Song of Solomon 6:8

There are threescore queens, and fourscore concubines, and virgins without number. My dove, my undefiled is but one: she is the only one of her mother, she is the choice one of her that bare her.


In this verse and Song of Solomon 6:9 the church is commended as she stood related to others; and is compared with them, and preferred to them.  Moody Stuart sees this verse referring to the glittering crowd of witnesses assembled at the marriage  like Psalm 45. The words may be considered as an assertion, Christ’s church is but one, and excels them all. “Queens” are principal and lawful wives of kings; “concubines,” secondary or half wives, as the word signifies; who were admitted to the bed, but their children did not inherit: “virgins,” unmarried persons, maids of honour, who waited on the queen. The allusion is to the custom of kings and great personages, who had many wives, and more concubines (God’s concession to hard-hearted), and a large number of virgins to wait on them; see 1 Kings 11:3; or to a nuptial solemnity, and the ceremony of introducing the bride to the bridegroom, attended with a large number of persons of distinction; and so; see Psalm 45:9. By all which may be meant either the kingdoms and nations of the world; by “queens,” the more large, rich and flourishing kingdoms; by “concubines,” inferior states; and by “virgins without number,” the vast multitudes of inhabitants that fill them; but all, put together, are not equal to the church; see Song of Solomon 2:2; or else false churches; by “queens,” such who boast of their riches and number, as the church of Rome, Revelation 18:7; by “concubines,” such as are inferior in those things, but equally corrupt, as Arians, Socinians, &c. and by “virgins without number,” the multitudes of poor, weak, ignorant people, seduced by them; and what figure soever these make, or pretensions to be the true churches of Christ, they are none of his, his spouse is preferred to them all. See 1 John 2:13;  In any case the Bridegroom is here describing his one and only chosen bride, the single object of his affection, the one body and bread. Christ restores the marriage covenant to it’s original oneness and simplicity (Moody Stuart). He is worthy of and commands our undivided love and devotion.


Mass versus Once-for-all sacrifice of Christ.

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Two letters protesting the Reformed Protestant position that appeared in Belfast Telegraph October 2016

  1. Michael O’ Cathail is correct (Telegraph Friday 14th) in saying that the Roman Catholic church needs forgiven. Conscientious Protestants should never attend the sacrilegious idolatrous ceremony called the Mass because it denies the once-for-all sacrifice of Christ over 2000 years ago clearly spelled out as a ONCE FOR ALL sacrifice in Hebrews 10 verses 10,12 and 14. That one atoning event is sufficient to save and take to heaven all God’s elect people and never needs repeated much less believing the elements are turned into his body and blood seeing he was BODILY present when he instituted the Lord’s Supper and is BODILY in heaven right now from whence he will come again. The Mass belittles Christ, makes an idol of the wafer and wine, and plainly contradicts the word of God. Avoid it like the plague! Repent and be converted if you still foolishly attend and think your “good works” relating to the RC church will merit for you! They won’t! Grace alone, Faith alone, Christ alone, Scripture alone, To the glory of God alone.
  2. Patrick McCafferty (Writeback October 25th) clearly delineates the true Roman Catholic position. The mass is the “exact same sacrifice that Jesus offered once and for all on the cross!” Can’t he see that this is impossible! What was done “once for all” cannot, and ought never to be, repeated, otherwise you make it worthless. The mass is NOT a holy sacrifice—it is the unholy idolatrous man-made tradition of a false church. Once for all means unrepeatable! Transubstantiation, the belief that the elements are changed into the actual body and blood of Christ, has no basis in science, reality, or more importantly, authoritative Scripture. As I said previously when these elements were first dispensed Christ himself was bodily present and alive. They cannot and do not change magically. They stay bread and wine but they SIGNIFY body and blood.

Much of what Patrick says is actually true but I think his understanding is befuddled. Jesus gives us himself by speaking the word and applying his sacrifice to us by his Holy Spirit who is the one who is with us forever. The word is what changes people and converts them NOT the sacrament (“The law of the Lord is perfect, converting the soul”-Psalm 19:7). It is the living Christ through the written revelation of Scripture who crucifies our inherited depraved human nature and remakes us into the image of Christ by rebirth (“ Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.”-I Peter 1:23). Sadly it is this word that is not known, not preached and not believed in the Roman Catholic church otherwise it would have been Reformed. The absolutely necessary, God-sent, Reformation initiated by Martin Luther in 1517 is celebrated after 500 years next year! Reformation is still needed in every false church today that disparages and sets at nought what Christ did for his people once for all over 2000 years ago at Calvary, outside Jerusalem, and never to be repeated.

