christ by faith [I Cor. 6:15], and thus am partaker of His anoint-
ing [I John 2:27; Joel 2:28]; that so I may confess His name [Matt. 10:32], and present myself a living sac-
rifice of thankfulness to him [Rom. 12:1]: and also that with a free and good conscience I may fight against
sin and Satan in this life [Eph. 6:11, 12; I Tim. 1:18, 19]: and afterwards reign with Him eternally over all
creatures [II Tim. 2:12)].
Lord’s Day 12:

Christ’s Threefold Office
I. The office and our creation. 1. The basis in man’s threefold

A. Man created God’s friend- nature.
servant. a. His mind — understand-
1. The question. ing — knowledge.
a. Jesus is prophet, priest, b. His heart — devotion —
and king. love.
b. Why? What is the rela- c. His will — and all his
tion between these offices strength. His head, heart,
and our salvation? Why hand.
must He function in this 2. As such he was God’s proph-
threefold way? et, friendservant with his
2. Man’s original relation to mind.
God. a. His mind in fellowship
a. Was made in God’s im- with God’s mind and re-
age. ceiving the knowledge of
b. And placed in covenant Him.
relationship to God. b. His mouth speaking
3. What this implies: God’s praises, glorifying
a. That he was God’s friend; His name.
made to live in God’s 3. As such he was God’s priest,
communion. friend-servant with his heart.
b. That in that friendship he a. His heart filled with the
was His servant. love of God in fellowship
c. His calling was therefore with God’s heart.
to serve God as friend. b. Consecrating himself and
This was his office. The all things to His Friend’s
office is therefore essen- sovereignty.
tially one. 4. As such he was to be God’s
B. This relation threefold. king — viceroy.
20
a. His will subject to the a. Set his will in rebellion

Most High. vs. God.
b. Invested with authority b. Subjected himself to the
and strength to rule over devil and reigned in his
the earthly creation. dominion, in his name.
5. Thus Adam in Paradise.
a. He is not the highest, III. The office in Christ.
for he is a little lower A. Necessity not plain.
than the angels. 1. We must be redeemed com-
b. But in the earthly pletely.
sphere he is God’s a. As prophets from the
prophet, priest, king. darkness of sin to the glo-
ry of perfect knowledge.
II. The office and sin. b. As priests from the enmi-
A. Sin does not destroy the office. ty of our heart to the per-
1. Man remains man. fection of heavenly love.
a. Remains a creature made c. As kings from the domin-
after God’s image origi- ion of the devil to the
nally. power of the eternal reign
b. The creature with mind with Christ.
and will and heart. 2. Hence, the Savior must func-
2. Hence, he is still prophet, tion in this threefold way.
priest, and king. a. We cannot redeem or de-
a. Man still knows, conse- liver ourselves. Hence,
crated himself, rules after we must have Jesus.
the fall. b. We must be delivered in
b. And in all his action he the three sides of our na-
reveals himself as proph- ture. Hence, Jesus must
et, priest, and king. be Christ: prophet,
B. But it changed the spiritual, ethi- priest, king.
cal relation. c. Unto this end He must be
1. He became a prophet of the anointed, that He may in
devil. all things be the Servant
a. The avenues of his mind of Jehovah.
shut vs. the truth of God. B. This actually in Immanuel.
b. Open unto the darkness of 1. He is anointed.
the lie. God is not in all a. Ordained from eternity.
his thoughts. b. Qualified in time by the
2. He became a priest of the Spirit which He received
devil. without measure.
a. The avenues of his heart c. Scriptural proof for this.
shut vs. the love of God. 2. His status as the anointed
b. Open unto the love of sin, servant.
darkness, concupiscence. a. He must overcome the
3. Became king under Satan. dominion of sin and the
devil.
21
b. Redeem His people. IV. Christ’s office and ours.

c. Restore God’s covenant A. We partake of His anointing.
and raise it to heavenly 1. Our name is Christians.
glory. a. Not Jesuits, for as Jesus
C. This realized in Christ in a three- He stands alone.
fold way. b. But Christians, for of His
1. He becomes our prophet. office we partake.
a. He knows God as never 2. Partake in a twofold sense.
man knew Him: Imman- a. Judicially, His office and
uel. work are the basis of our
b. He speaks of Him in right to be God’s friend-
word, sign, and wonder; servants.
glorifies Him. b. Spiritually, through faith,
c. He makes us prophets of so that Christ lives in us.
God. B. Hence, our threefold office.
2. He becomes our priest. 1. As prophet, to declare the
a. He is priest for us and ful- praises of God.
fills all things. 2. As priest, to consecrate my-
b. He is priest within us and self and all things to Him.
makes us priests. 3. As king, to have dominion in
3. He becomes our king. His name.
a. For us battles, overcomes, 4. All these things now in prin-
protects, and leads to glo- ciple only.
ry. a. We are still in the midst
b. Within us, delivers us of the battle.
from Satan’s dominion; b. Presently in perfection.
establishes His throne
within our hearts; makes
us victorious over all our
enemies.
22
LORD’S DAY 13
Question 33. Why is Christ called the only begotten Son of God, since we are also the children of
God?
Answer. Because Christ alone is the eternal and natural Son of God [John 1:1; Heb. 1:2]; but we are
children adopted of God, by grace, for His sake [Rom. 8:15-17; Eph. 1:5, 6].
Question 24. Wherefore callest thou Him our Lord?
Answer. Because He hath redeemed us, both soul and body, from all our sins, not with gold or silver,
but with His precious blood [I Pet. 1:18, 19; I Cor. 6:20], and hath delivered us from all the power of the
devil; and thus hath made us His own property.
Lord’s Day 13:

The Only Begotten Son Our Lord
I. Christ’s Sonship in relation to ours. b. But the product of an act

A. Christ’s Sonship essential. of God’s will.
1. Catechism is speaking of c. Yet likeness — created
Christ. after God’s image; an im-
a. Here not the question of press of God’s perfection
the Trinity. in him.
b. Neither the question of d. And placed in relation to
generation. God as son in positive
c. But the question: who is knowledge, righteous-
Christ? The man Jesus ness, and holiness.
Christ? Knowing the Father and
2. He is the Person of the Son. loving Him.
a. In respect to His Person 2. This sonship lost.
Christ is not human. a. Sin did not change man
b. But the Second Person of essentially; he remained
the Holy Trinity. man.
3. Possessing the divine nature b. But the relation was lost
essentially. and changed into its op-
a. One in Being with the Fa- posite.
ther and the Spirit. c. And the spiritual charac-
b. Possessing all the divine ter of the child was cor-
attributes. rupted; he became a child
4. But always as Son. of the devil. No universal
a. Eternally generated by fatherhood or brother-
the Father. hood.
b. Being the infinitely per- 3. Restored and raised in Christ.
fect image of the Father. a. Judicially. As children
c. Loving the Father and be- adopted for His sake.
ing one with Him in His 1) Adopted in God’s
will. counsel.
B. Our sonship. 2) Adopted through the
1. Originally a created one. cross and resurrec-
a. No divine nature. Man is tion.
not generated from God. 3) Adopted by faith.
23
4) The ultimate adoption c. By virtue of our being in-

yet to come. grafted into Him. He de-
b. Organically, we are born livered us from the power
of God. of the devil and made us
1) Delivered from the His own.
spiritual image of the 3. Hence, a Lordship of love.
devil. a. Rooted in the eternal love
2) And become partakers of God.
of the life of God in b. Manifested in the sacri-
Christ. fice of His Son.
c. This is a higher sonship c. Realized by the Spirit of
than that in Adam. the Son in our hearts.
1) Christ is the Immanu- B. The realization of this Lordship.
el, the only begotten 1. By nature rebels.
Son in our nature. a. Enemies of God.
2) Our sonship in him as b. And therefore enemies of
superior to that of Christ. We will not that
Adam as Christ is su- He be King over us.
perior to him. 2. Realized in us by the power
of grace.
II. His Lordship over us. d. Discovering unto us the
A. The meaning of this Lordship. horror of our slavery un-
1. Lord here signifies Master, der Satan as our lord.
Sovereign, Possessor, Ruler. e. Revealing unto us the
2. Such is Christ. beauty of Christ as our
a. By virtue of God’s elec- Redeemer and Deliverer.
tion. He was anointed f. Breaking within us the
our Lord. power of rebellion.
b. By virtue of His work. g. Establishing within us the
He redeemed us and pur- throne of Christ.
chased us by His blood.
24
LORD’S DAY 14
Question 35. What is the meaning of these words — “He was conceived by the Holy Ghost, born of
the Virgin Mary”?
Answer. That God’s eternal Son, who is and continueth true and eternal God [John 1:1; Col. 1:15; Ps.
2:7; Rom. 9:5; I John 5:20], took upon Him the very nature of man, of the flesh and blood of the Virgin
Mary [John 1:14; Gal. 4:4], by the operation of the Holy Ghost [Matt. 1:18; Luke 1:35]; that He might also
be the true seed of David [Ps. 132:2; Acts 2:30; Rom. 1:3], like unto His brethren in all things, sin excepted
[Phil. 2:7; Heb. 4:15].
Question 36. What profit dost thou receive by Christ’s holy conception and nativity?
Answer. That He is our Mediator [Heb. 2:16, 17]; and with His innocence and perfect holiness, covers
in the sight of God my sins [Ps. 32:1; I Cor. 1:30; Rom. 8:34], wherein I was conceived and brought forth.
Lord’s Day 14:

The Incarnation of the Word
I. The meaning. a. Christ is not two persons,

A. Who became flesh. and does not assume a
1. The Person of the Son of human person.
God. b. But the person of the Son
a. Could not be the Father, of God becomes united
neither the Spirit. with the human nature.
b. But the Son, who is the 1) The natures remain as
image of the Father; God they are: are neither
revealed. changed nor divided.
2. Possessing the true divine 2) The natures do not
nature. unite as such: remain
a. Being one with the Father two distinct natures.
and the Holy Ghost. Not 3) But the natures have
a god; God. their unity in the Per-
b. But always as Son. As son of the Son.
Son He thinks and wills 3. The weakened human nature.
and loves and causes the a. Not as it was before the
Spirit to proceed from fall.
Him. b. But as it was in the virgin
B. The human nature He assumed. Mary.
1. The complete human nature. c. Hence, subject to all our
a. With our flesh and blood. infirmities.
b. Our soul and all the prop- 4. The sinless human nature.
erties that belong to it. a. Without guilt because He
Human mind, will, de- is the person of the Son.
sires, needs, feeling, ex- b. Without corruption.
periences, emotions; He c. Without actual sin.
lived our whole life.
2. The “impersonal” human na- II. The manner of the incarnation.
ture. A. From the virgin.
1. He is born.
25
a. Not a separately created b. Meaning:

nature. 1) That the Holy Ghost
b. But the human nature of prepared from the
Christ is of us. flesh and blood of
2. Without the will of man. Mary the human na-
a. No human father. ture of Christ.
b. God His Father. 2) That the Holy Ghost
c. The guilt of man cannot in a very mysterious
be imputed to Him. way combined the
3. From the virgin Mary. Person of the Son of
a. Not a general human na- God with the human
ture. nature thus prepared.
b. Neither a human nature 3) That the Holy Ghost
from the periphery. Jesus kept the human nature
was no Negro or Greek or of Christ from the de-
Roman. filement and corrup-
c. But of the seed of the tion of sin.
children — seed of Abra-
ham, Israel, Judah, David, III. Significance.
Mary. In the line of the A. Judicial.
covenant — the root of 1. Only thus could He take our
the remnant according to sin upon Himself.
election. 2. Only thus could He atone.
B. By the conception of the Holy B. Organic.
Ghost. 1. God in the flesh raises our
1. This is a mystery. nature to glory.
a. True of the birth of any 2. Thus glorified, He imparts
child. His life to us.
b. Much more so of Imman- 3. And according to Scripture,
uel. we partake of the divine na-
2. Thus revealed. ture through Him.
a. Announced by the angel.
26
LORD’S DAY 15
Question 37. What dost thou understand by the words, “He suffered”?
Answer. That He, all the time that He lived on earth, but especially at the end of His life, sustained in
body and soul the wrath of God against the sins of all mankind [I Pet. 2:24; Is. 53:12]; that so by His pas-
sion, as the only propitiatory sacrifice [I John 2:2; Rom. 3:25], He might redeem our body and soul from
everlasting damnation, and obtain for us the favor of God, righteousness and eternal life.
Question 38. Why did He suffer under Pontius Pilate as judge?
Answer. That He, being innocent, and yet condemned by a temporal judge [Luke 23:14; John 19:4; Ps.
69:4], might thereby free us from the severe judgment of God to which we were exposed [Gal. 3:13, 14].
Question 39. Is there anything more in His being crucified than if He had died some other death?
Answer. Yes [there is]; for thereby I am assured that He took on Him the curse which lay upon me; for
the death of the cross was accursed of God [Deut. 21:23; Gal. 3:13].
Lord’s Day 15:

Christ’s Unique Suffering
I. Unique in character. b. Alone, so that the wrath

A. The meaning. of God concentrated upon
1. That no man ever suffered Him. This unique. No
like Christ. man ever did or will bear
2. Necessity to emphasize this. the wrath of God alone.
a. Frequently Christ’s suf- 3. In a moment.
fering held up as an ex- a. Jesus suffered all His life-
ample of noble sacrifice. time, though especially
b. This comparison deprives on the cross.
us of the atoning suffer- b. Yet even so, His suffering
ing of Christ. is brief, considering it
B. How it was unique. takes the place of eternal
1. It was a bearing of the wrath suffering.
of God vs. sin. c. This is possible because
a. This according to the of Jesus’ divinity. The
Catechism is the essence Person of the Son of God
of Jesus’ suffering. suffers in human nature.
b. His external suffering 4. Suffers as very God personal-
was the form of it. ly, and holy man.
2. That He bore the burden of a. The Son of God in human
the wrath of God alone, for nature could taste the suf-
all. fering of death as no man
a. The expression “against could.
the sin of all mankind” to b. The holy Christ, personal-
be understood: ly entitled to God’s com-
1) Not in the Arminian munion, bore His wrath
sense. and was forsaken by Him.
2) But organically. All
mankind does not II. Unique in its reason.
mean every individu- A. The Arminian conception.
al.
27
1. Many answers to the ques- a. Sin cannot be transferred

tion: Why did Christ suffer? except in its guilt.
a. He died for His principle. b. Guilt is liability to pun-
b. He died for our example. ishment.
c. He died for our improve- c. All the liability to pun-
ment. ishment of His people
d. He died as a manifesta- was imputed to Him.
tion of righteousness. 2. The possibility of this.
2. The implication of this last a. By virtue of God’s coun-
theory (the Arminian one). sel He was the Head of
a. The sinner stands in an His people. Hence, He
unrighteous relation to could represent them, and
God. God has a right to them only.
condemn him. b. He was personally inno-
b. The sinner by nature does cent and holy.
not acknowledge this. He c. He was the eternal Son of
will not come to repent- God, able to carry the full
ance and humiliation. burden of wrath vs. sin.
c. Until he repents, God 3. Hence, His condemnation by
cannot forgive; for God Pilate.
cannot deny His right- a. A condemnation of the
eousness. world.
d. To bring him to repent- b. A strong proof that He
ance God manifests His was innocently con-
righteousness in the spec- demned.
tacle of the cross. The c. A formal and public
cross no atonement, no judgment.
payment for sin. A show
of what God may right- III. Unique in its fruit.
eously do with the guilty A. Redemption from everlasting
sinner. damnation.
e. This for all men. They 1. God’s wrath works desola-
that see and believe are tion.
saved. They that refuse a. It is the reaction of God’s
and reject are damned. holy Self-love.
All free-will theories b. Turning against the sin-
must lead to this. ner, damning him, push-
3. Against Scripture (Is. 53:5; II ing him away into outer
Cor. 5:21; I Pet. 2:24) which darkness.
teach that Christ’s death was 2. Redeemed from it.
vicarious, that it was particu- a. Christ stood in that fire of
lar. God’s wrath.
B. The reason for Christ’s death His 1) Placed there by the
substitution. Father.
1. Christ took the guilt of our 2) By Himself.
sin upon Himself.
28
b. Had all the rays of that a. Merited by Him. God’s

wrath concentrated upon favor cannot reach us ex-
Him. cept through righteous-
c. Stood there till the fire ness.
burned out for all whom b. Present in Him. He is
He covered, because He Immanuel and presently
satisfied God’s righteous- glorified according to His
ness. human nature.
d. Thus God paved the way c. Bestowed by Him upon
for His eternal love to His all His people.
people. C. This fruit is ours. That is:
B. Eternal life. 1. It is for those who embrace
1. God’s favor works life. Christ by a true and living
a. His favor is the operation faith.
of His good pleasure. a. Empty self.
b. It is His longing to bless, b. Appropriate Him.
to draw into His com- 2. Manifesting itself in a new
munion, to make like un- life.
to Himself. a. Crucified with Him, we
c. This for the creature are crucified to the world
made in His image is life. and the flesh.
2. Obtained through Christ in its b. And raised with Him unto
highest sense. eternal life.
LORD’S DAY 16
Question 40. Why was it necessary for Christ to humble Himself even unto death?
Answer. Because, with respect to the justice and truth of God [Gen. 2:17], satisfaction for our sins
could be made no otherwise than by the death of the Son of God [Heb. 2:9, 10; Phil. 2:8].
Question 41. Why was He also “buried”?
Answer. Thereby to prove that He was really dead [Acts 13:29; Mark 15:43, 46].
Question 42. Since then Christ died for us, why must we also die?
Answer. Our death is not a satisfaction for our sin, but only an abolishing of sin, and a passage into
eternal life [ John 5:24; Phil. 1:23].
Question 43. What further benefit do we receive from the sacrifice and death of Christ on the cross?
Answer. That by virtue thereof our old man is crucified, dead, and buried with Him [Rom. 6:6, 7ff.];
that so the corrupt inclinations of the flesh may no more reign in us [Rom. 6:12]; but that we may offer
ourselves unto Him a sacrifice of thanksgiving [Rom. 12:1].
Question 44. Why is there added, “He descended into hell”?
Answer. That in my greatest temptations, I may be assured, and wholly comfort myself in this, that my
Lord Jesus Christ, by His inexpressible anguish, pains, terrors, and hellish agonies, in which He was
plunged during all His sufferings, but especially on the cross, hath delivered me from the anguish and tor-
ments of hell [Is. 53:10; Matt. 27:46].
29
Lord’s Day 16:

Jesus’ Suffering and Its Result
I. The last phases of the suffering of a. The grave is the place of

Jesus. corruption; passage to
A. His death. eternal death with a view
1. He tasted the suffering of to the body.
death. b. That grave is changed;
a. Especially when He was Christ was in the grave.
forsaken. Shows:
b. Of physical death when 1) That it is no more a
He gave up the ghost. place of corruption.
2. Necessity. 2) That it has an exit to
a. In the justice of God. eternal glory.
b. Demanding payment for
sin. II. The results for us.
3. Only possible through the A. The spiritual result.
Son’s death. 1. The old man of sin.
a. Sin vs. the infinite majes- a. The entire human nature
ty of God. as received from Adam.
b. Righteousness satisfied b. Characterized by:
by the death of the Son of 1) Its condemnation on
God. account of its guilt.
B. Descension into hell. 2) Its corruption on ac-
1. Not to be taken locally. count of its death.
2. But ideally: especially in the 3) Its increasing daily of
hours of darkness. its guilt.
C. The burial. 2. Crucified with Christ.
1. Not to prove that He was re- a. Thus according to Scrip-
ally dead. The Catechism is ture (Rom. 6:4, 6, 8: “We
both poor and mistaken here. died with Him,” etc.).
a. This not necessary. b. Thus in the Catechism
1) Believers need no (Q. 43).
proof. 3. This realized in the death of
2) Unbelievers get no Christ.
proof. a. We are one plant with
b. If it were necessary, there Him.
is proof abundant. 1) Judicially one.
1) The soldiers find Him 2) Organically one.
dead. b. Hence, when Christ died,
2) The spearthrust cer- all the elect died.
tainly would have 1) All that pertained to
killed Him. our old nature Christ
2. But because Christ must lead took upon Himself
the way of the children. when He took our
guilt.
30
2) By His death He 2. But our death changed.

killed the power of a. Temporal death is by na-
that nature. His death ture.
is the death of the old 1) A temporal separation
man in all His people. of the soul and the
4. Realized in us. body.
a. By nature born from Ad- 2) A corruption of the
am. body in the grave.
b. By grace from Christ. 3) A passage into eternal
Through that grace the death.
old man of sin spiritually b. Temporal death is by
dies in principle. grace:
5. How this is manifest. 1) Complete mortifica-
a. Not in a complete disap- tion of the old man.
pearance of the workings When the Christian
of sin. Sin often revives dies, the new man in
when the grace of Christ Christ separates from
is wrought in our hearts. the old man in Adam.
b. But that we no more live 2) A passage into eternal
unto sin, finding our life:
proper sphere in it, but a) Spiritually into the
unto righteousness. house of many
B. The physical result. mansions.
1. We still die. b) Physically, the
a. Because all the elect shall resurrection.
be glorified together.
b. Because this must needs
wait till the coming of
Christ.
LORD’S DAY 17
Question 45. What doth the resurrection of Christ profit us?
Answer. First, by His resurrection He has overcome death, that He might make us partakers of that
righteousness which He had purchased for us by His death [I Cor. 15:16]; secondly, we are also by His
power raised up to a new life [Rom. 6:4; Col. 3:1ff.]; and lastly, the resurrection of Christ is a sure pledge
of our blessed resurrection [I Cor. 15; Rom. 8:11].
Lord’s Day 17:

The Resurrection of the Lord
I. A victory over death. 3. In that prison of death we are

A. The death He overcame. by nature.
1. Generally a wrong concep- 4. Into that prison Christ had
tion of death. entered.
2. Death is the state of opposi- 5. Its power He broke.
tion and conflict between B. The life He inherited.
God and His imagebearers. 1. Purchased by His death.
31
2. Brought with Him from the 2. Becomes the life-principle in

grave. His people.
3. Consisting of: 3. Hence, by faith in Him:
a. Not a return to His state a. We die unto sin.
and condition before the b. We turn unto the cross.
cross. c. We experience the power
b. Not a return to the state of of His resurrection in liv-
Adam before he fell. ing the new life.
c. But the life that is from d. We look forward to its
above: new, eternal, realization in the city that
heavenly. hath foundations.
II. A power of a new life. III. A pledge of glory.

