Prayer as the Chief Part of the Thankfulness that God Requires of Us (Heidelberg Catechism Q/A 116)

Why should we as Christians pray? Why is it necessary for us – why do we need to pray? No doubt there may be any number of good answers to that question. We pray because we are needy people (Psalm 70:5; Matthew 6:8). We pray because God gives good gifts to His children who pray (Matthew 7:11). We also pray because we are commanded to do so in the Word of God (1 Thessalonians 5:17).

The Heidelberg Catechism concludes with an exposition of the Lord’s Prayer (Q/A 116-129). And in introducing the Lord’s prayer, it teaches us that the primary reason (although certainly not the only reason) that believers need to pray is that it is the main way that we express our gratitude to God for our salvation in Jesus Christ:

Q.116. Why is prayer necessary for Christians?A. Because it is the chief part of thankfulness which God requires of us; and also, because God will give His grace and Holy Spirit to those only, who with sincere desires continually ask them of Him, and are thankful for them.

Again, notice that the first reason for prayer given here in Q/A 116 is gratitude. That says a lot about both the motive for prayer as well as its very nature. This fits in well with the entire 3rd section of the catechism (Q/A 86-129), which is all primarily about how we are to show our gratitude to God for our salvation. (See Q/A 2.) Gratitude is to be our primary motive for obedience to God’s commandments (Q/A 86-115) and for prayer (Q/A 116-129).

It is no coincidence that giving thanks and prayer are linked together in Scripture. Here are just a handful of examples:

• “I thank my God in all my remembrance of you, always in every prayer of mine for you all making my prayer with joy, because of your partnership in the gospel from the first day until now.” (Philippians 1:3-5 ESV)
• “do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.” (Philippians 4:6 ESV)
• “Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you.” (1 Thessalonians 5:16-18 ESV)

And if you add to that the dozens of times that the Psalms speak of giving thanks to the LORD (e.g. Psalm 7:17; 9:1; 30:4; 33:2, etc.), the list gets even longer. After all, in a sense, many of the Psalms are both songs and prayers.

You can’t really give thanks without praying. (To give thanks to God is to pray!) And you probably won’t persevere very long in prayer if your heart is not filled with gratitude to God for all of the blessings that He has bestowed on You in Jesus Christ. No wonder the Heidelberg Catechism calls prayer “the chief [i.e. the most important] part of the thankfulness God requires of us” (Q/A 116).

In addition to that (and then only secondarily to giving thanks to God), the catechism goes on to teach us that we are also to pray “because God will give His grace and Holy Spirit to those only, who with sincere desires continually ask them of Him, and are thankful for them.”

This is a direct connection to the previous question (Q/A 115), which says that the strict preaching of the ten commandments should more and more reveal our sinful nature to us, so that we seek forgiveness of sin and the righteousness in Christ alone (i.e. justification), as well as so that we might “constantly endeavor and pray to God for the grace of the Holy Spirit, that we may become more and more conformable to the image of God” (i.e. sanctification & growth in grace).

This should be a much more common theme and request in our prayers than it tends to be. We should sincerely and continually ask God for His grace and His Holy Spirit, and give Him thanks for them, for without Him we can do nothing (John 15:5).

How much different might our prayer lives be as believers in Christ if we were to view prayer not merely as a duty to be performed, nor even as a means to an end, but first and foremost as “the chief part of thankfulness which God requires of us” – as the primary way that we express our gratitude to our Heavenly Father for His saving grace and kindness toward us in Christ!

The Heidelberg Catechism on the Strict Preaching of the Ten Commandments

Preaching through the Ten Commandments does not seem to be nearly as common in Reformed churches today as it has been in years and generations past. Perhaps some mistakenly believe that to do so in some way implies or lends itself to a kind of legalism of sorts. To be sure, there are legalistic ways of preaching God’s law, but this should in no way prevent us from preaching and teaching the Ten Commandments in our churches in a godly and edifying way.

Q/A 115 marks the end of the Heidelberg Catechism’s exposition of the Ten Commandments (which consists of Q/A 92-115), and it addresses this very topic, saying:

Q.115. Why will God then have the ten commandments so strictly preached, since no man in this life can keep them?A. First, that all our lifetime we may learn more and more to know our sinful nature, and thus become the more earnest in seeking the remission of sin and righteousness in Christ; likewise, that we consistently endeavor and pray to God for the grace of the Holy Spirit, that we might become more and more conformable to the image of God, till we arrive at the perfection proposed to us in the life to come.

This question logically builds upon the previous two (2) questions, where we are taught that the tenth commandment (“Thou shalt not covet” – Exodus 20:17) requires of us that we obey all of God’s commandments from the heart (Q/A 113), and reveals to us that in this life “even the holiest of men” cannot perfectly keep God’s commandments, but “have only a small beginning of this obedience” (Q/A 114).

Here in Q/A 115 the writer of the catechism anticipates a possible objection about the usefulness and necessity of the preaching of God’s commandments in the life of the Christian. If even the holiest of men in this life only have a “small beginning” of the obedience and holiness that is required of them, then what is the use of preaching and teaching the commandments so strictly? Not only that, but why should the catechism itself spend so much time on the subject (no less than 24 questions over a span of 11 Lord’s Days)?

Given the fact the the Heidelberg Catechism itself was intended to be used as, among other things, a preaching guide in the churches, and has been preached as such in Reformed churches all over the world for hundreds of years since it was first published, you might say that Q/A 115 at least in part serves an apologetic purpose of sorts, in that it defends or at least gives us the rationale behind including such a lengthy exposition of the ten commandments in the course of its instruction.

