God's Faithfulness Shall Never Be Undone

Translation of the Dutch "God is getrouw, zijn plannen fallen niet."

ER WIRD ES TUN, DER FROMME TREUE GOTT – Hendrik Pierson by George vP

The Seven Words Christ Spoke while on the Cross

The Seven Last Words of Jesus from the Cross: A Meditation on His Love

The final words spoken by Jesus as he hung on the cross are among the most powerful ever uttered. Each phrase is a window into his heart, revealing his mercy, mission, and immeasurable love for us. As we reflect on these words, may our hearts be stirred to deeper faith, deeper gratitude, and deeper surrender.

1. Word of Forgiveness

“Father, forgive them, for they know not what they do.” – Luke 23:34

At the height of his suffering, Jesus prays—not for himself, but for those who are crucifying him. What mercy! What patience!

They didn’t know what they were doing (see 1 Corinthians 2:8—"None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory."), but that ignorance did not make them innocent. Jesus wasn’t declaring them saved—salvation requires repentance, faith, and new birth. But he was interceding, asking for a delay in judgment, pleading for time for them to receive grace.

Here we glimpse the depths of God’s patience and the breadth of his mercy. This is the God who calls you to believe. This is the Saviour sent to rescue. Do you know this forgiveness?

2. Word of Salvation

“Truly, I say to you, today you will be with Me in paradise.” – Luke 23:43

Two criminals hung beside Jesus. Both broken. Both condemned. But one turned to him in desperate, genuine faith: “Remember me.” And in that moment, grace was poured out.

No time for good works. No religious résumé. Just trust in Jesus. And that was enough.

Salvation is immediate. It is personal. It is by grace alone.

Have you come to Jesus like that thief—honest, humble, and trusting?

3. Word of Compassion

“Woman, behold your son... Behold your mother.” – John 19:26–27

Even in His agony, Jesus looks outward. He sees his mother. He sees John. He brings them together in a new bond—a new family.

The cross does not isolate us; it draws us into community. The Church is born at the foot of the cross, through compassion and connection.

This is the kind of love Christ has for his people. A love that sees. A love that acts. A love that creates family.

Who is God calling you to care for—even in the midst of your own struggle?

4. Word of Anguish

“My God, My God, why have You forsaken Me?” – Matthew 27:46; Mark 15:34

This is the most haunting cry in Scripture. Jesus, the Son, experiences abandonment as he bears the full weight of sin.

He quotes Psalm 22—a psalm that begins in desolation but ends in trust. Even in the darkness, Jesus is praying.

If you’ve ever felt forsaken, know this: Jesus has been there. And because he was forsaken, we never truly are.

Do you bring your pain to him? He understands.

5. Word of Suffering

“I thirst.” – John 19:28

Such a simple phrase, but so full of meaning. Jesus, the Creator of water, is parched. The One who said, “If anyone thirsts, let him come to me,” now tastes the dryness of death.

He feels the full weight of human pain. He doesn’t just understand suffering—He lived it.

What do you thirst for in life? Jesus meets us in that place. He shares in our pain and offers us the water of life.

6. Word of Victory

“It is finished.” – John 19:30

This is not a cry of defeat, but of triumph. The mission is complete. The debt is paid. Nothing more needs to be added.

Redemption has been accomplished—fully, finally, forever.

Are you still trying to earn what has already been given? Rest in the finished work of Christ. You are free.

7. Word of Trust

“Father, into Your hands I commit My spirit.” – Luke 23:46

Jesus dies not in fear, but in faith. He surrenders to the Father with complete trust.

This is the final act of love—the Son entrusting himself into the hands of God.

It is also an invitation. Will you trust God like this? Even in uncertainty, even in suffering, your life is safest in his hands.

Final Thought:

These seven words are not just moments in a story—they are invitations to enter into the life Jesus offers. Mercy. Grace. Love. Pain. Victory. Surrender.

They speak to every part of our journey. May they draw you nearer to the cross—and to the Saviour who died there for you.

