He Never Left the Room

Where is Jesus now? The ascension seems to put him at a distance, but Revelation answers by showing where he walks: in the midst of the lampstands, among his churches.

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Jesus’s ascension creates a problem the New Testament doesn’t hide. A cloud took him out of his disciples’ sight (Acts 1:9). He “sat down at the right hand of the Majesty on high” (Heb. 1:3). The ancient creeds say the same: he “ascended into heaven, and sits on the right hand of the Father” (Nicene Creed).

This raises an obvious question: if Jesus is there, where does that leave us here?

The New Testament answers mostly by assertion. Jesus said, “I am with you always, to the end of the age” (Matt. 28:20). “I will not leave you as orphans” (John 14:18). True and comforting promises, but they can feel abstract to hurting souls.

The book of Revelation does something else. It doesn’t assert the presence of Christ. It shows you where he’s walking.

In the Midst

John turns toward the voice speaking to him and sees seven golden lampstands, “and in the midst of the lampstands one like a son of man” (1:12–13). Eighteen verses later the image is decoded: the seven lampstands are the seven churches (1:20).

So, the living Jesus is located in the middle of his congregations.

Watch what John does with the same phrase. In chapter 5 he’s looking into the throne room of God itself, and sees in the midst of the throne a Lamb standing as though slain (5:6). The identical construction, en mesō (ἐν μέσῳ). Christ is in the midst of the throne and in the midst of the lampstands. Revelation feels no tension between the two.

That’s the answer to the ascension question, given to us in a picture rather than a proposition. Jesus didn’t go away and leave just a faint memory behind.

The Presence That Knows Particulars

In chapters 2 and 3, Christ says seven times “I know.” What he knows isn’t generic. He knows particulars like Smyrna’s bank balance: “your tribulation and your poverty, but you are rich” (2:9). He knows Pergamum’s address: “where you dwell, where Satan’s throne is (2:13). He knows that Thyatira’s latter works exceed the first (2:19). He knows Sardis has a reputation for being alive but is really dead (3:1). He knows what Laodicea says about itself, and what’s actually true (3:17).

That isn’t surveillance like an orbiting satellite. These are words of someone who’s been in the room for years.

And to the smallest church on the list, he says touchingly, “I know that you have but little power” (3:8). Small isn’t invisible. A congregation can be beneath the notice of its own city while it’s not beneath Jesus’s.

He Can Be Among You and Not With You

These seven letters end where the opening vision doesn’t prepare you for.

To Ephesus, Jesus threatens, “I will come to you and remove your lampstand from its place” (2:5). The presence isn’t a fixed piece of furniture. It can be withdrawn.

And to Laodicea, Jesus woos, “Behold, I stand at the door and knock” (3:20). Revelation opened with Christ in the midst of the lampstands, and his letters end with him outside one of them, locked out of his own church, so to speak. Yet, note his long-suffering, still knocking, still offering himself.

A congregation can have Jesus among them and not with them. It can be lampstand and lose its light.

What This Means During an Ordinary Week

The Heidelberg Catechism asks a question directly, then answers it with the whole truth:

But isn’t Christ with us until the end of the world as he promised us?

Christ is true man and true God. In his human nature Christ is not now on earth; but in his divinity, majesty, grace, and Spirit he is never absent from us. (Q&A 47; URCNA Synod 2016 revision)

Revelation is that answer in picture form. Jesus isn’t here the way your neighbor is. He’s here the way the light is in the lampstand.

The Presence of Christ

“He is here the way the light is in the lampstand.”

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So, next Lord’s Day, when the congregation is smaller than you’d like and the singing is so thin you wonder whether any of it registers anywhere, know that Jesus hears because he’s present in the midst.

And he’s still knocking on the doors of churches that have stopped noticing.

Revelation: Jesus Wins

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© 2026 Daniel R. Hyde. Permission is granted to reprint this article in full, unaltered, for non-commercial use, provided the attribution below is included and links to the original. For excerpts, translations, or commercial use, see Permissions.

To attribute: Daniel R. Hyde, "He Never Left the Room," https://www.danielrhyde.com/articles/where-is-jesus-now-presence-of-christ-revelation. Used by permission.

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Unless otherwise indicated, Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway, a publishing ministry of Good News Publishers. ESV Text Edition: 2025. The ESV text may not be quoted in any publication made available to the public by a Creative Commons license. The ESV may not be translated in whole or in part into any other language. Used by permission. All rights reserved.

William Ames’s Exhortation to Students of Theology

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William Ames (1576–1633), the English Puritan theologian exiled to the Netherlands, delivered An Exhortation to the Students of Theology at the University of Franeker on August 22, 1623. Convinced that theology is "the doctrine or teaching of living to God," he urged future pastors to know the true end of theology, the high calling of the ministry, and the practical skills it requires. He closed by prescribing five exercises: disputation, sermon rehearsal, prayer, meditation, and mutual exhortation.

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“The saying is trustworthy: If anyone aspires to the office of ἐπισκοπή (bishop, KJV; overseer, CSB, ESV, NASB, NIV) he desires a noble task” (1 Tim. 3:1). My exhortation to theology students is to emblazon this passage on your mind and heart.

Yet aspiration doesn’t equal ordination. Entering the gospel ministry requires more. Godly aspiration must result in cultivation of learning and sanctification. This is why John Calvin asked, “what are the theological schools if not nurseries for pastors?”[1]

As sometimes professor at theological seminaries and pastor of these students, how should we cultivate this aspiration to enter the ministry? What should we do to nurse these infants so they mature in knowledge and godliness?

I think it’s always helpful to go back in time first. Afterwards we can move forward. The wisdom of Reformed Catholic forefathers like William Ames is instructive today.

Who Was William Ames?

“The learned doctor” William Ames was an Englishman exiled to the Netherlands. Subsequently he spent the final decades of his life and ministry (1610–33) there due to Puritan sensibilities over liturgy.[2] 

Because of the close relation of England and the Netherlands in the late 16th–early 17th centuries, he had some difficulty entering his calling to teach at the University of Franeker. If you know much about the people of the province of Friesland, you’ll appreciate their independence (perhaps, stubbornness). The Frieslanders installed their chosen man despite English objections on May 23, 1622, at the small but “gracious academy of Friesland.”

On August 22, 1623, he gave a lecture entitled, Paraenesis ad studiosos theologiae, “An Exhortation to the Students of Theology.”[3]

The Nature of Theology: Living to God

Ames began with a definition of the nature of theology. This is how he began his 1623 Marrow of Theology (Medulla Theologiae) as well. In his Marrow, Ames famously began: Theologia est doctrina Deo vivendi—“Theology is the doctrine or teaching of living to God.”[4] Theology was intimately linked with piety according to Ames. Truth was always in accord with godliness (Titus 1:1).

In his Exhortation, Ames exhorted the University to “call theology away from questions and controversies, obscure, confused, and not very essential.” On the contrary, professors should “introduce it to life and practice so that students would begin to think seriously of conscience and its concerns.”

Theology Must Lead to Piety

What was he saying? This was a warning against studying theology for theology’s sake. Such conviction no doubt reflected his relationship to his Franeker colleague, Johannes Maccovius (1588–1644). Ames saw Maccovius's theological precision as having no connection to piety.[5] Ames even signed a petition against Maccovius on June 22, 1626: “In short, his entire life is nothing else but continued impiety.”[6] The list of impieties included drunkenness with his students, fighting, and slander. Ames’s exhortation to theology students was this: the nature of theology leads to piety.

Nearly three centuries later, B. B. Warfield pressed the same point on the students of Princeton Theological Seminary: "Why should you turn from God when you turn to your books, or feel that you must turn from your books in order to turn to God?"[7]

Know the End of Theology

His Exhortation continued with a list of three basic concerns.

First, theology students lacked understanding of “the proper end of theology.” Ames turned to Paul’s exhortation that Timothy be aware of his teaching. Why? The “end” or purpose of doctrine was salvation: “you will save both yourself and your hearers” (1 Tim. 4:16). For Ames, this meant students needed to be devoted to the glory of God and the edification of the church. Theology has practical results. This is true not only in the theologian but also in the church. We need to recapture this today.

Ames explained contrary ideas for the proper end of theology. He felt it necessary to give this exhortation to theology students because some wanted entrance for wrong motives. For example, financial gain or as if entering any other business vocation. God help us who are already ministers from having this attitude in ourselves. Some of us are privileged to be involved in training for the ministry. We need to constantly purge this attitude from those we’re shepherding while in seminary. Ames explained they were “useless weights to the church.” Nevertheless, “the greater marvel is the grace and providence of God, by which it has come about that up till now the church has lived on, although burdened to an unhappy degree by men of this hireling kind.”

Cultivate a Godly Conscience

Ames’s concern for the proper end of theology caused cultivation of a Christian conscience:

The mirror in which the image of eternal truth is reflected must be pure and clean. As far as possible there ought to be no stains of vice or flaws of selfishness in that heart in which the divine wisdom is to tabernacle.

It’s vital for those preparing for the ministry to cultivate a godly conscience. Ames likened the conscience to a mirror, upon which God reflected his truth. Like a smudged mirror, the conscience that’s unclean won’t reflect as clearly the truth of God’s Word. Here’s my exhortation to you theology students. Be concerned with cleansing your minds as much as cramming them with truth. The two go together. Wipe greed and envy, arrogance and pride, anger and contentiousness from your conscience. I speak as a former seminary student. I remember those days well.

Know the High Calling of the Ministry

Ames’s second concern was impressing upon his students their need to know the high calling of the sacred ministry. “What can be thought more important or useful than the profession of the ministry?” Why was the ministry such a high calling in contrast to other callings and vocations?

Here one does not treat of lands and estates and similar earthly matters, as in civil law, but of the supremest good and the highest heaven, not of temporal bodily health, as in medicine, but of salvation and eternal life. Not here, as elsewhere, do they enquire into the sentiments, orders, decisions, and rulings of men, but into the eternal wisdom of God and His perfect will.

The Ministry Is a Good Work

The ministry is καλὸν ἔργον, a “good work” (1 Tim. 3:1). It’s “good” because it treats the supreme good and highest heaven. The ministry treats of eternal life, not earthly. Pastoral ministry treats of God’s wisdom, not men's wisdom. Therefore, no calling is greater or higher. Do you know this, seminary student?

Know the Skills Necessary for the Ministry

Ames’s third concern was an exhortation that theology students need to know the ministry concerned not only doctrine, but practice. Theology students need to know all the skills necessary for ministry. For example, Ames illustrated from ancient physicians. They divided their discipline into the three areas of doctrine (dogma), method (methodon), and practice (empeirian). The ministry is a craft. Certain skills need to be understood to practice the craft.

Why was this important for Ames? Even “our ministers” needed correct understanding of the ministry. For example, some “think [they’re] quite prepared for all the parts of their office if they know only the doctrines.” This concern is present today. Ministers need to study the Scriptures for the doctrines derived from it. At the same time, we need to show how they lead to the practice of godliness. For example, imagine a young man in your congregation who likes to read Calvin’s Institutes. Maybe that was you. Let’s say this man eagerly attends theological conferences. Perhaps he can cite the Westminster Confession or Heidelberg Catechism verbatim in a crowd. What does this mean? He's not necessarily called to the sacred ministry.

Godliness Before Giftedness

As pastors of students, we need to take this to heart. We know we live in days of doctrinal ignorance. Because of this there’s a need to plant more churches that actually teach the Word. The temptation is to grab hold of anyone who seems outwardly different than the masses. However, the apostle’s list of qualities for the office of minister (bishop/overseer) only includes one doctrinal quality: “able to teach” (1 Tim. 3:2). Have you noticed the rest of the list is moral? He needs to know the Word. Yet Paul’s focus is godliness in the aspirant himself. His focus is on his godliness in relation to his family. How he deals with his spiritual brothers and sisters and the world has Paul's concern (1 Tim. 3:1–7).

Ames’s Five Theological Exercises

Ames concluded his Exhortation to students of theology that they exercise their gifts. They were to do this in “theological exercises.” Ames structured the Exhortation in a twofold way. In his opening and three concerns he explained the doctrines students needed to know. Now in his conclusion he showed how these doctrines applied. This was a classic Puritan way of doing theology with doctrine and use.[8]

What are “theological exercises”? These were the students’ putting into practice what they learned. Ames exhorted his students to engage in five exercises:

1. Disputations or formal theological debate. This ancient pedagogical method ensured a student would understand all sides of an argument. This resulted in clear articulation of Scripture’s meaning.

2. Rehearsal of sermons. Ames said this would ensure that hearers would benefit from preaching.

3. Prayer. A Puritan like Ames meant prayers not “based on childish forms, but on the innermost perception of the heart.”

4. Holy meditation. This meant taking time to think about, mull over, and hide in their hearts what they learned.

5. Exhort, admonish, and console their fellow students as brothers. Doing this put into practice what one day they'd preach.

In summary, aspiring to enter the holy ministry of Jesus Christ is a good, noble, and blessed work. This is why forefathers like William Ames spoke with great passion and exhortation to theology students. We need to take up the passion and concerns of his Exhortation. Theology students, their professors, and those who pastor need William Ames.

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Originally published at Meet the Puritans, June 2016; revised 2026.

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Notes

[1] John Calvin, The Second Epistle of Paul the Apostle to the Corinthians and the Epistles to Timothy, Titus and Philemon, trans. T. A. Smail, Calvin’s New Testament Commentaries (Eerdmans, 1964), 10:222.↩

[2] For biography on Ames see Keith L. Sprunger, The Learned Doctor William Ames: Dutch Backgrounds of English and American Puritanism (University of Illinois Press, 1972). For the theology of Ames see William Ames, The Marrow of Theology, trans. John Dykstra Eusden (1968, repr., Baker Books, 1997) and William Ames, A Sketch of the Christian’s Catechism, trans. Todd M. Rester, Classic Reformed Theology (Reformation Heritage Books, 2008).↩

[3] “An Exhortation to the Students of Theology,” trans. Douglas Horton (1958).↩

[4] Ames, The Marrow of Theology, 77. On the practical nature of theology in Reformed thought see 47–51.↩

[5] On Ames’s days at Franeker in relation to Maccovius, see Sprunger, The Learned Doctor, 71–95. For an introduction to Maccovius’s theological thought, see Martin I. Klauber, “The Use of Philosophy in the Theology of Johannes Maccovius (1578-1644).” Calvin Theological Journal 30:2 (November 1995): 376–91; Willem J. Van Asselt, “The Theologian’s Tool Kit: Johannes Maccovius (1588–1644) and the Development of Reformed Theological Distinctions.” Westminster Theological Journal 68:1 (Spring 2006): 23–40.↩

[6] Sprunger, The Learned Doctor, 87–88.↩

[7] B. B. Warfield, The Religious Life of Theological Students (P&R, 1983), 2. This was an address delivered at Princeton Theological Seminary on October 4, 1911.↩

[8] For more on the use of this twofold approach see Keith L. Sprunger, “Ames, Ramus, and the Method of Puritan Theology.” Harvard Theological Review 59:2 (April 1966): 133–51.↩

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© 2026 Daniel R. Hyde. Permission is granted to reprint this article in full, unaltered, for non-commercial use, provided the attribution below is included and links to the original. For excerpts, translations, or commercial use, see Permissions.

To attribute: Daniel R. Hyde, "William Ames’s Exhortation to Students of Theology," https://www.danielrhyde.com/articles/william-ames-exhortation-to-students-of-theology. Used by permission.