Interestingly, in his commentary on the Heidelberg Catechism, Zacharias Ursinus (the principal author of the Heidelberg Catechism itself) goes into great detail answering the arguments or objections of “the Antinomians, Libertines, and other profane heretics of a similar cast, who affirm that the law is not to be taught in the church of Christ.” This almost certainly shows that he had their arguments in view when he composed Q/A 115.

Ursinus goes so far as to state and refute no less than 11 (!) common objections that such heretics made against the strict preaching and teaching of God’s law. Some of these very same arguments are raised in one form or another by modern antinomians of various kinds in our own day as well.

For example, he points out that some object to the strict preaching of God’s commandments on the basis that we are unable in this life to perfectly keep or obey them. Ursinus essentially answers this objection in his commentary by restating the answer to question #115. He also points out that “the law may, to a certain extent, be kept by the regenerate” (p.615). In other words, the fact that we cannot perfectly obey God’s law in this life does not mean that we cannot sincerely obey it at all.

Another common objection (both in Ursinus’s day as well as our own) is based upon a misunderstanding of Paul’s words in Romans 6:14, where he says that we as believers are “not under law but under grace.” Ursinus writes,

“This, however, is to misunderstand the words of the Apostle; for the expression, Not to be under the law, does not mean, that we are not to yield obedience to the law, but that we are freed from the curse and constraint of the law; . . . .” (p.617)

The Westminster Confession of Faith likewise states:

“The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that, not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it. Neither doth Christ, in the gospel, any way dissolve, but much strengthen this obligation.” (19.5)

The gospel of God’s grace in Jesus Christ does not in any way “dissolve” or do away with our obligation to obey God’s law, but rather does “much strengthen this obligation.”

So why is it necessary that the commandments of God be so strictly preached? Q/A 115 offers us at least two reasons. “First, that all our lifetime we may learn more and more to know our sinful nature, and thus become the more earnest in seeking the remission of sin and righteousness in Christ.” In other words, a thorough familiarity with the law of God and the hearing of God’s commandments being “strictly preached” ought to help us to understand more and more just how sinful we still are in this life. And this is something that we will need to learn “all our lifetime.” As Paul says in Romans 3:20, “through the law comes knowledge of sin.” (ESV)

This, of course, is not an end in and of itself, but rather serves the purpose of making us as believers to “become the more earnest in seeking the remission of sin and righteousness in Christ.” It should safeguard us from any delusions of perfectionism or self-righteousness, and cause us to more earnestly seek God’s mercy in forgiving our sins and cleansing us from all unrighteousness (1 John 1:9). As Paul says in Philippians 3:8–9,

Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— (ESV)

Not only that, but the strict preaching of the ten commandments is also for the purpose “likewise, that we consistently endeavor and pray to God for the grace of the Holy Spirit, that we might become more and more conformable to the image of God, till we arrive at the perfection proposed to us in the life to come.”

In other words, it should lead us more and more to grasp our need for the Holy Spirit’s work in our lives, and to pray for His work in us, in order that we might be more conformed to the image of Christ and walk in newness of life according to the power of His resurrection (Philippians 3:10-11).

And so herein lies the pastoral wisdom of including within the catechism such a lengthy section dealing with the Ten Commandments, and why God’s commandments still ought to be strictly preached in our churches. These things are needful for every believer, for God uses the preaching of His commandments (as He does all of Scripture) as an instrument of our sanctification in Christ, by the working of His Holy Spirit within us.

“A Small Beginning” of Obedience (The Heidelberg Catechism on the 10th Commandment)

Heidelberg Catechism Q/A 113-115 deals with the 10th commandment (“You shall not covet” – Exodus 20:17). Here the catechism offers a number of important lessons that we should learn from this commandment.

Q.113. What does the tenth commandment require of us? A. That even the smallest inclination or thought contrary to any of God’s commandments never rise in our hearts; but that at all times we hate all sin with our whole heart, and delight in all righteousness.

The first lesson that the 10th commandment teaches us is a right understanding of the true aim and extent of the law of God – that it is spiritual in nature, and must be obeyed inwardly and from the heart, as well as outwardly in the body. As Thomas Watson puts it, “The laws of men take hold of actions, but the law of God goes further, it forbids not only actions, but desires.” (The Ten Commandments, p.181)

In Romans 7:7, Paul writes:

“What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.”” (ESV)

The law of God here reveals to us the true depth and extent of our sin, guilt, and depravity. Like the rich young ruler (Mark 10:17-31), we might deceive ourselves into thinking that we have obeyed God’s law simply because we have not lived an outwardly scandalous life; but the 10th commandment pulls us up short and shows us how all of us have broken all of God’s commandments inwardly.

True obedience must be genuine and from the heart, or it is not really true obedience at all. As Q/A 113 tells us, the 10th commandment means that we must hate sin and love righteousness. That is a tall order. The standard is perfection.

What about believers in Christ? Are we able to perfectly obey God’s commandments after our conversion? No. Q/A 114 addresses this very question as follows:

Q.114. But can those who are converted to God perfectly keep these commandments?A. No, but even the holiest of men, while in this life, have only a small beginning of this obedience; yet so, that with a sincere resolution they begin to live, not only according to some, but all the commandments of God.

Not only before conversion (when we are dead in our trespasses and sins – Ephesians 2:1), but even after conversion as well (after we are born again by the Spirit of God and freed from slavery to sin – John 3:3; Romans 6:14), believers are unable to perfectly keep God’s commandments. Simply put, the Bible does not teach perfectionism.

In fact, as the Heidelberg so memorably puts it here, “even the holiest of men, while in this life, have only a small beginning of this obedience” (!). How humble ought even the godliest of Christians to be, knowing that they “have only a small beginning of this obedience” in this present life! Even the very holiest among us cannot claim to be even close to perfection in this life.