One final thought. When the Lord’s Supper was instituted (Matthew 26:26-29, I Corinthians 11:24-29) Christ said, “Do this in remembrance of me” clearly meaning that it was to remember what he would do ONCE on the cross, that he would then NOT be bodily present till he came again at the end of the world at which time the supper sacrament would become the reality of sitting at the marriage supper of the lamb with him. In the gospel of John 16:7 he also states categorically that he was going away and his presence with them would by the Holy Spirit NOT as the bread and wine. We remember him who in his first coming through the incarnation lived among us till his sacrificial death, then left us to be in heaven till his second coming.




Martin Luther joyfully lived in Scripture. It was his Delight.
Martin Luther boldly struck with Scripture. It was his Hammer.
Martin Luther humbly stood under Scripture. It was his Authority.
If we are truly sons and daughters of the Reformation, the same must be said of us.

The Standard Bearer 15/10/2016 has as it’s sole content the Reformation.

Read it here: Standard Bearer Reformation Issue 2016


Luther mural, Dunclug, Ballymena.

Song of Solomon 6:6-7


Thy teeth [are] as a flock of sheep which go up from the
washing, whereof everyone beareth twins, and [there is] not one barren
among them].


(See Gill on Song of Solomon 4:2

As a piece of a pomegranate [are] thy temples within thy

The same descriptions are given in ( Song of Solomon 4:3 ) ; (See Gill on Song of Solomon 4:3); and these are repeated, to show the reality of the church’s beauty, and for the sake of confirmation; and that his love continued the same, notwithstanding her failings and infirmities; and that Christ had the same esteem of her, and love to her, he ever had. This repetition proves Christ’s unchangeableness (Heb. 13:8, James 1:17). Our failings and backslidings cannot alter his love toward us. Moody Stuart says memorably and illustratively that sleeping in self-indulgence her Nazarite locks were secretly cut by the tempter; she said she was her own and the token of her subjection was removed; she arose like Samson to shake herself but Delilah never lulls the Nazarite asleep without removing his locks before he wakes; and her strength was gone because her Lord was gone. (the sense of and actual powerful presence of God was removed-JK). But now her locks have grown again. God is reconciled again and hath washed her feet anew and presented her again to himself ‘without spot or wrinkle or any such thing.’ Such is the restoring grace of God.

Song of Solomon 6:5


Turn away thine eyes from me
Her eyes of faith and love;  as ravished with them; his passions were so struck by them, and his heart pierced with them, that he could stand it no longer ; see ( Song of Solomon 4:9 Song of Solomon 4:10 ), such looks of faith are very agreeable to Christ; see ( Song of Solomon 2:14 ) ; The phrase implies a steady, fixed gaze such as David’s when he said, “Mine  eyes are ever toward the Lord” (Psalm 25:15). We should cultivate this steadfast looking unto Jesus that our eyes may wait upon the Lord our God (Psalm 123:2).

for they have overcome me;
that is, her eyes, they had made a conquest of his heart; which does not imply weakness in Christ, but condescending grace, that he should suffer himself, as it were, to be overpowered by the faith and love of his people, who has conquered them and all their enemies. This clause is very differently rendered: by some, “turn thine eyes toward me for they have strengthened me” ; his desire towards his church, and the enjoyment of her company: by others, the reverse, “are stronger than me”, or “have taken away my strength” ; so that he was spiritless, and as one dead, or in an ecstasy: others say, “they have lifted me up” ; revived, cheered, and comforted him, through sympathy with her, in virtue of their near union: Christ has a kind of pride as well as pleasure in his church; he is proud of the beauty he has put upon her, of the graces he has wrought in her; and especially of her faith, when in exercise; see ( Matthew 8:10 ) ; and by others, “they have made me fiercer” ; not with anger and indignation, but with love; there is a force, a fierceness in love, as well as in wrath: “love [is] strong as death, [and] jealousy [is] cruel as the grave”, ( Song of Solomon 8:6 ) ; it is so in the church, much more in Christ. All which shows the power of faith, to which mighty things are ascribed, ( Hebrews 11:1-40 ) ; and here the conquest of Christ himself; akin to Jacob and his wrestling and God’s “command thou me” in Isaiah 45:11.

thy hair [is] as a flock of goats that appear from Gilead;
from Mount Gilead, (See Gill on Song of Solomon 4:1). The repetition shows the constancy of his high regard for her.