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Revelation Is Not a Puzzle: 4 Keys to Interpretation

How should Christians read Revelation? Discover four biblical keys: Christ, its purpose, Old Testament imagery, and the call to hear and obey.

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Most people open Revelation looking for a solution. Jerome said Revelation “has as many mysteries as it has words…for in every one of its words manifold meanings lie hidden”[1]. So we approach it asking: Which empire is the beast? What does the mark of the beast 666 mean? Where is Armageddon? When do the trumpets sound? We don’t know why the voluminous commentator, John Calvin, avoided it. What we do know is that when he came to 2–3 John and Revelation, he moved to the Old Testament instead.[2] For others, whole publishing careers have been built on answering those questions, charts included.

The book does ask to be understood. Yet not in the way so many think. The seals, trumpets, and bowls are not a collection of coded predictions that we can confidently match, one by one, to individual events in a modern timeline. If each symbol pointed to one datable event, how would we identify which event among thousands? Thus, we’d get endless interpretations and no certainty, and the book would stay closed.

That’s why I say Revelation was not given like a mass of puzzle pieces to be solved. God did not give Revelation to be interpreted by us but to interpret the world for us. That one sentence changes what you’re doing when you open it. You’re not the detective. You’re the one being shown something.

So how do you read Revelation? Here are four keys: Read it as a book about Christ, to reveal, written in Old Testament signs, and to be heard and obeyed.

Reading Revelation

“God did not give Revelation to be interpreted by us but to interpret the world for us.”

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Who is Revelation About?

It’s “the revelation of Jesus Christ” (1:1). That means from him, about him.[3] Every year for Christmas we put out a puzzle on a table with all the pieces just dumped out. Anyone who walks by is free to dive in and start putting pieces together. Inevitably one of us will get lost in the thousand pieces. So, what do they do? Find the picture on the box top. Jesus is the picture on the box. He’s the One who brings the book’s many pieces into a focused image. Revelation is not a puzzle; it’s about a person. 

What Does Revelation Do for Us?

The Greek word apokalypsis means revelation or unveiling. God pulls back the curtain, not so that we can satisfy our curiosity about the future, but so that we can see the world in the light of Jesus Christ.

Here’s the exciting thing: God did not give Revelation to be interpreted by us but to interpret the world for us.[4] As the very opening words say, “God gave” this “revelation of Jesus Christ” who “sent…his angel to his servant John” so that all “his servants”—that’s you—might see and know “the things that must soon take place” (1:1). When I became a Christian, I was given three books: the Bible and two of Hal Lindsey’s: The Late Great Planet Earth and The Rapture. I was told these were “the keys to understanding the Bible.” Over time, I’ve come to see that Revelation was not given to make us dependent on prophecy experts. It was given to reveal Jesus Christ and teach us how to understand the world in which we live.

How Do We Understand its Imagery?

Revelation was written to real churches in real trouble (1:4). But they didn’t need a prophecy chart to crack its code of “signs.” Interestingly, the verb the ESV translates as “he made it known” (sēmainō) is related to the word John uses of Jesus’ “signs” in his Gospel. If there is a cheat code for the things “signified” in Revelation, it’s the Old Testament. These ancient churches were to go back “to the law and to the testimony” (Isa. 8:20; KJV, NASB) to understand this revelation of their Lord and Savior.

For example, when John sees the gloriously resurrected and ascended Lord, with white hair “like white wool, like snow” (1:14), that’s directly from Daniel 7:9 and the vision of the Ancient of Days. Here’s the remarkable truth revealed by this imagery: Jesus, the Son of Man, shares the divine glory of the Ancient of Days. We’ve made Revelation difficult; Jesus is the key to cracking what’s become a code. I worked through this whole vision in the opening sermon of our series through Revelation. After all, it was these Jewish Scriptures of “Moses and all the Prophets” that the resurrected Jesus himself “interpreted” to two disillusioned and downtrodden disciples “the things concerning himself” (Luke 24:27). 

How Should We Respond to Revelation?

Blessed is the one who reads aloud (singular) the words of this prophecy, and blessed are those who hear (plural), and who keep (plural) what is written in it (1:3). Revelation was intended as a circular letter from the exiled apostle to the churches, so that they would be enlivened and encouraged to action. That’s you, wherever you gather with God’s people to hear and wherever you go back into the world to keep.

This means it’s not a book to gather around at prophecy conferences to satisfy our intellectual curiosities; it’s meant to be practical. It shapes the worship, endurance, and obedience of Christ’s people.

Conclusion

None of these keys makes Revelation simple. It’s still a strange book, full of imagery that resists quick summary. What they do change is what you’re looking for when you open it.

You’re not hunting for a hidden timeline. You’re being shown a person.

So, read Revelation with your Bible open to the Old Testament, not to a chart. Read it aloud, and read it with other Christians. Read it expecting to be given courage rather than information.

And when you get lost in the pieces—and you will—look at Christ on the box top. 

Daniel R. Hyde is preaching through Revelation at Oceanside United Reformed Church this fall. The series, Jesus Wins, runs through December 20; full manuscripts, audio, and video are posted as we go.

Revelation: Jesus Wins

• NextHe Never Left the Room

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Notes

[1] Jerome, Letter to Paulinus, AD 394.↩

[2] On the chronological history of Calvin's commentaries, see Wulfert de Greef, The Writings of John Calvin: An Introductory Guide, trans. Lyle D. Bierma (Baker Books, 1993), 93–109.↩

[3] William Hendriksen, More Than Conquerors: An Interpretation of the Book of Revelation (1940, 1967; Baker Book House, seventh printing, 1990), 43.↩

[4] Hendriksen reads this as the revelation Jesus gives. More Than Conquerors, 51. G. K. Beale sees both. The Book of Revelation, NIGTC (Eerdmans, 1999), 183.↩

[5] See David A. deSilva, Unholy Allegiances: Heeding Revelation's Warning (Hendrickson, 2013), 8.↩

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© 2026 Daniel R. Hyde. Permission is granted to reprint this article in full, unaltered, for non-commercial use, provided the attribution below is included and links to the original. For excerpts, translations, or commercial use, see Permissions.

To attribute: Daniel R. Hyde, "Revelation Is Not a Puzzle: 4 Keys to Interpretation," https://www.danielrhyde.com/articles/revelation-is-not-a-puzzle-4-keys-to-interpretation. Used by permission.

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Unless otherwise indicated, Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway, a publishing ministry of Good News Publishers. ESV Text Edition: 2025. The ESV text may not be quoted in any publication made available to the public by a Creative Commons license. The ESV may not be translated in whole or in part into any other language. Used by permission. All rights reserved.

The Kind of People God Uses

Daniel R. Hyde

Paul says the gospel is carried in "jars of clay" — cheap, breakable vessels. This exposition of 2 Corinthians 4:1–12 argues that the weakness of the messenger is not an obstacle to God's power but the deliberate display of it, and that this holds for every servant in a congregation, not only the preacher.

Read the PDF

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Originally delivered at an Oceanside United Reformed Church leadership training seminar, August 15, 2015.

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God saves sinners. That's the message of the Bible. Amen? This reality must never grow old and dull to us. It must lead us to vitality in the Christian life! God possesses aseity: He’s self-sufficient and self-satisfied as Father, Son, and Holy Spirit. Yet to think he deigns and delights to save sinners is a thought that should never be far from our minds and hearts! That the immortal God saves mortal human beings! The infinite God saves finite creatures! "For surely it is not angels that he helps, but he helps the offspring of Abraham" (Heb. 2:16). What a God! He deserves our praise.

There's a double reason for praise: in his wisdom and power the kind of people God uses are foolish men[1] using the method of preaching, to tell the message of a crucified Savior.

1. The man is weak. "God has exhibited us apostles as last of all, like men sentenced to death, because we have become a spectacle to the world, to angels, and to men" and that "we are fools for Christ's sake" (1 Cor. 4:9, 10). In contrast to the strong and honorable Corinthians Paul said "we are weak…held…in disrepute…we hunger and thirst, we are poorly dressed and buffeted and homeless, and we labor, working with our own hands" (1 Cor. 4:10–12). In the world the apostles were "reviled…persecuted…slandered" and were "like the scum of the world, the refuse of all things" (1 Cor. 4:13).

2. The method is weak: preaching. Enough said!

3. The message is weak: "For the word of the cross is folly to those who are perishing" (1 Cor. 1:18 cf. vv. 21, 23, 25). This message is in contrast to what Paul calls "the wisdom of the world" (v. 20 cf. v. 21). The wise scribes were full of this wisdom (v. 20). Wise "debater[s] of this age" were full of it (v. 20). Yet, "the world did not know God through wisdom" (v. 21). The message of Christ and his cross was weak when measured by the earthly standards of signs and wisdom. Hence, it was "a stumbling block to Jews and folly to Gentiles" (v. 23).

God in his wisdom and in his power set it up this way so that we would praise him for his wisdom and praise him for his power. I want to exhort you to praise your God for his saving sinners by the means of men.

I also want to turn your attention to 2 Corinthians 4:1–12 to investigate the kind of people God uses. Be encouraged whether you're an official servant in your congregation, thinking of serving, or thinking you're the last person to serve: God uses humans. He can use you! What follows is not to be a technical exegesis, but my attempt to encourage you with two points and then exhort you with two points to serve in some capacity or another in your local congregation.

Know That God Uses the Means of People

Let me first encourage you. The kind of people God uses are people. It flows better to say "the means of men" but the "men" can be specific to males or generic of all people. Unfortunately our English language doesn't have the range of German, where you can speak of mann, menschen, and Menschheit. So I'll use people. We read in 2 Corinthians 4:1: "Therefore, having this ministry by the mercy of God." "This ministry" is what was described in chapter 3. New Covenant ministry is described in such lofty terms. It's a ministry of the Spirit not merely of the letter (3:6). It gives life not death (3:6). There's more glory than even that on Moses' face (3:7–11). It's a ministry of righteousness not of condemnation; of liberty because it lifts the veil from the heart of the sinner. "Having this ministry" New Covenant ministers are greater than Moses!

How so? "By the mercy of God." This shows us that it's nothing God of necessity must do, but that he has chosen to do so in his compassion towards sinners. Heinrich Bullinger once wrote in his Second Helvetic Confession, "It is true that God can by His power, without any means, take unto Himself a church from among men, but He had rather deal with men by the ministry of men." (Ch. 18). It's by "mercy" that we have "this ministry." In the words of P.E. Hughes, "Paul is a minister, not a master; a bond-servant, not an ecclesiastical lord."[2]

As such a minister he could say, "For what we proclaim is not ourselves, but Jesus Christ as Lord" (v. 5). All give an "amen" to that. But note: he continues with this amazing statement: "with ourselves as your servants for Jesus' sake" (v. 5). The message of Christ comes through the means of a servant for Christ. It's the same for all who serve in any capacity: God uses you.

Know That God Uses Frail People

Let me encourage you with a second consideration: The kind of people God uses are frail people. "But we have this treasure in jars of clay" (v. 7). The "treasure" is "the light of the knowledge of the glory of God in the face of Christ" (v. 6). Notice how he speaks of the "gospel" (v. 3), which he goes on to define even further as "the light of the gospel of the glory of Christ, who is the image of God" (v. 4). Then he simply speaks "proclaim[ing]…not ourselves, but Jesus Christ as Lord" (v. 5). Then comes this amazing statement: "For God, who said, 'Let light shine out of darkness,' has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ" (v. 6).

Why Does Paul Call Us “Jars of Clay”?

Paul's opponents were those he sarcastically called ὑπερλίαν ἀποστόλων, the "super-apostles" (11:5; 12:11). They made fun of Paul's bodily appearance and speech (10:10 cf. 10:1; 11:6; 12:7). Like ancient rhetoricians, their bodies were imposing; so Paul says we are like earthen vases that are frail: "But we have this treasure in jars of clay" (v. 7). I think Paul is playing up our weakness because it magnifies the power and grace of God: "For when I am weak, then I am strong" (12:10).

What Are “Jars of Clay”?

The ancient historian, Plutarch (46–120), described the victory procession of Lucius Aemilius Paullus Macedonicus after he defeated the Macedonians at the Battle of Pydna in 168bc. He said, "After the waggons laden with armour there followed three thousand men carrying coined silver in seven hundred and fifty vessels, each of which contained three talents and was borne by four men."[3]

What's the point of this illustration? John Owen (1616–1683) said it like this: "The ministry whereby the word is conveyed unto us is but a 'vessel;' and ministers are but 'earthen vessels,'—frail, weak, brittle, and it may be sometimes defiled. But still, in and by them the word of God is a 'treasure,' a heavenly treasure, enriching our souls."[4] So this means that a pastor, an elder, or anyone who serves in some way in the church is a sinner? This means they make mistakes? Sounds like a good reason not to listen to them! Again, Owen:

God hath been pleased to ordain that the word should be dispensed unto us by weak, sinful men like ourselves; whence it unavoidably follows that they may, and probably sometimes will, mix some of their infirmities with their work. To except, therefore, against this disposition of things, is to except against the wisdom of God, and that especial order which he hath designed unto his own glory, 2 Cor. iv. 7.

He then used this great illustration:

In a pipe which conveys water into a house there may be such a flaw as will sometimes give an entrance unto some dust or earth to immix itself with the water; will you therefore reject the water itself, and say, that if you may not have it just as it riseth in the fountain you will not regard it, when you live far from the fountain itself, and can have no water but such as is conveyed in pipes liable to such flaws and defects? Your business is to separate the defilement and use the water, unless you intend to perish with thirst.[5]

Know That God Uses Godly People

Now let me exhort you to be the kind of servant God uses, exemplified in Paul. The kind of people God uses are godly people. Note how in contrast to the false apostles, Paul says, "But we have renounced disgraceful, underhanded ways. We refuse to practice cunning or to tamper with God's word, but by the open statement of the truth we would commend ourselves to everyone's conscience in the sight of God" (v. 2).

But here's where we come up against a common place in our Protestant tradition. "I thought it didn't matter how holy the minister was because the Word is powerful?" Paul says here that through him as a minister the "God who" once "said, 'Let light shine out of darkness,' has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ" (v. 6). In the first creation God created by his fiat, his creative word; but now in his work of re-creation in the lives of sinners that Word has been made flesh in Jesus Christ and is proclaimed by a man of flesh. Yet it's God who powerfully works:

Wherefore when this Word of God is now preached in the church by preachers lawfully called, we believe that the very Word of God is proclaimed, and received by the faithful; and that neither any other Word of God is to be invented nor is to be expected from heaven: and that now the Word itself which is preached is to be regarded, not the minister that preaches; for even if he be evil and a sinner, nevertheless the Word of God remains still true and good. (Second Helvetic Confession of Faith, ch. 1)

But this doesn't negate the necessity of holiness in a servant. Paul says his methods and motives in ministry are godly ones. He tells Timothy elsewhere to guard his doctrine and life because both are life giving to himself and his hearers (1 Tim. 4:16). In the oft-quoted words of Robert Murray McCheyne (1813–1843), "The greatest need of my people is my personal holiness." But you may not know that he also said it more forcefully like this:

Study universal holiness of life. Your whole usefulness depends on this, for your sermons last but an hour or two; your life preaches all the week. If Satan can only make a covetous minister a lover of praise, of pleasure, of good eating, he has ruined your ministry.