And yet we must make that our sincere goal. Q/A 114 makes this clear when it adds, “yet so, that with a sincere resolution they begin to live, not only according to some, but all the commandments of God.” There is a big difference between a “small beginning” and no beginning at all. As Ursinus himself (the principle author of the catechism) states in his commentary on Q/A 114, “There is, however, a great difference between the regenerate and the unregenerate when they sin.”

We cannot use our inability to keep God’s commandments perfectly as an excuse for a lack of desire and effort to do so sincerely, however imperfectly. As Paul himself says, “Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own.” (Philippians 3:12, ESV)

For the believer in Christ, God’s law is not to be viewed as a merit badge or a burden to bear. As John tells us, “For this is the love of God, that we keep his commandments. And his commandments are not burdensome.” (1 John 5:3, ESV)

Our sanctification in this life is every bit as much a part of our salvation that is ours only by the grace of God in Christ as is our justification, adoption, and glorification. In fact, sanctification in this life and glory in the next are very closely-related. Thomas Watson puts it well:

“Sanctification and glory differ only in degree: sanctification is glory in the seed, and glory is sanctification in the flower. Holiness is the quintessence of happiness.” (A Body of Divinity, p.242)

So sanctification, the ongoing work of God’s grace in our lives whereby we are “enabled more and more to die unto sin, and live unto righteousness” (Westminster Shorter Catechism Q/A 35) is the beginnings of the glory that we will finally and fully enjoy in heaven one day.

When seen in that light, the effort expended on our part in dying to sin and living unto righteousness in this life can be seen not as a burden to bear, but as a blessing to enjoy, and a goal for which to pursue. It is but a foretaste of the perfect holiness and happiness that will be ours to enjoy forever in heaven with the Lord Jesus Christ.

The Resurrection in Romans

How important is the resurrection of Jesus Christ? In 1 Corinthians 15:3-4 the Apostle Paul tells us that the resurrection of Christ (along with His death and burial) is “of first importance” (ESV).

The Apostles were first and foremost to be witnesses of the resurrection. Acts chapter one tells us that this was not only one of the main qualifications in order to be an apostle (i.e. to have been with Christ throughout His earthly ministry and to have been a witness of His resurrection); but it was also in another sense a summary of their calling – an apostle was called to be “a witness to his resurrection” (v.22) – that is, to bear witness to it!

Acts 4:2 tells us that the priests and the Sadducees had Peter and John arrested “because they were teaching the people and proclaiming in Jesus the resurrection from the dead.” It wasn’t just that they told people about the Lord Jesus Christ in general, but that they preached His resurrection, and the resurrection unto life of all who believe in Him for salvation. Acts 4:33 later tells us, “And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all.”

So in some way the message of the apostles could be summed up as their testimony to Christ’s resurrection. It was of primary importance in their teaching and preaching. Read through the epistles in the New Testament and you will find a vast multitude of references to Christ’s resurrection, both to the truth of it, as well as to it’s significance for all who believe in Him.

For example, if you read through the book of Romans with an eye toward Paul’s references to Christ’s resurrection, you may be surprised at how often he brings up that very subject. He does so practically throughout the entire epistle!

Paul all but begins his great epistle of the gospel with a reference to Christ’s resurrection. In Romans 1:1–4 he writes,

Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord,” (ESV)

First, he tells us that he was “a servant of Christ Jesus” (v.1). This obviously implies that Christ Jesus was alive. (One really can’t be a servant of someone who is dead and in the grave.) But then he adds that he was “set apart for the gospel of God” (v.1). And what is the gospel about? He says that it concerns “his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord” (v.3-4, Italics added). So the gospel is about the risen Christ!

In Romans 4:25 Paul tells us that Christ was “raised for our justification.” Christ’s death on the cross atoned for our sins, and is the basis of our justification, but we are not justified by a dead Savior – He had to be raised from the dead in order for us to be justified in Him! As Herman Bavinck puts it, Christ’s resurrection is “the Amen of the Father upon the Finished of the Son” and “the public declaration of our acquittal.” (The Wonderful Works of God, p.351)

In Romans 5:10 he writes, “For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.” (ESV, Italics added) When Paul speaks there of our being “saved by his life,” it is clear that he has Christ’s resurrection in mind, and His ongoing life and ministry on our behalf. The writer of the book of Hebrews makes a similar statement when he writes, “Consequently, he [that is, Christ] is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.” (Hebrews 7:25, ESV)

Then again in Romans 6:4 Paul adds that “We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” Here we see that it is not just our justification which is closely related to Christ’s glorious resurrection, but our new life and sanctification as well! Believers are raised with Christ in His resurrection to new life, so that we now “walk in newness of life.”

Paul goes on in a similar line of thought in the very next chapter, where he writes, “Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God.” (Romans 7:4, ESV)

And then in Romans 8:11 Paul writes, “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.” Simply put, Christ’s resurrection is the guarantee of our own future resurrection for all who are in Christ. Or as the Heidelberg Catechism puts it, “the resurrection of Christ is the sure pledge of our own blessed resurrection” (Q/A 45).

But wait – there’s more! In Romans 8:33–34 he writes, “Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.” (ESV) The resurrection of Christ and His ongoing ministry of intercession on our behalf at the right hand of God, makes our salvation in Him all the more sure!

Lastly, Paul reminds us that true saving faith in Christ involves a sincere belief that He has been raised from the dead! In Romans 10:9–10, he writes, “[B]ecause, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved.” (ESV, Italics added)

So the gospel, from beginning to end, has to do with, not just Christ’s death on the cross for our sins, but also with His glorious resurrection! Christ’s resurrection makes all the difference in the lives of believers. It is involved in our justification, sanctification, and future glorification! And it is a wellspring of comfort and assurance for believers, because it means that our Redeemer “is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.” (Hebrews 7:25, ESV)

He is risen! He is risen indeed!

