Larger Catechism, #100-101, pt. 1

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The Larger Catechism

Questions 100-101

100 Q. What special things are we to consider in the ten commandments?

A. We are to consider in the ten commandments, the preface, the substance of the commandments themselves, and several reasons annexed to some of them, the more to enforce them.

Question 100[1]

This question serves as a brief introduction to what is to come. First, it tells us what is the biggest “division”[2] in the Ten Commandments, namely, the preface and the “substance of the commandments.” How we understand the two parts and how they relate serve as important keys to rightly understanding the purpose of God’s law. The second point reminds us that some of the commandments offer “reasons” for the commandment (e.g., second and fifth commandments). These reasons compel us to obey them that much more. For example, a mother can declare she is your mother and that should be reason enough to obey her. She could also add more details of her relationship to you (I sacrificed for you, gave up many opportunities to be with you, prayed for you, live as an example before you, etc.). This would make the son’s obedience that much more compelling.

 

101 Q. What is the preface to the ten commandments?

A. The preface to the ten commandments is contained in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.[436] Wherein God manifesteth his sovereignty, as being JEHOVAH, the eternal, immutable, and almighty God;[437] having his being in and of himself,[438] and giving being to all his words[439] and works:[440] and that he is a God in covenant, as with Israel of old, so with all his people;[441] who, as he brought them out of their bondage in Egypt, so he delivereth us from our spiritual thraldom;[442] and that therefore we are bound to take him for our God alone, and to keep all his commandments.[443]

[436] Exodus 20:2. I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. [437] Isaiah 44:6. Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God. [438] Exodus 3:14. And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. [439] Exodus 6:3. And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them. [440] Acts 17:24, 28. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands…. For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. [441] Genesis 17:7. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. Romans 3:29. Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also. [442] Luke 1:74-75. That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, In holiness and righteousness before him, all the days of our life. [443] 1 Peter 1:15, 17-18. But as he which hath called you is holy, so be ye holy in all manner of conversation…. And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers. Leviticus 18:30. Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I am the LORD your God. Leviticus 19:37. Therefore shall ye observe all my statutes, and all my judgments, and do them: I am the LORD.

 

Introduction

The important role of the preface to the ten commandments must be carefully understood. If we do not take it seriously or we relativize it, then the ten commandments will merely stand out as external laws from God having no real and personal relationship to us. The preface helps us to see that we obey a redemptive God and not some sovereign arbitrary deity who wields absolute authority as our creator (cf. like Allah). The preface sets the right context for the commandments.

Furthermore, people debate over the binding nature of this or that commandment (especially the fourth). That may be all well and good (though it is not) but those concerns cannot be rightly answered if the believer does not accurately grasp the role of the preface. In fact, unless one can affirm the preface for himself, the ten commandments will elude him. It is in the preface we learn of our specific relationship to the Law maker.

Unfortunately, some have used the preface to disregard the ten commandments. They argue that the preface automatically limits itself to the Israelites: “This law was given to Israel exclusively, which is seen in the opening word.”[3] The law should have been rejected, they argue.

It was a fatal thing, which all the people did when they answered together, “all that the Lord hath spoken we will do.” It was a presumptuous declaration, which sprung from self-confidence and showed clearly that they had no appreciation for that Grace, which had visited them in Egypt and brought them hitherto. They had received grace, they needed grace. With the vow they had made, they had put themselves under the law. The legal covenant had its beginning with the rejection of the Covenant of Grace, and the legal covenant ends with the acceptance of Grace.[4]

This sort of argument borders on being ridiculous because God’s redeemed people were not allowed to “choose” or reject God’s covenant of grace with them. God’s redemption bound them to Himself.[5] They did not stand before God at Mt. Sinai to “negotiate” the terms of their relationship with their Redeemer (who brought them out of Egypt). The sovereign God did not bring through the Red Sea and the desert to solicit their feedback and then broker a covenant relationship. Furthermore, this implies that God had less than perfect intentions. Did God give the law to “trap” them, to make it worse for Israel after He redeemed them? Gaebelein’s reasoning makes God look like a diabolical jinni who offered Israel something that would ultimately harm them.

We cannot see how this truncated view of biblical history does justice to the Bible’s overall redemptive teaching. It assumes what God commanded was only for the Jews. Rather, we should look at it in a way similar to Michael Horton. “The Old Testament is not merely the part of our Bibles that predicted a coming Messiah and was rendered irrelevant when that Messiah arrived; it is part of one full, complete, running drama of redemption, and beginning with Matthew’s Gospel is like walking into a movie halfway into the story. It is like thinking you are telling a good joke when all you can remember is the punch line.”[6]

Israel’s redemption from Egypt was not just for them but a “down payment on the great redemption to be accomplished” by Christ.[7] That is, it is just one act of redemption in the history of redemption signifying the ultimate redemption to come. Their “exodus” was our exodus and in their experience of God’s deliverance from Egypt, they began to experience the ultimate deliverance to come in Christ. The OT pointed to Christ and to what He would do (Lk. 24:25ff.) and the exodus pointed to Christ’s redemption.

The OT moved beyond the great deliverance from Egypt. Jeremiah announced that another deliverance would come: “Therefore, behold, the days are coming, declares the LORD, when it shall no longer be said, ‘As the LORD lives who brought up the people of Israel out of the land of Egypt,’ but ‘As the LORD lives who brought up the people of Israel out of the north country and out of all the countries where he had driven them.’ For I will bring them back to their own land that I gave to their fathers.” (Jer. 16:14, 15) But that deliverance gave way to the ultimate deliverance, namely, their deliverance from their sin. Zechariah, John the Baptist’s father, blessed the Lord because “he has visited and redeemed his people and has raised up a horn of salvation for us in the house of his servant David…” (Lk. 1:68ff.) Each deliverance gave way to this final deliverance in Christ.

But the great deliverance accomplished through Jesus Christ would surpass every other deliverance. The old Passover is replaced by the new one, for which Christ Himself has become the sacrificed Passover Lamb (1 Cor. 5:7). The deliverance from Egypt became our deliverance from the power of darkness, from the slavery of sin, so that we might receive a place in the kingdom of Christ (Col. 1:13; 1 Peter 2:9).[8]

The interpretation we offered works on the fundamental assumption of God’s overall redemptive purpose in Scripture — the same God working out His covenant of grace in history in the OT culminates it in Christ. It is the same covenant of grace administered differently in the various covenants but the substance is the same in all. To discount the preface and the Decalogue chops off the redemptive flow of biblical history. We should be able to personally embrace Ex. 20:2, “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.”

If this preface was sufficient to compel the Israelites to obey God then the reasons for our obedience are that much stronger. That is, if political and national liberation sufficed to bind Israel to God (though the liberation was much more than political and national), then our liberation from sin and our eternal redemption should bind us to Him that much more. The least we could do, as it were, is to obey the Ten Commandments. Greater redemption should not bind us to something less (which seems to be the general thrust of many who reject the Ten Commandments).

[1] Both Vos and Ridgley chose not to comment on this question. They listed the question and answer but neither one gave any explanation. This is not the most helpful question and the LC would have remained intact without it. Also, this question needs no “proof text” since it merely observes what is already plain in the ten commandments. It could say, “We find the ten commandments in these commandments of God.” This statement merely notes what appears to be evident.

[2] Division is not the best word because the ten commandments work as a whole.

[3] Arno C. Gaebelein, The Book of Exodus: A Complete Analysis of Exodus with Annotations (New York: “Our Hope” Publication Office, 1912), 49.

[4] Arno C. Gaebelein, The Book of Exodus, 48.

[5] Sadly, even a Reformed NT scholar said something similar in his essay. See T. David Gordon, “Abraham and Sinai Contrasted in Galatians 3:6-14,” in The Law is not of Faith: Essays on Works and Grace in the Mosaic Covenant, ed. Bryan D. Estelle, J. V. Fesko, and David Van Drunen (Phillipsburg: P&R Publishing, 2009), 251.

[6] Michael Horton, The Law of Perfect Freedom (Chicago: Moody Publishers, 1993), 28.

[7] Horton, The Law of Perfect Freedom, 28.

[8] Jochem Douma, The Ten Commandments: Manual for the Christian Life, trans. Nelson D. Kloosterman (Phillipsburg, NJ: P&R Publishing, 1996), 6.