Get your texts from God—your thoughts, your words, from God. In great measure, according to the purity and perfections of the instrument, will be success. It is not great talents God blesses so much as great likeness to Jesus. A holy minister is an awful weapon in the hand of God. A word spoken by you when your conscience is clear, and your heart full of God's Spirit, is worth ten thousand words spoken in unbelief and sin.

Know That God Uses Sacrificial People

Let me give you a second exhortation: The kind of people God uses are sacrificial people. Back to that illustration of "treasure in jars of clay" (v. 7). I told a brother recently that in our terminology this means we are Dixie cups. We're made to be used, thrown away, and replaced! How so?

First, we sacrifice ourselves so that God is glorified: "to show that the surpassing power belongs to God and not to us" (v. 7). You don't exist for yourself as a Christian! You belong, body and soul, both in life and in death, to your faithful Savior Jesus Christ, in the memorable words of the Heidelberg Catechism (Q&A 1).

Second, we sacrifice ourselves so that others are benefited. Paul goes on to recount his life as an apostle: Eddie Bauer edition SUV with leather interior, private chauffeur, private body guard, front parking space at church…NO! He says, "We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed" (vv. 8–9). And then notice this: "always carrying in the body the death (νέκρωσιν; process of 'dying') of Jesus, so that the life of Jesus may also be manifested in our bodies. For we who live are always being given over to death for Jesus' sake, so that the life of Jesus also may be manifested in our mortal flesh. So death is at work in us, but life in you" (vv. 10–12).

What a God! Amen? What a God! The kind of people God uses in his wisdom and power are just like you.

Now go; serve!

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Notes

1. I am bound by ordination oath that the ministry of preaching is restricted to men. See my With Heart and Mouth: An Exposition of the Belgic Confession (Grandville: Reformed Fellowship, 2008), 409–410. ↩
2. Philip Edgcumbe Hughes, Paul’s Second Epistle to the Corinthians (NICNT), 131. ↩
3. Plutarch, Life of Aemilius (Loeb), 32. ↩
4. John Owen, An Exposition of the Epistle to the Hebrews, 4:557–58. ↩
5. Owen, Hebrews, 4:558. ↩

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Related writings:

• A Catechism on Pastoral Theology

• Anointing the Sick with Oil: A Missing Aspect of Pastoral Ministry in the Reformed Tradition

• “Continuing in Prayer,” in Faithful and Fruitful: Essays for Elders and Deacons, ed. William Boekestein and Steve Swets (Reformed Fellowship, 2019).

• Ministering After Miscarriages

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© 2026 Daniel R. Hyde. Permission is granted to reprint this article in full, unaltered, for non-commercial use, provided the attribution below is included and links to the original. For excerpts, translations, or commercial use, see Permissions.

To attribute: Daniel R. Hyde, "The Kind of People God Uses," https://www.danielrhyde.com/articles/the-kind-of-people-god-uses. Used by permission.

Good Liturgy Is the Best Instructor: How Your Church’s Order of Worship Teaches What Your Church Believes

Daniel R. Hyde

Every church has a liturgy, and every liturgy teaches. How does a Reformed order of worship catechize God's people from cradle to grave?

Read the PDF

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Repetition is the mother of skills. I learned this maxim the hard way. The summer before I and several of the best players in the South Bay of Los Angeles went off to college to play basketball, we prepared by gathering every morning at 6:00am in the Manhattan Beach Mormon Church gym to train. During the course of our training there was physical repetition as well as mental repetition. One of the things we had to learn, with mouth and body, was that “repetition is the mother of skills.” Our trainer would yell out in his deep, Samoan voice, “Repetition is the mother of…” We, not stopping our line drills, wall sits, or defensive slides were to respond in kind despite the agony: “Skills!” And so it went, day by day, week in and week out.

What was true on the court is true in the church: good liturgy is the best instructor.

Most of us understand that to become skillful in any aspect of life we must repeat something over and over again. As men, we are not born good husbands and good fathers; instead, it takes practice and learning—sometimes the hard way—over time. For example, a good husband repeatedly hugs and kisses his wife before they part in the morning, reunite in the early evening, and before they go to bed in the evening. Yet, this is not seen by marriage experts as boring, but rather a healthy practice. The monotony is healthy.

When it comes to our religion, though, we as Americanized Christians don’t want repetition. Most likely the main reason is that we’ve been told (ironically, over and over again!) that repetition is dead, spontaneity is good; forms of worship quench the Spirit, but laid back, contemporary services are Spirit–led. If we had ever stopped to think about those claims, we might never have fallen under their sway. But here we are, children of evangelical revivalism and pietism.

I am a Generation–X Christian who grew up in modern–day evangelicalism, but who has come to the historic Reformed, Protestant understanding of the Christian Faith. As such, I have come to the settled conviction that a formal, well–thought out liturgy is the best instructor we have in the Christian Faith.[1] Good liturgy transcends our particular feelings and thoughts. It leads us to experience the historic Faith as understood by all people, in all places.

Liturgy is our most capable teacher because week by week we are led into God’s presence to hear His Word and receive His grace through the sacraments as we hear the same words of Scripture over and over again from the mouth of the minister and recite and sing God’s Word with our own lips. 

In explaining why good liturgy is the best instructor, let me first define my terms. 

What is Liturgy?

When I say “liturgy,” I mean the order, acts, words, and ceremonies in public worship. Now before you react in saying, “Did you say ‘liturgy’, let me assure you that this is no four–letter word. Instead, our English word “liturgy” comes from an ancient Greek word, leitourgia, which can mean generally any kind of service, but specifically speaks of religious service. A liturgy, then, is simply what is done in a worship service. 

As I wrote in What to Expect in Reformed Worship, every church, uses a liturgy. It is not something only Roman Catholicism or dead, “traditional,” churches use, but something used in every worship service in the world. Whether or not a particular church has a more structured or loose service, or whether a “liturgy” is printed in the bulletin and followed or not, every church has a liturgy. All churches use a liturgy every time they worship. Even in the churches I grew up in, where we were told, “But we just wanna worship in the Spirit.” This, too, followed a predictable pattern, which the praise band had thought out ahead of time.

What is Catechism?

If liturgy is the best catechism instructor we have, what is “catechism”? When I say catechism I mean the method of instruction in which the teacher asks a question and the student responds with the answer. Catechetical instruction is basically what is called “The Socratic Method.”[2] The word “catechism” also comes from a biblical word, the verb katēcheō, which occurs eight times in the New Testament.[3] It is a compound Greek word from kata, “down,” and ēcheō, “sound;” thus meaning, “I sound down.” As Donald Van Dyken says in his brilliant little book, Rediscovering Catechism:

To catechize is to sound down, to speak to someone with the objective of getting something back as an echo. Catechism sends a sound to probe a student’s understanding. We use the catechetical method of questioning to send out the Word in order to hear responses, to gauge the depths of someone’s knowledge, to probe the heart.[4]

Two Principles of a Good Liturgy

Instruction via Life

Life skills are learned by repetition. Repetitiveness is a virtue, not a vice. For instance, one educational book, the field of cognitive psychology has been harvested and applied to mathematics instruction. Research studies show that it takes about 24 separate sessions of repeated practice to have an 80% competence in a mathematical skill.[5] The authors of this book conclude their survey of this research in saying that “learning new content, then, does not happen quickly. It requires practice spread out over time.”[6]

Instruction via Worship

Worship requires practice over time, as well. The liturgy should be heard from cradle to grave, from birthing bed to death bed. In times of great joy what better words to sing than the “Reformed doxology”: “Praise God from whom all blessings flow”? In times of great sorrow is there anything so comforting as praying, “Our Father, who art in heaven”? In ordinary times when the elders conduct family visitation, the words “I believe in God, the Father Almighty” are fitting. In times of repentance we have already been taught to cry out, “Lord have mercy on us; Christ have mercy on us; Lord have mercy on us.” 

Hearing, reading, saying, and praying the liturgy over the course of a lifetime, as congregations and families, teaches us much more than we can ever realize. The fact that we learn from our liturgy is undisputable, as the repetition will undoubtedly stick with us. The question to ask is, what am I learning each week from my church’s liturgy? Although all churches have a liturgy, not all churches have a good liturgy. It is biblically sound liturgy that is the chief instructor of the people of God in the theology of God’s Word. Unsound liturgy, of course, teaches us bad theology. The majority of churches I grew up in as well as that exist in Southern California, follow a similar liturgy:

Welcome

Praise & Worship (30 minutes; led by someone other than the pastor)

Announcements (led by yet another person)

Sermon

Offering

Blessing

This basic liturgy teaches us that man is welcoming us into worship (welcome), that we have come to offer praise to God (praise and worship), that we have come to hear about our lives and activities (announcements), that we have come to learn about God, or more likely how to apply Christianity to make our lives better (sermon), that we have come to give financially to God (offering); then, we are finally blessed by God (blessing).

We are taught by this liturgy that Christianity is about us, our needs, our self–worth, and our fulfillment. When we are catechized by this liturgy we learn over the course of our lives that God really needs us to worship Him. We also come to see church as a place where our needs are met. If you don’t believe that this is what this type of liturgy teaches, just think back to the last time you left church and the thought going through your head was, “What did I get out of church today?”

Seven Elements of a Good Liturgy

That’s what a bad liturgy teaches. What, then, should be in a good liturgy so that we learn about who God truly is and we worship Him in the way He has outlined for us in Scripture? Before we look at the specifics of a solid liturgy, there are two overarching principles that must be examined.

Corporate Participation of All

In The Nursery of the Holy Spirit, I wrote that liturgical worship activates participation.

First, our liturgy must include the corporate participation of the entire church, children and adults. Liturgy teaches us that we all, young and old, belong to the Church, the people of God. Liturgical worship is active, participatory worship. Children can hear it and learn it even before they read and then later as they begin to be able to read, see it with their own eyes upon the pages of the hymnal or bulletin. For example, a four–year old child can recite the Apostles’ Creed with the local church and the Church universal even before being able to read it in the hymnal or bulletin. Christianity is not a religion of adults for adults. Christianity is a covenantal religion. This means that God makes His covenant “between me and you and your offspring after you throughout their generations” (Gen. 17:7). Children are just as much members of the covenant/church as adults, as Jesus testified, saying, “Let the children come to me; do not hinder them, for to such belongs the kingdom of God” (Mark 10:14). As well, Paul described the children of believers as “holy” (1 Cor. 7:14), an Old Testament way of saying that they were set apart from the nations as a part of God’s people.

Unity with the Church of All Ages

Second, our liturgy must not catechize us to be chronologically arrogant. The Church of Jesus Christ has been around for thousands of years and we did not invent worship. The basic pattern of Liturgy of the Word and Liturgy of the Eucharist is evidenced in the books of Acts and 1 Corinthians and is seen in the Church Father Justin Martyr’s writings around A.D. 150 (First Apology, 67). When we sing the Psalms we join the people of God for the past 3,000 years. When we recite the creeds we join the orthodox Christians for the past 1,500 years. When we sing the Gloria Patri we sing an ancient song from the 3rd century of the Christian Church. When we pray “Lord have mercy on us; Christ have mercy on us; Lord have mercy on us,” we pray with the Church from the 4th century. And the list of responses, prayers, and songs that have been used from the earliest of days by the one Church across both Old and New Covenant days continues and teaches us the promises and glories of God from all times.

Specific Elements of a Good Liturgy

So what specifically should a good liturgy include and what do those elements teach us about God, ourselves, and our worship of Him?

God Calls Us Into His Presence

First, good liturgy begins with God. Public worship is primarily God’s service to us. Through the voice of His minister reading an opening Scripture text, He calls us to approach His throne of grace and worship Him (Heb. 4:16). By having an opening call to worship we are taught that it is and always has been God who initiates a relationship with us, His people. We are reminded, or rather, confronted, each week that we enter the holy presence of God not because we are worthy or that God needs us; but instead, because God in His grace has condescended to call us who are sinful to worship Him. 

Confession and Absolution

Second, although God welcomes us into His presence graciously, we still must remember that we are entering the presence of the God who is a “consuming fire” (Heb. 12:29). Because God is holy and we are sinful we need to hear weekly His righteous demands and we need to confess our sins (Law) as well as hearing how He has met those demands in Jesus Christ (Gospel). Because we participate in the liturgy so many times throughout our lives, we are taught the fundamental Protestant, Christian distinction between the Law and the Gospel.

By rehearsing again and again the reading of the Law, confession of our sins, and receiving of absolution, we learn that we did not save ourselves in the first place and that we still cannot save ourselves. Man by nature wants to help himself. That is one of the reasons liturgy is so important in the life of the saints. The liturgy will not allow man to help himself. The liturgy is Scripture laying bare what man by nature wants, then giving him instead what he needs—forgiveness. Every word of the liturgy reflects the true needs of the faithful and how God has met those needs. In our liturgy, before we sing the opening doxology, the words of David are recited responsively: (Minister): “O LORD, open my lips;” (Congregation): “And my mouth shall show forth Your praise” (Ps. 51:15; NKJV). We are taught that we cannot speak until God has put the words into our mouth. Man may want to be the actor, but in the Divine Service God is the actor. The liturgy, our gentle teacher, helps to keep that message straight.

Recitation of God’s Mighty Acts

Third, as God’s redeemed people who have received the assurance of their forgiveness from the minister, we respond in gratitude by declaring what God has done. This is done in our singing of songs of praise and in confessing our “undoubted Christian faith” (Heidelberg Catechism, Q&A 22). Notice the link between singing and reciting. In the Psalms we read again and again that to praise God is actually to tell back to God what He has done while declaring His acts to the nations (e.g., Pss. 66, 78, 6, 98, 136). Thus, we repeat again and again what Jesus said, we are to acknowledge him before men (Matt. 10:32). This is why the historic Christian Church has always primarily sung the Psalms as well as recited the basics of our Faith in the Apostles’ and/or Nicene Creeds in the weekly worship of God’s people. As the Psalms teach us so many times, to recite God’s marvelous acts not only hides the Faith in our hearts and passes it on to the next generation, but also expresses to the unbeliever what we believe as a people.

Hearing God’s Word

Fourth, the center of our liturgy is the active hearing of God speaking to us through His Word, both in its reading and preaching, and the receiving of Holy Communion. Here let us examine the hearing of the Word. Weekly we hear the wonders that God has done for us His people in the sending of His Son to redeem us. Each week, God “works faith in our hearts by the preaching of the Holy Gospel” (Heidelberg Catechism, Q&A 65; cf. Rom. 10:17). Hearing the word of God teaches us that Christ, and not ourselves, is the One to whom we look for redemption, as well as every other need in life.

The Word of God is also found in a good liturgy all throughout the worship service as we not only hear it read to us but as we recite them as responses at specific points in worship. This is another way to hide God’s Word in our hearts from the earliest of age. This not only teaches us what to believe but also how to respond in the particular circumstances of our lives, whether joyful or tragic. The very words and prayers that we need upon our lips are available to us because the liturgy has taught them to us. When we sin we can sing “Create in me a clean heart, O God.” When we need the assurance of God’s grace we can remember and believe that “for all of you who trust in Jesus Christ alone for your salvation…your sins are forgiven and you are no longer under the condemnation of God.” When we are persecuted as Christians we can recite, “And He shall come again, with glory, to judge the living and the dead.” When we suffer in body and soul we can say, “We look for the resurrection of the dead and the life of the world to come.” Most Christians are adamant about having their children memorize Scripture, so it only follows that we, as adults, should also spend time reciting scriptures in our service week by week.

