Sermons Vander Kam on HC Lord's Day 5
Q&A 12 Sermons Vander Kam on HC Lord's Day 5
Q&A 1212 Q. Since, then, by the righteous judgment of God we deserve temporal and eternal punishment, is there no way by which we may escape that punishment and be again received into favor?
A. God will have His justice satisfied; therefore we must make full satisfaction to the same, either by ourselves, or by another.
Beloved in the Lord, it is approximately a century ago that there was a rationalism that filled this entire world and especially Europe and America. And it was the kind of rationalism that was deadly, that was deadly as far as the faith was concerned because of the fact that all things had to be squared with the reason of man. Man's reasoning went in this way, that if he was not able to understand it then it simply did not exist, or then simply it was not true. It always had to be squared with the reason of man, if man was not able to understand it then it was no use. And these are the kind of things beloved, that were also applied in the field of theology, and as a result there was a deadening influence on the churches here in America, as well as in Europe. This rationalism was this, that it has no room for faith. Then of course, you do not accept anything by faith whatsoever. It is all something that has to be able to be reasoned out, and if it is not to be reasoned out then it is no good. That is the kind of an attitude that there was for many years, and as a result, with a man like Schleiermacher came along in Germany, who laid all the emphasis on feelings. That even though the man led ever so many astray by his heresies that nevertheless it was almost a breath of fresh air because he got away from that rationalism.
Now the Catechism has also been accused of that time and again and it is also sometimes somewhat rationalistic. That is, rationalistic for example, when it begins to ask the kind of questions that we have here in Question 12 and also in those that follow. Is it the way it has to be ? Why must it be this way? Why can't you immediately go to this and say that salvation is through out Lord Jesus Christ? It comes later on but that takes so long. Because it isn't until Question 18 that you finally come to that answer, and here we are at 12. Why must this happen, why must it be this, must He be God and man, why? And so you go on and on, and seemingly it has to square with my reasoning and if it doesn't square with my reasoning then it isn't true. Where is faith, faith in all this? This is the cry that you hear all around you, and many a time even in Reformed circles that have no appreciation for this anymore. And they say we don't care to have that kind of appreciation, because why can't you immediately go to the very heart of the Gospel and have it over with. We know that it is only through our Lord Jesus Christ, and the Catechism does too, and so did the compilers of the Catechism. And nevertheless they went step by small step in order to show us the beauty of that salvation that has been brought, the beauty and the thoroughness of the salvation that has been given in order that you and I will also once and for all learn to appreciate what has been given us through the blood of Jesus Christ.
I speak to you this morning on "The Fundamentals of Salvation," because here we are already dealing with salvation, not any more with the matter of sin and misery. So it is the fundamentals of salvation.
Then noticing in the first place, the confession; secondly, the request for a way out; thirdly, a request for communion; and finally, the divine answer.
Now here beloved, it is indeed a confession wherewith the compilers of the Catechism have come. It is a confession whereby the believer comes, and he comes to the conclusion that he is indeed a sinner. That he is a sinner from the very beginning, and that has also been shown very clearly in the previous Lord's Days. There it is unmistakably clear that man is a sinner, that there is no way that you are ever going to be able to argue yourself out of it. There is no way that you are ever going to be able to absolve yourself of crime. It is simply this, that it has been revealed to us so clearly in the Bible, and it is something that is also so clear from human experience. And it is also so clear from all history, that you and I are sinners, and that as the result of that there is need of salvation. Now those are the kind of things of course, that are fundamental, and that is why I have also termed this "The Fundamentals of Salvation." But many a time we don't begin there, we don't begin there at all, we immediately jump into this, that we are saved through the blood of Christ. And that is true; and that is always the reason why it is so dangerous because you can't talk against it, because it is true. But it is a truth that is not without any kind of a foundation; it is the kind of a truth that is just setting out there and nobody knows really what it means.
