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Flesh and Blood Prosper Christian Reformed Church Flesh and Blood Come And Eat Mitchell Leach Sunday, August 2, 2026 Audio Flesh and Blood Mitchell Leach 00:00 / 41:58 Sermon Transcript John 6:41-59 There's an old story about a man named Tantalus. In this story, he was punished for some of the things he had done, and his punishment was to stand in a pool of water with ripe fruit trees hanging over his head. As he stood there he got thirsty, so he bent down to get some water, but the water moved — wherever he chased it, the water would run away, to the point where he couldn't drink. He got hungry, so he reached up for the fruit just above his head — it was almost hitting him — and every time he reached and jumped, the branches would move. No matter what he did, everything was right there. He could see it, could almost touch it, but he was never able to actually possess it. He stayed hungry the whole time, surrounded by the very things he needed. This is where we get the word 'tantalize' from — it's from Homer's Odyssey, a very old and famous story, but the idea is to have something you desperately need or want right in front of you, but never quite able to get close enough to possess it. There may not be a better picture of the crowd in John chapter 6 than that story. The Bread of Life is standing directly in front of them. They can see him, they can hear him — they've been hearing his sermons, they even ate bread out of his hand — and yet they remained spiritually hungry. Not because Jesus was unwilling to give himself to them, but because they wanted a different kind of savior. They didn't want to accept the savior standing in front of them. They wanted his gifts without his claims. They wanted his power without the cross. They wanted bread they could hold in their hands, but they were unwilling to submit their life to a savior who would demand that they entrust everything in their being to him. Big Question What does it mean to truly receive Christ? Every generation has their own version of this crowd. We don't grumble over manna, we don't grumble over bread from Jesus — we grumble over things quieter. Our culture says we should get close to God, we should be spiritual, but we don't need to submit to anyone, we don't need to be under him. We say things like, 'Read a verse in the morning, say a prayer, light a candle — keep just close enough to God to feel comforted or steadied, not so much that he gets to tell you what to do with your money, your Sundays, your marriage, or your body.' We want a God we can simply visit — that's our natural default as people. We want the bread; we just don't want to have to kneel for it. Fortunately, the Bible has an answer for us in John 6. So keep your Bibles open there as we look at three major sections in this passage: the wilderness grumbling repeats itself, the bread that gives life is broken, and no body and blood, no life. Outline The Wilderness Grumbling Repeats Itself (John 6:41-46) The Bread That Gives Life Is Broken (John 6:47-51) No Body and Blood, No Life (John 6:52-59) The Wilderness Grumbling Repeats Itself (John 6:41-46) So let's look at that first section: the wilderness grumbling repeats itself. There's a word in verse 41 that we can't move past — grumbling. This is the same word used in the Old Testament in Exodus 16, the story of Israel wandering in the wilderness a month after they had passed through the Red Sea. A month later they are hungry, they can't find food, and the word 'grumbling' there is talking about a distrust of God, a distrust of Moses and where God was leading them. This is the word the Bible uses when people are responding to a God they don't feel like they can trust. These people had just asked Jesus to give them bread — they said in verse 34, 'Sir, give us this bread always.' And now look at their response in verse 42: 'Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, "I have come down from heaven"?' Essentially their argument against Jesus is, 'How dare he claim to be God — we know his parents.' The crowd stumbles over both edges of the same stone. They can't accept that Jesus would call himself God, that he would elevate himself to be God. And on the other end, they look at him and say, 'We know you, you're a local, we know your mom and dad.' In verse 44, Jesus says something that lets us peek behind the curtain of how God saves people: 'No one can come to me unless the Father who sent me draws him.' Then he quotes from Isaiah, giving the promise of the new covenant where the truth is written on hearts: 'And they will be taught by God.' What Jesus is teaching us here is that in God's drawing us to himself, there's teaching — something we must know, something that must change in our perception of him. This is where God opens the hearts of people who are hardened to him, so that they love him. In doing so, he teaches them, but he draws us to him out of love. Oftentimes I think we picture this process as God dangling something attractive that we would bite onto, almost like a fishing lure — but that's more a description of sin, something appeasing to our eyes that ultimately pulls us away. That's not how God draws us. God draws us like children to a birthday cake, like deer to salt, like a dog to peanut butter, like a hummingbird to nectar. There's no media campaign, no marketing strategy, no clever argument he needs to make to convince us. It's voluntary. Throughout the Old Testament, one of the major questions was, 'What is God like?' No one had seen him — God had forbidden idols and images of himself, and Moses was the only person who ever saw even the backside of him. Jesus is the answer to this. Jesus is standing in front of them. When the Father teaches how people are going to be saved, that teaching never goes around Jesus — it goes right through him. The crowd could not accept this. They knew Jesus' mom and dad, they had seen him grow up, they had been in buildings he had helped build — Jesus was most certainly a stonemason, not a carpenter, so he would have built stone buildings in that time. To them, these claims were offensive because they knew who Jesus was — he was too low. One of the things about our faith and how God calls us is through offensiveness, through something that seems almost offensive. Søren Kierkegaard, in his book Practice in Christianity, wrote: 'The possibility of offense is the crossroad. From the possibility of offense, one turns either to offense or to faith. But one never comes to faith except from the possibility of offense.' This is what happens when we encounter the living God. When we peel back the layer of an infinite God, we see things that challenge us. If God is truly who he is, if he is above us, he has to be able to say things to us that are offensive, that challenge what we believe or how we've grown in our worldview. To make God align himself with everything we believe is not to put him above us — it's to make him our size. It's not to put him above us, it's to put him next to us. If God is truly infinite, truly grand, all-knowing, he has to be able to offend us — he has to be able to tell us, 'You don't see this properly.' And that's the crossroads where we either turn away from him or turn to him, trusting that he is bigger and grander than us. Oftentimes as a pastor I meet with people who have almost a crisis of faith because they're encountering something in Scripture that seems hard for them — not hard to believe, but seemingly unloving, or seemingly against God's nature. And yet we see it in Scripture. Countless times, it isn't people who are first becoming Christians — it's people who have journeyed in their faith and stumble across something that troubles them. That's the crossroads we often find ourselves at. I think it's actually a sign of our faith strengthening when we find things that make us doubt, that make us question, but we're not willing to just stay there — we move past that into faith. The same claim that makes the crowd grumble is the claim that saves everyone. Jesus became a man. Jesus humbled himself to be a person, to have a father and mother who could be known. The question isn't how do we remove the offensive parts of God, how do we remove the parts that make it harder for us to believe him. The question is whether the Father has made the bread of life sweet to you — whether he has made these offensive things actually things of beauty. Often when people are talking about evangelism, they'll ask, 'Do you believe in Jesus? Do you believe in God?' And the answer is almost always yes. But that question is incomplete. A better question to ask ourselves is: Is Jesus Christ your greatest treasure? Is he the thing you value most? If you lost everything you had — your health, your money, your family — would you still be satisfied in what you have in Christ? Is he your greatest treasure? Scripture tells us that demons believe in God and shudder. Is the bread of life something that isn't a stumbling block to you, but has become sweet? If Scripture, if God himself, is no longer ridiculous but is becoming wonderful, becoming beautiful — this is a sign that God is drawing you to himself. It is a beautiful thing. Jesus says in Matthew, 'Blessed is the one who is not offended by me.' We will find things in Scripture that put us at the crossroads of offense. We are the ones who are blessed when we turn to faith and not away from God. The Bread That Gives Life Is Broken (John 6:47-51) Second, we're going to look at the bread of life that is broken — verses 47 through 51. Look at verses 47 and 48: 'Truly, truly, I say to you, whoever believes has eternal life. I am the bread of life.' I want to notice what he says there — it's not 'whoever believes in me will have, can have, may have.' Whoever believes in Jesus already has eternal life. This is the beautiful thing about our faith: we don't have to wait for eternity to start — it starts the moment we believe. Just like Amazing Grace: 'how precious did that grace appear the hour I first believed.' It is ours the moment we believe — that God changes our heart and we respond in faith. Then Jesus repeats his claim that he is the bread of life, because he's about to explain it. Look at verse 51: 'I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh.' What Jesus is saying is that he himself is the bread — the bread they have been waiting for, the bread that came down from heaven. He's talking about the thing they loved, the picture of God providing for his people in the Old Testament, when God sent manna, the bread from heaven, in the wilderness. What Jesus is saying is: you loved this picture, you almost worshiped this thing — but it was only pointing toward something greater. It was only a glimmer, only a shadow of what was to come. Think about it like artwork: you can look at a high-resolution photograph of a famous painting online and think, 'wow, that's awesome' — but there's something even more beautiful about being able to touch it, to see the fine details in person. Or think about a photo of a sunset someone shows you on their phone — it never quite captures the real thing, because they were there and saw something breathtaking. That's what Jesus is saying: you had a picture — God providing manna from heaven — but now you have it in the flesh, standing in front of you. They were amazed and satisfied with a 2D image when the three-dimensional object was standing right there. And it is his flesh and blood. John uses language here that's almost different than you'd expect — you'd think this is almost a commentary on the Lord's Supper, and yet he uses 'flesh and blood,' not 'body and blood,' the way any other New Testament passage on the Lord's Supper does. John is compacting three images together into one: he's alluding back to the incarnation, when 'the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.' Jesus is combining his incarnation, his crucifixion, and the Lord's Supper into one. The flesh he took in the incarnation is precisely the same flesh he would give during the crucifixion — the same killable stuff he was clothed in at Bethlehem, he would wear and hand over at Calvary. This is the same flesh we must consume, that we must eat. Jesus presses this image further, saying one of the most offensive things he could say to a room full of Jews at that time — that they must eat his flesh and drink his blood. No Body and Blood, No Life (John 6:52-59) No body and blood, no life. Verses 52 through 59. Jesus says that those who want eternal life, true life, must eat his flesh and drink his blood. Jesus is being intentionally offensive here — this may be one of the most offensive things he could say to the people standing before him. He could have used a variety of different language, different imagery, different metaphors, and yet he chose this. He knew this would be unsettling, and why it was unsettling is because in the Old Testament, the people were given permission to eat the meat of a sacrifice, but they were prohibited from drinking the blood. Leviticus 17:10 says: 'If anyone of the house of Israel or the strangers who sojourn among them eats any blood, I, the Lord, will set my face against that person who eats the blood and will cut him off from his people.' This prohibition was severe. In a synagogue full of Jewish people, this couldn't have been more of a stumbling block. So why would Jesus say this? Why use this image? He wants to talk about his blood because they understand this — they would have grown up seeing goats and bulls slaughtered, the blood drained out of them. This was a violent picture, a messy picture, the picture of a violent death and a sacrifice. Jesus says this with almost a double-intended meaning — he's saying it in order to give them life, and to judge them. Remember, this is at Passover, one year before they would hang him on a tree. These people are outraged that Jesus would tell them to drink his blood, and yet one year later they would have no problem spilling it. The offense of this statement points them directly to the cross — they're offended by the sacrificial language, but they won't be offended when they nail him to a tree, when they nail the second member of the Trinity, a sinless man, to die for them. In saying this, Jesus isn't saying that doing this or not doing this makes you spiritually weaker or stronger, some optional thing for a mature believer to do — some sort of spiritual eating your vegetables. What he's telling them is that they have no life in them. True life needs to be given to you, taken into you from his violent and bloody death — we need the result of his bloody sacrifice. The word he uses in verse 56, 'whoever feeds on my flesh and drinks my blood abides in me and I in him' — that word for 'feeds' is more blunt than it sounds in our language. It's talking about gnawing on something, almost chomping on it, the way an animal would eat. This is not polite snacking, not refined dining. The language here is taking Christ into ourselves with an animal-like intensity, bringing him wholly and totally into ourselves. To feed on Christ is to take his death into us, with a hunger like an animal has. To feed on Christ is not to simply admire him from across the room — we can't do this from a distance. We need to be so united to him that he is in us and we are in him. That's what the Lord's Supper is all about. We will be taking the Lord's Supper next week together, but we cannot take him in an unworthy way — we can't come to the table and miss what Jesus is telling us here. To believe is to eat. Jesus connects these two — earlier in this chapter he said, 'Everyone who looks on the Son and believes in him shall have eternal life,' and here he says everyone who eats his flesh and drinks his blood has eternal life. To eat is to believe, to believe is to eat — they're one and the same thing, one setting the scene for the other. This is because Jesus is the bread of life, and that's our main idea: the bread that gives life to the world is the body of Jesus, broken and given. Is this passage talking about the Lord's Supper? It doesn't mention it directly, and yet this may be the best commentary on it. The Lord's Supper doesn't offer us a different feeding or a different Christ. It's not bringing Christ down to us — it's making the gospel visible. The Lord's Supper is John 6 enacted. So when we come to the Lord's table, does that mean the elements we take are literally the very body and blood of Jesus — the Catholic view, the Eucharist? No. And yet this is not simply an act of remembrance, not simply a time we dedicate to remember that Jesus died for our sins. There is something more, something real happening here. When we eat the bread and drink the cup, we aren't physically ingesting Jesus' body and blood — we aren't tasting or eating it with our mouths. But we are, with our souls. To our soul, it is as if it is truly his body and blood. In a Catholic view of the Eucharist, God comes down into the elements. What the Bible says about communion is that the Holy Spirit brings us up to him spiritually — we are brought before the throne of God, into his chambers, and we receive him physically there. You receive the living God into your soul every time we take the Lord's Supper. God knew that our faith would waver, so he gave us a promise that not only we could hear, but that we could touch and taste. Eating is the posture of surrender, the posture of having empty hands. Eating is one of the only things we can't do for someone else — it's a vulnerable position. Not to eat is to die; it's to say, 'I need something outside of myself, I can't do this alone.' Eating is the least self-assertive thing our body does, and God chose to make this the way we encounter him, because this cannot be done by the strong or the self-made. All we bring when we come before the Lord's table is our need. That's why it's worship — worship is when we understand who we are in relation to God, that he is God and we are not. When we eat, we declare that we cannot save ourselves, and we rejoice in knowing that we are saved by God. So if this is true, how do we respond? This can't be just a ritual, just another thing we do as a checkbox to make ourselves feel spiritually better. First, we must come to the table. Jesus says, 'Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.' This is not a spiritual add-on, not an optional thing for a mature believer. Communion is where you regularly receive the life that only he can give. We cannot passively take this, and we also cannot skip this. This is one of the most important things you can do — so important that we ought to rearrange our calendar for it. Not because we need higher attendance, but because it is spiritually beneficial for you. It is worth rearranging around a family visit, a grandchild's game, even a family vacation. This is not a guilt trip — it's an invitation. Christ has set the table for you. He has given his body and blood so that you can have a seat at it. So don't miss it. Every other posture we take in worship can be faked — we can be performative while we sing, we can use prayer as a time to put something on display, even our confession can become a kind of achievement. But you cannot fake hunger. You cannot eat without admitting you're starving. And if this is so important, then second, we must examine ourselves. We cannot take communion flippantly. The Bible says to examine yourself and not take it in an unworthy manner — which means we should not take communion if any of the following are true: if you're living in active rebellion to God, if you're actively choosing sin without repentance, if you haven't reconciled with another Christian and there's a rift in that relationship — it's more important to go and fix that first — or if you're living in hypocrisy, contrary to the gospel. These are reasons to temporarily withhold from the Lord's Supper and go address those things. I tell you these things not to make you feel condemned, but because it is so important that we cannot take the Lord's Supper in a way that would dishonor him. I want to draw you back to Jesus and away from a performative version of Christianity. The Lord's table is too important to go through the motions, because it's more than a ritual — besides your baptism, the Lord's Supper is the most important thing you will do as a Christian. It is a tangible gospel that you get to encounter, hold, and taste. The crowd wanted bread from Jesus, but Jesus came offering something far greater than bread that would feed their stomachs. He came to give himself. The bread of life came down from heaven. He took on flesh that would be wounded, blood that would be poured out, a body that would be broken. And at the cross, he did not merely show us how much he loved us — he wasn't just a good example for us. He gave the life he knew we needed by surrendering his own. He came and carried our guilt, endured our judgment, entered death so the starving sinner could have life. In the Old Testament, the sacrifice worked this way: you brought your sacrifice, it was burnt on an altar, and the smoke rose to heaven. The gospel reverses that order. God is now the one who brought the sacrifice, once and for all. We no longer need to bring something to God to show him we've arrived — God brings the sacrifice to us. The Son gives his body and pours out his blood, and shows the empty-handed sinner: come, take, eat, and live. That's what faith is. Faith is not proving you're strong — faith is admitting you're starving. It's not bringing something impressive to Christ — it's receiving what only Christ can give. So the challenge is to stop trying to live on what cannot keep you alive. Stop feeding your soul with achievement, approval, recognition, comfort, or religion. Come to Christ. Come hungry, come with nothing other than your need, because the bread that gives life to the world is the body of Jesus, broken and given — broken for everyone who feeds on him by faith, and they will live forever. Facebook X (Twitter) WhatsApp LinkedIn Pinterest Copy link