Seeing God’s Word

Fifth, having heard the Word we then see the Word visible, as Augustine described the Lord’s Supper. Christian worship follows the general pattern of Israel’s sacrifices: drawing near to God, confession of sins, followed by a communal meal with God. This is the purpose of the Supper: to commune with the people of God, with Christ, upon Christ. A good liturgical form for the Lord’s Supper such as the historic Protestant forms will protect us from the virus of what has been variously called Zwinglianism, Memorialism, or Sacramentarianism. The Lord’s Supper is not merely a remembrance, but it is a sacrament – a participation in a divine mystery. This is why the use of the ancient sursum corda (“lift up your hearts…we lift them up to the Lord”) was and continues to be the heart of what we do in Holy Communion. After hearing the Word we see, touch, smell, and taste exactly what that spoken Word promised us. 

Prayers for the People of God

Sixth, a good liturgy will have an emphasis on prayer, based on the petitions of the Lord’s Prayer. Everything from adoration, confession, thanksgiving, and supplication needs to be in the various prayers of the liturgy. Since prayer is “the chief part of thankfulness” (Heidelberg Catechism, Q&A 116) it teaches us as a corporate people to pray together to the Lord as well as teaches us that worship, and life in general, are not about us, but about loving God and our neighbor.

God’s Benediction

Finally, just as God has the first word in our service as we begin each week with God’s calling us to worship, so He gets the last word as we end each week with His Word sending us out with His blessing. We are taught through this that our worship culminates in public worship, but that we go out from worship as a worshipping people. God desires us to be the salt and light of the world and the benediction teaches us this.

Application for Ministers and Congregations

So what does this all mean for your congregation, especially if you do not follow an historic Lutheran or Reformed liturgy? Let us apply the principle that liturgical worship is the best instructor the church has in the Christian Faith with a few suggestions.

First, we need not be ashamed of using set forms of worship and set liturgical responses.[7] Here I write to those of you who are already Reformed or who are learning what that means. Unlike Lutheranism and Anglicanism, we have been overly influenced by Puritanism, revivalism, and pietism. Against Puritanism we must understand that set forms are not bad nor binding on our conscience if the forms are biblical. For example, track down all the biblical citations and allusions in the opening general confession of classic Book of Common Prayer. Against revivalism we must understand that set forms actually communicate to the unbeliever what we believe and what they need to believe as well. And against pietism we must understand that set forms do not quench the Spirit nor cause “dead orthodoxy,” but in fact have been used by the Spirit in the Church for ages and communicate to us what the Spirit is saying to the Church. 

Using a set form of worship with set words from the minister and responses from the congregation can benefit a congregation. Boredom and a lack of enthusiasm (if that is even a good thing) is not the fault of a good liturgy which is saturated with the Word of God, but it is our fault – our lack of preparation for worship, our lack of appreciation, our lack of reverence. In fact, changing your church’s order of worship just for the sake of change can actually do more harm than good. For example, in my first year or so of planting the Oceanside United Reformed Church, I would change the order of worship and the words in the liturgy almost every week. Finally, a father of two young daughters came to me and said that his children were confused and lost in worship as well as not able to participate as much because they didn’t know what would be said that particular Sunday. Utilizing set forms of worship actually equips the people of God, especially children, to participate in worship with understanding and passion. Once they have memorized what to say, they anticipate those words and are ready to say them when the moment comes.

Second, we need to help those under our care understand why we are using the liturgy we use by teaching them the meaning of it. As pastors and teachers we need to highlight various aspects of the liturgy in our sermons and Christian education programs. Tying our theology into our liturgy is natural and necessary. When we preach and teach on a text like Psalm 51 what greater time to speak of why we read the Law, confess our sins, and receive absolution every week in our worship? When we are teaching a Sunday School class on Peter’s confession of Christ in Matthew 16 what better time to speak to them about why we recite the Apostles’ and/or Nicene Creeds in worship? Doing this in our instruction also helps children and adults put the things together that they read in the Bible and their church’s catechism like pieces of a puzzle.

Conclusion

We need to learn that repetition is the mother of skills in all areas of life – including the worship of God. Learning this lesson may be painful and may take some time to get used to, but it will be rewarded with a worshipping congregation. Just think about what your congregation will know and be able to say back to God in any circumstance of life after learning your church’s theology methodically and surely over the years by repetition. Think also about the children in your congregation now, who will one day be the leaders of your church and the parents of another generation of children. They are not too young to begin learning the weekly pattern of worship that correctly reflects our theology, but must begin now to join with us. 

Good liturgy is the best instructor. 

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Notes 

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[1] To learn about the liturgy of the Oceanside United Reformed Church go to https://www.oceansideurc.org/liturgy.

[2] For an excellent exposition of catechesis see Dorothy Sayers, “The Lost Tools of Learning.” See also a little article by my colleague, the Rev. Dr. R. Scott Clark, “Why We Memorize the Catechism,” The Presbyterian Banner (August 2003), which is also online at https://heidelblog.net/2016/01/why-we-memorize-the-catechism/.

[3] In the New Testament this word is used four times by Luke and four times by Paul. Luke uses it in Acts 21:21 and 21:24 of generally being informed. But he also uses it of specific teaching in the Christian Faith. In Acts 18:25 we learn about Apollos who “had been instructed (katēchēmenos) in the way of the Lord.” Luke also uses this word in the prologue to his Gospel, written to Theophilus, “that you may have certainty concerning the things you have been taught” (katēchēthēs; Luke 1:4). Paul uses this verb exclusively for religious instruction. It is used of the instruction the Jews received in Romans 2:18: “you are instructed (katēchoumenos) from the law.” And he uses it for the instruction Christians receive, what we call “catechizing.” In 1 Corinthians 14:19, Paul says that “in church I would rather speak five words with my mind in order to instruct (katēchēsō) others, than ten thousand words in a tongue.” Finally, he speaks in Galatians 6:6, saying, “Let the one who is taught (katēchoumenos, i.e., ‘the one catechized’ or ‘the catechumen’) the word share all good things with the one who teaches” (katēchounti, i.e., “catechizes”).

[4] Donald Van Dyken, Rediscovering Catechism: The Art of Equipping Covenant Children (P&R, 2000), 12.

[5] Robert J. Marzano et al., Classroom Instruction That Works: Research-Based Strategies for Increasing Student Achievement (Association for Supervision and Curriculum Development, 2001), 66. The research behind this statistic can be found in A. Newell and P.S. Rosenbloom, “Mechanisms of Skill Acquisition and the Law of Practice,” in Cognitive Skills and Their Acquisition, ed. J.R. Anderson (Erlbaum, 1981) and J.R. Anderson, Learning and Memory: An Integrated Approach (Wiley, 1995).

[6] Marzano et al., Classroom Instruction That Works, 68.

[7] This is in contrast to Terry L. Johnson, ed., Leading in Worship (The Covenant Foundation, 1996), 17, who says that fixed forms of prayer and responses in worship crowd out free prayer, are artificial, difficult, and not Reformed. On the contrary, I was chairman of the URCNA Liturgical Forms Committee from 2010 to 2017 that produced an updated version of the historic Dutch Reformed forms and prayers.

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On Liturgy and Worship, see:

• According to the Custom of the Ancient Church? Examining the Roots of John Calvin's Liturgy

• For Freedom Christ Has Set Us Free: John Owen's A Discourse Concerning Liturgies, And Their Imposition

• Lost Keys: The Absolution in Reformed Liturgy

• Lutheran Puritanism? Adiaphora in Lutheran Orthodoxy and Possible Commonalities in Reformed Orthodoxy

• Not Holy But Helpful: A Case for the "Evangelical Feast Days" in the Reformed Tradition

• What to Expect in Reformed Worship: A Visitor’s Guide (Wipf & Stock 2013)

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© 2026 Daniel R. Hyde. Permission is granted to reprint this article in full, unaltered, for non-commercial use, provided the attribution below is included and links to the original. For excerpts, translations, or commercial use, see Permissions.

To attribute: Daniel R. Hyde, "Good Liturgy Is the Best Instructor: How Your Church’s Order of Worship Teaches What Your Church Believes," https://www.danielrhyde.com/articles/good-liturgy-is-the-best-instructor. Used by permission.

Ministering after Miscarriages

Daniel R. Hyde

Seminary rarely prepares a pastor for the day a couple in his congregation loses a child to miscarriage. This lecture offers counsel on being prepared, being involved, and being a minister when a family’s life is broken.

Read the PDF

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This lecture was first given to the students of the United Reformed Churches in North America (URCNA) at Westminster Seminary California on February 8, 2011.

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Unless seminaries have changed, seminarians won’t deal with ministering after miscarriages. Or what if there’s a tragic accident? How do you minister to a family grieving the loss of child by SIDS? It’s the most challenging pastoral issue I learned to face in my first ten years as a gospel minister. Seminary didn’t prepare me to deal with it. Therefore, you need to be. You will deal with this terrible providence as a pastor. Your theology must be exercised and ready.

Miscarriage tears my heart out and leaves me speechless. Seeing unbearable grief on the faces of your beloved brothers and sisters does this. My grief is nothing compared to that of the priceless women and men who’ve actually experienced it. I know if you’re reading this, and you've gone through miscarriage, those feelings may be coming back. I grieve with you. I’ve also learned in pastoral ministry that those who can’t have children also feel traumatized. I’ve ministered to you, too. It’s one thing to confess the comfort of Canons of Dort 1.17 (see below); ministering it after miscarriages is quite another.

What’s my counsel on ministering after miscarriages?

Be Prepared

Ministering after miscarriages means being prepared.

Do you know miscarriages are prominent? It’s the most common type of pregnancy loss according to the American College of Obstetricians and Gynecologists (ACOG). The most rigorous recent estimate in a 2021 review in The Lancet, pooled nine studies, and puts the risk at 15.3% of all recognized pregnancies. That’s 23 million miscarriages worldwide each year. That’s forty-four every minute. Nearly 11% of women have experienced at least one. Let that sink in for a moment. That means in every congregation, you’re already ministering to women who’ve experienced miscarriage, whether you know it or not..

Sadly, it’s part of the frail, frustrating, and futile creation realm in this age (Rom. 8:18–22). Our old Reformation-era Form for Baptism calls this life “nothing but a continual death.” That’s the harsh reality. Be prepared.

Miscarriage causes a whole list of difficult questions. I often refer to 1 Peter 3:15 in my preaching about the Christian’s preparation to be a witness to Christ in the world. Every Christian is to be “prepared to make a defense to anyone who asks you for a reason for the hope that is in you.” This passage applies to pastors, too. When our own people suffer a miscarriage and are looking to us for hope, give them an answer!

Theological Questions

Theologian Dan Doriani summarizes some of his own theological questions:

In the quieter moments of the next two days, very different questions troubled me—intellectual questions contradicting my convictions about the unborn and my feelings about our child. I wondered, is heaven populated with the unborn? Are all the unborn there? If so, are the Soviets, who are said to perform three abortions for every live birth, filling heaven with their monstrous practice? Or are only the progeny of believers there? Even so there must be billions, since miscarriage is so common. How does that affect their eternity? Or perhaps (the Bible says so little about these matters)—perhaps the orthodox doctrine is wrong. Perhaps my child was not yet a person, not yet “my child.” It is hard to imagine the life of a former fetus in heaven. (Doriani, “Miscarriage;” see below)

Practical Questions

Some mothers and fathers may have these kinds of questions. Be prepared—even that some may not. Again, Doriani goes on to list some of the more practical kinds of questions you'll face:

More painfully, I wondered, how did my son, so small, so undeveloped, die? Like a higher animal, feeling but without self-consciousness? Like a worm, all but insensitive? Like a man, carried off by angels, rejoicing? Our defense of the unborn, our speeches and sermons and “silent scream” videos force these questions. If abortion is murder, miscarriage is a death in the family. But it is a strange kind of death. Where is the funeral, the gathering of family? It is the death of someone whom no one knew, except perhaps the mother. There were other questions. Why was I in more pain than my wife? Why did one daughter act as if nothing had happened? And most troubling, why did I feel polluted, almost guilty? The next night I went jogging. Alone in the darkness with God, answers came. I began to understand my wife’s subdued response. She felt something was amiss, and had never attached herself to one she would never hold.

Be Involved

Ministering after miscarriages means treating it like another death of a family member in the congregation. As Doriani writes, “If abortion is murder, miscarriage is a death in the family.”

Being involved in the Reformed tradition means going to visit like you would for any death.

Being there means listening to grieve and questions. It also means not having pat answers ready. Listen; sympathize; grieve.

When you go, read the Word. Comfort like you would in any other visit.

Of course, involvement as a minister means praying together.

Then you leave.

Now what? Stay involved. Offer to contact the deacons to provide mercy meals. Ask if you can let the congregation know so they can pray. Is this announcement via email only? In the bulletin? In public prayer? However, involve yourself by exhorting the rest of the church family to be sensitive.

Be a Minister

Ministering after miscarriages means being a minister. What do you do?

Know Canons of Dort 1.17:

Since we must make judgments about God’s will from his Word, which testifies that the children of believers are holy, not by nature but by virtue of the gracious covenant in which they together with their parents are included, godly parents ought not to doubt the election and salvation of their children whom God calls out of this life in infancy.

I've written in great detail on the history and meaning of this article in Grace Worth Fighting For. I've also preached on “What If My Child Dies?” Here I’ll make just a few comments.

Canon 1.17 is the pastoral basis of the confessionally Reformed minister. Learn this article; use it.

As we know within the Dutch Reformed tradition, this is a debated issue. The debate is whether covenant children who die early in life are in heaven or not. The Westminster Confession offers a theologically correct assessment no Reformed believer will deny:

Elect infants, dying in infancy, are regenerated and saved by Christ through the Spirit, who worketh when, and where, and how he pleaseth. (10.3; emphasis mine)

Yet Dort reminds us we have to deal with things “below”: “we must make judgments about God’s will from his Word.” We don’t know the eternal decree of God. Therefore, we must judge things from within our creaturely bounds of the covenant and visible church. The delegates at Dort sought to answer a pastoral question pastorally.

The issue for those in churches that confess the Canons is whether they describe certainty about the children or only the attitude of the parents. An example of the former is Herman Bavinck (Reformed Dogmatics, 4:724–27; Saved by Grace, 69); of the latter, is Herman Hoeksema (Believers and their Seed, 149–58). Without getting into all the historical and theological weeds here, I’ll let you consult the resources below.

Read the Word

It goes without saying: we need to base our pastoral comfort upon the Word. Read Psalm 139 with a grieving mother, couple, and family. Hear David’s confidence of being in the Lord’s presence even in the womb. Read of his agony and hopeful response after his son’s death in 2 Samuel 12: “I shall go to him, but he will not return to me” (v. 23). Later, Rabbi Saul-turned-Apostle Paul said,

But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep….For the Lord himself will descend from heaven…and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air. (1 Thess. 4:13–14, 16–17)

Canon 1.17 comes from such passages. Children of believers are members of the covenant of grace. Thus, we read the Word to our broken members from within that rich and comforting status as the people of God. This means offering strong encouragement. They don’t need to doubt where their lost child is.

The lost child they may have never held in their arms isin the arms of Jesus!

