Sermons Vander Kam on HC Lord's Day 2
Q&A 3 Sermons Vander Kam on HC Lord's Day 2
Q&A 33 Q. Whence do you know your misery?
A. Out of the law of God.
Beloved in the Lord, one of the things that we must recognize when we go to the Catechism is this, that even though there are three parts that we are to know, that nevertheless very little time is spent on the first. That is, there is much more space that is devoted to the second and to the third elements of the catechism than to the first. Which again does not mean that it is therefore soft-pedaled, not in anywise, but we are to see that it is indeed going very deeply into the matter of sin, but nevertheless that not much space is devoted to it. And thereby we are also called upon to look at it very closely, and that is also the reason why I have determined that we will go through it rather minutely. In order that we may cause it to come to its own, that we will therein see what is really required of us. Because here you are given only three Lord's Days really, that are devoted to the matter of the knowledge of sin. Only two, three and four, where Lord's Day five is already dealing with the matter of redemption. So that in the very short space of time in those three Lord's Days, there is given to us the very depth of what sin is, and that you and I are also to realize. We are to delve deeply into these matters in order that we may know how great our sin and misery is, in order that we may be able to understand our redemption, in order that we may also be able to understand our gratitude. These are the things that are necessary for us as it was also pointed out before. These are the things that are so necessary for us because, if these are soft-pedalled, then we will also not be able to see the glory of redemption. That we will not see the victorious life that comes out of gratitude. But it is all determined by this, that we have the proper view of what sin is. And that is the thing that is here made known to us in Lord's Day 2. Here it goes into it, and will go into it again in Lord's Day 3 and 4, but that is all. And then we are already into that whole matter of redemption.
Let it be clear to everybody, that this is precisely the point where we have to begin, as the Bible also does, it is not the catechism only, but it is the Bible itself that comes with that trio, of sin, salvation and gratitude. It does that in the book of Romans where Paul delves deeply into this matter of sin, and then comes to the conclusion at the close of chapter 7, as I read to you this morning, "Wretched man that I am," and there are already those also in Reformed communities who have come to the conclusion that here he is speaking, at the time when he was still, of the time when he was still outside of Christ. That's not true. He is here speaking of the fullness of the redemption that he has. And he recognizes the fullness of the redemption of which he is able to say in the very first verse of the next chapter, "There is now no condemnation to those who are in Christ Jesus." Because he now realizes what that condemnation would be. He has gone into that matter of sin, and then concludes, "Oh wretched man that I am," in order that he may see there is no condemnation to those who are in Christ Jesus. And therein he rejoices, and that is a joy so great that he cannot express it. And he says to the Philippian church again and again, "Rejoice in the Lord, again I say, rejoice." There is never enough for it, because I have seen how great, how wretched a man that I am, and then I see there is no condemnation. And for that we rejoice. That's the way it follows. And that it follows so logically, and those are the things that we ourselves even experience. Those are the things that we must see as we speak to you this morning on "The Teacher of Sin, The Teacher of Sin."
We notice in the first place, the substitutes for it; secondly, the reason; and finally, the manner. The substitutes; the reason; and the manner, for that Teacher of Sin.
When we look for a teacher of sin beloved, in the first place, we usually come to the conclusion that we don't need it. That we don't need anybody to teach us what sin is, because of the fact that we see it everywhere. That is something that is so universal, it is something that everybody ought to be able to understand, everybody ought to be able to grasp, and that as a result, that we don't need a teacher of sin. And certainly this is something that is beyond the pale, this is something that we need not go into, because that sin is something that rears its ugly head everywhere and you and I are most aware of it. And consequently there are all kinds of substitutes that we then also bring into being in order that it may teach us what sin is.
First of all, the human heart, our own heart. And that sounds as though it might be a good teacher of sin. That when we look into our heart of which Jeremiah says, that it is deceitful, that it is sinful, that it is so deceitful, that it is a pit of iniquity, and that when we look into our own hearts, don't we have there the teacher of sin! So that we may look in there and there find the things that are necessary to know. And if that isn't enough, then certainly, it is hopeless. If it isn't enough that I look into my own heart and there see what evil is present, all the difficulties that are present there, then certainly we have enough. No, then the Bible comes to us again and again to tell us that that is not sufficient, because then it is something that is totally subjective, that it is this, that it is my conception of sin, and that it is not an objective standard that is employed but only my own standard. When that standard is used then I will usually sit in judgment upon myself in such way so that I am still acquitted.