The Heart of Christ in Heaven Towards Sinners on Earth

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The Heart of Christ in Heaven Towards Sinners on Earth

Have you ever wondered why Christ should care for you as a believer? Why should He love you after your repeated failures and sins? Since He is in heaven and exists in His exalted state, why should He care about me? We feel ourselves to be most unworthy of the least of his mercies. Yet we need to be convinced of our Lord’s goodness, kindness, and love before we draw near to Him by faith. Thomas Goodwin addresses a concern many of us might have had but may not have pondered it as deeply.

We learn from the Gospel accounts that Christ was compassionate and tender. While He was on earth, He exhibited great acts of kindness. But He is in heaven now, no longer in His estate of humiliation. He is physically removed from us and reigns in might and glory. Doesn’t He now despise the lowly things He once experienced? He performed His covenant obligations by obeying His Father unto death. Wouldn’t He be less concerned since He finished His work and reigns in His estate of exaltation? This is how Goodwin pursued the issue.

Goodwin masterfully and almost exhaustively argues that Christ’s disposition, love, tenderness, etc. has not changed in heaven. If He loved while on earth, then He surely loves in heaven. Remember, Jesus beckoned us to come to Him because He is meek and lowly of heart (Mt. 11:28). We must not think that Christ is less concerned and less meek because He has been exalted and removed from us. His nature has not changed even though His estate has. Goodwin says,

Yea, but (may we think) he being the Son of God and heir of heaven, and especially being now filled with glory, and sitting at God’s right hand, he may now despise the lowliness of us here below; though not out of anger, yet out of that height of his greatness and distance that he is advanced unto, in that we are too mean for him to marry, or be familiar with. He surely hath higher thoughts than to regard such poor, low things as we are. And so though indeed we conceive him meek, and not prejudiced with injuries, yet he may be too high and lofty to condescend so far as to regard, or take to heart, the condition of poor creatures. No, says Christ; ‘I am lowly’ also, willing to bestow my love and favour upon the poorest and meanest. (63-64)

But isn’t Christ so Holy and exalted that He could no longer tolerate all our various provocations? That is, we offend Him so often and He is so Holy, why would He take any interest in us?

We are apt to think that he, being so holy, is therefore of a severe and sour disposition against sinners, and not able to bear them. No, says He [Christ]; ‘I am meek,’ gentleness is my nature and temper. As it was of Moses [who was deemed to be meek], who was, as in other things, so in that grace his type; he was not revenged on Miriam and Aaron, but interceded for them. So, says Christ, injuries and unkindnesses do not so work upon me as to make me irreconcilable, it is my nature to forgive: “I am meek.” (63)

Underneath this argument is something Goodwin established earlier in his little treatise. Christ has been appointed to save the people whom the Father gave to Him and to love them to the end. That commission did not end with His humiliation. He willingly, as well as obediently, loves His people in both estates – in the estates of humiliation and exaltation. This pleases the Father. Therefore, we can be certain that Christ still has a heart for us (hence the title): The Heart of Christ in Heaven Towards Sinners on Earth.[1] The longer title summarizes the whole treatise: “A Treatise Demonstrating The gracious Disposition and tender Affection of Christ in his Humane Nature now in Glory, unto his Members under all sorts of Infirmities, either of Sin or Misery.”

Goodwin’s little work is quite difficult to read. He is no Thomas Watson. I’ve read enough Puritans over the years and find Goodwin to be more difficult than most. His writings are dense and difficult to follow — he is creative as well as frustratingly speculative at times. Even Owen is easier (at least for me). However, expending your energy on his writings will be well worth it because it will yield great benefits to your soul as well as weighty thoughts for your mind. You have to follow him closely because he develops a string of arguments that come to a firm and helpful conclusion. If you do not follow him closely, you will not be able to appreciate the conclusions he draws. Because you didn’t see how he got there, his conclusions may not convince you. Often, I’ve had to rehearse his line of thinking to see how he came to a specific conclusion. He trudges through seemingly small and impertinent points but they are being used as little bridges to the next point. So, read him carefully with coffee in hand. Don’t rush through this book and I’m convinced you will greatly appreciate it and immensely benefit from the short treatise. The Heart of Christ in Heaven Towards Sinners on Earth is a gem and probably his best work.

[1] I am using the Banner of Truth edition — Thomas Goodwin, The Heart of Christ (Carlisle: The Banner of Truth Trust, 2011). This edition is only 158 pages long! Various Kindle versions are available and cheaper but the BOT edition is much easier to read.

Pleasing Secrets

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Pleasing Secrets

 

The apostle Paul said that there is a “day when, according to my gospel, God judges the secrets of men by Jesus Christ” (Rom. 2:16). This can easily cause many of us to tremble. But William Jay notes that there are three kinds of secrets that will be revealed. One is the “dreadful secrets” where hypocrites will be exposed and the other is the “divine secrets” in which, Jay argues, God will reveal some of the reasons for what He did in this world. But Jay also says that there will be “pleasing secrets” on that glorious day. He gives a marvelous description of what that might look like.

“Then, they who are now deemed the enemies of the Cross of Christ, will be found to have been its friends. Then, they who are now considered as indifferent to holiness and good works, will appear to have mourned for sin, and prayed for purity. Then, the tear dropped upon the Bible in the closet; the private act of charity; the frequent intercession for others; will be displayed and commended — He will bring to light the hidden things of darkness, and make manifest the counsel of the hearts: and then shall every man have praise of God.” (Morning Exercises, Nov. 6)

Remember, in one of our Lord’s parables, we are told that the righteous will wonder when they did such and such (cf. Mt. 25:37ff.). They remained ignorant of their righteous acts. How odd is that? Well, our wise and kind Lord always took notice of all that we did.

Fear not dear brothers and sisters, our Lord well knows all your labors, all your struggles, all your tears, and efforts. True, we see more sins in all our deeds than anything else but our gracious Lord kindly regards them because He has paid the penalty for all our sins, peccadillos, offenses, and tainted righteous deeds. For His sake, we shall be well regarded. What a kind Lord: “Well done, good and faithful servant!” (Mt. 25:21) The Day will be a pleasing day and no doubt there shall also be manifest “pleasing secrets.”

Mocking God with Our Prayers

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Mocking God with our Prayers

As important and vital as prayer is, we must not forget that in this most holy duty, we can easily sin and bring judgment upon ourselves. I am not talking about cold, lifeless, distracted, etc. prayers — we are all too well aware of these struggles and problems. William Jay made some shocking observations and when we consider them, we cannot but remain mute and circumspect. He says,[1]

For there is much prayer that is a mere mockery of God. Out of their own mouths many will be condemned hereafter: and they would feel themselves condemned already, were it not that the heart is deceitful above all things, as well as desperately wicked.

[That is, if we were not so easily deceived because of our wicked hearts, we would quickly recognize how our prayers truly mock God. Our responses to our prayers betray us and in our heart of hearts, we know we’re not earnestly asking God for the things that we do ask. We give Him lip service but our hearts are far from Him.]

A man prays to redeem his time, and to have his conversation in heaven; and goes and sits in a place of dissipation for the answer.

[After having prayed, wept, etc. we think we have done it all. Did we not pour out our hearts? Well, that matter is concluded. We walk away from our time of prayer and act on principles contrary to the very things for which we prayed. We want to redeem the time — so we ask God for help. Somehow we convince ourselves that our petition was the deed. Our next activity contradicts everything we prayed for moments before.]

A father prays for the salvation of his child; and does all in his power to leave him affluent; and surrounded with temptations that render his conversion a miracle.

[How convicting is this? Do our children believe their education is the most important? Many rigorously discipline their children in matters of education and casually focus on matters of their soul. Whether they attend worship or not is not paramount. Their son can miss church at the slightest scent of a headache but they cannot forgo educational requirement unless they are half dead. Perhaps we focus on good work ethics, frugality, etc. — this is all well and good, but do we show the same earnestness and attention to their spiritual welfare? What do our children think is the most important?]

A third prays to be — condemned; for he prays, Forgive us our trespasses, as we forgive them that trespass against us: and he is implacable.

[Some men and women remain bitter and “implacable” (cannot be appeased). They will have their pound of flesh from their offenders. They beg for personal forgiveness from the Lord but demand retribution from each person who has crossed them. How can that be? How can we ask the Lord for pardon and remain resentful, bitter, unforgiving, etc.? None of the offenses against us can equal the heinous nature of our wicked transgressions against a holy God. May we never condemn ourselves in this matter! Forgiving someone is the ABC’s of basic Christianity and the most lovely to behold.]