Pray

Above all, draw near to the throne of grace together. The Psalms and the wonderful prayers of our tradition help. For example, we in the URCNA have three Prayers for the Sick and the Spiritually Distressed. Prayer 1 says in part:

Eternal God, the only Creator, Preserver, Judge, and Savior of the world, You alone hold the powers of life and death. Our Lord Jesus Christ, when He had conquered death and hell, announced, “I was dead, but I am alive forevermore, and I have the keys of death and Hades in my hand.” Yet often our circumstances seem to testify against Your promise. What we see does not appear to agree with what we have heard. Yet, even at the cross, where You seemed so absent and Your Son seemed so cruelly and unjustly abandoned by You, we have been taught that He was thereby fulfilling Your purposes to redeem us from the power of darkness. We confess that our hearts are so bound to the realities that we see with our eyes in the moment, that we easily forget the greater realities that we hear with our ears through Your Word.

We also have a very old series of meditations entitled Consolation of the Sick. Several of these have appropriate meditations for such an occasion.

In sum, ministering after miscarriages is inevitable. It’s also indispensable.

Prepare now.

Be involved when it comes.

Most of all, be a minister of the gospel’s treasure as a jar of clay when life is broken (2 Cor. 4:7).

Some Resources on Miscarriage

Dan Doriani, “Miscarriage of an Early-Term Infant,” in The Hardest Sermons You’ll Ever Have to Preach, ed. Bryan Chapell (Zondervan, 2011). Paperback | Kindle [affiliate]

Henk Kleyn, “Malachi’s Short Story”

Glenda Mathes, Little One Lost: Living with Early Infant Loss (Reformed Fellowship, 2012). Paperback | Kindle [affiliate]

Reggie Weems, Help! My Baby Has Died (Day One, 2010). Paperback [affiliate]

David Wiersbe, Gone but Not Lost: Grieving the Death of a Child (Baker, 1992). Paperback | Kindle [affiliate]

Some Resources on Understanding Canons of Dort 1.17

Herman Bavinck, Reformed Dogmatics, Volume 4: Holy Spirit, Church, and New Creation, ed. John Bolt, trans. John Vriend (Baker Academic, 2008), 724–27. Hardcover | Kindle [affiliate]

—. Saved by Grace: The Holy Spirit’s Work in Calling and Regeneration, trans. Nelson D. Kloosterman, ed. J. Mark Beach (Reformation Heritage Books, 2008), 69. Paperback | Kindle

John Calvin, "Letter CCCLXIV–To a Gentleman of Provence," in Selected Works of John Calvin, Volume 6 (Baker, 1983), 71–73.

Lee Gatiss, From Life’s First Cry: John Owen on infant baptism and infant salvation, St. Antholin’s Lectureship Charity Lecture 2008 (Latimer Trust, 2008). Kindle [affiliate]

W. Robert Godfrey, “Election and Covenant: The Synod of Dort and Children Dying in Infancy” (unpublished essay).

N. H. Gootjes, “Can Parents Be Sure?”Clarion 44:20 (October 6, 1995) and Clarion 44:21 (October 20, 1995).

John Owen, “Letter 83: To Lady Elizabeth Hartopp,” in The Correspondence of John Owen (1616–1683): With an Account of His Life and Work, ed. Peter Toon (James Clarke & Co. Ltd., 1970), 157–58.

Cornelis P. Venema, “The Election and Salvation of the Children of Believers Who Die in Infancy: A Study of Article I/17 of the Canons of Dort.”Mid-America Journal of Theology 17 (2006): 57–100.

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Related writings:

• A Catechism on Pastoral Theology

• Anointing the Sick with Oil: A Missing Aspect of Pastoral Ministry in the Reformed Tradition

• “Continuing in Prayer,” in Faithful and Fruitful: Essays for Elders and Deacons, ed. William Boekestein and Steve Swets (Reformed Fellowship, 2019).

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© 2026 Daniel R. Hyde. Permission is granted to reprint this article in full, unaltered, for non-commercial use, provided the attribution below is included and links to the original. For excerpts, translations, or commercial use, see Permissions.

To attribute: Daniel R. Hyde, "Ministering After Miscarriages," https://www.danielrhyde.com/articles/ministering-after-miscarriages. Used by permission.

Anointing the Sick with Oil: A Missing Aspect of Pastoral Ministry in the Reformed Tradition

Daniel R. Hyde

Reformed churches have a strong tradition of elders as officers of prayer and care. Yet one thing has been missing since the sixteenth century. This study works through James 5:14–15 in its context, weighs the medicinal, Roman Catholic, historic Reformed, and Pentecostal readings, and argues that anointing with oil remains a valid ministry for Reformed elders today.

Read the PDF

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What follows is a paper I was tasked to write sometime between 2000–2002 when the Oceanside United Reformed Church was still a church plant. I have slightly edited it for style and clarity, but the substance remains the same. In other words, it is to be viewed as one preliminary paper researching the topic and not as a definitive statement.

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As Reformed churches, we have a strong tradition of the elders in a congregation being officers of prayer as well as care by visiting the flock.[1] That being said, there is and has been something missing from this ministry of prayer and care since the establishment of the Reformed churches in the sixteenth century—the anointing with oil and prayer over the sick according to James 5:14-15.

Described as “one of the most fascinating passages in the whole letter of James, and one which has excited a great deal of difference of opinion and not a little controversy,”[2] James’ words have been an all-too-easily dismissed and overlooked aspect of New Testament ministry within the Reformed tradition. The reason for this, historically, has been polemics with the Roman Catholic Church over the sacrament of extreme unction. This debate also has a contemporary twist in Reformed theology’s difference with Pentecostalism over the issue of the “sign gifts” (e.g., tongues, prophecy, words of knowledge).

The question of why Reformed churches do not practice what James seems to command, was one I was completely unaware of. That was, until a Berean in my parish wrote the consistory, asking us why we did not practice what these verses speak of. I was then assigned the task of researching the history of Reformed exegesis on this text and to bring a report to a future consistory meeting. My conclusion, as one converted and educated within Pentecostalism and later brought to a Reformed understanding of the Faith, is that there is a legitimate use of anointing with oil and prayer as prescribed by James; and this while holding to the classic “cessationist” viewpoint of the finality of God’s spoken Word in the Person of Christ (Heb. 1:1–2, 2:1–4) and inscripturated in the canon of the New Testament (cf. Belgic Confession, articles 3–7).

The purpose, then, of this essay is to demonstrate that what James 5:14–15 describes is a valid, ongoing ministry of the church that we as Reformed churches need to recover. This text will be interpreted in its context by examining the linguistic meaning of “oil,” by interacting with the various viewpoints on the interpretation of the anointing spoken of in this text, and then applying the results of this study to contemporary Reformed pastoral ministry.

James’ Use of “Oil” (ἐλαίῳ)

Our first step in approaching James 5:14, is to get a handle on what exactly the oil James prescribes for anointing. Then we will answer the question of what was James’ purpose for prescribing the use of oil. Generally speaking, in the ancient world, oil had two uses: first, as a medicinal agent, and, second, as a symbolic agent.

The Medicinal View

Because it could be used as medicine, some have concluded that James meant the oil of anointing merely for a healing/recuperative effect. This interpretation is based on three basic facts.

First, common agents such as oil, as well as wine, were used in the ancient world as medicine.[3] Biblically speaking, this use of oil as a medicinal agent goes as far back as Isaiah 1:6. On James 5:14 Robert Gundry emphasizes the fact of oil as medicine, saying, “Since olive oil was a common household remedy, James may have its medicinal properties in mind, as though to say, ‘Treat with medicine and pray for recovery.’”[4] Commonly cited as biblical corroboration is Paul’s famous advice to Timothy, who was suffering with some sort of ailment: “No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments” (1 Tim. 5:23).[5]

The second fact that is cited in treating the oil of James 5:14 merely as a medicinal agent is that linguistically, James uses the same Greek word for “oil” that Luke 10:34 uses when referring to oil as a medicine. In the parable of the Good Samaritan, Luke says, “He went to him and bound up his wounds, pouring on oil and wine.” We see this view advocated in the study notes on Luke 10:34 in the New Geneva Study Bible, which says, “Oil and wine were common remedies of that time and expressed the Samaritan’s compassion.”[6] As well, appeal can be made to Mark 6:13, in which the apostles went out, casting out demons as well as anointing the sick, who were then healed.

Third, it is sometimes said that James chose the verb ἀλείφω rather than χριω in speaking of “anointing.” The former word is marshaled as meaning “rubbing” oil on a person medicinally, rather than pouring or smearing oil in symbolically. The account of the apostles’ anointing and healing in Mark 6:13 is said to corroborate this view.

Response to the Medicinal View

This interpretive position is historically and linguistically reasonable. Yet, the traditional Reformed response to the view that the oil of James 5:14 was merely medicinal since, is exemplified by John Calvin, who simply said, “I cannot agree with those who think that it was medicine.”[7] Reformed biblical interpreters have followed Calvin in disagreeing with the medicinal view of oil for five reasons:

First, although it is without question that oil was used medicinally in the ancient world, it was not exclusively used for this purpose, as we will see below.

Second, Luke’s reference in the Parable of the Good Samaritan to oil being used as medicine in no way restricts James’ use from referring to another function. Just because Luke uses the word one way does not mean it must mean that in James.

Third, and most importantly, when the use of the word for “oil,” ἐλαίῳ, is considered in its context, it becomes clear that James prescribes its use because there is something more going on than just the healing of the body. James conceives of a link between physical healing (v. 15a) and a “spiritual” healing (v. 16), which is described as the forgiveness of sins (v. 15b), if sins have been committed.

Fourth, if James meant for oil to be used on the sick strictly as a means of healing the body, then why does he say that the elders of the church need to be the ones administering the oil along with prayer? The elders are the shepherds of the spiritual life of Christ’s sheep-pen, not medical doctors.

Fifth, the use of ἀλείφω does not argue against a symbolic anointing, even if it meant only to rub oil upon a person. Neither does the use of this word in Mark 6:13 prove a medicinal view. There Mark clearly shows the healings being “signs of the apostles,” along with the exorcisms, as confirming the unique authority of their preaching.

The Symbolic View

The second major view of the oil mentioned in James 5:14 emphasizes its use in Scripture as a visible sign of something, whether the Holy Spirit or simply consecration to God. This was the position of Calvin, and is that of this author, as James speaks of oil in a symbolic manner. There are two main reasons for saying this:

First, throughout the unfolding of redemptive history in Scripture, oil was used by the faithful primarily as a symbol in order to visibly signify a spiritual reality. As Douglas Moo points out,

Anointing with oil is frequently mentioned in the Old Testament as a symbolic action according to which what is anointed is set apart for God’s service or blessing[…]By anointing the sick person with oil, then, the elders are symbolically setting that person aside for the Lord’s special attention as they pray.[8]

We see this use of oil as a symbol in several representative texts. In Psalm 45:7, the sons of Korah magnify the king, whom “God has anointed[…]with the oil of gladness.” When the New Testament uses this part of Psalm 45, it is of the King, our Lord Jesus Christ, and his being anointed with the Holy Spirit (Heb. 1:9).[9] Further back in the revelation of the Old Covenant is Exodus 29:7, in which Aaron and his sons were anointed with oil to symbolize their being set apart for priestly service. Finally, Psalm 133:2–3 describes the pleasantness of “brothers dwell[ing] in unity” with the simile, “It is like the precious oil on the head[…]It is like the dew of Hermon.” Again, the New Testament explains to us that this blessed unity spoken of among the brethren of God’s people, is a fruit of the work of the Holy Spirit (Eph. 4:3). Thus, oil in Scripture is used symbolically for the Holy Spirit, consecration for God’s service, as well as the unity of the family of God which is brought about by the Holy Spirit.

Returning to our reasons for understanding that the oil of James 5:14 is not merely a healing agent, but an outward sign of a spiritual reality, is the second reason. As alluded to above, the anointing in James 5:14 is linked not only to physical healing but spiritual—the forgiveness of sins: “And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven” (5:15).

It is important to note in passing, the pastoral explanation of this text. Note well that James does not link inseparably sickness with sin. There is not necessarily a link between the two, nor an inevitable conclusion to be drawn about a sick parishioner who needs the prayer of his/her elders. All one has to note are the words of our Lord on this matter (John 9:2–3). What James does state, however, is that when a person is healed physically by the means of anointing and prayer, a person is forgiven if he/she has sinned and has confessed that (v. 16).[10]

Truly, something more is going on in James 5 than mere physical healing, which we see in the forgiveness of sins which comes solely from the Lord, not from the oil. The medicinal view cannot account for this aspect of the text. After all, how does ordinary recuperation from a common remedy effect the forgiveness of sins? The oil of James 5:14, then, is not merely medicine, but a symbol of something beyond itself, something mysterious. That “something” is the One we call the Holy Spirit.

What is the Meaning of James’ Symbol?

Since James is speaking of “something more,” the question is, what exactly is the meaning and application of this anointing. There seem to be three major opinions regarding the meaning and ongoing function of the oil in James 5:14 among those who take it as a symbol.

Roman Catholic View

The practice of Rome as we know it today can be traced back in history to several notable occurrences. By the third century A.D., the oil used in anointing had to first be consecrated by the local bishop. Then, as time passed the anointing with oil was solely performed by priests by the tenth century. By the 12th century this anointing came to be called “extreme unction” and was reserved only for those dying. Then in the thirteenth century the “sacrament of the dying” was declared to be one of the seven sacraments.

In Rome’s polemics against Protestantism at the Council of Trent (1545–63), the sacrament of “extreme unction” was said to be “insinuated indeed in Mark, but recommended and promulgated to the faithful by James the Apostle, and brother of the Lord.”[11] Rome’s dogma is that the “oil blessed by a bishop”[12] represents the “grace of the Holy Spirit; whose anointing cleanses away sins, if there be any still to be expiated.”[13] For this reason, extreme unction came to be called “the completion[…]of the whole Christian life.”[14] In this understanding of the anointing prescribed by James, the “raising up” mentioned in James 5:15 is not physical healing, but a strengthening of the soul of “those especially who lie in such danger as to seem to be about to depart this life.”[15] Thus, extreme unction is given so that the sick person can bear “more easily the inconveniences and pains of his sickness; and more readily resists the temptations of the devil.”[16]

Response to the Roman Catholic View

Although agreeing with Rome that the oil signifies something more than physical healing, the arguments adduced by the Reformed polemicist and theologian Francis Turretin (1623–87) compel this Reformed minister against the teaching that this anointing is equated with the Roman sacrament of extreme unction.[17]

First, nowhere in Scripture is there any mention of the institution, substance, and form of administration of this sacrament by our Lord.

Second, the type of healing of James, like that of Mark 6:13 (in which, according to Trent, is “insinuated indeed” extreme unction), speaks of bodily healing, while extreme unction does not.

Third, James commands “anyone among you” who is sick to be anointed and prayed over while extreme unction only applies to the deathly ill.

Fourth, James commands “the elders” to be present when this anointing is administered while extreme unction is administered and attended by only one priest.

Fifth, James’ anointing was for the absolute end of healing and the conditioned end of remission of sins, while extreme unction inverts this.

