Background
Recently (March 2026), an online debate has stirred regarding Paul Washer asking John MacArthur at the end of his life if it was “well with his soul” and if he continued to engage in the means of grace. He also inquired as to how MacArthur’s “Communion with Christ” was as he prepared to meet his Redeemer not as in a glass darkly, but face to face.
The reaction from some quarters was rather explosive. They decried Washer’s approach as legalism and said this was no way to comfort a professing Christian ready to depart from this life.
Some of them cited the Heidelberg Catechism’s famous (and lovely) first question – What is thy only comfort in life and death? Here is the answer in its entirety, for these are some of the most consoling words found outside of the Holy Scripture.
Answer. 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.
Savor each and every phrase in this precious answer. The ground of hope and assurance is entirely my faithful Savior Jesus Christ. Those against Washer focused on this first part of the answer. Yes, let us never forget it.
But the catechism also teaches that the fruit of a regenerated heart is that Jesus Christ through his Holy Spirit makes me sincerely willing and ready henceforth to live unto him.
That is an evidence of a lively faith. It is part of our comfort as we draw near to death. For we know we have the kind of faith that saves. That ours is a vital (living) relationship with Jesus, for when a soul is converted they are given a willing heart to commune with Christ and to follow him. It is not perfect in this life, but it is present.
This renewal of our will is not to be understood as the terror of the law, but rather, it is couched as part of our comfort. It is our comfort to be in communion with Jesus Christ. It is our comfort to pray. It is our comfort to read of the glories of the Savior that we will shortly see.
Comfort is derived in this way – if such are the effects of salvation, then I am comforted that I truly have the cause of salvation. This is how Ursinus himself connected comfort to the believer’s piety as I will demonstrate below.
Ursinus’ commentary
Zacharias Ursinus was the principal author of the Heidelburg Catechism. Below is his commentary of the final portion of Heidelberg Catechism Q.1. For those who are not familiar with the Heidelberg Catechism, it is divided into three parts. Guilt-Grace-Gratitude. A guilty sinner who receives the grace of God in Jesus Christ will respond, out of that grace, in gratitude by living for God. With that background to understand what Ursinus means by gratitude, here is what he says:
A knowledge of gratitude is necessary to our comfort:
First, because God is pleased to grant deliverance only to the thankful. It is only in such that his purpose is realized, which is his glory and gratitude on our part. Gratitude is, therefore, the principal end, and design of our deliverance. “For this purpose the Son of God was manifested, that he might destroy the works of the devil.” “He hath adopted us to the praise of the glory of his grace.” (1 John 3:8. Eph. 1:4.)
Secondly, that we may return such gratitude as is acceptable to God, who will not have us to be grateful under any other form than that which he has prescribed in his word. True gratitude is, therefore, not to be rendered according to our own notion, but is to be learned from the Word of God.
Thirdly, that we may know that whatever duties we perform towards God and our neighbor, are not meritorious, but are a declaration of our thankfulness; for that which we do from gratitude, we acknowledge we have not deserved.
Lastly, that our faith and comfort may be increased; or, that by this gratitude, we may assure ourselves of our deliverance, as we are made acquainted with the causes of things from their effects. Those who are grateful, acknowledge and profess that they are certain of the good which they have received. We may learn what true gratitude is, in general, from the gospel, because it requires faith and repentance in order that we may be saved, as it is said, “Repent, and believe the gospel, for the kingdom of Heaven is at hand.” (Mark 1:15.) In the law, however, it is taught particularly, because it distinctly declares what works, and what manner of obedience is pleasing to God. We must, therefore, necessarily treat of thankfulness in the catechism.
Objection. It is not necessary to teach that which follows of its own accord. Gratitude naturally follows a knowledge of our misery and deliverance. Therefore there is no necessity that it should be taught.
Answer. There is here an incorrect course of reasoning, in supposing that to be true generally, which is so only in part; for it is not a just inference that because gratitude follows a knowledge of our deliverance from misery, that the manner of it must also necessarily follow. We are, therefore, to learn from the Holy Scriptures, the nature of true gratitude, and the manner in which it should be expressed, so as to be pleasing and acceptable to God. Again; the major proposition is not universally true; for that also which follows of its own accord, may be taught for the purpose of increasing our knowledge and confirming us therein. And it is in this way, that is, through the revelation and knowledge of his Word, that God awakens, increases, and confirms in us, true gratitude.
Note what Ursinus says: “that our faith and comfort may be increased; or, that by this gratitude, we may assure ourselves of our deliverance, as we are made acquainted with the causes of things from their effects”. The effect of a born again heart is that it expresses gratitude for the grace of God. Without the effect, there is no cause. With the cause comes the effect.
This is standard and plain Biblical (and therefore Reformed) teaching. What Paul Washer did was not scandalous. What is in some of the hysteria is the effect of antinomian and/or Escondido theology (Radical Two Kingdom and Radical Law/Gospel distinction) polluting Christ’s Church.
Conclusion
The problem Washer seeks to address is deeply pastoral. Many are deceived about their standing before the Lord. If a professing Christian is not focused on Christ at the end of their days, looking unto him, anticipating meeting him in all of his glory, it is difficult to ascertain if they truly have faith. While faith is often weak, it casts its gaze, however imperfectly, upon Jesus Christ. I recently asked an elderly soul on the deathbed if she was praying and looking to Jesus. It was her delight to say ‘yes’ and she also reminded me that he has not once failed her all the days of her life. Amen.
But false comfort is no comfort. Let a man go to Christ with some soul trouble, but truly in Christ, than to be deceived with false comfort only to hear from the Lord Jesus:
Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
It is a kindness to me on the deathbed if a man asked me if I am presently enjoying communion with Jesus Christ, than for me to find that I am a withered branch cast into the fire, hearing depart from me, ye that work iniquity. Antinomianism and legalism both lead souls to hell. They are two sides of the same coin. Let us oppose both.
Yes, and amen that Christ and his righteousness is the ground of my hope. But those given such hope are also given a lively faith as evidence of it. After all, eternity is unbroken communion with Christ, worshiping the Lamb. Where am I headed, if I have no desire for it in this life? Probably the other place.
So, as it pertains to Washer and MacArthur, let us remember: Faithful are the wounds of a friend; but the kisses of an enemy are deceitful. (Proverbs 27:6)
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