Hebrews 11:1—22 Bible Study

The handout for the Bible study tomorrow:

HEBREWS 11:1—22 Bible Study (Date: June 26, 2010)

Introduction: The Apostle is writing to believers undergoing severe difficulties and hardship. He points to faith as the means of overcoming (1 Jn. 5:4) every sort of trial and temptation that may come their way. He then employs both the teaching tools of abstraction and particularization to fortify his point: Abstraction meaning theological truths, or doctrine, that form the basis of the particulars, which are the outworkings in history or "real life" of doctrine (application). The point is made that orthopraxy follows orthodoxy.


11:1:

The Apostle is not so much as giving a complete definition of faith than a part of it that is preferential to the making of his point (see Introduction). Calvin notes that a key element of faith is patience: "...faith can be no more separated from patience than from itself...We shall not reach the goal of salvation except we have patience, for the prophet declares that the just lives by faith; but faith directs us to things afar off which we do not as yet enjoy; it then necessarily includes patience" (Commentary on Hebrews 11).

Faith has both objective and subjective components. The objective component of faith is that which is true no matter if you or I believe it. This is Jesus Christ, the object of our faith—the substance—and included in Him are all His benefits. What are these benefits? Justification, sanctification, and glorification. It is when we lay hold of Christ and His benefits that faith becomes subjectively active in us. Faith demonstrates to us, gives us evidence, that the promises of God are confirmed and find validation in Christ (2 Cor. 1:20).

Faith, then, bridges the "already" and "not yet" tension of the Christian life:

"...for the Spirit of God shows to us hidden things, the knowledge of which cannot reach our senses: Promised to us is eternal life, but it is promised to the dead; we are assured of a happy resurrection, but we are as yet involved in corruption; we are pronounced just, as yet sin dwells in us; we hear that we are happy, but we are as yet in the midst of many miseries; an abundance of all good things is promised to us, but still we often hunger and thirst; God proclaims that he will come quickly, but he seems deaf when we cry to him. What would become of us were we not supported by hope, and did not our minds emerge out of the midst of darkness above the world through the light of God’s word and of his Spirit?" (Calvin, Commentary on Hebrews 11).

 
11:2—3:

The forefathers of the Church were approved by God, justified in His sight and counted as righteous, on no other basis than faith. The Apostle is remphasizing the point that merely being a part of the Jewish nation does not make one a Jew in the true sense of the designation (Rom. 2:28), and therefore all grounds for boasting on the basis of merely national ties to Abraham are excluded on the virtue of faith.

We acknowledge by faith that everything in reality was fashioned by God for His own intents and purposes. The word used for "created" also includes the meaning of intentional design, so we see that God in His wisdom and creative power made things as they are, upon which He placed His stamp of approval of "good."

The "invisible things" on which the whole created order is based are the excellencies of God that are apparent in His creation (Rom. 1:20). "God has given us, throughout the whole framework of this world, clear evidences of his eternal wisdom, goodness, and power; and though he is in himself invisible, he in a manner becomes visible to us in his works" (Calvin, Commentary on Hebrews 11).


11:4—6:

Abel's sacrifice was accepted by God not because it was a blood sacrifice, and Cain's was "of the fruit of the ground" or "vegetarian," but because he already had faith prior to his act of offering. It may be said here that his faith, which is evidence of God's favor prior to any good work on his part, was proved real by his righteous action. Cain was not as favored of God and therefore incurred His judgment. Therefore, Abel still speaks the word of faith, though dead, by magnifying the favor of God that is had through faith, as evidenced, in part, by God taking vengeance on account of his death, for "Precious in the sight of the Lord is the death of his saints" (Ps. 116:15).

Enoch pleased God, by faith, and because of this was given the privilege of not tasting the kind of death that is common to man. Calvin describes this "translation" or being "taken up" as "a sort of extraordinary death; nor let us doubt but that they were divested of their mortal and corruptible flesh, in order that they might, with the other members of Christ,  be renewed into a blessed immortality" (Commentary on Hebrews 11).

Now the impossibility of pleasing God without faith appears in the aforementioned fact that faith has an object, namely God. God, as the object of our faith, exists outside of ourselves, and the recognition of His existence (His objectivity) is critical to our subjective experience of Him. Our subjective experience is reinforced with the knowledge that He is favorably disposed towards us, and that He will reward our seeking of Him. As Calvin notes, "we must believe that God is, and that we ought to feel assured that he is not sought in vain" (Commentary on Hebrews 11). Also:

"For it is not to be laid down as an abstract principle, that God is a rewarder to those who seek him; but every one of us ought individually to apply this doctrine to himself, so that we may know that we are regarded by God, that he has such a care for our salvation as never to be wanting to us, that our prayers are heard by him, that he will be to us a perpetual deliverer. But as none of these things come to us except through Christ, our faith must ever regard him and cleave to him alone" (Calvin, Commentary on Hebrews 11).

And,

"...for the only true end of life is to promote his glory; but this can never be done, unless there be first the true knowledge of him. Yet this is still but the half of faith, and will profit us but little, except confidence be added. Hence faith will only then be complete and secure us God’s favor, when we shall feel a confidence that we shall not seek him in vain, and thus entertain the certainty of obtaining salvation from him" (ibid.).


11:7—12:

Noah, after receiving the word from God that a global flood would ensue in 120 years and that he must build an ark to save himself and his family, in faith, acted upon the command. What were the obstacles that his faith had to overcome? Firstly, the proposition of a deluge on as massive a scale as that foretold by God, and the means of salvation for him and his family through a gargantuan ark is, to the common human mind, very outrageous and quite implausible. His faith looked to the unseen and improbable as if it was going to be as real as tomorrow's sunrise on the virtue that if God said it would happen, it would certainly happen. Secondly, the length of time from the announcement to the actual fulfillment might have caused the common man to slack off and forsake diligence. Noah's faith fitted him with a sense of urgency so as to put his hands to prompt hard labor. Lastly, it is a certainty that the wicked that surrounded him must have constantly persecuted him for the foolishness of his endeavor and his refusal to indulge the pleasures of the world with them. His faith that overcame the persecutions and temptations of the world typifies the experience of everyone called by God.

Here it must also be observed that reverent fear in the impending judgment of God is a component of the faith that is approved by Him. Calvin says that "there is no reason why faith should not look to God and reverently receive whatever he may say; or if you prefer another way of stating the subject, it rightly belongs to faith to hear God whenever he speaks, and unhesitatingly to embrace whatsoever may proceed from his sacred mouth. Thus far it has regard to commands and threatening, as well as to gratuitous promises" (Commentary on Hebrews 11).