The Historic Reformed View

It was in the context of polemical theology with Rome that Reformed exegetes came to their position. Reformed exegetes from the Reformation through our day, understand this anointing with oil and subsequent healing as being something that is no longer to be practiced by the Church. This was the position of Martin Bucer[18] (1491–1551), John Calvin[19] (1509–64), Zacharias Ursinus[20] (1534–83), Johannes Wollebius[21] (1586–1629), John Owen[22] (1616–83), Francis Turretin[23] (1623–87), Matthew Henry[24] (1662–1714), and B.B. Warfield.[25] Their reasoning went like this: since the supernatural “sign” gifts of the New Testament apostles have ceased, and since the outward sign of anointing with oil signified not an uncertain healing, but a certain, miraculous healing, therefore, to continue administering the outward sign of oil without the gift of healing would be to lie and give a false testimony to sick, wounded sheep.[26]

Response to the Historic Reformed View

Contemporary Reformed theologians and pastors generally agree with the Reformed exegetical tradition on these verses in rejecting the Roman Catholic application of James 5:14 to extreme unction, in maintaining that the anointing is not medicinal but rather for healing, and in holding to the “cessationist” view of the “sign” gifts of the apostolic age.

This writer disagrees with the conclusion that because of the cessation of the miraculous gifts, the anointing with oil in James is also to cease among us. This author disagrees because James 5:14 speaks not of the apostles doing the anointing, praying, and healing, but of the ordinary,[27] established church leaders—“the elders of the church.” As well, the general context of James 5:13–18 is the “prayer of a righteous person,” which has “great power,” and the specific qualifier James mentions in healing the sick is “the prayer of faith.” To these points we shall return below under our application.

The Pentecostal View

A more recent interpretation is that of Pentecostal or Charismatic churches, which maintain that the gift of healing is a part of the gospel of Jesus Christ. Characteristic of this view is the official doctrinal statement of the Assemblies of God (AG). This carries the same weight that the Reformed confessions do for us:

Divine healing is an integral part of the gospel. Deliverance from sickness is provided for in the atonement, and is the privilege of all believers. (Isa. 53:4–5; Matt. 8:16–17; James 5:14–16)[28]

To this is added the AG’s statements of generally held positions, codified in their “General Christian Doctrines.” While these are not on the same level as the “Statement of Fundamental Truths,” they express the common view of their ministers. The twelfth of which is “Laying on of Hands and Anointing the Sick with Oil,” which reads,

Why does the Assemblies of God follow the practice of laying hands on the sick and anointing them with oil? What greater purpose does this offer over regular prayer? Laying hands on the sick was a common practice in the Early Church. Jesus often laid hands on people before healing them (Mark 6:5; Luke 4:40; 13:13). Paul laid hands on a sick person and he was healed (Acts 28:8). Jesus said concerning His followers, “they will place their hands on sick people, and they will get well” (Mark 16:18).

Anointing with oil for many different purposes was commonly practiced throughout the Scriptures. The New Testament mentions it specifically in connection with praying for the sick. On one occasion Jesus sent out the twelve disciples on a mission; they “anointed many sick people with oil and healed them” (Mark 6:13). In a congregational situation, the usual procedure is for a sick Christian to call for the elders of the church to pray over him and to anoint him with oil (James 5:14–16).

In biblical times oil was commonly used as a healing agent (Luke 10:34). But when used by the early Christians for anointing purposes it was merely a symbolic reminder to God’s healing power. Today as then, the anointing oil itself has no healing power. Healing takes place by the power of the Holy Spirit (Acts 10:38), of whom oil is a symbol (Zech. 4:4–6).

In the Assemblies of God we believe neither the laying on of hands nor anointing with oil is indispensable for healing, for often in Scripture healing takes place without either. But at times the touch of a praying person and the application of oil are an encouragement to faith, and such a practice is enjoined by Scripture (James 5:14–16).[29]

Response to the Pentecostal View

In response, this author assumes that the Scriptures teach that the “sign” gifts of the apostles, among which is healing, has ceased as an ordinary part of New Covenant ministry.[30] But the most compelling biblical response to the view of the AG that healing as “an integral part of the gospel” and “provided for in the atonement,” is that the Scriptures define the nature and purpose of the atonement as the healing of our true and most serious sickness: sin.

Contemporary Application

While we do not agree with either Rome nor Pentecostalism, James’ command that the sick call for the elders of the church to administer anointing with oil accompanied by prayer should continue in Reformed churches today. This conclusion is based on the following.

First, the primary purpose of James’ instructions at the end of his epistle is for Christians to be engaged in prayer. The ancient church historian Eusebius described James himself as a man of prayer saying, “His knees grew hard like a camel’s because of his constant worship of God, kneeling and asking forgiveness for the people.”[31] In the immediate context of the verses at issue here, is the sharp contrast between swearing “either by heaven or by earth or by any other oath” (5:12) with “The prayer of a righteous person[…]in the name of the Lord” (5:16, 14). The anointing with oil and even the healing are peripheral in the flow of James’ argument. What matters is that the elders of the church pray for those who “call” for prayer. We miss this if we emphasize too much on how oil is to be administered, what kind of oil is to be used, how are we going to implement this? What James calls us to is a ministry of prayer we have missed for generations.

Second, James speaks of the one who is “sick” (ἀσθενεῖ), that is, “weak,” and “powerless”[32] in the body and not just “spiritually sick.”[33] As Douglas Moo points out, when this word is referring to some sort of “spiritual weakness,” this is made clear with a qualifying phrase, such as “in conscience” (1 Cor. 8:7) or “in faith” (Rom. 14:1,2).

In the Gospels, which seems to have influenced James the most, this word always refers to physical illness (Matt. 10:8, 25:36, 39; Mark 6:56; Luke 4:40; John 4:46, 5:3, 7, 6:2, 11:1, 2, 3, 6). As well, the verbs “save” (v. 15) and “heal” (v. 16) are used in the Gospels (e.g., cf. Matt. 9:21–22; Mark 3:4; Luke 7:50; John 11:12) to speak of physical restoration.[34] The term for “sick” in verse 14 is related to the word for “the one who is sick” (τὸν κάμνοντα) in verse 15. This second term is only used one other time in the New Testament, in Hebrews 12:3, where it speaks of the one who is weary and worn out. It seems clear, then, that James speaks of one who is too weak to get out of bed and attend public worship; this is why he/she must “call for the elders of the church” to have them “pray over him.”

What this means is that this text prescribes anointing by the elders for all those who are seriously sick. This is in contrast both to Rome’s restriction only to the deathly ill as well as Pentecostalism’s license in having “healing services” for any kind of illness or even just for those who desire to be anointed after a worship service and prayed for. The initiative is on the sick person, not the church to have special times of anointing and healing for anyone with fatigue, stress, or a cold. Practically, this means that the church must be educated on this topic, as well as be made aware of the elders’ practice so that they can knowledgeably call for the elders. This can be done in home visitation, new members’ classes, by way of a standing announcement in the bulletin, as well as through Christian education classes.

Third, it is “the elders of the church” (τοὺς πρεσβυτέρους τῆς ἐκκλησίας) whom we are told are to pray over the seriously sick. This group entails not just the minister, priest, healer, or “district elder,” but the entire “presbytery,” or corporate eldership. Therefore, the gathering of “the elders” for prayer over the seriously ill under their care is what is being alluded to here.

It is important to keep in view that James is speaking of the ordinary officers of established churches, as opposed to those with the extraordinary offices of apostle or prophet (Eph. 4:11) or those endued with the gift of healing (1 Cor. 12:9). The New Testament authors use the word “elder” (πρεσβύτερος) fourteen times in relation to the ruling members of the local congregation. They are mentioned as been the fixtures of the church of Jerusalem (11:30, 15:2, 21:18) and having been appointed in the churches of Lystra, Derbe, Iconium, and Antioch (Acts 14:23 cf. 20:17), while in the epistles they are described in more detail (cf. 1 Tim. 5:17, 19; Titus 1:5; 1 Peter 5:1). In none of these texts are elders given supernatural power; rather, they are designated as shepherds (Acts 20:28; 1 Peter 5:1), rulers (1 Tim. 5:17), overseers (Acts 20:28) and some are even teachers (1 Tim. 5:17). This evidence is important because the gifts of healing and miracles were not tied to the elders in the New Testament, and thus, this practice did not cease when the apostles ceased.

What this means for us is that we need to be aware that being an elder in a Reformed church entails being willing to assemble at a hospital or home over one of our brothers or sisters. The eldership has no place for fear, timidity, or sense of being uncomfortable. Our sheep look to us, and we must lead.

Fourth, the oil James prescribes does not heal magically, nor even does prayer. Only the Holy Spirit can heal. When we anoint with oil, we are setting aside a sick person as especially devoted to the Lord as an object of care,[35] while confessing that it is the Holy Spirit alone, the “Lord and Giver of life” (Nicene Creed) who can raise the sick one up both from physical ailment (v. 15) as well as spiritual depths (vv. 15b, 16).

What is so wonderful is that James’ epistle indicates that God the Holy Spirit does his healing work through the means of “the prayer of faith”[36] of the elders, accompanied by the outward sign of oil.[37] Thus we can answer those who say that healing was a necessary result of this anointing, by saying that James qualifies the “guarantee” of healing with the phrase “the prayer [vow] of faith.” Pastorally speaking, then, when a person is not healed, it is not their lack of faith but in a real sense, even the weak prayers of the elders; ultimately, though, whether the Lord will heal or not is his prerogative and a part of his secret counsel. In view of this we must lift up our eyes in hope and respect.

Lastly, although the apostolic age and the “sign” gifts have ceased, no one can limit or negate the sovereign power of the Holy Spirit throughout the generations. We must recapture our sense and reliance upon the Holy Spirit as Reformed Christians. It was the Calvinists who re-emphasized the work of the Holy Spirit in their writings, preaching, and confessional documents. As Sinclair Ferguson, says,

No right-thinking Christian would deny that God continues to be active in the world, to do wonderful things for his people, and especially to answer their prayers in keeping with his promises. It is still appropriate for the sick not only to consult a doctor but to ‘call the elders of the church to pray over him and anoint him with oil in the name of the Lord’. The promise remains that ‘the prayer offered in faith will make the sick person well; the Lord will raise him up’ (Jas 5:14–15). People continue to be healed by God — through, above and even against means. Indeed, writes John Owen, ‘It is not unlikely but that God might on some occasions, for a longer season, put forth his power in some miraculous operations.’[38]

Thus, it is precisely because we as Calvinists believe in the Lord and Giver of life that we need to add to our elders’ existing ministry of prayer and care, the anointing and prayer over the seriously sick in our day. This is not only exegetically respectable, but also pastorally necessary.

Postscript: A Proposed Order of Prayer

¶ After the sick member has called for the elders, the elders assemble at an appointed time to the place where the sick member is located.

¶ Then, one of the elders leads a reading of the words of James 5:13–18.

¶ A brief explanation of several points in James 5:14–15 ensues:

First, James calls us to be a people of prayer in every station in life, whether we are suffering, cheerful, sick, or in need of forgiveness (other texts such as Pss. 50:14–15, 62:8 may be read).

Second, James calls the elders to be concerned for the well-being of the whole person, spiritually as well as physically.

Third, although the Scriptures do not necessarily link sickness as a result of specific sin, this time of prayer provides an opportunity for the sick to repent of sin and seek forgiveness.

Fourth, the use of oil in anointing is not a sacrament nor a “magical” element, but a sign of setting aside a person for God’s special care. As well, oil is a symbol of the Holy Spirit, who is the Lord and Giver of life.

Fifth, we must rest, ultimately, in the sovereignty and good pleasure of God, who many times has even better plans for us than to heal us physically.

¶ If the sick person desires to make confession of sins which burden their conscience, the elders are to ask them to confess them at this time, upon which, they are to exercise the keys of the kingdom and declare the promises of God’s forgiveness (texts such as 1 John 1:9 should be read and applied).

¶ After this, the sick person is to be anointed with oil upon their forehead “in the name of the Lord.”

¶ The elders then pray for the sick person.

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Notes

1.  See article 23 of the Church Order of Dort, as found in The Psalter (Reformation Heritage Books edition; Eerdmans, 1999), 181–82; Psalter Hymnal (Christian Reformed Church, 1934), 118. Cf. the comments upon this article in Idzerd Van Dellen and Martin Monsma, The Church Order Commentary (Credo Books, reprinted 2003), 107–111.

2.  J. A. Motyer, The Message of James, The Bible Speaks Today (IVP, 1985), 189.

3.  Douglas Moo cites the second-century physician Galen in this light. The Letter of James, The Pillar New Testament Commentary (Eerdmans, 2000), 239.

4.  Robert H. Gundry, A Survey of the New Testament (3rd ed.; Zondervan, 1996), 436.

5.  Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

6.  New Geneva Study Bible (Thomas Nelson, 1995), 1625.

7.  Commentaries on the Epistle of James, trans. Rev. John Owen, Calvin’s Commentaries, 22 vols. (Baker, reprinted 1996), 22:355–56.

8.  Evangelical Commentary on the Bible, ed. Walter A. Elwell (Baker, 1989), 1162.

9.  Cf. John Calvin, Commentaries on the Epistle to the Hebrews, trans. Rev. John Owen, Calvin’s Commentaries, 22 vols. (Baker, reprinted 1996), 22:46; John Owen, Discourse Concerning the Holy Spirit, The Works of John Owen, 16 vols. (Banner of Truth, reprinted 1994), 3:171; Heidelberg Catechism, Q&A 31–32.

10.  The question, then, has been asked, “Does this mean that the sick person is not yet forgiven?” The first thing to keep clear is that there is a difference between our being once for all forgiven when we are justified by faith alone in Christ alone and the ongoing forgiveness that we need as those simultaneously justified and sinful (cf. Matt. 6:12; 1 John 1:9). To this must be added the fact that the New Testament does give evidence that sickness can be linked to public, gross immorality (e.g., 1 Cor. 11:30). Whether or not this still happens, I do not know. All I know is that there is something going on in the New Testament era that is beyond my comprehension.

11.  The Canons and Decrees of the Council of Trent, Fourteenth Session, On the Sacrament of Extreme Unction, chapter I, in The Creeds of Christendom, ed. Philip Schaff, rev. David S. Schaff, 3 vols. (Baker, reprinted 1993), 2:160.

12.  Ibid., 2:160, Session 14, chapter I.

13.  Ibid., 2:161, Session 14, chapter II.

14.  Ibid., 2:159, Session 14, chapter II.

15.  Ibid., 2:162, Session 14, chapter III.

16.  Ibid., 2:161, Session 14, chapter II.

17.  Francis Turretin, Institutes of Elenctic Theology, trans. George Musgrave Giger, ed. James T. Dennison, Jr., 3 vols. (P&R, 1997), 19th Topic, Question 31, XXXII.

18.  Martin Bucer, The Common Places of Martin Bucer, trans. and ed., D.F. Wright, The Courtenay Library of Reformation Classics 4 (The Sutton Courtenay Press, 1972), 91; cf. Bucer’s Censura on the 1549 Book of Common Prayer in Martin Bucer and the Book of Common Prayer, trans. E.C. Whitaker, Alcuin Club Collections No. 55 (Mayhew-McCrimmon, 1974), 124–26.

19.  Calvin, James, 22:356; Institutes of the Christian Religion, trans. Henry Beveridge (Eerdmans, 1997), 4.19.18–21.

20.  Zacharias Ursinus, Commentary on the Heidelberg Catechism, trans. G.W. Williard (1892; repr.; P&R, 1985), 353.

21.  Johannes Wollebius, Compendium Theologiae Christianae in Reformed Dogmatics, ed. J.W. Beardslee (Oxford University Press, 1965), 128.