That is the bumper sticker theology and the bumper sticker religion of the present day. And much of it is true, no doubt about it. But nevertheless, it is also so superficial that there is no one that has any appreciation for it. First of all, we have to come to a very clear confession of our sin, and that is what the Catechism does. That's why it leads us deeply into this matter of what sin is, so that we have confessed that we have been born, conceived and born in sin. That that sin is with us therefore from the very earliest days. That there is no such time as a time of innocence. That we have been sinners from the beginning, and that that sin stays with us, and that that sin multiplies, and later on in this same Lord's Day it is even going to be spoken of that it increases. And that is the way in which Christ has also spoken of it time and again in His parables, and also otherwise, that it is an increase of sin. We do not lighten the load but we increase that load daily. So that, He says in one of His parables, that the man who comes and has done everything, who has worked, slaved the entire day, and then when he comes home at night tired, then his master does not say, "now you sit down and I will serve you," but no, he says, "now get up and get ready, and serve me." And then when he is through with all of that, says Jesus, then he is to say, we are unprofitable servants, we have done only that which was our duty to do. Unprofitable servants.
That is the kind of a confession which is listed also by this Catechism. To come to that kind of a confession that we are unprofitable servants. That means, that the longer your Lord has you in His employ, the more He loses. That's what an unprofitable servant is. He detracts from, he takes away from his lord's wealth. It is like an interest that is growing, you know. Your indebtedness is so great, and the interest is slaying you. And that grows so much day by day. And that's why there must be a very clear confession, so that it is also the kind of a confession that He does not wrong man by asking of him what he is not able to do. Because he was able to do it, but it is due to his own neglect, and due to his own disobedience that he is now not able to do it. He is no longer standing before God in such a way so that he is able to keep the Law. He was able, but he decided not to, and he decided that on the basis of his own reasoning. He decided that in full disobedience, and now he has to come with this kind of a confession. And he has to confess that he is not been made that way. God made him good and in His own image, mind you, the image of God rebelling against Him. The image of God turning into its opposite.
That is the situation as it has been pictured prior to this. Now, since then, by the righteous judgment of God we deserve temporal and eternal punishment, we deserve it, that is already a given. That is already something that is here given to us in such a way so that it is a truism. We deserve it, and you are not able to proceed a step farther without that realization. Without the realization that you deserve the just judgment and punishment of God. Now this is not something that is given to the human race in general, but it is given to every particular individual, and that we will also have to apply it in that way to our own lives. That we deserve that kind of punishment. That you and I have gone contrary to the ways of God, we do that constantly. That's the way we were born, that's the way we are. And there are so many who even pride themselves upon that and say, well I can't help it, that's just the way I am. Yah, that's right, that's the way you are, your name is sinner, and as the result of that you are worthy of the just judgment and punishment of God.
Now here it comes to that kind of a confession, that is the way in which Lord's Day 5, Question and Answer 12 begins. Since then we are deserving of this, now then the questions arise. But that it is first of all that kind of a confession, a confession that comes from the heart, that begins to realize what the situation is. A heart that realizes what the Bible says actually. How the Bible depicts us, how the Bible pictures us, so that we don't skip part of it, but that that Law has unraveled us, and shows us exactly who we are and what we are. There is no excuse. All excuses have been taken away; we are standing naked and open before the eyes of Him with whom we have to do, says the writer to the Hebrews. We are standing naked and open before Him, He reads us like a book. He sees it all, the all-seeing eye of God is upon us even into the innermost recesses of the heart. And therefore you can rejoice in this, that there is that kind of a confession. Since then, by the righteous judgment of God, we deserve temporal and eternal punishment, we deserve it.
Now there are still ever so many of course, who deny that. And that is also something that is very human, to come to that kind of a denial. That are seeking to uphold themselves, but it is a lost cause, you can't do that. There is nothing to uphold; it is something that is so crystal clear, you are a sinner, and if that is not made clear then you will never seek your refuge in Jesus Christ. That's why it is so important. While there are still some, and hopefully that most of course people recognize that, who believe that that is something negative. And that all negativism must be taken away, of course we cannot live on the negative. And therefore this being so negative, when we emphasize sin, no, that isn't negative at all, that's very positive. You're a sinner; what's negative about that! That's as positive as it can get. You are a sinner, and worthy of the temporal and eternal punishment of God.