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Acknowledgement as ever to John Gill’s commentary which forms the basis of most of these blogs.


Song of Solomon 6:4


Thou [art] beautiful, O my love, as Tirzah

“Again the Lord makes mention of the beauty of his bride! And this without one complaint of her past ingratitude and unkind behaviour toward him.” (Anon) ” He hath not dealt with us after our sins”…..Ps.103:10.
These are the words of Christ, who had been absent for some time, and till now silent; but notwithstanding her behaviour toward him, she was his love still, and as “beautiful” and as comely in his sight as ever: and for which he compares her here to Tirzah;  There was a city in the land of Canaan, called Tirzah, formerly the seat of one of the ancient kings of Canaan, and, in later times, of Jeroboam and some of his successors; and which, no doubt, was a very pleasant and delightful place, as its name imports, either from its situation or buildings, ( Joshua 12:24 ). “Hence the Lord was looking upon his bride, the church, as the royal dwelling place of the King of kings” (Anon). This of course is exactly what we are, “ At that day ye shall know that I am in my Father, and ye in me, and I in you” (John 14:20).  The word (Tirzah) comes from a root which signifies to be “grateful [and] accepted”: and so one interprets the word here “acceptable”: and may denote the acceptableness of the church in Christ, with whom God is well pleased in him for his righteousness’s sake, in which she appears exceeding fair and lovely. And for the same reason is said to be

comely as Jerusalem;

the metropolis of Judea, and seat of the kings of it (in a much higher sense than Tirzah); This is the city whose name shall be “Jehovah-shammah”-the Lord is there (Ezek.48:35), and far the most famous of any of the cities of the east; it was a city well built and compact together, beautiful for situation, very rich in Solomon’s time, the place of divine worship, and was strongly fortified by nature and art: and hence the church of God often bears this name, both in the Old and New Testament, ( Isaiah 40:2 ) ( Hebrews 12:22 ) , being the city of the great King, built on Christ, the Rock; consisting of saints, fitly and closely united together; rich with the unsearchable riches of Christ; where the several parts of spiritual and evangelic worship are performed; possessed of many privileges, and well secured by the power and salvation of God. Thus are set forth the loveliness, security, unity and royalty of the church of Christ…yet nothing compared to the Jerusalem above. It is noteworthy that the penman of this beautiful book was none other than the one who built the magnificent temple where God promised to dwell-JK. In vision John sees the converse, the holy city , New Jerusalem, descending from God out of heaven prepared as a bride (Moody Stuart).



terrible as [an army] with banners;
to her enemies, though so lovely to Christ. This shows that not a single person is meant all along, who could not with propriety be compared to an army; but a collective body, as the church is: and that the church on earth is militant, and, like a well disciplined army, in good order, and provided with proper officers and suitable armour, and in a posture of defence, and ready to fight when attacked; and so “terrible” (actually dazzling) to her enemies, Satan and his principalities, wicked men and false teachers; who are terrified by their having such a General at the head of them as Christ, and being under the banner of love, and provided with such good weapons of warfare, as are mighty through God; by their close union to one another; and by the constancy, undauntedness, and invincibleness of their faith; and are awed by their pious conversation and good examples. Perhaps some respect may be had by Christ to the church’s courage and constancy in seeking after him; we are more than conquerors through him that loved us.

Red Heifer (3)

The Red Heifer (3)


Sung Psalm 51:1-7

Read Numbers 19

This chapter is Christological. We need to compare it with Hebrews 9:10, 13-14, where the writer noticeably does not specify any of the qualities of the heifer, not even its colour, showing that the Jewish extra-biblical attention to detail (e.g. two black hairs disqualifies the beast) was and is totally un-necessary. The days of ceremonial law-keeping are over anyway!

The ashes and the running water comprise the most permanent cleansing agent in the ceremonial law (blood putrefies!). Analysing Hebrews passage we can construct this table to compare and contrast the cleansings.

Ceremonial Law New Testament
What is cleansed? Flesh (outward) Conscience (inward)
From what? Uncleanness of death Dead works
Duration? Temporary Eternal
What was sacrificed? Red Heifer Christ
Preparation of sacrifice Fire Spirit


It is worth noting that “dead works” include not only the self-righteous works of the Jews but all polluted man-made religion where depraved men think they can merit with God. They are what defile and disqualify all men from approaching our holy God!