22.  John Owen, A Discourse of Spiritual Gifts, The Works of John Owen, 16 vols. (Banner of Truth, reprinted 1995), 4:465.

23.  Turretin, Institutes, 556–58.

24.  Matthew Henry’s Commentary on the Whole Bible (Hendrickson, 1991), 2419–20.

25.  B.B. Warfield, Counterfeit Miracles (Banner of Truth, reprinted 1976).

26.  Thus Calvin, in typical satirical fashion, says of the Papists who continue the outward sign, that they “are not the true followers, but the apes of the apostles.” Calvin, James, 22:356.

27.  On the distinction between extraordinary and ordinary offices in the Church see Louis Berkhof, Systematic Theology (4th edition; Eerdmans, reprinted 1994), 585–87.

28.  “Statement of Fundamental Truths,” article 12, Assemblies of God (USA), https://ag.org/beliefs/statement-of-fundamental-truths (Accessed 1 September 2026).

29.  “Laying on of Hands and Anointing the Sick with Oil,” Assemblies of God (USA), General Christian Doctrines. https://web.archive.org/web/20030212054637/www.ag.org/top/beliefs/christian_doctrines/gendoct_12_sick.cfm (Accessed 1 September 2026).

30.  See O. Palmer Robertson, The Final Word: A Biblical Response to the Case for Tongues and Prophecy Today (Banner of Truth, reprinted 1997); Anthony A. Hoekema, What About Tongue Speaking? (Eerdmans, 1966); Richard B. Gaffin, Perspectives on Pentecost (P&R, 1979); Sinclair Ferguson, The Holy Spirit (IVP, 1996).

31.  Eusebius, The Ecclesiastical History, trans., Kirsopp Lake (Harvard University Press, 1965), I:170–71.

32.  Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, trans. & rev. W.F. Arndt, F.W. Gingrich, and F.W. Danker (University of Chicago Press, 1979), 115.

33.  Contra C. Armerding, “‘Is Any Among You Afflicted’: A Study of James 5:13–20,” BibSac 95 (1938): 195–201; C. Pickar, “Is Anyone Sick among You?” Catholic Biblical Quarterly 7 (1945): 165–74; D.R. Hayden, “Calling the Elders to Pray,” BibSac 138 (1981): 258–86.

34.  Moo, James, 237.

35.  See G. Shogren, “Will God Heal Us? A Re-Examination of James 5:14–16a,” Evangelical Quarterly 61 (1989): 99–108.

36.  Cf. Edmund Clowney, The Church, Contours of Christian Theology (IVP, 1995), 243.

37.  Rowland S. Ward believes the phrase “the prayer of faith” is “the sick person’s believing response to the grace of God in confession rather than the prayer of the elders.” Blessed By the Presence of the Spirit: The Authentic Charismatic Church (New Melbourne Press, 1997), 78.

38.  Ferguson, The Holy Spirit, 234–35.

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Related writings:

• A Catechism on Pastoral Theology

• A Well-Ordered Church: Laying a Foundation for a Vibrant Church [with William Boekestein] (Evangelical Press, 2015)

• “Continuing in Prayer,” in Faithful and Fruitful: Essays for Elders and Deacons, ed. William Boekestein and Steve Swets (Reformed Fellowship, 2019).

• For another excellent, contemporary Reformed exposition of this passage, see Chris Hutchinson, “The Oil of Gladness: a Neglected Ministry.”

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© 2026 Daniel R. Hyde. Permission is granted to reprint this article in full, unaltered, for non-commercial use, provided the attribution below is included and links to the original. For excerpts, translations, or commercial use, see Permissions.

To attribute: Daniel R. Hyde, "Anointing the Sick With Oil: A Missing Aspect of Pastoral Ministry in the Reformed Tradition," https://www.danielrhyde.com/articles/anointing-the-sick-with-oil. Used by permission.

The Thirty-Nine Articles and the Belgic Confession: A Review Article

A response to an Anglican comparison of the Thirty-Nine Articles and the Belgic Confession, arguing that its central claims rest on reading theological significance into the order of the Belgic’s articles and on an unstated “Calvin versus the Calvinists” framework. He counters that the Belgic follows the Trinitarian shape of the Nicene Creed, that its placement of election is pedagogical rather than substantive, and that the Reformed churches of the Continent understood themselves as catholic rather than innovative.

Written as a review article in The North American Anglican, this piece engages John P. Boonzaaijer's "Restoration vs. Innovation: Comparing the Thirty-Nine Articles and the Belgic Confession" (Winter 2008). It frames the exchange within the cosmopolitan spirit of the sixteenth century, when Reformed catechisms, confessions, and liturgies were treated as expressions of an international movement rather than the property of any one church—illustrated by Beza's Harmonia Confessionum (1581), its Cambridge translation (1586), and Cranmer's letter to Calvin proposing a Protestant council to answer Trent.

It commends three things in Boonzaaijer's article: its attention to the biography of Guido de Brès and the confession’s own theological and social milieu, its careful treatment of the text and internal structure of the Belgic, and its irenic, bridge-building posture.

The critique falls under three heads. First, Boonzaaijer imputes meaning to the sequence of the Belgic’s articles. It shows that the God-then-Scripture-then-Trinity ordering predates the Belgic across a dozen Reformed confessions from the Tetrapolitan (1530) to the Second Helvetic, that describing the Belgic as “systematic theology” is anachronistic, and that its actual architecture tracks the Nicene Creed. On baptism, he answers the charge that the Reformed reduced it to infant dedication by appealing to Belgic articles 33–34 and to the Dutch Reformed Form for Infant Baptism with Luther’s Great Flood Prayer. On election, he draws on Richard Muller to argue that placement in Reformed dogmatics was a matter of genre and docendi via, not substance.

Second, the article identifies an undertone of R. T. Kendall's discredited “Calvin versus the Calvinists” thesis, noting that the Belgic already confesses an infralapsarian double predestination in harmony with the Canons of Dort, and reminding Anglican readers that Dort was the one truly ecumenical Reformed synod—with the British delegation seated at its head and Joseph Hall preaching the opening sermon on Romans 9.

Third, it argues that the “continuity versus innovation” framing is a polemical Anglican claim rather than a historical one, since the Reformers from Knox to Vermigli to de Brès consistently asserted that they were rejoining the ancient catholic church rather than founding a new one.

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See my commentary on the Belgic Confession at my Books

page.

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On the Belgic Confession, see:

• Why I Love the Belgic Confession

On Being a Church Planter

Mid-America Journal of Theology 20 (2009): 159–75

Daniel R. Hyde

Confessionally Reformed church planters have long been left to sift through church growth, Pentecostal, and Emerging Church literature for whatever might apply to them. Written by a church planter after nine years, this essay offers principles and aptitudes drawn from Reformed theology instead.

Pastors who want to plant confessionally Reformed churches have had little written for them. What guidance exists has usually meant sifting the church growth movement, Pentecostal church planting material, or at best the Emerging Church and the Acts 29 Network for whatever fragments transfer. A few resources had begun to remedy this by 2009: Westminster Seminary California's 1999 missions conference, the Orthodox Presbyterian Church's 2002 manual, and Mid-America Reformed Seminary's 2008 church planting workshop.

Writing at the moment when even the American press had noticed “the New Calvinism,” this journal article takes up the gap from the vantage of a man who had been planting since before he graduated seminary in 2000. The aim isn’t principles alone but their application to practice, to the person and character of the planter himself, on the conviction that theology is, in William Ames’s phrase, the teaching of living to God, and that church planting is punishing work physically, emotionally, mentally, and spiritually.

The first half sets out three foundational principles drawn from Acts 2:42. The planter must be devoted to theology, confessing the Word not by private interpretation but with the ancient creeds and the Reformed confessions he has subscribed. Everything is theological, and theology is what steadies a man; the article illustrates this with the Lord’s Day evening early in his ministry when four parishioners went to the hospital within five minutes of each other, and the Heidelberg Catechism’s teaching on fatherly providence was what kept him sane. The same commitment governs preaching, where the message and the method can’t be separated and the ministry is no place for ingenuity. He must be devoted to liturgy, making Lord's Day worship non-negotiable and holding Reformed worship with confidence rather than apology, since worship follows from theology and not in spite of it. Hyde notes that historic liturgical worship has drawn to his congregation the very young people the Emerging Church has been courting. And he must be devoted to community, taking up the Reformed practice of family visitation as his own, knowing his sheep by name, and practicing hospitality, which is love in action and which few visitors have ever received from a pastor.

The second half turns to aptitudes: the skills, gifts, and traits the work requires. A planter needs genuine passion for planting rather than a call taken for want of other options, since a man who wanted a large or established congregation will make himself and his people unhappy. He needs to be personable, out in the community rather than shut in his study, though personable is not the same as being a personality; Abraham Kuyper's critique of the American minister who starts his own church and gathers a circle around a talented speaker still applies. He needs to handle disappointment, including core members falling into public sin and earnest inquirers who never return, and to learn what a colleague taught Hyde early on, that the church planter is not the Holy Spirit. He needs self-motivation, the ability to delegate what is not essential to his calling, and some means of handling stress. The essay closes on the pace of the work: John Owen, prince of Puritans, pastored a congregation that grew by roughly eleven souls a year, and that is the kind of slow, steady growth a planting ministry should pray for.

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For more on church planting, see my co-edited book on my Books page

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On Pastoral Ministry, see:

• A Catechism on Catechetical Preaching

• A Catechism on Pastoral Theology

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For citations, excerpts, translations, etc. of this academic journal article, see Permissions.

To attribute: Daniel R. Hyde, “On Being a Church Planter.” Mid-America Journal of Theology 20 (2009): 159–75.

The Holy Spirit in the Heidelberg Catechism

Mid-America Journal of Theology 17 (2006): 211–37

Daniel R. Hyde

Only one question and answer in the Heidelberg Catechism is explicitly devoted to the Holy Spirit, which has led some to charge it with pneumatological thinness. This essay traces the Spirit through the Catechism's structure and content to argue that there is no doctrine in it from which the Holy Spirit is absent..

Commentaries on the Heidelberg Catechism offer a common complaint: the Catechism offers only the barest outline of the Holy Spirit's person and work, has nothing to say about evangelism and mission, and confines the Spirit's activity to the secret places of the heart in a way that opened the door to later pietism.

This journal article answers that charge on two fronts. Historically, the Heidelberg is an ecclesiastical document with limited aims—a curriculum for children, a basis for catechetical preaching, and a form of unity for a region torn by theological and political strife. It can’t be faulted for failing to anticipate modern questions. Theologically, the person and work of the Spirit are woven into the Catechism from beginning to end. Karl Barth was nearer the mark in calling it a theology of the third article.

The essay works through the Catechism in four movements. It begins with macrostructure, where the Spirit stands behind the comfort of Q&A 1 and the guilt-grace-gratitude division of Q&A 2. It then takes up the Spirit's deity as confessed with the ancient church, next his work upon Christ in the incarnation, anointing to the threefold office, ascension, session, and gathering of the church, and also his work upon the believer in regeneration, faith, sanctification, prayer, assurance, spiritual warfare, and the Sabbath rest begun in this life.

A final section answers the charge of mysticism directly. Far from working secretly on the individual soul, the Spirit in the Heidelberg is bound to the public means of grace: the Spirit is the efficient cause of faith and preaching its instrumental cause; he is named in all six questions on baptism; and in the Supper he takes the place of the technical language of Christ's mode of presence, uniting believers to Christ's body in a formulation designed to hold Zurich, Geneva, and the Melanchthonians Lutherans together.

The essay cuts in two directions at once—a corrective to charismatic accounts that isolate the Spirit from Christ, and a rebuke to any hyper-Calvinism that would leave the Christian's life cold.

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On the Heidelberg Catechism, see:

• Everything You Need to Know About Being Dutch Reformed

• The Principle and Practice of Preaching in the Heidelberg Catechism

• Why I Love the Heidelberg Catechism

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For citations, excerpts, translations, etc. of this academic journal article, see Permissions.

To attribute: Daniel R. Hyde, “The Holy Spirit in the Heidelberg Catechism.” Mid-America Journal of Theology 17 (2006): 211–37.

The Principle and Practice of Preaching in the Heidelberg Catechism

Puritan Reformed Journal 1:1 (January 2009): 97–117

Daniel R. Hyde

Why is preaching so central to Reformed worship? This article reads the Heidelberg Catechism’s teaching on preaching as being the Holy Spirit's medicine, prescribing guilt, grace, and gratitude for the believer.

Why do Reformed churches give such prominence to preaching? Why are sermons not just short reflections, but extended expositions of God’s Word? This article explores the principle and practice of preaching through the lens of the Heidelberg Catechism.

With clarity and depth, it shows how like the ancient church, the Catechism places preaching at the very center of Christian worship and life, as the chief means by which God justifies and sanctifies His people. Tracing its threefold structure of guilt, grace, and gratitude, it demonstrates how preaching functions as spiritual medicine: diagnosing sin with the law, prescribing the gospel of Christ, and guiding believers in grateful obedience.

Drawing from the writings of Ursinus, Olevianus, and Bastingius, as well as the Palatinate Church Order, it explains how the Reformed tradition viewed preaching as the Spirit’s primary instrument to create faith, build up the church, and open the very gates of the kingdom of heaven.

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On preaching, see:

• A Catechism on Catechetical Preaching

• Handling a High Mystery: The Westminster Confession on Preaching Predestination

• Opening Up Romans

• The Value and Power of Expository Preaching

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On the Heidelberg Catechism, see:

• Everything You Need to Know About Being Dutch Reformed

• Why I Love the Heidelberg Catechism

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For citations, excerpts, translations, etc. of this academic journal article, see Permissions.

To attribute: Daniel R. Hyde, “The Principle and Practice of Preaching in the Heidelberg Catechism.” Puritan Reformed Journal 1:1 (January 2009): 97–117.

Handling a High Mystery: The Westminster Confession on Preaching Predestination

Puritan Reformed Journal 2:2 (June 2010): 235–58

Daniel R. Hyde

How should a pastor preach predestination? This article explores the Westminster Assembly divines' pastoral handling of a doctrine meant to give humility and comfort.

Predestination has long stirred debate, confusion, and even fear within the church.

This article explores how the Westminster divines treated this “high mystery” in their Confession of Faith, offering guidance for preachers and comfort for believers.

Blending history, biblical insight, and pastoral wisdom, it traces the doctrine’s treatment from Augustine through the Reformation and Synod of Dort to the Westminster Assembly, showing how it has been taught for the glory of God and the assurance of His people.

Readers will discover how predestination, far from being a cold abstraction, is meant to inspire humility, strengthen holiness, and provide deep consolation in Christ.

For pastors, students of theology, and thoughtful Christians, this article uncovers the rich, practical, and doxological heart of a doctrine often misunderstood yet vital to the Christian.

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On preaching, see:

• A Catechism on Catechetical Preaching

• Opening Up Romans

• The Principle and Practice of Preaching in the Heidelberg Catechism

• The Value and Power of Expository Preaching

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For citations, excerpts, translations, etc. of this academic journal article, see Permissions.

To attribute: Daniel R. Hyde, “Handling a High Mystery: The Westminster Confession on Preaching Predestination.” Puritan Reformed Journal 2:2 (June 2010): 235–58.