Noah's obedience in building the ark, in the travail and suffering involved, is contrasted with the wicked's ease and sinful revelry, and highlights the justice in the latter's destruction. Given that God, in His mercy and foreberance, favors the company of the wicked if a righteous man is among them, the ark is the seal of their impending doom.

Abraham is "the chief father of God's church on earth" (Commentary on Hebrews 11) according to Calvin, but this distinction is his only because of his faith for "he had no excellency which did not proceed from faith" (ibid.). In fact, before God's call, Abraham worshipped idols; but after the call to leave the land beyond the Euphrates for the land of Canaan, his faith in the one, true God was exercised in that he trusted the promise of the land, which he knew not the whereabouts, as an inheritance. It is no small thing to leave the land which has been one's home for a significant amount of time for an unknown land, being assured only on the ground of faith in God's promise, but such is the faith of Abraham. And even when he and his family have already set foot on Canaan, it was not theirs to claim and possess then and there, for indeed they dwelled in tents. But the land that Abraham looked to and hoped for was not a land seen with physical eyes, but heaven itself! "It was no doubt a great thing to cherish in their hearts the assurance given them by God respecting the possession of the land until it was after some ages realized; yet as they did not confine their thoughts, no, not to that land, but penetrated even into heaven, it was still a clearer evidence of their faith" (Calvin, Commentary on Hebrews 11).

Sarah, Abraham's wife, was also commended for her faith in believing that she would conceive of a child through whom the promise was to be reckoned, though initially her doubts were expressed in a reaction of laughter to the angel's announcement. It would appear that even the faith that falters is of value in God's sight, provided it not plunge headlong into unbelief; hence Calvin asserts, "that when our faith in some things wavers or halts, it ceases not to be approved of God, provided we indulge not the spirit of unbelief. The meaning then is, that the miracle which God performed when Isaac was born, was the fruit of the faith of Abraham, and of his wife, by which they laid hold on the power of God" (Commentary on Hebrews 11).

Therefore, through the faiths of both Abraham and Sarah, the nation of Israel was built; but more than that, the Church of Christ, since it is the Church that is the true Israel of God, from the O.T. to the N.T., since the reckoning of membership in Israel is by faith.

 
11:13—16:

The patriarchs all died having their sights set, in faith, to the future fulfillment of the promises, for indeed they were looking to its consummation in Christ. When all they had were mere "samplings," still, their faith remained strong until death, as though they already had the fulfillment in their possession. This faith obscured the attraction and magnetism of the world and its pleasures so that they counted themselves as pilgirms passing through, destined for their true home in heaven, both after death in a disembodied state, and in the second coming of Christ when all those who have longed for His appearing shall be resurrected to glory, in the inheritance of a New Earth. This reminds us, who are now in possession of the full revelation of Christ, that we, in fact, have more reason to have faith and exercise it, since the fathers who had lesser light did so in tremendous fashion.

Because of faith, God identified Himself with the patriarchs through the appending of their names to His, "I am the God of Abraham, the God of Isaac, and the God of Jacob" (Ex. 3:6).

"We are hence to conclude, that there is no place for us among God’s children, except we renounce the world, and that there will be for us no inheritance in heaven, except we become pilgrims on earth; Moreover, the Apostle justly concludes from these words, — 'I am the God of Abraham, of Isaac, and of Jacob,' that they were heirs of heaven, since he who thus speaks is not the God of the dead, but of the living" (Calvin, Commentary on Hebrews 11).


11:17—22:

Of all the trials of Abraham's faith, the offering up of his son, Isaac, must have been the greatest. As Calvin notes, "Abraham had indeed already proved what he was, by many trials; yet as this trial surpassed every other, so the Apostle would have it to be regarded above all his trials. It is then as though he had said, 'The highest excellency of Abraham was the sacrificing of his son:' for God is said to have then in an especial manner tried him" (Commentary on Hebrews 11). Perhaps only a father could know the gravity of this test. Imagine the agony of soul Abraham must have felt as they went on a three-day journey, looking unto Isaac those days, knowing that at the end of the road there awaited a bloody death for his beloved son—and that by his own hands. And fathom the knife that cut through his heart as Isaac inquired, "Where is the sacrifice, dad?" "The death of a son, under any circumstances, must have been very grievous, a bloody death would have still caused a greater sorrow; but when he was bidden to slay his own, — that indeed must have been too dreadful for a father’s heart to endure; and he must have been a thousand times disabled, had not faith raised up his heart above the world. It is not then without reason, that the apostle records that he was then tried" (ibid.).

We may ask what the need was for this extreme test; hasn't Abraham already proven himself in times past? One thing to realize is that God already knows our hearts even before He tries us. The trial is not to add to God's information but to ours, revealing to ourselves and others the current state of our hearts, and in the case of Abraham, a solid faith, for the praise of His glory. And this faith wavered not in laying hold of the promise that it was through Isaac that his descendants would be reckoned, as evidenced by the reasoning employed by Abraham in that God was able to raise his son from the dead, after he had obeyed, so as to fulfill the promise given in the perpetuation of his line. In a manner of speaking, Abraham did receive Isaac back from the dead, for in his willingness to offer him up, driven by faith, it is as if he had indeed sacrificed him.

The faith of the father was produced in the son, and, in faith, Isaac looked to things unseen, far along in the future, and blessed his sons. Note that Isaac possessed nothing and had not the power to influence the future except in the conferring of the word of God to his children. He held on to the promises given to Abraham and these he passed on to his own children. In Jacob, as the chosen of God by which the fulfillment of the promises would progress, was this faith declaration most keen, and in the distinction between him and the reprobate elder sibling, Esau, who had the birthright but forfeited it, as decreed by God.

As with his father, Jacob blessed Joseph's sons even as yet not having the earthly power or rightful dominion over the promised land, and this by faith. Also, the same preference over the younger (as in the case of Isaac) in Ephraim is witnessed, in a breaking of tradition that could only have been motivated by faith in the promises of God. As a dying man, the strength of his faith, though his body weak, comes across powerfully, in this final act of worship and blessing.

Last among the patriarchs is Joseph, who by his faith in the promises of God, ordered that his bones be brought along in the future exodus of his people, thereby proclaiming his status as a pilgrim and one who esteemed not the glories of Egypt or this world (not even Canaan) but heaven.