When a man sincerely desires a thing, in proportion as he desires it, he will seek after it; and use all the means placed within his reach to obtain it. When, therefore, a person professes a great concern for a thing, and neglects whatever is necessary to it, we make no scruple to tax him with folly or falsehood. Let us do, in religious matters, what we do in other cases — Let us judge of our faith, by our practice; and of our hearts, by our lives.[2]

[All of us must re-consider what we have been praying for and ask ourselves if we truly seek those things? O may the Lord be gracious to us in this matter because we can so easily mock Him. Lord have mercy upon us. Amen!]

[1] My comments are in brackets.

[2] William Jay, Morning Exercises, Oct. 31.

Facing Grief by John Flavel

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Facing Grief: Counsel for Mourners[1]

by John Flavel (1627-91)

This book was written by a Presbyterian minister in 1674. He witnessed the death of his only child and three wives. He was survived by his fourth wife. After the death of his second wife and the death of his first and only child (mom and child died at childbirth), John Flavel wrote this work to help us sorrow correctly.

Though this small book deals primarily with the death of loved ones, these timeless truths apply to all forms of afflictions. That is how I read this book. It relates to those who are afflicted with health issues, sudden turn of events, loss of employment, a broken relationship, financial hardships, etc.

Flavel works with the assumption (a biblical assumption) that God orders all things. That serves as the foundation for his discourse . Our losses, afflictions, etc. come to us by the hand of God. That being the case, how do we respond to Him? He does not deny that we must mourn or grieve but denies that we should murmur or grumble

 

Text and Theme

 “And when the Lord saw her, he had compassion on her, and said unto her, Weep not.” (Lk. 7:13) Having lost her son, our Lord compassionately said “Weep not.” From this, Flavel argues that Christ’s encounter with her is providential and his counsel comes from compassion. His counsel to not weep means, “Yet the words are not an absolute prohibition of tears and sorrow; he does not condemn all mourning as sinful, or all expressions of grief for dead relations as uncomely… he only prohibits the excesses and extravagancies of our sorrows for the dead…” (pp. 6-7) He counseled her this way because he intended to quickly remove the cause of her tears by restoring her son to life (7).

Though this is an extraordinary case, yet all believers can also moderate their sorrows with the death of their believing loved ones since Christ will raise them as well.

 

Overview

The book has eight chapters. The second chapter explains the difference between moderate and immoderate sorrow. Fourth explains when sorrow actually becomes sinful. The longest chapter is the sixth chapter: “Godly Mourners Comforted.” In it, he gives twenty considerations. The seventh chapter tackles the arguments people often use to justify their sorrow: “Pleas for Immoderate Grief Answered.” The last chapter offers several ways to prepare ourselves so that our sorrows would not overwhelm us.

The fifth chapter is unusual. In it, he offers counsel to unbelievers. The general thrust is that they can ultimately find their relief only in Christ. Here is one of the counsels:

This affliction for which you mourn may be the greatest mercy to you that ever yet befell you in this world. God has now made your heart soft by trouble, showed you the vanity of this world, and what a poor trifle it is which you made your happiness. There is now a dark cloud spread over all your worldly comforts. Now, oh, now! if the Lord would but strike in with this affliction, and by it open your eyes to see your deplorable state, and take off your heart for ever from the vain world, which you now see has nothing in it; and cause you to choose Christ, the only abiding good for your portion… (39)

We will focus only on a few things from the book. I recommend that you read the entire book, whatever your circumstances. Some weighty thoughts can be found in this precious little volume.

 

When Sorrow is Sinful

Perhaps we think that each individual should grieve in his own way? After all, we are all different. We dare not gently challenge them because we are not in their shoes! Sorrow is just a response, an emotion over which they have no control and for which they remain immune from any challenge. Flavel, on the other hand, not being insensitive, offers seven circumstances in which sorrow has become sinful.

 

EXTRACTS

First, It causes us to slight and despise all our other mercies and enjoyments as small things, in comparison with what we have lost.

Besides, what vile ingratitude is in this! What, are all your remaining mercies worth nothing? You have buried a child, a friend; well, but still you have a husband, a wife, other children; or if not, you have comfortable accommodations for yourselves, with health to enjoy them; or if not, yet have you the ordinances of God, it may be, an interest in Christ and in the covenant, pardon of sin, and hopes of glory. What, and yet sink at this rate, as if all your mercies, comforts, and hopes, even in both worlds, were buried in one grave! Must Ichabod be written upon your best mercies because mortality is written upon one? (22)

 

Thirdly, Our sorrows then become sinful and exorbitant when they divert us from, or distract us in our duties, so that our intercourse with heaven is stopped and interrupted by them.

Or if you dare not wholly neglect your duty, yet your affliction spoils the success and comfort of it; your heart is wandering, dead, distracted in prayer and meditation, so that you have no relief or comfort from it. (26)

 

Fifthly, When affliction sours the spirit with discontent, and makes it inwardly grudge against the hand of God, then our trouble is full of sin, and we ought to be humbled for it before the Lord.

…how many have their hearts embittered by discontent and secret risings against the Lord? Which, if ever the Lord open their eyes to see, will cost them more trouble, than ever that affliction did which gave the occasion of it. (30)

 

Sixthly, Our sorrows exceed due bounds when we continually excite and provoke them by willing irritations.

Grief, like a lion, loves to play with us before it destroys us. And strange it is that we should find some kind of pleasure in rousing our sorrows. (31)

 

Comfort in Times of Affliction

Flavel considers twenty ways to find comfort in times of sorrow. He says that believer does not want to provoke or grieve his heavenly father so he gives these comforts to settle their hearts. Though these considerations focus on being bereaved of a loved one, still many of these have general principles that apply to all our afflictions.

 

EXTRACTS & THOUGHTS

Consideration 1. Consider, in this day of sorrow, who is the framer and author of this rod by which you now smart; is it not the Lord? And if the Lord has done it, it becomes you meekly to submit. ‘Be still, and know that I am God’ (Psa. 46:10).

Remember, our Sovereign God has clearly acted in this event. We must believe that His purpose is good and that He acted for my ultimate good.

 

Consideration 6. A parting time must needs come; and why is not this as good as another? You knew before-hand your child or friend was mortal, and the thread which linked you together must be cut.

Most things have their time limit. Our health, relationships, present prosperity, etc. have never been promised to us to be forever. A parting time was bound to come. In this, we acknowledge that God has determined that exact time and bow in thanksgiving and submission.

 

Consideration 14. Be careful you exceed not in your grief for the loss of earthly things, considering that Satan takes the advantage of all extremes.

Sometimes he injects desponding thoughts into the afflicted soul. ‘For I said in my haste, I am cut off from before your eyes’ (Psa. 31:22); ‘My hope is perished from the LORD: remembering my affliction and my misery, the wormwood and the gall’ (Lam. 3:18–19).

Sometimes he suggests hard thoughts of God: ‘The Almighty has dealt very bitterly with me’ (Ruth 1:20). Yea, that he has dealt more severely with us than any other; ‘Behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the LORD has afflicted me in the day of his fierce anger’ (Lam. 1:12).

And sometimes he suggests murmuring and repining thoughts against the Lord. The soul is displeased at the hand of God upon it. Jonah was angry at the hand of God, and said, ‘I do well to be angry, even unto death’ (Jon. 4:9). What dismal thoughts are these! And how much more afflictive to a gracious soul than the loss of any outward enjoyment in this world.

And sometimes he suggests very irreligious and atheistical thoughts, as if there were no privilege to be had by religion, and all our pains, zeal, and care about duty, were little better than lost labour: ‘Verily I have cleansed my heart in vain, and washed my hands in innocency; for all the day long have I been plagued, and chastened every morning’ (Psa. 73:13–14).

By these things Satan gets no small advantage upon the afflicted Christian; for albeit these thoughts are his burden, and God will not impute them to the condemnation of his people, yet they rob the soul of peace, hinder it from duty, and make it act uncomely under affliction, to the stumbling and hardening of others in their sin. Beware, therefore, lest by your excess of sorrow you give place to the devil. ‘We are not ignorant of his devices.’ (81-82)

 

Consideration 15. Give not way to excessive sorrows on account of affliction, if you have any regard to the honour of God and religion, which will hereby be exposed to reproach.

If you slight your own honour, do not slight the honour of God and religion too; take heed how you carry it in a day of trouble; many eyes are upon you. It is a true observation that a late worthy author has made upon this case:

What will the Atheist, and what will the profane scoffer say, when they shall see this? So sottish and malicious they are, that if they do but see you in affliction, they are straightway scornfully demanding, Where is your God?

But what would they say, if they should hear you yourselves unbelievingly cry out, Where is our God? Will they not be ready to cry, this is the religion they make such boast of, which you see how little it does for them in a day of extremity: they talk of promises, rich and precious promises; but where are they now? Or to what purpose do they serve? They said they had a treasure in heaven; what ails them to mourn so then, if their riches are there? (82)

 

Consideration 16. Be quiet and hold your peace; you little know how many mercies lie in the womb of this affliction.

And what if by this stroke the Lord will awaken your drowsy soul, and recover you out of that pleasant but dangerous spiritual slumber you were fallen into, whilst you had pillowed your head upon this pleasant, sensible creature-enjoyment? Is not this really better for you than if he should say, Sleep on: he is joined to idols, let him alone; he is departing from me, the fountain, to a broken cistern; let him go.

And what if by this rod your wandering, gadding heart shall be whipped home to God, your neglected duties revived, your decayed communion with God restored, a spiritual, heavenly frame of heart recovered? What will you say then? Surely you will bless that merciful hand which removed the obstructions and adore the divine wisdom and goodness that, by such a device as this, recovered you to himself. Now you can pray more constantly, more spiritually, more affectionately than before. O blessed rod, which buds and blossoms with such fruits as these! Let this be written among your best mercies, for you will have cause to adore and bless God eternally for this beneficial affliction. (85-86)

 

Consideration 13. Consider, though he should deny you any more comforts of this kind, yet he has far better to bestow upon you, such as these deserve not to be named with.

Poor heart, you are now dejected by this affliction that lies upon you, as if all joy and comfort were now cut off from you in this world.

A cloud dwells upon all other comforts; this affliction has so embittered your soul that you taste no more in any other earthly comforts than in the white of an egg. Oh that you did but consider the consolations that are with God for such as answer his ends in affliction, and patiently wait on him for their comfort!

Flavel cites a very moving account from Robert Fleming’s The Fulfilling of the Scripture:

One Patrick Mackewrath, who lived in the west parts of Scotland, whose heart in a remarkable way the Lord touched, and after his conversion (as he showed to many Christian friends) was in such a frame, so affected with a new world wherein he was entered, the discoveries of God and of a life to come, that for some months together he did seldom sleep but was still taken up in wondering. His life was very remarkable for tenderness and near converse with God in his walk; and, which was worthy to be noted, one day, after a sharp trial, having his only son suddenly taken away by death, he retired alone for several hours, and when he came forth, did look so cheerfully that to those who asked him the reason thereof, and wondered at the same in such a time, he told them, He had got that in his retirement with the Lord that, to have it afterwards renewed, he would be content to lose a son every day. …

Oh, what a sweet exchange had he made! Surely he had gold for brass, a pearl for a pebble, a treasure for a trifle; for so great, yea, and far greater is the disproportion between the sweet light of God’s countenance, and the faint dim light of the best creature-enjoyment. (76-78)

 

[1] John Flavel, The Whole Works of the Reverend John Flavel, vol. 5 (London; Edinburgh; Dublin: W. Baynes and Son; Waugh and Innes; M. Keene, 1820), 604ff. The original title was published in 1674 as “A TOKEN FOR MOURNERS: or the advice of Christ to a distressed mother, bewailing the death of her dear and only son: Wherein the Boundaries of Sorrow are duly fixed, Excesses restrained, the common Pleas answered, and divers Rules for the support of God’s afflicted Ones prescribed.” The version I read is Facing Grief: Counsel For Mourners, Puritan Paperbacks (Banner of Truth, 2010). It is only 122 pages!

 

The Fear of God

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The Fear of God[1]

John Murray said, “The fear of God is the soul of godliness.”[2] In fact, the “most prevalent use of fear in the Bible is the fear of God.”[3] Rarely do we ever speak of someone as “fearing God.” Fear connotes something negative to most people, even to Christians. Yet no believer can exist without a genuine fear of God. Paul says, “Therefore, knowing the fear of the Lord, we persuade others.” (2Cor. 5:11) In v. 10, Paul points out that everyone will appear before the judgment seat of Christ. Verse 11 is the proper response to this truth. One commentator explained the verse this way, “The “fear of the Lord” here is not personal piety nor the terror that the omnipotent Lord arouses in human hearts (e.g., Ge 35:5), but the reverential awe Paul had for Christ as his divine assessor and future judge (v. 10). Aware of his personal accountability, Paul strove to persuade people.”[4] Jesus is our “divine assessor and future judge” and therefore we must rightly fear him.

Another commentator adds this: “He knows that he is accountable to God and stands in reverential awe of God’s final judgment. It is said that whatever it is that one fears the most that is what one will serve the most. Paul is steeped in the Old Testament tradition that understands fear of the Lord as the beginning of wisdom (Prov 1:7), but he understands it be the basis of faithful service as well.”[5] Remember, we are taught in the OT that the fear of the Lord is the beginning of wisdom; it is the bedrock upon which our wisdom grows and on which our piety thrives. Without it, we cannot be genuine believers. It is as Murray said, the “soul of godliness.”

Below is William Jay’s reflection on 1 Peter 1:17. Again, the fear has in view the judgment awaiting us. That knowledge awakens our sluggish indifference and arrests our cavalier approach to our Christian walk. “And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot.” (1:17-19, ESV) As exiles or as sojourners, we must conduct our life here with godly fear. What does that mean? William Jay gives us a helpful guide to this question.

 

“Pass the time of your sojourning here in fear.”  1 Peter 1:17 (KJV) by William Jay

From these words, I might consider the nature of the Christian life — which is a sojourning here: and also — the time appointed for it.  But let me rather reflect upon the manner in which I am to pass the one, in accomplishing the other — “Pass the time of your sojourning here in fear.”  This cannot intend every kind of fear, without making the Scripture inconsistent with itself: for how often does it forbid fear!

 

Not the Fear of Man

We must not, therefore, give way to apprehensions of any thing we may suffer from our fellow creatures, in following the path of duty.  Here we should boldly say, “The Lord is my helper; I will not fear what man can do unto me.”  “Fear not,” says the Savior — mentioning the extremest case, “Fear not them that kill the body, and after that have no more that they can do.”  And this Paul exemplified:  “None of these things move me: neither count I my life dear unto myself, so that I might finish my course with joy.”

When Peter and John were threatened if they spake any more in the name of Jesus, they replied, We have nothing to do with consequences: we cannot but speak the things which we have seen and heard: we ought to obey God rather than man: and he has commanded us to preach the Gospel to every creature.  So should it be with us.

We are not, indeed, to run into sufferings for our religion; but we can never go on well in divine things till we are delivered from the fear of man that bring a snare. What is it but this that produces so many concealments, and defections, and inconsistencies in those who know what is right, and are excited by their convictions; but have not courage enough to resolve and proceed?  Perfect love casteth out this fear.

 

Not Fearing that God will be Unfaithful to His Word

We are equally to shun a distrustfulness of God’s word.  This fear is at once the most dishonorable to God, and injurious to our own souls.  It robs us of comfort, and lays open the mind to temptation; as we see in Abraham, who, in a moment of unbelief, prevaricated, and debased and exposed himself in Gerar.

Having the assurance of God in any case, we should feel no uncertainty as to the result; it must be accomplished; we have something firmer than the earth and the heavens to rely upon.  But we may fear, not whether we shall perish in the way everlasting; but whether we are in it.  Not — whether the promise will fail; but whether we are the heirs of promise.  This the Apostle even admonishes — “Let us therefore fear, lest, a promise being left us of entering into his rest, any of us should seem to come short of it.”  This is a case too important to be taken for granted.  The consequences of mistake are remediless; and the possibility, yea, the probability of it is great.  It will, therefore, be better to err rather on the side of solicitude, than of security.

 

Not Servile Fear

A servile fear, too, is not to be cherished.  This may, indeed, precede something better: but if our fear of God begins with the judge, it must end with the father.  It argues a very low degree of religion when a man can only be held to duty, like the slave, by the dread of the lash.  We have not, says the Apostle, received the spirit of bondage again to fear, but the Spirit of adoption.  The slave is converted into the child: and God spares him as a man spares his own son that serves him.

 

Proper and All-Important Fear: Fear of Respect, Esteem, and Gratitude

But there is a proper and all-important fear, which God has engaged to put into the hearts of his people, that they may not depart from him — It is a fear of respect, and esteem and gratitude.  It regards not only God’s greatness, but his goodness.  There is, therefore, nothing irksome in it.  It is compatible with consolation and joy; and the first Christians walked in the fear of the Lord, and in the comfort of the Holy Ghost.  It is, in reality, the same with affection:  it is the love which an inferior bears to a superior; the love of a dutiful child to a parent; or of a good servant to a master; or of a thankful dependent to a benefactor.

This shows itself much in a way of reverence, and obedience, and attention.  Hence, the more I love God, the more I shall fear him; the more I shall dread to offend him; the more I shall study to please him; the more I shall ask, Lord, what wilt thou have me to do?  the more I shall pray, “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer.”

 

The Fear of Caution or the Fear of Sinning

There is, also, a fear of caution, in which it becomes us to live.  This regards sin. Sin is the greatest evil to which we can be exposed.  And we may see enough in the case of David to make even a good man stand in dread of it.  For though God put away his sin, as to its future penalty, yet it was ever before him in the sufferings it occasioned.  The sword never departed from his house.  He was filled with dread of divine abandonment.  He was deprived of his peace and joy.  His bones were broken and his tongue was struck dumb.

And a holy God will always cause the backsliding even of his own people to reprove them, and make them know that it is an evil and a bitter thing to sin against him.  He will becloud their hope, and destroy their comfort and perhaps quarter troubles upon them for life.  Reputation, which is the produce of years, may be ruined in a moment; and the effect of a thousand good actions may be lost by one evil deed.  He who has befriended religion may cause the way of truth to be evil spoken of, and become a judgment on the whole neighborhood in which he dwells.

 

Be not High-Minded, but Fear

And are we in no danger of this?  Read the Scriptures.  See the falls of good men and men eminently good.  Have not we a subtle and active enemy always at hand?  Have we not a wicked world without us?  Have we not an evil heart within us?  Owing to our remaining depravity, are we not liable to be ensnared by every thing we come in contact with, however harmless in itself?  If we think caution unnecessary, we have the greatest need of it; for “pride goeth before destruction, and a haughty spirit before a fall.”  Be not high-minded, but fear.

 

Fear Rising in the World

If we would maintain this frame of mind, let us walk circumspectly; not as fools, but as wise. Let us not be anxious to rise in the world, and gain the affluence which will require a moral miracle to preserve us. ‘He that makes haste to be rich, shall not be innocent.’ ‘They that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.’

 

Let us Fear

—Let us keep our mouth with a bridle. In a multitude of words there wanteth not sin. —Let us not run into perils, uncalled of God — We are only authorized to look for his protection when we are brought into them in the discharge of duty. And, while we watch, let us also constantly pray — ‘Hold thou me up, and I shall be safe.’ ‘Blessed is the man that feareth always.’

 

John Murray’s Summary[6]

It is symptomatic of the extent to which the concept of the fear of God and the attitude of heart and mind which it represents have suffered eclipse that we have become reluctant to distinguish the earnest and consistent believer as ‘God-fearing’. Perhaps our reluctance arises from the fact that believers manifest so little of the fear of God that we scarcely dare to characterize them as God-fearing; we may even be hesitant to call them godly.

But whatever reason, the eclipse of the fear of God, whether viewed as doctrine or as attitude, evidences the deterioration of faith in the living God. Biblical faith means the fear of God, because the only God is ‘glorious in holiness, fearful in praises, doing wonders’ (Exodus 15:11) and his name is glorious and fearful (cf. Deuteronomy 28:58). If we know God we must know him in the matchless glory of his transcendent majesty, and the only appropriate posture for us is prostration before him in awe and reverence.

To think otherwise is to deny the transcendent greatness of God, and that is infidelity. The pervasive emphasis of Scripture upon the fear of God as the determinative attitude of heart in both religion and ethics and as the characteristic mark of God’s people is exactly what must have been if the Bible is consistent with itself. The doctrine of God could know nothing else. To discount this emphasis and have any other is proof that the faith of the Bible is not ours. Our consciousness is not biblical unless it is conditioned by the fear of God.

[1] This study will principally work through William Jay’s Morning Exercises (Aug. 20th).

[2] John Murray, Principles of Conduct (Grand Rapids: Eerdmans, 1957), 229. He gives a whole chapter on “The Fear of God,” 229-242.

[3] See “FEAR,” in ZPEB.

[4] Murray J. Harris, “2 Corinthians,” in Romans–Galatians (vol. 11 of The Expositor’s Bible Commentary Revised Edition, ed. Tremper Longman III and David E. Garland; Accordance electronic ed. Grand Rapids: Zondervan, 2008), 477.

[5] David E. Garland, 2 Corinthians (NAC 29; ed. E. Ray Clendenen; Accordance electronic ed. Nashville: Broadman & Holman Publishers, 1999), 268.

[6] Principles of Conduct, 241.

Larger Catechism, #99, pt. 3

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The Larger Catechism

Question 99

99. Q. What rules are to be observed for the right understanding of the ten commandments?

A. For the right understanding of the ten commandments, these rules are to be observed:

  1. That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.[422]
  2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.[423]
  3. That one and the same thing, in divers respects, is required or forbidden in several commandments.[424]
  4. That as, where a duty is commanded, the contrary sin is forbidden;[425] and, where a sin is forbidden, the contrary duty is commanded:[426] so, where a promise is annexed, the contrary threatening is included;[427] and, where a threatening is annexed, the contrary promise is included.[428]
  5. That what God forbids, is at no time to be done;[429] what he commands, is always our duty;[430] and yet every particular duty is not to be done at all times.[431]
  6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.[432]
  7. That what is forbidden or commanded to ourselves, we are bound, according to our places to endeavour that it may be avoided or performed by others, according to the duty of their places.[433]
  8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them;[434] and to take heed of partaking with others in what is forbidden them.[435]

Scriptural Defense and Commentary

… [433] Exodus 20:10. But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates. Leviticus 19:17. Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Genesis 18:19. For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him. Joshua 14:15. And the name of Hebron before was Kirjatharba; which Arba was a great man among the Anakims. And the land had rest from war. Deuteronomy 6:6-7. And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. [434] 2 Corinthians 1:24. Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand. [435] 1 Timothy 5:22. Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure. Ephesians 5:11. And have no fellowship with the unfruitful works of darkness, but rather reprove them.

 

Rule 7: Bound to Help Others: Commanded to Ourselves

Cain asked, “Am I my brother’s keeper?” We too think like he did. As long as I am responsible for myself, the other person is on his own. I cannot be responsible for his actions, can I? The answer is actually, “Yes and No.” The seventh rule explains how we are bound to the other person: “That what is forbidden or commanded to ourselves, we are bound, according to our places to endeavour that it may be avoided or performed by others, according to the duty of their places.”

In short, in so far as it depends upon us, we must help others to avoid or obey the same as we. The focus in this rule is on “what is forbidden or commanded to ourselves.” For example, we try to help others keep the fourth commandment and see if there is something we can do to help them obey (“according to our places”). It may mean driving them to church; relieving them in other ways, etc. I have to obey the fourth commandment and I should help others to do the same. The scriptural proof and example is the fourth commandment itself: “But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates.” (Ex. 20:10) That does not mean we pamper the person but we should do what we can to assist them (providing we are able and have the time).[1] This rule applies quite well to the parents with their children (Gen. 18:19). Our help may also be by example or by instruction. How we live our lives should serve as an example for them to follow.

Vos asks a most pertinent question. “Is it right to arrange for someone else to do something that we will not do ourselves because we believe it to be wrong?” The answer and example are quite challenging and helpful.

Certainly not. If a matter is wrong, we must neither do it ourselves nor arrange for anyone else to do it. Yet this principle is frequently violated in practice. A Christian businessman should not keep his store or office open for business on the Sabbath day, and he should also not employ someone else to keep it open for him. If a book or magazine is not fit to read, we ought to refrain not only from reading it ourselves, but also from giving or selling it to others for them to read. It makes no difference whether these other persons are Christians or not. God’s moral law is the same for all people, it does not provide one standard of life for Christians and another for non-Christians. God requires absolute moral perfection of everybody, Christian and non-Christian. It is very perverse to say that a Christian, who would not do certain things himself, may engage or employ someone that is not a Christian to do them for him.

 

 

Rule 8: Bound to Help Others: Commanded to Others

The eighth rule differs slightly from the seventh. In the seventh, we try to help others do the same as we, when and where we can. The eighth rule pertains to the aid we give to others to perform the duties that are required of them: “That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to take heed of partaking with others in what is forbidden them.” A parent will help his children to keep the Sabbath, obey their parents, etc. That is his “place” to do so. Vos adds, “the responsibility a parent for a child is far greater than that child for a parent; yet even a child has a responsibility to endeavor, according to his place, that his parents practice right and avoid wrong.” We are called to do good to all men (cf. Gal. 6:10) and where we can help others to do their work, we should.

Vos, once again, offers a very pastorally insightful explanation of this eighth rule.

There are of course many ways of being helpful to others, which change with changing circumstances. We can always be helpful by trying to understand the difficulties and temptations that others must cope with, and maintaining a sympathetic attitude toward them. We should avoid an unduly critical spirit, and even when it is our duty to reprove someone for wrongdoing, we should do it with kindness and Christian love, not in a bitter, harsh, or self-righteous spirit. If someone is facing a hard battle against sin, temptation, and discouragement, we should do what we can, in word and deed, to encourage and help such a person. We should never rejoice in iniquity, or take a secret delight in some other person’s wrongdoing. And avoidance of petty gossip about the sins and failures of others will go a long way toward healing the sore spots in the visible church.

Let us also remember that we must not apply these two rules as a means of interfering. We ought not to meddle in someone else’s affair unduly. It would be a travesty to harp on issues and finer points with others while we neglect all the weightier matters. If we are “unduly critical” in our approach, then we should be very careful. We should be a blessing to our brother or sister and not someone who annoys or meddles.

[1] In the parable of the Ten Virgins, the prepared wise virgins answered, “Since there will not be enough for us and for you, go rather to the dealers and buy for yourselves.” (Mt. 25:9) It would have been improper for them to have shared the oil; both would have been shut out if neither of them had enough.

Larger Catechism, #99, pt. 2

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The Larger Catechism

Question 99

99. Q. What rules are to be observed for the right understanding of the ten commandments?

A. For the right understanding of the ten commandments, these rules are to be observed:

  1. That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.[422]
  2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.[423]
  3. That one and the same thing, in divers respects, is required or forbidden in several commandments.[424]
  4. That as, where a duty is commanded, the contrary sin is forbidden;[425] and, where a sin is forbidden, the contrary duty is commanded:[426] so, where a promise is annexed, the contrary threatening is included;[427] and, where a threatening is annexed, the contrary promise is included.[428]
  5. That what God forbids, is at no time to be done;[429] what he commands, is always our duty;[430] and yet every particular duty is not to be done at all times.[431]
  6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.[432]
  7. That what is forbidden or commanded to ourselves, we are bound, according to our places to endeavour that it may be avoided or performed by others, according to the duty of their places.[433]
  8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them;[434] and to take heed of partaking with others in what is forbidden them.[435]

Scriptural Defense and Commentary

… [429] Job 13:7-8. Will ye speak wickedly for God? and talk deceitfully for him? Will ye accept his person? will ye contend for God? Romans 3:8. And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. Job 36:21. Take heed, regard not iniquity: for this hast thou chosen rather than affliction. Hebrews 11:25. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. [430] Deuteronomy 4:8-9. And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons’ sons. [431] Matthew 12:7. But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. [432] Matthew 5:21-22, 27-28. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire…. Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 15:4-6. For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. Hebrews 10:24-25. And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. 1 Thessalonians 5:22. Abstain from all appearance of evil. Jude 23. And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. Galatians 5:26. Let us not be desirous of vain glory, provoking one another, envying one another. Colossians 3:21. Fathers, provoke not your children to anger, lest they be discouraged.

…

Rule 5: Always Forbidden and Always a Duty

Too often, we are tempted to limit the scope of God’s law. Given the nature of redemptive history and revelation, we can easily historicize the demands of divine law. We can argue that many of God’s laws only pertained to Israel and no longer apply to the NT people of God. If however, the law of God is the moral expression of God’s will then its demands can never diminish over time. The fifth rule says in part “that what God forbids, is at no time to be done.” Prohibitions of idolatry, adultery, murder, etc. are always forbidden. Idolatry is never permissible. Adultery and murder have been forbidden since creation. King David was guilty of both and the NT prohibits the same.

Let us probe this a bit more. A little boy may be deemed “cute” for his boyish evasions and lies. Obvious to all, the little boy breaks the ninth commandment (bearing false witness). It is no less wicked in a little boy than in an older man. Time will not minimize its full prohibition. Adultery, privately committed in the heart is forbidden at all times, no matter what the circumstances (in prison, separated from spouse, ill treated by the spouse, etc.). The moral law is always binding.

Vos offers a good example for this point. He notes how the principle contradicts a “popular” opinion in our culture. “According to this popular notion, it may be right to do something which God forbids, provided we do it for a good purpose. For example, it may be right to tell a lie to save some person’s life; or to gain money by gambling in order to donate it to foreign missions; or to maintain a gambling scheme in order to raise money to support the church.” (Vos) In Islam, a Muslim is permitted to lie to advance the cause of Allah.

Job challenges his “friends” by asking, “Will you speak falsely for God and speak deceitfully for him?” (Job 13:7) Job is accusing them “of twisting the truth to make him [Job] appear wrong and God right. He assumes that they fail to realize that the use of deceit never advances God’s cause.”[1] That is, we cannot lie or deceive even as we try to exonerate God. The end does not justify the means. Remember what is prohibited in Rom. 3:8. Should we say, “Let us do evil, that good may come?” No, what God forbids is at no time to be done.

The opposite therefore is true. That means “what he commands, is always our duty…” Moses chose rather to suffer than to sin: “Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.” (Hebrews 11:25) This remarkable point should not be glossed over. Many convince themselves that their “hardships” somehow minimize their required obedience. “I don’t have to be patient and loving because my health or circumstances are so overwhelming.” Other examples could be offered (various circumstances, peculiar predicaments, etc.) but we must conclude that we are always required to obey God’s law

The last clause can be confusing because it seems to contradict the very point it sought to establish: “and yet every particular duty is not to be done at all times.” The divines were much more nuanced in their understanding of the moral law. The verse used to support this interpretive rule is Matt. 12:7, “And if you had known what this means, ‘I desire mercy, and not sacrifice,’ you would not have condemned the guiltless.” In this passage, Jesus cites Hosea 6:6 to expose their misunderstanding of the Sabbath. Ritual adherence to the law (in this case, the observance of the fourth commandment) should not outdo or supplant compassion or mercy. Some things are more important than others and they have their proper place. Not every law can be obeyed at all times in the same way. Ridgley says, “It is always our duty to visit the sick, comfort the afflicted, defend the oppressed; but such objects do not always present themselves to us, so as to render it our duty at all times.”[2] Vos offers the example of the Sabbath: “Some duties are specifically limited to certain times, as, for example, Sabbath observance. But even the duties that are not so limited are not to be done all at once. We are to rejoice with them that rejoice, and to weep with them that weep, but not both at the same time.” (Vos)

 

Rule 6: Same Kind Forbidden or Commanded

The sixth rule can easily bother our flesh. It reads, “That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.” Our tendency is to flatten the commandment and play the literalist. Our reasoning can look like this: “Murder is killing someone. So, as long as I avoid taking someone’s life, I should be fine. Physical harm or abuse therefore may be permitted as long I don’t kill.” The sixth rule addresses this kind of reasoning. In the heat of sin, our wicked hearts can easily reason like this.

Jesus takes this on forcefully and clearly. In Mt. 5:21-22, 27-29 we read these words:

You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire.… “You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.

Here, anything that leads to murder is forbidden. Anger can be the means or cause, etc. of murder. Insulting someone wounds the person verbally. These are related sins and can be the means of leading into the forbidden sin. We are called to abstain from all appearances [or kind] of evil (1Thess. 5:22). Every “kind” of evil should be avoided (the word can denote “appearance” but “only in the sense of external appearance that reflects internal reality”).[3] God desires adherence to His Law in thought, word, and deed. Vos explains that “…any particular act in our outward life is not something isolated, by itself, but the product of a complex chain of events and motives. Thus the commandment which forbids the sin of murder is interpreted by Jesus as forbidding the sin of hatred, which is a cause of murder. And the commandment which forbids adultery is interpreted by Jesus as forbidding the sin of lust, which leads to adultery.”

Even provoking someone to commit a forbidden act can be a breach of that commandment. “Let us not become conceited, provoking one another, envying one another.” (Gal. 5:26) Here, the provoking means to challenge someone (to combat or athletic contest). To provoke someone to anger and the numerous sins that anger spawns are forbidden. We might not have committed the act but we provoked or incited the evil in the other person. They disobeyed but we engineered their disobedience. This can happen through words, manipulation, gestures, etc. Fathers must not provoke their children to anger (Col. 3:21). Wives can easily provoke their own husbands and vice versa. The husband cannot excuse his anger because she provoked him but she also remains guilty because she provoked this sinful behavior.

[1] John E. Hartley, The Book of Job (NICOT; Accordance electronic ed. Grand Rapids: Eerdmans, 1988), 220.

[2] Thomas Ridgley, A Body of Divinity, vol. 2 (New York: Robert Carter & Brothers, 1855), 313.

[3] Gene L. Green, The Letters to the Thessalonians (PNTC; Accordance electronic ed. Grand Rapids: Eerdmans, 2002), 265.

Larger Catechism, #99, pt. 1

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The Larger Catechism

Question 99

99. Q. What rules are to be observed for the right understanding of the ten commandments?

A. For the right understanding of the ten commandments, these rules are to be observed:

  1. That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.[422]
  2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.[423]
  3. That one and the same thing, in divers respects, is required or forbidden in several commandments.[424]
  4. That as, where a duty is commanded, the contrary sin is forbidden;[425] and, where a sin is forbidden, the contrary duty is commanded:[426] so, where a promise is annexed, the contrary threatening is included;[427] and, where a threatening is annexed, the contrary promise is included.[428]
  5. That what God forbids, is at no time to be done;[429] what he commands, is always our duty;[430] and yet every particular duty is not to be done at all times.[431]
  6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.[432]
  7. That what is forbidden or commanded to ourselves, we are bound, according to our places to endeavour that it may be avoided or performed by others, according to the duty of their places.[433]
  8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them;[434] and to take heed of partaking with others in what is forbidden them.[435]

 

Scriptural Defense and Commentary

[422] Psalm 19:7. The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. James 2:10. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. Matthew 5:21-22. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. [423] Romans 7:14. For we know that the law is spiritual: but I am carnal, sold under sin. Deuteronomy 6:5. And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. Matthew 22:37-39. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. Matthew 5:21-22, 27-28, 33-34, 37-39, 43-44. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire…. Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart…. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: But I say unto you, Swear not at all; neither by heaven; for it is God’s throne…. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also…. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. [424] Colossians 3:5. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry. Amos 8:5. Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit? Proverbs 1:19. So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof. 1 Timothy 6:10. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. [425] Isaiah 58:13. If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words. Deuteronomy 6:13. Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name. Matthew 4:9-10. And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 15:4-6. For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. [426] Matthew 5:21-25. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Ephesians 4:28. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. [427] Exodus 20:12. Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee. Proverbs 30:17. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it. [428] Jeremiah 18:7-8. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. Exodus 20:7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain. Psalm 15:1, 4-5. LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?… In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not. He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved. Psalm 24:4-5. He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from the LORD, and righteousness from the God of his salvation. [429] Job 13:7-8. Will ye speak wickedly for God? and talk deceitfully for him? Will ye accept his person? will ye contend for God? Romans 3:8. And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. Job 36:21. Take heed, regard not iniquity: for this hast thou chosen rather than affliction. Hebrews 11:25. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. [430] Deuteronomy 4:8-9. And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons’ sons. [431] Matthew 12:7. But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. [432] Matthew 5:21-22, 27-28. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire…. Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 15:4-6. For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. Hebrews 10:24-25. And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. 1 Thessalonians 5:22. Abstain from all appearance of evil. Jude 23. And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. Galatians 5:26. Let us not be desirous of vain glory, provoking one another, envying one another. Colossians 3:21. Fathers, provoke not your children to anger, lest they be discouraged. [433] Exodus 20:10. But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates. Leviticus 19:17. Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Genesis 18:19. For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him. Joshua 14:15. And the name of Hebron before was Kirjatharba; which Arba was a great man among the Anakims. And the land had rest from war. Deuteronomy 6:6-7. And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. [434] 2 Corinthians 1:24. Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand. [435] 1 Timothy 5:22. Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure. Ephesians 5:11. And have no fellowship with the unfruitful works of darkness, but rather reprove them.

Introduction

A most superficial understanding of God’s law often prevails in our hearts (especially as believers). A child might take his parent’s instruction in different ways. When told to clean his room, he might pick up everything off the floor. Dusting, vacuuming, making his bed, folding his clothes, tidying up his bookshelf, etc. may not enter his mind. Furthermore, if he was called to the table to eat dinner, then may he assume that the previous request has been voided? Perhaps he was intending to do it after dinner but he forgot? Can he declare his innocence because he did not forget on purpose nor did he forget with ill intent? After all, he is only human.

Did the boy comply with his parent’s request? Many factors and conditions come into play. Now, looking at the LC answer, one may think the answer is cumbersomely detailed and even too clever by a half. But do we not often seel to justify ourselves? Coming back to the boy, could not he exclaim, “You didn’t specify?” “I took your command to mean only that I pick up the big pieces on the floor!” Would we say he obeyed if he screamed, convulsed in anger while crying and then after five hours in bitterness and defiance “cleaned” the room? Did he obey? Were his parents pleased? This small event reveals some of the complexities involved in our own affairs.

When we come to applying God’s law to our lives, we can easily act like the little boy. Did President Clinton commit adultery? If we maimed someone without actually killing him, did we actually murder? If not, then have I fulfilled that commandment? The divines understood quite well the subtle reasonings of our hearts. For that reason, they offered some guiding principles.

Before unpacking the eight ways of understanding the Ten Commandments, let us dispense with an objection that may come up. Are not these rules arbitrary? Why not ten ways of understanding the Ten Commandments? Why not five? These general principles emerge from the nature of God’s law. That is, they logically and necessarily flow from the nature of God’s law. Did God have to write individual laws about every conceivable event? Could He not command a few laws that could logically and necessarily address a great many of particulars, contingencies, etc.? Yes He could and we maintain that He did. We hope to see this played out in the upcoming studies of the commandments. Furthermore, the divines were driven to these “rules” because of the way our Lord interpreted God’s law.

If the Ten Commandments are a “comprehensive summary” of God’s moral law then it stands to reason that we should be able to unpack its comprehensive implications (cf. Vos). These eight rules help us to see the law’s implications.

 

Rule 1: Full Conformity and Utmost Perfection

This rule can be summarized as, “God’s law is perfect and we must obey it perfectly.” The first part of the sentence reads, “That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever…”[1] Because God’s law is perfect (Ps. 19:7), it follows we who have to obey (which includes everyone) fully. “Full conformity” means complete conformity to the righteous demands of that law. Our fully conformity must be perpetual — “unto entire obedience forever.” God did not give His perfect law so that we can obey it partially. The Lord of the universe, our Creator requires that we be in full conformity and that perpetually. In Ezekiel 20:19 God says, “I am the LORD your God; walk in my statutes, and be careful to obey my rules [literally, “keep and do them”], and keep my Sabbaths holy…” God did not give His statutes to be disregarded but kept and obeyed.

The divines carefully explain what this “entire obedience” entails: “so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.” Our obedience must not be half-hearted or partial. The perfect God who gave His perfect law requires “the utmost perfection of every duty.” James 1:10 is used to support the idea of “utmost perfection of every duty.” James says, “For whoever keeps the whole law but fails in one point has become account for all of it.” The failure in the “one point” [literally, “in one” ἐν ἑνί] probably refers to keeping all the commandments (as v. 11 indicates). Nonetheless, the general thrust of the verse applies. James teaches that we must keep the whole law without failing in one area, that is, we must keep every commandment and perform every duty.

When Jesus explained what the sixth commandment required, he did not merely address the simple notion of murdering. Jesus explained the commandment to include the entire person, namely one’s heart. The commandment to not kill means we cannot be angry with the brother without a cause (Mt. 5:21-22) nor can we call him a fool. That is, the sixth commandment means we can’t hurt the other person’s body nor can we harm them with our words. That is part of that perfection required in the sixth commandment. We should also be able to see what the last phrase “to forbid the least degree of every sin” means. If something is required, then what is forbidden by implication cannot be committed in the least degree (not committing adultery includes loving one’s wife). So, if we cannot kill then we are also forbidden from hurting the person in any other way (like calling him a fool).

 

Rule 2: Words, Works, and Gestures

We have often performed some duties for friends, acquaintances, etc. with little or no heart. We might visit them, attend their children’s weddings, graduations, etc. out of respect for them and yet in our hearts hate the whole engagement. Probably the most common problem is the way we worship God. We may go through the motions and “honor” God with our lips while keeping our hearts far from him (cf. Is. 29:13; Mt. 15:18). God well knows our hearts and we deceive only ourselves in our religious acts of piety — God is not pleased.

The second rule states, “That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.” The laws of God are spiritual and have not been given to address only our minds. Has not our Lord taught us that we are to love the Lord our God “with all our heart, and with all our soul, and with all our mind” (Mt. 22:37-39; cf. Deut. 6:5)? The law requires conformity with our understanding, will, affections “and all other powers of the soul.”

God calls us to love Him, obey Him, and to understand Him. We cannot go through the motions in our acts of piety while engaging our affections on a sports team. We must not worship him in private and public reluctantly. Our willing spirit and warm affections must be involved. Ridgley says that our wills should “express a readiness to obey him out of choice, and without the least reluctance…”[2] Vos described the Pharisees as those who

overlooked the spiritual character of the law, and wrongly supposed that it claimed jurisdiction only over their outward conduct. Because of this faulty and partial view of the nature of the moral law, the Pharisees could deceive themselves into thinking that they had attained moral perfection. By a scrupulous observance of the details of the law they thought they had conformed to all its requirements. What they lacked was not outward literal obedience to the precepts and prohibitions of the law, but inward spiritual conformity to its requirements. (Vos)

The last three words denote the active manifestation of the powers of our soul. We express our understanding, will, affections, etc. by our “words, works and gestures.” The law requires we obey it with our words, that is, by what we say, how we speak, etc. Our “works” mean that we manifest the good fruits required by God’s Word. Our gestures, our acts in the body, etc. must conform to God’s law. Lovers of God express their loyalty by the way they handle themselves. Vos says, “the moral law concerns every possible way by which our inward or spiritual life finds expression in the external world which is around us.” Matthew 5:21-22, 27-28, 33-34, 37-39, 43-44 all depict the in depth way our Lord interpreted the law.

 

Rule 3: Required or Forbidden in Several Commandments

This rule many not appear to be all that perspicuous when you first read it. Yet it may be the simplest of the eight. In short, the same thing could be required or forbidden in more than one commandment: “That one and the same thing, in divers respects, is required or forbidden in several commandments.”

Vos offers a very helpful example on this. “For example, ‘six days shalt thou labor and do all thy work’ is a part of the fourth commandment, relating to the Sabbath; but the eighth commandment, which forbids stealing, also requires a person to work for his living, for the person who lives without working is really stealing his living from someone else.”

The Bible obviously requires the same things in various passages while also forbidding other things in numerous other passages. The passages cited above show this. In Prov. 1:19, greed can lead to the taking of one’s own life: “Such are the ways of everyone who is greedy for unjust gain; it takes away the life of its possessors.” What is forbidden in the eighth commandment (stealing) can also lead to the breaking of the sixth commandment (killing). 1 Timothy 6:10 shows that the breaking of the tenth commandment (coveting) can lead to the departure from the faith (the breaking of the first commandment): “For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.” Lastly, Col. 3:5 shows that the breaking of the tenth commandment (coveting) once again leads to idolatry (the breaking of the first and second commandments): “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.”

 

Rule 4: Commanded and Forbidden; Promised and Threatened

The fourth rule should make perfect sense though we do not often think about it. The LC states, “That as, where a duty is commanded, the contrary sin is forbidden; and, where a sin is forbidden, the contrary duty is commanded…” The third commandment forbids the taking of the Lord’s name in vain. While that sin is forbidden, the contrary duty is therefore required: “Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name.” (Deut. 6:13) We are commanded to swear by God’s name. The fourth commandment forbids the misuse of His name, taking His name on our lips for no purpose. But Deuteronomy also commands us to use the Lord name reverently: “swear by his name.” While the seventh commandment forbids adultery, the positive injunction to love our wives can be found in Scripture. Therefore, this fourth rule finds support in Scripture. Vos summarized the fourth rule in these terms:

The catechism teaches that in the Ten Commandments, positive and negative elements imply each other, even though only one or the other is expressly stated. Where a duty is commanded, the contrary sin is forbidden; where a sin is forbidden, it is implied that the contrary duty is commanded; and the same principle applies to the matter of threatenings and promises.

Lastly, with God’s threat comes the contrary, His promises: “and, where a threatening is annexed, the contrary promise is included.” The third commandment comes with a threat: “for the Lord will not hold him guiltless that takes his name in vain” (Ex. 20:7). But we also learn of a promise in Ps. 15. God promises the one “who honors those who fear the Lord” and the one who swears to his own hurt with access to His holy hill (Ps. 15:1, 4). The righteous man was to swear in the Lord’s name and those who swear well will dwell in God’s holy hill, in his tabernacle.

We can draw a very practical point from this first rule. In overcoming personal sins, we should not only look at the sin forbidden. The contrary duty commanded can help us to mortify the sin that is forbidden. For example, the sins forbidden in the seventh commandment can be combatted by pursuing the duties commanded. To illustrate this point, one can better avoid the sin of drunkenness by pursuing wholesome duties. We all know that one must eat healthy foods and exercise while avoiding certain unhealthy meals – both must be pursued. The apostle Paul uses the way of putting off and putting on (Eph. 4:22-24). Nonetheless, true mortification cannot occur merely by avoiding something and doing something else; any moralist can do that.

 

[1] On the “binding” nature of God’s moral law, see our study on the LC #93.

[2] Thomas Ridgley, A Body of Divinity, vol. 2 (New York: Robert Carter & Brothers, 1855), 312.

Jesus is Answerable to Every Condition

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William Jay’s Morning Exercises has been a rich blessing. I began his meditations this year for the first time. Having worked through Spurgeon for several years and then using Voices from the Past for about three years, I wanted to try something new this year. Though Jay’s reflections are longer than Spurgeon’s, I have benefited greatly from his expositions. I hope to compare Spurgeon to Jay sometime in the future. But for now, let me cite today’s reading (a portion). On April 16, Jay meditates on Jn. 14:18, “I will not leave you comfortless: I will come to you.”

Jay notes how the disciples were about to forsake Jesus in the very near future and yet Jesus spoke of comforting them after He leaves. “They were going to leave him comfortless, as far as it depended upon them… But — much as they deserved it — ‘I will not,’ says he, ‘leave you comfortless.’ ‘I will’ — not to punish, or upbraid, but to relieve, and encourage — ‘I will come to you.'”

After drawing out several good points, he concludes by declaring how much we need our Lord and how He is sufficient and “a resource equal to the exigency; a consolation adequate to all the distress.” Jesus’ coming to us in the Holy Spirit is more than enough and He is more than adequate for all our needs. Here then are his concluding words:

The happiness we derive from creatures is like a beggar’s garment — it is made up of pieces, and patches, and is worth very little after all. But the blessedness we derive from the Savior is single, and complete. In him all fulness dwells. He is coeval [of equal age and duration] with every period. He is answerable to every condition. He is a physician, to heal; a counselor, to plead; a king, to govern; a friend, to sympathize; a father, to provide. He is a foundation, to sustain; a root, to enliven; a fountain, to refresh. He is the shadow from the heat; the bread of life; the morning star; the sun of righteousness —all, and in all. No creature can be a substitute for him; but he can supply the place of every creature. He is all my salvation and all my desire. My hope, my peace, my life, my glory, and joy.

We should all believe that our Lord “can supply the place of every creature,” whatever the loss or pain. Saints of all ages can bear witness to His faithfulness and sufficiency. May we, by His grace, be enabled to believe and experience that Jesus “is answerable to every condition” we face.