**Based on a lesson for the Karen Zoom class the day before Good Friday.

Solid Rock, my safe Retreat

Solid Rock, my Safe Retreat SATB GA arr by George vP

The Tenth Commandment

 You Shall Not Covet Your Neighbour's Possessions: A Lesson on Contentment

Coveting is a concept that appears throughout Scripture, most notably in the Tenth Commandment: "You shall not covet your neighbour’s house. You shall not covet your neighbour’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbour" (Exodus 20:17). But what does it really mean to covet, and why is it so significant? Let’s explore this timeless lesson and discover what it teaches us about contentment.

What Does It Mean to Covet?

To covet means to have an intense desire for something that belongs to someone else. It goes beyond admiration or healthy ambition—it involves a sense of longing that can lead to resentment, envy, and unhealthy actions. Unlike simply wanting something, coveting is rooted in discontentment and a lack of trust in God’s provision.

Coveting Began in the Garden of Eden

The first instance of coveting occurred in the Garden of Eden. Adam and Eve, though living in paradise with everything they needed, were tempted by the forbidden fruit because they desired what they could not have (Genesis 3). Their choice to covet and take what God had forbidden led to the fall of humanity, illustrating the destructive power of unchecked desires.

Famous Coveters in the Bible

The Bible provides several examples of individuals who succumbed to covetous desires, each facing severe consequences:

• Gehazi (2 Kings 5:20-27): Elisha’s servant, Gehazi, coveted the wealth offered to his master by Naaman. His dishonesty and greed resulted in him being struck with leprosy.

• The Rich Fool (Luke 12:15-21): Jesus told the parable of a wealthy man who hoarded his possessions, believing they would secure his future. God called him a fool, as his life ended suddenly, and his wealth became meaningless.

• Felix (Acts 24:26): The Roman governor Felix hoped for a bribe from Paul, allowing his covetous desires to cloud his judgment and delay justice.

• Demas (2 Timothy 4:10): Paul’s companion Demas abandoned his ministry because he loved the world, illustrating how coveting worldly pleasures can lead to spiritual downfall.

Are All Desires Wrong?

Not all desires are sinful. It is natural to wish for a better life, good relationships, or personal achievements. However, the difference lies in the heart’s motivation. When desires lead to envy, greed, or discontentment, they become harmful. Scripture encourages us to pursue godly desires—those that align with God’s will and bring glory to Him.

The Tenth Commandment in Today’s World

The Tenth Commandment remains relevant in modern society, where consumer culture constantly tempts us to covet what others have. Consider these examples:

• Commercials and Advertising: Marketing often creates a sense of dissatisfaction, convincing us that we need the latest products to be happy.

• Lotteries and Gambling: The allure of quick wealth can lead to coveting money, fostering greed and poor financial choices.

• TV Game Shows: The desire to win prizes can stir envy and an unhealthy focus on material gain.

The Apostle Paul's Teachings on Contentment

The Apostle Paul offers practical wisdom for overcoming covetousness by cultivating contentment:

• 1 Timothy 6:6-10: Paul reminds us that "godliness with contentment is great gain" and warns that the love of money is a root of all kinds of evil. True wealth lies in being satisfied with what we have.

• Philippians 4:11-13: Paul shares his personal experience, stating that he has learned to be content in any situation, whether in abundance or need. His strength comes from Christ, who empowers him to face all circumstances.

Conclusion

The Tenth Commandment challenges us to examine our hearts and find contentment in God’s provision. By resisting the urge to covet and focusing on what truly matters, we can experience greater peace, joy, and spiritual fulfilment. Let us follow Paul’s example and learn to say with confidence, "I have learned the secret of being content in any and every situation" (Philippians 4:12).

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Based on a lesson given to our Karen Zoom class

Days of Commemoration

DAYS OF COMMEMORATION

(Written in 1994)

Introduction

Do you go to church on Christmas Day, Good Friday, New Year's Eve? Does your congregation hold a worship service on Ascension Day, Thanksgiving Day? Why? Why not? Should we add more of these "special services"? Are they good? Are they important?

In article 53 of the Church Order of the Canadian Reformed Churches adopted by General Synod, 1983, we have agreed that we shall commemorate the birth, death, resurrection, and ascension of the Lord Jesus Christ, as well as His outpouring of the Holy Spirit; however, how each local church does commemorate these is left in the freedom of the local church.