God Uses the Slow of Speech

As a stutterer since the 4th grade, and as someone who burns with the desire to serve God in the preaching and teaching of His Word, Moses' weakness and subsequent victory over fear through faith, resulting in a life mightily used of God, is a tremendous inspiration to me. Thank You, Lord, for using underdogs.

"But Moses said to the Lord, 'Oh, my Lord, I am not eloquent, either in the past or since you have spoken to your servant, but I am slow of speech and of tongue'" (Exodus 4:10).

"Moreover, we see that the instruments which seem but little suitable are especially employed by Him, in order that His power may more fully appear. He might, if He had chosen to use Moses as His ambassador, have made him eloquent from the womb; or, at least, when He sends him to his work, have corrected his stammering tongue. It seems a mockery, then, to give a commission of speaking to a stammerer; but in this way, (as I have said,) He causes His glory to shine forth more brightly, proving that He can do all things without extrinsic aid. Interpreters vary as to the meaning of the words. Some think that the clause 'since thou hast spoken to thy servant' is added in amplification, as if the tongue of Moses began to be more slow than ever since the vision had appeared; but since the particle, gam, is thrice repeated, I interpret it simply, that Moses had never been eloquent from his infancy, and that he was not now endued with any new eloquence" (John Calvin, Commentary on Exodus 4:10).

Calvin Was a Republicationist

"The example of Moses ought to have been remembered by the Jews, more than that of any other; for through him they were delivered from bondage, and the covenant of God was renewed, with them, and the constitution of the Church established by the publication of the Law" (John Calvin, Commentary on Hebrews).

What's Really At Stake

Republication of the Covenant of Works (1)

Republication of the Covenant of Works (2)

Republication of the Covenant of Works (3)

Calvin: The Completion of Faith is Assurance

"The reason he assigns why no one can please God without faith, is this, — because no one will ever come to God, except he believes that God is, and is also convinced that he is a remunerator to all who seek him. If access then to God is not opened, but by faith, it follows, that all who are without it, are the objects of God’s displeasure. Hence the Apostle shows how faith obtains favor for us, even because faith is our teacher as to the true worship of God, and makes us certain as to his goodwill, so that we may not think that we seek him in vain. These two clauses ought not to be slightly passed over, — that we must believe that God is, and that we ought to feel assured that he is not sought in vain.

...yet it is evident, that except the Lord retains us in the true and certain knowledge of himself, various doubts will ever creep in, and obliterate every thought of a Divine Being. To this vanity the disposition of man is no doubt prone, so that to forget God becomes an easy thing.

...he denies that we can have an access to God, except we have the truth...

But if the true knowledge of God has its seat in our hearts it will not fail to lead us to honor and fear him; for God, without his majesty is not really known. Hence arises the desire to serve him, hence it comes that the whole life is so formed, that he is regarded as the end in all things.

...we ought to be fully persuaded that God is not sought in vain; and this persuasion includes the hope of salvation and eternal life, for no one will be in a suitable state of heart to seek God except a sense of the divine goodness be deeply felt, so as to look for salvation from him.

Now Scripture assigns this as the right way, — that a man, prostrate in himself, and smitten with the conviction that he deserves eternal death, and in selfdespair, is to flee to Christ as the only asylum for salvation. Nowhere certainly can we find that we are to bring to God any merits of works to put us in a state of favor with him.

For it is not to be laid down as an abstract principle, that God is a rewarder to those who seek him; but every one of us ought individually to apply this doctrine to himself, so that we may know that we are regarded by God, that he has such a care for our salvation as never to be wanting to us, that our prayers are heard by him, that he will be to us a perpetual deliverer. But as none of these things come to us except through Christ, our faith must ever regard him and cleave to him alone.

...for the only true end of life is to promote his glory; but this can never be done, unless there be first the true knowledge of him. Yet this is still but the half of faith, and will profit us but little, except confidence be added. Hence faith will only then be complete and secure us God’s favor, when we shall feel a confidence that we shall not seek him in vain, and thus entertain the certainty of obtaining salvation from him." (John Calvin, Commentary on Hebrews, emphasis mine).

Dad's Day Didactics

Today is the day of dads, and as a dad myself, I've discovered that the one thing that figures prominently in the lives of many dads is the anxiety that comes with the job of being a dad itself. All dads endowed with the common grace of sanity desire to be able to provide the best that they possibly can for their families. In this the analogy of the human dad as a reflection of the fatherhood of God is expressed, in the desire to cater to the well-being of one's children.

Therefore, I've deemed it appropriate to present two passages on the issue of anxiety, first and foremost from the Word of God, and secondly, from an esteemed poet. Happy Father's Day to us, dads!


Matthew 6:25—34 (Do Not Be Anxious)

"Therefore I tell you, f do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. h Are you not of more value than they? And which of you by being anxious can add a single hour to his span of life? And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For l the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first o the kingdom of God and his righteousness, and all these things will be added to you.

Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble."


The Peace of Wild Things by Wendell Berry

When despair grows in me
and I wake in the middle of the night at the least sound
in fear of what my life and my children's lives may be,
I go and lie down where the wood drake
rests in his beauty on the water, and the great heron feeds.
I come into the peace of wild things
who do not tax their lives with forethought
of grief. I come into the presence of still water.
And I feel above me the day-blind stars
waiting for their light. For a time
I rest in the grace of the world, and am free.

The Inseparability of Covenant-Renewal with Covenant-Ratification

When the Word of God (Law and Gospel) is preached during the weekly Sabbath assembly, it is actually a declaration of the terms and stipulations of the Covenant of Grace. We hear of the demands of God in the Law, and we also hear of Christ as having fulfilled all the requirements of the Law on our behalf, which is the Gospel. God's pledge of faithfulness to this covenant is brought to the fore and we are comforted and motivated to grateful obedience.

However, if it ended there, the "covenant formula," if I may so speak, would be incomplete. Where is the ratification of this renewing of the covenant between God and His redeemed? In the Old Covenant, this would take the form of the blood sacrifice of bulls and goats, but in the New, Christ paid the price of His blood for our redemption from the curse of the Old Covenant, therefore, no blood sacrifice is left nor required. What the Lord Himself left us is the sacrament of Holy Communion, or the Lord's Supper. In the Supper is the visible, material, and tangible sign and seal of the Covenant of Grace—the physical Gospel. Through it, the Spirit affords us the assurance that God is faithful, that we are justified in His sight through Christ's atoning sacrifice, and that Christ's righteousness is imputed to us—then our faith is invigorated. As Article 35 of the Belgic Confession affirms:

To represent to us this spiritual and heavenly bread Christ has instituted an earthly and visible bread as the sacrament of his body and wine as the sacrament of his blood. He did this to testify to us that just as truly as we take and hold the sacraments in our hands and eat and drink it in our mouths, by which our life is then sustained, so truly we receive into our souls, for our spiritual life, the true body and true blood of Christ, our only Savior. We receive these by faith, which is the hand and mouth of our souls.

Now it is certain that Jesus Christ did not prescribe his sacraments for us in vain, since he works in us all he represents by these holy signs, although the manner in which he does it goes beyond our understanding and is uncomprehensible to us, just as the operation of God's Spirit is hidden and incomprehensible.

Yet we do not go wrong when we say that what is eaten is Christ's own natural body and what is drunk is his own blood—but the manner in which we eat it is not by the mouth but by the Spirit, through faith.

So the case is made that the preaching of the Word, as it is the renewing of the Covenant of Grace, must always have with it the administration of the sacrament of the Lord's Supper, as it is the ratification, the sign, and the seal of the just renewed covenant.

The following are Calvin's thoughts on the frequency of the Lord's Supper:

"What we have hitherto said of the sacrament, abundantly shows that it was not instituted to be received once a-year and that perfunctorily (as is now commonly the custom); but that all Christians might have it in frequent use, and frequently call to mind the sufferings of Christ, thereby sustaining and confirming their faith: stirring themselves up to sing the praises of God, and proclaim his goodness; cherishing and testifying towards each other that mutual charity, the bond of which they see in the unity of the body of Christ. As often as we communicate in the symbol of our Saviour’s body, as if a pledge were given and received, we mutually bind ourselves to all the offices of love, that none of us may do anything to offend his brother, or omit anything by which he can assist him when necessity demands, and opportunity occurs. That such was the practice of the Apostolic Church, we are informed by Luke in the Acts, when he says, that 'they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers' (Acts 2:42). Thus we ought always to provide that no meeting of the Church is held without the word, prayer, the dispensation of the Supper, and [offerings]. We may gather from Paul that this was the order observed by the Corinthians, and it is certain that this was the practice many ages after. Hence, by the ancient canons, which are attributed to Anacletus and Calixtus, after the consecration was made, all were to communicate who did not wish to be without the pale of the Church. And in those ancient canons, which bear the name of Apostolical, it is said that those who continue not to the end, and partake not of the sacred communion, are to be corrected, as causing disquiet to the Church. In the Council of Antioch it was decreed, that those who enter the Church, hear the Scriptures, and abstain from communion, are to be removed from the Church until they amend their fault. And although, in the first Council of Tholouse, this was mitigated, or at least stated in milder terms, yet there also it was decreed, that those who after hearing the sermon, never communicated, were to be admonished, and if they still abstained after admonition, were to be excluded" (John Calvin, Institutes of the Christian Religion, (IV, xvii, 44); translated by Henry Beveridge).

Spiritual Disciplines or the Means of Grace?

We've all heard of the various methods that are supposedly the keys to hastening our sanctification. We are people of the new nature, the Christ nature, and we want to be conformed more and more into the image and likeness of Christ—a Spirit-wrought desire. But these methods, the ones we have come to know as spiritual disciplines, are they really the means to the receiving of Christ's enablements? The most famous of these "disciplines" is the proverbial "quiet time" wherein one purposefully sets aside an appropriate amount of time each day to spend in private prayer and Bible study. Now, times of private devotion are commendable and even necessary, but I would venture to say that when the "quiet time" becomes one's chief "means" of the attainment of Christlikeness, as what medieval monasticism and more recent pietism advocate, then we have a problem.

If faith is the way by which we are united to Christ, then we must ask how the Spirit, the Person of the Trinity tasked with the progressive transformation of our characters, creates and strengthens this faith in us. The historical, confessional, Reformed church (another way of saying the church that holds to apostolic doctrine) has always recognized that the Spirit quickens faith through the means of grace. What are these means? No, not journaling, blanking out the mind, or even fasting; they are the Word, the sacraments, and prayer.

It is quite easy to see how the preaching of the Word and the administration of the sacraments cannot be effected in the privacy of one's room when one is alone, and even less appropriately in one's pajamas! This is because the Christian life was meant to be corporate, in the context of the local, visible church. Sanctification will not progress if one is not a member of a local church and receiving the preached Word and sacraments. Times of solitude, though needed sometimes, is not particularly more "spiritual" than being faithful in attending to the means of grace—and attending to the means of grace is not possible without being concomitantly faithful to keeping the Sabbath holy in church attendance.

It really seems to me that if more of us would disrobe ourselves of our monastic habits (def. robe of a monk) and instead put on our best Sunday church clothes, then more Christlikeness would be apparent in us.

"Consider how William Perkins (1558—1602), the father of English Puritanism, described the Christian life. In his 1558 catechism, The Foundation of the Christian Religion Gathered into Six Principles, he made it clear that conversion is not ordinarily a momentary or epochal experience and certainly not chiefly a private religious experience, but rather and ordinarily the result of the prevenient grace of justifying faith which comes through the hearing of the preached gospel and the consequent grace of sanctification received in the means of grace administered in the church. In the first part of the Foundation, Perkins summarizes briefly the six principles. Under the fifth principle he asks,

Q. What are the ordinary or usual means for obtaining faith?
A. Faith cometh only by the preaching of the Word and increaseth daily by it: as also by the administration of the sacraments and prayer.

This is virtually identical to the language of HC Q.65. The only difference between the HC and Perkins is that the latter added prayer as a means of grace, a position later taken up by the Westminster divines in the WCF 14.1.

Many years later, in his 1586 A Treatise Tending unto a Declaration, Perkins addressed the question of how sinners, who are part of Christ's visible church, which is composed of believers and unbelievers, can know that they are in fact Christians, that is, 'in a state of grace.' There can be no question whether Perkins was zealous that Christians have a deep and healthy experience of communion with Christ through His Spirit. Nevertheless, the place where Christians find their assurance in the gospel is in the hearing of it preached and in the administration of the sacraments. Perkins wrote at length about the inward work of the Spirit in convicting sinners of their need for a Savior and the 'benefits of Christ' that accrue to believers, but he always connected these operations of the Spirit to the preaching of the Word and the administration of the sacraments. The empirical evidence to which Perkins appealed was not a peculiar emotional or heightened state of religious experience, but a joyful reception of God's Word preached, regular attendance to the means of grace, and condemnation of those who do not attend to the means of grace" (R. Scott Clark, Recovering the Reformed Confession (New Jersey: P&R Publishing Company, 2008), 334—335).

Hebrews 9 Bible Study

Posted below is the content of the handout I gave to the participants of the Hebrews 9 Bible study that I led this afternoon:

HEBREWS 9 Bible Study (Date: June 12, 2010)

9:1: The "first covenant" refers to the Sinaitic Covenant which was destined to be abrogated by the new covenant in Christ. This old covenant had prescriptions for worship particularly suited to that time of types, shadows, and prefigures, with its reference to "earthly" pointing to its role in signifying the "heavenly."


9:2—5: The tabernacle set up in the desert, prior to entering the Promised Land, had 3 parts according to Calvin (1st: the court of the people, 2nd: commonly called the sanctuary; 3rd: inner sanctuary), and 2 parts by most commentators (1st: The Holy Place, 2nd: The Most Holy Place or "Holy of Holies").

The Holy Place contained The Golden Lampstand, The Table for the Bread of the Presence, and The Altar of Incense.

The Most Holy Place contained only The Ark of the Covenant. The current passage states that the Ark contained an urn holding the manna, Aaron's staff, and the tablets of the covenant, but the OT states that only the latter were contained therein. It is not unlikely that the two prior items were placed inside the Ark in a subsequent time.

These two sanctuaries were divided by a veil made from blue, purple, and scarlet dyed yarns woven with fine twined linen and embroidered with cherubim.


9:6—10: The priests of the Levitical tribe (narrowly, only the sons of Aaron)  went regularly into the Holy Place, dispensing of their priestly duties (changing the lamp oil, the bread of the presence, and the incense fire). However, for any given time, there was only a single High Priest, who had the right of access to the Most Holy Place. He would enter The Most Holy Place once a year, on the Day of Atonement (Yom Kippur), offering up a blood sacrifice for himself and the people.

It is notable that mention is made of "unintentional" sins. This is not to say that voluntary sins cannot be forgiven but that sins of an apostate nature are unforgivable in that sin that is not repented of cannot be forgiven. Anyone who does not look to Christ for the forgiveness of sin is intentionally sinning and in a state of rejection of the only way of forgiveness and restoration of a right standing with God.

While the old system was still in place, no one was permitted access to God except the priests, and the said system was a type, shadow, or prefigure of the antitype or substance that is to be found in the sacrifice of Christ, by which the way was made for those who look to Him in faith to come into the Most Holy Place, i.e., the actual presence of God.

The sacrifices of the old system are incapable of reaching the conscience, of conferring forgiveness of sins and righteousness before God—benefits received in faith only through the sacrifice of Christ.


9:11—12: We now come to the discussion of the reality itself, the substance to which the old covenant system pointed to.

Parallels:
1.) Only the High Priest entered the Most Holy Place. Only Christ was suited to enter the Most Holy Place of God's presence in heaven.

2.) The High Priest offered the blood sacrifice and entered entered the Most Holy Place only once a year. Christ, in the fullness of time, offered Himself up and, bearing the ultimate efficacy of His own blood as sacrifice, needed to offer it but once for all time.

3.) The High Priest offered the blood sacrifice before entering the Most Holy Place. Christ offered up His own blood on earth before entering the Most Holy Place in heaven.

4.) The High Priest offered the blood of animals as a sacrificial offering. Christ offered His own blood.

The redemption that Christ, by His blood, secured for His people is eternal, efficacious for the saints prior to His coming and for those after, and unalterable.


9:13—14: The blood of animals availed not in the cleansing of the conscience. However, Christ having lived a perfectly righteous and sinless life, empowered by the Holy Spirit, offered up His own blood which served to justify and sanctify before God. The cleansing of the conscience entails both these concepts of justification and sanctification in that we are declared as not guilty in the sight of God in justification and we are enabled to serve Him in the gift of a new nature in sanctification.


9:15: Moses, as a type of Christ, was the mediator of the old covenant, as Christ is the mediator of the new. Moses' mediatorial work presented the Law to the people but could not guarantee obedience to it and hence the promised inheritance. Christ's mediation, however, secures for His people the inheritance promised to Abraham in Gen. 15 by virtue of His having kept the Law perfectly on our behalf and the payment of the penalty of our breaking of the Law through His atoning death.

Only the called, or the elect, are the beneficiaries of Christ's mediatorial work.

Our eternal inheritance in Christ has two aspects, the "already" and the "not yet." We now already enjoy the benefits of justification and sanctification; and thus having the Holy Spirit as the guarantee of our future glorification, we eagerly await the second coming of Christ for the consummation of all things.


9:16—22: The term, "covenant", used in the current passage, denotes two meanings: the traditional meaning whereby an agreement between two living parties is ratified  with blood, and the second meaning as referring to a "last will and testament", whereby the beneficiary receives the blessing only after the death of the testator. Both meanings are applicable to the sacrificial death of Christ, whereby in the first sense, Christ died, taking upon Himself the curse for the breaking of the covenant stipulations by His people, and in the latter sense, the benefits of Christ being conferred on His people only upon His death.


9:23: If the implements used in the old covenant system were purified with the blood of animals, being typological and pointing to the heavenly things, i.e. Christ and His mediatorial death, how much more shall the substance, the real thing, the heavenly things be put in place by the blood of Christ, the testator.


9:24—26: Christ, after having lived a perfectly sinless, righteous life and dying on the cross, shedding His blood on behalf of His people, has entered the Most Holy Place in heaven, God's presence, having purchased their redemption in the satisfaction of God's justice in a once-and-for-all act, as the True High Priest and Mediator of the New Covenant.  


9:27—28: Just as man is destined to die once and face the judgment of God, so Christ was offered up once-and-for-all and faced the judgment of God for our sins. Christ will come back again not to deal with sin once more, for He has already done that in His first coming, but to complete the work of redemption in bringing many sons to glory.

A Longing for Rest

"If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. But to remain in the flesh is more necessary on your account" (Philippians 1:22-24).

At age 34, I feel tired. Lately, there has been this gnawing need to—for lack of a better term—REST. And as one who has been given a foretaste of heaven through my Spirit-wrought union with Christ, that is where I long to be. I echo with the Apostle Paul the desire to be with Christ, to enter into the eternal rest, awaiting the consummation of my humanity through the covering of disembodied nakedness with the raiment of redeemed flesh.

But then, as with the Apostle, I must reflect on whether this desire is nothing more than laziness. Is this the sluggard in my fallen humanity that seeks to escape the duties of the present life? Do I not have more that I need to do in the service of Christ in His Kingdom? The love and nurture of my family, is this not an integral part of my ministry? The gifts that the Lord has bestowed upon me, do I dare expire without having used them for the building up of His Body in the grace and strength that He provides?

Indeed, I must remain here, in this earthly tent, to do my part in the coming of His Kingdom and the doing of His will. The rest that my soul now seeks the Lord has generously provided for in the Sabbath that He has instituted from since the creation of the world, and within it my sustenance through the means of grace (Word and sacrament). This Sabbath also voices the longing for the eschatological rest that still await fulfillment, and as I keep this day holy, I cry out along with it for the day when the pain and struggle of this life are all but a distant memory—when every day is rest.

Mercy When Justice Is Deserved

"One of the most attractive features of David is his candor. At his best he is transparently honest. That means, among other things, that when there is an array of things going wrong in his life he does not collapse them into a single problem.

Nothing could be clearer from Psalm 38. Commentators sometimes try to squeeze the diverse elements in this psalm into a single situation, but most such re-creations seem a trifle forced. It is worth identifying some of the most striking components of David’s misery.

(1) He is facing God’s wrath (38:1), and (2) suffering from an array of physical ailments (38:3-8). (3) As a result he is full of frustrated sighing and has sunk into depression (38:9-10). (4) His friends have abandoned him (38:11). (5) Meanwhile he still faces the plots and deception of his standard (political) enemies (38:12). (6) He is so enfeebled that he is like a deaf mute (38:13-14), unable to speak, for his enemies are numerous and vigorous (38:19). (7) Meanwhile he is painfully troubled by his own iniquity (38:18).

One can imagine various ways to tie these points together, but a fair bit of speculation is necessary. What stands out in this psalm is that even while David is asking for vindication against his enemies, he does so in the context of confessing his own sin, of facing, himself, the wrath of God. It is quite possible that he understands both his physical suffering and even the loss of his friends and the opposition of evil opponents to be expressions of God’s wrath — which intrinsically he admits to deserving. In the psalm David does not ask for vindication grounded in his own covenantal fidelity. He frankly confesses his sin (38:18), waits for the Lord (38:15), begs God not to forsake him (38:21), entreats God to help him (38:22) and not to rebuke him in anger and wrath (38:1). In short, David appeals for mercy.

This is another face of the vindication theme...Yes, we want God to display his justice. In circumstances where we have been frankly wronged, it is comforting to recall that God’s justice will ultimately triumph. But what about the times when we are guilty ourselves? Will justice alone suffice? If all we want from God is justice, what human being will survive the divine holocaust?

While pleading for vindication, it is urgently important that we confess our own sin, and entreat God for mercy. For the God of justice is also the God of grace. If this be not so, there is no hope for any of us" (D.A. Carson, April 27, Numbers 4; Psalm 38; Song of Songs 2; Hebrews 2, For the Love of God (Volume I) (Wheaton, Illinois, Crossway Books, 1998)).

Why So Many Denominations?

It is very common for supposed "Calvinists" to be charged with "arrogance" in their defense of the historic Reformed Christian faith. It is almost a certainty that this accusation would come from those who purport to hold to a "Bible only" paradigm of theology, piety, and practice. In their biblicism, these folks, however, fail to realize that it is actually within their position that hubris is intrinsic, and upon the fetid cesspool of their self-styled, isolated interpretations of Scripture that the multiplicity of cults and sects flourish.

Unwittingly, though seemingly defending the tenet of Sola Scriptura, these earnest souls have, in reality, bought into the serpentine lie of the Garden of Eden and have gorged themselves on the apple of Gnosticism. Allergic to tradition, they have looked within themselves for the answers, and like the first couple, have been found naked, wandering, and destined for demise.

"Whenever we think of the gospel merely in terms of some vague religious feeling, rather than the record of the work of God in real history, we're thinking in a Gnostic direction. Whenever we display indifference to or suspicion of the physical world, we're betraying a kind of Gnosticism. Whenever we think of our salvation as a way to escape the limitations of human nature (including the limitations of our embodiment) instead of a pilgrimage of faithfulness within the good limits of our createdness, we're thinking like Gnostics. Whenever we think that true faith is just a matter of spiritual insights and sensations, or something that addresses only our motives, and not a matter of evoking specific works of love and obedience in the real world of space and time, of matter and history, we're thinking like Gnostics.

Today, Gnosticism among contemporary Americans takes a slightly different form. Some of us may not be convinced that it's evil to have a body, but we are suspicious of our embodiment in the sense that to be embodied means to live in history, it means to live in a particular community, and it means to live in creation. Roger Lundin again has said that the form of our contemporary Gnosticism is to embrace the idea that the individual self can know truth immediately without any reference to the created order that Solomon himself relied on to know truth; without any reference to the community of faith that we're a part of, which is the church; without any reference to the tradition that we're a part of, which would be the theological tradition of the church. I think that's one of the reasons why denominations and sects have flourished in America; we have something like twenty-thousand denominations in this country-some outrageous number like that-because of the fact that we've been instilled with this idea that each individual has the capacity to know truth apart from any tradition, apart from history, apart from what God has done in the church or in nature" (Kenneth A. Myers, 'More than Meets the Mouth Or, the Meaning of Meals,' Modern Reformation, July/August, Vol. 18 No. 4 2009, pp. 19-24).

Ethical Triangulation

"I will argue that 'What would Jesus do?' is a necessary but not sufficient question for Christian ethics. First, the necessity will be seen by observing that Jesus is really human according to the biblical testimony. He lives an authentic human life and, thus, models ideal human behavior. Second, the insufficiency is shown by noting that Jesus fulfills a unique calling in redemptive history, to which no one else is called. His example must be qualified in several respects. By viewing ethics in light of the Incarnation and the atonement, his continuity and discontinuity with us, then, we can appreciate the importance and the difficulty of imitating Jesus.

...

Because Jesus was fully human, 'the image of the invisible God' (Col. 1:15), he can function as a moral exemplar. It is important to note that the biblical teaching of humanity as the 'image of God' is heightened with regard to this particular human. In fact, the process of salvation involves being 'predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers' (Rom. 8:29). Jesus is humanity perfected, transfigured, even glorified. As even his ascended reign is continuous with human existence, we ought to ask what he does and how we might follow.

Because Jesus was really human, perfectly human, he is the climax of the 'great cloud of witnesses' described in Hebrews 11 and 12. Indeed, the chapter break sadly skews much interpretation of this text. Hebrews 12 offers the highest heights of human faithfulness: 'Looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God' (12:2). The term 'author' might better be rendered 'prototype,' highlighting the exemplary function of Jesus' faith in the midst of suffering. Jesus is human; his experience is continuous with ours; thus, he can and should be imitated.

...

The Christ's life saves precisely because, while human, he was also human in a very different way. He can help his brothers and sisters because he is also the anointed one, set apart and sanctified by the Spirit for the work of salvation. In other words, several factors qualify our attempt to follow Jesus by imitating his behavior.

First, Jesus does not relate to God as a child redeemed from his own sin, while we must always commune with a Father to whom we have been reconciled. Hebrews is very explicit about his innocence: 'It was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people' (7:26-27). He needed no atonement because he was sinless.

Jesus did trust his Father, believing that joy would come on the far side of Calvary (12:2). Yet Jesus did not believe his Father would forgive him his sins. Indeed, such an issue was moot. Jesus is 'one who in every respect has been tempted as we are, yet without sin' (4:15). Jesus' piety was not shaped by confession or gratitude for forgiveness. Quite to the contrary, the Christian is meant to do all things in the shadow of the cross. Every good gift and every righteous response to God is meant to be a glorying in the cross (Gal. 6:14). Our trust in the Father must be cross-centered in a way that the incarnate Son's was not and could not be, for we are only adopted children and not children by nature (like Jesus).

Second, Jesus' faithfulness is maintained by a superabundant blessing by the Holy Spirit, which is greater than any such blessing promised for his followers in this life. Again, Hebrews witnesses to the Spirit-anointed works of the incarnate Son. His identity as Messiah is evident due to the witness of 'signs and wonders and various miracles,' all of which can be termed 'gifts of the Holy Spirit' (2:4). Furthermore, his priestly ministry surpasses that of the Old Covenant (chapters 8-10), because his messianic work was 'through the eternal Spirit' (9:14). The Spirit perfected Jesus' humanity during his earthly life, whereas no such gifting is promised to his followers. Unlike the one who was to be a perfect lamb, Christians will be perfected only upon resurrection. Whereas he was transfigured prior to death, our glory comes only on the other side of the tomb.

We do receive the same Spirit that rested upon Christ, and we will do things greater than even the Son (14:12). Thus, we should have a rock-solid confidence that the same Spirit-who ministered to the Messiah in the wilderness and who kept him faithful while suffering hell on the cross-rests upon us. Still, we have no promise that the Spirit will ensure our sinlessness now. We must be realistic by realizing the story arch into which we have been cast. We will not obey as consistently or perfectly as does the Son, because we are not wholly sanctified like him in the here and now.

Third, Jesus' lifestyle was that of the Messiah, whereas we are to be followers of this pioneer of the faith (Heb. 12:3). The same Epistle to the Hebrews that emphasizes the likeness of Jesus and his followers also heightens the once-for-all nature of his atonement and his ministry. He is the 'great high priest' and 'after making purification for sins, he sat down at the right hand of the Majesty on high' (1:3). There is a sharp discontinuity between the human life of Jesus and, well, everybody else. This must be honored if we are not to lose the singular sufficiency of the Christ for salvation (solus Christus).

The issue is distinguishing what is repeatable from what is not. Herman Witsius argued that we are to imitate his humanity but not his mediatory work. For example, consider his obedience to the law. Jesus obeyed the law that he might be perfectly suitable as a sin-offering. None of us needs to serve as a sin offering. We might imitate his obedience, however, without the goal of being sin offerings. Whereas he loved persons by dying on their behalf, his followers are to love their neighbors by pointing them to Jesus' death, not by dying themselves. There are differences in vocational calling to be teased out.

Fourth, Jesus' obedience was settled within the cultural contexts and constraints of the first century, whereas we live in different times. This difference is the most obvious and, therefore, needs little unpacking. Various actions that he performed would have different social meaning if repeated identically today. Imitating him is necessarily a hermeneutical enterprise because we live in a world without the Roman Empire, Pharisees, and so forth.

Fifth, Jesus' piety is documented for us in the New Testament, yet the 'life of Jesus' that we can glean from these texts does not directly exemplify any number of social issues that we might imitate. For example, we have no idea how Jesus would act within marriage, for we have no evidence that he was married. While he taught certain things related to marriage, he does not act as a moral guide by means of his own behavior in this regard. We could multiply this limit by showing the number of areas that are simply not recorded by the evangelists or that Jesus presumably did not interact with personally. Whatever he did, we know he did perfectly; but we are not told what this looks like or what it involves.

...

How might we move forward? I suggest that a key principle will be the practice of 'ethical triangulation,' where we imitate Jesus well by imitating those who have followed him (especially the disciples and apostles of the New Testament). Our whole task is trying to locate godly behavior on the moral map. Just as a cellular signal can be located by viewing it relative to a number of towers, so the path of obedience can be discerned by viewing the life of Jesus as one of several examples given to us in the Bible.

We should read the stories of Jesus as happening in our own moral world; but, as Robert Sherman says:

If we see ourselves in such a narrative, we should not be too quick to identify ourselves with the character of Christ, seeking to imitate him in some univocal fashion. Rather, we should identify ourselves with the disciples, recognizing how the conditions and obligations of their lives have been changed because of what Christ has accomplished for them, and because of the Spirit's continuing power and guidance.

Sherman's words are to be heeded, precisely because they echo the emphasis of the New Testament. The apostle Paul called on his readers to imitate him (Phil. 2:19-30; 3:16; 1 Cor. 4:16; 11:1; Gal. 4:12; 1 Thess. 1:6; 2:14; 2 Thess. 3:7, 9). The writer to the Hebrews offers a number of examples for the congregation's consideration: 'Those who through faith and patience inherit the promises' (6:11), 'your leaders, those who spoke to you the Word of God' (13:7), and, most importantly, 'those who have faith and preserve their souls' (10:39). This last group includes the saints from Abel to Jesus, and their obedience is described in multiple ways. They are to be imitated as those whose belief impelled radical obedience (11:6).

How will our Christian life relate to the life of Christ? We will look to his life story as a source for Christian ethics, but we will view his obedience within the canonical context provided by the saints. They are not sinless, evident by the many names in Hebrews 11 that are linked to certain scandals in the Bible (e.g., compare Abraham in Heb. 11:8-12 and 17-19 with Gen. 12:10-20 and 20:1-18). Still, the Bible points us to the righteous behavior of these imperfect images of Christ. As we reflect on their search for faithful ways to honor God, we will have our eyes opened to the way this would look in our own callings and contexts. They serve as final authorities for Christian practice, not because of their own merit but because God has employed them in this biblical capacity.

We should follow and even imitate Jesus, the true and perfect human. Yet we must never allow this emphasis to become a principle of identical repetition, for we are not like him in every respect. Noting key differences and adjusting our moral standards accordingly will be aided by looking also to the example of saints in the pages of the Bible. In so doing, we look to Jesus within canonical and covenantal context."

— Michael Allen, Imitating Jesus, Modern Reformation, March/April Vol. 18 No. 2 2009, pp. 27-30.

The Theology of the Cross

"The theology of the cross gives us a paradigm for witness, friendship, and support in the normal routines and in the emergencies of those around us. The Lord calls us into their lives to embody the Living Presence of his love. As Paul sketched his theology of the cross, above all in the first two chapters of his first epistle to the Corinthians, we see that this paradigm for Christian realism first of all defines who God is for us. He is not some hidden form, whose plans and counsels we can only dimly sense. The God hidden behind his own majesty and glory is a god shaped in our own image, as Feuerbach observed. The only God we know is the one whose righteousness-whose right way of being God-is revealed in the sacrificial love of the blood-drenched cross. The only God there is appears to us as the kid in the crib, the criminal on the cross, the corpse in the crypt. The fullness of God was pleased to dwell in the one who reconciles all things to himself by making peace through the blood of his very own cross (Col. 1:19-20).

Second, the paradigm of the cross defines who we are. We are those people who know ourselves only when we come to see that we are sinners, justifiably forsaken by God and utterly vulnerable to death. We see our reflection in the image of a dying incarnate God (Mark 15:34).

Third, the cross shows us the way back to life: through faith-alone! Neither empirical proof nor rational proof will place us in the hands of God; these epistemologies serve well on earth, but they place the object of our search for knowledge under the dominion of our own minds. God maintains his Lordship over our minds. He speaks his promise of life from the cross. This promise elicits and creates faith. God destroys the wisdom of the wise and thwarts the discernment of the discerning; he saves those who believe, through the proclamation of Christ crucified (1 Cor. 1:18-25).

Fourth, the cruciform paradigm reveals how God restores life: by letting the law pay us the full wages our sinfulness has earned us (Rom. 6:23a), by burying us as sinners in Christ's tomb and thereby giving us life again as an absolutely free gift-genuine human life (Rom. 6:4, 23b).

Finally, the theology of the cross presents us with the way in which we live our lives in him. Our resurrected life as God's new instruments of righteousness is a life which bears crosses for others-for the sake of Christ (Matt. 16:24). We evaluate our success neither in terms of how many blessings we experience nor in terms of how much suffering we have endured. Rather, we find satisfaction in serving up the love of Christ to those who are thirsting for love, as God places them in our paths.

The theology of the cross directs us away from all attempts to speculate about God as he is hidden behind nature or the clouds of our imagination. The theology of the cross directs us to God in human flesh, God on the cross, God raised from the dead. To all the modern questions about what truth might be and what kind of claim truth might have on us, the God who is revealed in crib, cross, and crypt seizes us anew as we present him to those who have lost their way. We introduce our God on his cross. We witness to God revealed as Jesus, on the cross.

For people who are dissatisfied with their old identity, the cross helps explain why they do not 'feel good' about themselves. The theology of the cross helps us understand the fullness of what it means to be human, and thus how broken humanity is. The theology of the cross points us to the center of our humanity, our trust in Jesus Christ. From the foot of the cross we see how wrong we were-no matter how well we behaved-because we did not love and trust in Yahweh above all things. We witness to the God who calls us to trust him and who bestows our new identity in this trust.

For those who are seeking the right way of living and thrashing about for a new identity, the theology of the cross confirms what the disciples of psychologist Erik Eriksen all know. Successful human life begins by learning to trust, and trust accompanies those who can live at peace throughout the progression of their lives. The theology of the cross leads us to place our lives in God's hands, through the power of his Holy Spirit, rather than try to master life on our own terms. It helps us understand fully what the biblical writers mean when they say that those who are truly human-the just-do live, in fact, by faith. The theology of the cross also shows us how God restores the true identity of those whom he has called to be his children. He does that by taking us through the death of Christ into our own death as people who have fouled our own nests and have to live with the consequences of our sin. The theology of the cross leads us from our old life being crucified with Christ into a new life which is raised with him. We witness to new life for old, dying sinners by carrying people on the Lord's words to his cross.

The shape of that new life becomes clear through the theology of the cross. For those who have learned no boundaries and delight in finding sure boundaries through some kind of regulations of the law, the theology of the cross comes as a freeing word. It puts the whole world at our feet because the whole world is at our Lord's feet. And following the example of our Lord, we learn that we stoop to lift the world at our feet and hold it, with all its misery, in our arms. In modern America many people are searching for a formula for a satisfying and successful life. When the Lord says to us that we find that kind of life by taking up our cross, our initial reaction is surprise. Christians help one another to practice the kind of life that does not depend either on temporal success or temporal suffering but depends only on faithful following of the Lord into the lives of those who need us in the course of daily life.

Therefore, we come to hurting people with the word from the cross. For the prodigals whose broken lives seem beyond repair and who find no way out of their apostasy, despair can be broken by the theology of the cross. The light from the other side of Christ's tomb may again shine into their hearts through an evangelistic approach which grows out of this theology.

For those who hate themselves so much that they wish they were dead because they have been betrayed and exploited by others, or because they have failed to live up to their own understanding, Christian witness can give the gift of death to an old identity and a horrible past. The theology of the cross then gives witness to the gift of new life which replaces the wages paid by Christ's death.

For those who long for a new identity, or a new sense of security and safety in life, or a new meaning and feeling of worth for life, this death to the old way of living expressed in the theology of the cross will come as the life-bestowing breath of fresh air direct from Eden.

The theology of the cross is not only a good way of approaching the content of Scripture for study and learning. It also offers an analysis of human experience, and of God's way of dealing with the human experience, which provides power and insight for evangelistic witness. For the theology of the cross presents God's message for North Americans at the turn of the twenty-first century in a dynamic and meaningful way which will reshape their lives and give them the gift of faith in Christ Jesus. His dying and rising are the truth and the only way to life."

— Robert Kolb, Is Anybody Home? What To Do When It Seems Like God Isn't There, Modern Reformation, July/August Vol. 6 No. 4 1997, pp. 14-17.