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His Own Party Prosper Christian Reformed Church His Own Party Come And Drink Mitchell Leach Sunday, August 16, 2026 Audio His Own Party Mitchell Leach 00:00 / 01:04 Sermon Transcript John 7:1-24 I realize going to the circus is something that doesn't happen as much as it did maybe when I was growing up, but if you've gone to a circus recently, or if you know the concept, you may have seen trapeze artists. And what they do totally defies everything within our human nature — to be able to swing from one, to let go and to be caught by another. I was watching a video of these people doing it, and they say they've done it hundreds and hundreds of times, but every time they do it, there's something inside of them that makes them revolt against it and tries to hold on to the bar longer than they should. Even if they know the catcher's there, even if they've seen it happen, even if they've studied it, even if they've done it multiple times, there's something within them that wants to still hold on. And that's the strange thing about trust. We can't experience being caught while insisting on holding on. There are some things that we can know from a distance, that we can study, that we can observe and understand what's going on. But some truths require us to put our full weight on them, which raises our big question this morning: Can I really know something is true without ever putting my weight on it? We make this distinction all the time. We can know a lot about things by observing them and yet not put our full weight on them. You can know that an airplane is safe — you can look at the statistics but still be terrified and not go on one. You can know the surgeon is a great surgeon who's done great things and that the surgery will go well, and still not consent to go under. We, as people, like knowledge when knowledge leads us to a certain level of control. But trust changes our relationship. Trust requires something of us. At some point the question becomes: am I willing to put my weight on this? Am I willing to trust? The same is true with Jesus. You might have grown up around Jesus — you might know all the doctrine, you might know all the stories, you might have opinions about Jesus, you can even believe that he's done remarkable things — and still have not put your weight on him. Big Question Can I really know something is true without ever putting my weight on it? That's our big question, and fortunately the Bible has answers for us. So keep your Bibles open to John chapter 7. As we look at this section of Scripture, we'll see three major movements in this passage: strategy without faith, opinions without encounter, and knowledge without submission. Outline Strategy Without Faith (John 7:1-9) Opinions Without Encounter (John 7:10-13) Knowledge Without Submission (John 7:14-24) Strategy Without Faith (John 7:1-9) So let's look at that first section, strategy without faith. Let's set the scene for what's going on here. They're talking about the Feast of Tabernacles, or the Feast of Booths. This is a time where Israel is remembering wandering in the wilderness for 40 years. They would live in tents, and so what they would do is gather in Jerusalem, have a feast, have a festival at the temple, and live around Jerusalem in tents, in booths, in tabernacles, to remember what God had done. This was a famous water-pouring festival to symbolize that God would pour out his Holy Spirit — that becomes relevant later on in this chapter. But there was also a famous lamp-lighting festival, where they remembered God's pillar of fire leading them, his presence leading them throughout the wilderness. This is the most popular feast in the Jewish calendar. There were seven major festivals throughout the year, and this one drew the most people in. This is the most populated time that Jerusalem would be — all of Israel seemingly would go to one city for this week-long festival. And that's why in verses 4 and 5, Jesus' brothers tell him about this feast and why he needs to go. They tell him he needs to go to this festival and teach openly, teach loudly, to be seen — because they don't believe him. Not that they couldn't believe that he would do miracles — they had seen him do miracles, they had seen him grow up — but they couldn't understand the significance of what they saw. And that should be sobering for us. This shows us that you can be near Christ, that you can be around him, that you can watch him from a distance, and still not know him — not even a distance, watch him up close, and still not know him. John Piper, preaching on this text, said this: one may be convinced Jesus can work wonders and still lack the faith that saves, for miracle-working power is an insufficient basis for saving faith. Just to see a miracle, just to see God at work, and to know that he can do amazing things is not sufficient. James says just to believe in God — the demons believe in God, and they shudder. What we see in the brothers of Jesus is an unbelief. It's polite, it's actually respectable, it takes a form that isn't outwardly offensive. But John writes this down for us because it is easy for us to justify this kind of rebellion in our own lives. This sounds like reasonable counsel. It sounds like they even care for Jesus, that they just want him to be known better. But it's not — and Jesus has some harsh words for them. So what is their sin? From the outside, the first time reading this, it seems like they just want Jesus to be more well-known. Why would this be a big deal? The sin they've committed is that they simply do not care what the Father thinks of their plan. They don't care whether or not their plan fits in with God's will. That's why Jesus says in verse 6, my time has not yet come. That word for 'time' really should be translated to something more like 'divine appointment.' It's not just talking about time as we can measure it. It's talking about something that God has ordained — a specific moment in history that God has made, a divine appointment. Jesus's whole itinerary is built and dependent upon the Father. It's regulated by his timing. Look at the other half of what Jesus says: 'For you, any time is right.' Jesus is saying the brothers can come and go, they can do whatever they want, because they are divorced from God's kairos — the Greek word for time here — divorced from his divine timing, his appointments. This shows up elsewhere in Scripture. John 12 says this: 'For they love the glory that comes from man more than the glory that comes from God.' This is the problem with the brothers. They looked at the big crowd and said, 'You should want the glory, you should want these people to be on your side.' You should want everything that these people can offer you. 'Jesus, in chapter 6 you lost a lot of your followers — it's time to get them back, it's time to seize the moment.' They didn't care whether this was the right time for Jesus, the right time from the Father. The world's applause isn't the scoreboard we think it is. What people think of us is not the accolade, the thing that will be a lasting legacy for us. Jesus could care less about winning people over — his primary goal was doing the will of the Father. His brothers want him to go there to show the world who he is. Jesus would show himself, but not in the way the world wants. He refused to go to this festival and say, 'Hey, I'm your king, I'm the one who's here to save you.' Instead, he would climb up on a cross. He would be humiliated. He would not put on a show that entertains people, but he would become the sacrifice that saves. People all throughout the gospels get Jesus wrong over and over, and he will continue to be misunderstood as we go through chapter 7. We can't wrap our minds around God, because there's no one side of God that we can pull him to. We can't grab him and pull him to where we think we want him. He refused to perform for the crowd. So watch what he does instead. Opinions Without Encounter (John 7:10-13) Let's look at this next section — verses 10 through 13, opinions without encounter. Look at verse 10: 'But after his brothers had gone up to the feast, then he also went up, not publicly, but in private.' If we read this, and then read verse 8, it almost sounds like Jesus lied. Verse 8 says: 'You go up to the feast. I am not going up to this feast, for my time has not yet fully come.' Does Jesus lie to his brothers here? Is he just saying something easy to get them off his back? When Jesus says this, the Greek explains it a lot better. The word in verse 8 that is the hinge for us understanding this is the word 'this.' When Jesus says, 'I'm not going up to this feast,' what he's saying is, 'I'm not doing it in this way. I'm not doing it the way you want me to do this, brothers. I will not go in this way.' His brothers told him to go and to show who he is, to proclaim to the world who he is — but he wouldn't do it that way. Jesus isn't lying. It would be like being invited to a party by your friend, and your friend says, 'I want you to come, I want you to have this grand entrance, I want you to give a speech, I want you to walk in on a red carpet.' Your answer would most likely be, 'No, I'm not doing that. I don't want to do that. I don't need that.' But if you show up to the party later, talk to a couple of people, and then leave, that doesn't mean you lied. What you said to your friend was, 'I'm not doing this in this way. I'm not going to the party in the way in which you want me to.' The brothers want Jesus to seize the moment after he had just lost a lot of followers — chapter 6 shows us that Jesus said some hard things and some people left. We don't know the motive behind why the brothers say this. We don't know whether they were embarrassed of him, whether they had coworkers teasing them — 'Look at your brother, he's lost all these followers, he says he's going to lead a movement but he's only got twelve people, what kind of Messiah is this?' Maybe they felt bad for him and wanted him to have more followers. We don't know — the text doesn't tell us. What it does tell us is that they think Jesus needs to go where the people are — to strike while the iron's hot, to seize the opportunity, to go while the venue is full of people. In the Greek, it's clear. Jesus is clear that in his going up, it's not going up in the way they wanted. Jesus then goes quietly. The word 'quietly' here really means maximum discretion — he almost slides in. Jesus must go through a season of being hidden — not because he's ashamed of what he's doing or ashamed of the Father, but because if he goes out publicly right now, verse 2 tells us they're seeking to kill him. And yet this is not the time — this is not the time the Father had laid out for him to be crucified. All of this is dependent on the Father's timing. Look at verses 11 and 12: 'The Jews were looking for him at the feast and saying, "Where is he?" And there was much muttering about him among the people. While some said, "He is a good man," others said, "No, he is leading people astray."' When he goes to the feast, the Jewish leaders are looking for him — they want to arrest him, they want to end this movement. This is why he could not go in the way his brothers wanted him to go. While he's there, he's hearing this muttering. He is the most discussed person there, and yet the least addressed. The crowds talk all about him — some think he's a good man, some think he's leading people astray — but nobody goes to him. Nobody talks to him. In this muttering, we see a little sliver of the gospel: Jesus would become the Messiah through execution, and the way in which he was executed was on the grounds that he was leading people astray. What we see in the cross is the one true good man dying for those who had been led astray by sin and death. The crowd tries to judge Jesus, tries to put him on trial, tries to figure him out, tries to talk about who he is. Søren Kierkegaard says this: 'Christ was crucified because he would have nothing to do with the crowd. He wanted to be the truth, which is related to the single individual.' What this means is Jesus is the truth — the truth is a person, one person. He didn't want to do this by committee, or Savior by election, by popular vote. He wouldn't conform to what the crowd wanted him to do, and it frustrated them to the point where they hung him on a cross. The crowd gets Jesus wrong. What does this look like for us today? There are two postures in the crowd. I think most of us fall on the side of 'Jesus is a good man' — we don't criticize him for leading people astray. Those who saw Jesus as good were probably the same people who saw him do miracles, saw him do amazing things. In our world today, as Christians, that means we can experience God, we can see him move in our lives, we can see that God is good — we can probably all think back to a time we prayed and he came through and answered it. But have we actually come to him? So many of us can talk about Jesus, can talk about our faith, through a kind of secondhand Christianity. Many of us have never had that nearness, that firsthand experience — we've never actually gone to him. We can talk the talk, we can do the right things, we can talk about our faith secondhand, but we've never experienced it firsthand. Jesus does not merely want us to talk about him. I think we're good at that — it's easy to talk about Jesus without a relationship with him. But Jesus wants more than that. He wants us to go to him, to walk with him. Christian activity is not the same thing as a relationship with Christ himself. Knowledge Without Submission (John 7:14-24) Jesus continues on in this last section, knowledge without submission. Jesus goes to the temple and starts to teach in the middle of the week, when the fanfare had died down. And the first response to his teaching is critique. Look at verse 15: 'The Jews therefore marveled, saying, "How is it that this man has learning when he has never studied?"' They're not saying Jesus doesn't know how to read and write, or that he's not smart. What they're saying is Jesus never had a formal teacher. In that time, to become a rabbi, a teacher, you would be an apprentice. You would learn from someone else. They didn't have seminaries or colleges back then — that was the formal process. They're saying his teaching was too good to be from someone who never had this kind of education. So Jesus answers them. Verses 16 and 17: 'Jesus answered them, saying, "My teaching is not mine, but his who sent me. If anyone's will is to do God's will, he will know whether the teaching is from God, or whether I am speaking on my own authority."' Culturally at that time there were two kinds of rabbis. There were the regular teachers, called the Tannaim, who would often quote other teachers throughout Jewish history to make sure what they taught was sound and true. There's nothing wrong with those teachers — they were the faithful, everyday preachers, and they did a great job. But then there were the teachers who came around once in a generation, called the teachers with authority — the ones who could give a new, true understanding of Scripture. They would say, 'You may have heard it said this, but I tell you this.' Jesus was one of these teachers with authority, but when he says this, he's saying, 'It isn't my own authority. When I claim these things that are true, when I correct a false interpretation, it's not from my authority. My authority comes from God because I am God. My authority is me. I am the authority.' What Jesus is saying is that you cannot stand on the outside and see whether or not he's true without trusting his words, without walking with him, without submitting to the will of the Father. If you loved God's will, then you would know this is true. There has to be trust in this. It's like planting corn. If you're planting more than an acre, you can't harvest your corn without first planting it in the ground, without first trusting your salesman that it's going to work. You can know the science behind it, you can understand a new variety of corn, you can even see it in your neighbor's field — but until you purchase it, until you plant it in the ground, you can't cash the check. You can't go and harvest someone else's corn — you have to be the one who plants it. That's what Jesus is saying