Secondly, there is here a cry, as it were, for deliverance. And that is the cry that comes up in this way beloved, is there a way out; is there a way out? And it is a cry that is born out of fear. Let's not forget it. Fear is something that we have to get away from of course, according to all psychology. Fears are those things that destroy men. It is F.D.R. who said already in 1932, "The only thing that we have to fear is fear itself." And there is an element of truth in it. Where there is that kind of a fear then we become as it were, immobile. Then it, as it were, paralyzes us. And that is also now the kind of an attitude in which we are to come in prayer, usually. Because there have been books written about that, that that is not the proper attitude of prayer, when we come in fear before our God. Now I would point out to you for example, this, that faith, the word faith, is seldom used in the Old Testament. There it is usually this, the fear of God. That's faith. That is cast in the Old Testament framework, in the Old Testament context. The fear of God. Now you and I have heard in that term time and again of course, whoever is familiar with the Old Testament has met it hundreds and hundreds of times. But that is the way in which it is pictured, that fear of God. That does not mean the kind of a fear that I have should I be standing before a firing squad. But it is a fear of reverence, of reverence for the God to whom I come. And that is the fear wherewith this catechumen comes.
Is there a way out, am I able to escape? Because this punishment, temporal and eternal, is horrible. That is the thing that has also been depicted in the Scriptures time and again, so that it will show to us, as I also referred to it last Sunday, very briefly, that that temporal and eternal judgment, punishment is something that is severe. And it is therefore to be feared. And that we will also realize that we are not able to cover it up, and that we are to conclude that it is not so bad. If I have to go into these things knowing that I am worthy of that, that I deserve it; oh, that makes it so much worse. There before people went into it and knowing that they were not deserving of it, but those who go into that deserving, and say, He is right. Job says in this rather long, I usually don't read Scripture passages that long, but this had to kept together. Job says, and this, wouldn't I argue with him, he says, "Who can win; who can win?" He always wins. If you talk about somebody who's strong, He is strong; "and who is going to be able to stand before Him?" You are no match, no match for your God. That God is the One who is the Almighty, that God is the One who is great, and who also does everything perfectly. Now is there any way of escape? Yah, it is the kind of a cry that comes out of fear. It comes also out of desperation, because you begin to wonder, now is there a way out.
Notice, notice; since then by the righteous judgment of God we deserve temporal and eternal punishment, is there no way by which we may escape that punishment. Is there a way? Look wherever you will, please, and look carefully; and if you can find a way, that will be great. That would be an answer to man's problems, wouldn't it? That would be an answer to all men, and those who have come to the conclusion that it is indeed thus, that is indeed thus, that they have to come with confession. And if they have to come with confession, then it is already a clear statement that if there is a way of escape, if there is any way in which you can get out of it, do it. Because, let's realize this is the most important message that is ever given to the children of men. Remember young people, they may smile at it, but this is the grim reality. God is not mocked, "Whatsoever a man sows, he's going to reap." And, Hosea says, "He who sows the wind, shall reap the whirlwind." It's going to get a lot worse. That is therefore the thing that is before you. Is there a way of escape, is there any way, and if you can find a way, then your fame is made. Then you have attained to the thing that you want most. That's the cry that is born out of desperation. That is born out of fear. And yet it is a prayer that is heartfelt. Heartfelt because of the fact that it is so necessary. That we shall escape that kind of punishment. It hasn't come yet, has it. No. It hasn't come yet on you and me; how much time do you have left to look for a way of escape, for a way out of this. Well, the great majority close their eyes to it and say, it doesn't exist, alright, alright. Then they will suffer it. That's the plain truth of Scripture.
But here there is that cry, that prayer for deliverance, that cry to have a way out, to escape that punishment, to escape it. That is the term used. So that if there is a way, however that may be found, can it be found by this, the possibility thinking, that I think myself well, even though everything collapses around me. Huh, if that is a possibility for some people, I suppose, then they give themselves to that. Is there a way out, a way to escape? Most people don't realize that is much of an escape that is necessary. But he who follows the Scriptures knows that it is indeed something that is vitally important, the most important thing in life. "How shall man be right with God," says Job at the very beginning of that ninth chapter. Habakkuk had said the same thing; "How can a man be right with God?" And finally, Paul says in Romans 5: "We then being justified by faith have peace with God through our Lord Jesus Christ." There is a way. But here it is still looked at. Is there a way of escape?