The Heidelberg Catechism on the 5th Commandment (Honor Your Father and Your Mother)

The Heidelberg Catechism includes just one question regarding what is involved in obeying the 5th commandment, but it says a lot in just a brief space:

“Q.104. What does God require in the fifth commandment? A. That I show all honor, love, and fidelity, to my father and mother, and all in authority over me, and submit myself to their good instruction and correction, with due obedience; and also patiently bear with their weaknesses and infirmities, since it pleases God to govern us by their hand.”

Notice that the basic gist of this commandment is that God requires of us that we show the proper honor, respect, submission, and obedience to the earthly authorities whom He has placed over us in His most wise and good providence.

That obviously starts with our parents, who are the first authority figures we normally encounter in our lives. In many ways it is in the home where we first learn (or fail to learn) respect for and submission to authority.

Clearly the Heidelberg rightly teaches that this honor, respect, and submission extend well beyond our earthly parents to all of the other earthly authority figures in our lives as well (i.e. “all in authority over me”). As Paul says in Romans 13:1, “Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God.” (ESV)

The sovereign wisdom and providence of God are to be kept in mind when dealing with those who are in authority over us. We are to remember that “there is no authority except from God,” and that includes those in authority whom we may not particularly agree with or appreciate. As Q/A 104 puts it, we are to submit to them “since it pleases God to govern us by their hand.”

That is why Paul goes on to say, “Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment.” (Romans 13:2, ESV)

Notice also that the catechism anticipates the most common objection to godly submission in every context, in that it tells us that we must “also patiently bear with their weaknesses and infirmities, since it pleases God to govern us by their hand.” Perfect wisdom and decision making on the part of those who are over us in this life are not the prerequisites for our submission. Otherwise no one would ever be worthy of submission.

Even the very best earthly fathers are just doing the best that they can. (See Hebrews 12:.10.) And their imperfections in no way render our honoring and obeying them to be optional.

We are to bear with the weaknesses and infirmities of the authorities whom God has placed over us in His infinite wisdom. That includes parents, husbands, officers in the church, and civil authorities, among others. And the reason, as always, is that “it pleases God to govern us by their hand.”

Ask yourself this, how do you think and speak of the earthly authorities whom God has placed over you? Disagreeing with them, even criticizing them (depending on the way that it is done, of course) may even be necessary at times. But do you show them the respect and honor that is due to them for the sake of their God-given office?

As believers in Christ, we must submit to those whom God has been pleased to place over us, and we must do so in such a way that we “also patiently bear with their weaknesses and infirmities,” and even pray for them (1 Timothy 2:1-4).

In his book on the Heidelberg Catechism entitled, The Good News We Almost Forgot, Kevin DeYoung writes,

“I doubt many of us regularly feel convicted by the Fifth Commandment, but we probably should. How are we really doing? Do we joyfully submit to parents, husbands, and the rule of law? Are we patient with pastors and senators and middle managers? Do we give glad respect to denominational executives, committee chairpersons, and department heads? Do we take care of our aging parents without grumbling and complaining? Do we ever consider their feelings and desires above our own when making plans for the holidays? Would we be happy if our young children treated us like we, now grown, treat our parents?” (p.187)

We may not give the 5th commandment much thought, but we should. And if we were to do so, no doubt most of us would find plenty of room for confession, repentance, and improvement. May God work in us what is pleasing in His sight, by His grace and Holy Spirit, to the glory of the name of Jesus Christ.

The Heidelberg Catechism on True Conversion (Q/A 88-90)

True Conversion

Heidelberg Catechism Q/A 88-90 deals with one of the most crucially important topics imaginable – the nature of true conversion.

Of course, it is important to rightly understand these things, not merely in an abstract, academic way, but in a personal and experiential way. In other words, every person must essentially ask themselves, ‘Am I converted?’ and ‘How do I know if I have been converted?’

The previous question (Q/A 87) asked whether or not a person can be saved if they ‘continue in their wicked and ungrateful ways and are not converted to God.’ The answer was “By no means.”

The next few questions (Q/A 88-90) flesh out for us in more detail the nature of true conversion.

Q.88. Of how many parts does the true conversion of man consist? A. Of two parts: of the mortification of the old, and the quickening of the new man.

Q/A 88 (above) provides an outline of sorts for the next two (2) questions of the Heidelberg. Q/A 89 defines the “mortification of the old man,” and Q/A 90 defines the “quickening of the new man.”

Mortification

Q.89. What is the mortification of the old man? A. It is a sincere sorrow of heart that we have provoked God by our sins, and more and more to hate and flee from them.

“Mortification” is a theological term that seems to have largely fallen out of use in our day. It was no doubt much more common when the King James Version of the Bible was the predominant translation. Consider Paul’s words in Romans 8:13 (KJV):

“For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.” (italics added)

Newer translations, such as the ESV and others, render it simply as “put to death.”

Notice that this mortification or putting to death of our old man involves both the inner and the outer person. It includes both a “sincere sorrow of heart that we have provoked God by our sins” and a “hatred” of our sins (i.e. a changed heart), as well as fleeing from them (i.e. a changed life).

That true conversion or repentance must involve a change of heart is clear from passages such as Joel 2:12-13, which says,

“Yet even now,” declares the LORD, “return to me with all your heart, with fasting, with weeping, and with mourning; and rend your hearts and not your garments.” Return to the LORD your God, for he is gracious and merciful, slow to anger, and abounding in steadfast love; and he relents over disaster.” (ESV, Italics added)

And that true conversion must also involve a change of life is clear from passages like 2 Corinthians 7:10, where Paul writes,

“For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death.” (2 Corinthians 7:10, ESV)

“Godly grief” produces (or “worketh” – KJV) repentance. It results in a turning from sin unto God through faith in Christ. But “worldly grief” or sorrow, on the other hand, does not lead to repentance, and so only produces death.

