A Mighty Fortress in the Storm

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(A brief study of Psalm 46, adapted from my church's Prayer Meeting Exhortation on 29 Feb 2008)

Psalm 46 is a very well-known and comforting Psalm. It is well-known that Martin Luther would sing it when he felt discouraged or sore-tried in his fight against Rome. We read that there were moments when Luther would feel something akin to despair, and he would ask with the Psalmist: “Why art thou cast down, O my soul?” In such hours, he would say to Melanchthon, “Come, Philip, let us sing the 46th Psalm” and the two friends would sing it together using Luther’s famous paraphrase of it.

But this Psalm is not only a comfort in times of ecclesiastical or political conflict. It is of great comfort whenever we are facing an uncertain tomorrow or anticipate a severe trial.

Every Christian may sing this Psalm, for this Psalm is given by our Lord, that we may sing with Him. He speaks of Himself apart from us, but once in verse 10 where He says, “I am God.” But everywhere else, He puts Himself as one amongst us that we may sing with Him as ‘we’ and ‘us’.

How does this Psalm comfort us in times of severe trial? It comforts us by encouraging us first of all to…

1. Fear Not

We need fear not because God is our strength and very present help in trouble.

1 God is our refuge and strength, a very present help in trouble. 2 Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; 3 Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah.

We all go through different kinds of trials. It could be wars or quarrels. It could be church splits or severe disagreements. It could be natural disasters or political turmoil. It could even be personal struggles—conflict in the soul or the prospect of an impending trial.

Whatever it is, it can be very fearful to think about what will happen next. Indeed, very often we will think of the worst scenario, and we can get unduly worried.

Well, the Psalmist does not comfort us by saying that it will not be as bad as we think. The fact is that we don’t know what will happen tomorrow, and what happens may indeed be as bad if not worse than what we anticipate it to be. It is foolish, therefore, to comfort ourselves by saying, “Peace, peace; when there is no peace” (Jer 6:14).

What then shall we do? Well, in a certain sense, the Psalmist teaches us not to imagine the best scenario, but to imagine the worst. What else would we mean when we sing:

…though the earth be removed, and though the mountains be carried into the midst of the sea; 3 Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof.

How else could we imagine a worse scenario—than the earth being knocked out of orbit, the mountains blown off and cast into the sea, and where there are gigantic tsunamis and earthquakes everywhere? We are speaking metaphorically, of course. But is it not true that sometimes when terrible things happen to us, we feel our whole life crashing around us and everything in turmoil?

But what shall we do if the worst should indeed happen? Well, the Lord by His spirit would remind us that we need not fear. We need not fear because we have God as our refuge and our strength. When everything crumbles around us, when the whole world crumbles beneath our feet, we would still have somewhere to hide, and someone who will give us strength.

God is our refuge and strength, a very present help in trouble.

God who loves us will always be there for us to hide us, to strengthen us and to help us no matter how bad things may turn out for us.

Therefore, we need not fear. Rather let us learn to run to Him, to hide in Him and to find strength in Him. We can do all things through Christ who strengthens us.

But not only should we not fear, we also need …

2. Move Not

4 There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High. 5 God is in the midst of her; she shall not be moved: God shall help her, and that right early. 6 The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted. 7 The LORD of hosts is with us; the God of Jacob is our refuge. Selah.

What is it to be moved? It is to be shaken. It is to despair and to give up. It is to allow Satan to have victory. When a kingdom is moved as in verse 6, the kingdom is destroyed or displaced, and the people are scattered and brought to despair of ever returning to their home land.

If the church is moved, she is shaken from her moorings of truth. She begins to doubt the purpose of her existence. Her members begin to scatter. Her leaders are too discouraged to do anything.

If a Christian is moved, he is in despair. He loses confidence not only in himself, but in God. He doubts God, and he is tempted to forget about living a righteous and holy life. Indeed, he is tempted to leave the faith altogether.

But we need not be moved. We need not be moved because the Lord is in us (v 5) and with us (v. 7). He will help us. He will help us early when we are in need of help (v. 6).

How is the Lord in us and with us?

Verse 4 gives us a clue.
4 There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High.

What is this river? It has been suggested that it could represent God the Father (Jer 2:13); and God the Son (Zec 13:1). But it appears to me that this river is very likely a reference to the Holy Spirit and the blessing that He brings to His people. The Lord Jesus was referring to the Holy Spirit when He says:
“He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water” (Jn 7:38).

One of the verses that the Lord is referring to, I believe, is Zechariah 14:8, which reads—
“And it shall be in that day, that living waters shall go out from Jerusalem…” (Zec 14:8a).

God is with us and in us by His Spirit. For this reason, we shall not be moved. For He will never leave us nor forsake us; and as the apostle John puts it, we have and will overcome because greater is He that is in us, than he that is in the world (1 Jn 4:4).

The believer in whom the Spirit dwells will not be moved, therefore the church which comprises of believers in whom the Spirit dwells will not be moved.

Let us therefore pray for the Spirit as the Lord teaches us to:
“If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?” (Lk 11:13).

If we want to remain steadfast in the midst of adversity, let us learn to pray for the Spirit and rely upon the Spirit.

But finally, in the midst of adversity, let us learn to…

3. Fret Not

8 Come, behold the works of the LORD, what desolations he hath made in the earth. 9 He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire. 10 Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth. 11 The LORD of hosts is with us; the God of Jacob is our refuge. Selah.

“Be still, and know that I am God.” What is the meaning of being still? It is not to sit there and be inactive. It is essentially to fret not, not to allow emotional turmoil to overwhelm us.

But why are we to be still and to fret not? The reason is very simple, namely that the Lord, He is God. “Be still, and know that I am God.” Who is this ‘I’? This I is He who identifies Himself with us when we sing ‘us’ and ‘we’, but He is also God. Who is this ‘I’, but Christ Himself.

The writer of Hebrews tells us:
“2 [God] Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; 3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Heb 1:1-3).

Christ has been appointed the heir of all things and by the Word of His sovereign power is bringing all things to pass.

The natural disasters in the earth, the wars and the peace in the world do not come by chance. They are ordained by the Lord, and brought to pass by His sovereign power. They are all the works of the Lord, verses 8 and 9.

Why does He bring all things to pass? He brings all things to pass for His own glory (v. 10), and for our sakes, which is the reason we can confess, “The LORD of hosts is with us” (v. 11).

Therefore, in the midst of turmoil in our soul and in our lives, let us learn to be still and know that He is God. Let us cease to fret, let us cease from frantic activity. Let us be still and let God be God, to taste and see that He is good; and He will see to it that His name will be exalted and good may come out of the turmoil.

Conclusion

Beloved brethren and children, do you have occasion to be tempted to despair? Are you going through a particular trial at the moment?

Fear not, for God is our strength and very present help in trouble. He will never leave us nor forsake us. He does not stand by to watch. He is ever present to help us moment by moment, so that help is but a prayer away.

Move not, for God is in us and with us by His Spirit. We are not powerless for He who dwells in us not only comforts us with a sense of our Father’s love, but gives us the strength that we need, to cling on to the promises of our Lord.

Fret not, but be still and know that He who is God and our Sovereign LORD is also our compassionate Great High Priest, who was tempted at all points like as we are and yet without sin. He has been through a trial far more intense than any of us will ever experience. He understands and He cares. He is interceding for you. He will see to it that your trial will work out for your good and redound to our Father’s glory.

Amen.

—JJ Lim
Pastor of Pilgrim Covenant Church (PCC)

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Not be afraid of terror - CH Spurgeon

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“Thou shalt not be afraid for the terror by night.” - Psalm 91:5

What is this terror? It may be the cry of fire, or the noise of thieves, or fancied appearances, or the shriek of sudden sickness or death. We live in the world of death and sorrow, we may therefore look for ills as well in the night-watches as beneath the glare of the broiling sun. Nor should this alarm us, for be the terror what it may, the promise is that the believer shall not be afraid. Why should he? Let us put it more closely, why should we? God our Father is here, and will be here all through the lonely hours; he is an almighty Watcher, a sleepless Guardian, a faithful Friend. Nothing can happen without his direction, for even hell itself is under his control. Darkness is not dark to him. He has promised to be a wall of fire around his people-and who can break through such a barrier? Worldlings may well be afraid, for they have an angry God above them, a guilty conscience within them, and a yawning hell beneath them; but we who rest in Jesus are saved from all these through rich mercy. If we give way to foolish fear we shall dishonour our profession, and lead others to doubt the reality of godliness. We ought to be afraid of being afraid, lest we should vex the Holy Spirit by foolish distrust. Down, then, ye dismal forebodings and groundless apprehensions, God has not forgotten to be gracious, nor shut up his tender mercies; it may be night in the soul, but there need be no terror, for the God of love changes not. Children of light may walk in darkness, but they are not therefore cast away, nay, they are now enabled to prove their adoption by trusting in their heavenly Father as hypocrites cannot do.

“Though the night be dark and dreary,
Darkness cannot hide from thee;
Thou art he, who, never weary,
Watchest where thy people be.”


Taken from CH Spurgeon's Morning and Evening, 22 April, Evening

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Out of the depths - Psalm 130

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Psalm 130
Scottish Metrical Psalm
1  Lord, from the depths to thee I cried.
2     My voice, Lord, do thou hear:
Unto my supplication's voice
give an attentive ear.

3  Lord, who shall stand, if thou, O Lord,
should'st mark iniquity?
4  But yet with thee forgiveness is,
that feared thou mayest be.

5  I wait for God, my soul doth wait,
my hope is in his word.
6  More than they that for morning watch,
my soul waits for the Lord;

I say, more than they that do watch
the morning light to see.
7  Let Israel hope in the Lord,
for with him mercies be;

And plenteous redemption
is ever found with him.
8  And from all his iniquities
he Isr'el shall redeem.




P S A L M S 130
(taken from Commentary on the Whole Bible by Matthew Henry)

This psalm relates not to any temporal concern, either personal or public, but it is wholly taken up with the affairs of the soul. It is reckoned one of the seven penitential psalms, which have sometimes been made use of by penitents, upon their admission into the church; and, in singing it, we are all concerned to apply it to ourselves. The psalmist here expresses, I. His desire towards God, ver. 1, 2. II. His repentance before God, ver. 3, 4. III. His attendance upon God, ver. 5, 6. IV. His expectations from God, ver. 7, 8. And, as in water face answers to face, so does the heart of one humble penitent to another.
God's Regard to His Church.

A song of degrees.

1 Out of the depths have I cried unto thee, O Lord. 2 Lord, hear my voice: let thine ears be attentive to the voice of my supplications. 3 If thou, Lord, shouldest mark iniquities, O Lord, who shall stand? 4 But there is forgiveness with thee, that thou mayest be feared.

In these verses we are taught,

I. Whatever condition we are in, though ever so deplorable, to continue calling upon God, v. 1. The best men may sometimes be in the depths, in great trouble and affliction, and utterly at a loss what to do, in the depths of distress and almost in the depths of despair, the spirit low and dark, sinking and drooping, cast down and disquieted. But, in the greatest depths, it is our privilege that we may cry unto God and be heard. A prayer may reach the heights of heaven, though not out of the depths of hell, yet out of the depths of the greatest trouble we can be in in this world, Jeremiah's out of the dungeon, Daniel's out of the den, and Jonah's out of the fish's belly. It is our duty and interest to cry unto God, for that is the likeliest way both to prevent our sinking lower and to recover us out of the horrible pit and miry clay, Ps. xl. 1, 2.

II. While we continue calling upon God to assure ourselves of an answer of peace from him; for this is that which David in faith prays for (v. 2): Lord, hear my voice, my complaint and prayer, and let thy ears be attentive to the voice both of my afflictions and of my supplications.

III. We are taught to humble ourselves before the justice of God as guilty in his sight, and unable to answer him for one of a thousand of our offences (v. 3): If thou, Lord, shouldst mark iniquities, O Lord! who shall stand? His calling God Lord twice, in so few words, Jah and Adonai, is very emphatic, and intimates a very awful sense of God's glorious majesty and a dread of his wrath. Let us learn here, 1. To acknowledge our iniquities, that we cannot justify ourselves before God, or plead Not guilty. There is that which is remarkable in our iniquities and is liable to be animadverted upon. 2. To own the power and justice of God, which are such that, if he were extreme to mark what we do amiss, there would be no hopes of coming off. His eye can discover enough in the best man to ground a condemnation upon; and, if he proceed against us, we have no way to help ourselves, we cannot stand, but shall certainly be cast. If God deal with us in strict justice, we are undone; if he make remarks upon our iniquities, he will find them to be many and great, greatly aggravated and very provoking; and then, if he should proceed accordingly, he would shut us out from all hope of his favour and shut us up under his wrath; and what could we do to help ourselves? We could not make our escape, nor resist not bear up under his avenging hand. 3. Let us admire God's patience and forbearance; we should be undone if he were to mark iniquities, and he knows it, and therefore bears with us. It is of his mercy that we are not consumed by his wrath.

IV. We are taught to cast ourselves upon the pardoning mercy of God, and to comfort ourselves with that when we see ourselves obnoxious to his justice, v. 4. Here is, 1. God's grace discovered, and pleaded with him, by a penitent sinner: But there is forgiveness with thee. It is our unspeakable comfort, in all our approaches to God, that there is forgiveness with him, for that is what we need. He has put himself into a capacity to pardon sin; he has declared himself gracious and merciful, and ready to forgive, Exod. xxxiv. 6, 7. He has promised to forgive the sins of those that do repent. Never any that dealt with him found him implacable, but easy to be entreated, and swift to show mercy. With us there is iniquity, and therefore it is well for us that with him there is forgiveness. There is a propitiation with thee, so some read it. Jesus Christ is the great propitiation, the ransom which God has found; he is ever with him, as advocate for us, and through him we hope to obtain forgiveness. 2. Our duty designed in that discovery, and inferred from it: "There is forgiveness with thee, not that thou mayest be made bold with and presumed upon, but that thou mayest be feared—in general, that thou mayest be worshipped and served by the children of men, who, being sinners, could have no dealings with God, if he were not a Master that could pass by a great many faults." But this encourages us to come into his service that we shall not be turned off for every misdemeanour; no, nor for any, if we truly repent. This does in a special manner invite those who have sinned to repent, and return to the fear of God, that he is gracious and merciful, and will receive them upon their repentance, Joel ii. 13; Matt. iii. 2. And, particularly, we are to have a holy awe and reverence of God's pardoning mercy (Hos. iii. 5, They shall fear the Lord, and his goodness); and then we may expect the benefit of the forgiveness that is with God when we make it the object of our holy fear.
Encouragement to Trust in and Depend upon God.

5 I wait for the Lord, my soul doth wait, and in his word do I hope. 6 My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning. 7 Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption. 8 And he shall redeem Israel from all his iniquities.

Here, I. The psalmist engages himself to trust in God and to wait for him, v. 5, 6. Observe, 1. His dependence upon God, expressed in a climax, it being a a song of degrees, or ascents: "I wait for the Lord; from him I expect relief and comfort, believing it will come, longing till it does come, but patiently bearing the delay of it, and resolving to look for it from no other hand. My soul doth wait; I wait for him in sincerity, and not in profession only. I am an expectant, and it is for the Lord that my soul waits, for the gifts of his grace and the operations of his power." 2. The ground of that dependence: In his word do I hope. We must hope for that only which he has promised in his word, and not for the creatures of our own fancy and imagination; we must hope for it because he has promised it, and not from any opinion of our own merit. 3. The degree of that dependence—"more than those that watch for the morning, who are, (1.) Well-assured that the morning will come; and so am I that God will return in mercy to me, according to his promise; for God's covenant is more firm than the ordinances of day and night, for they shall come to an end, but that is everlasting." (2.) Very desirous that it would come. Sentinels that keep guard upon the walls, those that watch with sick people, and travellers that are abroad upon their journey, long before day wish to see the dawning of the day; but more earnestly does this good man long for the tokens of God's favour and the visits of his grace, and more readily will he be aware of his first appearances than they are of day. Dr. Hammond reads it thus, My soul hastens to the Lord, from the guards in the morning, the guards in the morning, and gives this sense of it, "To thee I daily betake myself, early in the morning, addressing my prayers, and my very soul, before thee, at the time that the priests offer their morning sacrifice."

II. He encourages all the people of God in like manner to depend upon him and trust in him: Let Israel hope in the Lord and wait for him; not only the body of the people, but every good man, who surnames himself by the name of Israel, Isa. xliv. 5. Let all that devote themselves to God cheerfully stay themselves upon him (v. 7, 8), for two reasons:—1. Because the light of nature discovers to us that there is mercy with him, that the God of Israel is a merciful God and the Father of mercies. Mercy is with him; not only inherent in his nature, but it is his delight, it is his darling attribute; it is with him in all his works, in all his counsels. 2. Because the light of the gospel discovers to us that there is redemption with him, contrived by him, and to be wrought out in the fulness of time; it was in the beginning hidden in God. See here, (1.) The nature of this redemption; it is redemption from sin, from all sin, and therefore can be no other than that eternal redemption which Jesus Christ became the author of; for it is he that saves his people from their sins (Matt. i. 21), that redeems them from all iniquity (Tit. ii. 14), and turns away ungodliness from Jacob, Rom. xi. 26. It is he that redeems us both from the condemning and from the commanding power of sin. (2.) The riches of this redemption; it is plenteous redemption; there is an all-sufficient fulness of merit and grace in the Redeemer, enough for all, enough for each; enough for me, says the believer. Redemption from sin includes redemption from all other evils, and therefore is a plenteous redemption. (3.) The persons to whom the benefits of this redemption belong: He shall redeem Israel, Israel according to the spirit, all those who are in covenant with God, as Israel was, and who are Israelites indeed, in whom is no guile.

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Man's chief end is to glorify God and enjoy Him for ever

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Westminster Shorter Catechism

Question 1: What is the chief end of man?
Answer: Man’s chief end is to glorify God,a and to enjoy Him for ever.b


a 1 Cor 10:31; Rom 11:36; b Ps 73:25-28; Rev 7:15
  • EQ 1(a) What is meant by the chief end of man?


A. The chief end of man refers firstly to the divine purpose for man’s existence and secondly to what man ought to aim at in his life and therefore that which he should seek after as his chief good and happiness.
  • EQ 1(b) What does it mean to glorify God?


A. To glorify Him does not mean to give God any additional glory since he is eternally and infinitely perfect and glorious.a What it means is to manifest God’s glory in our lives.b When we worship and acknowledge God in sincere praise and thanksgiving, we glorify him.c Similarly, when we sincerely endeavour, in our actions, at all times and in all situations, to exalt God’s name and to promote the interest of His kingdom in the world, we glorify Him.d
P. a"Be ye therefore perfect, even as your Father which is in heaven is perfect" (Matt 5:48). b"But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light" (1 Pet 2:9). c"Whoso offereth praise, glorifieth me" (Ps. 50:23a; cf. Heb 13:5). d"Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God" (1 Cor 10:31).
  • EQ 1(c) Does man glorify God only in this life?


A. No, the redeemed of the Lord will glorify Him in praises of His mercy and love for ever and ever.a Those who refuse to glorify Him in this life will glorify Him passively in His display of His infinite justice and holiness in the damnation of sinners forever and ever.b
P. a"I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore" (Ps 86:12). "Every day will I bless thee; and I will praise thy name for ever and ever" (Ps 145:2). "That we should be to the praise of his glory, who first trusted in Christ" (Eph 1:12; cf. v. 6, 14). b "Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain"(Ps 76:10). "What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory" (Rom 9:22-23).
  • EQ 1(d) Why ought the natural man glorify God in his life?


A. Because firstly, God made him;a and secondly, because he is provided for and preserved in life by God.b
P. a"Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture. " (Ps 100:3); "The LORD hath made all things for himself: yea, even the wicked for the day of evil" (Prov 16:4). b"O bless our God, ye people, and make the voice of his praise to be heard: Which holdeth our soul in life, and suffereth not our feet to be moved" (Ps 66:8-9); "For in him we live, and move, and have our being" (Acts 17:28a)
  • EQ 1(e) Why ought the Christian make it the principal aim in his life to glorify God?


A. Not only because God is his creator and provider; but because God has redeemed him with the precious blood of His only begotten son,a and because He has given him His Word to direct and His Spirit to assist him in his pilgrim journey to his eternal home.b
P. a"For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s" (1 Cor 6:20); "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, … But with the precious blood of Christ, as of a lamb without blemish and without spot" (1 Pet 1:18-19). b"Through thy precepts I get understanding: therefore I hate every false way" (Ps 119:104); "Likewise the Spirit also helpeth our infirmities" (Rom 8:26a).
  • EQ 1(f) Does the pursuit of the chief end of man mean that he may not have any secondary goals in life?


A. No, while aiming principally to glorify God in his life, it is right and proper for man to nourish and refresh his body and to be diligent in his particular calling that he may provide for himself and his family. These activities ought, however, never to detract him from his chief end of glorifying and enjoying God.
P. "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God" (1 Cor 10:31). "And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; That ye may walk honestly toward them that are without, and that ye may have lack of nothing" (1 Thes 4:11-12).
  • EQ 1(g) What does it mean to enjoy God?


A. To enjoy God, is to rest in God and to delight in Him.
P. "Whom have I in heaven but thee? and there is none upon earth that I desire beside thee. My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever" (Ps 73:25-26).
EQ 1(h) How do we enjoy God in this life?
A. In this life, we enjoy God when we taste of His goodness and experience His special love for us which is shed abroad in our hearts by the Holy Spirit. This happens especially as we commune with Him in prayer, in the reading of His Word, in beholding His creation, and in contemplating His providence.
P. "O taste and see that the LORD is good: blessed is the man that trusteth in him." (Ps 34:8). "And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us" (Rom 5:5).
  • EQ 1(i) How do we enjoy God hereafter?


A. Our present enjoyment of God will be perfected seeing that we will be glorified, hindered by sin no more, and admitted into heaven where we shall see Christ face to face, to rest in Him and experience a full sense of His love. Our enjoyment and delight in God will be perfect and inconceivable then.
P. "In thy presence is fullness of joy; at thy right hand there are pleasures for evermore" (Ps 16:11b); "There remaineth therefore a rest to the people of God" (Heb 4:9).
  • EQ 1(j) Why is the glorifying of God and the enjoyment of God joined together as one chief end of man?
A. Because God has so designed man that the very means of enjoying God is to glorify Him.
P. "Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God" (Ps 50:23). "For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen" (Rom 11:36).
(Taken from my Pastor JJ Lim's short commentaries on the Westminter Shorter Catechism)

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