Preaching Christ (2)

Rev. J.J. Van Eckeveld, Zeist, the Netherlands

Paul as a preacher of Christ

When Scripture is faithfully preached, then Christ is preached. Scriptural preaching is preaching Christ. In 1976, Rev. A. Vergunst asked the question in De Saambinder whether our preaching could be called completely scriptural. “Does the proclamation of law and gospel come to the foreground in such a manner as is necessary in the preaching?” There can be a “thundering with the law,” but it will not have any efficacy if it is not accompanied with the loving invitation of the gospel (Keep the Charge of the Lord; Houten, 1983).1

In connection with this Rev. Vergunst cites the well-known Alexander Comrie, who said the following: “I have seen during my lifetime, and also in my ministry, and have had the experience that the preaching of free grace, of the glory of the Person of the Mediator, of the offer of salvation, of the willingness of Christ freely to save and of the benefits derived by those who are in Him, is most beneficial in bringing the hearts to a loving affection; on the contrary, it has also been my experience that with all of the thundering of the law it leads to nothing more than a Cain’s sorrow and a Judas’ conversion, and that the hearts are placed as it were in a vise so that nothing of the doctrine of comfort can enter, nor any sighing can exit. God’s mercy in Christ causes the heart to melt, but God’s justice causes the heart to shrink” (Comrie, Explicit and Practical Explanation of the Heidelberg Catechism; Barneveld, 1976).2 It seems to me that this citation of Comrie, who was always held in such high regard by Rev. G.H. Kersten, makes it clear how important the preaching of Christ is. Let me also point to a quote of Rev. A. Vergunst. “The comment was once made that the need in our churches in our time is closely related to the ‘insufficiency in the preaching.’ Now it is easy to quote such a saying, especially when we want to apply it to others. Wouldn’t it be beneficial, however, for both the minister and the congregation to also include ourselves when we consider this subject?”

Preaching of the glory of Christ

With very striking words Comrie speaks about the “preaching of the glory of the Mediator.” Christ should be the great essence of the preaching. When we were students, Rev. A.R Honkoop said to us, “If you have not preached Jesus, then you have not preached. Take Jesus away, then you take everything away.” Preaching must be a preaching about Christ, about His person, as Comrie explains it, and therefore it is inseparably bound to His work. It is inseparable from His person and His work. His work is so great because His person is so great. The preaching must be “replete” with Christ. Rev. G.H. Kersten states in one of his sermons, “One thing is necessary for you, that you may know Christ as your Surety and Mediator through faith, and be found in Him. Preaching which is silent about Christ, is not preaching the gospel” (Rev. G.H. Kersten, A Believing Expectation; Utrecht). 3 When speaking to elders and others about preaching, he said, “A servant must try to bring the bride to Christ, and Christ to the bride” (Rev. M. Golverdingen, Rev. G.H. Kersten: Facets of His Life and Work; Houten, 1993).4

Christ should be the great essence of the preaching. When we were students, Rev. A.F. Honkoop said to us, “Ifyou have not preached Jesus, then you have not preached. Take Jesus away, then you take everything away’.’

We are sometimes accused that there is little or no preaching of Christ amongst us and that in its place the Christian is preached. This accusation we must take to heart. It would be terrible if this accusation were true. I believe that there is indeed a danger that the preaching is too closely allied with all kinds of experiences and marks while Christ remains too much in the background. It can also be that the preaching is too much centered about the way leading to Christ while the “Glory of the Person of the Mediator” is left for the last couple of minutes, to say nothing about the life of faith out of Him. Rev. Kersten also saw that danger among us. As he said, “Then there is the danger, also among us; the danger that people will seek an experiential preaching which is silent about Christ, which builds upon ‘frames’ and tears as true marks of the new life. No, I am not an advocate for a self-standing objective preaching which leaves the heart cold, and hardens the church; a preaching where often the earnest admonishing of the unconverted is absent, and nothing is said about the experiences of the saints. This is a preaching which definitely penetrated our fatherland, and which caused immeasurable damage. But, also an opposite type of preaching which builds upon experiences and which divorces itself from the Word of Christ and is silent of Him as the only foundation is to be shunned” (A Believing Expectation).

The words of Rev. Kersten make it clear that here is an area of considerable tension. On the one side, Christ must be proclaimed as the only ground of our salvation, but, on the other side, the preaching must not be silent about the experiences of the saints, of the ways which the Lord keeps with His people, and of the steps in the life of grace. In other words, the preaching should be scripturally experiential. There is a one-sided preaching of Christ where He is presented to the congregation but wherein the congregation does not hear how a poor sinner may receive Christ as his portion. There is also a one-sided experiential preaching which remains mired in events and experiences but wherein Christ too often is missing. According to the words of Rev. Kersten, we must shun both of these shoals.