A. The head of the church is quick- A. For the soul.
ened and enriched. 1. The resurrection with Christ
1. This has judicial significance. here only in part.
a. It proves the efficacy of 2. Yet the new life with Him
the cross. never dies.
b. Christ was raised for our 3. And is glorified with Him
justification (Rom. 4:25). after death.
2. But no less organic. B. For body.
a. We need a living Media- 1. Christ is the firstfruits.
tor. 2. His Spirit dwells in us (Rom.
b. For He must impart life 8:11).
unto us. 3. We shall follow Him in the
B. Our being risen with Christ. day of the harvest.
1. The risen Christ becomes the
life-giving Spirit.
LORD’S DAY 18
Question 46. How dost thou understand these words, “He ascended into heaven”?
Answer. That Christ, in sight of His disciples, was taken up from earth into heaven [Acts 1:9; Mark
16:19]; and that He continues there for our interest [Heb. 4:14; Rom. 8:34; Eph. 4:10], until He comes
again to judge the quick and the dead.
Question 47. Is not Christ then with us even to the end of the world, as He hath promised?
Answer. Christ is very man and very God; with respect to His human nature, He is no more on earth
[Acts 3:21; John 3:13; 16:28; Matt. 28:20]; but with respect to His Godhead, majesty, grace, and spirit, He
is at no time absent from us.
Question 48. But if His human nature is not present wherever His Godhead is, are not then these two
natures in Christ separated from one another?
Answer. Not at all, for since the Godhead is illimitable and omnipresent [Acts 7:49; Matt. 24:30], it
must necessarily follow that the same is beyond the limits of the human nature He assumed [Matt. 28:20;
John 16:28; 17:11; 3:13], and yet is nevertheless in this human nature and remains personally united to it.
Question 49. Of what advantage to us is Christ’s ascension into heaven?
Answer. First, that He is our advocate in the presence of His Father in heaven [Heb. 9:24; I John 2:2;
Rom. 8:34]; secondly, that we have our flesh in heaven as a sure pledge that He, as the head, will also take
up to Himself, us, His members [John 14:2; Eph. 2:6]; thirdly, that He sends us His Spirit as an earnest
[John 14:16; II Cor. 1:22; II Cor. 5:5], by whose power we “seek the things which are above, where Christ
sitteth on the right hand of God, and not things on earth” [Col. 3:1; Phil. 3:20].
32
Lord’s Day 18:

The Ascension of the Lord
I. Its local character. c. This was necessary be-

A. Significance of the question. cause He must draw us to
1. Controversy with Lutheran- Himself.
ism in the Catechism. B. For us.
2. Abiding principles in the con- 1. He takes our place, represents
troversy: us with the Father.
a. Maintains the distinction a. As our prophet.
between the divine and b. As our priest.
human. c. As our king.
b. Maintains the local and 2. He receives as the head of the
real existence of heaven. church all the blessings of
B. As revealed in Scripture. salvation from the Father.
1. Luke 24:50, 51. 3. He bestows them as the
2. Acts 1:9. heavenly Lord upon His peo-
3. Acts 1:11. ple.
(The above passages should
be explained in their pertinence.) III. Its fruit.
A. Christ our intercessor.
II. Its significance. 1. He prays for us.
A. For the Lord. 2. We have confidence to ap-
1. Necessary because of His proach the Father through
heavenly nature. Him.
a. He arose with heavenly B. Christ our forerunner.
life. 1. He opened heaven for His
b. With this heavenly life people.
He belongs in a heavenly 2. We expect to be where He is.
place and state. C. Christ in heaven an incentive.
2. Necessary as an element in 1. Our life is in Christ.
His exaltation. 2. Our mind is drawn toward
a. His ascension is not only Him.
a change of place. 3. The things above we seek.
b. But also a further state in
His exaltation: he
changed.
33
LORD’S DAY 19
Question 50. Why is it added, “and sitteth at the right hand of God”?
Answer. Because Christ is ascended into heaven for this end, that He might appear as Head of His
church [Eph. 1:20-22; Col. 1:18], by whom the Father governs all things [Matt. 28:18; John 5:22].
Question 51. What profit is this glory of Christ, our Head, unto us?
Answer. First, that by His Holy Spirit He pours out heavenly graces upon us His members [Eph. 4:8];
and then that by His power He defends and preserves us against all enemies [Ps. 2:9; John 10:28].
Question 52. What comfort is it to thee that “Christ shall come again to judge the quick and the dead”?
Answer. That in all my sorrows and persecutions, with uplifted head I look for the very same person
who before offered Himself for my sake to the tribunal of God, and has removed all curse from me, to
come as judge from heaven [Luke 21:28; Rom. 8:23, 24; I Thess. 4:16]: who shall cast all His and my en-
emies into everlasting condemnation [II Thess. 1:6-9; Matt. 25:41], but shall translate me with all His cho-
sen ones to Himself, into heavenly joys and glory [Matt. 25:34].
Lord’s Day 19:

The Lord of Glory
I. In His sitting at the right hand of 2) The enemies: devil,

God. world, powers of
A. The symbolic expression. darkness.
1. Based on Scripture (Ps. 3. The nature of this dominion:
110:1; Matt. 26:64; Phil. 2:9- a. Absolute power with rela-
11; Eph. 1:20-22; Heb. 1:13; tion to the things over
Acts 2:34, 35; Luke 20:42, which He rules.
43; I Cor. 15:25-28). b. Derivative with relation
2. Meaning. to God from whom He
a. Oriental expression: the receives the power.
raising of a person to the C. Purpose.
highest place in a king- 1. Completion of His work: the
dom. perfecting of His everlasting
b. Hence, Christ according kingdom.
to His human nature ex- 2. Subjection of all things to the
alted over all things. God Father.
rules by Him. a. Will also subject Himself.
B. Significance. b. Yet so, that He will be
1. The subject of this exaltation. King under God in the
a. Not the Son of God as new creation.
such.
b. But the Person of the Son II. In His second coming.
in the human nature. A. Meaning of the second coming.
2. The extent of His dominion. 1. Post-millennial sense.
a. The church. a. The danger of this view.
b. The world. b. The unscriptural character
1) All the means of crea- of this view.
tion in the heavens c. The impossibility of this
and on earth. view.
2. Not in the pre-millennial
sense.
34
a. Pre-millennialism really 2. Yet signs of His coming.

has three comings, viz., at a. The increase of apostasy
the rapture (appearance), (I Tim. 4:1-3; II Tim. 3:1-
at the first resurrection, 5).
and after the millennium. b. The development of all
Scripture knows nothing human power (Rev. 13).
of these. c. The coming of Antichrist
b. The Pre- view has two into his kingdom.
resurrections. Scripture d. Preaching of the gospel
does not speak of these over the whole world.
(John 5:28, 29). 3. Hence, we must watch and
c. The Pre- view places the pray.
change of the living be- a. Thus in Scripture (Luke
fore the resurrection from 21:28).
the dead. This is contrary b. This necessary, to know
to God’s Word, and that the world and to keep
very emphatically so (I ourselves from idols.
Thess. 4:13ff.). c. This natural: it is the
d. The Pre- view excuses the hour of our redemption.
faithful from tribulation. C. Significance.
This is dangerous. Scrip- 1. An incentive to walk worthy
ture would have us expect of the calling.
tribulation. a. He is coming to judge.
3. But A-millennial. b. In the judgment I will be
a. Christ is coming through- like Him.
out this dispensation c. Hence, we purify our-
(Matt. 26:64). selves (I John 3:2, 3).
b. The signs of that coming 2. A comfort in trouble.
we must see. a. Because it is the end of
c. Culminates in His final all my sorrows.
appearance: suddenly, b. Because it is my final jus-
personally, visibly, in tification.
power. c. Because it is He who died
B. The time of that coming. for me that judges.
1. No one knows the day. d. Because He shall judge
a. Attempts to predict often His and my enemies.
made. e. Because He shall glorify
b. These to be condemned. me with all His elect.
35
LORD’S DAY 20
Question 53. What dost thou believe concerning the Holy Ghost?
Answer. First, that He is true and co-eternal God with the Father and the Son [Gen. 1:2; Is. 48:16; I
Cor. 3:16]; secondly, that He is also given me [Matt. 28:19; II Cor. 1:22], to make me, by a true faith, par-
taker of Christ and all His benefits [Gal. 3:14; I Pet. 1:2], that He may comfort me [Acts 9:31] and abide
with me for ever [John 14:16; I Pet. 4:14].
Lord’s Day 20:

The Doctrine of the Holy Spirit
I. As the Spirit of God. II. As the Spirit of the church.

A. God’s life a covenant life. A. First of all, the Spirit of Christ,
1. Essential unity. the head of the church.
2. Personal difference. 1. Christ personally possesses
3. On the basis of this unity and the Spirit.
difference the divine life of a. By the Spirit His human
intimate friendship. nature is prepared in
B. The Holy Spirit in that covenant Mary.
life. b. By the Spirit a union be-
1. The Father is first, and lives tween the two natures is
the divine life as Father, accomplished.
a. Generating the Son. c. By the Spirit Christ offers
b. Breathing forth the Spirit Himself and accomplish-
as the Spirit of the Father. es His work of suffering.
2. The Son is second and co- d. By the Spirit He rises and
equal: is exalted at the right
a. Revealing the Father, be- hand of God.
ing generated by Him. 2. He possesses that Spirit as
b. Breathing forth the Spirit the head of the church.
as the Spirit of the Son. a. Christ is according to
3. The Spirit is third, and co- God’s counsel the head of
equal with the Father and the the body.
Son: b. At His exaltation He re-
a. Proceeding from the Fa- ceives the Spirit in all His
ther and the Son as Spirit. fullness for the church.
(Spirit here not in the c. At Pentecost He pours out
sense in which God is a the Spirit into the church.
Spirit; the word only ex- B. The Spirit in the church as His
pressing His proceeding, body.
His being spirated out of 1. As the Spirit of God through
Father and Son.) Christ.
b. In Him Father and Son a. God pours out the Spirit.
unite. b. But through the Mediator.
c. The Father and the Son 2. Hence, through that Spirit the
are in Him: where He triune God dwells with His
dwells the Father and the people.
Son dwell.
36
a. The Person of the Spirit c. The body is determined

does not move on Pente- through God’s election.
cost. B. What He does.
b. But the Spirit of God, 1. In general, He makes us par-
who dwells in the God- takers of the grace of Christ.
head as the Third Person, a. He implants the life of
who fills the glorified Christ in the hearts of the
Christ, also fills the members of the body.
church. b. He nourishes that body
3. This covenant tie realized. and keeps it.
a. God in Christ through the c. He glorifies that life and
Spirit. perfects it.
b. Christ in us through the 1) Spiritually in heaven
Spirit. (at death).
c. That we may be perfect in 2) Completely, body and
one. soul, at the resurrec-
tion.
III. As He works in the church.
2. Particularly, He gives to each
A. In whom He works.
one the grace of Christ ac-
1. The choice is with man, say
cording to his place in the
the Arminians.
body.
a. Christ’s benefits are for
a. No one possesses the
all men, for the entire or-
Spirit by himself; only as
ganism as it is in Adam.
member of the body of
b. He is willing to dwell in
Christ.
all and to send His Spirit
b. He receives Christ’s
into their hearts.
grace according to his
c. But it is up to man to de-
particular calling; the
cide whether he will have
hand receives grace to be
the Spirit.
hand, the foot to be foot,
2. God, say we.
etc.
a. The world knows not the
c. Hence, we cannot be sep-
Spirit; its mind is enmity
arate from the body of
against Him.
Christ and partake of
b. Hence, natural man never
Christ.
wills, nor can will to re-
3. The Spirit bestows the special
ceive Him (John 14:17).
gifts upon the church accord-
He will only oppose Him,
ing to time and need.
spiritually resist Him,
a. Gifts of prophecy and
harden his heart against
miracles in the early
Him.
church.
3. Hence, only in the elect.
b. Gifts of ministry, charity,
a. The fullness of the head
instruction, mercy, re-
is for the body.
buke, admonition, etc.
b. This fullness of the head
the body receives through
the Spirit.
37
LORD’S DAY 21
Question 54. What believest thou concerning the “holy catholic church” of Christ?
Answer. That the Son of God, from the beginning to the end of the world [John 10:11; Gen. 26:4],
gathers [Rom. 9:24; Eph. 1:10], defends, and preserves to Himself [John 10:16] by His Spirit and word [Is.
59:21], out of the whole human race [Deut. 10:14, 15], a church chosen to everlasting life [Acts 13:48],
agreeing in true faith; and that I am and for ever shall remain, a living member thereof [I Cor. 1:8, 9; Rom.
8:35ff.].
Lord’s Day 21a:

The Holy Catholic Church (Q/A 54)
I. Its determining cause (or: Its es- b. From the viewpoint of its
sence). being a well-designed
A. The church as an object of faith. structure.
1. Not as we see her. 5. Three questions arise:
a. As such not holy. Often a. Who designed it?
very corrupt. b. Who is its contractor?
b. As such not catholic. c. Who builds it?
Very divided. B. The design in God’s election.
2. But as we believe her to be. 1. God determined upon the
a. In spite of the much cor- church as such.
ruption, we believe the a. No two decrees: one that
church to be holy. Holy humanity should develop
in Christ. Holy by virtue in Adam; another that He
of the new life. would make a church,
b. And through all the divi- contingent upon Adam’s
sion we believe the choice.
church to be one. b. But the eternal determina-
3. As such the church is the tion to perfect all things
body of Christ. in Christ and His body.
a. She is no society, gath- c. All things are means to
ered by the free will of bring this church to light:
men; but a living organ- the fall, sin, Satan includ-
ism or whole, developing ed. By these the human
out of the common prin- race is so trimmed that in
ciple of Christ. the end only the church is
b. She is no mere multitude, left.
but a finished whole in 2. Determining upon the indi-
which every part has its vidual members of that body.
place. a. With regard to their num-
4. May be compared to a build- ber God determined how
ing. many should be members
a. Scripture does so fre- of the church. (No archi-
quently. tect leaves it to the brick-
layer to determine how
38
large the building shall fullness of Christ may

be.) dwell in the body.
b. With regard to their 2. Scriptural proof:
names: election touches a. We are chosen in Christ
particular individuals. (Eph. 1:4).
c. With regard to their place b. The church is to the
in the whole. Election is praise of His glory in the
so organic: it determines beloved (Eph. 1:6).
also what place each c. It pleased the Father that
member shall have in the in Him as the head of the
body. body all the fullness
3. Implies reprobation. should dwell (Col. 1:18,
a. Surely, to reveal God’s 19).
justice and wrath in the d. The church is the fullness
vessels fitted unto de- of Him that filleth all in
struction. all (Eph. 1:23).
b. But no less to serve the 3. Importance of this concep-
realization of election. tion.
The power of darkness is a. Christ exists for God.
subservient to the build- b. The church exists for
ing of the church. Christ.
c. The reprobate exist for
II. Its mediating cause. the church.
A. In the counsel of redemption. d. All things exist for their
1. What it is. development.
a. An eternal decree of the B. In its realization.
triune God. 1. Realized in the incarnation.
b. Determining: a. The Son becomes flesh.
1) That the Father will b. That He might be the
glorify Himself head of the church.
through the Son in the 2. In His suffering. The Son
Spirit. suffers and dies in order that
2) That the glory of the He may redeem the church
Son shall be revealed out of the world.
in the flesh. The Son 3. Through the Spirit.
is ordained Christ. a. The Son receives the
3) That the fullness of Spirit.
this glory shall be b. Receives all power in
made manifest in a heaven and on earth.
body. This body is c. That He may complete
given to Christ. His church.
4) That the Holy Spirit
shall be given to this III. Realizing cause.
head of the church, A. The Spirit builds the church.
that through Him the 1. The Spirit of Christ.
2. The Spirit in the church.
39
3. Works in the elect all the 1. The church must become vis-
blessings of salvation and ible.
gathers the church. 2. This is possible only through
4. Therefore, according to the the Word.
Catechism, the Son of God a. Calling the life of Christ
gathers the church by His into consciousness in the
Spirit. believers.
B. Through the Word. b. Enabling them to grow in
grace.
Question 55. What do you understand by “the communion of saints”?

Answer. First, that all and every one who believes, being members of Christ, are in common, partakers
of Him and of all His riches and gifts [John 1:3, 4; Rom. 8:32; I Cor. 12:13]; secondly, that every one must
know it to be his duty, readily and cheerfully to employ his gifts, for the advantage and salvation of other
members [I Cor. 13:5; Phil. 2:4-6].
Lord’s Day 21b:

The Communion of Saints (Q/A 55)
I. Its spiritual reality. d. That has its result in the

A. That it is. sainthood of the members
1. Often confused with the ex- of this communion.
ercise of the communion of 2. A communion of spiritual
saints. gifts.
a. Considered as an act on a. General. All the believ-
the part of believers. ers partaking of them:
b. And having its source in faith, hope, love, for-
that act. giveness, etc.
c. This principally Pelagian. b. Special: gifts of instruc-
2. But a real spiritual tie of fel- tion, admonition, charity,
lowship. etc.
a. There is a communion of
saints. II. Its exercise.
b. And the act of commun- A. By walking in the light.
ing is always rooted in 1. It is a fellowship of light.
that communion. a. Not the natural likes or
B. Its nature. dislikes.
1. A communion of life. b. But the spiritual union.
a. That has its source in We love one another as
God. saints.
b. That has its distributing 2. Hence, we must walk in the
center in Christ. light.
c. That has its distributing a. In darkness we do not
agent in the Holy Spirit. know one another.
40
b. In as far as we walk in 2. That our gifts belong to the

darkness communion of body. To the glory of the
saints is disturbed. head.
c. But if we walk in the a. No member serves him-
light, we have fellowship self.
with one another. b. But every member serves
B. By employing our several gifts. all the others and func-
1. Must understand that we have tions in its own place.
nothing of ourselves.
a. Not apart from Christ. III. The knowledge of it.
b. Not apart from the body. A. By the assurance of faith.
B. By walking in the light.
Question 56. What believest thou concerning “the forgiveness of sins”?

Answer. That God, for the sake of Christ’s satisfaction [I John 2:2; II Cor. 5:19, 21], will no more
remember my sins [Jer. 31:34; Ps. 103:3, 4, 10, 11; Rom. 8:1-3], neither my corrupt nature, against which I
have to struggle all my life long; but will graciously impute to me the righteousness of Christ, that I may
never be condemned before the tribunal of God [John 3:18].
Lord’s Day 21c:

The Forgiveness of Sins (Q/A 56)
I. Significance. b. He cannot deny His jus-

A. The sins of the saints. tice.
1. Are blotted out. c. All sin must be punished.
2. Yet are committed by them. d. This is accomplished in
3. And are very really their sin. Christ.
4. Threefold: 2. Yet deepest grace.
a. Their original guilt. a. Though God punishes sin.
b. The corruption of their b. He does so in His own
nature. Son.
c. Their actual daily tres- B. Hence, through faith.
passes. 1. I must belong to a new com-
B. Forgiveness. munion.
1. Implies that God does not a. By nature I belong to the
impute the guilt of sin to us. communion of Adam.
2. Implies that He does not in- b. The forgiveness of sins is
flict the punishment of sin only in the communion of
upon us. saints.
a. Neither eternal. 2. This is possible only through
b. Nor temporal. faith.
a. By which I am separated
II. The basis. from the old fellowship.
A. Satisfaction of Christ. b. And ingrafted into Christ.
1. Strictest justice. c. And partake of all His
a. God cannot act as if sin benefits, including the
were not committed. forgiveness of sins.
41
III. The knowledge of it. C. In the exercise of the communion

A. By the assurance of faith. of saints.
B. By walking in the light.
LORD’S DAY 22
Question 57. What comfort doth the “resurrection of the body” afford thee?
Answer. That not only my soul after this life shall be immediately taken up to Christ its head [Luke
23:43; Phil. 1:23]; but also, that this my body, being raised by the power of Christ, shall be reunited with
my soul, and made like unto the glorious body of Christ [I Cor. 15:53; Job 19:25, 26].
Question 58. What comfort takest thou from the article of “life everlasting”?
Answer. That since I now feel in my heart the beginning of eternal joy [II Cor. 5:2, 3, 6; Rom. 14:17],
after this life I shall inherit perfect salvation [Ps. 10:11], which “eye hath not seen, nor ear heard, neither
hath it entered into the heart of man” to conceive [I Cor. 2:9], and that, to praise God therein for ever.
Lord’s Day 22:

Faith and the Future
I. The house not made with hands. II. Resurrection of the body.
A. A reality. A. Heavenly glory not the end.
1. Denied by many. 1. Scripture fixes our hope on
a. Roman Catholic concep- the parousia.
tion. 2. Heaven’s joy not finished and
b. Soul-sleep theory. complete.
2. Testified in Scripture. a. Because the body is still
a. Old Testament (Ps. 73:23, in the grave.
24; 17:15; Eccl. 12:7). b. Because all the brethren
b. New Testament: God is have not entered.
the God of Abraham, c. Because the public adop-
Isaac, and Jacob; parable tion has not taken place.
of the rich man and Laza- d. Because the new heavens
rus; the second word from and the new earth are not
the cross (II Cor. 5:1ff.). yet.
B. A great comfort. 3. Hence, our hope is on the
1. Negatively: resurrection.
a. A separation from all a. The hope of the saints on
things sinful. earth.
b. A separation from all suf- b. The hope of the saints in
fering and consequences heaven.
of sin. B. The how of the resurrection.
c. A separation from all 1. A resurrection of all the dead.
things earthy. a. Not intervened by a mil-
2. Positively: lennium.
a. Shall live the heavenly b. But of the righteous and
life. wicked simultaneously
b. Consisting chiefly in the (John 5:28, 29).
perfected communion 2. The resurrection of glory.
with God. a. A perfected body: weak-
ness changed to power,
42
dishonor to glory, cor- 2. Endless life.

ruptibleness to incorrup- a. Our earthly life divided in
tion, etc. little parts because of the
b. A heavenly body: spir- end.
itual; we shall bear the b. Then no end any more.
image of the heavenly. 3. Life in the heavenly king-
dom.
III. Eternal life. a. New heavens and a new
A. What it is. earth.
1. First of all, another life. b. In which righteousness
a. Different from our sinful shall dwell.
life, from the life of the c. And all things shall be
first Adam. heavenly.
b. The perfection of God’s B. How it is begun.
covenant life in Christ. 1. In regeneration.
God’s tabernacle will be 2. In the experience of the
with men. heavenly joy and peace.
LORD’S DAY 23
Question 59. But what doth it profit thee now that thou believest all this?
Answer. That I am righteous in Christ, before God, and an heir of eternal life (Rom. 5:1; 1:17; John
3:36).
Question 60. How art thou righteous before God?
Answer. Only by a true faith in Jesus Christ (Rom. 3:22ff.; Gal. 2:16; Eph. 2:8, 9); so that, though my
conscience accuse me that I have grossly transgressed all the commandments of God, and kept none of
them (Rom. 3:9ff.), and am still inclined to all evil (Rom. 7:23); notwithstanding, God, without any merit
of mine (Rom. 3:24), but only of mere grace (Tit. 3:5; Eph. 2:8, 9), grants (Rom. 4:4, 5; II Cor. 5:19) and
imputes to me (I John 2:1) the perfect satisfaction, righteousness, and holiness of Christ (Rom. 3:24, 25);
even so, as if I never had had nor committed any sin: yea, as if I had fully accomplished all that obedience
which Christ has accomplished for me (II Cor. 5:21); inasmuch as I embrace such benefit with a believing
heart (Rom. 3:28; John 3:18).
Question 61. Why sayest thou that thou art righteous by faith only?
Answer. Not that I am acceptable to God on account of the worthiness of my faith (Ps. 16:2; Eph. 2:8,
9), but because only the satisfaction, righteousness, and holiness of Christ is my righteousness before God
(I Cor. 1:30; 2:2); and that I cannot receive and apply the same to myself any other way than by faith only (I
John 5:10).
Lord’s Day 23:

Justification Through Faith
I. Justification as such. 4. Righteousness with relation

A. Righteousness. to the guilty man.
1. The idea of righteousness in B. Justification.
general. 1. Not the infusion of right-
2. Righteousness as an attribute eousness.
of God. a. Not sanctification.
3. Righteousness in man. b. But justification is first.
43
2. The imputation of righteous- 2. Wrong views:

ness. a. God accepts faith instead
a. God declares us free from of works.
guilt. b. God justifies faith be-
b. God deals with us as if cause of the works of
we had perfectly obeyed. faith.
3. Thus the apparent contrast. 3. Right conception:
a. My conscience accuses a. Christ is our righteous-
me. ness.
b. God declares me right- b. God unites me with Him
eous. by the bond of faith.
C. How to be explained. c. Therefore faith is right-
1. From the counsel of God: eousness because of
chosen in Christ. Christ.
2. From the obedience of Christ: B. Faith as an act.
active; passive. 1. Wrought by the Word:
3. From our actual unity with a. Preaching Christ in the
Christ: one with Him fullness of His righteous-
through faith. ness.
b. Over against the sinner in
II. Connection with faith. the emptiness of his sin.
A. Faith as a bond with Christ. 2. Clinging to Christ.
1. God imputes faith as right- a. Faith draws from Him.
eousness. b. Appropriates Him.
a. Genesis 15:6. c. Hence, becomes assured
b. Romans 4:3. of the imputed righteous-
c. Heidelberg Catechism. ness.
d. Question: How is this
possible?
44
LORD’S DAY 24
Question 62. But why cannot our good works be the whole or part of our righteousness before God?
Answer. Because that the righteousness which can be approved of before the tribunal of God must be
absolutely perfect, and in all respects conformable to the divine law (Gal. 3:10; Deut. 27:26); and also, that
our best works in this life are all imperfect and defiled with sin (Is. 64:6).
Question 63. What! Do not our good works merit, which yet God will reward in this and in a future
life?
Answer. This reward is not of merit, but of grace (Luke 17:10).
Question 64. But doth not this doctrine make men careless and profane?
Answer. By no means; for it is impossible that those who are implanted into Christ by a true faith
should not bring forth fruits of thankfulness (Matt. 7:17, 18; John 15:5).
Lord’s Day 24:

Justification and Good Works
I. Good works a necessary fruit of jus- b. By faith I am in living

tification. contact with Him.
A. The problem presented. c. The same faith by which I
1. Justification absolutely apart am justified must also
from the works of the law. sanctify me.
a. Thus the Catechism presents 3. Conclusion.
it. a. The Christian is ingrafted
b. Thus Scripture (cf. Rom. 5, into Christ.
6). b. It is impossible that he
2. A possible conclusion: anti- should not bring forth
nomianism. fruit.
a. We are righteous without c. It is impossible that he
works. should be careless and
b. We can afford to be care- profane. One who is can-
less and profane. not be justified.
B. The problem solved. d. It is impossible that he
1. Practically the conclusion is should do good works to
impossible. merit anything; they are
a. The justified Christian fruits of gratitude.
will walk in sanctificai-
ton. II. Good works encouraged by the re-
b. Thus the Catechism puts ward of grace.
it: The Christian must do A. Plainly taught in Scripture.
good works. 1. Luke 18:29, 30.
c. Thus Paul in Romans 6:1, a. Self-denial for the king-
2. dom of God’s sake.
2. Why this is impossible. b. Reward manifold, more
a. Christ broke the power of now and in the end eter-
sin. His atonement was nal life.
designed to condemn sin 2. Romans 8:17.
in the flesh (Rom. 8:1-3). a. Suffering with Christ.
45
b. The only way of being a. I have worked and suf-

glorified together. fered.
3. Hebrews 11:16. b. The glory is my merit.
a. The desire for the heaven- 2. But of grace.
ly country. a. Not an arbitrary addition-
b. A motive for the life as al gift.
pilgrims and strangers in b. But grace from beginning
the world. to end.
4. Hebrews 11:26. 1) That we are chosen.
a. Forsaking the treasures of 2) That Christ died, rose,
Egypt. and was glorified.
b. With respect unto the 3) That I am ingrafted
recompense of the re- into Him.
ward. 4) That I may bear fruit
B. Idea of this reward. with Him and suffer
1. Not the works. A Christian with Him.
in glory shall never say: 5) That I may receive a
reward with Him.
LORD’S DAY 25
Question 65. Since then we are made partakers of Christ and all His benefits by faith only, whence
doth this faith proceed?
Answer. From the Holy Ghost, who works faith in our hearts (Eph. 2:8; 6:23; Phil. 1:29) by the
preaching of the gospel, and confirms it by the use of the sacraments (Matt. 28:19; Rom. 4:11).
Lord’s Day 25a:

The Word, a Means to Faith (Qu. 65)
I. The faith that is wrought by the b. Hence, it works the faith.

Word. B. Reformed conception:
A. Question: Whence is faith? 1. Faith is the bond of life with
1. By the Word. Christ.
a. This is the answer of all a. This refers to the power,
in general. Faith is by the faculty of faith.
hearing, and hearing by b. Is granted in regeneration.
the Word. May be present in the
b. Question: How? smallest infants.
2. Pelagianism: c. Is not dependent on the
a. Faith is a matter of the preacher, but wrought by
will. the Spirit as a gift of God.
b. The result of persuasion. 2. Implies:
c. This persuasion is a. The faculty to receive all
wrought by the preacher. that is in Christ.
3. Lutheranism: b. The power to hunger and
a. The Word itself is living thirst after Him.
and powerful.
46
c. The power to appropriate evangelists, etc.; in the

all that is in Him. history of redemption,
d. The power to rely on Him through visions, dreams,
for time an deternity. etc.; through His Spirit.
3. This power of faith brought 2. Hence, the Word is not dead,
to conscious belief by the but a divine testimony.
Word. a. Of the Father, concerning
a. The Word calls to faith. the Son (Christ), through
b. The Word strengthens the Spirit.
and enriches faith. b. Hence, a living, powerful,
c. As a means of the Holy authoritative Word of
Spirit. God.
II. The Word as it works faith. III. The working of the Word with a
A. The Word is a testimony of view to faith.
Christ. A. Not as a means of itself.
1. Not in a narrower sense. The 1. Frequently presented thus.
Word speaks of much more a. In the Word is life.
than the person of Christ. b. Therefore the Word is
a. Speaks of God and His powerful to work faith.
work of creation. 2. But very wrong:
b. Speaks of sin, death, a. With a view to the natural
grace, etc. man the Word only will
2. But in a wider sense: speaks never work faith in him.
of all these things but in the b. With a view to the regen-
light of Christ. erated man, the Word
a. Of creation with a view to alone never calls his faith
re-creation. to consciousness.
b. Of sin with a view to re- B. But as an instrument of the Spir-
demption, etc. it.
3. Hence, the proper contents 1. Assures me of the truth of the
and object of faith. Word.
a. Faith will appropriate a. The Word is a divine tes-
Christ. timony by the Spirit.
b. This Christ is presented to b. The Spirit witnesses with-
it in the Scriptures. in and unites the testimo-
c. Therefore faith cannot ny of the Word with the
live without the Word. testimony in our hearts.
B. A testimony of the Holy Spirit. 2. The Spirit prepares a place
1. By revelation and inspiration. for the contents of the Word.
a. God conceived of the a. The Word brings Christ.
whole of Scripture before b. The Spirit makes us hun-
the foundation of the ger and thirst after Him.
world. 3. The Spirit causes us to ap-
b. Realized this counsel in propriate Him.
the prophets, apostles, a. The Word offers Christ.
47
b. The Spirit creates confi- b. The sacraments for up-

dence that He is for us building and strengthen-
personally. ing of faith.
c. Thus the Spirit through 2. The Word remains the chief
the Word makes us sure means.
of our salvation. a. Bringing to us the riches
C. As an instrument, too, for the of Christ.
strengthening of faith. b. Feeding us with the bread
1. The Catechism might leave a of life.
wrong impression. 3. And the sacraments are de-
a. As if the Word were pendent upon it.
means for working faith.
Question 66. What are the sacraments?

Answer. The sacraments are holy, visible signs and seals, appointed of God for this end, that by the
use thereof He may the more fully declare and seal to us the promise of the gospel, namely, that He grants
us freely the remission of sin and life eternal, for the sake of that one sacrifice of Christ accomplished on
the cross (Gen. 17:11 Rom. 4:11; Ex. 12; Lev. 6:25; Acts 22:16; 2:38; Matt. 26:28).
Question 67. Are both Word and sacraments, then, ordained and appointed for this end, that they may
direct our faith to the sacrifice of Jesus Christ on the cross as the only ground of our salvation?
Answer. Yes, indeed; for the Holy Ghost teaches us in the gospel, and assures us by the sacraments,
that the whole of our salvation depends upon that one sacrifice of Christ which He offered for us on the
cross (Rom. 6:3; Gal. 3:27).
Question 68. How many sacraments has Christ instituted in the new covenant, or testament?
Answer. Two, namely, holy baptism and the holy supper (I Cor. 10:2-4)
Lord’s Day 25b:

The Sacraments in General (Qu. 66-68)
I. Their significance. a. That they are signs.

A. They are signs. 1) The water, bread,
1. What is a sign? wine are visible.
a. The word sacraments 2) There is a picture in
means “holy sign.” the visible.
b. A sign is a visible repre- 3) And the picture repre-
sentation of something sents God’s invisible
invisible. grace, cleansing,
c. Illustrations from natural nourishing, etc.
life: flag, stars, ensigns, b. As such they are signs of
etc. God’s covenant.
2. Signs in Scripture. 1) By the way in which
a. Visible manifestations of we are incorporated
His invisible grace. into that covenant.
b. Illustrations: stars, sand 2) Of the heavenly bless-
on the seashore, Virgin ings God bestows up-
birth, passage through the on us in that cove-
Red Sea, etc. nant.
3. In relation to the sacraments.
48
3) Of our relation to Him

in that covenant. II. Their operation.
B. That they are seals. A. They are means of grace.
1. Thus in Scripture (Rom. 1. For the strengthening of our
4:11). faith.
2. The idea of a seal. a. Only.
a. Visible sign of assurance b. In this respect they differ
and authority. from the Word.
b. In this case the very au- 2. By directing our faith to
thority of God. Christ’s atonement.
3. The thing sealed. a. In this respect Word and
a. The righteousness which sacraments are alike.
is by faith. God justifies b. The difference is: the
the believer. sacrament appeals to the
b. Therefore the eternal and eye, and the Word to the
basic blessing of salva- ear.
tion. 3. Through the Spirit.
c. And in that one blessing a. They do not strengthen of
all the blessings of His themselves.
grace. b. Neither does the church
C. That they are institutions of God. make them strengthen.
1. This implies that they are di- c. But the operation of the
vinely appointed. Spirit in our hearts.
a. Bread and wine and water B. Various effects.
are created pictures of 1. For believers that partake.
nourishment, quickening, 2. For believers that do not par-
and cleansing. take.
b. But only by special ordi- 3. For unbelievers that partake.
nation of God do they be- 4. For unbelievers that partake
come signs and seals. not.
2. That they are permanent in-
stitutions to be observed by
the church.
a. All signs are not sacra-
ments; e.g., the starry
heavens, the sand, the
rainbow.
b. Sacraments require an ac-
tion on the part of the
church. The church as a
whole must observe them.
c. Therefore through her of-
ficebearers and because
of their relation to the
Word, preferably the min-
isters.
49
LORD’S DAY 26
Question 69. How art thou admonished and assured by holy baptism that the one sacrifice of Christ
upon the cross is of real advantage to thee?
Answer. Thus: That Christ appointed this external washing with water (Matt. 28:19; Acts 2:38), add-
ing thereto this promise (Mark 16:16; Matt. 3:11; Rom. 6:3), that I am as certainly washed by His blood
and Spirit from all the pollution of my soul, that is, from all my sins (Mark 1:4; Luke 3:3), as I am washed
externally with water, by which the filthiness of the body is commonly washed away.
Question 70. What is it to be washed with the blood and Spirit of Christ?
Answer. It is to receive of God the remission of sins freely, for the sake of Christ’s blood, which He
shed for us by His sacrifice upon the cross (Heb. 12:24; I Pet. 1:2); and also to be renewed by the Holy
Ghost, and sanctified to be members of Christ, that so we may more and more die unto sin and lead holy
and unblamable lives (John 1:33; Rom. 6:4; Col. 2:11).
Question 71. Where has Christ promised us that He will as certainly wash us by His blood and Spirit
as we are washed with the water of baptism?
Answer. In the institution of baptism, which is thus expressed: “Go ye, therefore, and teach all na-
tions, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matt. 28:19). “He
that believeth, and is baptized, shall be saved; but he that believeth not, shall be damned” (Mark 16:16).
This promise is also repeated where the scripture calls baptism the washing of regeneration (Tit. 3:5) and
the washing away of sins (Acts 22:16).
Lord’s Day 26:

Baptism as a Sign of the Covenant
I. Significance II. The sign as such.

A. God’s covenant. A. That baptism is a sign of the cov-
1. The idea of God’s covenant. enant.
2. God’s covenant as estab- 1. Follows from circumcision.
lished with Adam. a. Circumcision was the
3. God’s covenant as violated in sign of God’s covenant.
the fall. b. Baptism took its place.
4. God’s covenant as main- 2. Follows from the institution.
tained in Christ. a. Baptized into the Name
B. Our entering into God’s cove- of the triune God (eis).
nant. b. Signifying: baptized into
1. Must be incorporated into covenant relation with
Christ. Him.
2. Must receive from Him: B. Of what it is a sign.
a. Remission of sins. 1. That God incorporates us into
b. New life and sanctifica- Christ.
tion. 2. That God forms us as a peo-
3. Hence: ple of His covenant through
a. Must be separated from Christ.
the world. 3. That God separates us from
b. Because the covenant is the world.
established in the line of C. How it is a sign.
election. 1. Baptized into Christ (Rom.
6).
50
a. The bath as such symbol III. The obsignated.

of Christ’s death. A. On God’s part a seal:
b. In baptism we go under in 1. That He incorporates us into
Christ’s death. Christ.
c. To be raised with Him. 2. That He makes us His cove-
2. The water symbol of Christ’s nant people.
blood. 3. That He separates us from the
a. An atoning blood. world.
b. Wherein we are cleansed B. On our part:
and justified. 1. That baptism assures of the
c. Our sins remain behind. blessings of salvation
3. Thus a symbol of separation. 2. That baptism calls:
a. Types: the flood, the Red a. To love the Lord our
Sea. God.
b. Separated by the water, b. To be a peculiar people in
from the world, unto God. the world.
3. That baptism comforts in the
battle of faith.
LORD’S DAY 27
Question 72. Is then the external baptism with water the washing away of sin itself?
Answer. Not at all; for the blood of Jesus Christ only, and the Holy Ghost, cleanse us from all sin
(Matt. 3:11; I Pet. 3:21; I John 1:7; I Cor. 6:11).
Question 73. Why then doth the Holy Ghost call baptism “the washing of regeneration,” and “the
washing away of sins”?
Answer. 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 (Rev.
1:5; I Cor. 6:11); 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 (Mark 16:16; Gal. 3:27).
Question 74. Are infants also to be baptized?
Answer. Yes; for since they, as well as the adult, are included in the covenant (Gen. 17:7; Acts 2:39)
and church of God (I Cor. 7:14; Joel 2:16; Matt. 19:14); and since redemption from sin by the blood of
Christ, and the Holy Ghost, the author of faith, is promised to them (Luke 1:14, 15; Ps. 22:10; Acts 2:39)
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 (Acts 10:47; I Cor. 12:13; I Cor.
7:14) as was done in the old covenant or testament by circumcision (Gen. 17:14), instead of which baptism
is instituted in the new covenant (Col. 2:11-13).
Lord’s Day 27:

Baptism a Sign of God’s Covenant
I. The covenant. b. We emphasize that it is a

A. In paradise. relation between God and
1. The idea of the covenant. His people.
a. Many different views: an 1) The covenant is
agreement, a way, a God’s: established,
means to eternal life, etc. maintained, and real-
ized by Him.
51
2) It is a relation of inti- 2. God maintains His covenant

mate fellowship, and through sin brings it to
communion, friend- greater glory.
ship, a revelation of a. Christ ordained from
God’s own covenant eternity, stands behind
life; possible because Adam.
we are created after b. The relation when the
God’s image. devil is cursed, brought
3) In that relation God is under death and destruc-
our sovereign Friend; tion.
we are His friend- c. Along the line of election
servants. God’s covenant is estab-
c. Antithetically, it follows lished in Christ, who ful-
that as friends of God we fills all righteousness by
are enemies of His ene- His suffering, death, res-
mies. We are God’s par- urrection.
ty. d. God ingrafts His people
2. The first realization in para- into Him, fills them with
dise. the blessings of salvation.
a. Adam made after God’s e. In Immanuel the covenant
image. of friendship reaches its
b. Is God’s friend-servant highest possible realiza-
according to the three tion.
sides of his nature as
prophet, priest, and king. II. The sign.
c. The antithesis in the tree A. Of what?
— in the enemy, the dev- 1. That we are incorporated into
il. Christ.
d. In a certain sense the two 2. That we are partakers of all
trees were signs of the the benefits of Christ: justifi-
covenant which Adam cation, forgiveness, adoption,
had to observe. regeneration, sanctification.
B. Covenant in Christ: 3. That we are separated from
1. Sin makes a breach. the world of sin and unto
a. God’s enemy lies, slan- God.
ders, blasphemes. 4. All this abundantly evident in
b. Man submits himself to the Word of God:
the spell of a world of a. Baptized into Christ Jesus
darkness, the lie; takes (Rom. 6:3). Buried with
the side of God’s enemy. Him by baptism into
c. Really goes into a cove- death; raised with Him
nant with the devil unto newness of life
against God. (Rom. 6:4).
d. Becomes corrupt, a slave b. The washing of regenera-
of sin. tion (Tit. 3:5).
52
c. The types of the flood people as they are mani-

and the Red Sea (I Pet. fest in the world, there-
3:21; I Cor. 10:3). fore believers and their
B. Thus a sign of God’s covenant. children, must receive the
1. God establishes His covenant sign.
with us. 2. The various reasons given.
a. By ingrafting us into a. The basis of supposed re-
Christ. generation. But this is
b. By washing us in His only a supposition, and
blood. there is no proof.
c. By letting His sanctifying b. That they are all in God’s
Spirit dwell in us. covenant as far as God is
d. By granting us eternal concerned, but that they
life. must comply with the
2. All this signified in baptism: conditions of the cove-
a. The bath as such is nant (Heyns; Pelagian).
Christ’s death. On the c. Children are in God’s
one side is the old life of covenant because of be-
sin. On the other is the lieving parents, and every
new life of the covenant. time they are baptized the
Passing through it, we are parents are baptized with
separated from the world them (Smit).
and enter into the friend- 3. Because God’s covenant runs
ship of God. in the line of continued gen-
b. The water is Christ’s erations. This is evident:
blood, cleansing and puri- a. From the fact that God
fying, the sign of that jus- always establishes His
tification and sanctifica- covenant with believers
tion by which God makes and their seed (Gen. 3:15;
us fit to dwell in His tab- 17; 9; Ps. 89; etc.).
ernacle. b. From the undeniable line
of historic realization of
III. Children as recipients. God’s covenant: Adam,
A. The line of continued genera- Seth, Noah, Shem, Abra-
tions. ham, Israel, Judah, Christ,
1. All God’s visible covenant Abraham’s seed.
people must receive the sign c. From the fact that bap-
of the covenant. tism is come in the place
a. Here is our difference of circumcision. This is
with the Baptists. They simply a historic fact.
have no continuing This is definitely taught
church; emphasize that in Colossians 2:11, 12.
professed faith must pre- Therefore they have es-
cede baptism. sentially the same mean-
b. Reformed believers main- ing.
tain that God’s covenant
53
d. From the fact that the ations of His covenant people

apostles baptized houses. under the obligation:
Note: It makes no differ- a. To love Him with their
ence whether there were whole heart, yea, with
children or no. To bap- their whole being.
tize houses is only possi- b. To separate themselves
ble in the organic line of from the world.
generations. c. This is the calling of the
e. Therefore, these genera- visible church, believers
tions must receive the and their children, which
sign of God’s covenant. implies:
The Baptist is wrong. 1) That parents bring up
Not to baptize children is their children in the
a sin, a violation of the fear of the Lord.
covenant, an ignoring of 2) That children seek
the continuance of the Him early and confess
church. His name.
B. Practical Significance. 4. But with a twofold effect:
1. Not all are Israel. a. Greater condemnation for
2. Therefore the carnal seed re- the children of the king-
ceive the sign of God’s cove- dom that are cast out.
nant together with the spiritu- b. A blessed comfort in the
al seed. assurance of the seal of
3. Obligation of God’s covenant God’s covenant for the
on all. God brings the gener- faithful covenant people.
LORD’S DAY 28
Question 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?
Answer. 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 bro-
ken 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 ever-
lasting life, with His crucified body and shed blood, as assuredly as I receive from the hands of the minis-
ter, and taste with my mouth the bread and cup of the Lord, as certain signs of the body and blood of Christ
(Matt. 26:26-28; Mark 14:22-24; Luke 22:19, 20; I Cor. 10:16, 17; 11:23-25).
Question 76. What is it then to eat the crucified body and drink the shed blood of Christ?
Answer. 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 (John 6:35, 40, 47, 48, 50, 51, 53, 54); 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 (John 6:55, 56); so that we, though Christ is in heaven and we on earth (Acts 3:21; 1:9-11; I Cor.
11:26), are notwithstanding flesh of his flesh, and bone of his bone (Eph. 5:29-32; I Cor. 6:15, 17, 19; I
John 3:24); and that we live and are governed forever by one Spirit, as members of the same body are by
one soul (John 6:56-58; Eph. 4:15, 16).
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?
Answer. In the institution of the supper, which is thus expressed (I Cor. 11:23ff.; Matt. 26:26; Mark
14:22; Luke 22:19): “The Lord Jesus, the same night in which he was betrayed, took bread, and when he
had given thanks, he brake it, and said: Take, eat, this is my body, which is broken for you; this do in re-
membrance of me. After the same manner also he took the cup, when he had supped, saying: this cup is
54
the new testament in my blood (Ex. 24:8; Heb. 9:20); 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” (Ex.
13:9; I Cor. 11:26).
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” (I Cor. 10:16, 17).
Lord’s Day 28:

The Sacrament of the Lord’s Supper as Such
I. The institution. eating of the bread with