Vivification

Q.90. What is the quickening of the new man? A. It is a sincere joy of heart in God, through Christ, and with love and delight to live according to the will of God in all good works.

“Quickening” (or vivification – bringing to life) is the other side of the coin from mortification; both must necessarily go together.

True conversion involves not just a “sincere sorrow of heart” for our sin (Q/A 89), but also a corresponding “sincere joy of heart in God, through Christ” (Q/A 90). And it is likewise not just a turning or fleeing away from our old way of life in sin, but also a corresponding “love and delight to live according to the will of God in all good works.”

The Westminster Shorter Catechism speaks of these same things involved in true conversion as “repentance unto life”:

“Q. 87. What is repentance unto life? A. Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience.”

This is nothing less than a complete (although certainly not completed or perfected in this life) change or even reversal of orientation of a person toward sin and toward God!

Conclusion

And so you must ask yourself if these things are true in your own life. Have you been truly converted? Do you have a sincere sorrow of heart over your sins against God? Do you find yourself increasingly hating your sins and turning from them? (Repentance is a lifelong endeavor.)

Do you likewise have a sincere joy of heart in God through Jesus Christ, so that in love for Him you now increasingly delight to live accordingly to God’s commandments (albeit imperfectly in this life)?

Simply put, that is a description of a Christian. It is my sincere hope that this is a description of you. If so, thank God for His great love and mercy toward a sinner like you, that even when you were still dead in your sins He made you alive together with Christ and saved you by His grace!

And if that does not yet describe you, and you are not yet converted, take heed to the words of the Apostle Peter:

“Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.” (Acts 3:19, KJV)

Repent from your sins and turn to the Lord Jesus Christ by faith – be converted! And your sins will be blotted out and forgiven!

The Heidelberg Catechism on the Necessity of Repentance (Q/A 87)

Heidelberg Catechism Q/A 87 explicitly affirms the biblical teaching regarding the necessity of repentance. It says,

Q.87. Can those be saved who do not turn to God from their ungrateful and unrepentant ways? A. By no means. Scripture tells us that no unchaste person, no idolater, adulterer, thief, no covetous person, no drunkard, slanderer, robber, or the like will inherit the kingdom of God.

Can anyone be saved without repentance? That is the question. And the answer is clear and to the point – “By no means.”

The Westminster Confession of Faith similarly states,

“Although repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof, which is the act of God’s free grace in Christ; yet it is of such necessity to all sinners, that none may expect pardon without it.” (15.3)

And so while we must be careful to maintain that we are not saved by means of our repentance (as if we could somehow earn or merit our forgiveness and salvation by it), yet we must also maintain that we are not saved without it. As the Westminster Confession of Faith (above) puts it, “none may expect pardon without it.”

In his commentary on the catechism Zacharias Ursinus (the primary author of the catechism itself) explains:

“This question [i.e. Q/A 87] naturally grows out of the preceding one [i.e. Q/A 86, on good works]; for since good works are the fruits of our regeneration – since they are the expression of our thankfulness to God, and the evidences of true faith; and since none are saved but those in whom these things are found; it follows, on the other hand, that evil works are the fruits of the flesh – that they are manifestations of ingratitude, and evidences of unbelief, so that no one that continues to produce them can be saved.” (p.467) 

Repentance (i.e. turning from evil works unto God), like good works, is ‘the fruit of our regeneration’ and ‘evidence of true faith.’ And so, conversely, the lack of repentance and good works, and the continuing on in the practice of evil works are then “the fruits of the flesh” and “evidences of unbelief.”

In 1 John 3:10 the Apostle John writes,

“By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.” (ESV)

On what basis does the Heidelberg Catechism teach these things? Notice that Q/A 87 points directly to the clear and explicit teaching of Scripture on this subject when it says, “Scripture tells us that no unchaste person, no idolater, adulterer, thief, no covetous person, no drunkard, slanderer, robber, or the like will inherit the kingdom of God.”

Here the catechism echoes Paul’s words to the church in Corinth:

“Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.” (1 Corinthians 6:9–11, ESV)

The “unrighteous” here are those who continue in the ongoing practice of sins like the ones Paul goes on to list there (not that his list is exhaustive by any means).

He even adds, “Do not be deceived.” Is there not a constant temptation to deception in these very matters? That was certainly the case in Paul’s day. (Or do we really think that we are so much better than the church in Corinth?)

Here once again we see the pastoral wisdom involved in the Heidelberg Catechism, as it constantly points us back to the Scriptures as the foundation for all that it teaches us. And not only that, but it also makes us wrestle with these things in such a way that as we ask and answer questions like this one, we must ask ourselves whether or not we truly see the fruits of regeneration and evidences of a true and living faith in our lives.

This, like the rest of the doctrine taught in the Heidelberg Catechism, is something that is necessary for us to know in order that we may live and die in the joy of the comfort that is ours only in Jesus Christ (Q/A 2).

The Heidelberg Catechism on the Christian and Good Works

The Heidelberg Catechism is outlined or structured around three (3) points or sections, often referred to as Guilt (Q.3-11), Grace (Q.12-85), and Gratitude (Q.86-129). This outline (although not employing these exact terms) is made explicit in Q/A 2:

“Q.2. What must you know to live and die in the joy of this comfort?
A. Three things: first, how great my sin and misery are; second, how I am set free from all my sins and misery; third, how I am to thank God for such deliverance.”