Law and gospel

What is striking in the above-mentioned citation of Comrie is that he there speaks of the preaching of the law and of the gospel. The Netherland Reformed Congregations are sometimes accused of placing too much accent upon the preaching of the law and too little accent upon the preaching of the gospel. That is why our preaching is not considered a Christ-centered preaching. We are accused of a legalistic preaching. The question can then be asked, “What do people understand by a legalistic preaching?” Is that a type of preaching where the message is placed before the people that they can climb up to heaven by the works of the law? It would be terrible if that would be the thrust of our preaching. Or do we understand legalistic preaching to be a preaching where all types of legalistic rules are placed before the congregation regarding their style of life?

It is undoubtedly true that we are reminded in the preaching what a true Christian lifestyle is, and this encompasses a broad field, such as our clothing and our outward appearance, how we deal with the modern media, our attitude regarding materialism and the “feel good” culture so prevalent in our days, and so many more things. Regarding such matters, the preaching should be very explicit. If people call that legalistic, then they have not understood it well.

The Old Testament prophets have spoken very explicitly about sin and very pointedly warned against it. I fear that also in our congregations sin is often spoken of and preached about in an abstract manner. Let us be very explicit about it. When we speak about sin in an abstract manner, we place ourselves outside. I am convinced that especially in a scriptural preaching of Christ sin is pointed out very explicitly and honesdy. In preaching, sin must be spoken about so explicitly that we cannot escape its warning. At the same time, however, it should be clear in the preaching that a truly Christian lifestyle can only be followed in communion with Christ. If we place before the congregation all kinds of rules to follow outside of a life with Christ, then the danger of a legalistic lifestyle is certainly present. It is one of the tension-filled areas found in the preaching that, on the one side, there must be aroused a desire to live according to God’s Word and to warn against sin, and, on the other hand, it must be preached that a truly Christian life can only be known in a life of communion with Christ. The preaching may never give a resting place outside of Christ.

We believe on the basis of God’s Word that place must be made for Christ and His work. Preaching Christ is also the preaching of the place-making work of the Holy Spirit.

If one is of the opinion that a legalistic preaching is one where the law is placed before the congregation, then I heartily concur with the Heidelberg Catechism that the law should be preached in a penetrating manner. Doesn’t the Apostle Paul teach us in the Epistle to the Romans that by the law is the knowledge of sin? This is also stated in our Heidelberg Catechism, in Lord’s Day 2. If the law with all its requirements and curses no longer or barely is placed before the congregation, if the justice of God is no longer preached, then the preaching loses its depth. The preaching becomes superficial because the depth and the meaning of the work of Christ is no longer held clearly in view. It is precisely in the discerning preaching of God’s law and of God’s justice that the depths of the work of Christ can be understood, for He has come to fulfill the law and to satisfy God’s justice. We believe on the basis of God’s Word that place must be made for Christ and His work. Preaching Christ is also the preaching of the place-making work of the Holy Spirit. By nature, the Man of Sorrows has no value for us, and He has no beauty or comeliness that we should desire Him (Isaiah 53). That should be placed before the congregation in all honesty.

Time and again I notice that there is opposition when the place-making work of God’s Spirit for Christ is preached. People are of the opinion that this is not a preaching of Christ but a Christian-preaching. People call this a conditional preaching. With a conditional preaching, however, I understand a preaching where man must first satisfy certain conditions whereby he can make himself suitable for Christ. It may also be a preaching where only sinners who have fulfilled certain demands, such as a deep consciousness of guilt, are invited to Christ. The place-making work of the Holy Spirit, however, in the heart of a sinner is not based upon a condition which a person must first fulfill himself, but it is the way whereby the Lord Himself, by Word and Spirit, leads sinners to the Saviour. In that place-making work, the knowledge of our misery out of the law of God has an important place.

(To be continued)

1eem de wacht des Heeren waar, Houten 1983, page 166.

2Comrie; Stellige en practikale verklaring van den Heidelbergsche Catechismus; Barneveld, 1976, page 47.

3Ds. G.H. Kersten: De gelovige verwachting; Utrecht, page 475,476.

4Ds. G.H. Kersten-facetten van zijn leven en werk; Houten 1993, page 244.

5Ibid; De gelovige verwachting, page 475.

“Thy testimonies are very sure” (Psalm 93:5a).

This psalm speaks of Israel’s eternal King. He reigns and is clothed with majesty and strength. He is mightier than the noise of many waters, yea, than the mighty waves of the sea. He is stronger than the power of the world, stronger than all the enemies of Him and His people.

His word, His testimonies are very sure. That is, they are trustworthy. His promises as well as His threatenings will certainly be fulfilled. The poet has experienced this. He knows that God’s Word can be trusted, for it is the Word of Him who cannot lie.

Therefore, that Word is a lamp to the pilgrims’ feet and a light unto their path. They say with the poet, “Remember the Word unto Thy servant, upon which Thou hast caused me to hope.” Do you already know the power of that Word in your life? Has it become a power of God unto salvation? Is that Word your hope, your meat and drink, your comfort in tribulation?

May this sure Word of God be experienced as the immovable, unchangeable, and infallible ground of hope for the church in a fast-changing, uncertain, and dangerous world. This Word gives strength, courage, light, and comfort to the poor, tried pilgrim on the way through the desert in which the Lord leads him.

— Rev. C. Vogelaar

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