When we look into our own hearts there is indeed a pit of iniquity. When we look into our own hearts we there see that there is nothing good. That all things fall short not only, but all things go contrary to that which is required of us. When we look into our own hearts there we feel that there is so much evil present, that we are very fortunate and very thankful that it is not disclosed to other men. That is disclosed only to the living God, and that when I approach Him again at the close of day, and there lay my heart bare before Him then I realize how great my sin is, I realize how I have gone contrary to the will of God. But yet, that is a very poor teacher, because the accused is thereby the judge, and the heart that is accused is thereby going to sit in judgment of what the heart is, of what sin is, and that is not of any benefit, of any profit to God's people. No, if there is then going to be a teacher then it must be something quite different from the human heart; the human heart is going to deceive even in the teaching of what sin is. That teaching of sin is not going to be sufficient, that teaching of sin is never going to go to the depths, is never going to go to the root of the matter. But it is always going to be of such a nature that it is going to plaster it over. Christ has spoken of that time and again when He was here on earth.
Secondly, when you look for a substitute, then many a time it is the poor in the human conscience. So that my own conscience is that which is going to judge me, and that my conscience is going to speak and that human consciousness beloved, is something of the greatest importance. Paul speaks of it time and again, that human consciousness, that human conscience, that human consciousness speaks, and that it must speak to us and show us what sin is. Must speak to us and thereby guide our lives. And these are the things that you and I hear so many times of course, not only in the world about us, but also in Christian circles and Reformed circles, where we also yet find this, let your conscience be your guide. And if my conscience is going to be my guide, then we are both going to fall into the ditch. If my conscience is going to guide me then I am lost, because my conscience is also corrupt. There are too many still in Reformed circles too, who believe that that conscience is almost infallible. My conscience won't let me do this, fine, but it will let me do this. That is to be looked at. That does not mean that therefore it is alright. Because it is again a very subjective matter, a subjective thing, that that human conscience is going to be our guide in this thing, is going to be our teacher of sin. For certainly the conscience is going to speak many times, because there is still, as we also noted Tuesday night, there are still the glimmerings of light that are found. Those glimmerings of light that are still found even in the human consciousness, that God has not deserted man completely, has not left him completely, but that there He is still speaking to him so that he is without excuse, and when He speaks to him and the conscience responds, responds either negatively or positively; but that is not the teacher of sin. That will not reveal to me that pit, that depth of iniquity. No, if I can get by with this, that either my heart or my conscience is my teacher, then I'll pass, I'll pass, because I will never, never be condemned by them. Those are the ones who are going to uphold me, I am then going to be safe, and as a result that there is no recognition and no realization of what sin really is.
Once more, when we look for substitutes then so many times of course, we are called upon to look about us in the world around us to human experience. That that human experience that teaches us, that human experience ever be in mind, let it be very clear to us what we experience in this world, what you experience. You experience all kinds of difficulties, you experience all kinds of evil in this world that there are so many things that are wrong. There are so many things of which we say even in our country for example, that we are going morally bankrupt. We feel it, we experience it, we see around about us, we see it in the church, that it is going bankrupt in many places, that there is no longer the proclamation of the Word of God in its fullness. And it is not in its fullness people, then it is going to lead astray. It is not that it is a matter of gradation, no, no, it is either fullness or nothing.
And so we are here dealing with this, what is our teacher of sin. Because if we do not have the proper teacher of sin, we will also have no teacher of salvation. If we do not have the proper teacher of sin, we will also have no teacher of gratitude. These things all hang or fall together. And consequently, when we look at human experience, all the experiences that you and I have had from the very beginning shown to us of course, that there is something definitely, vitally wrong in this world in which we live. There is something that is so wrong that it is hard to take. But that's not the point. The question is, how do you know your sin and misery. How great your sin and misery is, and how great it is, I don't know. Not from the human heart, not from the human conscience, not from human experience, these are the very poor teachers of sin, for they show that there is sin, no doubt about it, one would have to be stark blind not to see it. But that's not the question. The question is, how great my sin and misery is. Nah, then you have to go somewhere in an entirely different direction. Then you will have to go somewhere where you have never been before, then you will have to go somewhere where you are taught, and goes to the very depths, and discloses things and makes them very plain, and then you have to have an objective standard, and that is not found here.