A. The history of the institution. the bitter sauce; then the
1. Significance. second cup, the eating of
a. Because sacraments must part of the lamb with bit-
be instituted by God. ter sauce; the third cup
b. Because the institution of changed into the cup of
the Lord’s Supper con- the Lord’s Supper, and
nects it with the Old Tes- the bread that was eaten
tament Passover. with it changed into the
2. The last Passover. bread of communion.
a. On the feast of the last Thus the passover
passover the Lamb was changed into the Lord’s
sacrificed. Supper.
1) This no mere coinci- B. Significance of the passover
dence. feast.
2) But divinely ordained. 1. First of all, a historical feast:
b. Therefore at the last pass- redemption from Egypt.
over the Lamb partakes 2. But that redemption itself
with His disciples of the typical.
last typical lamb. a. Egypt typical of the
3. Changed into the Lord’s bondage of sin.
Supper. b. Israel typical of the peo-
a. Jesus had sent His disci- ple of God.
ples to prepare the passo- c. The deliverance from
ver. Egypt typical of redemp-
b. These had made the nec- tion.
essary preparations: pur- d. Therefore the people in
chased the lamb, sacri- Egypt covered by the
ficed it in the temple, blood of the lamb.
prepared the upper room. 3. Thus it is evident:
c. The celebration. The first a. That the passover histori-
cup with thanksgiving cally looked back into the
and blessing; washing of past.
the hands of all the guests b. That because of it the
by the host (here the same passover looked
footwashing instead); the
55
forward unto a better re- perform the act of eating

demption. and drinking by faith.
c. That Christ was very de- b. Must be administered re-
sirous to celebrate this peatedly.
last passover with His c. Must follow upon our in-
disciples. corporation into Christ.
d. That on the eve of that C. The signs and the sacrament.
better redemption He 1. The sign of communion.
substituted the New Tes- a. The idea of a meal: to
tament supper for the Old sup is to have fellowship.
Testament passover. b. God is the host; we the
guests (believers).
II. Significance of the Lord’s Supper. c. Christ the means of enter-
A. In distinction from baptism. ing into that fellowship.
1. The close connection be- 2. A sign of our righteousness
tween the two. by faith.
a. The sacraments are one. a. The broken bread and the
b. Only the baptized can wine signify Christ’s sac-
partake of the supper. rifice.
2. The difference between the b. Our receiving it a confes-
two. sion that we enter into
a. Baptism is first. The God’s covenant for
Lord’s Supper follows. Christ’s sake, cleansed by
b. Baptism can take place His blood, justified
only once; the Lord’s through Him.
Supper repeatedly. 3. A sign of our being nourished
c. Baptism administered to with the bread of life.
infants; the Lord’s Supper
only for conscious be-
lievers.
B. The explanation of this distinc-
tion.
1. Baptism is the sacrament of
incorporation into Christ.
a. Therefore can be admin-
istered to children.
b. Must be administered
first.
c. Can be administered but
once.
2. The Lord’s Supper is the sac-
rament of continued nour-
ishment.
a. Therefore must be admin-
istered to conscious be-
lievers, to those who can
56
LORD’S DAY 29
Question 78. Do then the bread and wine become the very body and blood of Christ?
Answer. 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 (I Cor. 10:1-4; I
Pet. 3:21; John 6:35, 62, 63); so the bread in the Lord’s Supper is not changed into the very body of Christ
(I Cor. 10:16ff.; 11:20ff.), though agreeably to the nature and properties of sacraments (Gen. 17:10, 11, 14;
Ex. 12:26, 27, 43, 48; Acts 7:8; Matt. 26:26; Mark14:24), it is called the body of Christ Jesus.
Question 79. Why then doth Christ call the bread His body, and the cup His blood, or the new cove-
nant in His blood; and Paul the “communion of the body and blood of Christ’?
Answer. 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 (John 6:51, 55, 56); 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 (I Cor. 10:16,
17; 11:26-28; Eph. 5:30); 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 (Rom. 5:9, 18, 19; 8:4).
Lord’s Day 29:

The Sacramental Operation in the Supper
I. That operation as such. a. The Spirit works in the

A. What is wrought? signs, through the church,
1. Not a separate communion i.e., the priest.
grace. b. And these signs become
2. But strengthening of faith. grace which any one may
B. Wrought from Christ. eat.
1. In Christ is all our salvation. 3. The Lutheran conception
2. Therefore we must be nour- principally the same as the
ished by Him, eat and drink Roman Catholic conception,
Him. only the body of Christ ac-
C. Wrought how? companies the signs instead
1. In us as the members of the of being changed into them.
body of Christ. B. But an operation of the Spirit in
2. By the Holy Spirit. the believers.
3. Through faith. 1. The Holy Spirit stimulates
4. By the means of grace. the faith through an appeal in
the signs.
II. Connection between the thing 2. The Spirit sanctifies the signs
wrought and the sacrament. and seals unto that faith.
A. Not like the Roman Catholic or 3. The Spirit seals the faith that
the Lutheran conception. we are heirs of the righteous-
1. Zwingli can be left out: he ness of God.
had no sacrament.
2. The Roman Catholic concep-
tion:
57
LORD’S DAY 30
Question 80. What difference is there between the Lord’s Supper and the popish mass?
Answer. 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 (Heb. 7:27; 9:12, 26; Matt. 26:28;
Luke 22:19, 20; II Cor. 5:21); and that we by the Holy Ghost are ingrafted into Christ (I Cor. 6:17; 12:13),
who according to His human nature is now not on earth, but in heaven at the right hand of God His Father
(Heb. 1:3; 8:1ff.), and will there be worshiped by us (John 4:21-23; Col. 3:1; Phil. 3:20; Luke 24:52, 53;
Acts 7:55) — but the mass teaches that the living and dead have not the pardon of sins through the suffer-
ings 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 worshiped 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 (Is.
1:11, 14; Matt. 15:9; Col. 2:22, 23; Jer. 2:13).
Question 81. For whom is the Lord’s Supper instituted?
Answer. For those who are truly sorrowful for their sins (Matt. 5:3, 6; Luke 7:37, 38; 15:18, 19), 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 (Ps. 103:3); and who also earnestly desire to have their faith more and more
strengthened, and their lives more holy (Ps. 116:12-14; I Pet. 2:11, 12); but hypocrites, and such as turn not
to God with sincere hearts, eat and drink judgment to themselves (I Cor. 10:20ff; 11:28ff; Tit. 1:16; Ps.
50:15, 16).
Question 82. Are they also to be admitted to this supper, who, by confession and life, declare them-
selves unbelieving and ungodly?
Answer. No; for by this the covenant of God would be profaned, and His wrath kindled against the
whole congregation (I Cor. 10:21; 11:30, 31; Is. 1:11, 13; Jer. 7:21; Ps. 50:16, 22); therefore it is the duty of
the Christian church, according to the appointment of Christ and His apostles, to exclude such persons
(Matt. 18:17, 18), by the keys of the kingdom of heaven, till they show amendment of life.
Lord’s Day 30:

The Lord’s Supper
I. Corrupted in the popish mass. b. The sacrifice. Christ is

A. The mass. offered on the altar by the
1. Part of the Roman Catholic church for living or dead.
celebration of communion. c. The worship. The con-
a. Mass not the same as gregation kneels down in
communion. The Roman adoration before the
Catholic celebrates the Christ on the altar.
Lord’s Supper: receives B. Its real nature.
the wafer only, no wine. 1. A denial of Christ’s only sac-
b. But mass precedes. Mass rifice.
and communion belong a. Never admitted by the
together, but are distin- Roman Catholic.
guished. b. Nevertheless a fact: the
2. The mass a necessary intro- sacrifice of Christ must
duction, consisting of: be repeated in a bloodless
a. Consecration of the signs way in order to be of ef-
— the signs on the altar fect. The church brings
— the formula of conse- its sacrifice for sin
cration – change into the
body of Christ.
58
c. Over against this, God of the Lord’s Supper they

brought the sacrifice once must separate. Answer:
and for all His people. Baptism demands the
2. Accursed idolatry. same thing. By refraining
a. Not according to the Ro- from the Lord’s Supper
man Catholics. They no more liberty to serve
worship Christ on the al- the world.
tar. c. The brother will not rec-
b. But in reality. Reality is oncile. Answer: Recon-
that Christ is not there, cile thou with thy brother.
but wine and bread. d. The Lord’s Supper is a
c. This idolatry practiced al- holy communion. An-
so by us if we expect a swer: The Lord’s Supper
spiritual blessing from a is for sinful saints, for all
form of external celebra- who are contrite in heart,
tion of the Lord’s Supper. not for perfect people.
B. But for conscious believers.
II. Observed by believers.
1. Question: Who are able to
A. An obligation of the covenant.
fill this obligation?
1. Thus according to the institu-
a. An obligation for the
tion.
whole congregation.
a. The passover in the Old
b. But not all are able to par-
Testament is obligatory.
take.
b. The Lord enjoins upon
2. Only the conscious believers.
His church, “Do this in
a. No unbelievers.
remembrance of me.”
b. Neither the small chil-
2. Thus also according to the
dren.
idea:
3. This is the very nature of the
a. Our covenant God has
sacrament.
prepared His table, calls
a. It is a coming to the table
us into the fellowship of
of the covenant.
His friendship.
b. An act of appropriating
b. Separation from the
Christ.
world and communion
c. In man’s conscious faith.
with the saints.
4. Does not exclude the weak.
c. This certainly an obliga-
a. A conscious faith is not
tion; not to partake is a
necessarily a strong faith.
great sin.
b. The weak in faith certain-
3. Alleged excuses.
ly have a place at the ta-
a. One cannot come to the
ble.
Lord’s Supper as he is.
Answer: Certainly not; III. Kept holy by the church.
must come as he ought, in A. Not entirely possible.
repentance, contrition, 1. There are hypocrites.
conversion of heart. 2. The church cannot banish
b. Like to enjoy the world a them.
while; feel if they partake
59
3. Neither has any such calling. 1. The Lord’s Supper is a com-

The visible sacraments are munion of the friends of God.
not desecrated by the hypo- 2. To allow impenitent sinners,
crites. i.e., public ungodly, to par-
B. But in regard to public impeni- take is to desecrate God’s
tence. covenant.
3. Hence, no open communion.
LORD’S DAY 31
Question 83. What are the keys of the kingdom of heaven (Matt. 16:19)?
Answer. The preaching of the holy gospel, and Christian discipline (John 20:23), or excommunication
out of the Christian church (Matt. 18:15-18); by these two, the kingdom of heaven is opened to believers,
and shut against unbelievers.
Question 84. How is the kingdom of heaven opened and shut by the preaching of the holy gospel?
Answer. Thus: when according to the command of Christ (Matt. 28:19) 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 (John 3:18, 36; Mark 16:16); 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 (II
Thess. 1:7-9; John 20:21-23; Matt. 16:19; Rom. 2:2, 13-17); according to which testimony of the gospel
God will judge them, both in this and in the life to come.
Question 85. How is the kingdom of heaven shut and opened by Christian discipline?
Answer. Thus: when according to the command of Christ (Matt. 18:15), those who under the name of
Christian maintain doctrines, or practices inconsistent therewith (I Cor. 5:11, 12), and will not, after having
been often brotherly admonished, renounce their errors and wicked course of life, are complained of to the
church (Matt. 18:15-18), or to those who are thereunto appointed by the church (Rom. 12:7-9; I Cor. 12:28;
I Tim. 5:17; II Thess. 3:14); and if they despise their admonition, are by them forbidden the use of the sac-
raments (Matt. 18:17; I Cor. 5:3-5); 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 (II Cor. 2:6-8, 10, 11; Luke 15:18).
Lord’s Day 31:

The Keys of the Kingdom of Heaven
I. The kingdom of heaven. b. And all the old dispensa-
A. What it is. tion stands in the sign of
1. A kingdom of heavenly the hope of that kingdom.
origin. 2. Comes with Christ.
2. A kingdom of heavenly char- a. Lays the foundation in
acter. His own blood; rises, is
3. A kingdom with a heavenly glorified and receives all
king and subjects. power.
4. A kingdom with heavenly b. Pours out His Spirit, and
blessings and obligations. thus establishes the spir-
B. The history of that kingdom. itual reign of God in the
1. Announced all through the hearts of all His people.
old dispensation. 3. Still expected in a sense: not
a. In prophecy, from para- yet revealed in its outward
dise on. glory; this when Christ comes
again.
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II. The keys of that kingdom. b. Hence, forgiveness of sin.

A. The idea of the keys. 2. Opened and shut essentially
1. Expression scriptural: Mat- by Christ only.
thew 16:19; 18:16; John a. He has the key of David.
20:23). b. He opens and shuts (Rev.
2. What these expressions 3:7).
teach: c. He only forgives and jus-
a. That the key power is tifies; no church or priest
identical to forgiving or can ever assume that
retaining sin. power.
b. That this power is given B. Yet exercised by the church.
to the apostles. 1. In the Word.
c. Given to the church. a. Given infallibly to the
d. That the proper exercise apostles.
of these keys is valid be- b. Given through the apos-
fore God. tles to the church.
B. Purpose. c. Exercising authoritative
1. Represents the kingdom of key power upon the con-
heaven in the world. sciences of men; declar-
a. The gates of the heavenly ing men within or without
Jerusalem are never shut; the kingdom of heaven.
there is no night there. d. Hence, through the office
b. But here an antithesis; not the church exercises the
all belong to that king- key power; not at ran-
dom. dom, but through the in-
2. The keys must open and shut. stitute.
With a fourfold purpose: e. Hence, the preaching of
a. To cast out through the the Word may not be a
open gate those who are universal offer; it must
within and belong with- expel as well as draw.
out. 2. In Christian discipline.
b. To draw in those who are a. Personal admonition.
without and belong with- The approach must be by
in. the offended brother.
c. To shut the gate against b. Repeated personal ad-
those who are without monition under witnesses.
and belong without. c. Finally, the church with
d. To shut the gate to those its different steps of ad-
within who are inclined to monition and discipline.
go without but belong d. This only for those who
within. are within with the pur-
pose to keep within and
III. The exercise of that key.
to save if possible. In the
A. Absolutely only with Christ.
spirit of love, according
1. The gate of that kingdom.
a. Nothing but Christ’s to the rule that he who re-
pents is saved.
righteousness.
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LORD’S DAY 32
Question 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?
Answer. 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 (I Cor. 6:19, 20; Rom. 6:13; 12:1, 2; I Pet. 2:5, 9, 10), and that He may be praised by us (Matt.
5:16; I Pet. 2:12); also, that every one may be assured in himself of his faith by the fruits thereof (II Pet.
1:10; Gal. 5:6, 24); and that by our godly conversation others may be gained to Christ (I Pet. 3:1, 2; Matt.
5:16; Rom. 14:19).
Question 87. Cannot they then be saved, who, continuing in their wicked and ungrateful lives, are not
converted to God?
Answer. By no means; for the Holy Scripture declares that no unchaste person, idolator, adulterer,
thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom of God (I Cor.
6:9, 10; Eph. 5:5, 6; I John 3:14, 15; Gal. 5:21).
Lord’s Day 32:

The Relative Significance of the Doctrine of Gratitude
I. Errors with regard to this doctrine. c. That God is the God of

A. A difficult doctrine. our salvation must be
1. Catechism speaks of the rela- maintained.
tion between this and the pre- B. Danger from two sides.
ceding. Plain from the ques- 1. The Antinomian.
tion. a. We are saved by grace.
a. We are saved by grace. Christ paid for our sin.
b. Why then must we do Christ also fulfilled the
good works? law.
2. This is a very careful intro- b. Therefore, no good
duction. The treatment of works. Would be an in-
gratitude leads to many er- sult to Christ, a denial of
rors. His work, an attempt to
a. Often a Reformed view of get back to the law after
misery and redemption is all.
developed. c. The wrong of it.
b. And a Pelagian or Anti- 1) Granted all is grace;
nomian error is started cannot do the least to
right here. add to our salvation,
3. Therefore the relation must to merit heaven.
be shown of this part to the 2) But it can be shown
preceding. that good works fol-
a. The former may not be low with necessity
separated from the latter. from this work of
b. May not be presented as grace.
though here the work of d. This Antinomian error no
man begins. great danger in our day.
our age lies in the other
direction, namely:
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2. The Pelagian error. 2. Sin subverted this apparently.

a. Always emphasizes good 3. Redemption reaches this in
works. Speaks very little the higher sense.
of sin. Hurries through 4. Therefore gratitude demand-
redemption, but elabo- ed by the preceding part of
rately develops the third the Heidelberg Catechism.
part. B. Gratitude demanded by the na-
b. Because here is the op- ture of redemption.
portunity to show what 1. Through redemption we are
man can do for God. dead unto sin.
Gratitude is presented as a. Sin is not dead in us.
the works of man. b. But we live no more unto
c. So also true of all syner- her.
gistic tendencies. God 2. Through redemption we are
works partly in sanctifica- ingrafted into Christ.
tion, and so do we. a. In Him as the head is the
d. And of those views that new life.
regard gratitude as remu- b. By His Spirit in us as in
neration. God did so His members.
much for us; what shall 3. Therefore good works follow
we do for Him? necessarily.
e. Over against all this: a. The Christian does hate
gratitude is the work of sin.
God in us. b. He is heartily willing to
live unto Christ.
II. The true conception. c. Therefore he will fight
A. Good works demanded by the the good fight.
purpose of salvation: God’s glo- d. But all of grace.
ry.
1. To His glory He made all
things.
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LORD’S DAY 33
Question 88. Of how many parts doth the true conversion of man consist?
Answer. Of two parts: of the mortification of the old, and the quickening of the new man (Rom. 6:4-
6; Eph. 4:22, 23; Col. 3:5; I Cor. 5:7).
Question 89. What is the mortification of the old man?
Answer. 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 (Ps. 51:3, 8, 17; Luke 15:18; Rom. 8:13; Joel 1:12, 13).
Question 90. What is the quickening of the new man?
Answer. It is a sincere joy of heart in God, through Christ (Rom. 5:1, 2; 14:17; Is. 57:15), and with
love and delight to live according to the will of God in all good works (Rom. 6:10, 11; I Pet. 4:2; Gal.
2:20).
Question 91. But what are good works?
Answer. Only those which proceed from a true faith (Rom. 14:23), are performed according to the law
of God (I Sam. 15:22; Eph. 2:2, 10), and to His glory (I Cor. 10:31); and not such as are founded on our
imaginations or the institutions of men (Deut. 12:32; Ezek. 20:18; Matt. 15:9).
Lord’s Day 33:

The Conversion of the Child of God
I. Its spiritual character. cannot be first. Neither

A. Conversion vs. regeneration. can it be the whole of the
1. Conversion a pet word in change which must take
some circles: Methodism. place in him.
a. Identify regeneration and 1) The very nature is
conversion. corrupt; the tree is
b. Deny that an unconverted evil.
man can be regenerated. 2) The very being of that
c. Hardly ever speak of re- nature must be spirit-
generation; love to speak ually charged; the tree
of conversion; present it must be made good to
as the work of man. show the fruit of con-
d. This is quite natural in version.
Pelagian circles. They c. Therefore regeneration is
cannot do anything with always first.
regeneration. Must lay d. Distinction:
all emphasis on conver- 1) Regeneration is the
sion. spiritual change of
2. Therefore we must draw the man’s being, his inner
line. nature. Conversion
a. The mere natural man has takes place in the con-
no free will to do good. sciousness.
He can only freely refuse 2) Regeneration is the
to obey the call to con- work of the Holy
version, although that is Spirit upon the sinner;
his obligation. conversion works
b. Therefore, conversion, in through him, and he
the nature of the case, becomes active.
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3) Regeneration is an act b. Joy in Christ and a desire

of one moment; con- to live according to God’s
version continues to precepts.
the end of our life. c. Therefore thoroughly
4) Regeneration in this spiritual.
sense is immediate; 1) No mere outward
conversion is always conversion.
mediate. 2) Neither perfection.
B. Conversion as such. 3) But a hatred of sin
1. Meaning of the word. and a striving for per-
a. Both in English and fection.
Dutch = a turning around
with respect to God. II. The Author
b. In the Old Testament the A. The Holy Spirit.
word is used that simply 1. Impression often left: Man is
means “to turn.” the author.
1) God’s people must a. Regeneration is the work
walk after God. of the Spirit.
2) When they follow af- b. Conversion is the work of
ter other gods, the call man.
is to turn, face about. c. But he is incapable of
c. In the New Testament, himself to comply.
two words: 3. The Spirit, the author (Jer.
1) A turning of the mind 31:19; II Tim. 2:25; Acts
— metanoiein. 5:31).
2) A change of the walk, a. The Spirit who regener-
including change of ates remains with us.
will — apostrephoo. b. That Spirit remains the
2. The meaning is clear. author even to the mo-
a. In paradise man’s mind ment of glorification.
and will and walk were B. The manner of His work.
turned around to the dev- 1. It is first.
il. a. He quickens the new
b. In regeneration the prin- man, turns our mind and
ciple of a new life is im- will.
planted. b. We turn the issues of our
c. That new life is brought heart away from sin to
to control the mind and Christ. We see, hear,
will and walk in conver- think, speak, etc., differ-
sion. Man must think and ently.
will and long and speak 2. Through the instrumentality
and walk after God. of the outward call.
3. Thus the Catechism. Con- a. Not in a narrow sense, as
version is: a great many think. The
a. A sorrow over and hatred preaching of the fullness
of sin. of sin and Christ they
65
think rather dry. But the 2. Must be in harmony with

mere word, “Repent, God’s law.
come!” they conceive to 3. Must be to the praise of His
be the call. glory.
b. But in the healthy sense. B. But no perfection.
Preaching of the full 1. The old nature does not dis-
counsel of God. The appear.
covenant child lives in the 2. Therefore continual struggle.
sphere of his calling. 3. Revealing itself in:
Therefore his conversion a. Sorrow over sin.
gradual. b. Joy in Christ.
c. Longing to walk after
III. Its fruit God.
A. Good works. d. Thus conversion is the
1. Must proceed from faith. test of our life.
LORD’S DAY 34
Question 92. What is the law of God?
Answer. God spake all these words (Ex. 20, Deut. 5) saying….
Question 93. How are these commandments divided?
Answer. Into two tables (Ex. 34:28, 29): the first of which teaches us how we must behave towards
God; the second, what duties we owe to our neighbor (Deut. 4;13; 10:3, 4).
Lord’s Day 34a:

The Law of the Lord in General (Q/A 92, 93)
I. Its form. 2. Expressed in its being en-

A. The law-giving as such. graved in stone tables.
1. Different laws given. 3. Expressed in the tables being
a. Civil. covered on both sides; cannot
b. Ceremonial. add to it.
c. The Decalogue. 4. Complete in the sense that
1) Spoken by God in the the ten commandments are
ears of all the people. representative of ten spheres
2) Engraved in the two of our life.
stone tables by God’s a. Not in the narrower, lit-
own finger. eral sense.
2. Difference in character. b. But in the broader sense
a. Civil and ceremonial laws that they cover our whole
finished in Christ. life in relation to God and
b. Moral law fulfilled by man.
Him, but not finished. Is C. Form is old dispensational, nega-
essentially eternal. tive.
B. Form expresses completeness. 1. Much in the law applies to
1. Expressed in the number ten. Israel as such, as a nation;
66
think of the fifth command- b. Thus pointing at our sin-

ment, the tenth, the fourth. ful nature.
2. Negative form points to our 2. But positively the law de-
imperfect life. mands love.
a. The law is prohibitive: a. Cannot be neutral over
“Thou shalt not.” against God. He is God;
b. Points to the inclination we are made after His
of our sinful nature to vi- image.
olate the law. b. Hence, not to hate Him is
to love, as not to love
II. Its spiritual contents. Him is to hate.
A. Not expressed in its prohibitive 3. Relation of the two tables in
form. this respect.
1. Prohibition is sufficient for a. First table pertains to
the civil law. God: love Him.
a. The magistrate bears the b. Second table pertains to
sword. the neighbor: love him.
b. That sword is prohibitive. c. Intimately related. The
c. If you listen to the prohi- first is not the greater, but
bition the civil law is sat- the great commandment.
isfied. Example: “Thou The second is like unto it,
shalt not murder.” rooted in it. Love of the
2. Not so the law of God. neighbor must be love of
a. The Lord is our Sover- God essentially.
eign. Hence, He has the
right to demand that we III. Necessity for the Christian.
serve Him. (Even in our A. Not as a certain covenant of
earthly life an employer works.
cannot be satisfied when 1. Many object to the preaching
his employee refrains of the law.
from doing some things. a. Christ has fulfilled the
He might not break things law.
in the shop, or maltreat b. The Christian has inner
and kill his fellow serv- light; he is free from the
ants, but sit down on the law.
bench all day; and he will c. Anyway impossible to
be discharged.) keep the law.
b. Hence, the law of God is d. Cultivates Phariseeism.
positive essentially. Hence, let us have no
B. The positive idea is love. law-preaching.
1. Negatively expressed the law 2. This not the purpose, as is
would say: plain from the introduction,
a. Thou shalt not hate the “I am the Lord thy God,” etc.
Lord thy God, thy neigh- a. Egypt is the slavery of
bor. sin.
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b. Deliverance from Egypt 1. Instructing the Christian.

is redemption. 2. Warning him.
c. The law came to God’s 3. Continually discovering sin
redeemed people. unto him.
B. But as a faithful guide. 4. Giving him peace.
Question 94. What doth God enjoin in the first commandment?