History of Days of Commemoration

The question of church festivals and special days of commemoration has quite a history. In the very early church there was only one special day—the Lord's day. The first day of the week was the special day. In Acts 20:7 we read about the church in Troas gathering together to celebrate the Lord's supper and to listen to the preaching of the apostle Paul. In 1 Cor. 16:2 Paul told the church in Corinth to gather alms for the poor on the first day of the week. By the time John received the Revelation, this day had come to be known as "the Lord's day" (Rev. 1:10). This was the day of Christ's victory. On it the church celebrated the resurrection of Christ.

Easter

However, quite early already, in the latter part of the second century, the church began paying special attention to the resurrection of Christ on one special day each year in addition to the weekly celebration. Easter is the oldest of the church festivals. Originally it was a single night celebration which recalled both the death and the resurrection of Christ. Communion was celebrated. Because of the association with new life, it was seen as the ideal occasion for baptisms of converts. 

As time went on a brief preparatory period was observed. This was lengthened to forty days. And so the season of Lent emerged. For forty days the church entered into a period of fasting and doing works of penitence. These forty days were meant as a reminder of the forty day fast of Christ in the wilderness.

After the fourth century, the fifty days after Easter came to be observed as well. These seven weeks were called Eastertide. The various redemptive-historical events were given special attention: the death of Christ; his resurrection; his ascension to heaven (forty days after Easter); and finally Pentecost on the fiftieth day.

From commemoration the church went to dramatization. Religious plays became very popular. The events leading up to the death and resurrection of Christ were dramatized. There were religious plays about the raising of Lazarus, the anointing of the feet of Jesus with expensive ointment by Mary, the royal entry of Christ on Palm Sunday, the footwashing, and the passion of Christ. All of these were acted out. These ninety days of Lent and Eastertide formed the centre of the church year.

Over the centuries, many popular customs were added reflecting pagan spring folklore and superstition. For example, the egg and the rabbit were added to Easter. The egg and the rabbit are symbols of fertility. In fact, the term "Easter" probably comes from the Anglo-Saxon "Eostre," the name of the goddess of spring and fertility.

Christmas

The other great church festival was Christmas. The earliest evidence of the birth of Christ being celebrated as a special festival is from the year 336. The feast of Christmas was developed by the church to combat a pagan feast honouring the Roman Sun god which was celebrated yearly on December 25. The Roman festival included the exchange of gifts, drunkenness, gorging on food, dancing, gambling, and orgiastic partying. The church thought it might be good to celebrate the birth of Christ, the Sun of Righteousness, on December 25th to counteract the pagan festival honouring the Roman Sun god.

The church has not been very successful. Much of the Roman excess still lives on in our day in our culture. North Americans eat and drink to great excess around Christmas. And they spend an ungodly amount of money on material things.

As well, we have picked up some more baggage and included it in our Christmas celebrations. From medieval Germany we have inherited the winter festival called Yuletide. Yuletide emphasized light. Hence we have the lighting of the Yule log, the decoration of evergreen trees, and Christmas lights.

The church has not been successful in counteracting the world by celebrating Christmas. Today the church celebrates the birth of Christ at Christmas and participates with the world in its lavish excess. And the church and the world do it all under the name of Christ. Even the world calls it Christ-mas. A typical Christmas display can consist of a manger scene, some wise men on camels, Frosty the Snowman, Santa Claus, and a Christmas tree with presents. 

By the beginning of the Medieval period, around the year 500, Easter and Christmas had been established as the two great Church festivals. Then the period of Advent was added—the four weeks before Christmas. The Christmas cycle and the Easter cycle defined the church year. 

Feasts of the saints

During the next 500 years other holy days were added which fell here and there throughout the year. These were mainly days commemorating the death of martyrs (called their "birthdays"). The church ended up with 120 feasts of martyrs. A whole series of feasts celebrating various aspects of the life of the Virgin Mary developed.

