BasicsoftheReformedFaith

Dr.KimRiddlebarger

TableofContents

IntheBeginning-GodTheInspirationandAuthorityoftheBibleTheSufficiencyofScriptureTheHolyTrinityTheDeityofJesusChristThePersonandWorkoftheHolySpiritGod'sAttributesCreationDivineImageBearersTheCovenantofWorksTheFallofAdamElectionTheCovenantofGraceTheIncarnationofJesusJesusChristtheCovenantMediatorJesusasProphet,PriestandKingTheDeathofChristTheLawandtheGospelTheOrderofSalvationJustificationSanctificationGoodWorksandtheChristianLifeMarksandMissionofChrist'sChurchTheSacramentsBaptismTheLord'sSupperTheSecondComing

TheNewHeavensandEarth

Thanks to theWestminsterSeminaryCaliforniaBlog, the sourceof thismaterial.Postedwithpermission.

IntheBeginning-God

The Bible opens with a remarkable statement in Genesis 1:1 - “In theBeginning,God...”

This simple assertion is packed with meaning. Some of the mostfundamental truths of the Christian faith are found in this shortdeclaration,anditisimportanttogivethemdueconsideration.

The first thing thispassage tellsus is thatbeforeanythingwascreated,God already was. In fact, God always was, without beginning or end.Since God alone is uncreated, we speak of him as eternal. God existsbeforetimeitself,andisnotboundbythesuccessionofmoments(time)asarewe.

AsthecreationaccountunfoldsinthesubsequentversesofGenesis1,welearnthattheeternalGodcreatesallthings.Whatevernowexists,existsonly because God created it. There is no such thing as eternal matter.There is no eternal realmofmental forms (or ideas) as Plato led us tobelieve.There isnoeternal convulsingofmatter - everexpanding, evercontracting - as taught inmuchof contemporary science.There is onlythe eternal God who created all things, and who already was in thebeginning.This indicatesthatnothingexistsapart fromthewillofGod,andallcreatedthings(theheavensandearth,humansaswellasangels)arenecessarilycontingent,anddependuponGodfortheirexistence.

Unlikehiscreatureswhoareboundbybothtimeandspace,Godhasnosuchlimitations.BecauseGodisunlikeusinthismostfundamentalway,hemustbedistinctfromthatwhichhehascreated,andcaninnosensebedependantuponcreatedthings.Godhasnoneeds,asdowe.Godhasnoparts,aswedo.Althoughheispersonal,hedoesnothavethekindof

passionsoremotionsthatwedoascreatures.ThisistheGodwhogivesorders to the sun and the stars,who gives life to inanimatematter (aswhenhemadeAdamfromthedustoftheearth-Genesis2:7),andwhoisLordoverdeath.ThisGodutterlytranscendshiscreatures.

This“otherness”ofGod-thedistancebetweenGodandhiscreatures-isknownasCreator-creaturedistinction.ThisdistinctionisoneofthemostfundamentalpointsofChristiantheology,andmustbecleartousbeforewecanmeaningfullytalkaboutanyotheraspectsoftheChristianfaith.

Howcanfinitecreatures,boundbybothtimeandspace,andprejudicedbysin,trulyknowandcorrectlyunderstandanythingaboutaGodwhoissotranscendentthathecannotbeseenorobserved?Theanswertothisdilemma is that such an infinite God cannot be known by his finitecreatures,unlessanduntilhechoosestorevealhimselftohiscreaturesinsuch a way that we can know and understand this revelation. This isexactly what God does through both nature (general revelation) andScripture(specialrevelation),whenGoddrawsneartorevealhimselftous(immanence).

Ascreatures,wewillalwaysbedependentuponGodforourverylifeandbreath.Butwe are also dependent upon his self-revelation ifwe are tohaveanymeaningfulknowledgeofhim.Therealizationofthisfactisthebeginningofaproperunderstandingofspiritualthings.Andthisiswhywemust strive to understandwhoGod is by directing our attention tothosetwoplaceswhereGodrevealshimself-throughthatwhichhasbeenmade(thenaturalorder)andthroughthesupremerevelationofhimselfinhisword(Scripture).

TheInspirationandAuthorityoftheBible

InGenesis1:1weread“inthebeginningwasGod.”Echoingtheopeningdeclarationof theBible, inJohn1:1wereadthat“In thebeginningwastheWord,andtheWordwaswithGod,andtheWordwasGod.”ButJohngoesontosay“theWordbecamefleshanddweltamongus,andwehave

seenhisglory,gloryasoftheonlySonfromtheFather,fullofgraceandtruth”(John1:14).ThefactthatGodchosetorevealhimselfinthepersonofJesusChrist(theeternalwordmadeflesh)bringsustothesubjectoftheinspirationandauthorityoftheBible.

ItisimportanttounderstandwhatthevarioushumanwritersoftheBiblesayabout theBible itself.Whatkindofbook is it?Whatdo they testifyaboutit?

The Bible never claims to be an “inspirational” book which grants itsreadersomesortofspiritualinsightorself-enlightenment.TheBiblewasnotgiventomotivateustolivebetterlives,ortomotivateustodogreatthings.Aswehaveseen,theBible isgivenbyGodasatestimonytotheWordmadeflesh(Jesus).

The testimony of the biblicalwriters is paramount. As Paul says in hissecond letter to Timothy, “all Scripture is breathed out by God andprofitable for teaching, for reproof, for correction, and for training inrighteousness, that the man of God may be competent, equipped foreverygoodwork.”Althoughtheterm“inspirationofScripture”isusedtodescribe God’s revelation of himself to us in written form, moderntranslations of theBible (such as theESV) correctly note that the verbwhich the King James Version famously translated as “inspired”(theopneustos) is better translated as “breathed out” by God. Thisemphasizes the fact that the various books of the Bible (Scripture) aregiven to us by God (”breathed out”) through the agency of humanauthors.This iswhy inRomans3:2, forexample,Paulcanspeakof theOldTestamentas“theverywordsofGod.”

In2Peter1:16-21,weread,“Forwedidnotfollowcleverlydevisedmythswhenwemadeknown to you thepower and comingof ourLord JesusChrist, but wewere eyewitnesses of hismajesty. For when he receivedhonorandgloryfromGodtheFather,andthevoicewasbornetohimbythe Majestic Glory, `This is my beloved Son, with whom I am wellpleased,’we ourselves heard this very voice borne fromheaven, forwewerewithhimontheholymountain.Andwehavesomethingmoresure,thepropheticword,towhichyouwilldowelltopayattentionastoalampshininginadarkplace,untilthedaydawnsandthemorningstarrisesin

yourhearts,knowingthisfirstofall,thatnoprophecyofScripturecomesfromsomeone'sowninterpretation.Fornoprophecywaseverproducedbythewillofman,butmenspokefromGodastheywerecarriedalongbythe Holy Spirit.” In this passage, the Apostle Peter claims to be aneyewitnesstokeyeventsinthelifeofJesus(i.e.,Jesus’transfiguration),andhe denies inventing or followingmyths. For Peter, Scripture is theproductofmenbeing“carriedalong”by theHolySpirit.Scripturedoesnotariseinthewillofman(“IthinkI’llwriteabookoftheBibletoday!”),but only as men are “carried along” by the Holy Spirit, ensuring thathumansinandfrailtydonotrobtheBibleofeitheritsdivineauthority,oritsfactualaccuracyinallthatitaddresses(inerrancy).

And then there is the testimony of Jesus himself. Our Lord states thatScripture comes from the “mouth of God” (Matthew 4:4), “Scripturecannotbebroken”(John10:35),thatitisGod’struth(John17:17).Jesustells his disciples that theHoly Spiritwill come, teach them all things,andremindthemofallthatJesustaughtthem(John14:26).Indeed,saysJesus inJohn16:13, “WhentheSpiritof truthcomes,hewill guideyouintoallthetruth,forhewillnotspeakonhisownauthority,butwhateverhehearshewill speak,andhewilldeclare toyou the things thatare tocome.”

Since theBible is the verywords ofGod (it doesn’tmerely contain thewordofGod),itcomestouswiththeauthorityofGodhimself.TheBibleisGod’swordwrittenandmustbeseenasdivinespeechthroughhumanagency.Asonewriter(B.B.Warfield)soaptlyputit,“Itsays,Godsays.”

TheSufficiencyofScripture

The sufficiency of Scripture is closely related to the inspiration andauthorityoftheBible.WhenwespeakoftheinspirationofScripture,werefertothefactthatthevariousbooksoftheBiblehavetheirorigininthewillofGod.ThebooksoftheBiblehavebeenbreathedforthbyGodtheHolySpiritthroughtheagencyofhumanwriters(2Timothy3:16).When

wespeakoftheauthorityoftheBible,wemeanthatsincetheHolySpiritisScripture’sdivineauthor,theHolySpiritisaloneabletobearwitnesstothetruthfulnessanddivineoriginofGod’sword.Thechurchdoesnotgive the Bible its authority. Rather, the church can only recognize thatauthoritywhichScripturealreadypossessesbecauseGodhasbreatheditforth.

When we speak of Scripture as “sufficient,” we mean that the Biblereveals everythingGodwantsus toknowabouthiswill, andhow tobesavedfromhiswrath.TheBiblewasgivenforaveryspecificpurpose.TheBible does not teach us everything thatmight be useful or practical toknow, norwas it intended to do so. The Biblewas not given to satisfysinfulhumancuriosity,norwillwefindanswerstoallofthemysteriesoflife.ThesecretthingsbelongtoGod(cf.Deuteronomy29:29).

But the Bible does reveal both the law and the gospel. The law is thatwhichGodcommandsofusandisfoundinapassagesuchasExodus20(theTenCommandments).Thegospel iswhatGodgives tous inJesusChristwhichmeetsthedemandsofhislaw,andisspelledoutbyPaulin1Corinthians 15:1-8 (as but one example). Although the moral law isuniversal-ituswrittenuponourheartsbecausewearecreatedinGod’simage - only in theBible dowe findGod’s law inwritten form so thatGod’swillisperfectlycleartoall.

While the beauty and wonder of creation powerfully points us to thecreator - somuchso thatwecannotdenyGod’sexistence- thestoryofGod’s saving work to rescue sinners through the person and work ofJesus Christ is not written in the beauty of mountain peaks, nor is itfoundintheawesomecrashingoftheseas.TheonlyplacewherewewillfindthegospelisinthewordofGodwritten.

WhenwespeakofthesufficiencyofHolyScripture,wemeanthatintheBible we find the account of our redemption which unfolds in thecovenantofworksmadeinEdenwithAdam,andwhichisrestatedintheTenCommandments, aswell as through the various administrations ofthecovenantofgraceinwhichwewitnessJesussaveusfromoursinsinthe types and shadows of the Old Testament, and in the promise andfulfillmentoftheNew.Sincethisstoryofredemptionisthecontentofthe

Bible,what else couldwepossibly need to know about how toworshipGodproperly?WhatelsedoweneedtoknowabouthowtobedeliveredfromtheguiltandpowerofsinthatGodhasnotalreadyrevealedtousinhisword?Doweneedchurchtraditiontoclarifythegospel?Doweneedadditional “holy books,” or “revelations” to reveal those thingssupposedlymissingfromtheBible?Ofcoursenot.

IntheBiblewehaveallthatweneedtoknowGod’swillandtobesaved.AsjustifiedsinnerswhoarecleansedbythebloodofChristandclothedinhis perfect righteousness, we are free to approach the Holy God withthankful hearts, andworship him in themanner he prescribes. ButweonlyknowthisbecausetheBiblerevealsthistous.Thisiswhatwemeanwhenwesay“Scriptureissufficient.”

TheHolyTrinity

ItiscommontohearpeopleclaimthatChristians,Jews,andMuslimsallworship the same God. Not true. Unlike those who worship Allah, orthoseJewswhoclaimtoworshiptheGodofAbraham,ChristiansworshipthetrueandlivingGod,whorevealshimself inthreepersonsasFather,Son, and Holy Spirit. It has been said that the Holy Trinity isChristianity’s most distinctive doctrine. Although in many ways thedoctrine of the Trinity is beyond our comprehension, we believe thisdoctrine because this is howGod reveals himself to us in his word, asFather,Son,andHolySpirit,whoaretheonetrueGod.

The doctrine of the Trinity is a difficult topic to discuss, because itstretchesthelimitsofhumanlanguageandlogic.Despitethedifficultiesthis doctrine presents to us, we must believe and confess that God istriune, because this is howGod reveals himself to us in his word. ThethreepersonsoftheGodheadarerevealedasequalindivinity,glory,andmajesty.Eachofthethreepersonsareexpresslycalled“God”intheNewTestament.Andtoeachofthemisassignedthesamedivineattributes,aswell as the same glory and majesty which are ascribed to the other

personsoftheTrinity.

The Scriptures are absolutely clear that there is only one God. InDeuteronomy6:4,Mosesdeclares“Hear,OIsrael:TheLordourGod,theLord is one.” In Isaiah44:6,we read “I am the first and I am the last;besidesmethereisnogod.”ThissameassertionisfoundthroughouttheNew Testament, even though we learn of three distinct persons in theGodhead, Father, Son and Holy Spirit. In 1 Corinthians 8:4-6, Paulwrites, “there is no God but one. For although there may be so-calledgodsinheavenoronearth-asindeedtherearemany`gods’andmany`lords’-yetforusthereisoneGod,theFather,fromwhomareallthingsandforwhomweexist,andoneLord,JesusChrist,throughwhomareallthingsandthroughwhomweexist.”ElsewhereJameswrites,“youbelievethatGod is one; youdowell.Even thedemonsbelieve - and shudder!”(James2:19).TheScripturesarecrystalclear,thereisbutoneGod.

Yet the Bible plainly teaches that although there is one God, he isrevealedinthreepersons,Father,SonandHolySpirit.ThethreepersonsoftheGodheadarementionedtogetherthroughouttheNewTestament.WhenJesusisbaptizedbyJohntheBaptist,theFatherdeclares,“thisismybelovedSon,withwhomIamwellpleased,”evenastheSpiritofGoddescendedupon Jesus as a dove (Matthew3:16-17). InMatthew 28:19,Jesuscommandshisdisciples to“gothereforeandmakedisciplesof allnations,baptizingtheminthenameoftheFatherandoftheSonandoftheHolySpirit.”Themissionof the church is to go into theworld andmakedisciplesbybaptizingtheminthename(singular)ofthreepersonsoftheGodhead(Father,SonandHolySpirit).

InhisbenedictioninhissecondCorinthianletter,PaulblesseshisreadersinthenamesoftheTriuneGod(2Corinthians13:14).“Thegraceof theLord Jesus Christ and the love of God and the fellowship of the HolySpirit bewith you all.” In John 14:26, Jesus informs the disciples that“theHelper,theHolySpirit,whomtheFatherwillsendinmyname,hewill teach youall things.”AsGod inhuman flesh (cf. John 1:14), JesusmentionsboththeHolySpiritandtheFatherasequals.

Another line of evidence for the Trinity in the Bible is that the samedivine attributes, glory, and majesty are assigned to each of the three

persons of the Godhead. The Scriptures teach that the Father, the SonandtheHolySpiritareeternal.AccordingtoIsaiah,Godsays,“Iamthefirst and the last,” (Isaiah 44:6) and Paul adds that God is “eternal,”(Romans16:26)thatis,withoutbeginningorend.JohnrecordstheSonsaying,“Iamthefirstandthelast,”(Revelation22:13)andMicahnotesthathis“comingandgoingarefromeverlasting”(Micah5:2).InHebrewswereadoftheHolySpiritas“theeternalSpirit”(Hebrews9:14).Father,SonandHolyareeternal,withoutbeginningorend.

The Scriptures also speak of the fact that the Father, the Son, and theHolySpirit, createdall things.Paulstates, “Godwhocreatedall things”(Ephesians3:9),while thePsalmistdeclares “Knowthat theLord,he isGod! It ishewhomadeus,andwearehis” (Psalm100).Yet, in John'sgospel we read of the Son, “all thingsweremade through [Jesus], andwithout him was not any thing made that was made” (John 1:3). InColossians 1:15-17, Paulwrites that Jesus “is the image of the invisibleGod, the firstbornofallcreation.Forbyhimall thingswerecreated, inheavenandonearth,visibleandinvisible,whetherthronesordominionsorrulersorauthorities-allthingswerecreatedthroughhimandforhim.Andheisbeforeallthings,andinhimallthingsholdtogether.”InJob,wereadoftheHolySpirit,for“theSpiritoftheLORDhasmademe.”InGenesis1:1wereadthatatcreation“theSpiritofGodwashoveringoverthefaceofthewaters.”TheFather,theSon,andtheHolySpirit,aresaidtohavecreatedallthings.Whatwecansayof theFather,wecansayoftheSon,andoftheHolySpirit.

Asweseefromthisbriefsummaryofthebiblicalevidence,thisiswhywemustaffirmthat there isoneGodwhoexists in threedistinctpersons-Father,SonandHolySpirit,whoareequalinglory,majestyandpower.ThisishowGodrevealshimselfinhisword.

TheDeityofJesusChrist

LikeJewsandMuslims,Christiansaremonotheists.ButunlikeJewsand

Muslims,ChristiansarealsoTrinitarians.WebelievethattheoneGodistriune, and is revealedas threedistinctpersons:Father, Son, andHolySpirit. When it comes to the Son (Jesus Christ), the Bible everywhereaffirms that Jesus is true and eternal God, uncreated, and withoutbeginningorend.

GivenJesus’centralplaceinChristianity,noone,ofcourse,wantstosayanything bad about Jesus.Non-Christian religions often attempt to co-optJesusandmakehimoneoftheirown.Butthisisnoteasytodosincethedoctrineof thedeityofJesusChristdifferentiatesChristianity fromall other religions. If Jesus is true and eternal God, then the ChristiandoctrineofGodisuniqueamongworldreligions.Theironyisthatwhilevirtually all religions honor Jesus as a prophet or teacher, neverthelesstheyallreject(implicitlyorexplicitly)themainpointtheNewTestamentmakes about Jesus - that he is God in human flesh, something Jesusclearlybelievedandproclaimedabouthimself.

Thatthedoctrineof thedeityofJesusChrist isnotthe inventionof theearlychurchcanbeseenbymerelyscanningthepagesofHolyScripture,with its substantial teaching regarding the deity of Jesus in bothtestaments.One of themost powerful lines of evidence for the deity ofJesus are those verses in the Old Testament, such as the famousmessianicprophecyinIsaiah7:14writtenhundredsofyearsbeforeJesus’birth.“ThereforetheLordhimselfwillgiveyouasign:Thevirginwillbewithchildandwillgivebirthtoason,andwillcallhimImmanuel.”Themessiahwillbemiraculouslyconceived,andgiventhetitle“Godwithus.”InIsaiah9:6,weread“fortousachildisborn,tousasonisgiven;andthegovernmentshallbeuponhisshoulder,andhisnameshallbecalledWonderfulCounselor,MightyGod,EverlastingFather,PrinceofPeace”(Isaiah9:6).ThistooreferstoJesusChrist.

Inaddition to themessianicprophecies in Isaiah,wehaveanumberofmessianicPsalms(i.e.,8,89,110),inwhichtheFatherspeaksoftheSonashighlyexaltedandequalinmajestyandglory.Wealsohaveapassagesuch as Proverbs 8:22-31, which depicts “wisdom” personified (whenseen through the lens of New Testament fulfillment, this is clearly areference to theeternalSon,who iswisdomfromGod),andMicah5:2,wheretheprophetspeaksoftheonetobeborninBethlehem(Jesus)as

eternal.ThecomingMessiahisrepeatedlyidentifiedasthealmightyGodandeternalfather,thewisdomofGod,righteous,highlyexalted,yettobebornofalowlyvirgin.Thesepropheticversescanonlybespeakingofoneperson: Israel’s coming Redeemer, Jesus Christ, who is the God ofAbraham(cf.John8:58).

In the New Testament, Jesus is said to be eternal and preexistent. InJohn1:1weread,“inthebeginningwastheWord,andtheWordwaswithGod,andtheWordwasGod.”JesusisdescribedbybothJohnandPaulasthecreatorandsustainerofallthings.“Allthingsweremadethroughhim,andwithouthimwasnotanythingmadethatwasmade”(John1:3)and in Colossians 1:16-17, Paul says of Jesus, “by him all things werecreated,inheavenandonearth,visibleandinvisible,whetherthronesordominionsorrulersorauthorities-allthingswerecreatedthroughhimand for him. And he is before all things, and in him all things holdtogether.”

Jesusisidentifiedas“God”throughoutthepagesoftheNewTestament.In John 20:28, Thomas falls before Jesus and confesses of Jesus, “MyLordandmyGod!”InTitus2:13,PaulspeaksofJesus’secondcomingas“theappearingofthegloryofourgreatGodandSaviorJesusChrist.”TheauthorofHebrewswritesofJesus,“butoftheSonhesays,`Yourthrone,OGod, is forever and ever, the scepter of uprightness is the scepter ofyourkingdom’”(Hebrews1:8).

ThentherearethoseattributespredicatedofJesuswhichcanonlyapplyto God. Jesus is the object of worship (Matthew 28:16-17), he has thepower to raise the dead (John 5:21; 11:25), andhe is the final judge ofhumanity (Matthew25:31-32).Jesushasuniversalpowerandauthority(Matthew28:18),aswellasthepowertoforgivesins(Mark2:5-7).HenotonlyidentifieshimselfasGod(John14:8-9),butcallshimselftheAlphaandOmega,“thefirstandthelast”-adivineself-designation(Revelation22:13).

ThroughouttheBibleJesusisrevealedtousasthetrueandeternalGod,thealmighty,thesecondpersonoftheGodhead,thecreatorofallthings,andthatonewhomwemustworshipandserve.Infact,whateverwecansayofGod,wecansayofJesus.

ThePersonandWorkoftheHolySpirit

Far too oftenwe hear people speak of theHoly Spirit as an “it,” not a“who.” One reason why this is the case is that the nature of the HolySpirit’sworkistobringglorytoJesusChrist,nottohimself.ThisiswhyJ.I.PackercallstheHolySpiritthe“shymemberoftheTrinity.”Butthisself-effacing role of the Spirit does not mean that the Holy Spirit isimpersonalandnotGod.TheSpiritpossessesthesamedivineattributesasdotheothermembersoftheTrinity.EvenaswespeakoftheFatherasGod,theSonasGod,sotoowemustspeakoftheHolySpiritasGod.HeisthethirdpersonoftheHolyTrinity.

While there is not as much biblical evidence for the deity of the HolySpiritasthereisforthedeityofJesus,itwouldbeamistaketoconcludethat theevidence isneitherclearnordecisive.Westartwith theBible’sdirect assertion that theHoly Spirit is God. In Acts 5:3-4, we read thestoryofAnaniasandSaphirra,specificallyoftheirdeceitandthechargebroughtagainstthem.“YouhavenotliedtomenbuttoGod.”TolietotheHolySpirit(astheydid)istolietoGod.In1Corinthians3:16,Paultellsus that the Spirit who indwells us, is God’s Spirit.Hemakes the samepointin1Corinthians6:19.Attheveryleast,bothofPaul’scommentsareindirectassertionsofthedeityoftheHolySpirit.

ThereissignificantevidenceforthedeityoftheHolySpiritfoundintheOldTestament.InIsaiah63:10,IsaiahspeaksoftheSpiritofGod,asdoesthe Psalmist in Psalm 95:9. In Hebrews 3:7-9 the author of Hebrewsattributes the words spoken by God in Psalm 95 to the Holy Spirit.“Therefore,astheHolySpiritsays,“Today, ifyouhearhisvoice,donotharden your hearts as in the rebellion, on the day of testing in thewilderness, where your fathers putme to the test . . . for forty years.”What the Old Testament prophets attributed to God, the author ofHebrewsattributestotheHolySpirit.

Throughout the Scriptures, the Holy Spirit is said to possess divine

attributes.InGenesis1:1-2wereadthat“theSpiritofGodwashoveringoverthefaceofthewaters.”EvenasJohnandPaulattributetheworkofcreationtotheSon(whoistrueandeternalGod),sotoo,MosesassignstheworkofcreationtotheHolySpirit.InPsalm33:6,thePsalmiststatesthattheHolySpirit(theRuach,thebreathofGod)createsallthings.AstheSoniseternal,sotoo,istheHolySpirit,whowaswithGodbeforeallthingswerecreated.

InJob33:4,weread,“theSpiritofGodhasmademe,andthebreathoftheAlmightygivesmelife.”AstheFatherandtheSonaresaidtogiveuslife,sotoodoestheHolySpirit.ButnotonlydoestheHolySpiritgrantuslifeandbreath,healsogives thenewbirth,somethingonlyGodcando(John 3:5).We cannot enterGod’s kingdomuntil God’s Spirit gives useternallife.

ThenwehaveawholecatalogofdivineattributesappliedtotheSpirit.Heisomniscient(inPsalm139:7-10,thePsalmistsaysthattheHolySpiritiseverywherepresent).In1Corinthians2:11,PaulsaystheSpiritsearchesall things, even the deep things of God. God is omnipresent. TheHolySpirit is omnipresent.Therefore, theHolySpirit isGod.TheScripturesalso teach that the Holy Spirit is omnipotent. In Isaiah 11:2, the HolySpirit is described as possessing the powerwhichGodalonepossesses.Heis,infact,all-powerful,becauseGodisall-powerful.

TheScripturesmentionotherdivineattributesoftheHolySpiritaswell.TheHolySpiritistheauthorofoursanctification(1Peter1:2),hesealsusuntothedayofredemption(Ephesians1:13-14),ensuringthattheworkGodhasbeguninuswillreachcompletion(Ephesians4:30).ItisthroughtheHolySpirit that theprophetsandapostles spoke (1Peter1:11).AndPeterproclaims“[that]prophecyneverhaditsorigininthewillofman,butmenspokefromGodastheywerecarriedalongbytheHolySpirit”(1Peter1:21).Finally,therearethoseverseswhichspeakoftheworkoftheSpiritinunitingbelieverstoJesusChrist,enablingthemtoapproachGodwithoutfear.TheHolySpiritisdescribedbyPaulasthe“Spiritofprayer”(Romans8:15-16).ItistheSpiritwhounitesustoChristandenablesustocryouttoGod.ItistheSpirit’sworktoensurethatthesavingbenefitsofChristbecomeours.

GiventhisvastamountofbiblicaldataandthegreatconfusionofourageregardingtheGodoftheBible,itisvitalthatsincetheHolySpiritisGod(withtheFatherandtheSon),weworshipGodinunityandtheGodheadinTri-unity.ForGod is one, yet revealed in threedistinct personswhoareeachGod.

Since the Spirit is the third person of theHoly Trinity and is true andeternalGod, thenwemust invoke,worship, andserve theblessedHolySpirit, evenaswedo theFatherand theSon.Afterall,wearebaptizedintothenameoftheFather,theSonandtheHolySpirit(Matthew28:9).TheapostolicbenedictionisgiveninthenameoftheFather,theSon,andtheHolySpirit.Therefore,wemustascribeallglory,majestyandhonortotheHolySpirit,evenaswedosototheothermembersoftheGodhead.We pray to theHoly Spirit, weworship theHoly Spirit, we invoke theblessedHolySpirit.

Creation

As C. S. Lewis was fond of saying, “God likesmatter. He invented it.”Although people can easily overlook this important theologicalconnection, the Christian doctrine of God demands a correspondingChristian doctrine of creation. There are three important elements toconsider when reflecting upon how Christians should understand thecreatedorder,includingthingsseenandunseen.

First, Scripture affirms thatGod created all things.Nothingwhichnowexists, exists apart from the fact thatGod created it.All created things,therefore, owe their existence to God’s eternal decree that particularthings do exist. The second distinct feature of a Christian doctrine ofcreation is that since God created all things, God is therefore distinctfrom all created things and beings. This is apparent from the veryopening declaration of the Bible - “In the beginning, God created theheavens and the earth” (Genesis 1:1). Creation is not part of God(pantheism),noriscreationwithinthebeingofGod(panentheism).This

factalonesetsChristianityapartfromanumberofreligions-especiallythose of the east, or those with a dualistic heritage located in Greekphilosophy.Thethirdaspecttoconsideristhathavingcreatedallthings,Godpronouncedthem“good,”arefrainwhichisrepeatedthroughouttheseven days of creation ofGenesis 1. These three facts not only frame adistinctive Christian doctrine of creation, they stand in opposition to agreatdealofcontemporaryopiniontothecontrary.

WhenGodcreatedallthings,hecreatedthemfromnothing(creationexnihilo)throughthesheerpowerofhiscreativeword(Hebrews11:3).Thecreationaccountremindsusoverandoveragain that “Godsaid”and itwasso(Genesis1).Fromthesun,moon,andstars,tothesea,land,andsky, to the various creatures which fill these created realms, all thingswerecreatedbyGodwhospokethemintoexistence.“Allthings”includethosethingswecansee(i.e.,thevisibleworldinwhichwelive),aswellasthose things we cannot see (i.e., the angels and the invisible world).Althoughtheinvisibleworldcannotbeseen,itneverthelessisreal,andittoohasbeencreatedbyGodandfilledbyspiritualcreatureswhodohisbidding(i.e.,theangels).

TheChristiandoctrineofcreationprecludesthenotionthatGodformedour universe out of eternal matter, or that there was there a realm ofeternaland ideal forms inwhichmatterparticipatesasan indicationofits inherent deficiency and inadequacy when compared to the spiritualworldabove(i.e.,Plato).Rather,theChristiandoctrineofcreationinsiststhat before all things came into being, God was, completely free andindependent from his creation. Here, too, there are importantramificationsofaChristianviewofcreation.Therearenoeternalhumansouls,nordoweinpre-existourbirth.Wearenot“divine”inanysense.Yetinthecreationaccount,GodpronounceshisdivinebenedictionuponAdam,thefirstman,whowascreatedfromthedustoftheearthandthengiventhebreathoflifebyGodhimself(Genesis2:7).

It is important to keep in mind the fact that when we speak of Godcreatingallthings,wearereferringtothetriuneGod,notjusttheFather.Scriptureassignstheactofcreationtoall threepersonsoftheGodhead(Father, Son, andHoly Spirit). Although scripture frequently speaks ofthe Father creating all things (i.e., Genesis 1:1;Nehemiah 9:5-6, Psalm

33:6),theSonandHolySpiritarealsomentionedinconnectionwiththecreation of all things. In the prologue to John’s Gospel (John 1:1-14),Johnaffirms that theSon(Jesus)createdall things (John1:3).Sodoesthe Apostle Paul (Colossians 1:16), as does the author of the Book ofHebrews(1:2).Andtheninthecreationaccount,weread,“AndtheSpiritofGodwashoveringoverthefaceofthewaters.”ItistheTriuneGodwhocreatesallthings.

Keepingthesethingsinmindwillhelpusavoidsomeofthepitfallsofthepagan thinking around us. The Christian doctrine of creation (thingsvisibleandinvisible)remindsustheCreatoristobedistinguishedfromall things created, and that the common dualism between spirit andmatter is fatally flawed.Matter is not inherently evil nor flawed simplybecauseitismaterial.ThecreationaccountiscrystalclearthatwhenGodcreated all things from nothing, he pronounced them “good.” Andalthoughtheworldgroansunderourfeetbecauseofhumanity’scollectiverebellionagainstGod(Romans8:18-24),letusnotforget,thatattheendoftheagewhenourLordreturns,hewill indeedrenewall thingswhichhehascreated,includingtheheavensandtheearth(2Peter3:1-13).

Godlikesmatter.Henotonlyinventedit,hewillrenewtheheavensandearthandmakethemfitforoureternalhome.

TheCovenantofWorks

InHosea6:7, theprophetrecordsthewordof theLordasfollows:“ButlikeAdamthey[IsraelandJudah]transgressedthecovenant;theretheydealt faithlessly with me.” Based upon this declaration it is clear thatAdamstoodinacovenantrelationshiptohiscreatorwhileinEden,andthat Adam had indeed violated the terms of that covenant through apersonal act of disobedience. In this declaration from the prophet, wefindtwoveryimportantelementsofChristiantheologyasunderstoodbyReformed Christians. The first element is that Adam was created incovenant relationship with God (this covenant was not arbitrarily

imposeduponAdamafterGodcreatedhim).Second,Adam’sviolationofthiscovenantbroughtdownhorribleconsequencesuponhimself,aswellupontheentiretyofthehumanracewhomherepresentsandwhichhasbiologicallydescendedfromhim.

The identityandcharacterof thiscovenant isamatterof long-standingdebate.Butthecovenantofworks(or,asitisalsoknown,the“covenantof creation”) lies at theheart of thebalanceof redemptive history bothbefore and after Adam’s fall into sin. Indeed, it is important toacknowledge the presence of this covenant from the very beginning ofhumanhistoryforanumberofreasons.Thisundergirdsthefactthatthecovenant of works was not imposed upon humanity after God createdAdam. Rather, by creating Adam as a divine image-bearer, Adam wascreated inacovenantrelationshipwithGodbecausemoralandrationalcreaturesarebytheirverynatureobligatedtoobeytheircreator.IfAdamshould disobey the demands of this covenant - -perfect obedience inthought,word,anddeed--thenAdamandallthosewhomherepresents(theentirehumanrace)aresubjecttothecovenantcurse,whichisdeath.

ThepresenceofthiscovenantfromthebeginningofcreationmeansthatifAdamandhisdescendantsaretobedeliveredfromtheconsequencesoftheircollectiverebellionagainstGod,thenanydeliverancefromthecursewillrequireGod’ssavinggraceandsavingdeedstoremovethecurseandrenderAdam’s fallen race righteous before the Lord, just asAdamwasrighteouspriortohisfallintosin.Inotherwords,thecovenantofgrace(ofwhichJesusChristservesascovenantmediator-1Timothy2:5)onlymakes sense against the backdrop of humanity’s collective fall into sinand the resulting curse (death)whenAdamrebelledagainsthis creatorandbrokethetermsofthecovenantofworks.

Although the term“covenantofworks”doesnot appear in the creationaccount, all of the elements of such a covenant are clearly present inEden.First, therearetwoparties involved(Adamandhiscreator),withGodsovereignlyimposingthetermsofthiscovenantuponAdamandhisdescendants.Second,thereisaconditionsetforthbyGodasspelledoutinGenesis2:17-“butof the treeof theknowledgeofgoodandevilyoushall not eat, for in the day that you eat of it you shall surely die.”Althoughthisconditioncomesintheformofaspecificprohibition(ifyou

eat from the tree you will die), it can also be framed as a positivetheological principlewhichdescribes the very essence of this covenant:“Do this [i.e., obey by not eating] and live.” Third, there is a blessingpromised upon perfect obedience (eternal life) as well as a threatenedcurse(death)foranyactofdisobedience.IfAdamobeyshiscreatoranddoesnoteatfromthetree,thenhewillreceiveGod’spromisedblessing-eternallife.ButshouldAdameatfromthetree,thenhewillcomeunderthecovenantcurse-whichisdeath.

All three of these elements are present in the creation account, and inlightofthedeclarationinHosea6:7,therecanbelittlequestionthatsuchacovenantexistsandthatitisfoundeduponablessing/curseprinciple.Whenwelookatthesethreeelementsinabitmoredetail,weseethatnotonlyaretheelementsofacovenantclearlypresentinEden,butwealsotake note that all of subsequent redemptive historywill operate on theblessing/curseprincipleinwhicheternallifeispromisedtoAdamandhisdescendantsupontheconditionofperfectobediencetothecommandsofGodinalltheirthinking,doing,andspeech.ShouldAdamperfectlyobeythe termsof thecovenant,Godwill rewardhimwith eternal life.Adamwould not just live on as he had been, but Adamwill be confirmed inrighteousnessandgiveneternallife.

ButonceAdamsinnedandcameunderthecovenantcurse,suchperfectand complete obedience was impossible for Adam or any of hisdescendantstorenderuntotheLord.Indeed,itwilltakeasecondAdam,JesusChrist,torendersuchperfectandpersonalobedienceonbehalfofthosewhohepresentsunderthetermsofthecovenantofgrace.AndthisSaviormust not only perfectly obey all the commandments of God, hemustprovidesomemeansthroughwhichtheguiltofoursininAdam,aswell as the guilt which attaches to us because of our own sins, can beremoved.Not onlymust the secondAdam be perfectly obedient for usandinourplace,hemustalsogotothecrosswherehewillsufferanddieforoursins,removingfromusthecursewhichcomesuponallofuswhoarethechildrenofAdam.

And the doing and dying of Jesus (the good news of the gospel) onlymakessenseagainstthebackdropofthebadnews-thebrokencovenantofworks, inwhichweall sinned inAdam,butwe are given eternal life

throughJesusChrist(cf.Romans5:12-19).

TheFallofAdam

Most Americans operate on the sincere but completely misguidedassumption that deep down inside people are basically good.Whenwecompareourselvestoothers,wemightbeabletomeasureupprettywell.Sure,therearesomewhowemightbegrudginglyadmitarebetterpeoplethanwe are, butwe still do prettywell inmost of our self-comparisontestsagainstothers.

The problem with assuming that people are basically good is that itcompletely ignores the fact that ours is a fallen race, under the justcondemnation from God, awaiting the sentence of death and eternalpunishment. The reality is that God is not going to compare me tosomeoneelse,whoisafallensinnerlikeIam.Instead,Godwillmeasureme against the standard of his law,which is holy, righteous, and good(Romans 7:12). AndwhenGodmeasuresme using the standard of hislaw, it will soon become clear that like everyone else descended fromAdam, I cannotmeetGod’s standardofperfection. I ama sinner. I amunderthesentenceofdeath.Howdidthishappen?

Thisimmediatelyraisesthequestionoffairness.IsitfairforGodtojudgemeagainstastandardIcannotpossiblymeet?Theanswerwouldbe“no,”if we were to look at this question in a vacuum without any biblicalcontext.TheBibleteachesthatAdamwasnotonlythefirsthuman(fromwhomallhumansarebiologicallydescended),butthatAdamwascreatedholy andwithout sin.Adamwas placed inEdenunder the covenant ofworkswith itscondition, “do this (noteat fromthe forbidden tree)andlive,”or“eatfromthetreeanddie.”Adamchosethelatter,bringingdownthe covenant curse of death upon the entire human race. People oftenagreewithBenFranklin’s famousadage that theonly two things in lifewhichareinevitablearedeathandtaxes,bothofwhichImightadd,stemfromhumansin.Yet,thefactremains,deathisnotnaturaltothehuman

race.DeathistheconsequenceofthefallofAdam.

WhenAdam ate from the tree of the knowledge of good and evil, Godimmediately pronounced the covenant curse upon him. “And to Adam[God]said,“Becauseyouhavelistenedtothevoiceofyourwifeandhaveeaten of the tree of which I commanded you, ‘You shall not eat of it,’cursedisthegroundbecauseofyou;inpainyoushalleatofitallthedaysofyourlife;thornsandthistlesitshallbringforthforyou;andyoushalleattheplantsofthefield.Bythesweatofyourfaceyoushalleatbread,tillyoureturntotheground,foroutofityouweretaken;foryouaredust,andtodustyoushallreturn.”Workbecametoil.Fruitfulfieldswerefilledwith weeds and thistles. Child-bearing became labor. And even worse,Adamnowfacedthesentenceofdeath.Andsodowe.

Because Adam acted for us and in our place (by serving as ourrepresentative in Eden), we are as guilty before God for Adam’s act ofrebellionas ifwehadbeeninEden,personallyrebellingagainstGodasdidourfirstfather.TheguiltofAdam’ssinwasimputedorreckonedtous(Romans5:12,18-19).Notonlydid the fallofAdamrenderusguiltybeforeGod,we have all inherited a sinful nature fromAdam, and it isfromthatsinfulnaturethatourownparticularactsofsinspring(Romans7:5).Wesinbecausewewanttosin.Infact,weliketosin.Thisisafarcryfrom the notion thatwe are all basically good peoplewho occasionallysin.Ratherwearesinfulpeople,whosesinfulpropensitiesarerestrainedbythegraceofamercifulGod.

TheBibleteachesthatwearesinfulbynatureandbychoice,andthatweare not now, and never have been, innocent before God (Psalm 51:5;58:3). As Paul recounts in Ephesians 2:1-3, we are dead in sin and bynaturechildrenofwrath.InEphesians4:17-19,PaulspeaksoftheeffectsofAdam’sfalluponusinthefollowingterms.“Youmustnolongerwalkas theGentiles do, in the futility of theirminds. They are darkened intheir understanding, alienated from the life of God because of theignorance that is in them, due to their hardness of heart. They havebecome callous and have given themselves up to sensuality, greedy topractice every kind of impurity.” The consequences of Adam’s fall aregrave.Our thinking is futile,wearedarkened inourunderstanding,weare alienated fromGod, andwe seek to gratify our sinfulnature rather

thanseektopleaseGod.

And all of this stems from Adam’s act of rebellion in Eden. As thePuritans so aptly put it, “in Adam’s fall, sinnedwe all.” BecauseAdamsinned,wearebornwitha sinfulnature, alreadyunder the sentenceofdeath,andunabletodoanythingtosaveourselves.

ThisistheconsequenceofAdam’sfall.

TheCovenantofGrace

It has been said that covenant theology is at the center of Reformedtheology. No doubt, this is correct. In Eden, all of humanity fell whenAdam,thefirstofourrace,rebelledagainsthiscreatorandplungedtheentirehumanraceintosinanddeath.ItwilltakeasecondAdam(JesusChrist) to perfectly obey the commandments of God so as to fulfill allrighteousness (cf. Matthew 3:15). It will also take a second Adam toremove from us the guilt of our individual sins, as well as that guiltimputed tous fromour first father,Adam (cf.Romans5:12-19). But inorder for a second Adam to accomplish these things, there must be adifferentcovenantthanthecovenantofworks(anditsdemandforperfectobedience),inwhichGodallowsasecondAdamtodowhatisnecessaryforusandinourplacetobesavedforus,andtoearnsufficientmerittosaveus.Thisbringsustothecovenantofgrace.

Thecovenantofgraceisthehistoricaloutworkingofaneternalcovenantof redemption (the so-called “covenant before the covenant”) in whichthe members of the Holy Trinity decreed that Jesus was to be theredeemerof thosewhom theFatherhad chosen inhim, and that Jesuswoulddothisonbehalfof,and intheplaceof,all thosesinnerschosenfrom before the foundation of the world (cf. Ephesians 1:3-14). ThismeansthatGod’ssavinggraceisnotdirectedtotheworldingeneral,buttothosespecificindividualswhomheintendstosave.Inthiscovenantofredemption, the Holy Spirit will apply the work of Christ to all those

whom theFatherhad chosen, and forwhom theSonwill die, ensuringthat all of God’s elect will come to faith in Jesus Christ through thepreachingofthegospel-whichisthedivinelyappointedmeansbywhichGod’selectarecalledtofaith.

As is the case with the covenant of works, the specific terminology“covenantofgrace”doesnotappear inScripture,although therichandmanifoldthemeofcovenantappearsthroughoutredemptivehistoryandlies at the very heart of God’s redemptive purposes and relations withhumanity. As with the covenant of works, God is the author of thisgraciouscovenantandheimposesspecificconditionsuponAdamandhisfallenrace.Thiscovenantalsoincludesthepromiseofeternallife,but ismadeonbehalfofsinnersbyagraciousGodwhointendstosavehiselectfromtheconsequencesofAdam’ssinthroughtheworkofJesusChrist-thesecondAdam. In thecovenantofgrace, everythinghingesupon thesacrificial death and the perfect obedience of Jesus who is the onlycovenantmediatorbetweenGodandhumanity(1Timothy2:5),yetwhocan sympathize with us in our weaknesses having been tempted in allwaysaswehave,yetwithoutsin(cf.Hebrews3:1-6;4:14-16).

Whiletheconditionoftheoriginalcovenantofworkswasfullandperfectpersonal obedience to the commandments ofGod, the condition of thecovenant of grace is faith in Jesus Christ, who undoes the awfulconsequencesof the fall (Romans5:12-21;2Corinthians15:20-28).Theessenceofthisgraciouscovenantcanbeseenintheoft-repeatedrefrainfirstfoundinGenesis17:7;“AndIwillestablishmycovenantbetweenmeandyouandyouroffspringafteryouthroughouttheirgenerationsforaneverlastingcovenant,tobeGodtoyouandtoyouroffspringafteryou.”Ifwe fast-forward redemptive history to the final chapter, when the newJerusalem descends out of heaven on the last day, once again we hearthesewonderfulwordswhichserveasthemottoofthecovenantofgrace.“AndIheardaloudvoicefromthethronesaying,`Behold,thedwellingplaceofGod iswithman.Hewilldwellwith them,andtheywillbehispeople, and God himself will be with them as their God” (Revelation21:3).Yes,heisourGod,andwearehispeople.

Therefore,redemptivehistory,whichistheoutworkinginhumanhistoryof God’s eternal decree, is essentially the account of the unfolding

successive covenants, which are historical manifestations of the onecovenantofgrace.Immediatelyafterthefallofthehumanraceintosin,GodpromisedAdamthataredeemerwillcomeandrescuehimandthehumanracefromtheconsequencesofhissin.InGenesis3:15,wefindthefirsthistoricalmanifestationofthecovenantofgraceinthefirstpromiseof the gospel (the so-called proto-evangelium). No sooner had Adamsinned, theLordpronounced the followingcurseupon thedevil: “Iwillputenmitybetweenyouandthewoman,andbetweenyouroffspringandher [Eve] offspring; he shall bruise yourhead, and you shall bruisehisheel.”Inthisfirstgospelpromise,Godpromisestocrushtheserpentandtosavehispeople.Thecomingofthemediatorofthecovenantwasnowensured.Jesuswilldieonacrosstoredeemusfromoursins.

Althoughthecovenantofgraceunfolds inseveralhistoricalsteps-(i.e.,thepromiseGodmadetoAbrahaminGenesis12,17,etc., thepromisesGodmadetoIsraelatMountSinaiinExodus24,aswellasontheplainsofMoabinDeuteronomy29:13,thepromiseofaneternalkingdommadetoDavidin2Samuel7:14,followedbytheprophecyofaNewCovenantmadetoJeremiahinhisprophecy[31:33],whichtheauthorofHebrewsspecifically applies to Jesus Christ, the covenant mediator in Hebrews8:1-13)-thecovenantisessentiallythesamethroughouttheentirecourseofredemptivehistory.Thiscanbeseeninthesimplefactthatthereisbutonegospelinbothtestaments,justasthereisonlyonecovenantmediator(JesusChrist).

God has promised to be our God, and that we are his people. Thesecovenantpromisesbookendredemptivehistoryfromthefallofourraceinto sin, until the time of the end, when our Lord returns to raise thedead,judgetheworld,andmakeallthingsnew.

TheIncarnation

At the very heart of the Christian faith we find the doctrine of theIncarnation-JesusChrist,thesecondpersonoftheHolyTrinityandthe

eternalsonofGodtooktohimselfatruehumannatureforthepurposeofsavingusfromoursins.ItisthisdoctrinewhichmarksChristianityoffasasupernaturalreligion,groundedinspecifictruthclaims-i.e.,GodwasinChrist reconciling theworld tohimself (cf.2Corinthians5:18) - andwhichaimsnot for themoral improvement,enlightenment,orpersonalbenefitof its adherents,but for the salvationofall those sinnerswhomGodhaschosentosaveinJesusChrist.

TheincarnationofJesusChrististheproofthatGodkeepshispromises.Thiseventisthekeyturningpointinwhatistrulythegreateststoryevertold. At the dawn of human history, God placed Adam in Eden andcommandedhimnot toeat fromthe treeof theknowledgeofgood andevil.ButAdamate from the forbidden tree, plunging the entirehumanraceintosinanddeath.ButevenasGodwaspronouncingthecurseuponAdam, Eve, and the serpent (cf. Genesis 3), God promised to rescueAdam fromhis sin through the seed of thewoman - that is, through abiologicaldescendantfromEvewhowillredeemGod’speoplefromtheirsin (Genesis 3:15). It will take a second Adam - one who obeys thecovenantofworkswhichAdambrokeandwhoalonecanredeemusfromtheguiltandpowerofsin-toundotheconsequencesbroughtuponusbythefirstAdam.AndthisbringsustotheincarnationofJesusChrist,thepersoninwhomGodfulfillshispromisesandwhoisourImmanuel(Godwithus).TheWordmustbecomefleshifanyofusaretobesavedfromthehavocwroughtuponusbythefirstAdam(cf.John1:17).Thereisnootherway.

TheOldTestamentisfilledwithvariousmessianicprophecies, inwhichGod’s promise to redeem his people are set forth with an amazingspecificity.Infact,therearesomesixty-onemajormessianicpropheciesregarding the coming of Jesus Christ found throughout the OldTestament, all of which are explicitly fulfilled by the coming of JesusChristinhumanfleshasdetailedinthroughoutNewTestament.Wehavealready seen that God’s promise to Adam and Eve in Genesis 3:15 isfulfilledwhen Jesus dies upon the cross. Jesus not only crushes Satan,but suffers for his people to bring about their redemption. As but oneadditional illustration of God’s redemptive promises being fulfilled inChrist,inIsaiah7:14wefindthisamazingprophecy:“ThereforetheLord

himselfwillgiveyouasign.Behold,thevirginshallconceiveandbearason, and shall call his name Immanuel.” The coming one is not onlysupernaturallyconceived,hewillbeGodinhumanflesh.ThisiswhytheOldTestamentperspectiveonredemptionisoneoflonging,anticipation,expectation,andhope.

WhenwecometotheNewTestamentera,weimmediatelydiscoverthatsomethingverydramaticandcompletelybeyondallhumanexpectationistaking place. In Matthew’s gospel, we find the historical record of thefulfillment of a number of these ancient messianic prophecies. InMatthew 1:18-23, we read thesewords: “Now the birth of Jesus Christtook place in this way.When his motherMary had been betrothed toJoseph,before they came together shewas found tobewith child fromtheHolySpirit.AndherhusbandJoseph,beingajustmanandunwillingtoputhertoshame,resolvedtodivorceherquietly.Butasheconsideredthese things,behold,anangelof theLordappeared tohim ina dream,saying,`Joseph,sonofDavid,donotfeartotakeMaryasyourwife,forthatwhichisconceivedinherisfromtheHolySpirit.Shewillbearason,andyoushallcallhisnameJesus, forhewillsavehispeoplefromtheirsins.’ All this took place to fulfill what the Lord had spoken by theprophet:`Behold,thevirginshallconceiveandbearason,andtheyshallcallhisnameImmanuel’(whichmeans,Godwithus).”

InthesupernaturalconceptionandbirthofJesusChrist,GodfulfillshispromisetoAdamtosendtheseedofthewomanwhowillcrushtheheadoftheserpent.ButthebirthofJesusChristalsofulfillsthepromiseGodmade to Abraham, to bless the world through one his biologicaldescendants(Genesis22:15-18).ThisexplainswhythegospelofMatthewopenswithagenealogicalrecord,whichtracesourLord’sancestrybacktoAbrahamthroughthelineofJudahandthehouseofDavid.Godkeepshispromises,andourLord’sgenealogychartistheproof.

WhydidGodsendhiseternalson,andwhatdoesthismeanforus?Whilethemechanicsoftheincarnationlargelyremainamystery-infact,Paulspeaks of the incarnation in 1 Timothy 3:16 as such, “great indeed, weconfess,isthemysteryofgodliness:[Jesus]wasmanifestedintheflesh,vindicatedby theSpirit, seenbyangels,proclaimedamong thenations,believedonintheworld,takenupinglory”-thefactoftheincarnationis

beyondquestion.ThatJesusisfullymanandfullyGodisclearlytaughtinHolyScripture.In,Philippians2:6-8,PaulsaysofJesus,“who,thoughhewas in the form ofGod, did not count equalitywithGod a thing to begrasped, butmadehimself nothing, taking the formof a servant, beingborninthelikenessofmen.Andbeingfoundinhumanform,hehumbledhimself by becoming obedient to the point of death, even death on across.”JesusisGodinhumanflesh,hehastwonatures(onehuman,onedivine),yetheisoneperson.

In the Incarnation,God came to earth in the person of JesusChrist tosaveus fromoursins.That theWordbecame flesh tosaveus fromoursinsistheveryheartofChristianity.

JesusChristtheCovenantMediator

Christians often speak of important doctrines in the abstract. Peoplespeculateaboutelectionandpredestination,theextentoftheatonement,andsoon,withoutmakinganyconnectionbetweenthesedoctrinesandthepersonandworkofJesusChrist.ButtheBibledoesnotallowustodothis. If we follow the biblical pattern and language, we cannot evenmentionthesubjectofelection,withoutatthesametimementioningthatwearechosenfrombefore the foundationof theworld in thepersonofJesusChrist,whowashimselfchosenbytheFathertobetheredeemerofthe world (John 17:1 ff.). The seed of the woman (cf. Genesis 3:15) isJesusofNazareth,whohasredeemedusthroughhissavingwork.Thisiswhy the eternal sonofGodbecame incarnate - to savehispeople fromtheir sins. And this brings us back to the covenant of grace, and itsmediator,JesusChrist.

Itisimportanttocarefullyconsiderthefactthatthecovenantofgracehasapersonalmediator-JesusChrist-whoisrevealedtousinthetypesandshadowsoftheOldTestamentthroughMoses’officeasmediatorofthatcovenantGodmakeswith Israel atMountSinai, aswell as throughthekingshipofDavidandhisruleoverIsrael,andeventhroughthesacrifices

forsinofferedtoGodbythepriestsofIsrael.AlloftheseOldTestamentevents foreshadow the coming of God in human flesh. This is whywheneverwespeakaboutelectionandcovenant,wemustfocusupontheword made flesh. Election, covenant, and incarnation are inseparable,andcanonlybeexplainedandunderstood in the lightof the comingofJesusChrist,whois“Godwithus.”ThissameJesusisalsothemediatorofthecovenantofgracewhichprogressivelyunfoldsthroughthepagesoftheOldTestament,andisfulfilledintheNew.

As the promise of redemption begins to unfold, it is clear that God’spromiseswillbe fulfilled inasingleperson, thatonewho is theseedofthewoman,whowill be Israel’sultimateprophet,priest, andking, andwho will also serve as the one mediator between God and man (cf. 1Timothy2:5).Thisonepersonandmediatorofthecovenantwillbetrulyhuman, and yet truly God. He will have two distinct natures, yet heremainsoneperson.

The two natures of Jesus Christ points us to the lengths to which agraciousGodwill go to saveus fromour sins.Given the fact ofhumansin,thereisnopossiblewayformenandwomentobedeliveredfromthatsinapartfromtheincarnationofourLord.SinceitistheeternalSonofGod,theWord,whobecameflesh,wemustdealwiththetwonaturesofChristandthewayinwhichtheyarerelatedinoneperson-Jesus.Sinceitwashumannaturewhichsinned,itwasabsolutelynecessaryforGodtocometoearthinthepersonofJesusChristsothatsomeonetrulyhumanmightdowhatisnecessarytosaveus.ThedebtweowetoGodmustbepaid by one of Adam’s race. And then the punishment involved in thecurse(death)requirestheabilitytosufferinbothbodyandsoul.Forsuchapenaltytobepaid,theeternalSonofGodmustbecomeflesh.

And yet, at the same time, if we are to be redeemed from our sin, theredeemermusthimselfbewithouttheguiltofsinsothathecouldinfactmakeasacrificeforsinsonbehalfofthosewhomhecametosavewhichsatisfiestheholyjusticeofGod.Asinfulmanwithasinfulnatureisnotfitto save other sinners. This iswhy Jesuswasmiraculously conceived inthewombofthevirginbythepoweroftheHolySpirit,sothathewasfreefromtheguiltofAdam’ssin.ThisisalsowhyJesussubjectedhimselftothelawofGod(Galatians4:4-6),toearnajustifyingrighteousnessforhis

people throughhis ownperfect obedience. This iswhyPaul calls Jesusthe second Adam (cf. Romans 5:12-19). Jesus does not give intotemptation like Adam did. He obeys all of God’s commands, unlikeAdam.JesusearnsthecrownoflifewhichAdamfailedtodo.Jesusdidallof those things, perfectly, and he did them as someone who was trulyhuman. This is why Jesus is a better mediator than Moses, with acovenantmuchbetterthantheoneGodmadewithIsraelatSinai.

YetnohumansacrificecanpaytheinfinitedebtweowetotheholyGod.The sacrifice for our sinsmust bemade by someone whose death canactually pay the debt. Then, there is the fact that no human can applytheir sacrifice or obedience to another so as to pronounce forgiveness.OnlyGodcanapplythefruitsofJesus’redemptiveworktoothersunderthetermsofacovenantofgrace,whichhealonecanestablishonhisoath.ThisiswhyJesusmustalsobefullyGod.

SinceJesusistrulyman,hetrulyredeemshumannature-whichhetookwithhimwhenheascendedintoheavenafterhisresurrection.Notonlydo we have hope that the Son of God will redeem our souls, the twonaturesunitedinonepersonalsomeansthatGodwillredeemourbodiesaswell.Jesusnotonlyhaspaidforoursins,andprovidesforusaperfectrighteousness, presently he is in heaven in a body of glorified flesh - abodyinwhichhewillreturntoraisethedead,judgetheworldandmakeall things new. Because our Lord has redeemed human flesh, we arecertain thatour fleshwill likewisebe transformedso thatwemight livewithhimforeverandever.

ThisiswhyJesusChristmustbetrueGodandtrueman,yetonepersonwhoisthemediatorofthecovenantofgrace.JesuscametosaveusfromoursinsandtoearnaperfectrighteousnessbyperfectlyobeyingthelawofGod.ButtheWordalsobecamefleshtoredeemfallenhumannature-and this required him to become like us in everyway, yetwithout sin.Whenwespeakofbeingsaved-wemeanmuchmorethanthesalvationofour souls.Wemean the redemptionof ourwholeperson -bodyandsoul. This is why he is true God and trueman, and themediator of abettercovenant.

God'sAttributes

MuchindeedcanbeknownaboutGodfromcreation.WeknowthatGodis eternal, all-powerful, and good (cf. Romans 1:20). Yet, whatever welearn about God through nature (general revelation), will always belimitedbytheverynatureofrevelationthroughfinitecreatedthings.Inaddition, such revelation is inevitably corrupted by human sinfulness(Romans 1:21-25). Therefore, whatever sinful people learn about Godthroughnaturewillbegrosslydistorted,and ironically,endsupservingasthebasisforallformsoffalsereligionandidolatry-athemedevelopedbytheApostlePaulinRomans1:18-32.JohnCalvinwasabsolutelyrightwhenhespokeofthemindsofsinfulmenandwomenas“idol factories”(Institutes,I.11.8).

Since sinful human curiosity often leads finite men and women tospeculateaboutGod’shiddenessence,itisimportanttoremindourselvesthatGodcondescendstorevealhimselftousinhisword(i.e.,Scripture),inandthroughthepersonandworkofJesusChrist.InthewordofGod,wefindanumberofdivine“attributes”(orperfections)ascribedtoGod.So,ratherthanspeculateaboutGod’shiddenessence,wemustworshipandservetheGodwhorevealshimselftousthroughhisword.

Christiantheologianshavelongstruggledtoexplainhowitisthatcertainof these divine perfections belong to God alone, while others are alsoascribed to humanity sincewe are created in God’s image. The formerattributes are most often identified as “incommunicable” attributesbecausetheseparticularattributescannotbe“communicated”byGodtohis creatures, precisely because we are finite creatures. The latter arecalled“communicable”attributesbecausetheyareinfactcommunicatedtohumanity,thoughinfinitemeasureduetocreaturelylimitations,andonlybyanalogy.Aswetakeupthesedivineattributes,wemustkeep inmind that these are perfections which God alone possesses in all theirfulness,andtheyrevealagreatdealtousaboutGod’sdivinebeing.

When we speak of God’s incommunicable attributes we may think of

thingssuchasdivinesimplicity(Godisaninfinitespiritandnotthesumofdifferentparts-cf.John4:24).BecauseGodis“simple,”hisattributescan be said to be identical with his being. God is also self-existent(aseity).He is innosensedependentuponanythingoutsidehimself forhis existence, his glory, or his purposes.We can also speak of God as“eternal.”Healoneiswithoutbeginningnorend.Godnowis.Godalwayswas.Godforeverwillbe.

OnewayChristianshavespokenofanumberoftheseattributesistousethe“wayofnegation.”Thatis,sincewearefiniteandsinfulcreatureswhodepend uponGod’s revelation of himself to truly know anything abouthim, it ismuch easier (and safer) forus to saywhatGod isnot, ratherthanstruggle to statewhatan infiniteandeternalGod truly “is.”TheseareattributeswithwhicheveryChristianisfamiliar.

Godissaidtobe“immortal,”becausehe,unlikeus,isnot“mortal.”ThisisbutanotherwaytosaythatGodiseternal.Hedoesnotliveordieaswedo-heis life itself.WemayalsospeakofGodas“invisible”becausehe(unlikeus) ispurespiritandnotvisibletothehumaneye.ButthisalsomeansthatGodfillsallcreationwithhisperfections.WespeakofGodas“immutable”becausehedoesnotchange-astohisessence,orastohispurposes. And then we may speak of God as “impassable.” Unlike hiscreatures,Godisindependentfromtheworldhehasmade,andhisdivineessence isnotsubject toexternal influences(likesufferingorpassions),althoughthepersonsoftheGodheadareindeedaffectedbytheactionsofhiscreatures.Take,forexample,thefactthatweknowthatGodlovesusbecausehisSonJesussufferedanddiedforoursins(1John4:10).

Theso-calledcommunicableattributesareimportanttomentionaswell.These perfections include those attributes which begin with the prefix“omni” to distinguish the way in which we as creatures possess theseattributesfromtheabsolutefulnessinwhichGodpossessesthem.Theseinclude omniscience, omnipotence, omnipresence, as well as otherattributesdesignatedwithout the“omni”prefix, suchasgoodness, love,mercy,holiness,righteousnessandjealousy.

Althoughourknowledge is finiteand limited(becauseweare finiteandlimited creatures), God is said to be omniscient - he knows all things.

Although we exercise creaturely power and freedom, God alone isproperlysaid tobeall-powerfuland therefore sovereignoverall things.Althoughweoccupybothtimeandspace,Godtranscendsallsuchspatialandtemporallimitations.Healoneisomnipresent.Menandwomencandemonstrategoodness, love,mercy,etc.,asareflectionofbeingcreatedintheimageofGod,whopossessesthesesameattributeswithoutlimitsormeasure,unlikethewaytheseattributesaremanifestinus.

SincethisishowGodhasrevealedhimselftousinhisword,itisvitalthatwe not speculate about these divine perfections, nor attempt to ignorethemwhen they expose our creaturely limitations. Rather, we worshipand adore the God who reveals himself through such wonderfulperfections.

DivineImageBearers

Withthe languageof theeighthPsalmclearly inmind(“youhavemade[man]alittlelowerthantheheavenlybeingsandcrownedhimwithgloryandhonor” v. 5),Reformed theologianCorneliusVanTil oncedeclaredthatAdamwas created tobe likeGod ineveryway inwhicha creaturecanbe likeGod.Thesewordssoundrathershockingwhenwefirsthearthem. And yet as Van Til goes on to point out, because Adam is acreature, he will never be divine. Adam will always be a creature.Therefore,ChristianscannottalkaboutthecreationofhumanitywithoutfirstbeingclearaboutthefactthatGodisdistinctfromhiscreation,andcannotbeidentifiedeitherwiththeworldaroundusoritscreatures.

That said, the biblical account tells us thatAdamwas created inGod’simage (Genesis 1:26), which indicates that Adam is neither divine, northeproduct of someunspecifiedprimordial process.Adamwas createdbyadirectactofGodinwhichAdam’sbodywascreatedbyGodfromthedustoftheearth,whilehissoulwascreatedwhenGodbreathedlifeintothe first man (Genesis 2:7). The divine image extends to Eve as well(Genesis2:4-24).Tobehumanthen,istobemaleorfemaleandtobear

God’simageinbothbodyandsoul,whichexistasaunityofbothspiritual(thesoul)andmaterial(thebody)elements.Tobeadivineimagebeareristobeanectype(copy)ofwhichGodisarchetype(original).

Because allmen andwomen are divine image-bearerswe are truly likeGod,andwepossessalloftheso-calledcommunicableattributesofGod-albeit in creaturely form and measure. This is what constitutes us as“human” beings, distinct from and superior in moral and rationalcapabilitiestotheanimalkingdom.Infact,thecreationofAdamandEvemarks thehighpoint of the creation account (Genesis 1:28-31), asGodpronouncedthefirstmanAdamtobe“verygood.”

The ramifications of the fact that we are divine image bearers aremultifacetedandprofound.First,thecreationrevealsthatAdamisboththebiologicalandfederalheadofthehumanrace.Toputitanotherway,Adam was the first human being, and all humans are his biologicaldescendants.Thisspeaksdirectlytothequestionoftheunityoftherace(despiteourdifferent skin colors andphysical appearances), and totheequalityofpersonsbeforeGod.Second,asthebiologicalheadofourrace,AdamrepresentedtheentirehumanracebeforeGodduringtheperiodofprobationinEdenwhenAdamwascommandednottoeatfromthetreeoftheknowledgeofgoodandevil.

Adamwasassignedtheroleofactingforandonbehalfofallthosewhoarehisdescendants.WhatAdamdidinEden,hedidonourbehalf,asourrepresentative. This fact alone implies a number of additionalconsiderations, including the fact that Adam was created inrighteousness, holiness, and possessed true knowledge of God (cf.Ephesians4:24;Colossians3:10),whichmeansthatAdamwasrighteousbeforeGod as created. Adamwas notmerely innocent beforeGod, butholy and upright, possessing the natural ability to obey all of God’scommandsandtofulfilltheculturalmandate(Genesis1:28).

The spiritualnatureofAdam (as seen, for example, in the fact that thesoullivesonafterthedeathofthebody)furtherreflectsthiselementofhuman nature. Our souls are invisible, indivisible, and immortal. Inaddition,wearecreatedasrationalbeingswithgreatintellectualabilities,aswellasthemoralabilitytodeterminerightfromwrong(Romans2:12-

16).Thisalsoindicatesthatallmenandwomenarecapableofreceivingthe revelation that God gives through the created order (generalrevelation) and through his word (special revelation). Reformedtheologianshavelongarguedthatourbodiesarefit“organs”ofthesoul.Anditisespeciallythroughthebody-soulunitythatthesecommunicableattributesaremanifest.

As the divine image-bearer possessing such original righteousness,holiness,andknowledge,AdamwasgivendominionoverallofcreationasGod’svice-regent.NotonlydidGodmakeallthingsgood,heassignedhisuniquedivineimage-bearertheroleofrulingovertheworldandallofitscreatures.Adamwasgivenalltheplantsandanimalsforfood,andwasassigned the task of naming the animals over which he was givendominion(Genesis2:19). It isbecauseAdamwasadivine image-bearerthathewasfitandequippedforthistask.

This is what the Psalmistmeans when he says thatman is but a littlelower than the angels (Psalm 8:5). The creation of Adamwas the highpoint of all of God’s creative activities, not an after-thought. As thedivine-imagebearer,Adamistoruleandsubduetheearthinthenameofhis creator. He possesses true righteousness, holiness, and knowledge,andhistaskistobuildthetemplegardenofGodonearthinEden.Andheisfitforthetaskineveryway.

JesusasProphet,PriestandKing

Thediagnosisisnotverygood:weareignorant,guilty,andcorrupt.Buttheprognosisisfarworse.Weareunderthecurseandfacecertaindeath.As fallen sinners ravaged by a threefold consequence of our sins, ourheartsaredarkened(Romans1:21)andourthoughtsarecontinuallyevil(Genesis6:5).OurmindsarecloudedbysinandignorantofthethingsofGod(Ephesians4:17-18).Welaborunderthetremendousweightofourguilt - thepenalty for ourmany infractions of the lawofGod.Wemaydeludeourselvesintothinkingthatwehavesinnedagainstourneighbors

only;Davidknew that thiswasnot true. “Against you, youonly,have Isinned and done what is evil in your sight” (Psalm 51:4). But we alsosuffer from the destructive pollution of our inherited sinful condition,whichinfectseverypartofusfromthemomentofconception.Borninsinas the Psalmist declares (Psalm 51:5), there is no good residing in us(Psalm 14:1-3). Our bodies, which are fearfully and wonderfully made(Psalm139:14),becomeinstrumentstoactoutthewickednessthatwouldotherwise liehidden inourhearts (Romans6:13).Thebadnewsisverybad.Sinleavesusignorant,guilty,andpolluted,andthereforemiserable.

Butthere isagloriousandmiraculouscurefromthisdisease:Thegoodnews of the gospel is that while “this is impossible with men,”nevertheless,withGod,“allthingsarepossible!”(Matthew19:26).ItwasJohn Calvin who brought the so-called “threefold office” of Christ intoprominence.UtilizedbymanyinthesubsequentReformedtradition,thethreefoldofficepresentsJesusChristasprophet,priest,andking,whoinhissavingworkfulfilledalltheanointedofficesoftheOldTestament.AsCalvinpointedout,thethreefoldofficeofChristisoneofthebestwaystoexplain our Lord’s redemptive work, which by design overcame ourignorance,ourguilt,andourcorruption,andwhichevennowprovidesuswithillumination,redemption,andhopeinthepresent.

We start with Jesus’ prophetic office in which he represents God tohumanity.Jesusisthelightoftheworld(John1:4-5),whocomestoshowus God the Father (John 14:9). It was Moses who foretold of a greatprophetthat“theLordyourGodwillraiseupforyouaprophetlikemefrom among you, from your brothers - it is to him you shall listen”(Deuteronomy18:15).AnditisPeter,whoimmediatelyafterthebirthofthechurch,appliesthispassagetoourLord(Acts3:22-23).Jesusspeaksofhimselfassuchaprophet(Luke13:33),andourLordexpresslyclaimstospeakonlywhathisfatherhastoldhimtosay(John12:49-50;14:10,24; 15:15; 17:8, 20). Jesus speaksof the future (Matthew 24:3-35), andspeaks with an amazing authority unlike all others (Matthew 7:29).Indeed,ourLord'swordsarebackedbythepowerofGod,forhismightyworksservetoconfirmthetruthofhismessage(Matthew21:11,46;Luke7:16, 24:19; John 3:2, 4:19, 7:40, 9:17). In John 6:14 we are told that“When the people saw the sign that he had done, they said, “This is

indeedtheProphetwhoistocomeintotheworld!”

ThepriestlyofficeofChristoccupiesamajorplaceintheNewTestamentandincludesnotonlyadiscussionoftheofficeitself,butalsoofChrist’ssacrificialdeathtoredeemsinnersfromtheirsin.ThekeypassageintheNewTestament,Hebrews5:1andfollowing,laysoutthecharacteristicsofa true priest. First, “for every high priest chosen from among men isappointed to act onbehalf ofmen in relation toGod, to offer gifts andsacrificesforsins”(v.1).Second,suchapriestisappointedbyGod(v.4).Third, the high priest offers “gifts and sacrifices for sins” (v. 1). Inaddition, the priest makes intercession for the people (Hebrews 7:25),blessingtheminthenameofGod(Luke9:22).Clearly,JesusChrististhehighpriestparexcellence.AlthoughheistheonlyNewTestamentwriterwhoappliesthetermtoJesus,theauthorofHebrewsrepeatedlyspeaksofJesusasapriest.

AsforthekinglyofficeofChrist,theScripturesdeclarethat“theLordhasestablishedhis throne inheavenandhis kingdomrulesover it” (Psalm103:19).UnlikethosewhoarguethatChristdelaysthefullmanifestationof his rule in this present age until amillennial age yet to come, Jesuspresentlyexercises fulldominionoverall things.Jesus isKingofkings,and his kingdom is a kingdom both of grace and of power. In hisascension,JesusChristascendedtotherighthandofhisfatherandevennowrulesoverallofcreationassovereignLord(thecivilkingdom)andoverhischurchascovenantmediator(Christ’skingdom).

TheNewTestamentrepeatedlyspeaksofChristas“headof thechurch”(Ephesians1:22,4:15;5:23;Colossians1:18;2:19).Christ’sruleoverhischurchiscloselyrelatedtothemysticalunionformedbetweenChristandthe church, which the Scriptures describe as his body (1 Corinthians12:27).Christ’skingdomisaspiritualkingdom,soithasnoflag,noworldheadquarters, and no catchy logo. But it is present wherever Christ’speople gather to hear God’s word proclaimed and to receive thesacraments(Romans14:17).Thiskingdomis identical tothatwhichtheNewTestamentrepeatedlycallsthe“kingdomofGod.”Thiskingdomisaconquering kingdom (Matthew 12:28), but is not tied to cultural,economic, or political institutions (John 18:36). The wicked will notinheritthiskingdom(Galatians5:21),thoughourownchildren,seenby

theworldas “the leastof these,”arealreadymembers throughbaptism(Luke18:16).Itisagloriouskingdom(1Thessalonians2:12),anddespitewhatsomemaysay,itisapresentreality(Matthew3:2).Itisakingdom,whichastheCreeddeclares,“hasnoend”(cf.2Peter1:11).

In his threefold office as prophet, priest, and king, Jesus cures ourignorance,heremovesourguilt,andhedeliverusfromourcorruption.ItisherethatwefindsomeofthespecificsofwhatitmeansforJesustobetheonlymediatorofthecovenantofgrace.

TheDeathofChrist

As redemptive history unfolds in the Bible, the story of God’s savingpurposes takes a number of surprising twists and turns. The NewTestamentopenswithanangelannouncingtoayoungvirginthatGod’spromisedSaviorwasatlonglastcomingtovisithispeoplewithsalvation.Jesus was born of Mary, he grows to manhood, and begins his publicministryafterhisbaptismbyJohn(Matthew3).AswereadinMatthew’sgospel, “and [Jesus] went throughout all Galilee, teaching in theirsynagoguesandproclaimingthegospelofthekingdomandhealingeverydiseaseandeveryafflictionamongthepeople”(Matthew4:23).

Eventually, Jesus’ public ministry took him to Jerusalem, because asJesus informedhisdisciples, “TheSonofManwillbedeliveredover tothe chief priests and scribes, and they will condemn him to death”(Matthew 20:18). As John the Baptist said of Jesus upon firstencounteringhim,“Behold,theLambofGod,whotakesawaythesinofthe world!” (John 1:29). Since Jesus came as Israel’s Messiah, themediator of the covenant, and fulfilled the anointed offices of prophet,priest, and king, the necessity of his death comes as somewhat of asurprise - although this death was remarkably foretold by the prophetIsaiah(Isaiah52:13-53:12)whopredictedthatGod’sMessiahwouldalsobe a suffering servant. When Jesus entered Jerusalem in triumph onPalmSunday,itappearedtoallasthoughhewouldatlonglasttakehis

placeonIsrael’sthronetorestorethenationtoitsformergreatness.ButbyFridayafternoon,Jesuswasdead,hangingonaRomancross,havingdiedanagonizingdeath.Whydidthestoryofourredemptiontakesuchadarkandforebodingturn?WhydidJesusneedtodie?

Throughout the New Testament, the biblical writers tell us why Jesusdiedandwhathisdeathmeansforus.Firstandforemost,Jesus’deathissaid tobe “forour sins,” (a “substitutionary atonement”) andhisdeatheffectuallyandactuallyturnsGod’swrathawayfromhispeople,becauseJesustakesGod’swrathuponhimself(a“satisfaction”).Inafundamentalsensethen,Jesus’deathsatisfiestheholyjusticeofGodbymakingafullandcompletepaymentfortheguiltofoursins.

Whenwe lookat the termswhichthebiblicalwritersuse toexplain thedeath of Jesus, the meaning and purpose of his death becomes clear.Jesusissaidtodieasasubstituteforthesinner,inwhoseplace,Jesusissaidtodie.InMark10:45,weread,“ForeventheSonofMancamenottobeservedbuttoserve,andtogivehislifeasaransomformany.”InhisEpistletotheEphesians,Paulnotesthat“JesusChristlovedusandgavehimself up for us, a fragrant offering and sacrifice to God” (Ephesians5:2).InJohn10:14-18,Jesusspeaksofhisdeathinthefollowingterms:“Iamthegoodshepherd.Iknowmyownandmyownknowme,justastheFatherknowsmeandIknowtheFather;andI laydownmylifeforthe sheep....theFather lovesme,because I laydownmy life that Imaytake itupagain.Noone takes it fromme,but I lay itdownofmyownaccord.Ihaveauthoritytolayitdown,andIhaveauthoritytotakeitupagain.ThischargeIhavereceived frommyFather.”Jesusdescribeshisowndeathas“forhissheep.”

AnothertermwefindintheNewTestamentisthatJesus’deathissaidtobea“propitiation”foroursins,thatis,asacrificewhicheffectuallyturnsasidethewrathofGodtowardthoseforwhomheisdying.PaulspeaksofthedeathofChristas“apropitiationbyhisblood,tobereceivedbyfaith”(Romans3:25). John saysof Jesus thathisdeath is apropitiation, andthathisdeathshowsusthe loveofGodtowardsinners. “In this is love,notthatwehavelovedGodbutthathelovedusandsenthisSontobethepropitiationforoursins”(1John4:10).

Inyetanothersetofverses,Jesus’deathissetforthasthemeansthroughwhich sinners are reconciled to a holy God from whom they areestranged. Paul tells the Christians in Rome, “For if while we wereenemieswewerereconciledtoGodbythedeathofhisSon,muchmore,nowthatwearereconciled,shallwebesavedbyhislife”(Romans5:10).InhissecondlettertotheCorinthians,Pauladds,“All this is fromGod,whothroughChristreconciledustohimselfandgaveustheministryofreconciliation;thatis,inChristGodwasreconcilingtheworldtohimself,not counting their trespasses against them, and entrusting to us themessageofreconciliation”(2Corinthians5:18-19).

Elsewhere, Paul describes Christ’s death in terms of redemption - theprice paid in theRomanworld to purchase slaves, granting them theirfreedom: “Christ redeemedus from the curseof the lawbybecomingacurse for us - for it iswritten, “Cursed is everyonewho is hangedon atree” (Galatians 3:13). Peter describes the death of Jesus in much thesame way - “knowing that you were ransomed from the futile waysinheritedfromyourforefathers,notwithperishablethingssuchassilverorgold,butwiththepreciousbloodofChrist,likethatofalambwithoutblemishorspot”(1Peter1:18-19).

AlthoughthedeathofJesuscomesasabitofasurpriseaswefollowthecurse of redemptive history, when we look carefully, we see that thisdeathtrulyisthe“scarletthread”ofredemption.OurLord’sdeathforoursins was foretold throughout the Old Testament, and that death fullydescribedandcarefullyexplainedintheNew.Themeaningofthecrossisclear. “For God so loved the world, that he gave his only Son, thatwhoever believes in him should not perish but have eternal life” (John3:16).

TheLawandtheGospel

Although often identified as a Lutheran distinctive, the law-gospeldistinction has been recognized by the Reformed tradition as well.

ReformedtheologianssuchasLouisBerkhofhavespokenoftheBibleascontaining two parts - the law and the gospel. Although people oftenassumethatthismeanstheBiblehastwotestaments(theOldTestamentbeing identified with “law” while the New Testament is identified with“gospel”), this ismistaken. Inmaking this identification, theReformedmeanthatlawandgospelaretwodifferentthingsfoundthroughoutbothtestaments.

A definition or two is helpful at this point. The law is that which Goddemandsofus(cf.Genesis2:17;Exodus20:1-18),whilethegospelisthegood news that in Jesus Christ, God freely and graciously gives to useverythingwhich he demands of us under the law (i.e., Romans 5:9; 2Corinthians5:17-21).Thecontentof the law is thatwhichGodrevealedfirsttoAdaminEden,andthenpublishedinthecovenantGodmadewithIsraelatMountSinaiwhentheTenCommandmentswerewrittendownontwotabletsof stoneandgiven to thepeopleofGod (cf.Exodus24).Thegospel, on the other hand, is the content ofwhatGodhas done inJesusChristtosaveusfromoursins.TherevelationofthisgospelbeginsinGenesis3:15whenGodpromisestorescueAdamfromthecurseandtocrush Satan under the heal of a redeemer, and culminates in God’spromisethatnolongerwilltherebeanycurse(Revelation22:3).ThelawiswhatGodcommandsofus.ThegospeliswhatGodhasdoneforusinChrist.Thelawsays“do.”Thegospeltellsusitis“done.”

WhenGodcreatedAdamandplacedhiminEden,AdamwascreatedinacovenantrelationshipwithGod(theso-calledcovenantofworks).AdamhadthenaturalabilitytoobeyallofGod’scommands,notallofwhicharemadeknowntous(althoughwecangathermuchaboutthem).Althoughthese commandments are written upon the hearts of all of Adam’sdescendantsbecausewearedivineimagebearers(Romans2:12-16),thecommandmentsarenotpublishedforusuntilGodgivesthesecommandsto Israel at Mount Sinai. In this particular covenant (the Sinaiticcovenant),weseehowbothlawandgospelarefoundtogetherintheOldTestament.

WhenGodmadehiscovenantwithIsraelatMountSinai,thatwhichwasinward(writtenonthehumanheart)wasnowmadepublicforalltoseeand obey. The TenCommandments are called the “moral law” because

they reflect this universal knowledge of God’s will which he hasimplanted inevery humanheart. Failure to obey these commandmentswill bring down the covenant curses upon all thosewho disobey them.Fail toobeyasinglecommandmentandweareguiltyofbreakingallofthesecommandments(James2:10).Atthesametime,Godrevealedtheplans fora tabernacle (whereGodwouldbepresent in themidstofhispeople - Exodus 25:9), installed Moses as covenant mediator (Exodus3:15),andgavethenationapriesthoodcompletewithanimalsacrifices,allofwhichareelementsofthecovenantofgraceandwhichpointedthepeopleofGodaheadtothecomingofJesusChrist,whosedeathuponthecrosstheseelementsprefigured(Hebrews8:1-13).

AlthoughtheTenCommandmentsreflect thewillofGodwithblessingspromisedforobedience,andcursesthreatenedfordisobedience,thelawis given to Israel within a covenant context in which God provides ameansfortheguiltofthesinsofthepeopletoberemitted,allthewhilepointing them ahead to the coming of Jesus Christ. The law and thegospel, while to be carefully distinguished, are often revealed together.ThecommandmentsservetoshowthepeopleofGodtheirsin(Galatians3:10-14),whileatthesametimepreparingthemforthecomingofJesusChrist,theirMessiahandredeemer.

AsPaulputsit,“forbyworksofthelawnohumanbeingwillbejustifiedin his sight, since through the law comes knowledge of sin” (Romans3:20),while thegospel is themessageofwhatJesusChristhasdonetosaveusfromoursins(cf.1Corinthians15:1-8).Thelawistobeobeyed,whilethegospelistobeproclaimedas“goodnews”-thatis,thegospelisthedeclarationofallthatGodhasdonetosavesinnersfromtheguiltandconsequences of their sin (Romans 10:14-17). The law condemns andgivesnopowertoobeyitsstipulations.Thegospeldeclaresthatthe lawnolongercondemns,andatthesametimecreatesfaithintheheart.Wedonot“do”thegospel.We“believe”thegospel.

Theironyhereisthatbecausethegospelcreatesfaith,itisthepreachingofthegospelwhichleadsGod’speopleintoholyliving(Ephesians2:1-10:Philippians3:2-14).Thelawisindeedholy,righteous,andgood(Romans7:12),butbecausewearesinful,whenthe lawispreachedtous,weareincitedtoevengreaterlevelsofsin(cf.Romans7:5-12).Butoncewetrust

inJesusChrist,andareunitedtohimthroughfaith,wewillstrugglewithour sins, we will realize that we have failed to keep God’scommandments,andsuddenlywewillfindourselvesdesiringtoobeythelaw(cf.Romans7:22-23).Thelawdoesnotchangeoncewearejustified.Rather,ourrelationshiptothelawchanges.BeforewewereChrist’s,thelaw condemns us because we cannot keep it. The law inflicts its curseupon us. But once we trust in Christ and have died to the law and itscurse,suddenlywecomealivetothecommandmentsofGod,whichnowrevealtousthewillofGod,andwhatwemaydotopleasehim(Psalm1:1-2).

Thisiswhytheoldtheologianswerecorrectwhentheyaffirmedthatthelawisboththeteacherofsinandtheruleofgratitude.Ifwearenotclearabout the law-gospel distinction,wewill not be clear about the gospel,andthefactthatGodhasdoneeverythinginJesusChristtosaveusfromoursins.

TheOrderofSalvation

WhenChristiansspeakofthe“ordosalutis”wearereferringtothe“orderofsalvation.”Whileweshouldqualifyanydiscussionofsuchan“order”by affirming that an omniscient God does not need to do things insequentialorderaswedo,neverthelessthereisalogicalordertothewayin which God saves us from sin and its consequences. Since we aredescribedas“deadinsin”(Ephesians2:1-5)andunabletodoanythingtosave ourselves from our dire predicament (John 6:44), God must actuponuswhilewearestill“dead” inordertosaveusfromoursins.TheordosalutisissimplyanattempttounderstandwhatstepsGodtakestosaveus,andinwhatlogicalorderhetakesthem.

This is not an abstract concept because Scripture itself speaks of oursalvationasbeingaccomplished forusaccording toadivinely-ordainedprogression.Thefirstofthesepassagesistheso-called“goldenchain”ofsalvationfoundinRomans8:28-30.InthatpassagePaulwrites,“andwe

knowthat forthosewholoveGodall thingsworktogetherforgood, forthose who are called according to his purpose. For those whom heforeknewhealsopredestinedtobeconformedtotheimageofhisSon,inorder that hemight be the firstborn amongmany brothers. And thosewhomhepredestinedhe also called, and thosewhomhe calledhe alsojustified,andthosewhomhejustifiedhealsoglorified.”

The passage has been described as the “golden chain” of salvationbecause Paul not only speaks of an unbreakable order to the plan bywhichGodsavesus(thechain),buttheapostleisclearthatoursalvationfrombeginningtoendistheworkofagraciousandsovereignGod,whohaving begun the process of our salvation, sees it through the end(the“gold”). There is no sense here that some of those chosen by God areeventually rejected, or that there is something good within the sinnerwhichmovesGodtohavepityonthemandthenactontheirbehalf.

Although Paul reminds his reader that God has the power to turn allthings togood (v.28),hequicklygoeson toqualify that thisapplies toonly thosewho are called according toGod’s purpose. Therefore,whenthe gospel is preached to us, God effectually calls his elect to faith inJesusChrist.Andthatcall involvesseveral importantelements(i.e., theordosalutis).

PaulspeaksofthoseforeknownbyGodasbeingpredestined.SomehaveerroneouslytakenthistomeanthatGodlooksdownthecorridorsoftimeand thenchooses to save thosewhomheknows inadvancewillbelievethegospelwhenitispreachedtothem.Thisisnotthecase,becausePaulhasalreadytoldusthatcallingofcertainpeopletosalvationisnotbaseduponforeseenfaith,butuponthepurposesofGod(v.28).Furthermore,foreknowledgedoesnotmerelymeanthatGodknowswhatwewilldoinadvance, but rather that God knows us as individuals in the full sensedepictedinPsalm139-whereGodissaidtoknowourthoughtsbeforeweeven think them because it is he who has formed us in our mother’swomb.

According toPaul, all thosewhomGod foreknows,he alsopredestines.Predestinationreferstotheparticularendforwhichhiselectarechosen-tobeconformedtotheimageofChrist(asspelledoutinthefinallinkin

the chain, glorification). Those foreknown are predestined, and thosepredestinedare called.Callingoccurswhen thegospel ispreached,andGod’selectrespondtothatmessagewithfaith.Thosecalledthroughthepreaching of the gospel are said to be justified. Justification occursbecause the merits of Christ are imputed to those called through themeansoffaith,andbecauseofChrist’smerits,wearereckonedrighteousbeforeGod.

The final link in the chain is that those foreknown,predestined, called,andjustified,areatlastsaidtobeglorified.Thatis,wearefullyrestoredfrom the effects of sin on the day when the dead in Christ are raised.Paul’s point is that God begins our salvation and ensures that it iscompleted.

In yet another passage, Paul lays out a similar “order” of salvation (1Corinthians6:11),whentheapostlewrites, “youwerewashed,youweresanctified,youwerejustifiedinthenameoftheLordJesusChristandbytheSpiritofourGod.”AlthoughsomeoftheparticularelementsappearinadifferentorderthaninRomans8:28-30,thegeneralideaisthesame.Foronething,alltheverbs(intheGreekaoristtense)usedherebyPaulindicatethateachoftheseelementsisalreadyacompletedact.AndjustasinRomans8:28-30,Godaccomplishesthesethingsforus.Hissavingworkonourbehalfisalreadyfinished.AllthoseinChristarewashed,aresanctified,arejustified.

Washingreferstoregeneration,thatdivineactwherebywearegivennewlifeandarecleansedfromtheguiltofsin,andwhensin’spoweroverusisbroken.All those “washed” are also said tobe sanctified.That is, thoseregeneratedbyGod’sSpiritarenowsetapartforGod’sholypurposesandbegin the life-long process of dying to sin and rising to newness of life(sanctification).ThosesetpartbyGodforhisownholypurposesarealsosaidtobejustified-thatiswhenweareregenerated,wecometolifeandplaceourtrustinJesusChrist.Whenweplaceourtrust(faith)inChrist,Christ’s merits are reckoned or credited to us, so we are declaredrighteous before God. Paul ends this particular list of benefits byinforming us that all of thiswas accomplished by theHoly Spirit,whoappliestousthesavingworkofJesusChrist.

Theordosalutis isoneveryusefulway tokeepbeforeoureyes the factthat Scripture very clearly teaches that from beginning to end, oursalvationisGod’swork,accomplishedforusbyJesusChrist.WealsoseethatGoddoesn’t begin theprocess, only toquit in themiddle of it. Allthoseforeknown(inRomans8:28-30)areglorified,andallthosewashed(in 1 Corinthians 6:11), are justified.Our salvation is truly of the Lord,frombeginningtoend.

Election

AsAmericansraisedinademocraticrepublic,weclingtenaciouslytotheprinciple “oneperson,onevote.” It isveryeasy (andalmostnatural) tocarryoverthisprincipletoourunderstandingofthedoctrineofsalvation.ItiseasytosimplyassumethatGodshouldgiveeveryoneachancetogotoheaven,andifpeoplerefuseGod’sgraciousoffer,thenpeople,ineffect,send themselves to hell by refusing God’s gracious gift. This makesperfect sense on democratic presuppositions because in the politicalsphere each individual is assumed to be entitled and empowered todeterminetheirowncourseinlife.AndifthisistrueinAmericanpoliticallife,thenitshouldbetruewhenitcomestothesalvationofsinner.Right?Well, no. The Bible does not allow us to understand humanity’sredemptionfromsininsuchrosyterms.

BecauseofAdam’ssin,weareallsinnersbynatureandbychoice,andwearebornguilty forAdam’sactof rebellion inEden.TheBiblespeaksofthisasbeingdeadinsin(Ephesians2:1),meaningweareunwillingandunabletodoanythingtosaveourselves.Becausewearedeadinsin,wecannot even take those first steps toward God that some Christiansmistakenlythinkweshouldbeabletomake(John6:44).Itiscommontohear Christians describe God’s grace in generic, non-specific andmedicinaltermssuchas,“graceislikeamedicinewhich,ifwearewillingtotakeit,enablesustocometoChrist,”orthat“graceisalife-ringwhichwemustgrabandcling,orwewilldrowninoursins.”

Ourproblemisnotthatwearespirituallysick,somewhatimpairedbyoursin,or thatwearemorallyweak. It ismuchworse than that.TheBiblesayswearedeadinsin.Deadpeopledonot,andindeedcannot,cometoGod.Godmustcome touswhilewearedead insin,and thenmakeusalivewith Christ (cf. Ephesians 2:1-10). This is wherewe find the veryheart of God’s saving grace. God does everything necessary to save usfromoursins,whenwearesounworthyofsuchsalvation,andcompletelyunable to do anything about our predicament. Democraticpresuppositions simply don’t apply to matters of sin and grace.Humanity’s plight and God’s sovereign grace are the proper categorieshere.FrombeginningtoendGodmustsaveusbecauseweareunabletodoanythingtosaveourselves.

Theonly reasonwhy anyoneof uspresently trusts in Jesus to saveusfromoursinsisbecauseGodchosetosaveusinJesusChristfrombeforethefoundationof theworld(Ephesians1:4).Goddidso,Scripturesays,based upon his own sovereign good pleasure and purpose - in otherwords,forreasonsknownonlytohimself,butfullyconsistentwithGod’sholinessand justice.Whenaddressing thisverysubject,Paul spells thisoutinnouncertainterms.“Inlove,[God]predestinedusforadoptionassons through Jesus Christ, according to the purpose of his will, to thepraiseofhisgloriousgrace,withwhichhehasblessedusintheBeloved.In[Jesus]wehaveredemptionthroughhisblood,theforgivenessofourtrespasses,according to the richesofhis grace,whichhe lavisheduponus,inallwisdomandinsightmakingknowntousthemysteryofhiswill,according tohis purpose,whichhe set forth inChrist as aplan for thefullnessoftime,touniteallthingsinhim,thingsinheavenandthingsonearth”(Ephesians1:3-7).GodchoosesusinJesusChrist,andhedoessoforreasonsknownonlytohimself.Buthechoosesusnonetheless.

ThecriticalpointhereisthatunlessGodchosetosaveusinJesusChrist,not one of uswould be saved!God did not look down the corridors oftime and see who would and who would not trust in Christ as iscommonlyargued.If thatwerethecase, thenGod’selectionwouldbearesponse to a human action (a decision to accept Christ) which peoplewho aredead in sin cannot perform.Thosenot chosen are left in theiroriginalconditioninAdam,underGod’scurseandjustcondemnation.It

isnotasthoughthosenotchosenaretreatedunfairly.Rather,theywillbedealtwithaccording todivine justice,notGod’ssavingmercy in Christ.Thosenotchosenwillgetwhattheytrulydeserve.Theywegetwhatwetrulydeserve,hadGodnotchosenusinChrist.

TheBibleisveryclearthatGod’selectionisbaseduponthegoodpleasureand purpose of God, that election is “in Christ” (whichmeans that allthosewhotrust inChristwerechoseninChrist),andthatGodprovidesthemeritsofJesusChrist(throughhissufferingandobedience)tosavethosewhomGodhaschosen,fromboththeguiltandpowerofsin.ThosewhomGodchoosestosavewillbesavedbytheredemptiveworkofJesusChrist,whichisappliedtousinandthroughthepoweroftheHolySpirit.Thisiswherewefindthemeaningofsolagratia(gracealone).

Inlove,GodpredestinedusinJesusChristtoberedeemedfromtheguiltandpowerofoursin.

Justification

Reformed Christians affirm without hesitation that the doctrine ofjustification is the article of faith by which the church stands or falls.Although the oft-cited comment is attributed to Martin Luther, it wasactuallytheReformedtheologian,J.H.Alsted(1588-1638),whofirstputthesewordstopaper-nodoubtechoingMartinLutherindoingso.

Thereasonwhythedoctrineofjustificationbygracealone,throughfaithalone, on account of Christ alone, is so important is because it is socloselytiedtothegospelandthesavingworkofJesusChrist.Ifwedonotunderstandhowit is thatweassinnersaredeclaredrightbeforeaholyGod (which is what it means to be “justified”), we may not onlymisunderstandthegospel-andthereforeriskstandingbeforeGodonthedayofjudgmentexpectingthatourownrighteousnesswillbesufficient-but we will miss out on the wonderful comfort which this doctrineprovidesforus.

Thegoodnewsisthatasjustifiedsinners-oursinhasbeenreckonedtoChrist,andChrist’srighteousnesshasbeenreckonedtous(Romans5:12,18-19) - we now possess the greatest gift imaginable, a conscience freefromfear, terror,anddread(2Tim.4:18).Theknowledge thatoursinsareforgivenandthatGodisaspleasedwithuseverybitasmuchasheiswith his own dear Son (2 Corinthians 5:21), not only quiets ourconscienceandcreatesawonderfulsenseofjoyandwell-being,butitalsoprovides powerful motivation to live a life of gratitude before God (2Corinthians1:3-7).Infact,understandingthisdoctrineistheonlywaywewillbeabletogiveallgloryandthankstoGod,whichistheultimategoalofourjustification.

Weneedtobeperfectlyclearhere-wearejustifiedbygoodworks.Notourgoodworks,mindyou,butJesusChrist’sgoodworks,whichjustlikehissacrificialdeath,weredoneforusandinourplace.JesusChristnotonlydiedforoursins,butthroughhislifeofperfectobediencetoGod’scommandments he fulfilled all righteousness (Romans 5:18-19). InPhilippians 3:4-11, Paul speaks of this righteousness of Christ whichcomes fromGodthrough faith. “Ifanyoneelse thinkshehasreason forconfidenceintheflesh,Ihavemore:circumcisedontheeighthday,ofthepeopleofIsrael,ofthetribeofBenjamin,aHebrewofHebrews;astothelaw,aPharisee;astozeal,apersecutorofthechurch;astorighteousnessunderthelaw,blameless.ButwhatevergainIhad,Icountedaslossforthe sake of Christ. Indeed, I count everything as loss because of thesurpassingworthofknowingChristJesusmyLord.Forhis sake Ihavesufferedthelossofallthingsandcountthemasrubbish,inorderthatImaygainChristandbe found inhim,nothavingarighteousnessofmyown that comes from the law, but that which comes through faith inChrist, the righteousness fromGod that depends on faith - that Imayknow him and the power of his resurrection, and may share hissufferings,becominglikehiminhisdeath,thatbyanymeanspossibleImayattaintheresurrectionfromthedead.”

Buthowisitthatoursinsareimputed(reckoned,credited)toChristandhismeritsareimputedtous?Thisoccursonlythroughthemeansoffaith,whichiswhywecannotbejustifiedonthebasisofanythingwehavedoneorevencoulddosinceallofourworksaretaintedbysinandalwaysdone

fromsinfulmotives.Faith is the instrumentwhich linksus toChrist sothatall thathis righteousnessbecomesours. InGalatians3:23-26,Paulstates“beforefaithcame,wewereheldcaptiveunderthelaw,imprisoneduntil the coming faith would be revealed. So then, the law was ourguardianuntilChristcame, inorder thatwemightbe justifiedbyfaith.Butnowthat faithhascome,weareno longerunderaguardian, for inChristJesusyouareallsonsofGod,throughfaith.”

ItisimportanttounderstandthatfaithisnotthatoneworkGodexpectsustoperform.FaithisnotsomethingwhichGodseesinourheartswhichhe then rewards with a status of “justified” - a view widely heldthroughoutAmericanevangelicalism.Rather,asJ.I.Packersohelpfullyputs it, faith is “an appropriating instrument, an empty handoutstretchedtoreceivethefreegiftofGod’srighteousnessinChrist.”PaulspeakspreciselyinthesetermsinRomans4:4-5whenhewrites,“nowtotheonewhoworks,hiswagesarenotcountedasagiftbutashisdue.Andto the one who does not work but believes in him who justifies theungodly,hisfaithiscountedasrighteousness.”

ScriptureisclearthatfaithlinksustoChrist,andthroughfaithinChristwe receive all that he has to give us - namely the forgiveness of sinaccomplishedbyhisdeath,andthegiftofrighteousnessbaseduponhisobedience.Through faith inJesus,oursin is imputed tohimso thathepays for these sins on the cross and through that same faith hisrighteousness(hismeritsandholyworks)becomesours.Thisiswhatwemean when we speak of being justified by grace alone, through faithalone,onaccountofChristalone.Thisisthegospel!GodfreelygivesinChristwhat he demands of us under the law. InRomans 3:21-26, Paulmakes this very point. “But now the righteousness of God has beenmanifestedapartfromthelaw,althoughtheLawandtheProphetsbearwitnesstoit-therighteousnessofGodthroughfaithinJesusChristforallwhobelieve. For there is no distinction: for all have sinned and fallshortofthegloryofGod,andarejustifiedbyhisgraceasagift,throughthe redemption that is in Christ Jesus, whom God put forward as apropitiationbyhisblood,tobereceivedbyfaith.ThiswastoshowGod'srighteousness, because in his divine forbearance he had passed overformersins.Itwastoshowhisrighteousnessatthepresenttime,sothat

hemightbejustandthejustifieroftheonewhohasfaithinJesus.”

Ifwearenotclearaboutthisgreatdoctrine,wehavenoassuranceofoursalvation, no foundation for living the Christian life, and we have nogospel to preach to the unbelieving world around us. Apart from thisdoctrine,oursisafallenchurch.

Sanctification

Itisnotuntilweunderstandwhatitmeanstobejustified,thatweareinany position to discuss sanctification, which is that life-long processthrough which the old habit of sin (what we call “indwelling sin”) isprogressively weakened and the new nature (given us by virtue ofregeneration) is progressively strengthened.Why is this the case? ThesameactoffaithwhichunitesustoChristsothathismeritsareimputedtousandtherebyprovidesthebasisuponwhichGodpronouncesus“notguilty,” also begins the life-long process of sanctification, in which oursinfulhabitsbegintoweaken,newGodlyaffectionsbegintogrow,andwebegin to obey (however, feebly), not some, but all of God’scommandments.Toput ityetanotherway,every justifiedsinner isalsobeingsanctified.

In fact, themoment we place our trust in Jesus Christ, all of our sins(past, present, and future) are forgiven. Through that same act of faithwhich justifies us, Christ’s righteousness becomes ours so that we nowrely on the obedience of Jesus Christ crucified which is ours when webelieve in him. Because we are justified by the merits of Jesus Christwhichwereceive through themeansof faith (andnot throughourowngoodworks),ourconsciencesarefreedfromfear,terror,anddread.SincewearenotparalyzedbythefearthatGodwillpunishuswhenwefail,wefind ourselves free to obey the law of God, not to earn greaterrighteousness, nor to become “holier.” Rather, we obey the law of Godanddogoodworksbecausewehavealreadybeenreckonedas“righteous”and our eternal standing before God has already been settled by the

active and passive obedience of Jesus Christ. This is what itmeans, inpart,tobesanctified.

Thebiblicalteachingaboutsanctificationisquiteextensive.AccordingtoPaul,thisstrugglewithsinisthenormalChristianlife(Romans7:14-25).Infact,theholiestamongusmaybethosestrugglingwithsinthemost.Thefruitoftheflesh(asdepictedbyPaulinGalatians5:19-21)graduallybegin todiminish,while the fruitof theSpirit (v. 22-23) spontaneouslybegintoappearinourlives.Itisnotthestrugglewithsin,butapathytothethingsofGodandindifferencetoourpersonalsinswhicharetherealsignsoftrouble.

The new man (who was dead in sin, but is now alive in Christ) is nolongera slave to sin.Theoldnature (the flesh)hasbeencrucifiedwithChristandburiedwithhiminbaptism(cf.Romans6:1-7).Thenewman(the regenerate nature) comes alive through the resurrection power ofChrist andhasanentirelydifferentorientation than the flesh.ThenewnaturebelievesGod’spromises,itembracesChristthroughfaith,ithatessin, and it desires to please God. This is why everyone who is calledthroughthepreachingofthegospelandwhothencomestofaithinChrist(through theoperationsof theHolySpirit) isnotonly justified throughthemeansoffaith,butalsohasanewsetofdesiresandaffectionswhichreflectthenewnature.

Thisiswhysanctificationisthenecessaryconsequenceoftheonce-and-for-alldeclarationthatwehavebeenjustified.Wheneversomeoneclaimstobe justifiedbygrace alone, through faith alone, onaccountofChristalonebutthencontinuestoliveinindifferencetosinwithoutstrugglingagainstit,somethingiswrong.Nojustifiedsinnercanremainindifferentabouttheirconductnorcontinueoninsinas theydidbefore theywerejustified.

InthenewbirthwearemadealivewithChristandthepowerwhichsinformerlyheldoverusisbroken.Butindwellingsin(whatourtheologianscall thehabitusof sin) remains inusuntilwedie.Romans7:14-25andGalatians 5:17 are very clear about this fact. The new nature muststruggleagainstthethreeenemiesofeveryChristian:theworld(thenon-Christianwayofthinkinganddoing),theflesh(thesinfuldesireswithin

us)andthedevil(liesandfalsehoodsaboutGod).Thisiswhythestrugglewith sin is the necessary fruit of justification and the new birth. Sadly,thisstrugglehasledmanytoquestiontheirrelationshipwithGod,when,infact,thestrugglewithsinisthesuresignthatGodisatwork,moldingus,andconformingusintotheimageofhisdearson.

InRomans6:6,Paulspeaksofusaspeoplewhowereformerlyslavestosin. But once freed from our slavery, we struggle to stop thinking andacting as slaves, and we struggle to start living like the free men andwomenthatweare.Thestrugglewillnotproducevictoryoverallsin inthis lifeasChristianperfectioniststeach.Butthepowerofsinisbrokensothatsanctificationandtransformationnecessarilybegin.Andyet, thehabitofsin(indwellingsin)willremainwithusuntilwedieorourLordreturns,whichevercomesfirst.

This iswhyyoucannotsuccessfullyargue,ascertainChristiansattempttodo,thatsomeonecan“acceptJesusastheirSavior,”butnotmakehimLord over their lives until a later time (the so-called “Lordshipcontroversy”). If you trust in JesusChrist through faith, youhave beencrucifiedwithChrist,buriedwithChrist, andarenowalivewithChrist.There is no such thing in theNewTestament as a two-tieredChristianlife, inwhich therearepeoplewhoacceptChristasSaviorbuthavenotyetmade him Lord, nor are there people who are indwelt by theHolySpirit but not yet baptized by the Spirit, nor are there people who aresaved,butnotyetsanctified.

Therefore,aswedietosinandrisetonewnessoflifeonadailybasis,wewill struggle with sin. But despite the difficulties which this strugglecreates,oursanctification isasureandcertainsignthatweareChrist’sandthathewhohasbegunagoodworkinus,willindeedseeitthroughtothedayofcompletion(Philippians1:6).Andthisiswhatitmeanstobesanctified.

GoodWorksandtheChristianLife

Closely related to the doctrines of justification and sanctification is thesubject of good works. One of the most common objections raised bycriticsofthebiblicaldoctrineofjustificationbyfaithaloneisthis:“Ifwearesavedbygracealone,throughfaithalone,onaccountofChristalone,whatplacedoesthatleaveforgoodworks?”EvenapostlePaulhadhearda similar objection fromChristians inRome. “What shallwe say then?Arewetocontinueinsinthatgracemayabound?(Romans6:1)”

Questions like this one arise from the concern that if God’s grace isstressed too much, Christians will become lazy and indifferent to thethingsofGod.ItisfearedthatChristiansmightrelytoomuchupongraceand not demonstrate a sufficient zeal for good works. After all, whatincentiveremainstodothoseworksGodcommandsusinhisword,ifourstanding before God depends upon the good works of another - JesusChrist?Evenworse,asthecriticscontend,ifthedoctrineofjustificationistrue,andwearejustifiedsinnersevenafterwebecomeChristians,thenwhydogoodworksatall,sincetheyarestilltaintedbyoursin?

Paul’sanswertothesequestionsinRomans6isemphatic.InresponsetothechargethatstressupongracemakesChristiansindifferentabouthowtheylive,Paulwrites,“Bynomeans!”Theapostle’sexplanationissimple.“Howcanwewhodiedtosinstillliveinit?Doyounotknowthatallofuswhohavebeenbaptized intoChristJesuswerebaptized intohisdeath?Wewereburiedthereforewithhimbybaptismintodeath,inorderthat,justasChristwasraisedfromthedeadbythegloryoftheFather,wetoomightwalkinnewnessoflife”(Romans6:2-4).

Afterarguing thatsinnersare justifiedby faithalone,andnotbyworks(Romans 3:21-28), the apostle can make the point that those who arejustifiedthroughfaithhavealsodiedtosin.Christiansnolongerdesiretoliveundersin’sdominionbecausetheyhavebeenburiedwithChristandsubsequentlyraisedtonewnessoflife.Insteadofdestroyingthedesiretodogoodworks,thedoctrineofjustificationbyfaithaloneestablishesthebasis for goodworks. Thosewho are justified (having died to sin),willwalk in newness of life and begin the process of sanctification. Thenewness of life and our sanctification is characterized by the doing ofgoodworks(cf.Ephesians2:10),andthepresenceofthefruitoftheSpirit(Galatians 5:16-26). As Paul puts it elsewhere, “He who began a good

work in you will bring it to completion at the day of Jesus Christ”(Philippians1:6).

Since this matter became such a point of controversy, Protestantconfessionsandcatechismsalldealwiththisissueatsomelength.Take,for example, the discussion of this in the Heidelberg Catechism. Afterpointing out that good works are those things done from true faith,according to God’s law, and done for God’s glory, not so as to earn areward (Q & A 91), and then discussing the Ten Commandments,focusinguponhowChristiansaretounderstandthemasarevelationofGod’swill (Q&A92-114), theCatechism then takesup thequestionofwhyweshoulddogoodworks,when,evenasChristians,wecannotobeyGod’s commandments perfectly. In question 114 of the HeidelbergCatechism, it isasked,“CanthosewhoareconvertedtoGodkeeptheseCommandmentsperfectly?”

Theanswergiventoquestion114intheCatechismgetstotheveryheartof the relationshipbetween justificationby faithaloneandgoodworks.“No, but even the holiest men, while in this life, have only a smallbeginningofsuchobedience,yetsothatwithearnestpurposetheybeginto live not only according to some, but according to all theCommandmentsofGod.”

Becausewearesinfulfromheadtotoe,andsincesinaffectsusineveryaspectofourbeing(cf.Ephesians4:17-24;Romans3:9-20;Psalm51:1-5),even justified,weremainsinful (Galatians5:17;Romans7:21-24). Eventhose amonguswhoare givenmuch faith, andwho earnestly desire tolivelivespleasingtoGod,stillremainsinners.Ourworksremainstainedbyoursinfulness,sothatapartfromChristtheseworkswouldonlyservetocondemnussincesuchaworkiscorruptedbysinandnottrulygood.

Sincewearecreated“inChristJesusforgoodworks,whichGodpreparedbeforehand, that we should walk in them” (Ephesians 2:10), everyChristian (who is justified by faith alone) will begin to obey thecommandments of God, however hesitantly and flawed that obediencemightbe.ThisistruenotbecausewehaveadivinesparkwithinuswhichrespondstoGod’sgrace,butbecause“itisGodwhoworksinyou,bothtowillandtoworkforhisgoodpleasure”(Philippians2:13).

SinceoursanctificationiseverybitasmuchanactofGod’sgraceasisourjustification, all those who have been justified by grace alone, throughfaithalone,onaccountofChristalone,will (as theCatechismsays) liveaccording toallofGod’scommandments.Sinceourobedience (like oursin)iscoveredbythebloodandrighteousnessofChrist(makingeventheworst ourworks truly good), our heavenly father delights in our feebleeffortstodogood.Andknowingthistobethecasecreateswithinusthedesiretoobeyallthemore.

MarksandMissionofChrist'sChurch

The New Testament has no category for someone who is a believer inJesusChristbutwhoisnotalsoamemberofalocalchurch.Thereasonisso obvious that we take it for granted. Since all true believers becomemembers of the body of Christ by virtue of their union with Christthroughfaith,theNewTestamentassumesthatthosewhoaremembersofChrist’sbodywillnaturallyidentifywithalocalassemblyofthosewholikewisebelieveinJesusandconfesshimasLordbeforetheunbelievingworld.Sadly,manyAmericanshavecompletelydifferentassumptions.

Given the rugged individualism of American culture and our innatesuspicionofauthority,manyAmericanswhoconsiderthemselvesfaithfulBible-believing Christians make little connection between their ownpersonalfaithinJesusChristandmembershipinalocalchurch.Thisisoneof themostpressing issues of ourday and it arises froma generalignoranceofthedoctrineofthechurchandthenecessityofmembershipin a local congregation of fellow like-minded believers. In fact, JohnCalvin writes in his commentary on Isaiah, “We cannot becomeacceptabletoGodwithoutbeingunitedinoneandthesamefaith,thatis,withoutbeingmembersofthechurch.”Thesetwothings,“justificationbygracealonethroughfaithalone,”andmembershipinChrist’schurchareinseparable forCalvin,because theBible clearly indicates that all thosewhomourLordjustifiesthroughfaith,healsogatherstogetherisavisibleassembly,alocalchurch.

IfitistruethatallthosewhoprofessfaithinJesusChristmustjoinwithalocalcongregationof like-mindedbelieversandthensubmittotheyokeofChrist,thenhowcanwetellwhichchurchislike-mindedandfaithfulto the gospel and administers the sacraments according to theword ofGod?DoweaskourselvesifthepeopleinachurchloveJesusandifthechurchhasgoodprogramsforourkids?Ordowelooktoseewhetherornot the church preaches the gospel, administers the sacraments ascommanded in Scripture, and iswilling to defend these thingsthroughdiscipliningitsmemberswhoteachagainstthisdoctrine,orwhobytheirlives,demonstratethattheyreallydon’tbelievethedoctrinetaughtbythechurch.Themarksofthechurchareobjective(wecanseethemclearly).Thesemarksdonotstemfromthepietyandsincerityofthosewhoattend(whichwecannotdetermine).

Hereiswherepeopleoftengetconfused.Achurchcanbeatruechurch-preachthegospel,administerthesacramentsanddisciplineitsmembers- yet still have sinful members and non-Christians within its midst(peoplewhoprofessthetruth,butwhodon’tbelievethegospel).WecanthinkofgroupsofChristianswhocallthemselvesachurch,whoassembleforworship and to serveChrist, and yet donot possess themarks of atrue church. Yet, such a group (while not a true church) may includemanypeoplewho are trulyChristians. The discussion as towhether ornotacongregationisatruechurchorwhetherithassomeofthemarksofa false church does not at all imply that all people who attend such achurcharenotChristians.

Thefirstmarkofatruechurchisthepurepreachingofthegospel.Thisisthe foundation for everything else and effectively defines the church’smission.Getthisonewrongandnothingelsematters!Ifthismarkisnotpresentthenachurchcannotpossessanyof theothermarks(since, forexample,thesacramentsdrawtheirefficacyfromthegospel,notfromthechurch or theminister). The pure preaching of the gospel entails whatPaulcalls thepublicplacardingofChrist (Galatians3:1). It involves thefaithful proclamation of the death, burial, and resurrection of JesusChristonbehalfofsinnersasdefinedin1Corinthians15:1-8.TopreachthegospelistospeakofGodreconcilingsinnerstohimselfinthepersonofhisSon(Romans5:8-11;2Corinthians5:18-21).Itistoproclaimthat

through the cross,Godmanifestshis love andhis justice, satisfyinghisjust anger toward people who deserve his wrath (Romans 3:20-25).AccordingtoRomans10:14-17,faithcomesaboutthroughthehearingofthe proclamation of that gospel. The pure preaching of the gospelinvolves very specific content: proclaiming Christ’s saving work forsinners through his active and passive obedience, his death andresurrection.To talkaboutJesus insomevagueway inasermon isnotpreachingthegospel!

The second mark of the church is the proper administration of thesacraments. Since we remain sinful, even though we are presentlyjustifiedby themeritsofChrist received through faithalone,weareallpronetohardnessofheartandallofusfeeltheconstantpulltowardsin.God gives us the sacraments precisely becausewe areweak and sinful.SinceGodpromises to rescueus fromtheguilt andpowerof sin inthegospel,so too inthesacramentsGodconfirmsthepromisemadeinthegospelinavisibleandtangibleway.Infact,sotangiblethatwegetwet.Sotangiblethatweactuallyholdinourhandsandtastewithourmouthsthosesameelements(breadandwine)whichJesusgavetohisapostles.And these sacraments are based upon the same covenant promise -“Cometome,allwholaborandareheavyladen,andIwillgiveyourest”(cf.Matthew11:28)!

Thethirdmarkofatruechurchisthatitexerciseschurchdisciplinesoasto correct and punish sin. The critical biblical text in this regard isMatthew18:15-17.Inthispassage,ourLordestablishesboththeneedandprocedureforustodealwithourdisputes,inwhichthehighestcourtofappeal is the church. In 1 Corinthians 5:4-5, Paul speaks ofexcommunicating professing believers whose unrepentant sin bringsscandal upon the church. In 1 Corinthians 5:13, Paul commands theCorinthianchurchtoexpelawickedmanfromtheirmidst-amanwhohadtakenhisstep-motherashisownwife.ToignoresuchbehaviorandnotdealwithitbyremovingtheoffendingpartyistoriskbringingdownGod’s judgment upon the entire assembly. Like church membership,churchdisciplineisalsonotanoption.

Thesethreemarks(thepreachingofChrist,theproperadministrationofthe sacraments, and church discipline) not only identify a true church

(which is faithful toGod’sword), thesemarksdefine themissionof thechurch.

TheSacraments

AlthoughanydiscussionoftheroleofthesacramentsintheChristianlifeseemstoo“catholic” formanyevangelicalChristians, thesacramentsdoplayaveryimportantrolethroughouttheNewTestament.SummarizingtheteachingofScriptureonthistopic,theHeidelbergCatechism(Q65)defines the two New Testament sacraments of baptism and the Lord’sSupperas“holysignsandsealsforustosee.TheywereinstitutedbyGodsothatbyouruseofthemhemightmakeusunderstandmoreclearlythepromiseofthegospel,andmightputhissealonthatpromise.”Andwhatisthepromiseofthegospel?“ToforgiveoursinsandgiveuseternallifebygracealonebecauseofChrist’sonesacrificefinishedonthecross.”

The sacraments are visible signs and seals of God’s invisible gracepromised to his people in the gospel (Romans 4:9-12). Because we areweakandstrugglingsinners,thesesacramentsaregiventousbyGodtoconfirm that faith alreadygivenus through thepreachingof the gospel(cf.Romans6:3-4;1Corinthians11:23-26).This iswhy thepreachingofthe gospel and the administration of the sacraments are intimatelyconnected.ThatwhichGodpromisestousinthegospel(theforgivenessof sins and eternal life) is then confirmed in baptism and the Lord’sSupper.Thegospelisproclaimed,andthenmadevisibleinasensewhenthe sacraments are administered - which is why Reformed Christiansoftenspeakofthesacramentsasthe“visibleword.”

In the sacraments of baptism and the Lord’s Supper, the biblicalemphasisfallssquarelyuponwhatGodhasdoneforsinnersinthepersonof his son, Jesus, and not upon the strength of a sinner’s faith, or thepurityofone’sheart.ThisiswhyGodisseenastheactivepartyinthesetwo sacraments, since it is hewhomakes the promises associatedwiththecovenantofgrace,andofwhich thesacramentsaresignsand seals.

To put it another way, through participation in the sacraments, therecipientreceives(ratifies)whatispromisedbyourgraciousGodinthegospel.

In the sacraments of baptism and the Lord’s Supper, God swears thesame covenant oath given to Abraham in Genesis 17:7 - “And I willestablishmycovenantbetweenmeandyouandyouroffspringafteryouthroughout their generations for an everlasting covenant, to be God toyouandtoyouroffspringafteryou.”AttheheartofthesacramentsthenisGod’sgraciouscovenantpromisetobeourGod,andthatwewillbehispeople - a promise which is re-ratified whenever we receive thesacraments through faith. This is why the sacraments are an essentialpartofReformedpietyandchurchlife.

There are two sacraments instituted by Jesus in the New Testament.Baptism is the sacrament of entrance into the Christian life and itsimportancecanbeseenfromtheGreatCommission.InMatthew28:19,Jesus instructs his disciples to “go and make disciples of all nations,baptizingtheminthenameoftheFatherandoftheSonandoftheHolySpirit.” Disciples are not made by going forward to an altar, or byrepeating a prayer after a minister, but by being baptized! This is thebiblical way in which repentant sinners and their families publicallydeclare their faith in Jesus Christ (Acts 2:41; 16:15; 16:31-33). To bebaptized means that we have been buried with Christ (Romans 6:4),clothed with Christ (Galatians 3:27), and circumcised with Christ(Colossians 2:11-12). Baptism is that sign and seal that our sins areforgiven (Acts 22:16; 1 Peter 3:21) and of the presence of regeneration(Titus3:5).Itisbaptismthatmarksusofffromunbelievers.Allofthesethingsarepromised tousand toour children in thegospel (Acts2:38-39).

AsfortheLord’sSupper,Jesusinstitutedthissacramentonthatnightinwhich hewas betrayed. Investing the Jewish Passover with an entirelynewmeaning,wereadinMatthew26:26-28that“Jesustookbread,andafterblessingitbrokeitandgaveittothedisciples,andsaid,`Take,eat;this ismybody.’Andhe took a cup, andwhenhehad given thankshegaveittothem,saying,`Drinkofit,allofyou,forthisismybloodofthecovenant,whichispouredoutformanyfortheforgivenessofsins.”Not

onlydoesJesustellusthatthesacramentisconnectedtothepromiseofthegospel-throughthesheddingofhisblood,oursinsareforgiven-butJesus states that what is offered to us through the bread and wine, isnothing less than his own body and blood, alongwith all of his savingbenefits to be received by faith. In other words, in the Lord’s Supper,Jesusoffershimself tous through the signs and seals of thebread andwine.

These words also appear in Paul’s letter to the Corinthians, indicatingthat the church’s celebration of the Lord’s Supper was based on ourLord’s words of institution. Paul tells us that the Lord’s Supper wascelebrated “when you come together” for publicworship (1Corinthians14:26). Thismeans that the Lord’s Supper, as instituted by Christ, is aratificationofthegospelpromise-thenewcovenantinChrist’sbloodforthe forgiveness of sins - and that the Lord’s Supper was celebratedwhenever the church assembled for worship.We know from Acts 2:42that the worship of the apostolic church centered in the apostle’steaching, the Lord’s Supper, the prayers and fellowship with the RisenSavior.

Since the sacraments confirm thepromiseof thegospel - thatGodwillsaveus fromoursins - the linkbetween thepreachingof thewordandthe administration of the sacraments in public worship is firmlyestablished. The biblical manner by which God declares his favor tosinners is throughtheword,andthatpromise isconfirmedthroughthesacraments.Inthegospel,Godpromisestosaveusfromoursins,andinthesacramentsheswearsonhissovereignoath,“IamyourGodandyouaremypeople!”This iswhyweakand struggling sinners shouldnotbedirected to look within to see whether or not our faith is of sufficientintensity,or ifwehaveachievedsufficientpersonalholiness inorder toparticipate.Rather, we need to look outside of ourselves and turn ourgaze toward God’s gracious covenant promise. This is God’s way ofcomforting the downcast, strengthening faith, and conquering doubt.This is why word and sacrament are together essential elementswhenGod’speopleassembleforworship.

Baptism

BeforeourLordJesusascendedintoheaven,helefthisdiscipleswiththefollowing command: “Go therefore and make disciples of all nations,baptizingtheminthenameoftheFatherandoftheSonandoftheHolySpirit, teaching them to observe all that I have commanded you. Andbehold,Iamwithyoualways,totheendoftheage”(Matthew28:19-20)BaseduponthesewordsoftheGreatCommission,itisnowthemissionof Christ’s church to go into the world, preach the gospel and makedisciplesofallnations.Howdowemakedisciples?Webaptize them inthenameoftheTriuneGod.

Althoughmany professing Christians today are strangely indifferent tothesacramentsingeneralandbaptisminparticular,theNewTestamentknowsnothingofsomeonewhocomestofaithinJesusChristbutwhoisnot baptized. While the exception to this is the thief on the cross forwhombaptismwasnotpossible(cf.Luke23:40-43),theNewTestamentisveryclearaboutthenecessityofbaptismasthesignandsealofone’sprofession of faith in Jesus (cf. Romans 4:9-12). Not only does JesuscommandhisdisciplesintheGreatCommissiontomakedisciplesofthenations by baptizing those who believe in Jesus, the Pentecost sermonpreached by Peter ends with the following charge - “Repent and bebaptizedeveryoneofyouinthenameofJesusChristfortheforgivenessof your sins, and you will receive the gift of the Holy Spirit. For thepromise is for you and for your children and for all who are far off,everyone whom the Lord our God calls to himself” (Acts 2:38-39).Throughout theBookofActs, headsofhouseholds arebaptizeduponaprofessionoffaithinChrist,butthesesameindividualsalsopresenttheirentirehouseholds,includingtheirchildren,forbaptism(cf.Acts16:14-15;31-33;Acts18:8).

Thereareseveral importantreasonswhyall thosewhocometo faith inJesusChristarebaptized.First,baptism is thesignandsealof thenewcovenant,andassuchreplacescircumcisionwhichwasthesignandsealoftheoldcovenant(Genesis17:1-14;Colossians2:11-12).Butevenasthecovenantsignchangesfromcircumcisiontobaptism,thethingsignified

doesnotchange-God’scovenantpromisetobeourGod,andthatarewehispeople (Acts2:39;Galatians3:14).This iswhyReformedChristianscontendthatchildrenofbelieversaretobebaptized,sincethechildrenofbelievers too are members of the covenant of grace, along with theirparents (1Corinthians7:14). Ifour childrenare indeedmembersof thecovenantofgrace,howcanthesignandsealofthatcovenantbedeniedtothem?This fitswith Jesus’ attitude toward children asmembers of thekingdomofGod(Luke18:15-17),andexplainsthepresenceofhouseholdbaptismsintheNewTestament(cf.Acts16:15;33,1Corinthians1:16).

Second,inbaptism,weareidentifiedwithJesusChristinhisdeathandresurrection.InRomans6:3-5,Paulwrites,“doyounotknowthatallofus who have been baptized into Christ Jesus were baptized into hisdeath?We were buried therefore with him by baptism into death, inorder that, just as Christ was raised from the dead by the glory of theFather,wetoomightwalkinnewnessoflife.Forifwehavebeenunitedwithhim in adeath likehis,we shall certainlybeunitedwithhim inaresurrectionlikehis.”SimilarlyinGalatians3:27-28,PaultiesbaptismtoouridentificationwithChrist.“ForasmanyofyouaswerebaptizedintoChristhaveputonChrist.ThereisneitherJewnorGreek,thereisneitherslavenorfree,thereisnomaleandfemale, foryouarealloneinChristJesus.”TobebaptizedistoputonChristasoneputsonnewclothes,andbaptismunitesustoJesusinhisdeathandresurrection.

Third, we must distinguish between the sign (water) and the thingsignified(the forgivenessofsin).TheScripturesdospeakofbaptismas“thebathofregeneration”(Titus3:5)andtiedtothe“forgivenessofsin”(Acts2:38 ff;22:16),withoutalso teaching that thewaterofbaptism isthemeansofregeneration.Regenerationiseverywhereattributedtothesovereignwork of theHoly Spirit (John 3:3-8; Titus 3:5; 1 Corinthians2:14) and not to the mere presence of the sign itself - the water ofbaptism,as if thesignsomehowmagicallybindsGodtoact.Thatbeingsaid,wemustbeverycarefulnottoreducebaptismtomereexternalsign,ordenythatanythingatallissignifiedandsealeduntotheonebaptized.ClaimingGod’scovenantpromisebyfaith,webelievewithallourheartsthatthebaptizedadultorchildofabelieverisindeedregenerateandhasbeenwashedinthebloodofChristfortheforgivenessofsins.