Answer. That I, as sincerely as I desire the salvation of my own soul, avoid and flee from all idolatry
(I Cor. 6:9, 10; 10:7, 14), sorcery, soothsaying, superstition (Lev. 18:21; Deut. 18:10-12), invocation of
saints, or any other creatures (Matt. 4:10; Rev. 19:10); and learn rightly to know the only true God (John
17:3); trust in Him alone (Jer. 17:5, 7), with humility and patience (Heb. 10:36; Col. 1:11; Rom. 5:3, 4;
Phil. 2:14) submit to Him (I Pet. 5:5, 6); expect all good things from Him only (Ps. 104:27; Is. 45:7; James
1:17); love (Deut. 6:5; Matt. 22:37), fear (Deut. 6:5; Matt. 10:28), and glorify (Matt. 4:10) Him with my
whole heart; so that I renounce and forsake all creatures (Matt. 5:29, 30; Acts. 5:29; Matt. 10:37), rather
than commit even the least thing contrary to His will (Matt. 5:19).
Question 95. What is idolatry?
Answer. 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 (II Chron. 16:12; Phil. 3:18, 19; Gal. 4:8;
Eph. 2:12).
Lord’s Day 34b:

The First Commandment (Q/A 94, 95)
I. Prohibiting idolatry. 1. He is made after God’s im-

A. Man must serve some God. age.
1. Many imagine three possi- a. Implies that he is adapted
bilities. to God.
a. Serve the true God. b. The indelible conscious-
b. Serve an idol. ness that there is a God
c. Serve no god at all. belongs to his nature.
2. This is not true. c. He needs a God; his na-
a. Practical atheists impos- ture cries out for one.
sible. Man cannot change d. Hence, his inclination to
his nature; the image of seek another god if he
God postulates that he is departs from the true
a servant. God.
b. Hence, he always serves 2. He was made a servant.
some God, whoever he a. To be a servant belongs
may be. to his nature.
3. This is presupposed in the b. Sin did not change his na-
first commandment. ture essentially.
a. It is either other gods or c. Hence, even evil man will
Me. seek some god to serve.
b. The presupposition is: if 3. All things proclaim his de-
ye do not serve other pendence.
gods, ye serve Me. a. Man neither made nor
B. The reason for this. sustains the world.
68
b. He is dependent on all c. Is idolatry as really as ac-

things over which he has tual polytheism.
no control.
c. Impresses upon him the II. Demanding service of God only.
fact of a power stronger This implies:
than he. A. That we serve the one true God.
d. Hence, he seeks a god to 1. Know Him rightly.
rely on, trust in. 2. Trust in Him alone.
4. There is the fact of the curse. 3. Submit to Him.
a. The powers stronger than 4. Glorify Him.
he turn against him. B. That we serve Him with our
b. Thus, in fire and water, whole heart.
the wild beasts, destruc- 1. No division of life.
tive forces of nature, a. A small part religious.
sickness, death, pesti- b. A larger part having noth-
lence. ing to do with religion.
c. The sinner seeks protec- c. Life cannot so be divided.
tion, feels helpless. 2. But our whole life.
C. The practical significance of this. a. As individuals, with body
1. Idolatry is not simply the and soul.
bowing down before a visible b. In our various relation-
object. ships: home, church, the
a. We might have that im- world, everywhere.
pression. C. Antithetically as of God’s party.
b. Look for idolaters among 1. Live in the world of sin.
heathendom, not in your 2. Must be God’s witnesses.
own heart. D. In the shade of the cross.
2. But the acknowledgement of 1. Law teaches our many imper-
some power: fections and shortcomings.
a. Within me or outside of 2. Redemption and forgiveness
me. in the blood of Christ.
b. On which I rely, absolute-
ly or next to God.
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LORD’S DAY 35
Question 96. What doth God require in the second commandment?
Answer. That we in no wise represent God by images (Deut. 4:15; Is. 40:18; Rom. 1:23ff.; Acts
17:29), nor worship Him in any other way than He has commanded in His Word (I Sam. 15:23; Deut.
12:30).
Question 97. Are images then not at all to be made?
Answer. God neither can nor may be represented by any means (Deut. 4:15, 16; Is. 46:5; Rom. 1:23).
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 (Ex. 23:24; 34:13, 14; Num. 33:52; Deut.
7:5).
Question 98. But may not images be tolerated in the churches as books to the laity?
Answer. No; for we must not pretend to be wiser than God, who will have His people taught, not by
dumb images (Jer. 10:1ff.; Hab. 2:18, 19), but by the lively preaching of His Word (II Tim. 3:16; II Pet.
1:19).
Lord’s Day 35:

Image Worship
I. What it is. C. How to explain.

A. In distinction from idolatry. 1. A refusal to listen to God’s
1. Evident that there is distinction. revelation: in nature, in
a. From the fact that there are Scripture, or in both.
two commandments. 2. An attempt of man’s foolish
b. From the addition: “I am a mind to determine how God
jealous God,” etc. must be; hence, pride, self-
2. What is the distinction? exaltation.
a. First commandment deals
with God in His Being; the II. Its positive contrast.
putting of another God in- A. Submit to God’s revelation.
stead of Him. 1. God only can determine how
b. The second commandment He is.
deals with His revelation; the 2. Our mind must be submis-
construing of a false concep- sive.
tion of God. 3. Our will must be in subjec-
B. As such. tion.
1. You make an image. B. In the highest sense in Christ.
a. The idea of which is de- 1. Certainly also revealed in na-
rived from the creature: ture: the heathen image wor-
in heaven, on earth, or shiper sins against it.
under the earth. 2. Yet centrally in Christ.
b. Either materially or spir- 3. And only through His grace
itually (mentally). we receive that revelation.
2. You assert that God is as
your image. III. Its punishment.
a. Deprives God of the glory A. What it is.
of His attributes. 1. Causing God’s holy jealousy
b. Draws Him down into the to maintain His glory.
sphere of the creature.
70
2. This glory trampled down by 2. Hence, He is merciful to

image worship. them that love Him.
3. This sin revenged by a pun- 3. And that keep this com-
ishment of sin with sin (Rom. mandment.
1). a. To know Him.
4. In generations. b. To glorify Him.
a. Not as if the sin of the fa- c. In the midst of a depart-
thers were visited upon ing world, antithetically.
the children. 4. Presently they shall see Him
b. But “upon them that hate face to face. Now in a glass
me.” Sin develops organ- darkly; then know as we are
ically in generations. known.
B. Its contrast.
1. God loves His people for His
name’s sake.
LORD’S DAY 36
Question 99. What is required in the third commandment?
Answer. That we, not only by cursing (Lev. 24:11; 19:12; Matt. 5:37; Lev. 5:4) or perjury, but also by
rash swearing (Is. 45:23, 24), 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 (Matt. 10:32); so that He may be rightly confessed and worshiped by us (I Tim.
2:8), and be glorified in all our words and works (I Cor. 3:16, 17).
Question 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?
Answer. It undoubtedly is, for there is no sin greater or more provoking to God than the profaning of
His name (Lev. 5:1); and therefore He has commanded this sin to be punished with death (Lev. 24:15).
Lord’s Day 36:

God’s Will Concerning His Name
I. The name. 2. Here more particularly His

A. Relation between this com- proper names:
mandment and the preceding. a. God gave Himself names.
1. The first commandment dealt b. By these we may:
with God Himself. 1) Speak about Him.
2. The second commandment 2) Or address Him.
dealt with God’s revelation. c. In the names we refer to
3. The third commandment God and stand face to
deals with our attitude: for in face with Him.
His name He stands before
us. II. Its vain use.
B. What is the name? A. Significance.
1. In a very general sense all 1. In your use of God’s name
that is revealed of God (Ps. you express the inmost atti-
8:1; Ex. 23:21).
71
tude of your heart over a. The carnal mind is enmity

against God. against God.
2. To use God’s name in vain is b. But still speaks.
to use it in the sphere of vani- c. And hence curses and
ty. swears in bitter hatred.
a. Vanity is that which is C. The forms it assumes.
empty, idle, without reali- 1. Thoughtless expression of
ty. God’s name.
b. Hence, used for wicked- 2. Positive swearing for empha-
ness, darkness, sin. sis in madness, drunken rev-
3. Vain use of God’s name is elry, silly hilarity, etc.
either: 3. In the false oath.
a. To use God’s name as if
it belonged in the sphere III. Its proper use.
of darkness. A. What it is.
b. Or from a sinful motive 1. That we express the name of
in our own hearts. God as His covenant people.
c. A terrible sin. 2. That we are eager to learn of
1) No fear of God before His name and its glory.
our eyes. 3. That it is our delight to glori-
2) Filled with contempt fy that name.
and hatred toward 4. That we confess His name.
God. B. Possible only by grace.
B. How explained. 1. By nature in darkness.
1. Man is prophet of God. 2. But Christ is our prophet.
a. He was created to take 3. And we are prophets through
the name of God upon his Him.
lips. 4. Only a small principle.
b. To speak about Him in Hence, also here we keep this
reverence. commandment in the shade
c. To address Him in cove- of the cross.
nant communion.
2. Sin is the spiritual antithesis
to this.
72
LORD’S DAY 37
Question 101. May we then swear religiously by the name of God?
Answer. 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 (Ex. 22:11; Neh.
13:25); for such an oath is founded on God’s Word (Deut. 6:13; Heb. 6:16), and therefore was justly used
by the saints both in the Old and New Testament (Gen. 21:24; Josh. 9:15, 19; I Sam. 24:22; II Cor. 1:23;
Rom. 1:9).
Question 102. May we also swear by saints or any other creatures?
Answer. 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 (II Cor. 1:23); which honor is due to no creature
(Matt. 5:34, 35).
Lord’s Day 37:

The Oath
I. The oath as such. ties. Reckless. Would

A. What it is. have God to corroborate a
1. Definition: surrender to the power of
a. It is the using of God’s sinful men. All such
name for the purpose of oaths and similar ones to
attesting to the truth of be condemned.
one’s statement. B. The oath as such not sinful.
b. Hence, in the oath one 1. Anabaptists and Quakers
expresses: claim it is.
1) That he stands con- a. The oath is always
sciously in the pres- wrong; inherently sinful.
ence of God. b. Appeal to Matthew 5:33-
2) And that he takes God 37; James 5:13.
to witness and to cor- 2. Yet evident from the Word of
roborate his state- God that the oath in itself
ment. cannot be sinful.
2. How it is used. a. God swears an oath (Gen.
a. Often in a trivial way. 22:16, 17; Heb. 6:13-18).
Some people always b. Christ allowed Himself to
ready to swear an oath be placed under oath
whether required of them (Matt. 26:36, 64).
or not. Are not to be c. The oath was commanded
trusted; vain persons. in the law in the old dis-
Superficial. Wicked. pensation (Ex. 22:11;
b. In perjury. False oath is Num. 5:21).
terrible. An attempt to d. The saints swear an oath
make God witness to the repeatedly. Abraham
lie. takes an oath of Eliezer;
c. Oaths sworn to what is Joseph of his brethren;
secret. To establish a Paul swears an oath (II
pledge to what is un- Cor. 1:23).
known, as in secret socie- 3. Conclusion:
73
a. It is not sinful to swear an 2) Besides, the statement

oath. The sinfulness is is emphatic: swear
not in the oath as such. not at all, and instead
b. This the basis of our con- let your yea and nay
tention that in some in- be sufficient.
stances it may be used to b. Another explanation is
attest the truth. that Jesus warns against
trivial swearing only.
II. The oath in God’s kingdom. The Jews swore easily on
A. How the objections of the Quak- the most trivial occasions.
ers, etc., have been met. Jesus reacts against this
1. Their objections: evil custom. But:
a. They object to the oath 1) Plainly against the
absolutely, claiming it is text. The reaction is
sinful. surely absolute:
b. They refuse absolutely “Swear not at all.”
and are exempt from 2) Does not explain the
swearing an oath even be- text in James.
fore the magistrates. B. Our explanation.
c. And they claim that 1. Jesus in the sermon on the
Scripture literally forbids mount and James in his epis-
it. Swear not at all. The tle speak to the church, the
statements in Matthew subjects of the kingdom.
and James seem to be a. They are described as
conclusive. pure in heart, poor in spir-
2. How these objections have it, mourning ones, etc.
been met. b. And their life in relation
a. It is said that Jesus and to God and to one another
also James forbid to in the world is circum-
swear by other objects scribed.
outside of God: heaven, 2. Jesus lays down the spiritual
earth, Jerusalem, our law of the kingdom for them.
head. But: a. Not another Decalogue.
1) The argument is ex- They have the law of God
actly that all these written in their heart.
stand in relation to b. But a spiritual law, i. e., a
God. The Jews tried description of the proper
to avoid the real oath manifestation of the life
by swearing by some- of God that is in their
thing else. Jesus hearts.
teaches that this is 3. According to this spiritual
impossible. They law, there can be no oath.
swear by God just the a. The oath presupposes sin
same; and He says, though itself is not sinful.
“Do not.” 1) It presupposes the lie.
No room for the oath
74
in perfection because b. Their calling:

there is no possibility 1) To protect the good.
of the lie. 2) To punish evil doers.
2) It presupposes lack of c. This does not mean that
confidence in one an- they actually do it, but
other. Where love is their calling it is.
perfect, an oath can 3. Hence, the magistrate must
have no place. Yea expect the lie and other forms
and Nay must always of sin.
be sufficient. a. In God’s kingdom there
b. Besides, it presupposes must be the truth, mutual
that we do not always live confidence, love, etc., and
in communion with God. there it may be expected.
1) If we were, Yea and b. Not so with the magis-
Nay would have the trate. Its sword expects
same value as an oath. that all men are liars and
God would always be certainly is not token of
present. mutual confidence.
2) The oath expresses B. Hence the oath:
that we are not, ex- 1. May be demanded by the
cept when we inten- magistrate.
tionally call upon a. Not simply because it is
Him. the magistrate. If the oath
c. Conclusion: Hence, in itself were sinful, no
swear not at all, i.e., let magistrate could have the
the lie, lack of confi- right to demand it.
dence, of love and trust, b. But because he is God’s
of consciousness of revenger in a sinful
God’s fellowship not be world.
found among you. Then c. Of course, the magistrate
the oath will disappear remains responsible for
from your midst as chil- the manner in which and
dren of the kingdom. the occasion for which
the oath is required.
III. In public law. 2. And the child of God may
A. The mistake of the Quakers, etc. take the oath.
1. Twofold: a. For the oath is not sinful.
a. That the oath is in itself b. Because he submits to the
sinful. This not so. sword.
b. That they apply the spir- c. Because he of all men can
itual precepts of the king- take an oath.
dom of God to the world. C. Conclusion.
This is not possible. 1. Swear not at all.
2. The magistrates bear the a. This must be the ideal for
sword. the church of God.
a. Presupposes sin. b. And this implies:
75
1) Walk in the light. Let with God. Live be-

the lie, slander, secret fore His face.
conspiracy, backbit- 2. And in the world.
ing, distrust, bitter- a. When God’s glory;
ness, and such like b. Our faith;
not be found among c. The well-being of the
you. neighbor;
2) Love one another. d. The magistrate demand it;
Love neither lies nor e. Let the oath be a confes-
distrust. sion of the name of your
3) Let your life continu- covenant God.
ally be in communion
LORD’S DAY 38
Question 103. What doth God require in the fourth commandment?
Answer. First, that the ministry of the gospel and the schools be maintained (Deut. 12:19; Tit. 1:5; I
Tim. 3:14, 15; I Cor. 9:11; II Tim. 2:2; I Tim. 3:15); and that I, especially on the Sabbath, that is, on the day
of rest (Lev. 23:3), diligently frequent the church of God (Acts 2:42, 46; I Cor. 14:19, 29, 31; 11:33), to
hear His word, to use the sacraments, publicly to call upon the Lord (I Tim. 2:1), and contribute to the relief
of the poor (I Cor. 16:2), 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 (Is. 66:23).
Lord’s Day 38:

The Celebration of the Lord’s Sabbath
I. Its ideal. 3. Our entering into that rest.

A. The idea in general. a. Thus the idea of the Sab-
1. God rests. bath repeatedly expressed
a. The central idea of the in Scripture (Ps. 95; Heb.
Sabbath is rest. 4). It is the perfecting of
b. Reflection of God’s rest God’s covenant.
(Gen. 2:2, 3; Fourth b. Hence, man’s purpose is:
Commandment; Heb. 1) To labor and work
4:1). God’s work.
2. Significance of God’s rest. 2) To enter into His rest.
a. It cannot be that God is B. Idea of our weekly Sabbath.
idle. God’s work is rest, 1. First of all a picture.
and rest is work. a. Causes a constantly re-
b. But two things: turning six plus one in
1) That He finished a our lives.
certain handiwork. b. Symbolic of our whole
2) That He rejoices and life. Laboring to enter in-
glorifies Himself in to the final rest (Heb. 4).
that finished work. 2. Secondly, a preparation.
76
a. While we are still expect- 2) God finishes princi-

ing a final rest, we are la- pally the work of sal-
boring. vation in Christ’s res-
b. We must rest one day of urrection.
the seven of these labors. 3) Into that finished
c. Specially to prepare for work we now enter.
the entering into God’s Hence we celebrate
rest. no more the Sabbath
3. Foretaste of the eternal rest. of creation. Advent-
a. We literally withdraw ism is wrong, cannot
from things earthly. see the development
b. And lift up our hearts to in God’s work.
the things heavenly. B. As to the manner.
4. Conclusion: 1. Its positive element.
a. We must enter into the a. Our celebration of the
rest of God. Sabbath must be such that
b. With respect to this rest, in a particular way we
our weekly Sabbath is a live the life of the risen
symbol, preparation, and Lord, seek the things that
an earnest. are above, not those that
are on earth.
II. Celebration. b. With a view to the final
A. As to the day. Scripture speaks rest we must so celebrate
of different Sabbaths. the weekly Sabbath that:
1. Before the fall. 1) It is an image of the
a. Adam was to enter into eternal.
God’s rest in the way of 2) It prepares for it.
obedience. 3) Gives us a foretaste of
b. Hence, the Sabbath at the it.
end of the weekly period c. For that reason assem-
of labor. bling in communion of
2. The Sabbath of salvation. saints, meeting our cove-
a. Adam falls, and God be- nant God in the sanctu-
gins a new work, the ary, being instructed from
work of salvation. His Word, receiving the
b. This work is not com- blessing of His covenant,
pletely finished until caring for the things of
Christ returns. Then the His kingdom and His
final Sabbath. church. These belong to
c. But there is a historical our sabbath works.
development in different 2. Negative elements.
stages. a. Cessation from earthly
1) God prepares Israel a labors.
rest in the land of Ca- b. The reason is:
naan. This still a typ-
ical rest.
77
1) Not that these labors III. Importance.

become sinful on spe- A. For our life here.
cial days. 1. Prepares us to do God’s
2) But that cessation work.
from them must cre- 2. Will have a heavenly influ-
ate room for the exer- ence upon our whole life.
cise of the heavenly 3. Hence, desecration of the
tings. Sabbath a bad sign.
c. Good practice to extend B. Prepares for heaven.
this cessation till early 1. Quickens the new life.
Saturday afternoon. Bad 2. Strengthens our hope.
to labor so late Saturday 3. Fixes our eye on the things to
night that we carry the ef- come.
fect of it all through the
Sabbath.
LORD’S DAY 39
Question 104. What doth God require in the fifth commandment?
Answer. That I show all honor, 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 (Eph. 6:1, 2, ff.; Col. 3:18,
20; Eph. 5:22; Rom. 1:31); and also patiently bear with their weaknesses and infirmities (Prof. 23:22), since
it pleases God to govern us by their hand (Eph. 6:5, 6; Col. 3:19, 21; Rom. 13:1-8; Matt. 22:21).
Lord’s Day 39:

Authority and Obedience
I. The meaning of these. c. The believer in relation to

A. Their idea. the elders.
1. The Catechism conceives of d. The subject with relation
the fifth commandment in a to the magistrate
very general sense. e. The servant with relation
a. All that have authority to his master. All these
over me. relations covered by the
b. I must show honor, love, fifth commandment.
and faith. 3. The relation as such implies:
c. And submit to them. a. The power to command
2. This also in Scripture. Em- on the part of one man
phasizes various relations and with relation to another
authority and obedience. and to expect obedience.
a. Children with regard to b. The power to forbid.
their parents. c. The power to punish and
b. The wife in regard to her the obligation to submit
husband. to that punishment.
78
B. The ground or basis. with God’s will. In the