Celebrating the birth, death and resurrection of Christ as well as observing various other holy days associated with the deaths of martyrs and the life of the Virgin Mary became almost a full time preoccupation. The church had placed a terrible burden upon the shoulders of God's people. The pious were kept busy worshipping. The impious, however, abused these days by idling about, drinking, carousing, and indulging in immoral behaviour.

Reformation

The Reformers cut through all of this. They abolished—or at least they tried to abolish—the many feasts and festivals. They put forward three grounds:

1. The apostles wrote against the observing of all sorts of special days—Gal. 4:10.

2. Sunday, the Lord's day, is the church's special day. It is the one God-given day upon which we worship the Lord.

3. Having so many holidays led the people into idleness, and the idle man is the devil's cushion.

As Richard Baxter said: "Idleness is the hot-bed of temptation, the cradle of disease, the waster of time.... Idleness is the devil's home for temptation and for unprofitable, distracting musings."

The Reformers wanted to abolish totally all the special days. The acts of the early synods reflect this. However, the governments did not allow this. The civil authorities insisted that certain holidays be kept in order to please the citizens. The people wanted holidays. They loved their free days. The church, in order to keep the people from passing the days in complete laziness and worldliness, grudgingly decided to organize worship services. The church did this by way of concession. The church resigned itself to having special worship services beside the Lord's day in order to counteract idleness and immorality.

The Church Order of Dort

In the early 1600's, in Holland, the following days were declared public holidays: Christmas, Easter, Pentecost, plus the day after these feast days, Ascension day and New Year's day. At the Synod of Dort, 1618-19, the synod which produced the Church Order of Dort, the Dutch churches agreed that these days would be observed in the churches. An article was placed in the Church Order stating as much; however, this was, again, by way of concession and resignation. These were civil holidays. The church thought it would be good to call the people to worship as an antidote to worldliness.

The churches of the Secession, 1834, tried to return to the simplicity of worshipping on the Lord's day only. They said that ideally the church would have no "special days" except Sunday. But even their first Synod, Amsterdam, 1836, while affirming the freedom with which Christ has set us free regarding the observance of special days, said that since these days are public holidays, it would be good for the congregation to come together to be edified by the Word of God. The Secession churches adopted a Church Order in 1837 in which they said: 

... since the observance of the feast days is not prescribed in God's Word, no one shall ever be burdened with the need to observe them; much less shall they be put on a level with the day of rest. However, where no work is being done on those days it shall be tried as much as possible to pass them in an edifying manner.

The article in the Church Order about the commemoration of festival days varied from generation to generation. In article 67 of the Church Order appended to the Acts of our 1968 General Synod you will read the following:

The Churches shall observe, in addition to the Sunday, also Christmas, Easter, and Pentecost. The observance of second feast-days and of Ascension Day is left in the freedom of the Churches.

In article 53 of our present Church Order, entitled "Days of Commemoration," we have agreed upon the following: 

Each year the churches shall, in the manner decided upon by the consistory, commemorate the birth, death, resurrection, and ascension of the Lord Jesus Christ, as well as His outpouring of the Holy Spirit.

As churches, we have, by way of this article of the CO, agreed to commemorate the various redemptive historical facts of salvation. By common consent we have said that we will remember the special moments in the work our Lord Jesus Christ did for our salvation; however, we have left each other free in the matter of how this should be done. The churches shall do so "... in the manner decided upon by the consistory." We have left how this shall be done in the freedom of each local church.

If a church decided that it would have no week day services whatsoever, neither on Christmas Day nor Good Friday, and that it would gather for worship only on the Lord's day because that is the only day that God has commanded us to observe, no one could say anything. If that church decided that it would pay special attention to the great redemptive-historical moments of the life and work of Christ when it came to them on Sunday afternoons by way of the Heidelberg Catechism, that would be well and good.

It is rather typical in our churches to have services on Christmas Day, Good Friday and New Year's Eve or Day. What is the rationale? There is a certain arbitrariness involved.

The Reformers took a wise course in this matter. We should follow them. They considered it to be wise to call the congregation together for worship on public holidays in order to deter idleness and worldliness. If we use this as a criterion, we can begin to make some responsible decisions as to what might be appropriate.