about himself. You cannot stand on the outside looking in, hoping that you'll understand and just glean some of what Jesus is saying and maybe that'll work. You can't try Jesus out. That would be like standing in your field while your neighbor's planting and hoping some of the seed comes onto your land — it would be insane. I've heard pastors say, 'If you're unsure, just try Jesus out for ten days and see if you like him — you can return him after that.' That's not how it works. We're not neutral judges. Our hearts are already rigged against us, like a rigged jury. We can't just say, 'I'll weigh this and figure it out — I'll cancel my subscription after the free trial.' You can see all the evidence in the world, but if your heart is set against him, no amount of evidence will change that. There will always be a reason not to believe. That's why I am not huge on apologetics — I think there's a place for them, I think they can be helpful, but I do not think the best thing for me to do every Sunday is try to convince you with facts from science that Jesus is real or that God is real. Because a heart turned against him will always find a reason not to believe. This was never a knowledge problem for the crowd, for the Jewish leaders — it was a want-to problem. Are we willing to accept it? Are you willing to trust Jesus? This passage is not saying we get to pick God, that we get to come to him if we only believe enough — John chapter 6 has led us here, and it's clear that God is the one who chooses. This is talking about the human side of salvation: if anyone is willing to do God's will, they will see where this teaching comes from. Then Jesus presses this in even harder for the Pharisees. Look at verse 19: 'Has not Moses given you the law, yet none of you keeps the law? Why do you seek to kill me?' Jesus is talking to the professional law-keepers, the ones whose job it was not only to know the law but to keep it. They loved the law, they had memorized it — probably the first five books of the Bible by heart. They knew all the rules and all the rules about the rules, and yet they weren't willing to keep the law. It would be like a pharmacist who develops a new drug, spends years developing it, and at the end is unwilling to take it. One of their laws was not to murder, and yet they seek to murder Jesus. The experts of the law are, at this very moment, refusing to keep it — which is precisely why they cannot recognize the truth standing right in front of them. Then Jesus talks about circumcision. To them, circumcision was one of the first commandments — commanded in Genesis, which predates Exodus, where we find the Ten Commandments. So to them, this was a more important law, one that took precedent over the others. And so if someone needed to be circumcised on the Sabbath, they would break their own Sabbath rules to do it. This is why Jesus says what he says — you break the Sabbath law to make just a part of someone whole, to make them conform to what God has said, and you'll do that for one part. 'You want to murder me because I made a whole man well. You break the law for a small part, and yet I heal the whole person, and you're ready to crucify me for it.' This wasn't about being right — it was about how they perceived right and wrong. And that's the whole chapter, stacked three times over: the brothers try to manage Jesus strategically — advise him, position him, get him back on top — but never ask what the Father wants. The crowd talks about Jesus, secretly or socially, and argues for him or against him. They form an opinion, they pick sides, but they never once go to him. The Pharisees study Jesus intellectually — they quote the law, they come up with clever arguments, they demand credentials — but they will not submit to God nor his law. Three different postures, and yet it's that same identical heart: to relate to Jesus from a safe distance, to reserve the right to judge him and rule over him from out there. But that's not what's on the table. That's not how God operates. And that leads us into our main idea: you don't get to judge Jesus, you get to submit, and then you see. So what is John showing us in all of this? All three of these groups make the same mistake — they put themselves in a position to judge over Jesus. They decide what Jesus should do, what Jesus must prove, whether or not Jesus is believable enough. And yet Jesus refuses all of their arrangements, because Jesus is not another idea that they could just try on. He's not a product we try out to see if it improves our lives. He's not a candidate trying to win your vote — he is the Son of God, sent by the Father to save the world. So the question for us is: will I bow down to his standards? Will I submit to his will, or will I hold on to my own understanding? That's the main idea for this passage: you don't get to judge Jesus, you get to submit, then you see. The Jesus who demands your surrender is the same Jesus who surrenders himself for you. He will not go to Jerusalem the way the brothers wanted, on the brothers' timetable — but he will go in the way the Father had sent him. And when his final hour came, he did not climb onto a stage with a crowd to impress. He climbed onto a tree to take your place. Jesus is not asking you to put your weight on someone who has not earned it, who hasn't displayed it. Jesus is asking you to put your trust in him, because he has already proven that he is more than trustworthy, and that he is willing to lay his life down for you. If this is true, this changes how we live, how we respond, everything about us. And there are two ways this changes us — our application. First: do not soften your convictions to win people. This isn't primarily a spiritual failure — softening your convictions on anything is a bad move relationally. When you edit what you actually believe down to what people will tolerate, that's not being kind — what you're doing is lying. You're handing someone a curated, false version of yourself and calling it honesty, and it puts a barrier in your relationship from the start. Think about where you actually do this — maybe in a small group, in conversations with coworkers, at a family gathering. Every one of those moments has the same trade: you're giving up truth, letting it take a backseat to the opinions of the people in front of you. What's actually happening underneath is that you're managing a verdict — trying to make sure the people in the room still favor you, still like you. But the truth is the verdict isn't theirs to give. You don't get to negotiate your convictions down to whatever keeps you most liked. You get to tell the truth and let them decide what they think of you. Every time you edit yourself for the audience in front of you, you're telling God that his opinion of you isn't enough, but theirs is. Second application: do not play Christian. It's far easier to pretend to be a Christian than to actually live it out. We can master the things that culturally seem Christian — sing the right songs, say the right things, make the right faces when it's time to pray. We can build a completely convincing performance and never break character. But the question is, what do you do when you're all alone, when there's no one else to impress — is Christ still beautiful to you? Is he still someone you desire to be with? A good diagnostic for this is: when do you pray? Is your prayer life mostly confined to being in front of people, where others can see? Or is it alone — where you're not managing how you come across, not rehearsing how someone else will perceive you, just you, honest, unobserved? Maybe that's the challenge this week: seek those quiet moments, and reflect on whether this has been a performance — because the fix is not a better performance. The fix is dropping the act and coming to Christ authentically, because he was never grading you on how convincing you were. The beauty of this passage is that it's for all kinds of people — 'if anyone is willing to do God's will.' There isn't a class of people who are qualified or disqualified from coming to saving faith. The humblest, submitted heart can know what the proud expert misses. The door is open to anyone, and the grace to walk through it is given by God. What we see in this passage is Jesus being judged for his appearance, judged on what he has done and what he says. They see this unlearned man from a place in Israel nobody thought anything good was going to come from. The beauty of the gospel that they missed is that they're judging the Judge. And this would not be the last time Jesus would be falsely judged. About a year later, he would submit to a totally erroneous judgment — a kangaroo court held by the Jews, and then a judgment under Pilate — to be crucified. And on the cross, Jesus would be judged again, not by his own deeds, but by ours. Jesus would trade places with us and submit to the Father's judgment that should have fallen on us — his righteous judgment that should have fallen against us — he took willingly. We must believe this and submit to this, because that wasn't the last time Jesus would interact with judgment. One day, Jesus will come to judge the living and the dead — we say that before we take communion, we say it in the Apostles' Creed. There will be a day we stand before him. He let the world judge him falsely so the Father could judge him rightly in our place. The only question left is whether you will meet him now as Savior, or later as judge. You don't get to judge Jesus — you get to submit. Submit to his will, submit to his life, submit to his love, submit your life to his — and then you will see. Facebook X (Twitter) WhatsApp LinkedIn Pinterest Copy link

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If God Is Sovereign, Why Pray? Whether or not prayer is effective (and it is effective), we are called to be followers of Christ. The question shouldn’t be “Does prayer change things?” But rather “Is Jesus God?” Because if he is in fact God, then what he says goes. Questioning God on whether his commandments make sense to us is a grievously offensive practice. In doing so we (as finite creatures) are inferring that we — somehow — have a better perspective... Heading 5 Why the Lord's Supper Does What Believer's Baptism Doesn't Mitchell Leach October 13, 2024 Bible, Theology Since I have become convinced of God’s ultimate power to rule over all of the events in history, the present, and the future, I’ve struggled with prayer. And I know I’m not alone. I know many Calvinists who struggle to pray because we believe that God not only knows what is going to happen but that he has planned it. The Westminster Confession of Faith, Chapter 5, "Of Providence" articulates the belief that God, in His providence, ordains not only the outcomes of all things (the ends) but also how these outcomes are achieved. If God controls all things, and God doesn’t change (Hebrews 13:8), why should we pray? It is a Biblical command One of the clearest reasons why we should pray is simply because God asks us to pray (Matthew 6:6, Philippians 4:6, 1 Thessalonians 5:16-18). Whether or not prayer is effective (and it is effective), we are called to be followers of Christ. The question shouldn’t be “Does prayer change things?” But rather “Is Jesus God?” Because if he is in fact God, then what he says goes. Questioning God on whether his commandments make sense to us is a grievously offensive practice. In doing so we (as finite creatures) are inferring that we — somehow — have a better perspective than God (an infinite and eternal being) on not only what is good and righteous but on the outcomes of history. God is our Father Another reason is that God wants a relationship with his people. We are called to pray to the first person of the trinity, God the Father. This Father-like language is used throughout scripture on purpose because it communicates that God is a relational God and wants to know us and be known to us. If you have children think about what is happening when your child asks for something. They are showing — on a surface level — that they want a relationship with you, even if that’s simply out of their own need. We as parents could try to supply everything our children need without them ever having to ask. But that’s not a relationship that’s a vending machine. When our children ask for good things it’s a delight to meet their requests. It’s also a delight when they actually ask for a bad thing so we can stop it before choosing to give the dog a haircut. God on a more infinite scale loves to answer his children’s requests for good things with joy. He is our benevolent Father who not only wants to bless us but to commune with us as well. God uses the means The rationale that provided the biggest breakthrough for me was that God uses our prayer in his sovereign will to accomplish the ends he desires. In his Systematic Theology, Charles Hodge discusses the efficacy of prayer within the context of divine sovereignty, stating, “But it is certain that the Scriptures teach both foreordination and the efficacy of prayer. The two, therefore, cannot be inconsistent. God has not determined to accomplish his purposes without the use of means; and among those means, the prayers of his people have their appropriate place.” Hodge highlights that prayer, like any other means, is appointed by God and works within His sovereign plan. But honestly, many theologians have said a lot about prayer, so let’s look at what scripture says. 1 John 5:14-15 says “And this is the confidence that we have toward him, that if we ask anything according to his will he hears us. And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him.” What John is saying in this verse is that God will give us what we ask for when it aligns with his will and that he hears and responds to our prayers. Again this verse shows that God isn’t changed by our prayers, but how he acts does. Our prayer never changes the end result of how God will act in redemptive history. Nor can we pray hard enough for God to change the result of God’s plan in and for our lives. In John Frame's third volume on The Theology of Lordship, he says, “God ordains prayer as a means to change history. There are things that happen because of prayer, and things that do not happen because of no prayer.” He goes on to say “Now of course prayer doesn't change the eternal plan of God. But within that eternal plan, there are many plans for means and ends.” Frame’s view of prayer could be summed up like this, God has an overarching plan for us, yet he has designed our prayer into how his will is enacted. Prayer is for us As we pray we have the privilege of coming before the most powerful being in the universe to not only ask for things, but praise him, to confess, and thank him for all he has done. The amazing part of this reality is that God desires to hear about the triviality of our lives. As we encounter God in prayer it has the power to change us. Spiritual warfare is a topic that Christians either think too much or not enough about. We’ve all met Christians who attribute every bad thing in their lives to spiritual warfare, so much so that there is no more room for sin or our fallen nature. On the other side, there are Christians who nearly disregard the reality that there is an enemy out there who seeks to kill steal, and destroy (John 10:10). Offensive Spiritual Warfare Read Learn More About What We Believe Prosper Christian Reformed Church holds that the Bible is the inerrant, divinely inspired Word of God and the highest authority for faith and life. We believe in the centrality of the gospel: that all people are sinners in need of salvation, which comes through Jesus Christ’s atoning death and resurrection, by grace alone through faith alone. We practices infant baptism as a sign of covenant inclusion and uphold traditional biblical teachings on marriage, gender roles, and sexuality. We affirm Reformed theology, including the five points of Calvinism, and embrace an amillennial view of Christ’s reign and the end times. What We Believe

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Read what Pastor Mitchell has to say on a variety of different topics Prosper Blog What is Sin? Mitchell Leach Why the Lord's Supper Does What Believer's Baptism Doesn't Mitchell Leach Reformed Christians do not wait for baptism to profess faith. Baptism marks God’s covenant promise; public profession and admission to the Lord’s Table become the ordinary way believers confess Christ before the church. Grace Makes You a Charity Case Mitchell Leach We want to work for what we receive. We want to pay our own way and earn our place. This is true in nearly every part of life, and it often becomes true of the way we relate to God. We begin to think that if we work hard enough, obey consistently enough, or become useful enough, God will be pleased with us. This is the question that will wear out your soul: Am I working hard enough for God? Paul addresses this directly in Galatians 3: Bible, Theology A Plain Guide to What We Believe About Dispensationalism Mitchell Leach Is God a God who tests humanity, watches it fail, and starts over with a new arrangement? Or is he a God whose purpose never wavers — whose covenant never changes, whose plan was never derailed, never improvised, never interrupted by human failure? That is the question this paper is about. And it is not abstract at all. The answer determines how you read every page of your Bible, how you understand the church you belong to, and what you believe about the God you worship. Position Paper, Theology What We Believe About Dispensationalism Mitchell Leach Prosper Christian Reformed Church rejects dispensationalism and its theological interpretations. While we wouldn’t call this faulty belief system heretical, we would strongly declare that it is erroneous and an improper way to handle God’s word. The failure in this theology is that it divorces God from his steadfast love, or covenant love. God’s covenantal love for his people becomes dependent on the time in which he speaks. Bible, Position Paper The Chicago Statement on Biblical Inerrancy (1978) The following Statement affirms this inerrancy of Scripture afresh, making clear our understanding of it and warning against its denial. We are persuaded that to deny it is to set aside the witness of Jesus Christ and of the Holy Spirit and to refuse that submission to the claims of God's own Word which marks true Christian faith. Position Paper, Theology First Prev 1 Page 1 Next Last