1. Cannot be in man. latter condition he refuses
a. Are in themselves all to obey and submits to
equal. Equal in creation, their punishment, leaving
equal in sin. his case with God.
b. There can be no ground
of authority in him. II. With application to various spheres
1) Cannot be found in in life.
the fact that he A. The family.
brought me forth and 1. The right relation.
is my father. a. Parents must exercise au-
2) Nor in the fact that he thority for God’s sake, as
is older and of more before God’s face, and in
experience. His fear.
3) Still less in the fact b. Children must obey, hon-
that he is stronger and or, and show fidelity, not
can force me into because they are small
submission. and weak, but in the fear
4) Nor even in a mutual of the Lord.
contract or in the will 2. Many evils.
of the majority. a. Parents are frequently
c. Nor is obedience for any from home. Parties,
of these reasons the keep- company, theaters, etc.
ing of God’s law. Hardly see their children.
2. But only for God’s sake and Left to nurse-maids. Pos-
from Him. itive instruction in the
a. God is the sole sovereign fear of the Lord very lit-
and source of all sover- tle. Even on Sunday they
eignty. must still go to Sunday
b. He only has the power to School instead of keeping
clothe some with authori- them at home.
ty and demand obedience b. Or the child is worshiped.
of others. The child on the throne
3. Hence, the proper principle. and the parent on his
a. One who exercises au- knees asking, “Lord, what
thority must do so from wilt thou have me do?”
love of God, for God’s child must first judge
sake, according to His whether anything is good
precepts. Only then does before it obeys or must be
he obey the fifth com- coaxed with promises and
mandment. presents.
b. One who is in subjection c. Over against this all the
must obey his superiors principle must be main-
for God’s sake and hence tained: exercise of au-
as long as it does not thority and obedience for
bring him into conflict God’s sake only and from
79
the principle of the love a. To show all honor, obedi-

of God. ence, and fidelity to those
B. In regard to the magistrates. who are in authority over
1. The authority of the magis- them.
trate is also derived from the b. Again from the same
fifth commandment. principle of the fear of
a. The family is the organic God and limited by God’s
basis of all life in the pre- own precepts. He obeys,
sent world. providing there is no con-
b. From the family develop flict with the expressed
all the various relation- will of God. He submits
ships, also the relation of to their punishment when
subject and magistrate. he refuses to obey.
c. Hence, parental authority C. In the church.
is fundamental for all au- 1. God establishes a new king-
thority. dom.
2. This verified in history. a. He anointed His King
a. Government was not in- over Zion.
stituted at a certain peri- b. This King establishes this
od. kingdom by His own
b. But the father became the blood.
head of the clan, ruler of c. Rules the kingdom by the
the tribe, king of the na- spiritual power of His
tion. Organic develop- Word and Spirit.
ment. d. And the subjects
3. The influence of sin. acknowledge Him as
a. Government does not ex- King and desire that all
ist for sin’s sake, no more things shall be according
than the authority in the to His Word.
home was created be- 2. This kingdom is still in this
cause of sin. world.
b. But the sword is given to a. From a natural point of
the government because view the subjects are one
of sin. with the human race and
4. Hence, the calling of the live the whole life of that
magistrates. race in all its relation-
a. To punish evil doers. ships.
b. To protect the good b. It is their purpose:
(Rom. 13). 1) To maintain their
c. For God’s sake, in God’s identity as church of
name, according to God’s the living God. As
precepts and from love to such it has an insti-
God. tute, has its own gov-
5. And the calling of the Chris- ernment, and main-
tian citizen. tains to be sovereign
in its own sphere. It
80
does not submit the 3. The development.

key-power to the a. The sinful world most
sword-power, but generally possesses the
handles the keys only world power.
in the name of Christ. b. Hence, inevitable perse-
2) That the government cution.
shall reveal itself ac- c. Culminating in the perse-
cording to God’s or- cution of the Antichrist.
dinances in the world. d. But Christ possesses all
It must demand that power. He rules, protects
the magistrate be the good, His people;
Christian, and it must punishes the evil doer; is
condemn the magis- King eternal.
trates, etc., who are
not.
LORD’S DAY 40
Question 105. What doth God require in the sixth commandment?
Answer. That neither in thoughts, nor words, nor gestures, much less in deeds, I dishonor, hate,
wound, or kill my neighbor, by myself or by another (Matt. 5:21, 22; Prov. 12:18; Matt. 26:52); but that I
lay aside all desire of revenge (Eph. 4:26; Rom. 12:19; Matt. 5:39, 40); also, that I hurt not myself, nor
willfully expose myself to any danger (Matt. 4:5-7; Col. 2:23). Wherefore also the magistrate is armed
with the sword to prevent murder (Gen. 9:6; Matt. 26:52; Rom. 13:4).
Question 106. But this commandment seems only to speak of murder.
Answer. In forbidding murder, God teaches us that He abhors the causes thereof, such as envy, hatred,
anger, and desire of revenge (James 1:20; Gal. 5:20; Rom. 1:29; I John 2:9); and that He accounts all these
as murder (I John 3:15).
Question 107. But is it enough that we do not kill any man in the manner mentioned above?
Answer. No; for when God forbids envy, hatred, and anger, He commands us to love our neighbor as
ourselves (Matt. 22:39; 7:12); to show patience, peace, meekness, mercy, and all kindness towards him
(Rom. 12:10; Eph. 4:2; Gal. 6:1, 2; Matt. 5:5; Rom. 12:18; Ex. 23:5), and prevent his hurt as much as in us
lies (Matt. 5:45); and that we do good, even to our enemies (Rom. 12:20).
Lord’s Day 40:

Love to the Neighbor’s Person
I. Destroyed by sin. 2. Thus in harmony with Scrip-

A. Mentioned in the Catechism. ture.
1. As follows: a. I John 3:15, “One who
a. Consisting in hatred, en- hates his brother is a
vy, wrath, revenge. murderer.”
b. Characterized as being b. Titus 3:3, “We were one
very murder. time hateful and hating
c. Pictured as belonging to one another.”
our sinful nature to be put c. Romans 3:14-16, “Our
off by the Christian. mouth full of cursing and
81
bitterness, feet swift to 2. Murderer of children.

shed blood.” a. As practiced in the civi-
3. The sinner as such is a mur- lized world.
derer, actually destroys the b. Whether in the destruc-
neighbor’s life. tion of the underdevel-
B. How to be explained. oped seed or in the pre-
1. Love is of God. vention of birth.
a. God is love in Himself. 3. Indirectly in many ways.
Lives a life of perfect a. A mad ox among Israel;
love. the owner held to be the
b. Is the source of love for murderer if he knew the
man who is created to re- character of the ox.
flect God’s life. b. Examples of this nature
c. Was such for man in the can be multiplied in mod-
state of righteousness. ern life.
Hence: 4. Murder with the tongue.
1) He loved God above 5. Murder in thought.
all. D. In respect to the magistrate.
2) The neighbor for 1. He has the calling to use the
God’s sake. sword.
3) For also that neighbor a. Versus the personal mur-
was child and image derer (capital punish-
of God. ment).
2. Destroyed by sin. Changed b. Versus the national mur-
to hatred. derer (war).
a. He not only separates 2. The magistrate turns murder-
himself from the source er:
of love, but turns about a. When he kills the right-
against God. eous knowingly.
b. Thus he becomes a hater b. When he seeks war for
of God (Rom. 8:5-8). various unrighteous rea-
Hence: sons.
1) A hater of the image
of God. II. Restored in Christ.
2) A murderer of man. A. Christ changes the root.
3) Especially of God’s 1. This is necessary.
child. a. The external means in-
4) In the highest sense, competent to fight mur-
of Christ. der.
C. How it reveals itself in different b. Not even the law is able
forms. to check it.
1. As homicide, manslaughter. 1) First because it is not
a. For gain. called to check, but to
b. For revenge. punish.
c. Or even for the pleasure 2) Because it can punish
of murdering. only the external
82
deed, not envy, ha- III. Manifested in a sinful world.

tred, etc. A. Imperfection of this present time.
3) Because by the sword 1. In perfection no more prob-
of the magistrates the lems.
murderers are multi- a. Because the church itself
plied. will be perfect.
c. Neither education, civili- b. Because no more an evil
zation, social improve- world.
ment. The root must be 2. Such perfection not yet
taken out. reached.
2. Accomplished in Christ. a. Church characterized by
a. The Son of God enters in- much sin.
to our murderer’s nature, b. And exists in a sinful
though without sin. world which hates and
b. Hangs that murderer’s na- kills.
ture on the cross, kills it. 3. Hence, a threefold question:
c. Having accomplished all, how must the sixth com-
He enters into our hearts mandment be applied:
by His Spirit, sheds a. To our relation to those
abroad the love of God, that do us evil?
thus cuts out the root. b. To our relation to those in
B. Hence, the root is destroyed. misery and suffering?
1. Love of God is first. c. To those who hate God?
a. Love wherewith God B. The keeping of this command-
loved us. ment in the midst of this imper-
b. Is spread abroad in our fection.
hearts. 1. The exercise of meekness.
c. Responds principally in a. Versus those that hate
love to God. you.
2. From it flows the love to one b. Doing well to them that
another. persecute you.
a. According as we walk in 2. Exercising of spiritual hatred
the light. (Ps. 139).
b. The relation is radically 3. Exercise of peace because of
changed. the peace of God being in our
1) Instead of destroying hearts.
the life of others, 4. Exercise of mercy because
2) We will give our lives you have obtained mercy.
for our brethren.
83
LORD’S DAY 41
Question 108. What doth the seventh commandment teach us?
Answer. That all uncleanness is accursed of God (Lev. 18:27); and that therefore we must with all our
hearts detest the same (Deut. 29:20-23), and live chastely and temperately (I Thess. 4:3, 4), whether in holy
wedlock or in single life (Heb. 13:4; I Cor. 7:4-9).
Question 109. Doth God forbid in this commandment only adultery and such like gross sins?
Answer. 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 (Eph. 5:3; I Cor. 6:18), gestures, words,
thoughts, desires (Matt. 5:28), and whatever can entice men thereto (Eph. 5:18; I Cor. 15:33).
Lord’s Day 41:

Marriage for God’s Sake
I. The covenant bond and the bond of c. Thus in matrimony: love

matrimony. of another is adultery.
A. The relation between the two
maintained in Scripture. II. Covenant-breaking and adultery.
1. The Old Testament: Isaiah A. Thus in Scripture.
54:5; Jeremiah 3:14; Hosea 1. Adultery begins in the cove-
2:19, 20; Psalm 45; Song of nant between God and man.
Solomon. a. Because that covenant re-
2. The New Testament: Mat- lation is fundamental.
thew 22:1-14; 25:1-10; Eph. b. Because faithlessness in
5:32, 33; Revelation 19:7. that covenant affects our
B. Explanation of this relation. whole life, causing adul-
1. Covenant is a communion of tery in matrimony too.
life. 2. Thus emphasized in the Word
a. Such in the triune God. of God.
b. Such between God and a. The Old Testament Israel
His people. is a harlot, whoring after
c. Such between man and other gods.
wife. b. In the New Testament the
2. Based on likeness. apostate church is the
a. The essential likeness in great harlot, Babylon.
the Godhead. B. Explained principally.
b. The image-likeness in 1. Sin is adultery.
man. a. Man violates the cove-
c. The natural image- nant bond of God.
likeness of the woman b. Establishes a covenant
taken out of the man; bond with the devil,
bone of his bone. whores after him; spiritu-
3. An exclusive relation. al adultery.
a. Thus in the Trinity; an 2. This spiritual adultery be-
exclusive divine love. comes reflected in the natural
b. Thus in God’s covenant adultery.
with us; we cannot serve
God and Mammon.
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a. Normally, the principle of III. Grace and the marriage bond.

matrimonial life is the A. Principally restored.
love of God. 1. God maintains His covenant.
b. From this principle, mar- a. His love everlasting.
riage will be a reflection b. Does not divorce His
of God’s marriage with people though they are
us. adulterers.
c. Sin destroys both: the c. Looks up his adulterous
principle and the reflec- wife, cleanses her, and re-
tion of it. Changes it into stores the bond forever.
adultery. 2. In Christ Jesus.
C. The practice of it in actual life. a. In whose incarnation God
1. Outside the tie of matrimony. unites Himself with us.
a. Young men and young b. In whose death God rec-
women before marriage. onciles us unto Himself.
b. Living a devilish imita- c. By whose Spirit He draws
tion of the matrimonial us into union with Him-
covenant bond. self.
2. Breaking the tie of matrimo- B. Controls our marriage life.
ny. 1. A reflection again of the
a. Principally a turning from communion of life between
the one husband by the Christ and His church.
one wife, and vice versa. 2. A reflection of that commun-
b. Either by: ion of love existing between
1) Divorce. Christ and His church.
2) Legally maintaining a. Also revealing itself in
the one and having in- willingness to forgive one
tercourse with the another.
other. b. Divorce not necessary,
3. Sins unspeakable which yet though allowable on the
must be mentioned. basis of adultery.
a. Men with men doing that 3. A reflection of the exclusive
which is unseemly. union in the one man and the
b. Self-pollution of men and one woman.
women, etc. 4. A reflection of the purity of
4. Thus an adulterous world. that union. Our body a tem-
a. Both spiritual and natural. ple of the Holy Spirit. Desire
b. In lower and higher socie- to flee from all uncleanness
ty. as Christ loves His church in
c. Manifest not only in actu- purity.
al deed, but in speech, 5. Finally, a means for the reali-
dress, gesture, pictures, zation of the spiritual union
suggestions, colors, plays, between Christ and His
and general manifesta- church.
tions of life. C. Practically a battle.
1. Not perfectly delivered.
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2. Therefore we must fight. smacks of sin. Let it not

a. Inwardly; watch and pray. be named among you.
b. Outwardly; versus an 3. In the shadow of the cross.
adulterous world; selec- a. Though your sins be as
tion of friends, of litera- scarlet, there is for-
ture, of speech, dress, giveness there.
gesture, suggestions, etc. b. And if you have sinned in
Avoidance of whatever this respect, sin no more.
LORD’S DAY 42
Question 110. What doth God forbid in the eighth commandment?
Answer. God forbids not only those thefts (I Cor. 6:10) and robberies (I Cor. 5:10) which are punisha-
ble 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 (Luke 3:14, I Thess. 4:6),
whether it be by force, or under the appearance of right, as by unjust weights (Prov. 11:1), ells, measures
(Ezek. 45:9-11; Deut. 25:13), fraudulent merchandise, false coins, usury (Ps. 15:5; Luke 6:35), or by any
other way forbidden by God; as also all covetousness (I Cor. 6:10), all abuse and waste of His gifts.
Question 111. But what doth God require in this commandment?
Answer. 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 (Matt. 7:12); further also that I faithfully labor, so that I may be
able to relieve the needy (Prov. 5:16; Eph. 4:28).
Lord’s Day 42:

The Christian’s Attitude Toward the Goods of this World
I. Living as possessing nothing. b. But stewardship.

A. God is sole possessor. C. This relation denied by sin.
1. Because He is Creator. 1. Sin a denial of God’s sover-
2. Because He alone preserves eignty.
all things. 2. Hence, man is a thief in rela-
3. Because such is His ordi- tion to God first. The stew-
nance. He did not abdicate. ard acts as the proprietor.
B. Man never more than steward. 3. Therefore the sin against the
1. This denied by Socialism of eighth commandment in all
all forms. its forms:
a. It says: no private prop- a. As it is punished by the
erty. magistrate.
b. But claims that all things b. As it is not punished by
belong to man in com- the magistrate.
mon. c. As the magistrate himself
2. And is the basis for the true steals.
conception. D. The relation restored by grace.
a. No absolute property, ei- 1. The Christian by grace con-
ther of individual or fesses to be God’s property.
community.
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2. Confesses that all things he b. Seeks as much as possible

possesses are God’s property. of them.
3. Therefore it follows: c. Covetousness, resulting
a. That the Christian will re- in stealing.
ceive earthly things only C. Restored in a higher sense
in God’s way. through Christ.
b. That with relation to them 1. The child of God lives in
he is a faithful steward. hope.
c. That he consecrates him- a. God prepared him a city.
self and all things to God. b. Of that eternal city he is
d. That he is confident that citizen.
his heavenly Father will c. It is the object of his
care for them. No social hope.
problem. 2. Therefore he seeks:
a. Not the things that are on
II. Living as expecting all. the earth.
A. The heavenly things are ultimate. 1) Not as if they were
1. Man created with a view to sinful in themselves.
eternity. 2) But they are not his
2. His calling: treasure.
a. Temporally: to stand in 3) Therefore they serve
God’s battle. him simply as a
b. Stretch himself to the means to an end.
heavenly good of the b. But things that are above.
eternal covenant. 1) He expects to be heir
3. Therefore all earthly things of all things; that
are means to an end. eternal kingdom is the
B. This relation marred through sin. object of his aspira-
1. Man separated himself. tion.
a. From spiritual things. 2) Therefore he does not
b. From eternal things. steal. Is willing to
2. He has his part in this world. suffer loss, yea, even
a. He desires nothing else. of all things, and
b. He strives for nothing counts them but dung
else. for the excellency of
3. Therefore he steals. Christ.
a. Each individual seeks the
things below.
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LORD’S DAY 43
Question 112. What is required in the ninth commandment?
Answer. That I bear false witness against no man (Prov. 19:5, 9; 21:28), nor falsify any man’s words
(Ps. 15:3); that I be no backbiter, nor slanderer (Rom. 1:29, 30); that I do not judge, nor join in condemning
any man rashly or unheard (Matt. 7:1ff.; Luke 6:37); but that I avoid all sorts of lies and deceit (Lev. 19:11)
as the proper works of the devil, unless I would bring down upon me the heavy wrath of God (Prov. 12:22;
13:5); likewise, that in judgment and all other dealings I love the truth, speak it uprightly, and confess it (I
Cor. 13:6; Eph. 4:25); also that I defend and promote, as much as I am able, the honor and good character
of my neighbor (I Pet. 4:8).
Lord’s Day 43:

The Power of an Evil Tongue
I. Its cosmopolitan wickedness. c. His spirit of revolution,

A. As described in James 3. disobedience, and strife.
1. The tongue: d. His lust and vile passions,
a. Mentioned as the instru- deception and covetous-
ment of human speech. ness.
b. Used here as a figure of 2. Particularly with a view to
all that is implied in hu- the subject in the ninth com-
man language: the spo- mandment:
ken word, the printed a. False testimony in judg-
page. ment.
2. A world of iniquity. 1) By the witnesses.
a. The figure. We some- 2) By lawyers. So fa-
times speak of a micro- mous for this that
cosmos, of a world, a their names are some-
city. times pronounced “li-
b. Meaning: the whole ars.”
world in all its phases is 3) By the judge.
represented from the b. In private life.
point of view of its iniq- 1) As in backbiting, talk-
uity. ing in the dark, ser-
c. Therefore the tongue a pent-like, writing of
world of iniquity. Ex- unsigned letters.
presses that there is no in- 2) Slander, by simply
iquity conceivable which creating an untruth;
cannot be committed by by telling the truth in
the tongue. It is cosmo- a wrong setting; by
politan. adding to or subtract-
B. In actual life. ing from the truth. Or
1. In general. By the tongue even by a gesture, a
one expresses: smile, a shrug of the
a. His hatred of God and the shoulders. By silence
neighbor. when we should
b. His adoration of other speak.
gods.
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3) In the forms of our 2. In particular, with a view to

conventional life: a the lying tongue.
polite welcome with a a. It liberates the wicked,
hateful heart, a social condemns the righteous.
smile, etc. Frees Barabbas, crucifies
4) In business: cutting Christ.
down the prices that b. Deprives one of name and
are first raised; the reputation.
biggest strawberries c. Sets brother against
on the top of the box; brother, makes strangers
an agent pretending to friends.
seek your interest, but d. Causes contention, strife,
meaning his own hatred, wars, revolution.
pocketbook. Surely a e. Ruins churches and na-
cosmopolitan wick- tions, a little fire causing
edness. a great conflagration.
II. Its universal influence. III. Its hellish origin.