Thirdly, notice also the cry for communion. Because to look for a way of escape beloved, is something that is indeed desperate and that is also necessary. It is the kind of a necessity of course, that is laid upon us because of the awfulness of that punishment that awaits. That temporal and that eternal punishment of which we are deserving, and now is there a way of escape? But that isn't enough. It isn't enough because of this, everything has to be right again; see. To get away from it is one thing; a child who has been disobedient, and he knows it, and his parents look darkly at him, they frown upon him; now, is there a way of escape of punishment -- usually there is. But how can I again be received unto favor; notice that. Is there a way to escape that punishment and be again received into favor? That's more. And if you were to escape the punishment and still see the frown of your God, then it would still be a desperate situation. Then it would still be the kind of a situation in which you would not be able to live. Because you again have to be restored to favor. So that everything is right again, that there is again communion; that a love relationship is again established. And as long as that love relationship isn't established, well, then we haven't accomplished anything. Because this is the desire of the human heart, but this is especially the desire of a child's, and a child of God. He cannot live in such a way so that he knows that his God is angry with him. Even though he could escape, would that be possible; escape punishment. Very much like Moses tells us in Exodus; when the people of Israel had sinned, and that God says to him, "Go on, and I will send my angel before you, and that angel before you shall prepare the way and he shall be your director, to give you directions." And Moses doesn't believe that. If Thou Lord, dost not go with us and let us stay here, I don't want to go a step ahead without my God with me, not even though an angel leads. That's it. He knew question and answer 12 of the Catechism. He understood it. We again have to be received to favor, even though He sends an angel, that's not enough. He has to go with us. He has to be with us. He has to be before us. He has to be in our hearts. And if we don't have that, we have nothing. And though the angels of God might lead us and direct our ways so that we wouldn't get lost, nevertheless it would not be sufficient. He is the One who has to go before us, because He is my God, He is my Father, He is the One whom I love, and if He frowns upon me, if there would be a possibility, just think that for a moment, for argument's sake, that there would be a possibility to escape punishment, and not be restored to favor -- what would you have. Before the state, I wouldn't care. Had I been cast into a concentration camp I wouldn't care. Only escape. To be restored to favor; whose -- Hitler's? The police? I don't care. To be restored to their favor, but my God, my Father. Yah, that's a different matter.
So that here everything comes together, see. So that could we now escape that judgment, that punishment, that would be great. Because that judgment and that punishment is horrible and therefore if we are able to escape it, we would give almost everything for that, but then there is still more to be had. We must also be restored to the favor of God and if we are not restored to that favor, we still don't have anything. Then things are not right, then there is still the kind of an atmosphere in the home of course, that is injurious. That atmosphere in which we can't live. The kind of an atmosphere that is deadly, so that even if you could escape punishment, so what. We must also be restored to favor. Now all these things the Catechism looks at beloved, very carefully, because the Scriptures do. And it has pulled them all together, and says, this is what the Bible teaches, people. This is what it teaches you, that you must escape that punishment or you are going to be consumed. And you must have this, that you will again be restored to favor.
And finally then, notice the answer. And the answer that is given here beloved, is one that is rather strange. God will have his justice satisfied, therefore we must make full satisfaction to the same, either by ourselves, or by another. In other words, that is the kind of an answer that I am not expected. That is the kind of an answer that is very harsh, that is not the kind of an answer that I find of the father of the prodigal son. And these are the ways in which the Bible is so often made clear to you. That that is the way in which God deals, and that is, like the father welcoming the prodigal son. And that He does not bring up anymore the things that he has done in the past. No, that boy has gone out and he has wasted his substance with riotous living. He has wasted his father's goods and as well as his own, and has lived a life of immorality. But nevertheless, when he comes home, he is welcomed home with open arms. Now that's the way God does it. That's what people teach you, and the Catechism says no, no. God will have his justice satisfied. Therefore we must make full satisfaction. Where do you read of any satisfaction with the prodigal son? Now because of the fact that it is in an entirely different context and that is the danger to use the Bible in that way. Because there it is the relationship of a father to a child; here it is the relationship of a judge to the sinner. And there is the difference of day and night. He happens to be the same one, and don't you take that thing that is given to you on the one hand and apply it promiscuously every way as though that is the way in which God always does. As though He always welcomes the sinner with open arms as the father of the prodigal son, and that is the picture that is held before you and then of course, the Catechism of Lord's Day 5, Question and Answer 12 go by the board.