The Chicago Statement on Biblical Inerrancy (1978) The following Statement affirms this inerrancy of Scripture afresh, making clear our understanding of it and warning against its denial. We are persuaded that to deny it is to set aside the witness of Jesus Christ and of the Holy Spirit and to refuse that submission to the claims of God's own Word which marks true Christian faith. Heading 5 Why the Lord's Supper Does What Believer's Baptism Doesn't October 28, 1978 Bible, Position Paper Preface The authority of Scripture is a key issue for the Christian Church in this and every age. Those who profess faith in Jesus Christ as Lord and Savior are called to show the reality of their discipleship by humbly and faithfully obeying God's written Word. To stray from Scripture in faith or conduct is disloyalty to our Master. Recognition of the total truth and trustworthiness of Holy Scripture is essential to a full grasp and adequate confession of its authority. The following Statement affirms this inerrancy of Scripture afresh, making clear our understanding of it and warning against its denial. We are persuaded that to deny it is to set aside the witness of Jesus Christ and of the Holy Spirit and to refuse that submission to the claims of God's own Word which marks true Christian faith. We see it as our timely duty to make this affirmation in the face of current lapses from the truth of inerrancy among our fellow Christians and misunderstanding of this doctrine in the world at large. This Statement consists of three parts: a Summary Statement, Articles of Affirmation and Denial, and an accompanying Exposition. It has been prepared in the course of a three-day consultation in Chicago. Those who have signed the Summary Statement and the Articles wish to affirm their own conviction as to the inerrancy of Scripture and to encourage and challenge one another and all Christians to growing appreciation and understanding of this doctrine. We acknowledge the limitations of a document prepared in a brief, intensive conference and do not propose that this Statement be given creedal weight. Yet we rejoice in the deepening of our own convictions through our discussions together, and we pray that the Statement we have signed may be used to the glory of our God toward a new reformation of the Church in its faith, life, and mission. We offer this Statement in a spirit, not of contention, but of humility and love, which we purpose by God's grace to maintain in any future dialogue arising out of what we have said. We gladly acknowledge that many who deny the inerrancy of Scripture do not display the consequences of this denial in the rest of their belief and behavior, and we are conscious that we who confess this doctrine often deny it in life by failing to bring our thoughts and deeds, our traditions and habits, into true subjection to the divine Word. We invite response to this statement from any who see reason to amend its affirmations about Scripture by the light of Scripture itself, under whose infallible authority we stand as we speak. We claim no personal infallibility for the witness we bear, and for any help which enables us to strengthen this testimony to God's Word we shall be grateful. A Short Statement God, who is Himself Truth and speaks truth only, has inspired Holy Scripture in order thereby to reveal Himself to lost mankind through Jesus Christ as Creator and Lord, Redeemer and Judge. Holy Scripture is God's witness to Himself. Holy Scripture, being God's own Word, written by men prepared and superintended by His Spirit, is of infallible divine authority in all matters upon which it touches: it is to be believed, as God's instruction, in all that it affirms, obeyed, as God's command, in all that it requires; embraced, as God's pledge, in all that it promises. The Holy Spirit, Scripture's divine Author, both authenticates it to us by His inward witness and opens our minds to understand its meaning. Being wholly and verbally God-given, Scripture is without error or fault in all its teaching, no less in what it states about God's acts in creation, about the events of world history, and about its own literary origins under God, than in its witness to God's saving grace in individual lives. The authority of Scripture is inescapably impaired if this total divine inerrancy is in any way limited or disregarded, or made relative to a view of truth contrary to the Bible's own; and such lapses bring serious loss to both the individual and the Church. Articles of Affirmation and Denial Article I We affirm that the Holy Scriptures are to be received as the authoritative Word of God. We deny that the Scriptures receive their authority from the Church, tradition, or any other human source. Article II We affirm that the Scriptures are the supreme written norm by which God binds the conscience, and that the authority of the Church is subordinate to that of Scripture. We deny that Church creeds, councils, or declarations have authority greater than or equal to the authority of the Bible. Article III We affirm that the written Word in its entirety is revelation given by God. We deny that the Bible is merely a witness to revelation, or only becomes revelation in encounter, or depends on the responses of men for its validity. Article IV We affirm that God who made mankind in His image has used language as a means of revelation. We deny that human language is so limited by our creatureliness that it is rendered inadequate as a vehicle for divine revelation. We further deny that the corruption of human culture and language through sin has thwarted God's work of inspiration. Article V We affirm that God's revelation in the Holy Scriptures was progressive. We deny that later revelation, which may fulfill earlier revelation, ever corrects or contradicts it. We further deny that any normative revelation has been given since the completion of the New Testament writings. Article VI We affirm that the whole of Scripture and all its parts, down to the very words of the original, were given by divine inspiration. We deny that the inspiration of Scripture can rightly be affirmed of the whole without the parts, or of some parts but not the whole. Article VII We affirm that inspiration was the work in which God by His Spirit, through human writers, gave us His Word. The origin of Scripture is divine. The mode of divine inspiration remains largely a mystery to us. We deny that inspiration can be reduced to human insight, or to heightened states of consciousness of any kind. Article VIII We affirm that God in His work of inspiration utilized the distinctive personalities and literary styles of the writers whom He had chosen and prepared. We deny that God, in causing these writers to use the very words that He chose, overrode their personalities. Article IX We affirm that inspiration, though not conferring omniscience, guaranteed true and trustworthy utterance on all matters of which the Biblical authors were moved to speak and write. We deny that the finitude or fallenness of these writers, by necessity or otherwise, introduced distortion or falsehood into God's Word. Article X We affirm that inspiration, strictly speaking, applies only to the autographic text of Scripture, which in the providence of God can be ascertained from available manuscripts with great accuracy. We further affirm that copies and translations of Scripture are the Word of God to the extent that they faithfully represent the original. We deny that any essential element of the Christian faith is affected by the absence of the autographs. We further deny that this absence renders the assertion of Biblical inerrancy invalid or irrelevant. Article XI We affirm that Scripture, having been given by divine inspiration, is infallible, so that, far from misleading us, it is true and reliable in all the matters it addresses. We deny that it is possible for the Bible to be at the same time infallible and errant in its assertions. Infallibility and inerrancy may be distinguished, but not separated. Article XII We affirm that Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit. We deny that Biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes, exclusive of assertions in the fields of history and science. We further deny that scientific hypotheses about earth history may properly be used to overturn the teaching of Scripture on creation and the flood. Article XIII We affirm the propriety of using inerrancy as a theological term with reference to the complete truthfulness of Scripture. We deny that it is proper to evaluate Scripture according to standards of truth and error that are alien to its usage or purpose. We further deny that inerrancy is negated by Biblical phenomena such as a lack of modern technical precision, irregularities of grammar or spelling, observational descriptions of nature, the reporting of falsehoods, the use of hyperbole and round numbers, the topical arrangement of material, variant selections of material in parallel accounts, or the use of free citations. Article XIV We affirm the unity and internal consistency of Scripture. We deny that alleged errors and discrepancies that have not yet been resolved vitiate the truth claims of the Bible. Article XV We affirm that the doctrine of inerrancy is grounded in the teaching of the Bible about inspiration. We deny that Jesus' teaching about Scripture may be dismissed by appeals to accommodation or to any natural limitation of His humanity. Article XVI We affirm that the doctrine of inerrancy has been integral to the Church's faith throughout its history. We deny that inerrancy is a doctrine invented by Scholastic Protestantism, or is a reactionary position postulated in response to negative higher criticism. Article XVII We affirm that the Holy Spirit bears witness to the Scriptures, assuring believers of the truthfulness of God's written Word. We deny that this witness of the Holy Spirit operates in isolation from or against Scripture. Article XVIII We affirm that the text of Scripture is to be interpreted by grammatico-historical exegesis, taking account of its literary forms and devices, and that Scripture is to interpret Scripture. We deny the legitimacy of any treatment of the text or quest for sources lying behind it that leads to relativizing, dehistoricizing, or discounting its teaching, or rejecting its claims to authorship. Article XIX We affirm that a confession of the full authority, infallibility, and inerrancy of Scripture is vital to a sound understanding of the whole of the Christian faith. We further affirm that such confession should lead to increasing conformity to the image of Christ. We deny that such confession is necessary for salvation. However, we further deny that inerrancy can be rejected without grave consequences both to the individual and to the Church. The question of rebaptism is not new. The church has wrestled with it for nearly two millennia, and the consistent testimony of the historic, catholic, and Reformed church is that baptism is once-for-all. The modern practice of rebaptism does not arise from Scripture or from historic Christianity; Rebaptism and the Promise That Does Not Repeat Read Learn More About What We Believe Prosper Christian Reformed Church holds that the Bible is the inerrant, divinely inspired Word of God and the highest authority for faith and life. We believe in the centrality of the gospel: that all people are sinners in need of salvation, which comes through Jesus Christ’s atoning death and resurrection, by grace alone through faith alone. We practices infant baptism as a sign of covenant inclusion and uphold traditional biblical teachings on marriage, gender roles, and sexuality. We affirm Reformed theology, including the five points of Calvinism, and embrace an amillennial view of Christ’s reign and the end times. What We Believe

Christ Alone Sermon Series Description Christ Alone is a journey through the book of Galatians, where the apostle Paul confronts one of the most persistent threats to the Christian life: the temptation to add something to Christ. Written to believers drifting back toward law-based righteousness, Galatians announces with clarity and urgency that life with God comes by faith in Christ, not by the law. Throughout this series, we will see that the gospel is not only how we begin the Christian life, but how we live it. Paul exposes the emptiness of religious performance, the danger of subtle legalism, and the false security of self-justification. In contrast, he proclaims the freedom of grace, the gift of adoption, and the transforming power of the Holy Spirit—all grounded in the finished work of Jesus Christ. From justification to new creation, from slavery to sonship, and from flesh-driven effort to Spirit-empowered love, Galatians calls the church to boast in nothing except the cross. This series invites us to abandon every competing source of confidence and rediscover the joy, freedom, and assurance that come from trusting Christ alone. Life with God comes by faith in Christ, not by the law. Boast Only in the Cross Galatians 6 Watch Freedom That Bears Fruit Galatians 5, Galatians 6 Watch Heirs of the Promise Galatians 3 Watch Faith or Works? Galatians 3 Watch Crucified with Christ Galatians 3 Watch A Gospel Worth Defending Galatians 1, Galatians 2 Watch No Other Gospel Galatians 1 Watch

Thanksgiving Prosper Christian Reformed Church Thanksgiving Thankfullness Mitchell Leach Thursday, November 27, 2025 Audio Thanksgiving Mitchell Leach 00:00 / 32:46 Sermon Transcript Our scripture reading for today comes from Psalm 100. If you have got a Bible, please open your Bible with me to that. Psalm 100: 1-5. Make a joyful noise to the Lord all the earth. Serve the Lord with gladness. Come into his presence with singing. Know that the Lord, he is God. It is he who made us, and we are his. We are his people, the sheep of his pasture. Enter his gates with thanksgiving and his courts with praise. Give thanks to him. Bless his name, for the Lord is good, and his steadfast love endures forever, and his faithfulness to all generations. ' This is the word of the Lord. In 1944, Cori Tenenbaum and her sister Beste were taken to Ravensbrook, one of the most brutal women's concentration camps in Nazi Germany. They were cramped into wooden barracks built for 400 people, but now holding more than 1400. The stench was overwhelming. They slept on straw that was rotten. Their bunks were crawling with fleas. Cori wrote in in a book called The Hiding Place, that the first night that they arrived, she cried out, Beste, how can we live in such a place? But Beste, who had smuggled in a small Bible, opened it to 1 Thessalonians 5: 18, which says, Give thanks in all circumstances. Cori said, Not for the flees. Flees, never for the flees. But Beste insisted, Give thanks in all circumstances. It doesn't say just the pleasant ones. And so standing in a concentration camp, they bowed their heads and gave thanks. They gave thanks for the flees. They gave thanks for being together, that they had a Bible. And finally, with reluctance, finally, Cori gave thanks for the flees. Later, they discovered something astonishing, that the guards never searched or entered into their barracks because of the flees. They never checked on them. They never interrupted them. And because of this, because of the flea infested barracks, it meant that they could pray, that they could read scripture, that they could worship together and share Christ with hundreds of prisoners without interference. Later, Cori wrote, We could thank God for the flees because the flees kept the guards out and the word of God was read every day. This is not a vague thankfulness. It's not sentimentalism, but it's directed. A directed thankfulness at God because of his purposeful giving and ordaining the flees to them. That's the praise. That's the thankfulness that we see in Psalm 100 that it calls us to. Enter his gates with thanksgiving and give thanks to him. So it leads us to this question. I don't know if I've got this thing. Here we go. Our big question for this morning, what should a Christian do on Thanksgiving? What should a Christian do on Thanksgiving? Thanksgiving is one of the few days of the year that the whole country agrees on. Everyone thinks we know what it's for. For some, Thanksgiving is simply about being grateful for the good things in our life. Your job, your family, your home, your wealth. These are wonderful gifts. But being grateful for blessing isn't the same as being grateful to God. For others, Thanksgiving is a chance to pause and appreciate life. It's to take a breath, get a chance to rest, and to get some perspective. It's a chance to not see your boss for one day of the week. But appreciating life isn't the same as worship. Some people treat Thanksgiving as a day to count our blessings. It's a positivity exercise. But positivity isn't something that can sustain our soul. For many, Thanksgiving is mostly about family. And that's a beautiful thing. It shouldn't not be about family, but family isn't the object of our praise either. Others see Thanksgiving as a moment to look at how far things have come. It's a yearly milestone. How were things last year and how are things this year? To look at our hard work, our success, our resilience. But that Thanksgiving ends with us. And even in Christian homes, Thanksgiving can quietly become, Lord, thank you for this food and for all the things that are basically good. Amen. The world applauses all of these things, and none of them are wrong in and of themselves, but they don't answer the deeper question, do any of these things actually turn our hearts towards God? Do they shape us into worshippers or simply into people who feel vaguely thankful? Here's what I want you to notice. None of these things that I just listed are bad. Family is good. Gratitude is good. Pausing to reflect. Rest is good. Not seeing your boss is good. Except for Jolene, sorry, today. But none of these things lead us or require us to be thankful to God. You could do every one of them today and never once enter into his presence. And that's the danger. That's the danger of today, is to feel thankful without worshiping, to feel blessed without actually blessing God. And that brings us to the real question, what should a Christian do on Thanksgiving? Fortunately, the Bible has answers for us, so keep your Bibles open to Psalm 100, because we're going to find our answers there. Psalm 100 isn't just a way on how to give thanks. It gives us a God-centered pattern for worship on our best days and our worst. So let's walk through it together. Let's look at these two movements in this Psalm. Verses 1 through 3, we're going to see how to know the King. Verses 4 through 6, we're going to be invited to enter into his courts. We're going to summarize this chapter, these five verses into a sentence. It would be this, All the earth praises the steadfast God with a servant-based thankfulness. So let's look at this first section, verses 1-3, Know the King. You cannot give thanks deeply unless you know the one you're thanking. A little bit of history before we get into diving into this text. This Psalm would have been read as the Israelites would have made their way to the temple, into Jerusalem, as they made a pilgrimage into one of the festivals. They would have started with Psalm 90 once they got to the city and finished with Psalm 100 once they got to the temple. Imagine that scene. Hundreds, thousands of people worshiping God together, singing these Psalms as they are eager to enter into his presence. The temple was the fixture. That's where the holy place, the dwelling place of God was. Everyone excited to be close to it, to be just close to the proximity of where God would dwell on earth. These verses give us instruction on what it is we're supposed to do when we gather. It was giving the instruction on what the Israelites were supposed to do. Before we talk about what we're supposed to do on Thanksgiving, this psalm starts by telling us who we're doing it for. You cannot give thanks deeply unless you know the one who you're thanking. Thanksgiving grows out of our theology, out of knowing who God is and what he's done for us and why he deserves praise. This passage, it tells us what we're supposed to do when we gather together. As a pastor, I have the privilege of marrying. I've married more than, I think, 20 couples so far in my career, and the rehearsals are always the most fun, and They're the most nightmarish part of the whole scenario. The rehearsal is a fun time because it's the anticipation, and we get to mess up before anything actually is legitimate or needs to be official. But it's also a time because it can be chaotic because nobody really knows what they're doing. It's my job as a pastor to tell people and to give instructions on what the bridal party is supposed to be doing. The bridal party, oftentimes, if you don't know, Bridesmaids, they always have it figured out. They know exactly what to do, and the broomsmen are like, they're lost most of the time. Even if they're standing in the right spot, they look like just a lost puppy up there. My instruction is always look at what the girls are doing and just mirror them. But this Psalm tells us what we're supposed to be doing in worship as we gather together. This first intro section, the first three verses tell us this, that we're supposed to make a joyful noise, that we're supposed to serve God, that we're supposed to come into his presence and know that he is God. First, let's look at verse one, make a joyful noise to the Lord all the earth. This is a call. It's a command for Israel. It's a call and command for us. This language, the language of making a joyful noise, is the same language that would be used of someone when they were blowing a trumpet or a horn. That might sound like a weird thing to talk about, but I I want to stop on this just for a minute. In Israel, they didn't have microphones, they didn't have speakers, they didn't have the music that we had. They couldn't amplify sound. And so a trumpet, a horn would have been one of the loudest and a glorious sound as multiple trumpets rang out in harmony together, it would have invaded, it would have enveloped the space that they were in. A horn would have been a a glorious noise. And this call for us is to make a joyful noise all the earth. It is to make a noise that is so glorious, that is worthy of the God we worship. Think about the most moving music that you've listened to recently. Not just beautiful, but music that is loud, music that you can hear from outside the car, outside the building. That's the of feeling or emotion that this word is carrying. That all the Earth in harmony together would worship God in this way. That the rivers and the wind, the The trees and the animals would all make a glorious noise that praises God, that moves us, that stirs us into further worship. We make a glorious noise because our God is glorious. So who should do this? The call is for all the Earth to do this because our God is sovereign. He is sovereign over every single thing in this world, and therefore, every single thing on this rock should praise God. Jesus says this in Luke 19. He says, I tell you, if these were silent talking about his disciples, that the very stones would cry out. All of creation will praise God. Our God is so amazing that all of creation could make its best sound ever, and it still wouldn't be enough. It still would not be too much to glorify God. In these first two verses, God is assembling his people. He's calling his people to come to him. Verse 2, it says, serve the Lord with gladness, come into his presence with singing. The same word, this is the same word that God gives Adam for working the ground before the fall, that word to serve. It's a word that... It means work, but it doesn't mean toil. It means to joyfully and intentionally do something, but for it not to drain the life out of you. It reminds me of my father-in-law. He rebuilt a classic car, a classic pickup truck. When I asked him about the that he had to do to it because he built it from the ground up. Not a moment. I can see it in his eye. Not a moment of that was toil. Not a moment of that was labor. It was all joy. It built him up. Have you ever seen A woman with a great garden. My grandma used to keep an amazing garden. I remember talking with her about that, the joy that she had in that. She's out there tilling, she's out there working, and yet it's light, it's easy, it's a joy. This is the service that we're supposed to bring to God. Serving the Lord with gladness is not supposed to be something that brings us toil or is labor-intensive. Yet we're called to enter before the King and worship in a way that does take effort, that is intentional, that the final product is beautiful. It couldn't just haphazardly be put together. It was something that took work. But it wasn't labor, it wasn't toil. And that leads us to understanding who we belong to in verse three and where we belong. Verse three says, know that the Lord, he is God. It is he who made us, and we are his. We are his people and the sheep of his pasture. We are to come before the King. Who's our king? Our king is the Lord. Our king is the eternal God. He made us We are His. We are His people. And he wants us. He wants us to be with Him. He wants us to dwell with Him. That's why he came back. That's something that we get to see and we get to worship in a different way than the Israeli who sang this Psalm originally. We get to know that we have God dwelling with us all the time. We have the Holy spirit who is living with us. That call for him to be with us all the time leads us into our second point, to enter into his courts, verses 4 through 6. That we come before God with thanksgiving. We enter his gates with thanksgiving. What does this mean? What does this mean to come before him, to enter with thanksgiving? It means that we come before him, that we seek him out, and we sing and worship and thank him for for who he is and what he's done. We don't just thank him for the things that make our life better. We thank him for what he's done in our life, for who he is. I think oftentimes we don't think about this, but our God does not have any requirement to be good. God does not need to be good, and yet our God is. I I think it's something that we overlook often. It's something that struck me this morning. But our God is good. He is good to us. He is faithful to us. And that's one reason that we can be thankful today. Another thing that I want to point out in this verse is that it is a command. This whole psalm is a command. It's not a suggestion because we were made to worship. The Westminster Catechism, the question and answer number one, says, what is the chief end of man? It's a reformed catechism. It's just Presbyterian. It's the same reform. I don't need to get into the history. It's good. I can tell you the history of it later. But Westminster Catechism says, What is the chief end of man? Or what is the primary purpose of man? It is to glorify God and to enjoy him forever. This is how things should have been in the garden. This how we should have operated. We were made to be thankful. But to whom should we be thankful? It's to God. Ephesians 5: 20 says this. It's going too far. Giving thanks always and for everything to God, the Father, in the name of our Lord Jesus Christ. Today, we will talk about what we're thankful for, hopefully Probably gathered around some edible poultry. But rarely do we stop and talk about to whom we're thankful for. Who are we thankful to? This whole Psalm makes it very clear that God is about God, that he's for God, and that this praise is to God. Like a wedding, what I tell the bridal party is that if you get lost at any point, you can't follow the bridesmaids. Look to the bride. That's who you're supposed to be turning towards. That's who you're supposed to be facing the whole time. When she's walking in and when she's Standing up here, that's who you're supposed to be turning towards. But people, prosper church. Look to Christ. Look to God. That's who we're supposed to be looking towards. As we gather, we look to God. When we're thankful, we look to God. When we're in doubt, we look to God. When we have a festival or celebration, we look to God. When everything isn't going well, we look to God. Maybe this year has been heavy for you. Maybe this year, as you set your Thanksgiving table, there's an empty chair. Maybe your finances are tight or your relationships are strained. Psalm 100 isn't about pretending everything's fine. It's inviting you to bring everything that you have into his courts because he is good even when life isn't. He wants us to enter in. He wants us to come before him because he loves us. He wants us to be close with him. We are his creation. Whether we recognize it or not, the truth is there is a longing in our hearts that we want to be in his presence, too. Because we know deep down in each and every one of our souls that we are satisfied only and completely by him. Let's look at verse 5, our last verse in this psalm. For the Lord is good, his His steadfast love endures forever and his faithfulness to all generations. The great part about today, the great part about our God is that he is good, that he will never let you go. He will never leave you nor forsake you. Think about one event this moment, one event or one moment this year where you've seen God's thankfulness, or that you've seen God's faithfulness and that you can be thankful. Our main idea for today is to enter into God's presence with Thanksgiving. Enter into God's presence with thanksgiving. Enter into God's presence with thanksgiving. That's the heart of this psalm. Thanksgiving isn't just a feeling. It's not just something that happens to us when life is going well. Thanksgiving is an act a moment of the heart and body towards God. Come into his presence. Enter into his courts. Sing, serve, and know. The psalm is filled with verbs. It calls us to move. Not just hope that we'll be thankful or that we'll get it right. There's a part that we often look. Coming into God's presence requires effort. Israel saying this Psalm on their way to Jerusalem. Many of them had been walking for days through the dust, over hills, in the heat, possibly danger. And yet they made the effort to come to God's presence just so they could gather with God's people in God's presence. It wasn't convenient, it wasn't comfortable, but it was always worth it. The same question sits in front of us. Will Will you still worship when it's inconvenient? Will you still be thankful to God when it's inconvenient? When your body's tired, when your schedule is full, when your emotions feel flat, and when life isn't going like you hoped it would? Thanksgiving is not the reward of a perfect life. It is the response to a faithful God. The Psalm is telling us, make the effort, turn your heart, lift your voice, come near to him because he has come near to you. So the question becomes, what does this actually look like for us today? How do we live out Psalm 100 in real ordinary life? Not just during a holiday meal, but as people as God's people every week. The Psalm gives us a pattern, but now let's consider how we need to walk it out together. Let's move from the text of this Psalm into the lives, into some practical application. That leads us to our application. The first is to worship together. The Psalm clearly calls us to come, come into his courts with thanksgiving, enter into his presence, come together. This passage is talking about gathering God's people in the temple before God. And so now, it doesn't only mean coming to church, but it absolutely does mean coming to church. Means being in a local body and worshiping regularly with them. Hebrews 10: 25 says this, not neglecting to meet together, as is the habit of some, but encouraging one another and all the more as you see the day drawing near. Often people I hear people say, I can worship on my own, I can worship on the deer blind or on the golf course or on the lake. But worshiping together with fellow believers is a crucial part of our faith. If you physically cannot be with other Christians, absolutely You can worship anywhere. But there is something special about being with God's people in God's house on the Lord's Day. That leads us into our last point of application. Don't disguise idolatry as thankfulness. Today, we're probably going to go around the table and talk about what we're thankful for. It's a great thing, but there's a heart posture that can lead us into idolatry and disguise it as thankfulness. I like to call this the difference between cat and dog theology. If you have a cat and a dog, you'll get this. But a dog looks at their owner and says, I am so lucky that I have such a great owner. And a cat looks at his owner and says, You are so lucky that you have such a good cat. And oftentimes, that can be our attitude towards God. Not that cats are worse than dogs. I won't say that from the pulpit. But I encourage you to adopt the viewpoint that says that we are so lucky that have such a good God, not that God is so lucky or the people around us are so lucky that they have such a good person in front of them. That tone will change how we're thankful and to whom we are thankful for. On feasts in Israel, it was common to kill animals for sacrifice. It was common to enter into the temple and smell the aroma of meat roasting. It's probably the some of the same smells we'll smell later today. Why did Israel do this? Why would Israel have to do this? It was to be pure before God. As they were getting close to God's presence, they had to be purified. They couldn't enter his presence by being unclean. How is it that we can enter into his presence? That we can enter his gates with thanksgiving now? It's because Jesus on the cross became impure for us. He became the defiled one. In the Old Testament, no one entered into God's presence without a sacrifice. They needed a substitute. They needed cleansing. And that's still true for us today, but Christ has provided that for us once and for all. Jesus has become the sacrifice. He became unclean so we could be made clean. He was cast out so we could be brought in. He lost the presence of God so that we could enjoy it forever. So yes, enter into his gates with thanksgiving, not because life is easy, not because everything is going your way, but because Christ has made a way. Prosper Church, enter into God's presence with thanksgiving today. Let's pray. Father, we thank you for who you are, that you are good, that your steadfast love endures forever, and that you have faith gratefulness to all generations. God, I pray as we come together to worship you today, to be thankful today, I pray that we would not waste this opportunity to be vaguely thankful for how good life is or to just have a positive spin on this year. God, I pray that we would see you as our ultimate joy in Thanksgiving. God, help us to respond as we worship today, as people changed by your word. Father, we love you and we love to do your will, so help us do that. It's in your name we pray. Amen. Would you stand as we sing our closing song? When the Father is filled to your endless thoughts, when your heart is nourished, thinking all is lost, come, your many blessings, take them one by one, and it will surprise you what the Lord has done. God, your blessing, take them one by one. God, your blessing, see what God has done. God, your blessing, make them one by one. Without your many blessings, see what God has done. Are you ever burdened with a lot of care? Does the crossing that you are called to bear? Not too many blessings, every doubt will find, and you will be singing as the days go by. Not too that others lift their hands and roll. They that Christ has promised you his love untold. No too many blessings might be cannot die. You're rewarded, then we're all on high. God, your blessings, give them one by one. Hear this blessing. May the Lord who made you and calls you his own, fill your heart with thanksgiving today. May his goodness be your comfort, his steadfast love, your song, and his faithfulness, your strength in every generation. Now go in the joy of his presence, and serve the Lord with gladness. Amen. Do not be discouraged, God is over all. Don't your many blessings, angels, care of me. How can comfort give you to your journey's end? How much your blessings taken one by one? How much your blessings be what's on God has done. God, He pushed me, gave them one by one. Not so many of us can see what God has done., give them one by one. Not sure any God since he would God have done. Facebook X (Twitter) WhatsApp LinkedIn Pinterest Copy link

The Heidelberg Catechism is a historical document that Reformed churches have used since the reformation. Heidelberg Catechism Introduction Part I: Misery Part II: Deliverance God The Father God The Holy Spirit God The Son The Holy Sacraments Holy Baptism The Holy Supper of Jesus Christ Part III: Gratitude The Ten Commandments The Lord's Prayer Introduction The Heidelberg Catechism (1563) is one of the most beloved and widely used confessions of faith in the Reformed tradition. Commissioned by Elector Frederick III of the Palatinate, it was written in Heidelberg, Germany, to provide a clear, biblical, and pastoral guide for teaching the Christian faith. Traditionally attributed to Zacharias Ursinus as the primary writer, with Caspar Olevianus playing a smaller role, the catechism was designed for young people, church preaching, and confessional unity among Protestants. Organized into 52 Lord’s Days for weekly study, it follows three key themes: guilt (our sin and need for salvation), grace (God’s redemption through Christ), and gratitude (our response to His grace). This simple yet profound structure makes it a valuable tool for both new and mature believers. The Synod of Dort (1619) formally approved the catechism, and it has since been translated worldwide, shaping the faith of countless Christians. With its warm, pastoral tone, the Heidelberg Catechism remains a trusted resource for understanding the comfort and assurance found in Jesus Christ. Lord’s Day 1 Q & A 1 Q. What is your only comfort in life and in death? A. That I am not my own,1 but belong— body and soul, in life and in death—2 to my faithful Savior, Jesus Christ.3 He has fully paid for all my sins with his precious blood,4 and has set me free from the tyranny of the devil.5 He also watches over me in such a way6 that not a hair can fall from my head without the will of my Father in heaven;7 in fact, all things must work together for my salvation.8 Because I belong to him, Christ, by his Holy Spirit, assures me of eternal life9 and makes me wholeheartedly willing and ready from now on to live for him.10 1 1 Cor. 6:19-20 2 Rom. 14:7-9 3 1 Cor. 3:23; Titus 2:14 4 1 Pet. 1:18-19; 1 John 1:7-9; 2:2 5 John 8:34-36; Heb. 2:14-15; 1 John 3:1-11 6 John 6:39-40; 10:27-30; 2 Thess. 3:3; 1 Pet. 1:5 7 Matt. 10:29-31; Luke 21:16-18 8 Rom. 8:28 9 Rom. 8:15-16; 2 Cor. 1:21-22; 5:5; Eph. 1:13-14 10 Rom. 8:1-17 Q & A 2 Q. What must you know to live and die in the joy of this comfort? A. Three things: first, how great my sin and misery are;1 second, how I am set free from all my sins and misery;2 third, how I am to thank God for such deliverance.3 1 Rom. 3:9-10; 1 John 1:10 2 John 17:3; Acts 4:12; 10:43 3 Matt. 5:16; Rom. 6:13; Eph. 5:8-10; 2 Tim. 2:15; 1 Pet. 2:9-10 Part I: Misery Lord’s Day 2 Q & A 3 Q. How do you come to know your misery? A. The law of God tells me.1 1 Rom. 3:20; 7:7-25 Q & A 4 Q. What does God’s law require of us? A. Christ teaches us this in summary in Matthew 22:37-40: “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’1 This is the greatest and first commandment. “And a second is like it: ‘You shall love your neighbor as yourself.’2 “On these two commandments hang all the law and the prophets.” 1 Deut. 6:5 2 Lev. 19:18 Q & A 5 Q. Can you live up to all this perfectly? A. No.1 I have a natural tendency to hate God and my neighbor.2 1 Rom. 3:9-20, 23; 1 John 1:8, 10 2 Gen. 6:5; Jer. 17:9; Rom. 7:23-24; 8:7; Eph. 2:1-3; Titus 3:3 Lord’s Day 3 Q & A 6 Q. Did God create people so wicked and perverse? A. No. God created them good1 and in his own image,2 that is, in true righteousness and holiness,3 so that they might truly know God their creator,4 love him with all their heart, and live with God in eternal happiness, to praise and glorify him.5 1 Gen. 1:31 2 Gen. 1:26-27 3 Eph. 4:24 4 Col. 3:10 5 Ps. 8 Q & A 7 Q. Then where does this corrupt human nature come from? A. The fall and disobedience of our first parents, Adam and Eve, in Paradise.1 This fall has so poisoned our nature2 that we are all conceived and born in a sinful condition.3 1 Gen. 3 2 Rom. 5:12, 18-19 3 Ps. 51:5 Q & A 8 Q. But are we so corrupt that we are totally unable to do any good and inclined toward all evil? A. Yes,1 unless we are born again by the Spirit of God.2 1 Gen. 6:5; 8:21; Job 14:4; Isa. 53:6 2 John 3:3-5 Lord’s Day 4 Q & A 9 Q. But doesn’t God do us an injustice by requiring in his law what we are unable to do? A. No, God created human beings with the ability to keep the law.1 They, however, provoked by the devil,2 in willful disobedience,3 robbed themselves and all their descendants of these gifts.4 1 Gen. 1:31; Eph. 4:24 2 Gen. 3:13; John 8:44 3 Gen. 3:6 4 Rom. 5:12, 18, 19 Q & A 10 Q. Does God permit such disobedience and rebellion to go unpunished? A. Certainly not. God is terribly angry with the sin we are born with as well as the sins we personally commit. As a just judge, God will punish them both now and in eternity,1 having declared: “Cursed is everyone who does not observe and obey all the things written in the book of the law.”2 1 Ex. 34:7; Ps. 5:4-6; Nah. 1:2; Rom. 1:18; Eph. 5:6; Heb. 9:27 2 Gal. 3:10; Deut. 27:26 Q & A 11 Q. But isn’t God also merciful? A. God is certainly merciful,1 but also just.2 God’s justice demands that sin, committed against his supreme majesty, be punished with the supreme penalty— eternal punishment of body and soul.3 1 Ex. 34:6-7; Ps. 103:8-9 2 Ex. 34:7; Deut. 7:9-11; Ps. 5:4-6; Heb. 10:30-31 3 Matt. 25:35-46 BACK TO TOP Part II: Deliverance Lord’s Day 5 Q & A 12 Q. According to God’s righteous judgment we deserve punishment both now and in eternity: how then can we escape this punishment and return to God’s favor? A. God requires that his justice be satisfied.1 Therefore the claims of this justice must be paid in full, either by ourselves or by another.2 1 Ex. 23:7; Rom. 2:1-11 2 Isa. 53:11; Rom. 8:3-4 Q & A 13 Q. Can we make this payment ourselves? A. Certainly not. Actually, we increase our debt every day.1 1 Matt. 6:12; Rom. 2:4-5 Q & A 14 Q. Can another creature—any at all— pay this debt for us? A. No. To begin with, God will not punish any other creature for what a human is guilty of.1 Furthermore, no mere creature can bear the weight of God’s eternal wrath against sin and deliver others from it.2 1 Ezek. 18:4, 20; Heb. 2:14-18 2 Ps. 49:7-9; 130:3 Q & A 15 Q. What kind of mediator and deliverer should we look for then? A. One who is a true1 and righteous2 human, yet more powerful than all creatures, that is, one who is also true God.3 1 Rom. 1:3; 1 Cor. 15:21; Heb. 2:17 2 Isa. 53:9; 2 Cor. 5:21; Heb. 7:26 3 Isa. 7:14; 9:6; Jer. 23:6; John 1:1 Lord’s Day 6 Q & A 16 Q. Why must the mediator be a true and righteous human? A. God’s justice demands that human nature, which has sinned, must pay for sin;1 but a sinful human could never pay for others.2 1 Rom. 5:12, 15; 1 Cor. 15:21; Heb. 2:14-16 2 Heb. 7:26-27; 1 Pet. 3:18 Q & A 17 Q. Why must the mediator also be true God? A. So that the mediator, by the power of his divinity, might bear the weight of God’s wrath in his humanity and earn for us and restore to us righteousness and life.1 1 Isa. 53; John 3:16; 2 Cor. 5:21 Q & A 18 Q. Then who is this mediator— true God and at the same time a true and righteous human? A. Our Lord Jesus Christ,1 who was given to us to completely deliver us and make us right with God.2 1 Matt. 1:21-23; Luke 2:11; 1 Tim. 2:5 2 1 Cor. 1:30 Q & A 19 Q. How do you come to know this? A. The holy gospel tells me. God began to reveal the gospel already in Paradise;1 later God proclaimed it by the holy patriarchs2 and prophets3 and foreshadowed it by the sacrifices and other ceremonies of the law;4 and finally God fulfilled it through his own beloved Son.5 1 Gen. 3:15 2 Gen. 22:18; 49:10 3 Isa. 53; Jer. 23:5-6; Mic. 7:18-20; Acts 10:43; Heb. 1:1-2 4 Lev. 1-7; John 5:46; Heb. 10:1-10 5 Rom. 10:4; Gal. 4:4-5; Col. 2:17 Lord’s Day 7 Q & A 20 Q. Are all people then saved through Christ just as they were lost through Adam? A. No. Only those are saved who through true faith are grafted into Christ and accept all his benefits.1 1 Matt. 7:14; John 3:16, 18, 36; Rom. 11:16-21 Q & A 21 Q. What is true faith? A. True faith is not only a sure knowledge by which I hold as true all that God has revealed to us in Scripture;1 it is also a wholehearted trust,2 which the Holy Spirit creates in me3 by the gospel,4 that God has freely granted, not only to others but to me also,5 forgiveness of sins, eternal righteousness, and salvation.6 These are gifts of sheer grace, granted solely by Christ’s merit.7 1 John 17:3, 17; Heb. 11:1-3; James 2:19 2 Rom. 4:18-21; 5:1; 10:10; Heb. 4:14-16 3 Matt. 16:15-17; John 3:5; Acts 16:14 4 Rom. 1:16; 10:17; 1 Cor. 1:21 5 Gal. 2:20 6 Rom. 1:17; Heb. 10:10 7 Rom. 3:21-26; Gal. 2:16; Eph. 2:8-10 Q & A 22 Q. What then must a Christian believe? A. All that is promised us in the gospel,1 a summary of which is taught us in the articles of our universal and undisputed Christian faith. 1 Matt. 28:18-20; John 20:30-31 Q & A 23 Q. What are these articles? A. I believe in God, the Father almighty, creator of heaven and earth. I believe in Jesus Christ, his only begotten Son, our Lord, who was conceived by the Holy Spirit and born of the virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried; he descended to hell. The third day he rose again from the dead. He ascended to heaven and is seated at the right hand of God the Father almighty. From there he will come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen. Lord’s Day 8 Q & A 24 Q. How are these articles divided? A. Into three parts: God the Father and our creation; God the Son and our deliverance; and God the Holy Spirit and our sanctification. Q & A 25 Q. Since there is only one divine being,1 why do you speak of three: Father, Son, and Holy Spirit? A. Because that is how God has revealed himself in his Word:2 these three distinct persons are one, true, eternal God. 1 Deut. 6:4; 1 Cor. 8:4, 6 2Matt. 3:16-17; 28:18-19; Luke 4:18 (Isa. 61:1); John 14:26; 15:26; 2 Cor. 13:14; Gal. 4:6; Tit. 3:5-6 God the Father Lord’s Day 9 Q & A 26 Q. What do you believe when you say, “I believe in God, the Father almighty, creator of heaven and earth”? A. That the eternal Father of our Lord Jesus Christ, who out of nothing created heaven and earth and everything in them,1 who still upholds and rules them by his eternal counsel and providence,2 is my God and Father because of Christ the Son.3 I trust God so much that I do not doubt he will provide whatever I need for body and soul,4 and will turn to my good whatever adversity he sends upon me in this sad world.5 God is able to do this because he is almighty God6 and desires to do this because he is a faithful Father.7 1 Gen. 1-2; Ex. 20:11; Ps. 33:6; Isa. 44:24; Acts 4:24; 14:15 2 Ps. 104; Matt. 6:30; 10:29; Eph. 1:11 3 John 1:12-13; Rom. 8:15-16; Gal. 4:4-7; Eph. 1:5 4 Ps. 55:22; Matt. 6:25-26; Luke 12:22-31 5 Rom. 8:28 6 Gen. 18:14; Rom. 8:31-39 7 Matt. 7:9-11 Lord’s Day 10 Q & A 27 Q. What do you understand by the providence of God? A. The almighty and ever present power of God1 by which God upholds, as with his hand, heaven and earth and all creatures,2 and so rules them that leaf and blade, rain and drought, fruitful and lean years, food and drink, health and sickness, prosperity and poverty—3 all things, in fact, come to us not by chance4 but by his fatherly hand.5 1 Jer. 23:23-24; Acts 17:24-28 2 Heb. 1:3 3 Jer. 5:24; Acts 14:15-17/a>; John 9:3; Prov. 22:2 4 Prov. 16:33 5 Matt. 10:29 Q & A 28 Q. How does the knowledge of God’s creation and providence help us? A. We can be patient when things go against us,1 thankful when things go well,2 and for the future we can have good confidence in our faithful God and Father that nothing in creation will separate us from his love.3 For all creatures are so completely in God’s hand that without his will they can neither move nor be moved.4 1 Job 1:21-22; James 1:3 2 Deut. 8:10; 1 Thess. 5:18 3 Ps. 55:22; Rom. 5:3-5; 8:38-39 4 Job 1:12; 2:6; Prov. 21:1; Acts 17:24-28 God the Son Lord’s Day 11 Q & A 29 Q. Why is the Son of God called “Jesus,” meaning “savior”? A. Because he saves us from our sins,1 and because salvation should not be sought and cannot be found in anyone else.2 1 Matt. 1:21; Heb. 7:25 2 Isa. 43:11; John 15:5; Acts 4:11-12; 1 Tim. 2:5 Q & A 30 Q. Do those who look for their salvation in saints, in themselves, or elsewhere really believe in the only savior Jesus? A. No. Although they boast of being his, by their actions they deny the only savior, Jesus.1 Either Jesus is not a perfect savior, or those who in true faith accept this savior have in him all they need for their salvation.2 1 1 Cor. 1:12-13; Gal. 5:4 2 Col. 1:19-20; 2:10; 1 John 1:7 Lord’s Day 12 Q & A 31 Q. Why is he called “Christ,” meaning “anointed”? A. Because he has been ordained by God the Father and has been anointed with the Holy Spirit1 to be our chief prophet and teacher2 who fully reveals to us the secret counsel and will of God concerning our deliverance;3 our only high priest4 who has delivered us by the one sacrifice of his body,5 and who continually pleads our cause with the Father;6 and our eternal king7 who governs us by his Word and Spirit, and who guards us and keeps us in the freedom he has won for us.8 1 Luke 3:21-22; 4:14-19 (Isa. 61:1); Heb. 1:9 (Ps. 45:7) 2 Acts 3:22 (Deut. 18:15) 3 John 1:18; 15:15 4 Heb. 7:17 (Ps. 110:4) 5 Heb. 9:12; 10:11-14 6 Rom. 8:34; Heb. 9:24 7 Matt. 21:5 (Zech. 9:9) 8 Matt. 28:18-20; John 10:28; Rev. 12:10-11 Q & A 32 Q. But why are you called a Christian? A. Because by faith I am a member of Christ1 and so I share in his anointing.2 I am anointed to confess his name,3 to present myself to him as a living sacrifice of thanks,4 to strive with a free conscience against sin and the devil in this life,5 and afterward to reign with Christ over all creation for eternity.6 1 1 Cor. 12:12-27 2 Acts 2:17 (Joel 2:28); 1 John 2:27 3 Matt. 10:32; Rom. 10:9-10; Heb. 13:15 4 Rom. 12:1; 1 Pet. 2:5, 9 5 Gal. 5:16-17; Eph. 6:11; 1 Tim. 1:18-19 6 Matt. 25:34; 2 Tim. 2:12 Lord’s Day 13 Q & A 33 Q. Why is he called God’s “only begotten Son” when we also are God’s children? A. Because Christ alone is the eternal, natural Son of God.1 We, however, are adopted children of God— adopted by grace through Christ.2 1 John 1:1-3, 14, 18; Heb. 1 2 John 1:12; Rom. 8:14-17; Eph. 1:5-6 Q & A 34 Q. Why do you call him “our Lord”? A. Because— not with gold or silver, but with his precious blood—1 he has set us free from sin and from the tyranny of the devil,2 and has bought us, body and soul, to be his very own.3 1 1 Pet. 1:18-19 2 Col. 1:13-14; Heb. 2:14-15 3 1 Cor. 6:20; 1 Tim. 2:5-6 Lord’s Day 14 Q & A 35 Q. What does it mean that he “was conceived by the Holy Spirit and born of the virgin Mary”? A. That the eternal Son of God, who is and remains true and eternal God,1 took to himself, through the working of the Holy Spirit,2 from the flesh and blood of the virgin Mary,3 a truly human nature so that he might also become David’s true descendant,4 like his brothers and sisters in every way5 except for sin.6 1 John 1:1; 10:30-36; Acts 13:33 (Ps. 2:7); Col. 1:15-17; 1 John 5:20 2 Luke 1:35 3 Matt. 1:18-23; John 1:14; Gal. 4:4; Heb. 2:14 4 2 Sam. 7:12-16; Ps. 132:11; Matt. 1:1; Rom. 1:3 5 Phil. 2:7; Heb. 2:17 6 Heb. 4:15; 7:26-27 Q & A 36 Q. How does the holy conception and birth of Christ benefit you? A. He is our mediator1 and, in God’s sight, he covers with his innocence and perfect holiness my sinfulness in which I was conceived.2 1 1 Tim. 2:5-6; Heb. 9:13-15 2 Rom. 8:3-4; 2 Cor. 5:21; Gal. 4:4-5; 1 Pet. 1:18-19 Lord’s Day 15 Q & A 37 Q. What do you understand by the word “suffered”? A. That during his whole life on earth, but especially at the end, Christ sustained in body and soul the wrath of God against the sin of the whole human race.1 This he did in order that, by his suffering as the only atoning sacrifice,2 he might deliver us, body and soul, from eternal condemnation,3 and gain for us God’s grace, righteousness, and eternal life.4 1 Isa. 53; 1 Pet. 2:24; 3:18 2 Rom. 3:25; Heb. 10:14; 1 John 2:2; 4:10 3 Rom. 8:1-4; Gal. 3:13 4 John 3:16; Rom. 3:24-26 Q & A 38 Q. Why did he suffer “under Pontius Pilate” as judge? A. So that he, though innocent, might be condemned by an earthly judge,1 and so free us from the severe judgment of God that was to fall on us.2 1 Luke 23:13-24; John 19:4, 12-16 2 Isa. 53:4-5; 2 Cor. 5:21; Gal. 3:13 Q & A 39 Q. Is it significant that he was “crucified” instead of dying some other way? A. Yes. By this I am convinced that he shouldered the curse which lay on me, since death by crucifixion was cursed by God.1 1 Gal. 3:10-13 (Deut. 21:23) Lord’s Day 16 Q & A 40 Q. Why did Christ have to suffer death? A. Because God’s justice and truth require it: 1 nothing else could pay for our sins except the death of the Son of God.2 1 Gen. 2:17 2 Rom. 8:3-4; Phil. 2:8; Heb. 2:9 Q & A 41 Q. Why was he “buried”? A. His burial testifies that he really died.1 1 Isa. 53:9; John 19:38-42; Acts 13:29; 1 Cor. 15:3-4 Q & A 42 Q. Since Christ has died for us, why do we still have to die? A. Our death does not pay the debt of our sins.1 Rather, it puts an end to our sinning and is our entrance into eternal life.2 1 Ps. 49:7 2 John 5:24; Phil. 1:21-23; 1 Thess. 5:9-10 Q & A 43 Q. What further benefit do we receive from Christ’s sacrifice and death on the cross? A. By Christ’s power our old selves are crucified, put to death, and buried with him,1 so that the evil desires of the flesh may no longer rule us,2 but that instead we may offer ourselves as a sacrifice of gratitude to him.3 1 Rom. 6:5-11; Col. 2:11-12 2 Rom. 6:12-14 3 Rom. 12:1; Eph. 5:1-2 Q & A 44 Q. Why does the creed add, “He descended to hell”? A. To assure me during attacks of deepest dread and temptation that Christ my Lord, by suffering unspeakable anguish, pain, and terror of soul, on the cross but also earlier, has delivered me from hellish anguish and torment.1 1 Isa. 53; Matt. 26:36-46; 27:45-46; Luke 22:44; Heb. 5:7-10 Lord’s Day 17 Q & A 45 Q. How does Christ’s resurrection benefit us? A. First, by his resurrection he has overcome death, so that he might make us share in the righteousness he obtained for us by his death.1 Second, by his power we too are already raised to a new life.2 Third, Christ’s resurrection is a sure pledge to us of our blessed resurrection.3 1 Rom. 4:25; 1 Cor. 15:16-20; 1 Pet. 1:3-5 2 Rom. 6:5-11; Eph. 2:4-6; Col. 3:1-4 3 Rom. 8:11; 1 Cor. 15:12-23; Phil. 3:20-21 Lord’s Day 18 Q & A 46 Q. What do you mean by saying, “He ascended to heaven”? A. That Christ, while his disciples watched, was taken up from the earth into heaven1 and remains there on our behalf2 until he comes again to judge the living and the dead.3 1 Luke 24:50-51; Acts 1:9-11 2 Rom. 8:34; Eph. 4:8-10; Heb. 7:23-25; 9:24 3 Acts 1:11 Q & A 47 Q. But isn’t Christ with us until the end of the world as he promised us?1 A. Christ is true human and true God. In his human nature Christ is not now on earth;2 but in his divinity, majesty, grace, and Spirit he is never absent from us.3 1 Matt. 28:20 2 Acts 1:9-11; 3:19-21 3 Matt. 28:18-20; John 14:16-19 Q & A 48 Q. If his humanity is not present wherever his divinity is, then aren’t the two natures of Christ separated from each other? A. Certainly not. Since divinity is not limited and is present everywhere,1 it is evident that Christ’s divinity is surely beyond the bounds of the humanity that has been taken on, but at the same time his divinity is in and remains personally united to his humanity.2 1 Jer. 23:23-24; Acts 7:48-49 (Isa. 66:1) 2 John 1:14; 3:13; Col. 2:9 Q & A 49 Q. How does Christ’s ascension to heaven benefit us? A. First, he is our advocate in heaven in the presence of his Father.1 Second, we have our own flesh in heaven as a sure pledge that Christ our head will also take us, his members, up to himself.2 Third, he sends his Spirit to us on earth as a corresponding pledge.3 By the Spirit’s power we seek not earthly things but the things above, where Christ is, sitting at God’s right hand.4 1 Rom. 8:34; 1 John 2:1 2 John 14:2; 17:24; Eph. 2:4-6 3 John 14:16; 2 Cor. 1:21-22; 5:5 4 Col. 3:1-4 Lord’s Day 19 Q & A 50 Q. Why the next words: “and is seated at the right hand of God”? A. Because Christ ascended to heaven to show there that he is head of his church,1 the one through whom the Father rules all things.2 1 Eph. 1:20-23; Col. 1:18 2 Matt. 28:18; John 5:22-23 Q & A 51 Q. How does this glory of Christ our head benefit us? A. First, through his Holy Spirit he pours out gifts from heaven upon us his members.1 Second, by his power he defends us and keeps us safe from all enemies.2 1 Acts 2:33; Eph. 4:7-12 2 Ps. 110:1-2; John 10:27-30; Rev. 19:11-16 Q & A 52 Q. How does Christ’s return “to judge the living and the dead” comfort you? A. In all distress and persecution, with uplifted head, I confidently await the very judge who has already offered himself to the judgment of God in my place and removed the whole curse from me.1 Christ will cast all his enemies and mine into everlasting condemnation, but will take me and all his chosen ones to himself into the joy and glory of heaven.2 1 Luke 21:28; Rom. 8:22-25; Phil. 3:20-21; Tit. 2:13-14 2 Matt. 25:31-46; 2 Thess. 1:6-10 BACK TO TOP God the Holy Spirit Lord’s Day 20 Q & A 53 Q. What do you believe concerning “the Holy Spirit”? A. First, that the Spirit, with the Father and the Son, is eternal God.1 Second, that the Spirit is given also to me,2 so that, through true faith, he makes me share in Christ and all his benefits,3 comforts me,4 and will remain with me forever.5 1 Gen. 1:1-2; Matt. 28:19; Acts 5:3-4 2 1 Cor. 6:19; 2 Cor. 1:21-22; Gal. 4:6 3 Gal. 3:14 4 John 15:26; Acts 9:31 5 John 14:16-17; 1 Pet. 4:14 Lord’s Day 21 Q & A 54 Q. What do you believe concerning “the holy catholic church”? A. I believe that the Son of God through his Spirit and Word,1 out of the entire human race,2 from the beginning of the world to its end,3 gathers, protects, and preserves for himself a community chosen for eternal life4 and united in true faith.5 And of this community I am6 and always will be7 a living member. 1 John 10:14-16; Acts 20:28; Rom. 10:14-17; Col. 1:18 2 Gen. 26:3b-4; Rev. 5:9 3 Isa. 59:21; 1 Cor. 11:26 4 Matt. 16:18; John 10:28-30; Rom. 8:28-30; Eph. 1:3-14 5 Acts 2:42-47; Eph. 4:1-6 6 1 John 3:14, 19-21 7 John 10:27-28; 1 Cor. 1:4-9; 1 Pet. 1:3-5 Q & A 55 Q. What do you understand by “the communion of saints”? A. First, that believers one and all, as members of this community, share in Christ and in all his treasures and gifts.1 Second, that each member should consider it a duty to use these gifts readily and joyfully for the service and enrichment of the other members.2 1 Rom. 8:32; 1 Cor. 6:17; 12:4-7, 12-13; 1 John 1:3 2 Rom. 12:4-8; 1 Cor. 12:20-27; 13:1-7; Phil. 2:4-8 Q & A 56 Q. What do you believe concerning “the forgiveness of sins”? A. I believe that God, because of Christ’s satisfaction, will no longer remember any of my sins1 or my sinful nature which I need to struggle against all my life.2 Rather, by grace God grants me the righteousness of Christ to free me forever from judgment.3 1 Ps. 103:3-4, 10, 12; Mic. 7:18-19; 2 Cor. 5:18-21; 1 John 1:7; 2:2 2 Rom. 7:21-25 3 John 3:17-18; Rom. 8:1-2 Lord’s Day 22 Q & A 57 Q. How does “the resurrection of the body” comfort you? A. Not only will my soul be taken immediately after this life to Christ its head,1 but also my very flesh will be raised by the power of Christ, reunited with my soul, and made like Christ’s glorious body.2 1 Luke 23:43; Phil. 1:21-23 2 1 Cor. 15:20, 42-46, 54; Phil. 3:21; 1 John 3:2 Q & A 58 Q. How does the article concerning “life everlasting” comfort you? A. Even as I already now experience in my heart the beginning of eternal joy,1 so after this life I will have perfect blessedness such as no eye has seen, no ear has heard, no human heart has ever imagined: a blessedness in which to praise God forever.2 1 Rom. 14:17 2 John 17:3; 1 Cor. 2:9 Lord’s Day 23 Q & A 59 Q. What good does it do you, however, to believe all this? A. In Christ I am righteous before God and heir to life everlasting.1 1 John 3:36; Rom. 1:17 (Hab. 2:4); Rom. 5:1-2 Q & A 60 Q. How are you righteous before God? A. Only by true faith in Jesus Christ.1 Even though my conscience accuses me of having grievously sinned against all God’s commandments, of never having kept any of them,2 and of still being inclined toward all evil,3 nevertheless, without any merit of my own,4 out of sheer grace,5 God grants and credits to me the perfect satisfaction, righteousness, and holiness of Christ,6 as if I had never sinned nor been a sinner, and as if I had been as perfectly obedient as Christ was obedient for me.7 All I need to do is accept this gift with a believing heart.8 1 Rom. 3:21-28; Gal. 2:16; Eph. 2:8-9; Phil 3:8-11 2 Rom. 3:9-10 3 Rom. 7:23 4 Tit. 3:4-5 5 Rom. 3:24; Eph. 2:8 6 Rom. 4:3-5 (Gen. 15:6); 2 Cor. 5:17-19; 1 John 2:1-2 7 Rom. 4:24-25; 2 Cor. 5:21 8 John 3:18; Acts 16:30-31 Q & A 61 Q. Why do you say that through faith alone you are righteous? A. Not because I please God by the worthiness of my faith. It is because only Christ’s satisfaction, righteousness, and holiness make me righteous before God,1 and because I can accept this righteousness and make it mine in no other way than through faith.2 1 1 Cor. 1:30-31 2 Rom. 10:10; 1 John 5:10-12 Lord’s Day 24 Q & A 62 Q. Why can’t our good works be our righteousness before God, or at least a part of our righteousness? A. Because the righteousness which can pass God’s judgment must be entirely perfect and must in every way measure up to the divine law.1 But even our best works in this life are imperfect and stained with sin.2 1 Rom. 3:20; Gal. 3:10 (Deut. 27:26) 2 Isa. 64:6 Q & A 63 Q. How can our good works be said to merit nothing when God promises to reward them in this life and the next?1 A. This reward is not earned; it is a gift of grace.2 1 Matt. 5:12; Heb. 11:6 2 Luke 17:10; 2 Tim. 4:7-8 Q & A 64 Q. But doesn’t this teaching make people indifferent and wicked? A. No. It is impossible for those grafted into Christ through true faith not to produce fruits of gratitude.1 1 Luke 6:43-45; John 15:5 The Holy Sacraments Lord’s Day 25 Q & A 65 Q. It is through faith alone that we share in Christ and all his benefits: where then does that faith come from? A. The Holy Spirit produces it in our hearts1 by the preaching of the holy gospel,2 and confirms it by the use of the holy sacraments.3 1 John 3:5; 1 Cor. 2:10-14; Eph. 2:8 2 Rom. 10:17; 1 Pet. 1:23-25 3 Matt. 28:19-20; 1 Cor. 10:16 Q & A 66 Q. What are sacraments? A. Sacraments are visible, holy signs and seals. They were instituted by God so that by our use of them he might make us understand more clearly the promise of the gospel, and seal that promise.1 And this is God’s gospel promise: to grant us forgiveness of sins and eternal life by grace because of Christ’s one sacrifice accomplished on the cross.2 1 Gen. 17:11; Deut. 30:6; Rom. 4:11 2 Matt. 26:27-28; Acts 2:38; Heb. 10:10 Q & A 67 Q. Are both the word and the sacraments then intended to focus our faith on the sacrifice of Jesus Christ on the cross as the only ground of our salvation? A. Yes! In the gospel the Holy Spirit teaches us and by the holy sacraments confirms that our entire salvation rests on Christ’s one sacrifice for us on the cross.1 1 Rom. 6:3; 1 Cor. 11:26; Gal. 3:27 Q & A 68 Q. How many sacraments did Christ institute in the New Testament? A. Two: holy baptism and the holy supper.1 1 Matt. 28:19-20; 1 Cor. 11:23-26 BACK TO TOP Holy Baptism Lord’s Day 26 Q & A 69 Q. How does holy baptism remind and assure you that Christ’s one sacrifice on the cross benefits you personally? A. In this way: Christ instituted this outward washing1 and with it promised that, as surely as water washes away the dirt from the body, so certainly his blood and his Spirit wash away my soul’s impurity, that is, all my sins.2 1 Acts 2:38 2 Matt. 3:11; Rom. 6:3-10; 1 Pet. 3:21 Q & A 70 Q. What does it mean to be washed with Christ’s blood and Spirit? A. To be washed with Christ’s blood means that God, by grace, has forgiven our sins because of Christ’s blood poured out for us in his sacrifice on the cross.1 To be washed with Christ’s Spirit means that the Holy Spirit has renewed and sanctified us to be members of Christ, so that more and more we become dead to sin and live holy and blameless lives.2 1 Zech. 13:1; Eph. 1:7-8; Heb. 12:24; 1 Pet. 1:2; Rev. 1:5 2 Ezek. 36:25-27; John 3:5-8; Rom. 6:4; 1 Cor. 6:11; Col. 2:11-12 Q & A 71 Q. Where does Christ promise that we are washed with his blood and Spirit as surely as we are washed with the water of baptism? A. In the institution of baptism, where he says: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.”1 “The one who believes and is baptized will be saved; but the one who does not believe will be condemned.”2 This promise is repeated when Scripture calls baptism “the water of rebirth”3 and the washing away of sins.4 1 Matt. 28:19 2 Mark 16:16 3 Tit. 3:5 4 Acts 22:16 Lord’s Day 27 Q & A 72 Q. Does this outward washing with water itself wash away sins? A. No, only Jesus Christ’s blood and the Holy Spirit cleanse us from all sins.1 1 Matt. 3:11; 1 Pet. 3:21; 1 John 1:7 Q & A 73 Q. Why then does the Holy Spirit call baptism the water of rebirth and the washing away of sins? A. God has good reason for these words. To begin with, God wants to teach us that the blood and Spirit of Christ take away our sins just as water removes dirt from the body.1 But more important, God wants to assure us, by this divine pledge and sign, that we are as truly washed of our sins spiritually as our bodies are washed with water physically.2 1 1 Cor. 6:11; Rev. 1:5; 7:14 2 Acts 2:38; Rom. 6:3-4; Gal. 3:27 Q & A 74 Q. Should infants also be baptized? A. Yes. Infants as well as adults are included in God’s covenant and people,1 and they, no less than adults, are promised deliverance from sin through Christ’s blood and the Holy Spirit who produces faith.2 Therefore, by baptism, the sign of the covenant, they too should be incorporated into the Christian church and distinguished from the children of unbelievers.3 This was done in the Old Testament by circumcision,4 which was replaced in the New Testament by baptism.5 1 Gen. 17:7; Matt. 19:14 2 Isa. 44:1-3; Acts 2:38-39; 16:31 3 Acts 10:47; 1 Cor. 7:14 4 Gen. 17:9-14 5 Col. 2:11-13 BACK TO TOP BACK TO TOP BACK TO TOP The Holy Supper of Jesus Christ Lord’s Day 28 Q & A 75 Q. How does the holy supper remind and assure you that you share in Christ’s one sacrifice on the cross and in all his benefits? A. In this way: Christ has commanded me and all believers to eat this broken bread and to drink this cup in remembrance of him. With this command come these promises:1 First, as surely as I see with my eyes the bread of the Lord broken for me and the cup shared with me, so surely his body was offered and broken for me and his blood poured out for me on the cross. Second, as surely as I receive from the hand of the one who serves, and taste with my mouth the bread and cup of the Lord, given me as sure signs of Christ’s body and blood, so surely he nourishes and refreshes my soul for eternal life with his crucified body and poured-out blood. 1 Matt. 26:26-28; Mark 14:22-24; Luke 22:19-20; 1 Cor. 11:23-25 Q & A 76 Q. What does it mean to eat the crucified body of Christ and to drink his poured-out blood? A. It means to accept with a believing heart the entire suffering and death of Christ and thereby to receive forgiveness of sins and eternal life.1 But it means more. Through the Holy Spirit, who lives both in Christ and in us, we are united more and more to Christ’s blessed body.2 And so, although he is in heaven3 and we are on earth, we are flesh of his flesh and bone of his bone.4 And we forever live on and are governed by one Spirit, as the members of our body are by one soul.5 1 John 6:35, 40, 50-54 2 John 6:55-56; 1 Cor. 12:13 3 Acts 1:9-11; 1 Cor. 11:26; Col. 3:1 4 1 Cor. 6:15-17; Eph. 5:29-30; 1 John 4:13 5 John 6:56-58; 15:1-6; Eph. 4:15-16; 1 John 3:24 Q & A 77 Q. Where does Christ promise to nourish and refresh believers with his body and blood as surely as they eat this broken bread and drink this cup? A. In the institution of the Lord’s Supper: “The Lord Jesus on the night when he was betrayed took a loaf of bread, and when he had given thanks, he broke it and said, ‘This is my body that is [broken]* for you. Do this in remembrance of me.’ In the same way he took the cup also, after supper, saying, ‘This cup is the new covenant in my blood, Do this, as often as you drink it, in remembrance of me.’ For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.”1 This promise is repeated by Paul in these words: “The cup of blessing that we bless, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread.”2 1 1 Cor. 11:23-26 2 1 Cor. 10:16-17 *The word “broken” does not appear in the NRSV text, but it was present in the original German of the Heidelberg Catechism. Lord’s Day 29 Q & A 78 Q. Do the bread and wine become the real body and blood of Christ? A. No. Just as the water of baptism is not changed into Christ’s blood and does not itself wash away sins but is simply a divine sign and assurance1 of these things, so too the holy bread of the Lord’s Supper does not become the actual body of Christ,2 even though it is called the body of Christ3 in keeping with the nature and language of sacraments.4 1 Eph. 5:26; Tit. 3:5 2 Matt. 26:26-29 3 1 Cor. 10:16-17; 11:26-28 4 Gen. 17:10-11; Ex. 12:11, 13; 1 Cor. 10:1-4 Q & A 79 Q. Why then does Christ call the bread his body and the cup his blood, or the new covenant in his blood, and Paul use the words, a sharing in Christ’s body and blood? A. Christ has good reason for these words. He wants to teach us that just as bread and wine nourish the temporal life, so too his crucified body and poured-out blood are the true food and drink of our souls for eternal life.1 But more important, he wants to assure us, by this visible sign and pledge, that we, through the Holy Spirit’s work, share in his true body and blood as surely as our mouths receive these holy signs in his remembrance,2 and that all of his suffering and obedience are as definitely ours as if we personally had suffered and made satisfaction for our sins.3 1 John 6:51, 55 2 1 Cor. 10:16-17; 11:26 3 Rom. 6:5-11 Lord’s Day 30 Q & A 80* Q. How does the Lord’s Supper differ from the Roman Catholic Mass? A. The Lord’s Supper declares to us that all our sins are completely forgiven through the one sacrifice of Jesus Christ, which he himself accomplished on the cross once for all.1 It also declares to us that the Holy Spirit grafts us into Christ,2 who with his true body is now in heaven at the right hand of the Father3 where he wants us to worship him.4 [But the Mass teaches that the living and the dead do not have their sins forgiven through the suffering of Christ unless Christ is still offered for them daily by the priests. It also teaches that Christ is bodily present under the form of bread and wine where Christ is therefore to be worshiped. Thus the Mass is basically nothing but a denial of the one sacrifice and suffering of Jesus Christ and a condemnable idolatry.]** 1 John 19:30; Heb. 7:27; 9:12, 25-26; 10:10-18 2 1 Cor. 6:17; 10:16-17 3 Acts 7:55-56; Heb. 1:3; 8:1 4 Matt. 6:20-21; John 4:21-24; Phil. 3:20; Col. 3:1-3 *Q&A 80 was altogether absent from the first edition of the catechism but was present in a shorter form in the second edition. The translation here given is of the expanded text of the third edition. **In response to a mandate from Synod 1998, the Christian Reformed Church’s Interchurch Relations Committee conducted a study of Q&A 80 and the Roman Catholic Mass. Based on this study, Synod 2004 declared that “Q&A 80 can no longer be held in its current form as part of our confession.” Synod 2006 directed that Q&A 80 remain in the CRC’s text of the Heidelberg Catechism but that the last three paragraphs be placed in brackets to indicate that they do not accurately reflect the official teaching and practice of today’s Roman Catholic Church and are no longer confessionally binding on members of the CRC. The Reformed Church in America retains the original full text, choosing to recognize that the catechism was written within a historical context which may not accurately describe the Roman Catholic Church’s current stance. Q & A 81 Q. Who should come to the Lord’s table? A. Those who are displeased with themselves because of their sins, but who nevertheless trust that their sins are pardoned and that their remaining weakness is covered by the suffering and death of Christ, and who also desire more and more to strengthen their faith and to lead a better life. Hypocrites and those who are unrepentant, however, eat and drink judgment on themselves.1 1 1 Cor. 10:19-22; 11:26-32 Q & A 82 Q. Should those be admitted to the Lord’s Supper who show by what they profess and how they live that they are unbelieving and ungodly? A. No, that would dishonor God’s covenant and bring down God’s wrath upon the entire congregation.1 Therefore, according to the instruction of Christ and his apostles, the Christian church is duty-bound to exclude such people, by the official use of the keys of the kingdom, until they reform their lives. 1 1 Cor. 11:17-32; Ps. 50:14-16; Isa. 1:11-17 Lord’s Day 31 Q & A 83 Q. What are the keys of the kingdom? A. The preaching of the holy gospel and Christian discipline toward repentance. Both of them open the kingdom of heaven to believers and close it to unbelievers.1 1 Matt. 16:19; John 20:22-23 Q & A 84 Q. How does preaching the holy gospel open and close the kingdom of heaven? A. According to the command of Christ: The kingdom of heaven is opened by proclaiming and publicly declaring to all believers, each and every one, that, as often as they accept the gospel promise in true faith, God, because of Christ’s merit, truly forgives all their sins. The kingdom of heaven is closed, however, by proclaiming and publicly declaring to unbelievers and hypocrites that, as long as they do not repent, the wrath of God and eternal condemnation rest on them. God’s judgment, both in this life and in the life to come, is based on this gospel testimony.1 1 Matt. 16:19; John 3:31-36; 20:21-23 Q & A 85 Q. How is the kingdom of heaven closed and opened by Christian discipline? A. According to the command of Christ: Those who, though called Christians, profess unchristian teachings or live unchristian lives, and who after repeated personal and loving admonitions, refuse to abandon their errors and evil ways, and who after being reported to the church, that is, to those ordained by the church for that purpose, fail to respond also to the church’s admonitions— such persons the church excludes from the Christian community by withholding the sacraments from them, and God also excludes them from the kingdom of Christ.1 Such persons, when promising and demonstrating genuine reform, are received again as members of Christ and of his church.2 1 Matt. 18:15-20; 1 Cor. 5:3-5, 11-13; 2 Thess. 