The objective standard is not found in this world, is not found in ourselves. There it is all subjectivism, and then we seek to guard ourselves, we seek to uphold ourselves, we seek to cause ourselves to be acquitted, and then we have never come to the knowledge of how great our sin and misery is. And that is the problem of this world, that is the problem of human society. There is no knowledge of sin; that's basically it. Very simple. If there would be a knowledge of sin, this would be a different world in which we live. And then the Catechism of course, goes to the lengths of asking, how great it is, how great it is. By just the realization of what sin really is, of the nature of sin, that ought to reveal to us already our total bankrupt situation, in order that we may take our refuge in the living God.
And there in the second place, the reason for this teacher of sin. This teacher of sin comes to us beloved, in order to show to us that it is indeed the objective standard. Who laid the plumb line, who hanged the plumb line in the midst of His people, and that doesn't lie. That shows every deviation, and when that plumb line is cast next to something vertically then it shows whether it is straight or whether it is not. And that is exactly what we need. That is, the plumb line which is so exacting, and that we may also see that the law of God is something that is exacting. It is not something so that we have a general idea of it, that we take a stab at it, in the parlance of today, but know that it is something which is so exacting, that He lays a plumb line there, hangs a plumb line, which shows every deviation so clearly that it is unmistakable. That's what the Law does. And therefore we need it, that is the reason for this teacher of sin. That this law will come to us of which so many have said that we are through with it. That belongs to the Old Testament, you know. I read to you from Exodus 20 this morning, the Law of God, and in a great majority of Christian churches in this country they would have stood amazed, and they would have stood aghast to hear that the Law of God of Exodus 20 is read in the communion of the New Testament church, in the communion of those who are believers in Jesus Christ, that we are still back in Exodus 20, and you have also experienced it, that we have every so many friends who are Christian and yet have no conception of what the Law requires. And to make it even more clear, who have no idea that when you leave the church service on Sunday morning that you don't go to a restaurant. What's the difference! And then comes the Law and says, "Thou shalt keep His day holy." And then comes the Law and says every deviation looks so completely out of place. So that that Law when it is strictly preached, as the Catechism asks later on, why must it be so strictly preached. Yeh, otherwise you don't have anything of course. If it isn't strictly preached then it might just as well not be preached. Because that is the teacher of sin. That Law of God comes to us, and it comes to us so calmly and it comes to us so simply, so that it says that it is first of all to be love, love to God and love to the neighbor, that's what it all amounts to is what the next question and answer will show us, as we hope to see next Sunday morning. And that it will show to us that that is the heart of the Law, that it is not something which is so far removed and that it is so far in the dark ages. But know that it is essentially love, love to God, and how am I going to show my love to God; in this way, that I have no other gods before Him. That I worship Him in the right way, that I do not dishonor His name, and that I keep His day holy; those four things, that's the way to do it says the law. And then you can do all the talking about it that you want to, you know, about loving your neighbor as yourself, but if it means bringing a meal, doing this for him, or doing that for him; no, it means this, that you will honor authority. That you will honor his life, his possessions, his name; well, what are we dealing with — the Law of God. And that is the Law which underlies the whole human jurisprudence. There is no law of man, but it is based upon this. I could go into it more deeply but there is also so much time of course. But man is the moral creature, he has been made by his God in an entirely different way than all others. He is made in the divine image, and now you have the moral law for that moral being. Just that there are laws for physical things, and that if I have a physical thing in my hand and I let go, it falls, that's the law of gravity, that is there in regard to physical things. And those are the laws that have to be obeyed and that have to be recognized, that if they are not of course, then we have an impossible world, an impossible life. And so it is with that moral law of God, that is the moral law for all moral creatures as long as time stands. And therefore they are to obey it. That is the reason, that is the reason why we have to have this teacher, that is the reason why you cannot find any other teacher anywhere. That is the reason why you cannot find any philosophy as so many have tried you know, with all of their thinking and then you get to this for example, as a Socrates and a Plato and an Aristotle, and they delve into 'what is the meaning of reality' and they come to some beautiful conclusions, and then Calvin says, that Plato finally, that poor bacon, that poor bacon — yah. You cannot get there except by way of Sinai. The only way to get to the promised land is by means of Sinai. And if you leave Egypt, fine, leave the fleshpots of Egypt, as the New Testament speaks of it, good, but then you have to go past Sinai to get to the promised land, to the land flowing with milk and honey. And those who want to take a shortcut won't get there. Then the Jordan River swallows them up. But when you have gone by Sinai then the Jordan River dries up, and you enter the land flowing with milk and honey.