Regulae de Observatione Sabbathi: The Synod of Dort’s (1618–19) Deliverance on the Sabbath

Puritan Reformed Journal 4:1 (January 2012): 161–83

Daniel R. Hyde

The Synod of Dort issued six rules for the Lord’s Day that were neither lax nor legalistic, bridging Continental and Puritan views.

What does it mean to keep the Lord’s Day holy?

This article explores the Synod of Dort’s (1618–1619) six “rules for the observance of the Sabbath,” placing them in their theological, social, and ecclesiastical context. It also traces the Dutch Reformed struggle to reform Sabbath observance amid the challenges of post-Reformation Netherlands, the Eighty Years’ War, and a largely non-Reformed populace.

This article seeks to demonstrate that Dort’s pronouncement was neither lax nor legalistic but a moderately Puritan articulation of the fourth commandment—affirming both rest from ordinary work and consecration to worship, while allowing for works of charity and necessity. Through comparison with English Puritan theologian William Ames, it shows that Dort’s position harmonized with mainstream Reformed orthodoxy and helps bridge the supposed gap between “Continental” and “Puritan” views.

This article is also a pastoral call for today’s church, arguing that Dort’s regulae remain relevant for guiding Christians in witness, unity, and identity as they seek to honor the Lord’s Day in a secular age.

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On the Canons of the Synod of Dort, see:

• Everything You Need to Know About Being Dutch Reformed

• Grace Worth Fighting For: Recapturing the Vision of God’s Grace in the Canons of Dort

• The Canons of Dort: A Guide

• The Doctrines of Grace: How God Saves Sinners—Start to Finish (2022 sermon series)

• Why I Love the Canons of Dort

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For citations, excerpts, translations, etc. of this academic journal article, see Permissions.

To attribute: Daniel R. Hyde, “Regulae de Observatione Sabbathi: The Synod of Dort’s (1618–19) Deliverance on the Sabbath.” Puritan Reformed Journal 4:1 (January 2012): 161–83.

In Defense of the Descendit: A Confessional Response to Contemporary Critics of Christ’s Descent into Hell

The Confessional Presbyterian 3 (2007): 104–17

Daniel R. Hyde

Should Reformed churches drop “he descended into hell” from the Apostles’ Creed? This article traces the clause’s history and defends keeping it.

This article argues for retaining the phrase “he descended into hell” in the Apostles’ Creed as a vital part of Christian confession and comfort.

It surveys the historical development of the clause, tracing its presence from early creeds and theologians such as Rufinus, Augustine, and the Reformers, who often interpreted it as referring not to a literal descent into hell but to Christ’s full experience of death, God-forsakenness, and bearing divine wrath on the cross.

It also critiques contemporary calls to remove the phrase from Reformed liturgy (such as those by Randall Otto, Michael Williams, and some in the Dutch Reformed tradition) and instead defends its theological and pastoral significance, emphasizing that it assures believers of Christ’s solidarity with them in suffering, his victory over death, and their hope of resurrection.

For the full treatment of this topic, see my Books page.

For citations, excerpts, translations, etc. of this academic journal article, see Permissions.

To attribute: Daniel R. Hyde, “In Defense of the Descendit: A Confessional Response to Contemporary Critics of Christ’s Descent into Hell.” The Confessional Presbyterian 3 (2007): 104–17.

Benefitting from Luther’s Small Catechism…as a Calvinist

Mid-America Journal of Theology 28 (2017): 67–76

Daniel R. Hyde

Luther’s Small Catechism belongs to the whole church, not just Lutherans. This article explores what Reformed Christians gain from it, and where they differ.

This article explores the enduring value of Martin Luther’s Small Catechism for Reformed Christians, despite historical theological differences between Lutherans and Calvinists.

It highlights Luther’s lasting influence even within the Reformed tradition, particularly through catechesis, law-gospel clarity, the centrality of the first commandment, Trinitarian exposition of the Creed, pastoral applications of the Lord’s Prayer, and his sacramental theology.

While acknowledging points of divergence—such as the numbering of the commandments, use of images, and differing sacramental emphases—the article emphasizes Luther’s focus on faith, daily renewal in baptism, and the centrality of God’s promises over human works as points of commonality with Reformed theology.

Ultimately, Luther’s Small Catechism is commended as a timeless resource for teaching and devotion, belonging not only to Lutherans but to the whole church of Jesus Christ.

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On Lutheran-Reformed Differences and Similarities, see:

• Lutheran Puritanism? Adiaphora in Lutheran Orthodoxy and Possible Commonalities in Reformed Orthodoxy

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For citations, excerpts, translations, etc. of this academic journal article, see Permissions.

To attribute: Daniel R. Hyde, “Benefitting from Luther’s Small Catechism…as a Calvinist.” Mid-America Journal of Theology 28 (2017): 67–76.

For Freedom Christ Has Set Us Free: John Owen’s A Discourse Concerning Liturgies, And Their Imposition

The Confessional Presbyterian 4 (2008): 29–42

Daniel R. Hyde

John Owen’s 1662 case against imposed liturgies was based on the theological principle that Jesus Christ freed believers to worship by God’s Word alone. This article explores his theology of liberty, conscience, and worship.

This article shows that Owen’s central concern in worship was Christian liberty: believers are freed by Christ to worship according to God’s Word alone, and are not bound by state-imposed liturgies or human traditions.

Rooted in the regulative principle of worship, Owen insisted that imposed forms burden the conscience and undermine the Spirit’s work in the church.

This article highlights how Owen’s defense of freedom in worship was both theological and pastoral, aimed at guarding the church’s joy and faithfulness under Christ’s sole authority.

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On Liturgy and Worship, see:

• According to the Custom of the Ancient Church? Examining the Roots of John Calvin's Liturgy

• Christmas Eve Festival of Lessons & Carols

• Good Liturgy Is the Best Instructor

• Good Friday and Easter at Oceanside United Reformed Church

• Lost Keys: The Absolution in Reformed Liturgy

• Lutheran Puritanism? Adiaphora in Lutheran Orthodoxy and Possible Commonalities in Reformed Orthodoxy

• Not Holy But Helpful: A Case for the "Evangelical Feast Days" in the Reformed Tradition

• What to Expect in Reformed Worship: A Visitor’s Guide (Wipf & Stock 2013)

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For citations, excerpts, translations, etc. of this academic journal article, see Permissions.

To attribute: Daniel R. Hyde, “For Freedom Christ Has Set Us Free: John Owen’s A Discourse Concerning Liturgies, And Their Imposition.” The Confessional Presbyterian 4 (2008): 29–42.

Lutheran Puritanism? Adiaphora in Lutheran Orthodoxy and Possible Commonalities in Reformed Orthodoxy

American Theological Inquiry 2:1 (January 2009): 61–83

Daniel R. Hyde

Sixteenth and seventeenth century Lutherans rejected liturgical rites that undermined justification by faith, sometimes sounding remarkably “Puritan.” This article explores the concept of adiaphora and common ground with Reformed liturgical theology.

This article delves into the often-misunderstood Lutheran concept of adiaphora—“indifferent matters” in worship such as ceremonies and rituals. It traces its development from the Augsburg Confession through tumultuous controversies to the Formula of Concord.

Challenging simplistic caricatures, it highlights how Lutherans rejected rites that undermined justification by faith alone, sometimes adopting a "Puritan-esque" stance against Roman Catholic impositions, while retaining practices for peace and order.

Exploring historical polemics with Rome and Calvinists, the article uncovers surprising common ground between confessional Lutheran and Reformed orthodoxies, particularly in the free celebration of evangelical feast days like Christmas and Easter as expressions of Christian liberty rather than obligation.

This study fosters greater appreciation for Lutheran liturgics and bridges divides in Reformation theology for scholars and enthusiasts of church history and worship practices.

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On Lutheran-Reformed Differences and Similarities, see:

• Benefitting from Luther's Small Catechism…as a Calvinist

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On Liturgy and Worship, see:

• According to the Custom of the Ancient Church? Examining the Roots of John Calvin's Liturgy

• Christmas Eve Festival of Lessons & Carols

• For Freedom Christ Has Set Us Free: John Owen's A Discourse Concerning Liturgies, And Their Imposition

• Good Liturgy Is the Best Instructor

• Good Friday and Easter at Oceanside United Reformed Church

• Lost Keys: The Absolution in Reformed Liturgy

• Not Holy But Helpful: A Case for the "Evangelical Feast Days" in the Reformed Tradition

• What to Expect in Reformed Worship: A Visitor’s Guide (Wipf & Stock 2013)

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For citations, excerpts, translations, etc. of this academic journal article, see Permissions.

To attribute: Daniel R. Hyde, “Lutheran Puritanism? Adiaphora in Lutheran Orthodoxy and Possible Commonalities in Reformed Orthodoxy.” American Theological Inquiry 2:1 (January 2009): 61–83.

Not Holy But Helpful: A Case for the “Evangelical Feast Days” in the Reformed Tradition

Mid-America Journal of Theology 26 (2015): 131–49

Daniel R. Hyde

May Reformed churches celebrate “special” days like Christmas, Good Friday, Easter, Ascension, and Pentecost? This article argues these evangelical feast days are matters of Christian liberty: not holy, but helpful.

This article examines how the historic Reformed Catholic churches rejected the medieval burden of numerous obligatory holy days, but retained freedom to celebrate certain “evangelical feast days” such as Christmas, Good Friday, Easter, Ascension, and Pentecost.

These days were not seen as holy in themselves or as contributing to salvation but as helpful signposts to commemorate Christ’s redemptive work.

The article also critiques certain objections based on the “regulative principle of worship” (RPW), showing that Reformed liturgical practice historically distinguished between the essential elements of worship and its circumstantial expressions.

Drawing on historical practices in the Palatinate, Strasbourg, and the Dutch Reformation, as well as theologians like Bucer, Bullinger, and Turretin, it demonstrates that evangelical feast days fall within the realm of Christian liberty and serve the church’s edification.

Their value lies in focusing believers on the objective, historic, and eschatological work of Christ, offering both spiritual nourishment and opportunities for evangelism, particularly in a secularized culture.

Ultimately, it concludes that these feast days are “not holy but helpful,” enriching the church’s life without binding the conscience.

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On Liturgy and Worship, see:

• According to the Custom of the Ancient Church? Examining the Roots of John Calvin's Liturgy

• Christmas Eve Festival of Lessons & Carols

• For Freedom Christ Has Set Us Free: John Owen's A Discourse Concerning Liturgies, And Their Imposition

• Good Liturgy Is the Best Instructor

• Good Friday and Easter at Oceanside United Reformed Church

• Lost Keys: The Absolution in Reformed Liturgy

• Lutheran Puritanism? Adiaphora in Lutheran Orthodoxy and Possible Commonalities in Reformed Orthodoxy

• What to Expect in Reformed Worship: A Visitor’s Guide (Wipf & Stock 2013)

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For citations, excerpts, translations, etc. of this academic journal article, see Permissions.

To attribute: Daniel R. Hyde, “Not Holy But Helpful: A Case for the “Evangelical Feast Days” in the Reformed Tradition.” Mid-America Journal of Theology 26 (2015): 131–49.

Lost Keys: The Absolution in Reformed Liturgy

Calvin Theological Journal 46:1 (April 2011): 140–66

Daniel R. Hyde

Why did the absolution disappear from Reformed worship in the modern era? This is a study of its use by Reformed churches such as the liturgy of Geneva with John Calvin and the liturgy of Strasbourg with Martin Bucer, and the case for restoring this use of the keys of the kingdom in contemporary practice.

This article uncovers the historical significance of public absolution in sixteenth-century Reformed worship, where reformers like John Calvin and Martin Bucer declared forgiveness as a vital exercise of the “keys of the kingdom.”

Tracing its decline within the Dutch Reformed tradition after the 1581 Synod of Middelburg, and its failed revival in the early twentieth-century Christian Reformed Church due to fears of Roman Catholic influence, the article argues for its restoration to Reformed liturgical life today.

It emphasizes the role of absolution in proclaiming the gospel, assuring believers of God’s mercy, and fostering spiritual joy, presenting it as a ministerial act grounded in Christ’s authority, rather than a priestly ritual.

This study calls for reclaiming this “lost key” to enrich contemporary Reformed worship.

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On Liturgy and Worship, see:

• According to the Custom of the Ancient Church? Examining the Roots of John Calvin's Liturgy

• Christmas Eve Festival of Lessons & Carols

• For Freedom Christ Has Set Us Free: John Owen's A Discourse Concerning Liturgies, And Their Imposition

• Good Friday and Easter at Oceanside United Reformed Church

• Lutheran Puritanism? Adiaphora in Lutheran Orthodoxy and Possible Commonalities in Reformed Orthodoxy

• Not Holy But Helpful: A Case for the "Evangelical Feast Days" in the Reformed Tradition

• What to Expect in Reformed Worship: A Visitor’s Guide (Wipf & Stock 2013)

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For citations, excerpts, translations, etc. of this academic journal article, see Permissions.

To attribute: Daniel R. Hyde, “Lost Keys: The Absolution in Reformed Liturgy.” Calvin Theological Journal 46:1 (April 2011): 140–66.

According to the Custom of the Ancient Church? Examining the Roots of John Calvin’s Liturgy

Puritan Reformed Journal 1:2 (June 2009): 189–211

Daniel R. Hyde

John Calvin claimed the Genevan liturgy restored ancient practice. This article tests that against the Didache, Justin Martyr, and Tertullian, and finds it holds.

This article argues that John Calvin’s claim that his Form of Church Prayers reflected the practices of the early church was historically accurate.

It places Calvin’s liturgy in the broader Reformation effort to return the church to its patristic roots rather than innovate, showing how figures like Bucer, Bullinger, and Vermigli similarly argued that Protestantism was a restoration, not a departure, from the ancient faith.

It also surveys Calvin’s writings (e.g., Reply to Sadoleto and Necessity of Reforming the Church), where Calvin defended Reformation worship and doctrine as aligned with the church fathers and Scripture.

It then compares Calvin’s Geneva and Strasbourg liturgies to the earliest Christian liturgies described by Pliny, the Didache, Justin Martyr, and Tertullian, highlighting shared features like confession, psalm-singing, Scripture reading, preaching, prayers, and the Lord’s Supper.

The conclusion is that Calvin’s simple, Word-and-Sacrament–centered liturgy successfully embodied the “custom of the ancient church.”

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On Liturgy and Worship, see:

• Christmas Eve Festival of Lessons & Carols

• For Freedom Christ Has Set Us Free: John Owen's A Discourse Concerning Liturgies, And Their Imposition

• Good Friday and Easter at Oceanside United Reformed Church

• Lost Keys: The Absolution in Reformed Liturgy

• Lutheran Puritanism? Adiaphora in Lutheran Orthodoxy and Possible Commonalities in Reformed Orthodoxy

• Not Holy But Helpful: A Case for the "Evangelical Feast Days" in the Reformed Tradition

• What to Expect in Reformed Worship: A Visitor’s Guide (Wipf & Stock 2013)

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For citations, excerpts, translations, etc. of this academic journal article, see Permissions.

To attribute: Daniel R. Hyde, “According to the Custom of the Ancient Church? Examining the Roots of John Calvin’s Liturgy.” Puritan Reformed Journal 1:2 (June 2009): 189–211.