They are then cast out. There's no room for that, because God welcomes, He welcomes and He doesn't bring it up at all. Because when He brings it up, aw, that would not be fatherly, and that's the way you and I do too. And that is the way in which we judge. And then our confession comes and says this, and that is then so disappointing to us. Well, we must realize that it is indeed true that the father has welcomed the prodigal son with open arms, and that is the way you and I would too, that even though that boy has been difficult. And even though he has caused us ever so many sleepless nights, huh, to see him come back. Let bygones be bygones; I know, there is no justice in this but, let bygones be bygones, I love him and I say, slay the fatted calf, let's have a feast, put a ring on him, put a robe on him, let's have a party. Let's not bring up the past; that would spoil it. But there's no justice there. Zion shall be redeemed with justice, says Isaiah. With justice. Zion is not going to be redeemed with open arms. Is not going to be redeemed with love, with grace. But it is going to be redeemed with justice. So that the accuser of our brethren will not have a word to say. But that every aspect has been satisfied. And therefore He will have His justice satisfied. And therefore we must make full satisfaction. He wants that justice satisfied, it has to be, and otherwise He lets go of Himself. He lets go of His own verity, lets go of His own attributes, and He denies His own justice, and He won't do that. So that His justice has to be satisfied.
It is placed here before us somewhat in this way, our huge debt, and we always speak of forgiveness so easily of course, that is the end of our prayers, "And forgive us our sins." huh! Yah, that belongs there and we tack it to it without giving much thought to it because that's what me need too. But, do you really realize what you are asking? You have a debt someplace, that is huge, or even if it isn't so huge, that you have a debt, and you go to that person and you can't pay off yourself at all, and if you say, why don't you forget it. Who would get that in his head, but that's what we do with our God every day. We say to Him, "Why don't you forget it!" Forget my sins, forget it. Yet that's what we are taught in the Scriptures to do and He will, providing that there is that confession, providing that satisfaction is going to be made. You know, I read Job 9 to you this morning, and there at the beginning he says, "How can a man be right with God," and at the end he answers, I can't see it because there is no umpire between us who is able to lay his hand upon us both and bring the two together. That's what we need says Job.
The insight of this child of God, of this sinner, who realizes what we need is an umpire. You know what an umpire is; who brings the two sides together, who is not favorable either to the one or to the other but brings the two together in justice. Yah, anyone who umpires or referees and is not just, better not take that task. He's worthless. But there is no umpire here, says Job; I called to him and if He answers me, good, but if He doesn't want to answer me, I can't do anything about it. If I argue with Him I lose every time. Talk about power, He has it, and I am weak as can be. There's no umpire between us. And then, you know, the book of Job is marvelous; it is worthy of our study for days and years on end. But he also says later on, "I have found me a ransom, I have found me a ransom." He found it already. He speaks that of God; I have found me a ransom. Here we read of it this way; "Therefore we must make full satisfaction to the same, either by ourselves or by another." That's the glimmer of life. Now you won't find anybody. Where in the world will you look, and that's why the next question already asks, can you yourselves do it, can somebody else be found to do it, can the saints do it, etc. Nah, you can't find anybody. There is no umpire, these are the words that are as it were, taken out of our own hearts. There is no umpire between us to bring us together. He says, unless by another. If there is another found who can do it, then it is sufficient. And that is the Gospel, He found another. And He brings full satisfaction; now notice that, see, and that makes it so beautiful. He will have His justice satisfied. Well, is that other going to do it? Yes, He did. He satisfied His justice completely. We must make full satisfaction; did He, yes He did. And that's why it is so necessary to follow Jesus Christ in every step that He takes on that road of suffering. As we have done in these past weeks. To see that every, every part of that price is paid. That full satisfaction is brought, and that finally He can say, Father it is finished, it is complete. And he looked over all that He had done, and behold it was very good, and His justice was satisfied. And He said, "This is my beloved Son in whom I am well pleased." And those who are in Christ Jesus shall receive light and life because justice is satisfied and the price has been fully paid. That's the Gospel, the Gospel of Jesus Christ. That is that other whom He found. Amen.....
We thank Thee heavenly Father, for the Word wherein Thou hast spoken to us. For that Word of grace, that Word of instruction, Word of joy, that Word of peace. And we pray that it may be applied unto our hearts by the operation of Thy Spirit Divine. Grant us Thy blessing further, bless us on this day, bring us together in Thy house in this evening that we may again follow our Savior on His pathway of suffering. Forgive our sins, and hear us in Jesus our Redeemer's name. Amen.....
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