3:14-15 2 Luke 15:20-24; 2 Cor. 2:6-11 BACK TO TOP Part III: Gratitude Lord’s Day 32 Q & A 86 Q. Since we have been delivered from our misery by grace through Christ without any merit of our own, why then should we do good works? A. Because Christ, having redeemed us by his blood, is also restoring us by his Spirit into his image, so that with our whole lives we may show that we are thankful to God for his benefits,1 so that he may be praised through us,2 so that we may be assured of our faith by its fruits,3 and so that by our godly living our neighbors may be won over to Christ.4 1 Rom. 6:13; 12:1-2; 1 Pet. 2:5-10 2 Matt. 5:16; 1 Cor. 6:19-20 3 Matt. 7:17-18; Gal. 5:22-24; 2 Pet. 1:10-11 4 Matt. 5:14-16; Rom. 14:17-19; 1 Pet. 2:12; 3:1-2 Q & A 87 Q. Can those be saved who do not turn to God from their ungrateful and unrepentant ways? A. By no means. Scripture tells us that no unchaste person, no idolater, adulterer, thief, no covetous person, no drunkard, slanderer, robber, or the like will inherit the kingdom of God.1 1 1 Cor. 6:9-10; Gal. 5:19-21; Eph. 5:1-20; 1 John 3:14 Lord’s Day 33 Q & A 88 Q. What is involved in genuine repentance or conversion? A. Two things: the dying-away of the old self, and the rising-to-life of the new.1 1 Rom. 6:1-11; 2 Cor. 5:17; Eph. 4:22-24; Col. 3:5-10 Q & A 89 Q. What is the dying-away of the old self? A. To be genuinely sorry for sin and more and more to hate and run away from it.1 1 Ps. 51:3-4, 17; Joel 2:12-13; Rom. 8:12-13; 2 Cor. 7:10 Q & A 90 Q. What is the rising-to-life of the new self? A. Wholehearted joy in God through Christ1 and a love and delight to live according to the will of God by doing every kind of good work.2 1 Ps. 51:8, 12; Isa. 57:15; Rom. 5:1; 14:17 2 Rom. 6:10-11; Gal. 2:20 Q & A 91 Q. What are good works? A. Only those which are done out of true faith,1 conform to God’s law,2 and are done for God’s glory;3 and not those based on our own opinion or human tradition.4 1 John 15:5; Heb. 11:6 2 Lev. 18:4; 1 Sam. 15:22; Eph. 2:10 3 1 Cor. 10:31 4 Deut. 12:32; Isa. 29:13; Ezek. 20:18-19; Matt. 15:7-9 BACK TO TOP The Ten Commandments Lord’s Day 34 Q & A 92 Q. What is God’s law? A. God spoke all these words: THE FIRST COMMANDMENT “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other gods before me.” THE SECOND COMMANDMENT “You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. You shall not bow down to them or worship them; for I the LORD your God am a jealous God, punishing children for the iniquity of parents, to the third and the fourth generation of those who reject me, but showing love to the thousandth generation of those who love me and keep my commandments.” THE THIRD COMMANDMENT “You shall not make wrongful use of the name of the LORD your God, for the LORD will not acquit anyone who misuses his name.” THE FOURTH COMMANDMENT “Remember the sabbath day and keep it holy. Six days you shall labor and do all your work. But the seventh day is a sabbath to the LORD your God; you shall not do any work— you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns. For in six days the LORD made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the LORD blessed the sabbath day and consecrated it.” THE FIFTH COMMANDMENT “Honor your father and your mother, so that your days may be long in the land that the Lord your God is giving to you.” THE SIXTH COMMANDMENT “You shall not murder.” THE SEVENTH COMMANDMENT “You shall not commit adultery.” THE EIGHTH COMMANDMENT “You shall not steal.” THE NINTH COMMANDMENT “You shall not bear false witness against your neighbor.” THE TENTH COMMANDMENT “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or male or female slave, or ox, or donkey, or anything that belongs to your neighbor.”1 1 Ex. 20:1-17; Deut. 5:6-21 Q & A 93 Q. How are these commandments divided? A. Into two tables. The first has four commandments, teaching us how we ought to live in relation to God. The second has six commandments, teaching us what we owe our neighbor.1 1 Matt. 22:37-39 Q & A 94 Q. What does the Lord require in the first commandment? A. That I, not wanting to endanger my own salvation, avoid and shun all idolatry,1 sorcery, superstitious rites,2 and prayer to saints or to other creatures.3 That I rightly know the only true God,4 trust him alone,5 and look to God for every good thing6 humbly7 and patiently,8 and love,9 fear,10 and honor11 God with all my heart. In short, that I give up anything rather than go against God’s will in any way.12 1 1 Cor. 6:9-10; 10:5-14; 1 John 5:21 2 Lev. 19:31; Deut. 18:9-12 3 Matt. 4:10; Rev. 19:10; 22:8-9 4 John 17:3 5 Jer. 17:5, 7 6 Ps. 104:27-28; James 1:17 7 1 Pet. 5:5-6 8 Col. 1:11; Heb. 10:36 9 Matt. 22:37 (Deut. 6:5) 10 Prov. 9:10; 1 Pet. 1:17 11 Matt. 4:10 (Deut. 6:13) 12 Matt. 5:29-30; 10:37-39 Q & A 95 Q. What is idolatry? A. Idolatry is having or inventing something in which one trusts in place of or alongside of the only true God, who has revealed himself in the Word.1 1 1 Chron. 16:26; Gal. 4:8-9; Eph. 5:5; Phil. 3:19 Lord’s Day 35 Q & A 96 Q. What is God’s will for us in the second commandment? A. That we in no way make any image of God1 nor worship him in any other way than has been commanded in God’s Word.2 1 Deut. 4:15-19; Isa. 40:18-25; Acts 17:29; Rom. 1:22-23 2 Lev. 10:1-7; 1 Sam. 15:22-23; John 4:23-24 Q & A 97 Q. May we then not make any image at all? A. God can not and may not be visibly portrayed in any way. Although creatures may be portrayed, yet God forbids making or having such images if one’s intention is to worship them or to serve God through them.1 1 Ex. 34:13-14, 17; 2 Kings 18:4-5 Q & A 98 Q. But may not images be permitted in churches in place of books for the unlearned? A. No, we should not try to be wiser than God. God wants the Christian community instructed by the living preaching of his Word—1 not by idols that cannot even talk.2 1 Rom. 10:14-15, 17; 2 Tim. 3:16-17; 2 Pet. 1:19 2 Jer. 10:8; Hab. 2:18-20 Lord’s Day 36 Q & A 99 Q. What is the aim of the third commandment? A. That we neither blaspheme nor misuse the name of God by cursing,1 perjury,2 or unnecessary oaths,3 nor share in such horrible sins by being silent bystanders.4 In summary, we should use the holy name of God only with reverence and awe,5 so that we may properly confess God,6 pray to God,7 and glorify God in all our words and works.8 1 Lev. 24:10-17 2 Lev. 19:12 3 Matt. 5:37; James 5:12 4 Lev. 5:1; Prov. 29:24 5 Ps. 99:1-5; Jer. 4:2 6 Matt. 10:32-33; Rom. 10:9-10 7 Ps. 50:14-15; 1 Tim. 2:8 8 Col. 3:17 Q & A 100 Q. Is blasphemy of God’s name by swearing and cursing really such serious sin that God is angry also with those who do not do all they can to help prevent and forbid it? A. Yes, indeed.1 No sin is greater or provokes God’s wrath more than blaspheming his name. That is why God commanded it to be punished with death.2 1 Lev. 5:1 2 Lev. 24:10-17 Lord’s Day 37 Q & A 101 Q. But may we swear an oath in God’s name if we do it reverently? A. Yes, when the government demands it, or when necessity requires it, in order to maintain and promote truth and trustworthiness for God’s glory and our neighbor’s good. Such oaths are grounded in God’s Word1 and were rightly used by the people of God in the Old and New Testaments.2 1 Deut. 6:13; 10:20; Jer. 4:1-2; Heb. 6:16 2 Gen. 21:24; Josh. 9:15; 1 Kings 1:29-30; Rom. 1:9; 2 Cor. 1:23 Q & A 102 Q. May we also swear by saints or other creatures? A. No. A legitimate oath means calling upon God as the only one who knows my heart to witness to my truthfulness and to punish me if I swear falsely.1 No creature is worthy of such honor.2 1 Rom. 9:1; 2 Cor. 1:23 2 Matt. 5:34-37; 23:16-22; James 5:12 Lord’s Day 38 Q & A 103 Q. What is God’s will for you in the fourth commandment? A. First, that the gospel ministry and education for it be maintained,1 and that, especially on the festive day of rest, I diligently attend the assembly of God’s people2 to learn what God’s Word teaches,3 to participate in the sacraments,4 to pray to God publicly,5 and to bring Christian offerings for the poor.6 Second, that every day of my life I rest from my evil ways, let the Lord work in me through his Spirit, and so begin in this life the eternal Sabbath.7 1 Deut. 6:4-9, 20-25; 1 Cor. 9:13-14; 2 Tim. 2:2; 3:13-17; Tit. 1:5 2 Deut. 12:5-12; Ps. 40:9-10; 68:26; Acts 2:42-47; Heb. 10:23-25 3 Rom. 10:14-17; 1 Cor. 14:31-32; 1 Tim. 4:13 4 1 Cor. 11:23-25 5 Col. 3:16; 1 Tim. 2:1 6 Ps. 50:14; 1 Cor. 16:2; 2 Cor. 8 & 9 7 Isa. 66:23; Heb. 4:9-11 Lord’s Day 39 Q & A 104 Q. What is God’s will for you in the fifth commandment? A. That I honor, love, and be loyal to my father and mother and all those in authority over me; that I submit myself with proper obedience to all their good teaching and discipline;1 and also that I be patient with their failings—2 for through them God chooses to rule us.3 1 Ex. 21:17; Prov. 1:8; 4:1; Rom. 13:1-2; Eph. 5:21-22; 6:1-9; Col. 3:18-4:1 2 Prov. 20:20; 23:22; 1 Pet. 2:18 3 Matt. 22:21; Rom. 13:1-8; Eph. 6:1-9; Col. 3:18-21 Lord’s Day 40 Q & A 105 Q. What is God’s will for you in the sixth commandment? A. I am not to belittle, hate, insult, or kill my neighbor— not by my thoughts, my words, my look or gesture, and certainly not by actual deeds— and I am not to be party to this in others;1 rather, I am to put away all desire for revenge.2 I am not to harm or recklessly endanger myself either.3 Prevention of murder is also why government is armed with the sword.4 1 Gen. 9:6; Lev. 19:17-18; Matt. 5:21-22; 26:52 2 Prov. 25:21-22; Matt. 18:35; Rom. 12:19; Eph. 4:26 3 Matt. 4:7; 26:52; Rom. 13:11-14 4 Gen. 9:6; Ex. 21:14; Rom. 13:4 Q & A 106 Q. Does this commandment refer only to murder? A. By forbidding murder God teaches us that he hates the root of murder: envy, hatred, anger, vindictiveness.1 In God’s sight all such are disguised forms of murder.2 1 Prov. 14:30; Rom. 1:29; 12:19; Gal. 5:19-21; 1 John 2:9-11 2 1 John 3:15 Q & A 107 Q. Is it enough then that we do not murder our neighbor in any such way? A. No. By condemning envy, hatred, and anger God wants us to love our neighbors as ourselves,1 to be patient, peace-loving, gentle, merciful, and friendly toward them,2 to protect them from harm as much as we can, and to do good even to our enemies.3 1 Matt. 7:12; 22:39; Rom. 12:10 2 Matt. 5:3-12; Luke 6:36; Rom. 12:10, 18; Gal. 6:1-2; Eph. 4:2; Col. 3:12; 1 Pet. 3:8 3 Ex. 23:4-5; Matt. 5:44-45; Rom. 12:20-21 (Prov. 25:21-22) Lord’s Day 41 Q & A 108 Q. What does the seventh commandment teach us? A. That God condemns all unchastity,1 and that therefore we should thoroughly detest it2 and live decent and chaste lives,3 within or outside of the holy state of marriage. 1 Lev. 18:30; Eph. 5:3-5 2 Jude 22-23 3 1 Cor. 7:1-9; 1 Thess. 4:3-8; Heb. 13:4 Q & A 109 Q. Does God, in this commandment, forbid only such scandalous sins as adultery? A. We are temples of the Holy Spirit, body and soul, and God wants both to be kept clean and holy. That is why God forbids all unchaste actions, looks, talk, thoughts, or desires,1 and whatever may incite someone to them.2 1 Matt. 5:27-29; 1 Cor. 6:18-20; Eph. 5:3-4 2 1 Cor. 15:33; Eph. 5:18 Lord’s Day 42 Q & A 110 Q. What does God forbid in the eighth commandment? A. God forbids not only outright theft and robbery, punishable by law.1 But in God’s sight theft also includes all scheming and swindling in order to get our neighbor’s goods for ourselves, whether by force or means that appear legitimate,2 such as inaccurate measurements of weight, size, or volume; fraudulent merchandising; counterfeit money; excessive interest; or any other means forbidden by God.3 In addition God forbids all greed4 and pointless squandering of his gifts.5 1 Ex. 22:1; 1 Cor. 5:9-10; 6:9-10 2 Mic. 6:9-11; Luke 3:14; James 5:1-6 3 Deut. 25:13-16; Ps. 15:5; Prov. 11:1; 12:22; Ezek. 45:9-12; Luke 6:35 4 Luke 12:15; Eph. 5:5 5 Prov. 21:20; 23:20-21; Luke 16:10-13 Q & A 111 Q. What does God require of you in this commandment? A. That I do whatever I can for my neighbor’s good, that I treat others as I would like them to treat me, and that I work faithfully so that I may share with those in need.1 1 Isa. 58:5-10; Matt. 7:12; Gal. 6:9-10; Eph. 4:28 Lord’s Day 43 Q & A 112 Q. What is the aim of the ninth commandment? A. That I never give false testimony against anyone, twist no one’s words, not gossip or slander, nor join in condemning anyone rashly or without a hearing.1 Rather, in court and everywhere else, I should avoid lying and deceit of every kind; these are the very devices the devil uses, and they would call down on me God’s intense wrath.2 I should love the truth, speak it candidly, and openly acknowledge it.3 And I should do what I can to guard and advance my neighbor’s good name.4 1 Ps. 15; Prov. 19:5; Matt. 7:1; Luke 6:37; Rom. 1:28-32 2 Lev. 19:11-12; Prov. 12:22; 13:5; John 8:44; Rev. 21:8a> 3 1 Cor. 13:6; Eph. 4:25 4 1 Pet. 3:8-9; 4:8 Lord’s Day 44 Q & A 113 Q. What is the aim of the tenth commandment? A. That not even the slightest desire or thought contrary to any one of God’s commandments should ever arise in our hearts. Rather, with all our hearts we should always hate sin and take pleasure in whatever is right.1 1 Ps. 19:7-14; 139:23-24; Rom. 7:7-8 Q & A 114 Q. But can those converted to God obey these commandments perfectly? A. No. In this life even the holiest have only a small beginning of this obedience.1 Nevertheless, with all seriousness of purpose, they do begin to live according to all, not only some, of God’s commandments.2 1 Eccles. 7:20; Rom. 7:14-15; 1 Cor. 13:9; 1 John 1:8-10 2 Ps. 1:1-2; Rom. 7:22-25; Phil. 3:12-16 Q & A 115 Q. Since no one in this life can obey the Ten Commandments perfectly, why does God want them preached so pointedly? A. First, so that the longer we live the more we may come to know our sinfulness and the more eagerly look to Christ for forgiveness of sins and righteousness.1 Second, so that we may never stop striving, and never stop praying to God for the grace of the Holy Spirit, to be renewed more and more after God’s image, until after this life we reach our goal: perfection.2 1 Ps. 32:5; Rom. 3:19-26; 7:7, 24-25; 1 John 1:9 2 1 Cor. 9:24; Phil. 3:12-14; 1 John 3:1-3 The Lord’s Prayer Lord’s Day 45 Q & A 116 Q. Why do Christians need to pray? A. Because prayer is the most important part of the thankfulness God requires of us.1 And also because God gives his grace and Holy Spirit only to those who pray continually and groan inwardly, asking God for these gifts and thanking God for them.2 1 Ps. 50:14-15; 116:12-19; 1 Thess. 5:16-18 2 Matt. 7:7-8; Luke 11:9-13 Q & A 117 Q. What is the kind of prayer that pleases God and that he listens to? A. First, we must pray from the heart to no other than the one true God, revealed to us in his Word, asking for everything God has commanded us to ask for.1 Second, we must fully recognize our need and misery, so that we humble ourselves in God’s majestic presence.2 Third, we must rest on this unshakable foundation: even though we do not deserve it, God will surely listen to our prayer because of Christ our Lord. That is what God promised us in his Word.3 1 Ps. 145:18-20; John 4:22-24; Rom. 8:26-27; James 1:5; 1 John 5:14-15 2 2 Chron. 7:14; Ps. 2:11; 34:18; 62:8; Isa. 66:2; Rev. 4 3 Dan. 9:17-19; Matt. 7:8; John 14:13-14; 16:23; Rom. 10:13; James 1:6 Q & A 118 Q. What did God command us to pray for? A. Everything we need, spiritually and physically,1 as embraced in the prayer Christ our Lord himself taught us. 1 James 1:17; Matt. 6:33 Q & A 119 Q. What is this prayer? A. Our Father in heaven, hallowed be your name. Your kingdom come. Your will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we also have forgiven our debtors. And do not bring us to the time of trial, but rescue us from the evil one.* For the kingdom and the power and the glory are yours forever. Amen.1** 1 Matt. 6:9-13; Luke 11:2-4 *This text of the Lord's Prayer is from the New Revised Standard Version in keeping with the use of the NRSV throughout this edition of the catechism. Most biblical scholars will agree that it is an accurate translation of the Greek text and carries virtually the same meaning as the more traditional text of the Lord's Prayer **Earlier and better manuscripts of Matthew 6 omit the words “For the kingdom and … Amen.” Lord’s Day 46 Q & A 120 Q. Why did Christ command us to call God “our Father”? A. To awaken in us at the very beginning of our prayer what should be basic to our prayer— a childlike reverence and trust that through Christ God has become our Father, and that just as our parents do not refuse us the things of this life, even less will God our Father refuse to give us what we ask in faith.1 1 Matt. 7:9-11; Luke 11:11-13 Q & A 121 Q. Why the words “in heaven”? A. These words teach us not to think of God’s heavenly majesty as something earthly,1 and to expect everything needed for body and soul from God’s almighty power.2 1 Jer. 23:23-24; Acts 17:24-25 2 Matt. 6:25-34; Rom. 8:31-32 Lord’s Day 47 Q & A 122 Q. What does the first petition mean? A. “Hallowed be your name” means: Help us to truly know you,1 to honor, glorify, and praise you for all your works and for all that shines forth from them: your almighty power, wisdom, kindness, justice, mercy, and truth.2 And it means, Help us to direct all our living— what we think, say, and do— so that your name will never be blasphemed because of us but always honored and praised.3 1 Jer. 9:23-24; 31:33-34; Matt. 16:17; John 17:3 2 Ex. 34:5-8; Ps. 145; Jer. 32:16-20; Luke 1:46-55, 68-75; Rom. 11:33-36 3 Ps. 115:1; Matt. 5:16 Lord’s Day 48 Q & A 123 Q. What does the second petition mean? A. “Your kingdom come” means: Rule us by your Word and Spirit in such a way that more and more we submit to you.1 Preserve your church and make it grow.2 Destroy the devil’s work; destroy every force which revolts against you and every conspiracy against your holy Word.3 Do this until your kingdom fully comes, when you will be all in all.4 1 Ps. 119:5, 105; 143:10; Matt. 6:33 2 Ps. 122:6-9; Matt. 16:18; Acts 2:42-47 3 Rom. 16:20; 1 John 3:8 4 Rom. 8:22-23; 1 Cor. 15:28; Rev. 22:17, 20 Lord’s Day 49 Q & A 124 Q. What does the third petition mean? A. “Your will be done, on earth as it is in heaven” means: Help us and all people to reject our own wills and to obey your will without any back talk. Your will alone is good.1 Help us one and all to carry out the work we are called to,2 as willingly and faithfully as the angels in heaven.3 1 Matt. 7:21; 16:24-26; Luke 22:42; Rom. 12:1-2; Tit. 2:11-12 2 1 Cor. 7:17-24; Eph. 6:5-9 3 Ps. 103:20-21 Lord’s Day 50 Q & A 125 Q. What does the fourth petition mean? A. “Give us this day our daily bread” means: Do take care of all our physical needs1 so that we come to know that you are the only source of everything good,2 and that neither our work and worry nor your gifts can do us any good without your blessing.3 And so help us to give up our trust in creatures and trust in you alone.4 1 Ps. 104:27-30; 145:15-16; Matt. 6:25-34 2 Acts 14:17; 17:25; James 1:17 3 Deut. 8:3; Ps. 37:16; 127:1-2; 1 Cor. 15:58 4 Ps. 55:22; 62; 146; Jer. 17:5-8; Heb. 13:5-6 Lord’s Day 51 Q & A 126 Q. What does the fifth petition mean? A. “Forgive us our debts, as we also have forgiven our debtors” means: Because of Christ’s blood, do not hold against us, poor sinners that we are, any of the sins we do or the evil that constantly clings to us.1 Forgive us just as we are fully determined, as evidence of your grace in us, to forgive our neighbors.2 1 Ps. 51:1-7; 143:2; Rom. 8:1; 1 John 2:1-2 2 Matt. 6:14-15; 18:21-35 Lord’s Day 52 Q & A 127 Q. What does the sixth petition mean? A. “And do not bring us to the time of trial, but rescue us from the evil one” means: By ourselves we are too weak to hold our own even for a moment.1 And our sworn enemies— the devil,2 the world,3 and our own flesh—4 never stop attacking us. And so, Lord, uphold us and make us strong with the strength of your Holy Spirit, so that we may not go down to defeat in this spiritual struggle,5 but may firmly resist our enemies until we finally win the complete victory.6 1 Ps. 103:14-16; John 15:1-5 2 2 Cor. 11:14; Eph. 6:10-13; 1 Pet. 5:8 3 John 15:18-21 4 Rom. 7:23; Gal. 5:17 5 Matt. 10:19-20; 26:41; Mark 13:33; Rom. 5:3-5 6 1 Cor. 10:13; 1 Thess. 3:13; 5:23 Q & A 128 Q. What does your conclusion to this prayer mean? A. For the kingdom and the power and the glory are yours forever” means: We have made all these petitions of you because, as our all-powerful king, you are both willing and able to give us all that is good;1 and because your holy name, and not we ourselves, should receive all the praise, forever.2 1 Rom. 10:11-13; 2 Pet. 2:9 2 Ps. 115:1; John 14:13 Q & A 129 Q. What does that little word “Amen” express? A. “Amen” means: This shall truly and surely be! It is even more sure that God listens to my prayer than that I really desire what I pray for.1 1 Isa. 65:24; 2 Cor. 1:20; 2 Tim. 2:13 BACK TO TOP BACK TO TOP BACK TO TOP BACK TO TOP