That is the word, that is the teaching, this teacher of sin. Now this is the teacher of sin that was required in the days of the Israelites. They needed it so badly, because if they were going into that land where a theocracy was going to be set up, where God Himself was going to be the ruler of His people, and they were going to have rules and commandments as no other people had, says the Psalmist, 'Thou has not dealt so with anyone, such laws, such commandments, such rules,' and that is all based on this Law of God. That Law is the teacher of sin, whence do you know your misery, whence do you know it? Out of the Law of God. Out of the Law of God comes all this knowledge of sin and misery. Because we have to realize of course, that sin is the misery of the misery. What causes misery do be that? SIN. Sin is the reason for all the misery in this world. We see it everywhere. You see it physically, you see it mentally, you see it spiritually. You see there in this world of course, that there is so much suffering, so much suffering that it is not to be described. There is suffering of the body which is endured in ever so many countries today. Well, it is something that causes us to weep. That people have to go through such straits before they come to the end of life. That they are bereft of even the necessities of life, that they have nothing left. That their children are taken from them, that their children are never safe, that they are never safe. This is the misery in which this world lies, and what is the misery of that misery? SIN. It is not because there is not enough food in this world, it is not because there is not enough medical care — but it is SIN. And why don't we realize it. That is the sin that has corrupted, corrupted human life, corrupted human nature, has corrupted all relationships, and we have to get back to this. That that is the only teacher that we can have, that unmasks sin to us, and says this is sin because it deviates from the will of God, the will of God is set us as being the standard. That is the objective standard, that is the measuring stick, that is the yardstick by which all things are measured. That that one alone, whether you think, and these things have been said to me so many times, I can't see anything wrong in this, I don't care, I don't care. What says the Word, what says the Law? That's it. Whether you and I can see something wrong in this or that, then your conscience is your guide. But when the Law says it, "and I had not known coveting," says the apostle in this chapter that I read to you this morning, "except the Law had said, 'Thou shalt not covet'", I didn't know that was wrong. But that goes to the heart of the matter, now I don't even have anything yet, I haven't stolen, I only wanted it, and I mayn't even do that. Because it sits in judgment not only upon my actions, but also upon my thoughts and desires. That's the reason, and consequently it is the teacher of sin. And it teaches that sin so clearly and it teaches that sin in such a way so that it is unmistakable. And it teaches that sin completely; that's all we have to know. Do not try to be wiser than God or more holy than God because that is always dangerous, there are people who have tried that. And there are still people who are trying that. And there it is, as with the Pharisees, says Jesus, law upon law, precept upon precept, line upon line; no, that's not the way of life. The way of life is by way of the Law. That Law of God must again be honored, that Law of God must be recognized, that Law of God must be obeyed. And then we will come to redemption. And then we will come to gratitude. This is the only teacher of sin, and that's the reason. Because we didn't know what sin was, and that's the heart of the matter. That is the thing that slays, because there is so much epitome between death and sin. Death separates body and soul, sin separates the soul from God. That's why sin is so exceedingly sinful. Because it separates us from the Living God. And therefore listen, listen to His Law. And then we are not way behind the times, and we are not old-fashioned, and we are not archaic, but then we are doing those things to which we are called in obedience, in obedience of the Word of God. That we are to listen to what He is saying.
And finally notice also its manner.