Song of Solomon 6:3


I [am] my beloved’s, and my beloved [is] mine
Expressive of interest in Christ, and union to him, and of her faith therein; which still continued, notwithstanding her unbecoming behaviour toward Christ, and her many infirmities, ( Song of Solomon 5:2 Song of Solomon 5:3 )  I know I am his, and he is mine; which throws a beauty upon the words, and declares the excellency and strength of her faith; for herein lies the glory and excellency of faith, to believe in an unseen Christ: though it may be the Shechinah was with her; or Christ had now appeared to her, and was found by her, and therefore, like Thomas, says, “my Lord and my God” or David who says, “The Lord is my shepherd” or Jeremiah in deep tribulation declaring,” The Lord is my portion, saith my soul, therefore will I hope in him.” (Lam.3:24)

Heidelberg Catechism Lord’s Day One reads: Q. 1.  What is thy only comfort in life and death?
A.  That I with body and soul, both in life and death, am not my own, but belong unto my faithful Saviour Jesus Christ; who, with His precious blood, hath fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation, and therefore, by His Holy Spirit, He also assures me of eternal life, and makes me sincerely willing and ready, henceforth, to live unto Him. This is essentially the covenant God makes with his own-JK.

he feedeth among the lilies;

Moody Stuart believes this allegorises the resurrection of Christ in which the disciples seeing what was in the tomb believed and then Christ goes to Galilee to feed his flock where they would see him.

Song of Solomon 6:2

My beloved is gone down into his garden


Which may be said by Solomon, in allusion to what he himself was wont to do, apparently Solomon used to go very early in a morning in great pomp to Etham, about two miles from Jerusalem, a pleasant place, abounding with gardens and flows of water: or respect may be had to the king’s gardens nearer Jerusalem, which were at the descent of Mount Zion, and reached to the lower pool ; see ( Nehemiah 3:15 ) ; and which lying lower than the king’s palace, he might be said to go down to it. And this may point at the low estate of the people of God on earth, depressed with sorrows, afflictions, and persecutions; and the condescension of Christ, in visiting them in their low estate, and granting them his gracious presence: ” Oftentimes, indeed, he finds his plants so choked with the cares, and riches, and pleasures of this life, that they need purging and pruning” (Anon).  Moody Stuart sees this as a picture of Christ’s entombment.

to the beds of spices;


of odoriferous plants; to which particular believers, planted regularly in the churches of Christ, may be compared, for the excellency and fragrancy of their graces; and among whom Christ delights to be; see ( Song of Solomon 4:13 Song of Solomon 4:14 )  the words, both here and in ( Song of Solomon 5:13 ) , should be rendered “rivers of spices”; an hyperbolical expression, showing that a man walking by rivers of waters, where aromatic plants and fragrant flowers grow, perceives such a sweet odour, that, while he is refreshed with the moisture of the waters, he seems to be walking by rivers of spices. The end of her beloved’s going thither is,

to feed in the gardens;

to feed his flocks there: not on commons and in fields, but in gardens, which is unusual: and by which are meant particular churches, where Christ feeds his people, by his Spirit and by his ministers, word and ordinances, with himself, the bread of life; with the discoveries of his love, better than wine; and with the doctrines and promises of the Gospel: or to feed himself, or that “he [himself] might be fed”  there; by beholding with pleasure how the plants grow, and the spices flow out; by tasting the pleasant fruits of the garden; and by observing with delight the graces of the Spirit in his people in lively exercise;

and to gather lilies;


to crop them with the hand;  there is a gathering of them in effectual calling, and into church(es) institute, and into nearer communion with Christ; but here it seems to signify a gathering them by death, when fully ripe, to enjoy everlasting fellowship with him. Enoch was taken, Jacob was gathered to his people, Stephen fell asleep in Jesus. Moody Stuart says Christ departed to the real Eden above, gathering one special lily from beside him on the cross, saying “today thou shalt be with me in paradise” and says to any who may fear to be numbered among them, to wash themselves in the blood of the Lamb so that their sins are forgiven.

Pastoral Care among Teenagers

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Pastoral Care Among Teenagers

By Key Steven R, in Article

Protestant Reformed Standard Bearer Volume 69/1993  Issue: 11, 3/1/1993


Rev. Key is pastor of the Protestant Reformed Church of Randolph, Wisconsin.

As officebearers at this time in history we have much work cut out for us when it comes to necessary pastoral care among our youth. Let me add to that: It is important first of all that we take our calling seriously as overseers of the whole flock, including (I dare say, especially) our youth. Secondly, in this day when many scriptural principles are forsaken for theories of modern psychology, I would emphasize that we can only provide proper and profitable pastoral care by strict adherence to the principles of Scripture. But Scripture requires of pastors and elders especially that they provide spiritual direction and counsel for the youth of the church. That is not to overlook, and certainly not to exclude, the calling and responsibility that parents have toward the children God has placed within their own home. But we look now beyond the parental calling to that calling which is ours as officebearers, particularly as elders and pastors in churches with large numbers of young people.

Necessary Labors

Although all teenagers must go through the struggles and difficulties of adolescence and require careful instruction and leadership by home and church, there are a few who require the special attention of pastors and elders. And though their number be still small in comparison to the many young people in our churches, one wonders if we do not see an increase of such cases in our day. I think we do. It would stand to reason. Our young people today face open temptations that were not faced by us who are only one generation older.  The temptations were’ always there. Young people have always been tempted to rebel against authority figures -be it the temptation to defy the rules set down by parents, or teachers; or to get away with violating certain laws of the land. All generations have faced the temptations of alcohol abuse and fornication, to mention but two others. Peer pressure is as old as society itself. But in no other age have these temptations been so open and the attacks so violent against the innocency of Christian youth.  What was considered shameful just 20 years ago is now accepted matter-of-factly. Behavior that once was unacceptable even to unbelievers is now considered a part of growing up. To mention one example: some time ago I had an opportunity to work with two young men in their late teens, one of non-Christian background and the other nominally Christian. When these boys reached their middle teenage years, their parents actually encouraged them to go out and find an attractive girl with whom they could go to bed. They needed to find out what sex was all about. Now, you know that those parents had not been taught that in their youth. But the open fornication seen and accepted in our society has so influenced the thinking of people, even nominally Christian and church-going people, that they actually encourage their children to fornicate with the world!  Our young people can go into any number of gas stations and convenience stores or book stores, and see pornographic material displayed right in front of their eyes. The development of the VCR in the past ten years, and the proliferation of video stores, has put within the reach of our young people any number of reprobate movies. Sad to say, the watching of video-taped movies within the family rooms of Protestant Reformed homes has reportedly become quite widespread. Advertising and television programming makes illicit sex glamorous, and puts increased pressure on youth to “join the crowd and get in on the action” -whether that be drinking beer to attract handsome men or beautiful women, or buying clothing and automobiles way beyond our earthly means (and to the neglect of our support of God’s kingdom), or having sex outside the marriage bond.  Prosperity abounds in our day. This also has made a solid spiritual life all the more difficult for our young people. And when their parents set an example of running after every earthly idol and making a god out of pleasure (II Tim. 3:4), it is no wonder that with increasing numbers children are showing signs of deep-seated spiritual disease.  We point out another factor causing an increase in troubled youth. Our churches have not escaped the breakdown of the family structure that has reached epidemic proportions in our society. The sad fact is that there are in our churches more and more children that are being raised in single-parent situations, whose stable home life has been tom to pieces by the devastation of divorce.  All of these factors, in conjunction with the depravity of our natures, gives increase to the problems seen among our young people today. And the problems are real. It is easy as pastors and elders to bury our heads in the sand. After all, unless we have our finger firmly pressed against the pulse of our congregations, we will be the last to know about the sins with which our youth are struggling. Sometimes ignorance is bliss. But ignorance cannot address the issues properly or effectively.

Addressing the Problem

When it comes to addressing the problems seen among our youth, not to be overlooked is the preventive care essential in maintaining spiritual health among our young people. Foremost in preventive care is the faithful preaching of the Word. It is no mere coincidence that in churches where the faithful preaching of the Word has fallen by the wayside, there are multitudes of young people who show the effects of spiritual malnutrition, or have already spiritually died.  Solid preaching has a twofold effect upon the church’s teenagers.  In the first place, such preaching bears the fruits of spiritual youth. It should not be necessary to expand upon this particular point among us. Let us remember, though, that God has ordained the faithful preaching of the gospel as the means of salvation and strengthening not only of adults, but children and young people. Those regenerated children who sit under faithful preaching having been taught by their parents the need for attentiveness, will themselves grow spiritually and show fruits of spirituality.  But in the second place, preaching which is faithful in its exposition of the Scriptures and the calling Christ has given the church also bears as fruit a strong family life in the church. Where a church has been blessed by sound preaching for any length of time, there will be found a church characterized by families that are faithful in their calling within the home. And when we speak about preventive pastoral care among young people, essential is a family life characterized by spiritual-mindedness and an openness to speak about spiritual things and to live in a spiritual way.  Additional preventive medicine is to be administered in our catechism classes. Ministers do well to use those classes not only for solid biblical instruction in doctrine, but also to try to build a rapport with the young people. Here is an area where a longer stay in a pastorate is beneficial – when a relationship can be established beginning already when the children are young. But even in a new pastorate, the minister can make catechism a place very beneficial toward building a healthy relationship with the youth of the church. Openness needs to be encouraged. In this setting, doctrine may be applied very particularly and discussion encouraged. Especially in areas where we do not have our own Christian high schools or where we have catechumens going to college, our youth run into particular difficulties either from a doctrinal point of view or in practice. If opportunity is given them to ask questions of a general nature at the end of the class, or if there is an open relationship between pastor (or elder) and young people, there may be an opportunity for conversation even after the conclusion of the catechism class. Finally, still in the area of preventive medicine, we ought not be hesitant as elders or pastors to establish friendships with the church’s young people. Establishing a friendship does not detract from the God ordained authoritative function of the office. Rather it puts the office in the best possible light and makes the exercise of the office all the more effective. When a teenager sees an elder as a friend who is truly spiritual, and who cares for him in all areas of his life, that teenager will have much appreciation for that officebearer of God. And such a relationship between an elder and a young person also has residual effects. It will be appreciated by godly parents, and noticed as well by the young person’s companions and friends – with whom you, as an elder, may have opportunity to build more relationships.  Cleland Boyd McAfee, in his book The Ruling Elder, published by the Presbyterian Board of Christian Education in 1931, wrote: When young people feel at home in the church, especially on the terms of real spiritual relationships, the strongest type of church develops…. In this relation to young people the session (consistory, SK) cannot be too watchful.”  It is a mistake to suppose that young people object to true spirituality. We must not be afraid to use the Scriptures in our labors with youth. At the same time, there is no age group more sensitive to and contemptuous toward inconsistency in religious practice, which they will quickly term “hypocrisy.” They may not be so quick to see it in themselves, but you may be sure they will see it in others, and especially officebearers, if it is there to see. Here, as in all our labors, a godly walk is essential.  When Peter wrote to the elders of the church (I Pet. 5:1-4), he did not pen an empty phrase, when he called us to be examples to the flock. And when the writer to the Hebrews calls Gods people to follow the faith of the elders, considering the end of their conversation (Heb. 13:7), the clear implication is that elders must set a good example for the flock. That godly example is of particular importance in our labors with young people, who, in all their striving for independence, are still looking to others for examples. True spirituality among officebearers will also serve as a good vaccine among the youth, provoking many unto good works and genuine Christian piety.  But administering preventive medicine is only part of the calling of the pastor and elder. There are cases that arise in any church where a young person suffers from a spiritual malady that is beyond the effects of preventive medicine. These cases must be treated not only by the pastor, but also by the elders of the church.

Dealing With Specific and Individual Problems

In such cases several things are worthy of note.  A relationship of trust is essential. And when I speak of a relationship of trust, I refer to the fact that the young man or young woman with whom we labor must have a trust toward us. There are some young people, especially those with serious problems, who will not allow a relationship of trust. But if there is to be positive fruit upon our labors with any individual, a relationship of trust must first be established. And crucial to such trust is the knowledge that we deal in confidentiality. In many cases it is necessary that a consistory be fully or partially informed about the labors with an individual. But where that is so, we had better be sure that such matters are kept within the walls of the consistory room. Woe to those elders or ministers who violate the trust of certain individuals by making private matters public and who spread confidential matters. Such an officebearer makes himself worthy of discipline and possibly even dismissal from the office.  Secondly, genuine spiritual concern and care for the individual must also be conveyed by us in our work with young people. This should be our constant attitude as officebearers. Nor should this be difficult, when we bear in mind the truth that Christ has given us the calling to work with those “which he hath purchased with his own blood” (Acts 20:28). If Christ so loved His sheep, we who stand as His officebearers must love likewise. A young person who is caught in the snares of a sin or who is struggling spiritually is generally intimidated ‘by authority figures. That is especially true of men who are regarded as spiritual bulwarks. If such a young person is to hear us, he must see that we are not “out to get him,” but that we truly love him for Christ’s sake and desire his good.  We must also have a solid knowledge of the Scriptures, if we are to labor properly among troubled youth. This stands to reason. Our entire calling as officebearers is summarized in the calling to “bring the Word.” We must know our Bibles thoroughly, also searching them regularly to see what Word of God applies well to given situations and sins with which God’s young people struggle. But, more than bare knowledge, we must seek from God wisdom in how to apply the Scriptures to the given case with which we deal. Patrick Fairbairn, in his book Pastoral Theology, points out “that a pastor has often much more to do with those who seek advice from him regarding their soul’s interests than quote a few passages of Scripture and point their way to the Savior” (p. 286). Though the Scripture must serve as the foundation of all pastoral work, and must be our “tool for the trade,” that does not necessarily mean that we come with our Bibles in every situation with a passage to read and apply. Sometimes we have to be walking Bibles, simply applying the principles of Scripture, rather than quoting texts. But, in every case, searching questions need carefully to be asked, in order to provide sound spiritual guidance and instruction.  In this connection it should be added that pastors and elders need to work at and develop listening skills. It is always a danger that we speak too soon, thereby bypassing the real needs. Always we must listen carefully and seek to listen more. We must search for the deepest need. Then we apply the Word. Too often as elders and pastors we tend to deal only with the symptoms of a person’s problem. We try to correct the most obvious situation, and achieving that correction feel as if we have solved the problem. This is like giving an aspirin to a person with bone cancer. To use one illustration, when a young person’s church attendance falls off, and there is neglect of the, means of grace, we must not be hasty in focusing on that one problem. The neglect of the means of grace is always a symptom of a deeper spiritual problem. What is the deeper problem? Why the lack of desire to attend the house of God for worship? To fail to address the deeper problem is to become guilty of treating the symptoms, but neglecting the killer disease. To listen is an essential aspect of all pastoral work, but most necessary in dealing with youth.  Patience is another necessary virtue in pastoral care among teenagers. If you “blow up” in your dealings with a young person, you have just blown for good any opportunity to labor for his salvation. We must recognize that in most young people there is a certain level of immaturity and irresponsibility. This can become irritating at times. But in our care for such youth, our irritation must be suppressed. I do not mean to imply that with patience we must avoid all firm instruction and admonitions. Where there are particular sins, and a rejection of admonitions and instruction, there must be reproof given in a firm but loving manner. Patience must never prevent us from providing firm direction. But patience must be exercised with a view to the general weaknesses of youth. Immaturity and signs of irresponsibility must not anger us in a pastoral setting, so that it prevents us from dealing with the deeper issues. In addition, when we speak about patience, we must realize that the Spirit works in His children over a period of time and through consistent labors. We need patience also to wait upon the Lord, seeking His blessing upon our labors.  This, however, points to another need – that of consistency in our work Consistent labors must be given those young people in whom we observe particular problems.  It is a serious mistake, when there are concrete symptoms of spiritual illness or a sinful walk, that elders make an initial visit only to let the issue lie for several months. Though this matter reaches beyond our-work with wayward youth, it deserves emphasis. Our pastoral or disciplinary labors must be consistent and ongoing, until the person is completely restored or reveals unbelief and departs. I urge our elders to make regular and frequent visits in all cases where problems are evident. Such regular and frequent visits (at a very minimum once a month, while greater frequency is desirable in many cases) will prove to be the most effective and ultimately the least time-consuming way to do the work. A person who is walking in sin will often receive the elders of the church, if they visit only once a year or once every few months. Such a person can “put up with the elders for an hour,” if his receiving them “keeps them off his back” for another few months while he continues in his sin.  