The catechism is largely comprised of somewhat lengthy expositions of the The Apostles’ Creed (Q.22-58), The Ten Commandments (Q.92-115), and the Lord’s Prayer (Q.116-129). These things are commonly considered to be the ABC’s or building blocks of the Christian faith and life.

As you can see, most of the “gratitude” section of the catechism in centered around the ten commandments and the Lord’s prayer. And so how we live and pray is really about showing our gratitude to God for our salvation in Christ.

Q/A 86 marks the beginning of the “gratitude” section of the catechism. It says:

Q.86. Since we have been delivered from our misery by grace through Christ without any merit of our own, why then should we do good works? A. Because Christ, having redeemed us by his blood, is also renewing us by his Spirit into his image, so that with our whole lives we may show that we are thankful to God for his benefits, and that he may be praised through us, and further, so that we may be assured of our faith by its fruits, and by our godly living our neighbors may be won over to Christ.

Q/A 86 basically asks the age-old question, if we are really saved by grace alone, and not by works, then why should we as believers do good works? If our works do not merit anything (and they don’t!), then why does it matter how we live?

Paul anticipates a similar objection to the grace of God in the gospel in Romans 6:1, where he writes, “What shall we say then? Are we to continue in sin that grace may abound?” (ESV) And he answers by saying “By no means!” (v.2)

The answer both in Romans 6 as well as in the Heidelberg is basically that our salvation by God’s grace in Christ includes much more than justification (as vitally important as that is). It also includes the new birth and sanctification (God’s work in us), which involves “renewing us by his Spirit into his image.”

As to why it matters how we lives as believers, Q/A 86 gives us at least four (4) reasons or purposes for the work of God’s grace in sanctification in our lives:

1. Gratitude (“so that with our whole lives we may show that we are thankful to God for his benefits”)
2. Praise to God (“that he may be praised through us”)
3. Assurance (“so that we may be assured of our faith by its fruits”)
4. Evangelism (“by our godly living our neighbors may be won over to Christ”)

The first two of these are God-ward (gratitude & praise), the third is in some way for our own benefit (growth in assurance that our faith is, in fact, genuine), and the fourth is for the benefit of others (that they might be won to Christ). This list is not meant to be exhaustive, but it is certainly a good starting point in demonstrating the importance of good works in the life of a Christian.

Either way the primary motivation (though certainly not the only proper motivation) for living the Christian life of good works is gratitude for God’s grace in our salvation. This is the same logic that the Apostle Paul applies in Romans 12:1-2, where he writes,

[1] I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. [2] Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. (ESV)

It is in light of the mercies of God toward us in Christ that we are to present our bodies as a living sacrifice to God. Our primary motive for being transformed by the renewal of our minds is gratitude for the mercies of God.

THE BENEFITS OF CHRIST’S ASCENSION (HEIDELBERG CATECHISM Q.49)

We Christians tend to think much of the incarnation of Christ around Christmas, and the Lord’s death and resurrection at Easter, but many of us neglect to give much thought to the importance of our Savior’s ascension to the right hand of God the Father almighty. Of the churches that observe a liturgical calendar of some sort, Ascension day (or Ascension Sunday) is often overlooked.

The ascension of Christ is easily one of the most neglected truths of the Christian faith. (And that is saying something!) In his book, The Christian Faith, Michael Horton writes,

“Given the place of the ascension in the New Testament (especially in the Epistles), it is surprising that it plays a relatively minor role in the faith and practice of the church. Though affirmed, it does not seem to occupy the same status as Christ’s incarnation, death, and resurrection.” (p.533)

We as believers should esteem the ascension of our Lord Jesus much more highly than we do – even as highly as His incarnation, death, and resurrection. For Christ’s ascension plays every bit as important a part in the accomplishment of our salvation as His incarnation, death, and resurrection does.

Not only is the historical fact of His ascension recorded for us in the Gospels (Mark 16:19-20; Luke 24:50-53) and in the book of Acts (Acts 1:1-11), but references to it are found throughout the rest of the New Testament as well.

A simple search of passages in the New Testament that speak of Christ being exalted to ‘the right hand of God’ comes up with nearly two dozen instances. A number of those quote from Psalm 110:1, which says, “The LORD says to my Lord: “Sit at my right hand, until I make your enemies your footstool.”).

The book of Acts, for example, refers to Christ’s ascension repeatedly. You could go so far as to say that Acts cannot be properly understood apart from it. The book of Acts is often referred to as “The Acts of the Apostles,” but it might be even more appropriate to call it “The Acts of the Risen and Ascended Christ.” Luke (the writer of Acts) strongly implies that this is the true subject matter when he writes in the opening verse of the book,

“In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach,” (Acts 1:1, ESV)

The clear implication there is that the Gospel of Luke was about “all that Jesus began to do and teach” (italics added), and the book of Acts is about all that Jesus continued to do and to teach through His Apostles and His church!

The book of Hebrews also refers to Christ’s ascension numerous times. One of the major themes of the book of Revelation is that Christ is even now reigning over all things for His church and will return in glory to judge the living & the dead.

The Apostle Paul also refers to Christ’s ascension repeatedly in his letters. For example, in the book of Ephesians, he points us to it no less than three (3) times. Paul both affirms the truth of this essential Christian doctrine and applies it to us as believers. Clearly it is intended to make a difference in our lives.

This is also what Paul is doing in Colossians 3:1-4. In v.1 he says, “If then you have been raised with Christ . . . .” Now it is clear from the rest of the passage that he is not just talking about the resurrection of Christ, but His ascension as well.

Why are we to “seek the things that are above, where Christ is seated at the right hand of God” (v.1)? Why are we to ‘set our minds on things that are above, not on things that are on earth’ (v.2)? Paul tells us in v.3-4, where he writes,

“For you have died, and your life is hidden with Christ in God. When Christ who is your life appears, then you also will appear with him in glory.”

It is our union with Christ and its implications for our lives as Christians that we must learn to keep in mind. We set our minds on Christ because in Him we have died. As Paul says in Galatians 2:20,

“I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.”

Our life – our real life – is not of this world, but is of heaven. Our real life is “hidden with Christ in God” (v.3). And so we must think of and set our minds on the things of heaven, and on Christ Himself, who is our righteousness, our sanctification, and even our glorification.

Not only is our life hidden with Christ for now, but in v.4 Paul says, “When Christ who is your life appears . . . .” It is when Christ comes in glory, that we shall appear with Him in glory!

Just as Christ’s resurrection is the guarantee of our own future glorious resurrection, even so His exaltation in heaven at God’s right hand is the guarantee of our future hope of heaven and glorification! So we as believers in Christ are to seek to become more and more, by the power of the Holy Spirit at work within us, what we already are in Christ.

This shows the wisdom of the writer of the Heidelberg Catechism in its treatment of the ascension of Christ. It contains no less than six (6) questions dealing with the ascension and session (or reign) of Christ! And one of them says the following:

Q.49. How does Christ’s ascension to heaven benefit us? A. First, he is our advocate in heaven in the presence of his Father. Second, we have our own flesh in heaven as a sure pledge that Christ our head will also take us, his members, up to himself. Third, he sends his Spirit to us on earth as a corresponding pledge. By the Spirit’s power we seek not earthly things but the things above, where Christ is, sitting at God’s right hand.

The catechism lists three (3) ways that Christ’s ascension benefits us as believers. First, having ascended to heaven and being seated at the right hand of God, Christ is now “our advocate in heaven in the presence of his Father.”

This is what Paul is speaking of in Romans 8:33-34, where he writes,

“Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.” (ESV)

Notice how in the above passage in Romans, the Apostle Paul links not only Christ’s death and resurrection, but also His ascension, to the unshakable nature of our justification! Not only are we justified because Christ died for us and rose from the dead, but also because He ascended, is now seated at God’s right hand, and is interceding for us!

Who can possibly condemn us when Christ Himself is our advocate, and is interceding for us?

We find the same thing spoken of in Hebrews 7:25, where it says,

“Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.” (ESV)

If you are a believer, you have all that you need in Christ. In Him you have justification, righteousness, sanctification, and even glorification! You have all of those things as surely as Christ died for your sins, is now risen from the dead, ascended, and seated at the right hand of God!

The second benefit that believers have because of Christ’s ascension is that “we have our own flesh in heaven as a sure pledge that Christ our head will also take us, his members, up to himself.” Christ is our pledge (or guarantee) of heaven. Because Christ who is our own flesh is there, we can be certain that we too will dwell there with Him as well.

And the third benefit is that Christ “sends his Spirit to us on earth as a corresponding pledge.” The Holy Spirit, who unites us to Christ by faith, is the “corresponding pledge” or guarantee of all that we possess in Jesus Christ,

The Heidelberg Catechism here reminds us that because of Christ’s ascension we now have a pledge of heaven in  heaven (Christ Himself) and a pledge of heaven with us on earth as well (the indwelling Holy Spirit). God has graciously given us a double-guarantee of all that we have in Christ!

It is because of all of these things that we are not to set our minds on earthly things, but on heaven, where Christ who is our life is, and on the glory that is to be revealed in us when He returns. We are to seek to become what we are (and will be) in Christ until that day!

The Benefits of Christ’s Resurrection (Heidelberg Catechism Q.45)

Every Easter Sunday Christians all around the world turn their attention to what the Scriptures say about the resurrection of the Lord Jesus Christ, and with good reason. Without the resurrection of Christ on the third day, there really is no Christianity.

In 1 Corinthians 15:17 Paul goes so far as to say, “And if Christ has not been raised, your faith is futile and you are still in your sins.”(ESV)  Faith in a dead Savior is useless because a dead Savior is no savior at all, and saves no one!

At Easter we often spend time thinking about the historical fact of the resurrection of Christ, which is a good thing – Paul says that it is one of the truths of the Christian faith that is “of first importance” (v.3-4). The death and resurrection of the Lord Jesus Christ are essential to the gospel itself.

In his book, Christianity & Liberalism, J. Gresham Machen wrote the following:

“What was it that within a few days transformed a band of mourners into the spiritual conquerors of the world? It was not the memory of Jesus’ life; it was not the inspiration which came from past contact with Him. But it was the message, “He is risen.”” (p.42)

It is nearly impossible to overstate the importance of the resurrection of Christ.

But have you ever wondered how Christ’s resurrection actually benefits you as a believer in Christ? The Scriptures actually have quite a bit to say about that too. One of the best examples of this is found in Romans 4:25 where Paul says that Christ was “raised for our justification.” (ESV)

What does this mean? What does the resurrection of Jesus Christ have to do with the justification of believers? And what else does the resurrection of Christ mean for us as believers? 

The Heidelberg Catechism has a really helpful question and answer on the resurrection of Christ in its section going through the Apostles’ Creed:

“Q.45. How does Christ’s resurrection benefit us? A. First, by His resurrection He has overcome death, so that He might make us partakers of that righteousness which He had purchased for us by His death; secondly, we are also by His power raised up to a new life; and lastly, the resurrection of Christ is a sure pledge of our blessed resurrection.”

Partakers of Christ’s Righteousness – Justification

What is the first benefit that we as believers in Christ enjoy by God’s grace because of the resurrection of our Savior? It is because of Christ’s resurrection that we are made “partakers of that righteousness” of Christ that “He purchased for us by His death.”

In other words, in some sense we are justified because of Christ’s resurrection.