Now the manner of the teaching beloved, is something that is beautiful. God is the greatest teacher who has ever been of course. The greatest teacher who has ever revealed Himself. He teaches in a way that no one else can. He teaches in such a way so that it goes to the heart because it is essentially a heart matter. And I am able to bring teaching for example, to the mind but that's as far as I can go. But the Spirit of God delves into the deepest recesses of the heart and brings it there, and that's the kind of teaching we need. And that Law penetrates, the Word penetrates. And that is the kind of teaching that we have to have, but it is not to be found anywhere else. So that the manner of teaching wherewith he is comes as something that is so beautiful. And from that it is so effective, it is so effective because of the fact that then it becomes real. Then it becomes so real that we realize, this is it. This is so simple, it's almost too simple, isn't it? That is the problem with the whole Bible, you know. That's the reason why there are so many who would rather believe in evolution for example, than in creation, because this, can you really believe this, "In the beginning God created the heavens and the earth." Aw, a child is able to understand that, but I have done with childish things; see, and that I would rather delve into it a little bit more, but yet He comes back to this all the time; "In the beginning God created," He was already there, He didn't have to prove himself, No, He just simply states the fact; He created the heavens and the earth. And so it is with that Law. "Thou shalt not kill." Then you better realize that the Bible is going to go into that as to what it means. "Thou shalt not commit adultery." "Thou shalt observe the Sabbath." And He will tell you what it means too. And although these things have been given to us in order that we may know sin, so that we may take the first steps toward redemption, towards salvation, which our frailty seeks. And that is the way He teaches. He teaches in a way that is not to be repented of, as the apostle is wants of saying. Not to be repented of, not to be changed, it is the way of teaching that has stood the test of time. And they gave at the outset, even after standing the test of time, this is it. And what He says is to be obeyed. He says to Adam and to Eve, "You may eat of all the trees of the garden except that one, and I mean it, I mean it." He means every word He has said. And this is so, so crucial in our day when they are saying of so many issues, you know, really, that doesn't deal with our salvation. What are they talking about! And every word that He has spoken is freighted with meaning and you and I better listen. Now so He also comes with this; He comes with that Word and in all simplicity He teaches it to us. It is wonderful that you don't need a PhD in order that you may be able to understand the Law of God. That you are able to understand as a child, and that you know because it also has the response of chord in our heart. You are made in the image of God and therefore He speaks to that. And there finds that response of chord now, of course not. You don't have to teach people anymore that they may not kill; they know that. They have the police force because of that. Because they know that that is wrong. But that's not the heart of the matter. No, I must know how great my sin and misery is, and how great it is, well, we will never attain to the full knowledge of it. We will not come to the full knowledge of it until we have left this life. And yet, therefore it is also, as I mentioned some other time here, that one progresses in the knowledge of sin as well as in their knowledge of salvation, as well as in the knowledge of gratitude, one progresses, if one must progress. There used to be progress in our spiritual life. We are living individuals people, and therefore it must progress. And the teaching is done in such a way, so that it is not a teaching of the law for itself, but as Paul puts it in another place when he is writing to one of his churches and says that it is our tutor, our schoolteacher to bring us to Christ. Takes us by the hand, otherwise you don't get to the Christ, except after the Law. Remember that! You don't get to the promised land except by way of Sinai, where the Law is given. And that stands, that mountain stands there, as a memorial to this that they have to come to the knowledge of the Law and then He takes us by the hand and brings us to Christ, because that's where you have to be then, when you know how great your sin and misery is, then you can't find any comfort any other place but in the arms of Jesus Christ. That is the Gospel. Amen...
We come to Thee Father, thanking Thee for Thy grace and goodness. Thanking Thee for Thy Word, thanking Thee for Thy blessing. We pray Oh God, that Thou by Thy Spirit wilt apply and bless this Word unto our every heart, in order that we may go forth in the strength of that Word in the days to come. And that we may come to a knowledge of ourselves in order to take a refuge in Jesus Christ. Be further with us on this day, bless the Sunday School and Catechism classes as they meet. Wilt Thou bring us together in worship this evening, and forgive our sins. In Jesus name we pray. Amen...
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