On the other hand, visits made regularly and frequently will convey to the person a sense of urgency and deep concern on the part of God’s officebearers. The effects of such consistent labor will be seen much more quickly than with inconsistent and infrequent visits. Either the person will be given by God to see the seriousness of his sin, and will be led by the Word to confess and turn from his sin in the sorrow of repentance; or he will soon refuse to see the elders that are frequently darkening his doorstep. The Word not received will become an irritant to him. For the welfare of the church I urge you elders: Bring the Word with frequency to those walking in sin or struggling with various problems.  Although such has been implied throughout this writing I want to emphasize the importance of elders becoming personally and directly involved in working with the youth of the church. The church in centuries past has recognized the importance of consistory’s laboring with the church’s youth. Article 44 of our Church Order, which speaks of the calling of the classical church visitors, requires them II to take heed whether the minister and consistory . . . properly promote as much as lies in them, through word and deed, the upbuilding of the congregation, in particular of the youth.” As a pastor I readily acknowledge that my calling is not only the pulpit ministry, but the pastoral ministry as well. Although, without question, the preaching of the Word must have the chief place in our labors as pastors, we also are called to follow the example of the apostle Paul, who ministered not only publicly, but from house to house (Acts 20:20). But let it be clearly understood, pastoral oversight is primarily the calling of the elders of the church. To you elders comes the calling of Acts 20:28, “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.” Not to be neglected in your pastoral oversight as elders are the youth of the church.  McAfee, in the book cited above, states that it can be most helpful in the consistory’s work with young people, that a fair number of young elders be brought into the consistory.  At the same time, he points out that an elder need not be young to have a strong relationship with the youth of the church. He writes, “In one church this natural friend of the young people was the senior elder, well in his eighties, but any young person would have gone to him as naturally with a suggestion for the session as if he had been a member of the Young People’s Society. A deeply spiritual life is not forbidding or restraining to others if it is warm and winsome” (op. cit., p. 163). At the same time, we must recognize that God gives different gifts to each of His chosen officebearers. Just as all pastors differ in gifts, so do elders. Where one elder is not as comfortable as another in caring for the afflicted, such will be the case also in caring for the youth of the church. At the same time, elders must be encouraged to develop in the labors of their office. The most difficult part of any difficult task is usually getting started. An elder who devotes himself to labors among the youth of the church will grow through those labors.  Fervent prayer is necessary in all our labors of a pastoral nature. This is a matter that can be emphasized in all areas of pastoral labor; but I will certainly emphasize it here. In dealing with difficulties among youth, and with particular individuals, you often will not know, at least initially, the problems which you must treat. For the most part, therefore, in the initial stages of working with an individual, you will not know what Scripture passages you might study in preparation for your meeting. Your preparation will be confined primarily to that of prayer. And let it be fervent prayer, prayer for wisdom, for patience, for knowledge, and for the presence of the Holy Spirit in your labors.  Finally, I must say something about laboring with rebellious and impenitent youth. The remedy of Christian discipline must, according to Scripture, be exercised also toward the young people of the church who are obstinate in their rebellion against God. That is the clear teaching of Deuteronomy 21:18-21.  There are those children of the church who, to our sorrow, do not walk in the way of Gods precepts, who reject all parental and pastoral care and instruction and show no impenitence for their sinful walk. Some of those are wayward only for a time; others go astray never to return to the shadow of the cross and the bosom of the church. We must not let our treatment of such young people be governed merely by our emotions and natural parental love. We must treat them with the love of God, which seeks God’s glory and walks in obedience to His Word and instruction. To the principle set forth in Deuteronomy 21:18-21 you and I must give heed and wholehearted obedience, lest the wrath of God rest upon us not only as families, but as a church.  The children whose example is set forth in Deuteronomy 21– young people stubborn in their sinful rebellion- are a great threat to the church’s welfare. By their carnal lives they influence other young people in the church. And if they are allowed to continue undisciplined in their rebelliousness, not only will they go to hell, but they will take the church (as an institute) with them! And although the emphasis in the text referred to is that of parental responsibility, there is clear instruction given also to the elders of the church. The elders are called to execute judgment according, to the law of God. I do not mean to imply that the elders in the New Testament church should execute God’s judgment by stoning. But they are still called to declare the sentence of death upon all who reject Christ and His Word and way. The judgment that they execute is the judgment rendered in Christian discipline, and especially by excommunication (cf. Matt. 16:19Matt. 18:15-18I Cor. 5II Thess. 3:14, 15).  After the elders have worked faithfully and have brought the Word of God to that young person, only to see the Word rejected and the heart hardened, the elders must cut off such a rebel from the church. Such discipline is, according to Gods inscrutable purpose, “the last remedy.” In certain cases God in mercy will use such discipline eventually to work repentance in the heart of him toward whom this remedy is applied. Do we love the church? Do we love the youth of the church? Then let us heed our calling in providing preventive medicine for all our youth, and surgical remedies of counseling and discipline in the individual cases where necessary. Negligence is far too prevalent today in these things. May God be pleased to use us for the strengthening of the church by the nurture of her youth.