The prophet lifted up his eyes again. He sees two high mountains of bronze. Between these two ‘mountains is the exit of heaven, the palace of the living God. At the same ‘moment that Zechariah is lifting his eyes, four chariots come out from between the two mountains.  It means that they are coming from the throne of the LORD God.  

Again Zechariah lifted his eyes and he saw a flying scroll. The parchment was rolled around a stick and during the reading it was unrolled. The prophet saw such a roll-of-a-book. The scroll was opened. ‘There are two special things concerning this scroll

Probably during the same night, Zechariah receives a vision again like the other ones. The interpreting angel appears again and wakes up Zechariah. Zechariah seems to be like a man who is wakened out of his sleep. Zechariah then sees a golden lampstand with a bowl on top of it. ‘Above the bowl are seven lamps with seven lips on each of the lamps. A strange vision? It reminded Zechariah directly of the good old days. 

Repeatedly there is a strong mutual connection between Zechariah's night visions. It is especially remarkable that every consecutive vision draws on the previous one so that there is an elaboration and explanation of what had been said before.  In the third vision it was said that there would be an immense ‘growth of the church so that Jerusalem would be inhabited like villages without walls because of the multitude of men and cattle in it. 

There is a close connection between the second and the third night vision of Zechariah. Actually, these visions give an explanation and specification of the first vision concerning God's jealousy and wrath.  The second vision is known as the vision of the horns and the smiths. 

Zechariah is one of the “minor prophets” Both his visions from the time period after the exile and the visions concerning the future rebuilding of Jerusalem and its temple are still applicable today.  

Church discipline is a very important topic. It’s called the third mark of the true church according to Article 29 of the Belgic Confession: “It exercises church discipline. for correcting and punishing sins." Yet nowadays church discipline seems to be neglected everywhere.  

True ecumenicity — is it possible? In many ecumenical organizations, the antithesis is forgotten and humanism (in a new form) has taken its place. Criticism of the Bible and falsification of the Scripture mark much of today's ecumenism in an alarming way. In antithesis with the Babylon of false ecumenism, the appeal is still there: “Come out of her, My people, lest you take part in her sins, lest you share in her plagues” (Rev. 18:4).

The Reformers are accused of not doing anything concerning mission. This article discusses in detail what different reformers have said and done concerning mission.

The redemptive-historical method, which is required by Scripture itself, stands opposed to the so-called exemplary method. What exactly was the exemplary method? Briefly, it was a method of considering the meaning of all kinds of moments in biblical history in such a way that we as believers receive an example of how we are or are not to act. Especially persons in Biblical History were considered as examples for later generations. 

We all know the expression taken from Lord's Day 38 of the Heidelberg Catechism, in answer to the question “What does God require in the fourth commandment?” “first that, especially on the day of rest, I diligently attend the church of God to hear God’s Word, to use the sacraments, to call publicly upon the LORD, and to give Christian offerings for the poor.”. This article pays attention to the expression “that, especially on the day of rest, I diligently attend the church of God." 

The ideas of “Catholic” and “Reformed” are not opposites or mutually exclusive. This claim is for the church which remained in the truth. We speak of the Catholic church as the Apostles’ Creed speaks of the “Catholic church” and in the sense of Lord's Day 21 of the Heidelberg Catechism when it states that the Son of God gathers this church out of the whole human race from the beginning to the end of the world.

Among the offices which function in the Church of Jesus Christ, the office of the minister of God's Word takes an important place. It is an excellent start of the Form for the ordination (or installation) of ministers of the Word when first of all the congregation is referred to Christ Himself. I quote, “the exalted Christ gathers His church through His Word and Spirit, and in His grace uses the ministry of man”.

The public profession of faith is done in response to God’s gracious work of election in our life. The profession of faith is neither confirmation nor incorporation; so what is it? 

Doxology is always followed by amen. This is so because amen is an expression of faith, a seal of prayer and an expression of thankfulness. 

At the public profession of faith the believer says I do. What is the meaning of saying these words? This article from Matthew 5:34-37 shows that I do is equal to taking an oath before God. What is this oath? 

In public profession of faith we give the promise to detest ourselves. What does this mean? This article shows that detesting yourself can only come through the knowledge of personal sins by self-examination and that we detest ourselves to take hold of Christ. 

In public profession of faith we give the promise to uphold the true doctrine and to live by it. This article shows the importance of true doctrine, its relation to the confessions and how doctrine shapes the Christian life. 

In public profession of faith we are addressed as God’s beloved. This article shows what this address means by looking at the relationship between infant baptism and the profession of faith, and how both speaks about God’s covenant and love. 

At the end of the public profession of faith the blessing is spoken. This article shows that this blessing points to the promise of being confirmed, strengthened and established by God through the Spirit and His grace. 

In public profession of faith we acknowledge God’s promises in the covenant. This article shows what these promises are from the Father, Son and Holy Spirit. 

In public profession of faith we give the promise that we will seek life in Christ not in ourselves. What does this mean? It means that we acknowledge Christ to be the exclusive giver of this life, and this life is only found in union with Christ. 

In public profession of faith the professor requests admission to the Lord’s Supper. This article looks at the relationship between profession of faith and the Holy Supper. 

In public profession of faith we give the promise to submit under the admonition and discipline of the church. This article shows that this profession is done with the knowledge that discipline is a means to protect and save the believer, and that this is the work of the church council and the congregation.

In public profession of faith we agree with the doctrine as it is taught in the church. This article shows that by agreeing we affirm that the true church is found where God’s word is preached in its purity. 

In public profession of faith we give the promise that we will continue in the doctrine as taught in the church. This article shows that this is the call to perseverance, but also that this perseverance is only possible by God’s grace through the means He appointed. 

In public profession of faith we give the promise to serve the Lord. This article shows that serving God can only be done His way – according to His word. This serving must be done out of heartfelt love for God and in thankfulness to Him. 

In public profession of faith by promising to serve the Lord we also profess to renounce and forsake idols. This is the antithesis of the Christian life. From 1John 2:15-17 this article shows that we must renounce the lust of the flesh and of eyes, and the pride of life. 

This article shows that the Christian life from its beginning in the profession of faith to its end is characterized by doxology. 

This article considers the meaning of the word "Amen." The word in Scripture is often a response to a doxology. It is also the expression of faith.

What is a doxology? This article discusses what the Scriptures say on the matter, highlighting especially the connection to prayer.

This article explains the character of the blessing given to those who make a profession of faith. It discusses the scriptural background of the blessing, that it is the Lord's gift of his help, protection, love, and peace.

This article considers what it means to swear an oath. It explains that this should not be necessary in the church.

This article discusses church discipline, a means of drawing sinners back to the Lord. All who make profession of faith agree to submit willingly to church discipline if that ever happens.

This article discusses what it means to forsake the world and crucify our old nature, a formulation found in the Continental liturgical form for profession of faith. The article considers passages like 1 John 2:15-17 and Romans 12:2.

This article discusses the third question in the Continental liturgical form for profession of faith, "Do you declare that you love the Lord God and that it is your heartfelt desire to serve him according to his Word?" It shows the difference between slavery and loving service, and how thankfulness is essential to the Christian life.

This article discusses what it means to "seek your life outside of yourself in Jesus Christ," a formulation found in the Continental liturgical form for profession of faith. The author explains the exclusivity of the Christian profession of Christ as Lord.

This article considers the meaning of the expression in some of the Continental liturgical forms to detest yourself because of your sin. It discusses the scriptural background to this statement, and shows that this does not get in the way of Christian joy and trust in the Lord.

This article explains the connection between profession of faith and the Lord's Supper. It outlines how this connection was made in particularly Dutch church history.

This article explains the character of the covenant promises of the Triune God, proclaimed at baptism and applicable for one's whole life. It stresses the call to believe these promises.

This article discusses the doctrine of the perseverance of the saints as it is alluded to in the Continental liturgical form for profession of faith.

This article explains the background to the phrase in the Continental liturgical form for profession of faith that calls for agreement with the doctrine "taught in this Christian church." The article states that the church is to be found where the teaching of Scripture is maintained. It provides a synopsis of the debate in the sixteenth century regarding this very matter, between Catholics and Protestants.

This article considers the first question in the liturgical form for profession of faith used in the Continental tradition, "Do you wholeheartedly believe the doctrine of the Word of God, summarized in the confession and taught here in this Christian church?" It explains that "doctrine" is the teaching of the Lord, and how it is as important as lifestyle.

This article shows how the sovereign, electing love of God is found already in the opening address spoken at the occasion of a profession of faith: "Beloved in our Lord Jesus Christ." It explains how this address is really first given at our baptism. It stresses the need for a prompt profession as a response to baptism.

This article discusses the character of one's profession of faith. It shows that this is a public matter, with biblical precedents. It also explains how the Reformed practice is different from confirmation in the Roman Catholic Church. It emphasizes that profession of faith is a response to God's gracious work in our life.

This articles gives a history of the development of the worship service from the Old Testament to the Reformation. All the elements of liturgy from the beginning of the service to the end are discussed (preaching, reading of Scripture, public prayer, singing, beginning of service, Lord’s Supper, baptism, the law, etc.).

This article shows the way exemplary preaching does injustice to scripture by discussing its use under liberation theology, theology of revolution, and feminism. The author shows that redemptive historical preaching is what should be emulated by pastors, since it is preaching that truly seeks to do justice to God's revelation throughout history.

This article explains the origin and history of the Psalm melodies of the Genevan Psalter.

This article looks at the order of worship, specifically also John Calvin's liturgy. The author urges us to go back to the early church to include the confession of sin and forgiveness of sin (assurance of pardon) in our worship services. He also mentions the "kyrie eleison."

This article looks at the offices of elders and deacons. The author discusses their respective tasks in church life. Acts 6:1-7 is also mentioned in this article.

This article on the effect of preaching. looks at preaching and the forgiveness of sins, preaching and the judgment of God, blessing and curse, resistance against the Holy Spirit, and the relation of the Word of God and the Spirit.

This article is about one of the most important theologians in The Netherlands in the 17th century: Gisbertus Voetius. This article also discusses the work on church polity that Voetius did.

This article looks at the church as a spiritual body, church polity as spiritual government, and civil law.

This article is about the life and legacy of Antonius Walaeus in The Netherlands.

This article looks at Martin Luther, John Calvin and Martin Bucer's view and work in missions.

This article is about the festivals and holy days in the early church. The author calls for soberness in our celebration of Christian festivals.

This article is about the significance of the Doleantie 1886 especially from an ecumenical point of view. The author also discusses the Doleantie and the maintenance of Reformed doctrine, and the Ecclesiastical conference of 1883 and 1887 in the Netherlands.