A. Meaning of the text in James. A. In the beginning.
1. The course of nature. 1. Originally not so.
a. Literally meaning, as the a. Apostle does not mean to
Dutch has it, “the wheel say that the tongue as
of our birth.” such is an evil instrument.
b. Meaning (though there b. Man was made in God’s
are many interpretations), image, in true knowledge,
the wheel that is set re- righteousness, and holi-
volving at our birth. ness.
Therefore the entire c. The tongue employed in
course of life, individual- His service. He was
ly, religiously, socially. God’s prophet and spoke
2. Set on fire by the tongue. the truth in love.
a. The tongue is a fire. 2. But through a covenant with
b. Causes conflagration. the devil.
c. Sets fire to the entire a. He is a liar whose name is
course of life. Corrupts it “slanderer.” He speaks of
morally and spiritually in himself when he lies.
all its relations. b. In paradise he wagged his
B. In actual life. serpent tongue. Man
1. In general. heeded his word, reject-
a. Think of the spoken ing God’s.
words in a Christless pul- c. Became a liar by nature.
pit, a godless school, an His tongue was lit from
infidel university, etc. hell and became a world
b. Here the tongue sets fire of iniquity.
to life. B. Continually.
1. He is a friend of the devil.
89
a. There is spiritual fellow- well by painting the pump

ship between the wicked handle.
and their father the devil. 2. The source must be cut off.
b. A continual influence a. Back of the tongue lies
from the father of lies. the heart filled with evil.
2. A continual burning. b. Back of the heart lies hell,
a. Of hatred of God and of spiritual communion with
one another. the devil.
b. Of the fire of envy at an- c. The supply from hell
other’s welfare. must be cut off.
c. Of malice, wishing one’s B. Reality in Christ.
evil, and all vile passions 1. He cut the connection.
of sin. a. By paying the price of re-
3. The tongue in the service of demption.
that all. b. By actually delivering us
a. Is continually set on fire by the power of His
from hell. grace.
b. And continually spreads 2. He establishes a new connec-
the conflagration. tion.
a. He is the truth and the
IV. Its only cure. life.
A. Necessity. b. And unites us to Himself.
1. Worldly cures inefficient. 3. Conclusion:
a. Such as: education, so- a. An evil tongue a bad sign.
cial reform, mutual well- Suggests intimate fellow-
being, necessity of trust ship with the devil.
in business. b. All guilty, but forgiveness
b. Inefficient: do not touch in Christ’s blood.
the cause. You cannot c. Our calling to fight. The
check a flood pouring evil tongue must not walk
through a break in the among us; must speak the
dike by dipping water out truth in love.
of it. Neither sweeten the
90
LORD’S DAY 44
Question 113. What doth the tenth commandment require of us?
Answer. 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
(Rom. 7:7ff.).
Question 114. But can those who are converted to God perfectly keep these commandments?
Answer. No; but even the holiest men, while in this life, have only a small beginning of this obedience
(Rom. 7:14); yet so, that with a sincere resolution they begin to live not only according to some, but all the
commandments of God (Rom. 7:22, 15ff.; James 3:2).
Question 115. Why will God then have the ten commandments so strictly preached, since no man in
this life can keep them?
Answer. First, that all our lifetime we may learn more and more to know our sinful nature (I John 1:9;
Rom. 3:20; 5:13; 7:7), and thus become the more earnest in seeking the remission of sin and righteousness
in Christ (Rom. 7:24); 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 (I Cor. 9:24; Phil. 3:12-14).
Lord’s Day 44:

A Parting Glance in the Mirror of the Law
I. Revealing our imperfection. b. From the viewpoint of its

A. In the light of the command- spiritual condition.
ments. 1) The condition of our
1. In the narrowest sense. heart is determined by
a. The tenth commandment the spiritual, ethical
refers to the sin of covet- condition of our very
ousness. nature.
b. As such it implies: 2) According to the tenth
1) You shall not yearn commandment, the
after worldly goods law requires that our
given to your neigh- inner nature and all
bor. that proceeds from it
2) You shall be satisfied shall be pleasing to
and live in thankful God.
trust. B. Our own heart in the light of it.
2. Somewhat wider. 1. According to the testimony of
a. You shall not seek the Scripture.
things on earth. a. The apostle John declares
b. But the things in heaven. two things.
3. In its widest sense. 1) Whosoever is born of
a. Refers to our whole inner God does not sin.
life in distinction from 2) He who says that he
our outward action; to our has no sin deceives
thinking, willing; ulti- himself.
mately to our heart, b. The same in Romans 7.
whence are the issues of 1) The Christian has a
life. desire after God’s
law.
91
2) Yet in him, i.e., in his b. And of hidden things.

flesh, dwelleth no 3. Leads to:
good thing. a. Self-righteousness.
2. According to our experience. b. Lack of watching and
Three things we experience prayer.
in the light of the law. c. Life of sin and licentious-
a. That there is a principle, ness.
for there is a desire to live B. But the desire for perfection kin-
according to God’s pre- dled. The preaching of the law:
cepts. 1. Creates a profounder
b. That this principle con- knowledge of sin.
cerns the whole law. a. The light of the law
1) We love all God’s shines more brightly.
precepts. b. The dark places in our
2) We hate all sin. sinful nature exposed.
c. That it is only a principle. 2. Works in us:
The very holiest possess- a. Daily humiliation.
es but a small beginning. b. Continual realization of
3. Conclusion. the need of the cross and
a. The child of God seeks of the grace of Christ.
no excuse in grace — let c. A richer realization of the
us sin that grace may abundance of His grace.
abound. d. A deeper feeling of grati-
b. But he knows of a strug- tude that we are delivered
gle. He possesses the from so deep a misery.
new life. In the light of it 3. Leads to prayerful battle.
he condemns self and a. A realization that we are
fights the good fight. debtors to live after Him.
b. A feeling of weakness to
II. Kindling a strong desire for perfec- live without Him.
tion. c. A continual battle while
A. Perfectionism condemned. It: clinging to Him.
1. Presupposes a superficial 4. Quickens the life of hope.
knowledge of the law. a. A longing to be delivered
a. The outward letter. from the body of this
b. External obedience. death.
2. Rooted in a false conception b. A certainty of our calling
of our own heart. and election.
a. No knowledge of spiritual c. A stretching of ourselves
things. to heavenly perfection.
92
LORD’S DAY 45
Question 116. Why is prayer necessary for Christians?
Answer. Because it is the chief part of thankfulness which God requires of us (Ps. 50:14, 15); and al-
so, 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 (Matt. 7:7, 8; Luke 11:9, 13; Matt. 13:12; Ps. 50:15).
Question 117. What are the requisites of that prayer which is acceptable to God and which He will
hear?
Answer. First, that we from the heart pray to the one true God only, who hath manifested Himself in
His Word (John 4:22, 23), for all things He hath commanded us to ask of Him (Rom. 8:26; I John 5:14);
secondly, that we rightly and thoroughly know our need and misery, that so we may deeply humble our-
selves in the presence of His divine majesty (John 4:23, 24; Ps. 145:18); thirdly, that we be fully persuaded
that He, notwithstanding that we are unworthy of it (II Chron. 20:12), will, for the sake of Christ our Lord,
certainly hear our prayer (Ps. 2:11; 34:18, 19; Is. 66:2), as He has promised us in His Word (Rom. 10:13;
8:15, 16; James 1:6ff.; John 14:13; Dan. 9:17, 18; Matt. 7:8; Ps. 143:1).
Question 118. What hath God commanded us to ask of Him?
Answer. All things necessary for soul and body (James 1:17; Matt. 6:33), which Christ our Lord has
comprised in that prayer He Himself has taught us (Matt. 6:9, 10ff; Luke 11:2ff.).
Question 119. What are the words of that prayer?
Answer. Our Father which art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be
done in 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.
Lord’s Day 45:

Prayer in General
I. Our need of prayer. 3. Explanation of the question.

A. As the highest expression of grat- a. The Christian knows the
itude. experience of living apart
1. Question. from God.
a. Not whether prayer is ob- b. But he was redeemed.
jectively a necessary c. And he received a new
work. life.
b. But why a Christian has d. That new life seeks God
need of prayer subjective- because it is of Him.
ly. Without prayer he e. Therefore his heart is
cannot live. drawn in gratitude toward
2. Illustrations of the question. the living God and in
a. Why does the compass principle thirsts after
draw north? It is drawn Him.
thither. f. The expression of this in
b. Why does the plant turn praise, petition, repent-
toward the sun? It loves ance, adoration, joy, sor-
the light. row, trust, fear, is prayer.
c. Thus the soul of the Prayer is the response of
Christian is drawn toward our heart to the drawing
God, because by grace he of the covenant tie that
has learned that “it is binds us to God in Christ.
good His face to seek.”
93
Therefore prayer is a ne- c. That thus we live in Him.

cessity for the Christian. d. That from this conscious-
B. As the opening of the soul to ness of our life in Him we
God. pray.
1. The Christian lives from God B. From this follows the true atti-
through Christ. tude.
a. His life is in God. Not 1. That we pray to the true God
only in its first reception, only.
but continually. 2. That we pray according to
b. He must live from Christ His Word.
as the branch from the 3. That we pray from the heart
vine. in sincerity and truth.
2. Continually needs: 4. That we pray in humility.
a. The Spirit of God through 5. That we pray in the assurance
Christ. of being heard.
b. The grace of God realized
in him through that Spirit. III. The contents of prayer (embodied in
3. This Spirit and grace given to the Lord’s Prayer).
those who pray. A. Significance of the Lord’s Pray-
a. God draws the soul and er.
gives it grace. 1. Designed to teach us how to
b. Through grace the soul pray.
hungers and thirsts after a. The disciples asked,
perfect righteousness. “Lord, teach us to pray.”
c. In that hunger that soul b. The Lord’s Prayer is an
opens itself in prayer. answer to that petition.
d. God fills that petitioning 2. Hence, a model prayer.
soul with His Spirit and a. Not simply to copy.
grace. b. But to study the princi-
ples embodied.
II. Our attitude in prayer. c. And thus to learn the art
A. The controlling principle: in of prayer.
Christ’s name. B. Its principles.
1. Does not mean: 1. Teaches the true knowledge
a. That we simply close our of God.
prayer with the phrase “in a. Our Father.
Jesus’ name.” b. But in heaven.
b. Neither that we simply 2. Teaches to seek God and His
pray upon the authority of cause.
Jesus. a. The first three petitions
2. Does mean: devoted to God: His
a. That we are ingrafted into name, His kingdom, His
Him. will.
b. That in our inmost mind b. Then half of the prayer is
we are controlled by His finished.
Spirit.
94
3. Teaches not to seek the a. For in such prayer our

things below. soul is open unto God.
a. Daily bread. b. And He will give us His
b. For this day. grace and Spirit.
c. Tomorrow will take care 2. Thus we shall grow assured.
of itself. a. God always hears prayer.
4. Teaches to seek the things of b. That we do not always
the Spirit. experience this is largely
a. A longing for for- due to imperfections of
giveness. our prayer.
b. For perfection, deliver- c. The more we pray in
ance from evil. harmony with His will,
5. Teaches calm assurance. the more we shall find
a. For God’s is all the pow- Him as a God who
er. heareth prayer, who never
b. And that forever. casts off those who come
C. Conclusion. Thus praying: unto Him.
1. We shall grow in grace.
LORD’S DAY 46
Question 120. Why hath Christ commanded us to address God thus: “Our Father”?
Answer. That immediately, in the very beginning of our prayer, He might excite in us a childlike rev-
erence for and confidence in God, which are the foundation of our prayer, namely, that God is become our
Father in Christ (Matt. 6:9), and will much less deny us what we ask of Him in true faith than our parents
will refuse us earthly things (Matt. 7:9-11; Luke 11:11; Is. 49:15).
Question 121. Why is it here added, “Which art in heaven”?
Answer. Lest we should form any earthly conceptions of God’s heavenly majesty (Jer. 23:24), and
that we may expect from His almighty power all things necessary for soul and body (Acts 17:24; Rom.
10:12).
Lord’s Day 46:

The Address
I. Expressing filial love. dividualistically, but in

A. Our Father. communion of saints.
1. Who is addressed. b. Exclusive of all the
a. Not only the First Person. world. You cannot recite
b. But the triune God. the Lord’s Prayer in vari-
2. How He is our Father. ous gatherings, as in pub-
a. First by adoption. lic schools, congress, and
b. Secondly, by birth, re- other mixed assemblies.
generation. Here no universal Father-
c. All for Christ’s sake. hood, but the Fatherhood
3. The meaning of the plural. in Christ.
a. Inclusive of all the breth- B. The attitude expressed.
ren. We do not pray in-
95
1. Consciousness of our son- 3. Hence the meaning:

ship. a. That we may not think
a. In the judicial sense. God earthly, limited, our
b. In the spiritual sense. equal.
2. Consciousness of our com- b. But heavenly, infinitely
munion with the brethren. above us in majesty and
a. Cannot separate our- glory.
selves. c. And as having the power
b. And express this address. to fulfill all our petitions.
3. Consciousness of our separa- B. The attitude expressed.
tion from the world. 1. A proper contrast.
4. The assuming of the right a. “Our Father” brings Him
attitude toward God and to- very near, causes us to
ward one another. dwell in His tent.
a. Child-like love. b. “Who art in heaven” ex-
b. Humble trust. alts Him very highly and
c. Longing after His fellow- causes us to bow down in
ship. the dust.
d. A pledge of obedience. 2. Hence, humility and fear.
e. Love of the brethren; un- a. With Him dwell the low-
less one can assume this ly.
attitude in principle and b. The contrite of heart.
in this sense begin his c. But He resisteth the
prayer by “Our Father,” proud.
he cannot pray. d. And we must not speak to
God as to our next-door
II. Profound reverence. neighbor.
A. Who art in heaven. 3. But also peace and trust.
1. God is omnipresent. a. Our Father is in the heav-
a. He fills all things. ens.
b. Is far above all things. b. He does all His good
c. In Him we live and move pleasure.
and have our being. c. I may well surrender my-
d. Must never put Him far self to Him.
away in our prayers. 4. Conclusion:
2. Yet He is in heaven. a. Thus a preparation for
a. The reference is to the true prayer.
heaven of glory. b. Placing us in the proper
b. Where God reveals Him- attitude toward Him.
self in all the beauty of c. Filling our hearts with the
His majesty. expectation that all our
c. Where the angels see His petitions shall be heard.
face.
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LORD’S DAY 47
Question 122. Which is the first petition?
Answer. “Hallowed be Thy name” (Matt. 6:9); that is, grant us, first, rightly to know Thee (John 17:3;
Jer. 9:23, 24; Matt. 16:17; James 1:5), and to sanctify, glorify, and praise Thee in all Thy works, in which
Thy power, wisdom, goodness, justice, mercy, and truth are clearly displayed (Ps. 119:137, 138; Luke 1:46;
Ps. 145:8, 9); 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 (Ps.
115:1; 71:8).
Lord’s Day 47:

The First Petition
I. The meaning. d. Worthy to receive all the

A. God’s name. adoration. Hence, the
1. The first petition begins with Christian is taught to pray
God in His revelation. that this name:
a. Our prayer concerns God B. Be hallowed.
above all. 1. Meaning:
b. Hence, the true a. To hallow is to set aside.
knowledge of Him is b. God is unique and sepa-
first. rate from all creatures in
c. And His glory must be His infinite virtues.
supreme. c. His name must not be
d. Hence: confused or mentioned
2. The name of God. together with that of any
a. The name is the revela- creature.
tion of the nature or being d. To hallow that name is to
of anything. attribute to God all His
b. God’s name is the expres- distinct glories.
sion of all that is within 2. Implies:
the infinite God. a. That I rightly know Him.
c. As it is revealed to us. 1) Not simply with a
1) Whether it be in the theoretical knowledge.
proper names. 2) But with a spiritual
2) Or in the works of His knowledge of love.
hands. b. That I may praise and
3) Or in the Word of His glorify Him.
truth. c. That I may speak with
3. Expresses that He is God. reverence of all His won-
a. Absolutely unique. There drous works.
are many creatures, but d. And that I may do this in
there is no god beside word and deed.
Him.
b. Blamelessly good. II. The realization.
1) In Himself. A. Not by nature.
2) For all His creatures. 1. Carnal mind is enmity against
c. Perfectly glorious. God.
2. Cannot know Him.
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a. May know many things III. The spiritual attitude expressed.

of God. A. Love of God.
b. But does not know Him 1. Can only rise from the regen-
in love. erated heart.
3. Will not hallow Him and a. True, it petitions that we
sanctify His name. Takes His may hallow His name.
name in vain. b. But presupposes that we
B. But God sanctifies our mind. in principle already do
1. Through Christ our great this.
prophet. c. Hence, this no prayer for
a. Who as the Son entered unsanctified lips.
into our flesh. 2. And the deepest motive is
b. Atoned for all our sins love.
and guilt and for the a. God is all for him who
darkness of our mind. prays this petition.
2. By the Spirit of grace. b. Hence, His name must be
a. Christ is glorified and re- made great. Through
ceived the Spirit. Himself, about Him, in all
b. And by this Spirit oper- things, till all that blas-
ates in the church. phemes and desecrates
3. He makes our hearts a sanc- that name be destroyed,
tuary for His name. and all things speak of
a. Dissipates the darkness. His glory.
b. Uproots the enmity. B. Humiliation.
c. Reveals the beauty and 1. Remember this is a prayer.
glory of His name in a. Not simply a statement or
Christ. a pious wish.
d. Causes us to sanctify that b. But an earnest petition.
name over against our 2. And therefore a humble con-
own sin in sorrow and fession.
contrition. a. In myself undone, inca-
e. Pours out the love of that pable of sanctifying Thy
name in our hearts. name.
4. And thus we hallow that b. Even after I receive
name. grace, inclined to dishon-
a. Not in perfection but in or Thee.
principle. c. Hence, Lord, give Thou
b. Hence the prayer: make me grace and make my
me more and more to heart Thy sanctuary, that
sanctify and glorify Thy I may hallow Thee.
name.
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LORD’S DAY 48
Question 123. Which is the second petition?
Answer. “Thy kingdom come” (Matt. 6:10); that is, rule us so by Thy Word and Spirit, that we may
submit ourselves more and more to Thee (Ps. 119:5); preserve and increase Thy church (Ps. 51:18); destroy
the works of the devil (I John 3:8; Rom. 16:20) 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
(Rev. 22:17, 20), wherein Thou shalt be all in all (I Cor. 15:15, 28).
Lord’s Day 48:

Prayer for the Kingdom’s Coming
I. The idea of the kingdom. a. Not simply in heaven.

A. A kingdom of God. b. But from heaven, in all
1. The second petition prays for the universe.
the kingdom’s coming in its c. For we expect new heav-
finality. ens and a new earth, unit-
2. It will be a kingdom in which ed in Christ.
God is King supreme. 2. Yet heavenly.
3. A kingdom in which He will a. Must not think earthly of
reign in love. the future state.
4. A kingdom in which all shall b. For all things shall be
be willing to be subject to made heavenly in their fi-
Him. nal regeneration.
B. A kingdom of Christ. 3. Conclusion:
1. Christ shall continue to reign. a. God all in all.
2. But under God. b. Through Christ.
3. And this in harmony with I c. With us.
Corinthians 15:28. d. In heavenly glory.
C. It will be a kingdom of God’s e. Reigning forever. Such is
people. the kingdom for which
1. Abundantly taught in Scrip- we pray.
ture.
a. Theirs is the kingdom of II. The coming of that kingdom.
heaven. A. Earthly picture of it in Paradise.
b. They shall inherit the 1. God made the world a king-
kingdom. dom.
c. They shall sit on thrones, 2. He made man king-servant.
in Christ’s throne. 3. But the king with his king-
d. They are a royal priest- dom were earthy; Adam was
hood. a little lower than the angels.
2. As king-servants. B. Established after the fall.
a. Kings with relation to all 1. A kingdom of darkness estab-
things. lished through sin.
b. Servants with relation to a. First among the angels.
the living God and Christ. b. Through them among
D. A kingdom of heaven. men.
1. Universal.
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2. But God executes His coun- 2. Shall appear as Judge.

sel. 3. Shall finish His work.
a. God has anointed His Son 4. Shall make all things new.
King over all. 5. Shall subject Himself to the
b. To break the dominion of Father as King over all.
the devil and through the
way of sin and grace es- III. The prayer for its coming.
tablish the kingdom of A. A personal prayer.
heaven. 1. The standpoint of him who
3. This revealed. prays.
a. Immediately after the fall; a. He possesses the life of
enmity against the ser- the kingdom.
pent. b. Yet all is imperfect.
b. All through the old dis- 1) Sin within.
pensation in the children 2) Reign of darkness
of the kingdom. Abel, without.
Enoch, Noah, the patri- 3) The church still in the
archs. battle.
c. In Israel’s theocracy as a 4) The heavenly things
type and shadow. not yet revealed.
C. Centrally realized in Christ. 2. Hence, first of all, personal.
1. In the incarnation. a. Let not the kingdom of
2. In the atonement, in the darkness reign over me.
founding of His kingdom. b. But Thy kingdom prevail
3. In His glorification the re- in my heart.
ceiving of the kingdom. B. A prayer for the church.
D. Spiritually realized in our own 1. Which is still in the heat of
hearts. the battle.
1. Christ sends out His Spirit, 2. Which must be preserved in
the kingdom Spirit. the midst of the battle.
2. This Spirit creates within us 3. Which must be extended
the kingdom life. through the battle.
3. In the principle of this Spirit C. A prayer for ultimate glory.
of kingdom life we reign with 1. Expressing the desire that the
Christ. Lord may now reign.
4. And this reign reveals itself 2. That He may quickly come
antithetically in the world. through all the events of this
E. Will complete the kingdom in present time.
His day. 3. That He may finally come in
1. Christ shall come again. the power of His glory.
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LORD’S DAY 49
Question 124. Which is the third petition?
Answer. “Thy will be done in earth, as it is in heaven” (Matt. 6:10); that is, grant that we and all men
may renounce our own will (Matt. 16:24; Tit. 2:12), and without murmuring obey Thy will (Luke 22:42),
which is only good; that so every one may attend to and perform the duties of his station and calling (I Cor.
7:24; Eph. 4:1) as willingly and faithfully as the angels do in heaven (Ps. 103:20).
Lord’s Day 49:

Oneness With God’s Will
I. His will in relation to us. a. First, all-comprehensive.
A. With a view to God’s counsel. b. Secondly, efficacious and
1. God and man possess a will. irresistible.
a. It is plain that this prayer c. Thirdly, absolutely free
arises from the fact that and sovereign.
there is a will in God and d. Hence, with relation to
also in man; this prayer that will of God’s coun-
deals with the proper rela- sel, our will is passive.
tion between the two. The realization of this
b. By “will” we understand will of God does not de-
that property of any being pend on our choice.
or nature whereby it can B. As will of command.
freely and consciously 1. Man also possesses a free
decide and act (compare, will.
e.g., a tree and a man). a. Not in the absolute sense.
c. Thus with God: God is a 1) Not so that he can al-
willing Being; free, de- so determine what is
termining, acting accord- good and what is evil.
ing to His free determina- 2) Neither thus, that he
tion. is not dependent even
d. Thus man. Made after in his will; he is.
God’s image. Possesses a b. But in the sense that what
rational nature. A will. man does he performs ac-
And in this petition we cording to the conscious
are concerned with the at- choice of his heart and
titude of our will in rela- mind. He is a free acting
tion to God’s will. agent.
2. Distinguished: 2. God alone, however, deter-
a. God’s will of decree, His mines:
counsel. a. First of all, God alone is
1) Also called His secret sovereign.
will. b. God alone is good.
2) But less correctly so. c. Hence, He alone can de-
b. His will of command. termine what is good and
1) His will for us. evil.
2) In spiritual, ethical d. He commands and wills
sense. that His servant freely
3. His will over us: choose that which He de-
101
clares good, and reject 1) Not when all things

that which He declares are smooth and in
evil. harmony with our
3. History. own desire.
a. In Paradise man was free 2) But when things turn
in a peculiar sense; could against us: adversity,
choose the good and also suffering, sorrow,
the evil. grief.
b. Through the Fall man is 3) Then passively diso-
become a slave of sin, so bedient: maintain our
that he can only freely own judgment, our
choose for sin and not for own desire, our own
good. will against God’s
c. By grace he is principally will. And the result
delivered, but with the is: distrust, rebellion,
flesh battling against the dissatisfaction with
new principle of life in the way, envy and
Him. fretfulness.
3. Hence, this prayer with re-
II. Our will in relation to Him.
gard to God’s will of decree
A. With regard to the will of God’s
perfectly in order.
counsel.
a. Implying first, that we
1. Some think that this petition
may renounce our own
can apply only to God’s will
will.
of command.
b. That thus we become pas-
a. Because the will of His
sively obedient, receiving
counsel He executes and
confidently and content-
we have nothing to do
edly from the hand of our
with it.
Father in heaven that
b. Because this will of
which He gives us and
God’s counsel is surely
determines over us.
executed always. No
4. How? With our eye on the
need of praying “Thy will
Lord.
be done.”
a. His wisdom: He knows
c. Hence, impossible of ap-
the way and knows at all
plication here.
times what is best for His
2. Yet a mistake.
children.
a. True, we do not carry out
b. Power: He is God alone,
the will of God’s counsel;
and controls all things,
He does it.
even the enemy. Nothing
b. But this does not mean
evades or frustrates His
that our own will is in no
power.
way concerned with that
c. Love: He loved us with
will of God’s decree in as
an eternal love. So, that
far as it touches us.
c. We feel this: He gave His only begot-
ten Son. Shall we then
102
distrust Him, or place our 3. Expresses:

own will over against a. The strong desire that
His? Shall He not freely God’s will may be done:
with Him give us all 1) By me; not only out-
things? Then: My soul wardly, but with
in silence waits for God! heart, mind, soul,
B. In relation to the will of com- strength.
mand. 2) By the church in the
1. From a Pelagian point of world.
view not less strange. 3) By all that breathe, in
a. God commands; reveals the entire earth; for I
what is good and what is hate them that hate
His will concerning our Him.
walk and conversation. b. As perfectly as in heaven.
b. And now we turn to Him 1) There the angels.
with the prayer: Grant 2) But there also the re-
that I may do Thy will. deemed in perfection.
Yes, also others. But 3) And there above all:
first: we. Christ Himself, the
c. Will not God send us Son. In heaven all is
back and say: Yes, that is doing the will of the
your business; you better Father; there is no re-
see that you carry out my bellion or opposition.
precepts? c. Realization of:
2. Yet correct: 1) Weakness and sin
a. First of all, it is the Chris- within, the subtlety of
tian praying: my own sinful heart.
1) Possesses a beginning 2) Enemies and dangers
of new obedience. from without.
2) But that Christian is d. Hence: Our Father in
still far from perfec- heaven, wilt Thou
tion. through the grace of our
3) The very desire for Lord Jesus Christ so
the contents of this dwell in our hearts and
petition, therefore, a minds that we may be
sure sign that one is a more and more delivered
Christian. The natural and kept form the wiles
man surely does not of the devil.
pray this. 1) That all that opposes
b. Secondly, that Christian Thee and Thy will
surrounded by enemies: may be destroyed.
1) The devil. 2) That thus the state of
2) The temptations of final perfection may
this world. These in- come in which Thou
tend to lead him shalt be all in all.
astray.
103
LORD’S DAY 50
Question 125. Which is the fourth petition?
Answer. “Give us this day our daily bread” (Matt. 6:11); that is, be pleased to provide us with all
things necessary for the body (Ps. 145:15; Matt. 6:25ff.), that we may thereby acknowledge Thee to be the
only fountain of all good (Acts 17:25; 14:17), and that neither our care nor industry, nor even Thy gifts, can
profit us without Thy blessing (I Cor. 15:58; Deut. 8:3; Ps. 127:1, 2); and therefore that we may withdraw
our trust from all creatures and place it alone in Thee (Ps. 62:11; 55:22).
Lord’s Day 50:

The Fourth Petition
I. An expression of satisfaction. 3) Neither because we

A. Meaning of the prayer. have a right to bread
1. Earthly bread. and water, as it is
a. This sometimes denied. sometimes put. Have
There are people, falsely no right to anything in
spiritually minded, who self; have a right to all
imagine that it would be things in Christ.
far beneath the Christian 4) But surely because it
to pray for things earthy. is wrong to set our
Hence: spiritual bread, heart on it and to pray
the bread of life is here for it.
meant. B. Hence, no seeking of things be-
b. But this wrong. Here low.
plainly bread, earthly 1. The wrong state of mind.
bread, is referred to. The a. With our hearts filled
following two petitions with covetousness and
are for spiritual needs. our mind filled with the
c. Nor anything wrong in things of the earth, aspir-
this. All things we re- ing after earthly treasures.
ceive. And bread we Then these things become
need. the main thing in our life,
2. Bread: an end in themselves.
a. Includes all our necessi- b. We surely then will not
ties: food, drink, raiment, be able to send this peti-
shelter, and all our earthly tion to the throne of
care and provision. grace: Give us this day
b. And at the same time: no bread.
luxuries. 2. The right state:
1) Not because we may a. The pilgrim, traveling,
not have them. seeking the city that hath
2) Neither because the foundations; lives in
Lord does not richly hope, his eye on the glo-
provide for his chil- rious future.
dren.
104
b. All things subservient to b. The Lord does not want

that. He must live as a His child to go to bed
citizen of the future city. with a heart full of worry
And therefore, on the way for tomorrow.
he must have care — so B. Because He desires child-like
much that he may be able trust.
to journey on. 1. God loved them with an eter-
c. Hence, he prays for: nal love.
1) Bread. a. He began His prayer,
2) For this day. Not for “Our Father.”
many years. He does b. This implies that he has
not even know learnt to know his God as
whether he needs it. the One who loved them
This day is sufficient. before the foundations of
the world.
II. An expression of perfect trust. c. And that with a love that
A. This day. is measured only by the
1. Take no thought for the mor- death of His Son.
row. d. How shall He not freely
a. Thus the Lord teaches in give us all things with
His sermon on the mount Him?
b. Thus the apostle Paul tells 2. And He is mighty.
the congregation at Phi- a. Bread comes from Him.
lippi: Be anxious for b. He is never unable to
nothing. provide for His children
2. Does not mean: “we should c. If He thinks that you must
worry!” have bread, so He will
a. This worldly careless- give it every day.
ness. The world just in- 3. And Father cares:
differently shakes its head a. He knows our every need.
and says, “We should b. He knows that you need
worry.” all these things.
b. Neither that we may not c. And He lives tomorrow
provide according as the as well as today.
Lord gives us means. 4. How it behooves us, then, to
The Lord does not mean trust:
to teach anywhere to live a. We must have all our at-
as some do: by the day, tention on the kingdom of
in the sense that they God.
spend every last penny b. But then we must also
every day they receive it. trust that the Lord will
3. But: no worry: take care of the rest.
a. If he happens to be in cir-
cumstances that he has III. An expression of dependence.
enough just for today. A. Acknowledgement that God must
give it.
105
1. Not only for the poor. B. Father must bless it.

a. It would seem so. 1. Possible to be filled unto de-
b. Only when the bread- struction.
basket is empty is there a. Man shall not live by
need to pray this petition. bread alone; must receive
c. And it is undoubtedly true bread in His favor.
that in abundance we are b. Grace is not in things, not
apt to forget our God. in bread either.
2. But also for the rich. 2. Hence, the Lord must make
a. God is sole possessor of our bread a blessing.
all things. We have noth- 3. Thus a beautiful prayer. It
ing of ourselves. teaches us:
b. Hence, He must give it to a. Not to seek the things be-
us; we must receive it low, but the things above.
from Him. b. To trust perfectly in our
c. The world does not heavenly Father with re-
acknowledge this. gard to all things.
d. The child of God knows c. To acknowledge Him in
different by grace, and, all things, and to profess:
therefore, rich or poor, God’s favor is more than
kneels down and prays: meat, His lovingkindness
Father, give me this day to me is more than life.
my daily bread.
LORD’S DAY 51
Question 126. Which is the fifth petition?
Answer. “And forgive us our debts, as we forgive our debtors” (Matt. 6:12); 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 (Ps. 51:1; I John 2:1, 2); even as we feel this evidence of Thy grace in us, that it is our firm
resolution from the heart to forgive our neighbor (Matt. 6:14, 15).
Lord’s Day 51:

The Prayer for Forgiveness
I. Its contents. a. We owe to God to love

A. Sins. Him with all our heart,
1. Meaning of the terms. etc., to aim at His glory,
a. In Matthew 6 the term by walking in the way of
“debts.” That which we His precepts.
owe and have not paid. b. Not to do this is the very
In arrears. opposite.
b. In Luke 11 the term 1. Hatred of God.
“sins.” To miss the mark 2. Dishonoring His
deliberately. name.
2. Relation. 3. Walking in ways of
iniquity.
106
c. So that: we miss the a. Sorrow, not of the world,

mark, are in debt to God, but after God.
become worthy of death. b. Hence, love of God.
d. And the meaning of the
prayer is: cancel the II. Ground.
debt! A. The blood of Christ.
3. Plural: 1. God cannot cancel debt.
a. Emphasizing that we a. He is righteous.
have many sins: more b. And just.
than we can count. 2. Hence:
b. But also bringing before a. Sin must be paid and
our mind our sins very blotted out.
concretely. b. By satisfying the justice
1) Not in the abstract, as of God.
a doctrine. c. By bearing voluntarily, in
2) But concretely: sins love of God, the punish-
of thought and desire ment for sin.
— malice, envy, cov- 3. This in Christ.
etousness; sins of the a. Could never do this our-
tongue; sins of out- selves.
ward walk. And all b. But Christ:
sin. 1) The Son of God.
4. Depravity of our nature. 2) The Sinless One.
a. Responsible. 3) The head of the elect.
b. In Adam. 4) By His perfect sacri-
B. Forgiveness. fice.
1. Objectively: 5) Blotted out our sins
a. Do not impute to us: forever.
1) To dismiss. B. Hence: faith.
2) From the mind. 1. Not unbelief:
3) Not as a fact, but the a. Thus some:
guilt of sin. 1) Sins are blotted out.
b. Hence: 2) To pray for for-
1) Do not think of me as giveness is unbelief.
a sinner. b. Prayer taught before the
2) Be not displeased crucifixion. No longer
with me as a sinner. necessary.
3) Do not deal with me 2. But faith:
as a sinner. a. Surely, I believe that my
c. Let Thy favor rest upon sins are blotted out.
me. b. That is the ground on
2. Subjectively: which I can, may, will,
a. Give it me. and must pray:
b. Dismiss also from my 1) That God may apply
mind. by His Spirit and
3. Disposition: grace,
107
2) The blood of Christ to 2. Because:

me. a. This prayer is the expres-
3) So that I may have sion of the love of God.
peace and by faith ex- b. Impossible without loving
perience the favor of the brother.
God upon me. 3. Because of the “us”:
a. Will you pray for for-
III. The Possibility. giveness
A. By forgiving the brother: b. Of those whom you will
1. Because: not forgive? Hypocrite!
a. Prayer for forgiveness is a B. As:
gift of grace. 1. As:
b. But grace is not divided. a. God forgives.
1) The same grace that b. So we forgive.
impels you to ask for 2. How:
forgiveness, a. In sorrow and repentance.
2) Works in your heart b. And confession.
to forgive the brother. c. In the way of prayer.
c. You feel that grace in d. Completely.
your hearts? e. And without limit.
1) Then you can pray. 3. Be ye therefore followers of
2) Otherwise you are in God as dear children!
the position of repro-
bates.
LORD’S DAY 52
Question 127. Which is the sixth petition?
Answer. “And lead us not into temptation, but deliver us from evil” (Matt. 6:13); that is, since we are
so weak in ourselves that we cannot stand a moment (Rom. 8:26; Ps. 103:14); and besides this, since our
mortal enemies, the devil (I Pet. 5:8), the world (Eph. 6:12; John 15:19), and our own flesh (Rom. 7:23;
Gal. 5:17) 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 (Matt. 26:41; Mark 13:33), till at last we obtain a complete victory (I Thess. 3:13; 5:23).
Lord’s Day 52a:

The Sixth Petition (Qu. 127)
I. Its meaning. appear right and attrac-

A. Temptation: tive.
1. As such: b. Motive and purpose:
a. Definition: temptation is 1) Enmity against God.
the attempt to lead us 2) To cause to sin.
astray from the path of c. Agent:
righteousness and cause 1) The devil.
us to fall into sin, usually 2) Through the world,
by means of causing the which in an ethical
way and service of sin to sense is his kingdom.
108
3) And appealing to the mean to teach us:

flesh. bring me not into cir-
2. In distinction from trial: cumstances of tempta-
a. Agreement: tion. For the whole
1) They are related. world is full of temp-
2) Trial also consists in tation.
making it difficult for 2) Besides, this is the
the flesh to walk in Lord’s purpose with
the way of God’s His people. The an-
covenant. tithesis. You cannot
b. Different: serve God and Mam-
1) Trial does not lie, mon.
never consists in 3) This not the contrast
causing the way of sin in the prayer: But de-
to appear attractive. liver me from evil.
2) Trial does not purpose The meaning is evi-
our fall into sin, as dently: deliver me
does temptation. from evil, so that I am
3) The motive of trial is not led into tempta-
not enmity of God, tion any more.
but love. 2. But surely: the meaning is:
4) In trial God afflicts, lead into:
but also sustains and a. So that the Evil One real-
strengthens. ly has dominion over me.
5) Trial is always for the b. And my heart is seduced.
good of them that 1) The contrast in this
love God and for the petition is that of a
good of the church. positive and negative
B. Lead into: statement.
1. Not: do not bring me into 2) So deliver me from
temping circumstances. the Evil One, and
a. Thus usually. from evil in my heart,
1) God cannot be tempt- 3) That I may at all
ed with sin and Him- times be able to stand
self tempts no one. in the midst of temp-
2) Hence, He could not tations and overcome
possibly lead His the devil.
children into tempta- C. But how possible?
tion, so that they suc- 1. God does not tempt anyone.
cumb. a. He cannot be tempted,
3) And the Lord could cannot love evil, and,
not teach us this peti- therefore, temptation to
tion in that sense. evil has no effect on Him.
b. Yet: b. And for the same reason,
1) Quite impossible that He cannot tempt, for
the Lord here should
109
temptation is rooted in the 2) To watch and to pray

love of sin and darkness. and to trust in Him.
c. Hence, He is not the au- 4. Hence, the prayer:
thor of temptation. a. Lord, grant that this may
2. Yet, He leads into temptation never be necessary. Lead
sometimes, often: me not into temptation.
a. This evident from Scrip- b. But, instead, deliver me
ture: from that evil heart; sanc-
1) David was stirred on tify me more and more.
by God to count the c. And thus deliver also
people. from the clutches and
2) Peter was lead into dominion of the devil,
temptation to deny the that I may at all times
Lord. overcome him.
3) Israel complains:
why dost thou cause II. Significance for our prayer:
us to err from thy A. The spiritual attitude presup-
ways? posed:
b. Explanation: 1. Longing to be pleasing to the
1) We live not of our- Lord at all times in the midst
selves. of the world.
2) But of the grace of the a. True hatred of sin, for
Lord. He must keep God’s sake.
and sustain us every b. And a desire to be pleas-
hour. ing to Him.
3) Hence, if in the world 2. Knowledge of our deceitful
full of temptation the heart:
Lord sets us adrift on a. Not only knowledge of
our own strength, we sin.
must succumb. b. But knowledge of that
3. And necessary: deceit of our heart where-
a. When we stand in our by we are always inclined
own imagination: he that to seek evil.
thinketh he standeth, take c. Knowledge that I cannot
heed, lest he fall. trust myself for one mo-
b. When we live carelessly, ment.
not watching and praying 3. Knowledge of my own impo-
— playing, perhaps, with tence and helplessness.
evil and the Evil One. a. I am evil.
c. Then the Lord leads into b. The only thing that is
temptation to the bitter good in me is that which
end, that He may restore is of grace.
us and teach us, c. And only by that grace I
1) To know ourselves in will be able to stand: in
our sin and weak- the power of God,
ness. through faith.
110
4. Longing for final deliver- 1. Often so little of it.

ance: a. So little real spiritual
a. I shall not be perfectly knowledge of sin, careful
delivered from the Evil avoidance of all sin, true
One till I am delivered horror of sin for God’s
from evil. sake.
b. And this shall not take b. So little realization of the
place till I shall enter into deceitfulness of our own
the perfection of the heart and of our own
heavenly kingdom. helplessness.
c. For this perfection I here c. So much lightheartedness
profess to long. and seeking of occasions
5. Acknowledgement of God’s to sin.
sole sovereignty. 2. Hence, a small principle:
a. The devil may tempt. a. Even in this petition we
b. But God must lead me in- feel how far we are from
to temptation, otherwise the goal.
he can do nothing. b. And well may our prayer
B. Reality: be: teach us to pray!
Question 128. How dost thou conclude thy prayer?

Answer. “For Thine is the kingdom, and the power, and the glory, for ever” (Matt. 6:13); that is, all
these we ask of Thee, because Thou, being our King and almighty, art willing and able to give us all good
(Rom. 10:12; II Pet. 2:9); and all this we pray for, that thereby not we, but Thy holy name, may be glorified
for ever (John 14:13; Ps. 115:1; Phil. 4:20).
Question 129. What doth the word Amen signify?
Answer. 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 (II Cor. 1:20; II Tim. 2:13).
Lord’s Day 52b:

The Doxology of the Lord’s Prayer (Qu. 128, 129)
I. As an adoration. wonderful virtues of

A. As such it is meant in the first the Lord Most High.
place. 2) And then expressing
1. This after all the deepest them before one an-
meaning of prayer. other, before Himself.
a. It is not first of all to re- b. Such adoration is the
ceive something. highest expression of
b. But chiefly to adore the thankfulness.
Lord. 1) Not “to do something
2. How we adore God: for the Lord.”
a. Simply by: 2) But to speak of His
1) Receiving again in glory. Thus the
our own conscious- psalmist of Psalm
ness an impression of 116. He will take the
the glory, of the cup of salvation and
goodness, of all the
111
call upon the name of ness and beauty of

the Lord. His Being is His glo-
3. Thus is this doxology: ry. Whenever God
a. It still addresses our Fa- reveals Himself, it is a
ther which is in heaven. revelation of His glo-
b. Yet no more in humble ry.
petition. 2. The unique character of this:
c. But in adoration. a. Notice that all dualism is
B. Meaning of the adoration: here excluded. The king-
1. Meaning of separate terms: dom, the power, the glo-
a. Kingdom may mean two ry.
things: b. This implies that there is
1) It may refer to the no God beside Him: no
dominion. other kingdom, power,
2) Or it may mean the and glory beside His.
right and actual exer- 3. What follows from this:
cise of ruling. a. That we are not afraid,
3) Here neither exclud- but completely trust in
ed. The Christian our heavenly Father.
here expresses, there- b. That we consecrate our
fore, that God alone all to Him only.
has authority, that He
alone has the preroga- II. As a motive for our prayer.
tive to rule, and also A. First of all for the prayer as such.
that His kingdom ex- 1. Notice the connection:
tends over all. Thine a. The doxology is not
is the kingdom. simply placed alongside
b. Power is of the prayer.
1) Might. Strength of b. But connected by “for.”
mind and will and Hence, a reason.
arm. Ability to exe- 2. First of all, for the fact of
cute His counsel. prayer as such.
2) And therefore ability a. The real character of our
to rule. The Lord not prayer is always
only has the right and acknowledgement of God
privilege to rule. It is as God in thankful love.
not only proper that b. Here the reason stated:
He should rule. But 1) Why did I bow my
He also possesses the knees and humbly
power to maintain His pray?
kingdom. 2) Because God’s is the
c. Glory: kingdom and the
1) God is good and power and the glory
beautiful. forever!
2) The radiation of His 3. This plain:
virtues, of the good-
112
a. If God’s is the kingdom, temptation. His must be

then it is proper that I also the glory of my de-
kneel in worshipful ado- liverance from evil.
ration for this King of
kings. III. Thus the ground of assurance.
b. If God’s is the power, A. What.
then it is plain that all 1. He is able:
things must come to me a. If His is the power and
through Him and that it the glory and the only
behooves me to fall down dominion that is,
in humble petition. b. The He is able to grant
c. If God’s is all the glory, my petition and I can ap-
then I must give glory of proach Him in perfect
trust and adoration to no confidence.
other. 2. But this powerful God is also
B. Then also for the separate peti- willing:
tions: a. For He is our Father.
1. First we remembered Him: b. He loved us with a love
a. His name; His kingdom; that is manifested in the
His will. marvelous gift of His
b. And this order of the peti- love.
tion is motivated in the c. How shall He not freely
doxology at the end. We give us all things?
thus prayed, for Thine is B. Thus, Amen:
the kingdom, etc. 1. Amen is:
2. Secondly, for our own needs: a. It is firm, established,
a. I ask of Him my daily faithful, true.
bread, because His is the b. The same word Jesus
kingdom and power, and uses often: “verily,
He must and does control verily.”
all the forces that must 2. At the close of my prayer:
bring my daily bread to a. Often simply indicates
me, and His must be the that the prayer is finished.
glory of that daily bread. b. But ought to mean:
b. I ask of Him forgiveness, 1) I am assured that I
for I owe my all to Him prayed a prayer pleas-
and my shortcomings are ing to the Lord.
many. I feel how I stum- 2) That therefore He is
ble and do not give Him willing to grant my
the glory due to His petitions.
name. 3) That He certainly is
c. I ask of Him that He lead able to fulfill all my
me not into temptation, needs.
for He alone rules and is 4) It is firm and estab-
powerful, and but by His lished that God will
will I cannot be led into hear me.
113
3. But then it must be a prayer the heart: Abba, Father,

of faith: Thine is the kingdom, the
a. There must be the serious power, and the glory for-
struggle to conform our ever. I pray and believe
prayers to His will. that Thou hearest and
b. Hence, to walk in the grantest all my petitions.
light, in sanctification of Amen, yea, Amen!
life.
c. Then we will more and
more be able to say from
114

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REFORMED SYMBOLS

Rev. Herman Hoeksema

Lord’s Day 1................................... 7 Lord’s Day 27 ...............................51

the whole of the church, but in the

congregation may be sure that their min-

The Three Forms of Unity Netherlands or Belgic Confession, and

The Heidelberg Catechism

Brief Outlines of the Lord’s Days

I. Its contents 1. The knowledge of the Chris-

I. What is meant by it. B. As a source of the knowledge of

I. Not in creation. 2. Adam’s temptation.

I. In maintaining the law.

I. Only through justice

II. Not in any creature.

B. Not in any other creature.

III. Only in Immanuel.

I. What he must be. II. Who He is.

b. For their everlasting glo- B. Through the testimony of the

I. What it is. b. Hence, faith is God’s

The one will draw life, II. Whence it is.

III. Whose it is. c. He unites His people with

I. What is meant by it? c. What is the relation of the

b. Even in the Old Testa- III. How it is a matter of experience.

2. The Trinity of God. c. And thus is established

c. So that we must hate fa- Christ having all the

Lord’s Day 10:

I. As such. 3. With a view to the rational

1. Things small and great. 4. Who governs all things unto

Lord’s Day 11:

I. From what He saves. III. That He is an only Savior.

Lord’s Day 12:

I. The office and our creation. 1. The basis in man’s threefold

a. His will subject to the a. Set his will in rebellion

b. Redeem His people. IV. Christ’s office and ours.

Lord’s Day 13:

I. Christ’s Sonship in relation to ours. b. But the product of an act

4) The ultimate adoption c. By virtue of our being in-

Lord’s Day 14:

I. The meaning. a. Christ is not two persons,

a. Not a separately created b. Meaning:

Lord’s Day 15:

I. Unique in character. b. Alone, so that the wrath

1. Many answers to the ques- a. Sin cannot be transferred

b. Had all the rays of that a. Merited by Him. God’s

Lord’s Day 16:

I. The last phases of the suffering of a. The grave is the place of

2) By His death He 2. But our death changed.

Lord’s Day 17:

I. A victory over death. 3. In that prison of death we are

2. Brought with Him from the 2. Becomes the life-principle in

II. A power of a new life. III. A pledge of glory.

Lord’s Day 18:

I. Its local character. c. This was necessary be-

Lord’s Day 19:

I. In His sitting at the right hand of 2) The enemies: devil,

a. Pre-millennialism really 2. Yet signs of His coming.

Lord’s Day 20:

I. As the Spirit of God. II. As the Spirit of the church.

a. The Person of the Spirit c. The body is determined

Lord’s Day 21a:

large the building shall fullness of Christ may

Question 55. What do you understand by “the communion of saints”?

Lord’s Day 21b: