REFORMED WITNESS
Volume VII, November 1999, Number 11
The Heidelberg Catechism
From the Commentary on the Heidelberg Catechism by Dr. Zacharias Ursinus.
Comments by Pastor Arie den Hartog
We are featuring the Heidelberg Catechism in our mailer this month to encourage a revival of interest in it. This catechism is one of the most well-loved and beautiful confessions of the Reformed Churches. The beauty of this confession is in large measure due to its personal and living perspective. It treats all the great truths of the Word of God from the viewpoint of the Christian's only comfort in life and death. It begins with the beautiful question and answer:
Question 1: What is thy only comfort in life and death?
Answer 1: That I with body and soul, both in life and death, am not my own, but belong unto my faithful Savior Jesus Christ; who, with His precious blood, hath fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation, and therefore, by His Holy Spirit, He also assures me of eternal life, and makes me sincerely willing and ready, henceforth, to live unto Him.
What a confession this is! Strikingly this question and answer of the Heidelberger speaks of the ONLY comfort of the child of God. There is no other, there can be no other comfort for the Christian in the world. It speaks of his all-comprehensive comfort, his comfort for body and soul and in life and in death. Many Christians over centuries of time have found great consolation in this beautiful confession. Below we have printed a few sections from the commentary by Zacharias Ursinus on the opening question and answer of the Heidelberg Catechism. Zacharias Ursinus was one of the principle authors of the Heidelberg Catechism.
WHAT IS COMFORT?
The question of comfort is placed and treated first, because it embodies the design and substance of the catechism. The design is, that we may be led to the attainment of sure and solid comfort, both in life and in death. On this account, all divine truth has been revealed by God, and is especially to be studied by us. The substance of this comfort consists in this, that we are ingrafted into Christ by faith, that through Him we are reconciled to and beloved of God, that thus He may care for and save us eternally.
Comfort is that which results from a certain process of reasoning, in which we oppose something good to something evil, that by a proper consideration of this good, we may mitigate our grief, and patiently endure the evil. The good therefore, which we oppose to the evil, must necessarily be great, and certain, in proportion to the magnitude of the evil with which it is contrasted. And as consolation is here to be sought against the greatest evil, which is sin and eternal death, it is not possible that any thing short of the highest good, can be sufficient remedy for it. Without the Word of God, however, to direct and reveal the truth, there are almost as many opinions entertained as to what this highest good is, as there are men. The Epicureans place it in sensual pleasure; the Stoics in the proper regulation and moderation of affections, or in the habit of virtue; Platonists in ideas; the Peripatetics in the exercise of virtues; while the ordinary class of men place it in honors, riches and pleasure. But all these things are transitory, and are either lost already in life, or they are at best interrupted and left behind in the hour of death. But the highest good after which we seek never fades away -- no, not in death. It is true, indeed, that the honor of virtue is immortal, and as the Poet says, survives men's funerals; but it is rather with others than with ourselves. And it has been well said by a certain one, that virtues cannot be considered the highest good, since we have them witnesses of our calamities. Hypocrites, both within and without the church, as Jews, Pharisees and Mohammedans, seek a remedy against death in their own merits, in outward forms and ceremonies. The Papists do the same thing. But mere external rites can neither cleanse nor quiet the consciences of men; nor will God be mocked with such offerings.
Therefore, although, philosophy, and all the various sects, enquire after and promise such a good as that which affords solid comfort to man, both in life and in death, yet they neither have, nor can bestow, that which is necessary to meet the demands of our moral nature. It is only the doctrine of the church that presents such a good, and that imparts comfort that quiets, and satisfies the conscience; for it alone uncovers the foundation of all miseries to which the human race is subject, and reveals the only way of escape through Christ. This therefore, is that Christian comfort, spoken of in this question of the catechism, which is an only and solid comfort, both in life and in death - a comfort consisting in the free remission of sin, and of reconciliation with God, by and on account of Christ, and a certain expectation of eternal life, impressed upon the heart by the Holy Spirit through the gospel, so that we have no doubt but that we are the property of Christ, and are beloved of God for His sake, and saved forever, according to the declaration of the Apostle Paul: "Who shall separate us from the love of Christ? Shall tribulation, or distress," etc. (Romans 8:35)
OF HOW MANY PARTS DOES COMFORT CONSIST?
This comfort consists of six parts:
1. Our reconciliation with God through Christ, so that we are no longer the enemies, but the sons of God; neither are we our own, but we belong to Christ. (I Corinthians 7:23)
2. The manner of our reconciliation with God through the blood of Christ, that is, through His passion and death, and satisfaction for our sins. ( I Peter 1:18, I John 1:7).
3. Deliverance from the miseries of sin and death. Christ does not only reconcile us to God, but He also delivers us from the power of the devil; so that sin, death and Satan have no power over us. (Hebrews 2:14, I John 3:8)
4. The constant preservation of our reconciliation, deliverance, and whatever other benefits Christ has once purchased for us. We are His property; therefore, He watches over us as His own, so that not so much as a hair can fall from our heads without the will of our heavenly Father. Our safety does not lie in our own hands, or strength; for it if did, we should lose it a thousand times every moment.
5. The turning of all our evils into good. The righteous are, indeed, afflicted in this life, yea they are put to death, and are as sheep for the slaughter; yet these things do not injure them, but rather contribute to their salvation, because God turns all things to their advantage, as it is said: "All things work together for good to them that love God." (Romans 8:27)
6. Our full persuasion and assurance of all these great benefits, and of eternal life. This assurance is obtained, in the first place, from the testimony of the Holy Spirit working in us true faith, and conversion, bearing witness with our spirits that we are the sons of God, and that these blessings truly pertain to us; because "He is the earnest of our inheritance;" and secondly, from the effects of true faith, which we perceive to be in us; such as true penitence, and a firm purpose to believe God and obey all His commandments; for we are assured of having true faith when we have an earnest desire of obeying God; and by faith we are persuaded of the love of God and eternal salvation. This is the foundation of all the other parts of this consolation which we have specified, and without which every other comfort is transient and unsatisfying amid the temptations of life. The substance of our comfort therefore is briefly this: That we are Christ's, and through Him reconciled to the Father, that we may be beloved of Him and saved, the Holy Ghost and eternal life being given to us.
HOW MANY THINGS ARE NECESSARY FOR THE ATTAINMENT OF THIS COMFORT
This proposition is considered in the following question of the catechism, to which we refer the reader.
Question 2. How many things are necessary for thee to know, that thou, enjoying this comfort, mayest live and die happily?
Answer 2. Three; the first, how great my sins and miseries are; the second, how I may be delivered from all my sins and miseries; the third, how I shall express my gratitude to God for such deliverance.
This question contains the statement and division of the whole catechism and at the same time accords with the division of the Scriptures into the Law and Gospel, and with the differences of these parts, as they have already been explained.
I. A knowledge of our misery is necessary for our comfort, not that it of itself administers any consolation, or is any part of it, (for of itself it rather alarms than comforts) but it is necessary:
First, because it excites in us the desire of deliverance, just as a knowledge of disease awakens a desire of medicine on the part of the sick. Where there is no knowledge of our misery, there is no deliverance sought, just as a man who is ignorant of his disease never inquires after the physician. Now if we do not desire deliverance, we do not seek it; and if we do not seek it we will never obtain it, because God gives it only to those who seek, and knock, as it is said-- "To him that knocketh, it shall be opened." "Ask and it shall be given unto you." "Blessed are they which do hunger and thirst after righteousness." "Come unto me all ye that labor and are heavy laden." " I will dwell with him that is of a contrite and humble spirit." (Matt. 7:6; 5:6; 11:28, Isaiah 57:15.) That now which is necessary for the purpose of exciting in us a desire of deliverance is also necessary for our comfort. But a knowledge of our misery is necessary for the purpose of creating in us a desire for deliverance. Therefore it is necessary for our consolation; not, indeed, as being in its own nature the cause, but as a motive, without which we would not seek it; for in itself it terrifies, yet this terror is advantageous when it leads to the exercise of faith.
Secondly, that we may be thankful to God for our deliverance. We should be ungrateful if we did not know the greatness of the evil, from which we have been delivered; because, in this case, we could not correctly estimate the magnitude of the blessing, and so would not obtain deliverance, since this is granted only to such as are thankful.
Thirdly, because without the knowledge of our sinfulness and misery, we cannot hear the gospel with profit; for unless, by the preaching of the law as touching sin and the wrath of God, a preparation be made for the proclamation of grace, a carnal security follows, and our comfort becomes unstable. Sure consolation cannot stand in connection with carnal security. Hence it is manifest that we must commence with the preaching of the law, after the example of the Prophets and Apostles, that men may thus be cast down from the conceit of their own righteousness, and may obtain a knowledge of themselves, and be led to true repentance. Unless this be done, men will become, through the preaching of grace, more careless and obstinate, and pearls will be cast before swine to be trodden under foot.
II. A knowledge of our deliverance is necessary for our comfort:
First, that we may not despair. A knowledge of our misery would lead us to despair, did not a way of deliverance present itself to us.
Secondly, that we may desire this deliverance. An unknown good is not desired; because that we have no knowledge of, we cannot desire. If we be ignorant, therefore, of the benefit of our deliverance, we will not long after it, and of course will not obtain it. Yea, if it were even offered to us, or we were to fall upon it, we would not embrace it.
Thirdly, that it may comfort us. A good that is not known, cannot impart any comfort.
Fourthly, that we may not devise another method of deliverance, or embrace one invented by others, and thereby cast a reproach upon the name of God, and endanger our salvation.
Fifthly, that we may receive it by faith; but faith cannot be without knowledge. Deliverance is also obtained by faith alone.
Lastly, that we may be thankful to God; for as we do not desire an unknown good, so we neither appreciate nor feel thankful for it. But the benefit of deliverance is not given to the ungrateful. God is pleased to confer it only upon those in whom it produces its proper effect, which is gratitude. For these reasons a knowledge of our deliverance, what it is, in what manner and by whom it is effected, and bestowed etc., is necessarily acquired, that we may enjoy true and solid comfort. This knowledge is obtained from the gospel, as heard, read, and apprehended by faith; because it alone promises deliverance to those that believe in Christ.
III. A knowledge of gratitude is necessary to our comfort:
First, because God is pleased to grant deliverance only to the thankful. It is only in such that His purpose is realized, which is His glory and gratitude on our part. Gratitude is, therefore, the principal end, and design of our deliverance. "For this purpose the Son of God was manifested, that He might destroy the works of the devil." "He hath adopted us to the praise of the glory of His grace." ( I John 3:8, Ephesians 1:4.)
Secondly, that we might return such gratitude as acceptable to God, Who will not have us to be grateful under any other form than that which He has prescribed in His Word. True gratitude is, therefore, not to be rendered according to our own notion, but is to be learned from the Word of God.
Thirdly, that we may know that whatever duties we perform towards God and our neighbor, are not meritorious, but are a declaration of our thankfulness; for that which we do from gratitude, we acknowledge we have not deserved.
Lastly, that our faith and comfort may be increased; or, that by this gratitude, we may assure ourselves of our deliverance, as we are made acquainted with the causes of things from their effects. Those who are grateful, acknowledge and profess that they are certain of the good which they received. We may learn that true gratitude is, in general, from the gospel, because it requires faith and repentance in order that we may be saved, as it is said, "Repent, and believe the gospel, for the kingdom of heaven is at hand." (Mark 1:5) In the law, however, it is taught particularly because it distinctly declares what works, and what manner of obedience is pleasing to God. We must, therefore, necessarily treat of thankfulness in the catechism.
Many Christians have been greatly helped in learning the great and precious truths of the Reformed Faith through being instructed with the aid of the Heidelberg Catechism including new converts to the faith and children of the covenant. We do not of course place this catechism on the same plain as the scriptures themselves. We believe that it has no other authority than the authority of God's Word itself. The excellence of the Heidelberg Catechism we believe is that it summarizes succinctly the great truths of God's Word that are necessary for us to know unto salvation. The value of the Catechism is discovered when it is compared with the scriptures themselves, the final and absolute authority for Christian faith and practice. The copies of the catechism we advertise with this mailer include a list of proof texts from scripture for each and every statement which the catechism makes.We conclude this issue of the Reformed Witness with several samples of a few of the other outstanding statements from the Heidelberg Catechism on various areas of Christian doctrine.
On the Providence of God
Lord's Day 10.
Q. 27. What dost thou mean by the providence of God?
A. 27. The almighty and everywhere present power of God, whereby, as it were by His hand, He upholds and governs heaven, earth, and all creatures; So that herbs and grass, rain and drought, fruitful and barren years, meat and drink, health and sickness, riches and poverty, yea, and all things come, not by chance, but by His fatherly hand.
Q. 28. What advantage is it to us to know that God has created, and by His providence doth still uphold all things?
A. 28. That we may be patient in adversity; thankful in prosperity, and that in all things which may hereafter befall us, we place our firm trust in our faithful God and Father, that nothing shall separate us from His love; since all creatures are so in His hand, that without His will they cannot so much as move.
On the Name Jesus
Lord's Day 11.
Q. 29. Why is the Son of God called Jesus, that is, a Savior?
A. 29. Because He saveth us, and delivereth us from our sins; I and likewise, because we ought not to seek, neither can find salvation in any other.
Q. 30. Do such then believe in Jesus the only Savior, who seek their salvation and welfare of saints, of themselves, or anywhere else?
A. 30. They do not; for though they boast of Him in words, yet in deeds they deny Jesus the only deliverer and Savior; for one of these two things must be true, either that Jesus is not a complete Savior, or that they who by a true faith receive this Savior must find all things in Him necessary to their salvation.
On the Name Christ
Lord's Day 12.
Q. 31. Why is He called Christ, that is, anointed?
A. 31. Because He is ordained of God the Father, and anointed with the Holy Ghost, to be our chief Prophet and Teacher, who has fully revealed to us the secret counsel and will of God concerning our redemption; and to be our only High Priest, who by the one sacrifice of His body has redeemed us, and makes continual intercession with the Father for us; and also to be our eternal King, who governs us by His Word and Spirit, and who defends and preserves us in (the enjoyment of) that salvation He has purchased for us.
Q. 32. But why art thou called a Christian?
A. 32. Because I am a member of Christ by faith, and thus am partaker of His anointing; that so I may confess His name, and present myself a living sacrifice of thankfulness to Him; and also that with a free and good conscience I may fight against sin and Satan in this life, and afterwards reign with Him eternally overall creatures.
On the Return of the Lord Jesus Christ
Lord's Day 19, Question & Answer 52.
Q. 52. What comfort is it to thee that "Christ shall come again to judge the quick and the dead"?
A. 52. That in all my sorrows and persecutions, with uplifted head I look for the very same person who before offered Himself for my sake to the tribunal of God, and has removed all curse from me, to come as judge from heaven; who shall cast all His and my enemies into everlasting condemnation, but shall translate me with all His chosen ones to Himself, into heavenly joys and glory.
On the Doctrine of the Church
Lord's Day 21, Question & Answer 54.
Q. 54. What believest thou concerning the "holy catholic church" of Christ?
A. 54. That the Son of God, from the beginning to the end of the world, gathers, defends, and preserves to Himself by His Spirit and Word, out of the whole human race, a church chosen to everlasting life, agreeing in true faith; and that I am, and for ever shall remain, a living member thereof.
On Justification by Faith
Lord's Day 23.
Q. 59. But what doth it profit thee now that thou believest all this?
A. 59. That I am righteous in Christ, before God, and an heir of eternal life.
Q. 60. How art thou righteous before God?
A. 60. Only by a true faith in Jesus Christ; so that, though my conscience accuse me that I have grossly transgressed all the commandments of God, and kept none of them, and am still inclined to all evil; notwithstanding, God, without any merit of mine, but only of mere grace, grants and imputes to me, the perfect satisfaction, righteousness, and holiness of Christ; even so, as if I never had had nor committed any sin: yea, as if I had fully accomplished all that obedience which Christ has accomplished for me; inasmuch as I embrace such benefit with a believing heart.
Q. 61. Why sayest thou that thou art righteous by faith only?
A. 61. Not that I am acceptable to God on account of the worthiness of my faith, but because only the satisfaction, righteousness, and holiness of Christ is my righteousness before God; and that I cannot receive and apply the same to myself any other way than by faith only.
On Thankfulness To God
Lord's Day 32.
Q. 86. Since then we are delivered from our misery merely of grace, through Christ, without any merit of ours, why must we still do good works?
A. 86. Because Christ, having redeemed and delivered us by His blood, also renews us by His Holy Spirit after His own image; that so we may testify by the whole of our conduct our gratitude to God for His blessings, and that He may be praised by us; also, that every one may be assured in himself of his faith by the fruits thereof; and that by our godly conversation others may be gained to Christ.
Q. 87. Cannot they then be saved, who, continuing in their Wicked and ungrateful lives, are not converted to God?
A. 87. By no means; for the Holy Scripture declares that no unchaste person, idolator, adulterer, thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom of God.
On the Christian and the Law
Lord's Day 44.
Q. 113. What doth the tenth commandment require of us?
A. 113. That even the smallest inclination or thought contrary to any of God's commandments never rise in our hearts; but that at all times we hate all sin with our whole heart, and delight in all righteousness.
Q. 114. But can those who are converted to God perfectly keep these commandments?
A. 114. No; but even the holiest men, while in this life, have only a small beginning of this obedience; yet so, that with a sincere resolution they begin to live not only according to some, but all the commandments of God.
Q. 115. Why will God then have the ten commandments so strictly preached, since no man in this life can keep them?
A. 115. First, that all our lifetime we may learn more and more to know our sinful nature, and thus become the more earnest in seeking the remission of sin and righteousness in Christ; likewise, that we constantly endeavor, and pray to God for the grace of the Holy Spirit, that we may become more and more conformable to the image of God, till we arrive at the perfection proposed to us in a life to come.
On the Requisites of Prayer that is Acceptable to God
Lord's Day 45, Question & Answer 117.
Q. 117. What are the requisites of that prayer which is acceptable to God and which He will hear?
A. 117. First, that we from the heart pray to the one true God only, who hath manifested Himself in His Word, for all things He hath commanded us to ask of Him; secondly, that we rightly and thoroughly know our need and misery, that so we may deeply humble ourselves in the presence of His divine majesty; thirdly, that we be fully persuaded that He, notwithstanding that we are unworthy of it, will, for the sake of Christ our Lord, certainly hear our prayer, as He has promised us in His Word.
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