Growing up as a Dutch Presbyterian with parents from a Christian Reformed Church background, I was always familiar with the Heidelberg Catechism, but I did not have many opportunities to read and study it myself. And when I had the opportunity, I was intimidated by the thought of studying something outside my Presbyterian tradition, despite knowing that it would have many wonderful theological and pastoral observations. 

Venturing into uncharted territory is daunting. That is, unless you have a good and trustworthy guide. For those who want to study the depths of the Heidelberg Catechism beyond its famed first question, R. Scott Clark’s book, “The Heidelberg Catechism” (Lexham, 2025) is such a guide.

Historical Insights

Every book has a context and occasion for which it is written, and understanding the background is critical for understanding a work. Knowing the history leading up to and during the Westminster Assembly illuminates the Westminster Standards. Most Presbyterians (myself included) are probably unfamiliar with the historical and political context in which the Heidelberg Catechism was produced so Clark helpfully documents the key dates and theological and political figures in Germany during the time the catechism was written (4-9). 

Clark sets the scene and provides details on the catechism’s influential authors and editors. He draws on his extensive knowledge of church history to add valuable insights throughout this book. Given Clark’s earlier work on Casper Olevian, one of the influential figures in producing the Heidelberg Catechism, it is not surprising that he has a wealth of knowledge to deepen readers’ understanding of the catechism. 

Additionally, Clark sketches Zachary Ursinus, the chief author of the Heidelberg Catechism (9), from original sources and Clark’s own research. This scholarship alone, which brings to life two essential theologians of the Heidelberg Catechism, makes this book a wonderful resource. 

Nevertheless, Clark doesn’t miss the forest for his scholarship on the trees. The book on the whole is impressive in its historical survey and insights. Clark’s decades of studying church history shine through the pages. The details on church figures, councils, and events spanning the early and medieval church, Reformation, and modern church mean this work — while having a steep learning curve — will greatly benefit anyone who wants to learn church history along with the Heidelberg Catechism. First-time students will surely be rewarded by the reading, but even experienced church history students will expand their knowledge.  

Theological Observations

The theological component of this book is valuable, too. Not content only to draw out the affirmations and teaching of Reformed theology, Clark also provides astute comments regarding the differences between the catechism’s Reformed doctrines and the Roman Catholic teachings on essential issues like salvation, assurance, and the sacraments. 

Additionally, because of the catechism’s German context, Clark helpfully explains some of the differences between the Reformed and Lutheran views on the doctrine of Christ and the Lord’s Supper. Understanding these affirmations of Reformed theology over and against various teachings outside of it is crucial to understanding the catechism better, and this book helpfully illuminates those precise distinctions.  

From my own background as a Presbyterian with the Westminster Confession, it would have been interesting to see Clark explore the subtle, and perhaps more nuanced, differences between the Heidelberg Catechism and the Westminster Standards regarding the phrase “he descended into hell” (HC 44, WLC 50) and assurance belonging to the essence of faith (HC 21, WCF 18.3). However, as that may have been outside the scope of this project, and given the otherwise extraordinary depth of this book, such an observation is a curiosity rather than a criticism. 

Pastoral Contributions

Clark notes that, “The first question sets the tone for the rest of the catechism by centering the Christian’s hope and confidence outside the Christian’s self, in Christ and in his work for us” (10). Given this reality, it is fitting that this book frequently revisits the good news of the gospel of Jesus Christ: that we are saved in Christ alone, by grace alone, through faith alone. 

While this commentary certainly serves to educate its readers historically and theologically, it is not merely an academic work, but a work that reflects the significance of the catechism emphasizing the assurance of salvation that God’s people have in Christ. In this sense, the commentary also functions as a sort of devotion that is giving not just information but needed encouragement to God’s weary pilgrims. 

Another success of this book is Clark’s work drawing on the pastoral applications of the catechism in its own time and applying those same comforts and truths for today. The causes of death were different in 16th-century German than what we usually see now. Nevertheless, that first question “What is your only comfort in life and in death?” and its answer—that we are not our own, but belong body and soul, in life and in death to Christ—is just as important today as it was then. Especially in an age where we see trends of uploaded consciousness, transhumanism, and a manic desire to sanitize death, this commentary helps believers remember that our only comfort in life and death still stems from belonging to our faithful Savior, Jesus Christ.  

Additionally, a sizable part of this commentary is dedicated to the Heidelberg’s treatment of the Ten Commandments, and Clark applies the law of God for Christians in a modern context by pulling rich, Reformed insights and comments from Olevian, Ursinus, and others (646-817).

The book concludes with a section that spelling out the significance and meaning of each of the petitions in the Lord’s Prayer (848-919). Here, Clark leans especially on Ursinus’ comments on each petition to provide not only clarity in interpreting each phrase, but deep encouragement, too. Having prayed the Lord’s Prayer almost my whole life, I found that this book helped me slow down and contemplate the profound beauty of each part, and afterward, I found myself recalling its wonderful insights as I prayed.

How to Use this Commentary 

Because the content of this commentary is broad and deep in its survey of history, theology, and language (Hebrew, Greek, Latin, and German!), this book could have multiple functions for different people. Following the 52 Lord’s Day structure of the catechism, this book could be an encouraging personal reading on Sundays. Additionally, for ministers, especially in the Dutch Reformed denominations, this would make a great resource for preaching and teaching from the catechism.

While it may take readers a long time to work through this volume (it is over 1,000 pages), it will not disappoint. In an age where catechisms are increasingly falling out of use and popularity, this book is a good exhortation to recover our Reformed confessions for the guidance they give us theologically, and for our piety and practice, too. Our Reformed confessions and catechisms consistently draw our attention to the beauty of our Savior and the salvation he has accomplished. 

As to why there was a Reformation and why catechisms are written, it is our privilege to remember Clark’s observation, “When we think of the Reformation, we think of recovery of the good news of free acceptance by God for Christ’s sake alone” (12). By reading and studying the catechism, our Christian life will benefit as our eyes are drawn back to our perfect Savior, our Lord Jesus Christ.

Arie Van Weelden serves as assistant pastor at Skyview Presbyterian Church in Centennial, Colorado.