Christmas is a public holiday. The season is characterized by much excess, drinking, and worldliness. It is good to spend part of Christmas day being edified by the Word of God so that we do not lose sight of what we, as Christians, want to remember at Christmas—the birth of Christ. We so easily bury Christ underneath the tinsel. The Christmas lights quickly outshine the Light of the world. 

Good Friday is also a statutory holiday. Realizing that there is some subjectivity involved, it seems appropriate to gather for worship on this day to remember the crucifixion of our Lord. We remember the day which stands in the center of history, this day upon which Christ canceled the bond which stood against us with its legal demands by nailing it to the cross, the day upon which he disarmed the principalities and powers and made a public example of them, triumphing over them. 

Our Church Order says nothing about New Year's eve. In the world, New Year's eve is characterized by drinking and carousing until the wee hours of the morning. It's good for God's people to be admonished and edified by the Word in order to keep a good perspective on things as they live and strive to obey God in the midst of a world gone mad. As well, it is good to meditate upon the movement of time, the fleeting nature of life with a view to the coming of Christ. Usually we think about that on New Year's eve. It is good to do so.

In Canada, Ascension Day is not a public holiday. The tradition of congregations gathering together on days of commemoration that are also statutory holidays does not apply. 

Lately, some have been pleading for Thanksgiving Day services. Why should we not have a special service on Thanksgiving Day? The holiday originated in 1621 with the Pilgrim Fathers after their first successful harvest. Shortly after Confederation the second Monday of October was declared a holiday in Canada. It was called "Thanksgiving Day." The holiday has religious roots. Its purpose is to express thanks to God for material blessings.

However, the question should be asked whether it would be a good move to have a special service on that day? Thanksgiving Day has to do with the fourth petition: "Give us this day our daily bread." Why single out this one petition and have a special service centred around that theme? Why should we elevate the concern about daily bread? Are we more concerned about our daily bread than about hallowing the holy Name of God? Is our daily bread more important than the coming of God's kingdom, doing the will of God, the forgiveness of our sins and the forgiving of the sins of others? Why single out the fourth petition of the Lord's Prayer?

The question of daily bread, of labour, of seeding and harvesting, is a family matter. It would be best to treat it as a family matter. We can have a beautiful and meaningful hour of worship as we celebrate the generosity of God at our supper table on Thanksgiving Day as we enjoy the fruits of the field.

Of course the church has something to say about daily bread. That can easily be remembered on the Sunday before Thanksgiving Day. And it is remembered when our ministers preach on Lord's Days 9, 10, and 50 of the Heidelberg Catechism.

Conclusion

We would do well to keep our "special" services to a minimum. There is only one God-given special day—the Lord's day. The German and the Latin of Lord's Day 38 of our catechism call Sunday the feast day. Yes, the Lord's day is our festival day. Let us not exalt the days of commemoration, let alone days which do not celebrate redemptive-historical moments—such as Thanksgiving Day—over the Lord's day, the one and only true Christian festival. We would do well to remember that the days of commemoration and the other statutory holidays are human inventions. Let not the human invention push aside the glory of the Lord's day.

History shows that when the church is in decline, there is an increase in special services. Is the church trying to compensate for a lack of true obedient service and worship of God by adding extra worship services? Is it trying to hide its disobedience under a veneer of religiosity? This was the case in the middle ages. And it is very interesting to note that after the Liberation in Holland in the 1940's, the synodical churches (the GKN churches that remained bound to the synod) prescribed in their new Church Order the observation of Good Friday, Ascension day, New Year's Eve, New Year's Day, Prayer Day for Labour in Spring and Thanksgiving Day in the Fall.

Let us keep in view that there is only one holy day—the Lord's day. Let's keep the Lord's day, Sunday, as the special day. That is the day upon which Christ calls his people together to worship him. Let's not undermine the beauty of this special day which we can observe every week. Every first day of the week we may celebrate the resurrection of Christ and his victory over the devil, sin and death. Every Sunday we confess that we are safely in Father's hands. Every Lord's day we gather in His presence to worship Him, and to sing to Him our praise and adoration. It's enough.