And isn’t that what Paul says here in Romans 4:25? For there he tells us that Christ “was raised for our justification.” No less a theologian than Charles Hodge (1797-1878) calls this verse, “a comprehensive statement of the gospel” (Romans [Geneva Series of Commentaries], p.129).

Now Paul is not saying that it was Christ’s resurrection on the third day that atoned for our sins – that is properly said only of His sufferings and death on the cross.

So why (or in what sense) does Paul link Christ’s resurrection from the dead to our being justified in Him, and so having all of our sins forgiven and being accepted by God as righteous in His sight?

Hodge himself offers two (2) reasons: First, the resurrection of Jesus Christ was just as necessary as for our justification as His death was, because it was the “proof that His death had been accepted as an expiation for our sins.”

In other words, Christ’s resurrection was the proof that the penalty for or sins was paid in full, and that Christ’s atonement had been accepted by God as the payment for our sins. Christ was “raised for [or because of – dia] our justification.”

The second reason is that Christ’s resurrection was “in order to secure the continued application of the merits of his sacrifice . . . .” In other words, no resurrection would also mean no ascension, and no ascension of Christ to the right hand of God the Father Almighty would then mean no intercession of Christ for us!

Most of us probably do not fully appreciate the importance of these things. We think of Christ’s death, but don’t give much thought to Christ’s resurrection, ascension, and session at the right hand of God. But Hebrews 7:25 says,

“Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.” (ESV)

Why is the Lord Jesus “able to save to the uttermost those who draw near to God through him”? Precisely because “he always lives to make intercession for them.” Christ’s resurrection and ascension are vital to His intercession, which is vital to both the application of the benefits of His redemption to believers, even to our perseverance (or preservation) in the faith!

And so Christ’s resurrection on the third day is just as important to our justification in Him as is His atoning death on the cross. There is no justification for sinners without the resurrection of Christ!

Raised with Christ to New Life– Sanctification

The second way that Christ’s resurrection benefits us as believers is that by it “we are also by His power raised up to a new life” (HC Q/A 45). The Scriptures clearly link Christ’s resurrection from the dead to our new life in Christ.

In other words, in some sense we are sanctified because of Christ’s resurrection.

Is that not precisely what the Apostle Paul says in Romans 6:1-4? There he writes,

“What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” (ESV)

Baptism is the sign and seal of union with Christ; being united to Christ by faith into both His death and into His resurrection. And that means that our new life in Christ (both regeneration and the ongoing work of God’s grace in our lives in sanctification) is a part of sharing in the resurrection power of Christ!

Paul goes on to spell this out for us in the very next verse. In Romans 6:5 he writes,

“For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection” (NASB).

This is why Paul says elsewhere in Ephesians 1:19–20 that he prayed that believers might know:

“ . . .what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places,” (ESV, Italics added)

See how often the Scriptures link Christ’s resurrection to the power of God at work in us as believers! In fact, if you read through the book of Romans (Paul’s magnum opus on the gospel of Christ), you may be surprised to find just how often Paul brings up the resurrection of Jesus Christ – it is practically throughout the letter!

• In Romans 1:4 he tells us that Christ was “declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead . . . .” (ESV)
• In Romans 4:25 he tells us that Christ was “raised for our justification.” (ESV)
• In Romans 6:4 he tells us that we were baptized into Christ’s death and resurrection so that “just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” (ESV)
• And finally, in Romans 8:11 he tells us that “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.” (ESV) In other words, the resurrection of Christ is the guarantee of our own future resurrection in glory!

Clearly the resurrection of Jesus Christ really is one of the things that is “of first importance” to Paul’s preaching and teaching of the gospel.

A Sure Pledge of Our Own Blessed Resurrection– Glorification

And that leads us to the third way that the resurrection of Christ benefits us as believers that the Heidelberg Catechism reminds us of in Q/A 45, that it is “a sure pledge of our blessed resurrection.” As the old hymn puts it, “Jesus Lives, and So Shall I.”

Christ’s resurrection is the guarantee of our own future resurrection in glory!

If you are a Christian, does that not bring you great comfort? Does that not give you real hope for the future?

In 1 Corinthians 15:20–23 Paul writes,

“But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ.” (ESV)

Christ’s resurrection was the “firstfruits” of the resurrection of all His people. The idea of “firstfruits” is a farming term of sorts. To offer the firstfruits of your harvest to God is to trust that the rest is sure to come. As Proverbs 3:9–10 says,

“Honor the LORD with your wealth

and with the firstfruits of all your produce;

then your barns will be filled with plenty,

and your vats will be bursting with wine.” (ESV)

The firstfruits is connected to the rest of the harvest, and is the sign and pledge of it! In the same way, our Lord Jesus’s blessed resurrection is the guarantee of our own future resurrection in glory!

And notice what else Paul says about the sure hope of the resurrection there in that passage at the end of the chapter. In 1 Corinthians 15:51–58 he writes,

“Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable body must put on the imperishable, and this mortal body must put on immortality. When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

“Death is swallowed up in victory.”

“O death, where is your victory?

O death, where is your sting?”

The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.” (ESV)

The sure hope of the resurrection is rooted in Christ’s own glorious resurrection, and it is because of that sure hope that we can “be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (v.58).

The resurrection means our labor is not in vain. If by faith in Christ we labor for the cause of Christ, we will not be disappointed.

So let the resurrection of Christ that we celebrate every Easter (and really every Sunday!) cause you to “abound in the work of the Lord,” for He is risen indeed!

And so our salvation in Christ – past (justification), present (sanctification), and future (glorification) – are all connected not only to the death of Christ Jesus, but also to His blessed resurrection as well!

O how many benefits and blessings we share in because of Christ’s resurrection!

He is risen. He is risen indeed! – Amen