Oneof thebest summariesofwhatScripturepromisesus inbaptism isfound in the words of the form for baptism as used in the Reformedchurches.Thesewordsareafitsummaryofthesepromiseswehavejustconsidered.

Wearebaptized into theNameofGod, theFatherandtheSonandtheHolySpirit.ForwhenwearebaptizedintotheNameoftheFather,GodtheFatherwitnessesandsealstousthatHemakesaneternalcovenantofgracewithusandadoptsusforHischildrenandheirs,andthereforewillprovideuswitheverygoodthingandturnasideallevilorturnittoourprofit.

AndwhenwearebaptizedintotheNameoftheSon,theSonsealstousthatHewashesus inHisblood fromallour sins, incorporatingus intothe fellowshipofHisdeath and resurrection, so thatwe are freed fromoursinsandaccountedrighteousbeforeGod.

Likewise, when we are baptized into the Name of the Holy Spirit, theHolySpiritassuresusbythisholysacramentthatHewilldwellinus,andsanctifyustobemembersofChrist,impartingtousthatwhichwehaveinChrist,namely,thewashingawayofoursinsandthedailyrenewingofour lives, until we shall finally be presented without spot among theassemblyoftheelectinlifeeternal.

TheLord'sSupper

The Reformed understanding of the Lord’s Supper is grounded in animportant distinction between the sign and seal (bread and wine), thething signified (forgiveness through his blood, the “blood of thecovenant”),andasacramentalunionbetweenthetwo(ourLord’swords“this is my body”). This three-fold distinction arises directly from the

wordsof institutionspokenbyJesushimself.“Nowastheywereeating,Jesustookbread,andafterblessingitbrokeitandgaveittothedisciples,andsaid,`Take, eat; this ismybody.’Andhe tooka cup,andwhenhehadgiven thankshegave it to them,saying,`Drinkof it,allofyou, forthis ismybloodof the covenant,which is pouredout formany for theforgivenessofsins.ItellyouIwillnotdrinkagainofthisfruitofthevineuntil that day when I drink it new with you in my Father’s kingdom”(Matthew26:26-29).

WhenJesusspeaksofthebreadashisbodyandthewineashisblood,wetakehimathiswordwithoutresortingtoconfusingthesign(breadandwine)with the thingsignified (Christ’sbodyandblood).Norshouldweinsertwords such as “this representsmybody,” as in the case of thosewho believe that the Lord’s Supper is essentially amemorialmeal andthatnothingisreceivedthroughpartakingofthebreadandwine.AsPaulcalls “Christ the rock” (1 Corinthians 10:4), so too, the bread is Jesus’body, not because the sign is miraculously changed into the thingsignified (as the Roman Catholic church erroneously contends intransubstantiation),butbecauseChristcanspeakofthebread(thesign)as though it were the thing signified (his body) using the language ofsacraments. Because a true sacramental union exists between the signand the thing signified, the bread can indeed be spoken of as Christ’sbodyasJesusdoeswheninstitutingthesacrament(Matthew26:26ff).

Following Calvin, the Reformed have tried to keep in mind both therealityofChrist’sascension,whereinChrist’s truehumannature isnowinheavenawaitinghisreturn(Acts1:9-11),andtherealpresenceofChristin the sacrament (1 Corinthians 10:16-17). Though Christ’s true humannature is in heaven, the believer receives all of his saving benefits,because, through faith, theHoly Spirit has united the believer here onearthtoChristinheaven.Sotoo,Christcanbeinheavenandthebelievercanreceivehistruebodyandblood,becausethesameHolySpiritensuresthat thosealready inunionwithChrist receivehis truebodyandbloodwhentheytakebreadandwineinfaith(1Corinthians10:16-17;11:23-29).

Therefore,themannerofeatingisspiritual,notphysical.WetrulyreceiveChristbyfaithandnotbythemouth(John6:63mayapplyhere).Inthewords of institution, the body ofChrist is not brought down to us, i.e.,

localizedonanaltar“in,with,andunder”asLutheransargue.Rather,thebelieverisabletofeeduponChristwhositsatGod’srighthandthroughthe power of theHoly Spiritwho ensures thatwe truly receivewhat ispromised.Themannerof reception is faith, since it is the soul,not thebody, which receives the reality of what is promised, while themouthreceivesonlytheconsecratedbreadandwine.Nevertheless,whenweeattheconsecratedbreadanddrinkthewine,throughfaith,theHolySpiritensures that we receive the true body and blood of Christ which is inheavenbecauseweareinunionwithhim.Augustinehaditrightwhenhesaid“believe,andthouhasteaten.”

ThatChristissacramentallypresentwithhispeoplethroughtheSupperas they feeduponhim in faith then is theheartof thebiblical teachingandReformeddoctrineregardingtheLord’sSupper.Butthereisalsoaneschatological dimension here (Revelation 19:6-9), as the earthlycelebration of the Supper anticipates the great marriage supper yet tocome. There is a covenantal dimension here as well, as each time theLord’sSupperiscelebrated,Godhimselfre-affirmshiscovenantoathtosavesinnersbybearingthecurseforthem.JesusChriststillenjoystablefellowshipwithsinnersaswas typologicallyset forth inExodus24,andthenrealizedinthosechurchesestablishedthroughouttheapostolicera,asweseeinapassagesuchas1Corinthians11:23-32.

Giventhebiblicallanguageof“realpresence”inthewordsofinstitution,inadditiontothebiblicalpracticeofconnectingtheWordandsacrament(Acts2:42;1Corinthians11;Acts20:7),itishardtomakeapurelyhumanassessmentofourownworthinesstopartakeasthebasisforreceivingtheSupper.Certainquestionshauntus. “Do I have enough faith?” “Have Isufficiently confessed my sins and purified my heart?” Inevitably, thenatureof this introspectiveprocessdepreciatesthefact thattheessenceoftheSupperisaspiritualfeedingandacovenantmeal,inwhichGodre-affirmshiscovenantoath.ItistheHolySpiritworkingthroughtheWord,and not a priest or minister that makes the sacrament efficacious forbelievers.Godistheactiveparty(noteventhe“rememberer”),andthisiswhy we must see the Supper and the elements of bread and wine asgraciousgiftsfromGod-mannafromheaven,asitwere-giventousbyGodtocommunicatetoustherealitiesoftheblessingsofthecovenantof

grace,throughthesignsinstitutedbyGod.TheSupperis,therefore,notincidental to the Christian life, butmust be seen as a vital part of oursanctificationandgrowthingodliness.

Inthismeal,Jesusstillinvitesrepentanttaxcollectorsandsinnerstojoinhim.AtthetableoftheLord,ourgraciousGodconfirmsthepromiseofthe gospel, and through partaking of the consecrated bread and wine,God will strengthen and nourish our faith, renew his covenant, andremindusthatwearehis.Jesusdoesthisbecauseheisourlivingbread,whocamedownfromheaven.

TheSecondComing

The biblical account of the redemption of our fallen race takes manytwists and turns throughout the course of redemptive history. But thestorycomestoagloriousresolutionwhenwecometothefinalchapterofthestory.Thereisindeedcomingadaywhenallinjusticeswillbemaderight,allhumansufferingwill cease,andwhenevery tearwillbewipedfromoureyes.ThegreathopeoftheNewTestamentforthefutureisthatonedayourblessedLordJesuswillsuddenlyreturnfromheaventoearthtoraisethedead,judgeallmenandwomen,andrenewtheheavensandearthbyremovingeveryhintandtraceofhumansin.InRevelation21:3-4, John reminds us that the Lord’s return is the culmination of God’sgracious covenant promise: “And I heard a loud voice from the thronesaying,`Behold,thedwellingplaceofGodiswithman.Hewilldwellwiththem,andtheywillbehispeople,andGodhimselfwillbewiththemastheirGod.Hewillwipeawayeverytearfromtheireyes,anddeathshallbe no more, neither shall there be mourning, nor crying, nor painanymore, for the former thingshavepassedaway.”This is thatgloriousdayforwhicheverybelieverlongs-thedayofChrist’sreturn.

YetforthosewhoknownotChrist,theLord’sreturnisadaytobefeared.Itwill be themost terrible day imaginable. InRevelation6:15-17, JohndescribesthisdayintermsofthemanifestationofGod’swrath:“Thenthe

kingsof theearthandthegreatonesandthegeneralsandtherichandthepowerful, and everyone, slave and free,hid themselves in the cavesand among the rocks of the mountains, calling to the mountains androcks,`Fallonusandhideusfromthefaceofhimwhoisseatedonthethrone,andfromthewrathoftheLamb,forthegreatdayoftheirwrathhascome,andwhocanstand?”ThosewhoarenotChrist’s,whoarenotwashedinthebloodofthelamb,norclothedwithhisrighteousness,willfacethefullfuryofGod’swrathonthedayofjudgment.

TheBible teaches thatwhen Jesus returns at the end of the age, threedistinct yet related events occur simultaneously. The first event is theresurrection of the dead (Daniel 12:1-4; Isaiah 25:6-9) - including boththose who will live forever blessed in the presence of Christ (1Thessalonians 4:13-5:11; 1 Corinthians 15:12-58), and those who willenterintoeternaljudgment(2Thessalonians1:6,8-9;Revelation20:11-14).The second event is closely related to the resurrection of thedead,andthisisthefinaljudgmentofbelieversandunbelieversalike(Matthew13:36-43;25:31-46).Thethirdeventisthecreationofanewheavenandearth(Romans8:21;2Peter3:10).

TheOldTestamentprophetsforetoldthathumanhistorywouldcometoan end with a universal resurrection of the dead. In Daniel 12:2, theprophetdeclares,“manyofthosewhosleepinthedustoftheearthshallawake, some to everlasting life, and some to shame and everlastingcontempt.”Isaiah speaksof thisday in termsofagreatmessianic feast(Isaiah25:6-9).God“willswallowuponthismountainthecoveringthatis cast over all peoples, the veil that is spread over all nations.Hewillswallowupdeathforever;andtheLordGodwillwipeawaytearsfromallfaces,andthereproachofhispeoplehewilltakeawayfromalltheearth.”Withthesetextsinthebackground,PaulinformstheCorinthiansof thenatureandthehopeoftheresurrectionofthebody(1Corinthians15:50-55).“Itellyouthis,brothers:fleshandbloodcannotinheritthekingdomofGod, nor does the perishable inherit the imperishable. Behold! I tellyouamystery.We shall not all sleep, butwe shall all be changed, in amoment,inthetwinklingofaneye,atthelasttrumpet.Forthetrumpetwill sound, and the dead will be raised imperishable, and we shall bechanged.Forthisperishablebodymustputontheimperishable,andthis

mortalbodymustputonimmortality.When theperishableputson theimperishable, and the mortal puts on immortality, then shall come topass the saying that is written: `Death is swallowed up in victory.’ `Odeath,whereisyourvictory?Odeath,whereisyoursting?’”

That the final judgment occurs at the timewhen Jesus returns is clearfromanumber of texts. Inhis second letter to theThessalonians,Paulwritesthat“whentheLordJesusisrevealedfromheavenwithhismightyangels in flaming fire, inflicting vengeance on those who do not knowGodandonthosewhodonotobeythegospelofourLordJesus.Theywillsufferthepunishmentofeternaldestruction,awayfromthepresenceoftheLordandfromthegloryofhismight,whenhecomesonthatdaytobe glorified in his saints, and to be marveled at among all who havebelieved” (2 Thessalonians 1:6-9). In Matthew 13:39b-43, whenexplaining the parable of theweeds, Jesus declares, “the harvest is theendoftheage,andthereapersareangels.Justastheweedsaregatheredandburnedwithfire,sowillitbeattheendoftheage.TheSonofManwillsendhisangels,andtheywillgatheroutofhiskingdomallcausesofsinandall law-breakers,and throw them into the fiery furnace.In thatplacetherewillbeweepingandgnashingofteeth.ThentherighteouswillshinelikethesuninthekingdomoftheirFather.”JudgmentoccurswhenthedeadareraisedatthattimewhenourLordreturns.

Butthereisanotherdramaticeventwhichoccursatthistimeaswell.In2Peter 3, we read, “scoffers will come in the last days with scoffing,followingtheirownsinfuldesires.Theywillsay,`Whereisthepromiseofhis coming? For ever since the fathers fell asleep, all things arecontinuing as they were from the beginning of creation.’ For theydeliberatelyoverlookthisfact,thattheheavensexistedlongago,andtheearthwasformedoutofwaterandthroughwaterbythewordofGod,andthatbymeansofthesetheworldthatthenexistedwasdelugedwithwaterandperished.Butbythesamewordtheheavensandearththatnowexistare stored up for fire, being kept until the day of judgment anddestruction of the ungodly. But do not overlook this one fact, beloved,thatwiththeLordonedayisasathousandyears,andathousandyearsas one day. The Lord is not slow to fulfill his promise as some countslowness,butispatienttowardyou,notwishingthatanyshouldperish,

but thatall shouldreachrepentance.But thedayof theLordwill comelike a thief, and then the heavens will pass away with a roar, and theheavenlybodieswillbeburnedupanddissolved,andtheearthand theworksthataredoneonitwillbeexposed.”AccordingtotheapostlePeter,when Jesus returns the natural orderwill be radically changed, andalltracesofthestainofhumansinwillbepurgedfromtheearth.Thedeadareraised,allarejudged,andcreationisrenewed.

Therefore,whenJesusreturnsonthelastday,heraisesthedead,judgestheworld,andmakesallthingsnew-threedistinctbutrelatedeventsallof which occur at the same time. This is why the apostolic churchcomforted one another with this benediction, “Maranatha” (“our Lordcome”-1Corinthians16:22)aswellaswithourLord’sowncomfortingwords of promise to his people, “look up, your redemption is drawingnear”(Luke21:28).

TheNewHeavensandEarth

When people speak of heaven, they often use images of their favoriteplaces (i.e., the beach, or Yosemite), or they describe some sort ofdisembodiedexistencewhere their immortal soulwill finallybeset freefrom the limitations imposed upon it by the human body. I’ve heardmanypeoplewhoshouldknowbetterspeakofheavenintermsofpearlygates (manned by St. Peter himself) and streets of gold, where dailyexistenceissupposedlycentereduponthepleasurableactivities(usuallythe favoritehobbyoractivity) thedepartedenjoyedwhilestillonearth.Sadly, none of these images accurately reflect the biblical teachingregardingheaven.

Toremedythissadstateofaffairs,wheneverwespeakofheavenweneedtocarefullydistinguishbetweentheintermediatestate(whichdealswiththequestionofwhere,exactly,thesoulgoeswhenwedie)andtheeternalstate (which speaks to the nature of human existence after theresurrectionofthebodyattheendoftheage).

As for the intermediate state, the question “where do we go when wedie?” was answered indirectly by Paul, when, in his second Corinthianletterhewrote“wewouldratherbeawayfromthebodyandathomewiththeLord”(2Corinthians5:8).TothechurchinPhilippi,Paulwrotethat“my desire is to depart and be with Christ, for that is far better”(Philppians1:23).Jesustoldtherepentantthiefonthecross,“truly,Isaytoyou, todayyouwillbewithme inParadise” (Luke23:43).And then,the author of Hebrews describes the church as, “the assembly of thefirstbornwhoareenrolledinheaven,andtoGod,thejudgeofall,andtothe spirits of the righteous made perfect” (Hebrews 12:23). Where dobelieversgowhenwedie?WeimmediatelyenterintothepresenceoftheLordatthemomentofdeath.

As for the relatedquestionabout the intermediatestate, “what is it likeforthosewhohavediedinChrist,andthenenteredintothepresenceoftheLord?”theonlydescriptiongivenusisthatfoundinRevelation4-7.WearetoldbyJohnthatthereisoneseatedonthethrone(theLordGodAlmighty - Revelation 4:8), surrounded by the twenty-four elders(Revelation4:4),thefourlivingcreatures(4:6ff),thelambwhohadbeenslain is also present (Revelation 5:6 ff.), there are myriads of angels(Revelation 5:11 ff.), the 144,000 from the twelve tribes of Israel(Revelation7:4ff.),andthen,finally,thereisthatgreatmultitudeoftheredeemed(Revelation7:9),amultitudesovast they cannotbe counted,andwhoarepresentlycryingoutinunison(v.10),“salvationbelongstoourGodwhositsonthethrone,andtotheLamb!”Ofthismultitudeitissaid,“theyarebeforethethroneofGod,andservehimdayandnightinhis temple; and he who sits on the throne will shelter them with hispresence. They shall hunger no more, neither thirst anymore; the sunshallnotstrikethem,noranyscorchingheat.FortheLambinthemidstofthethronewillbetheirshepherd,andhewillguidethemtospringsoflivingwater,andGodwillwipeawayevery tear fromtheireyes.”Whenbelievers die, we enter into the presence of the Lord, awaiting theresurrectionofourbodiesattheendoftheage.ThosewhohavediedinChrist currently behold these glorious mysteries described in theseremarkablechaptersofRevelation.

When it comes to the eternal state and the resurrection of our bodies,

there are several important things to consider. As recounted in Luke20:27-33,JesuswasaskedatrickquestionabouttheresurrectionbytheSadducees. If a man was married and then died, and each of his sixbrothersmarriedtheman’swidowasrequiredinthelaw,andtheneachof the six brothers died, who would be married to the woman in theresurrection, since she had been married to all seven brothers? OurLord’sanswertothisquestiontellsusagreatdealabouttheeternalstateafter the resurrection. “The sons of this age marry and are given inmarriage,butthosewhoareconsideredworthytoattaintothatageandto the resurrection from the dead neither marry nor are given inmarriage,fortheycannotdieanymore,becausetheyareequaltoangelsandaresonsofGod,beingsonsoftheresurrection.Butthatthedeadareraised,evenMosesshowed,inthepassageaboutthebush,wherehecallstheLordtheGodofAbrahamandtheGodofIsaacandtheGodofJacob.NowheisnotGodofthedead,butoftheliving,foralllivetohim”(Luke20:34-40).AccordingtoJesus,weareraisedbodilyfromthedeadattheendof theage,butafter the resurrection life is completely transformedbeyondordinarysexualandfamilyrelationshipsweknowinthislife.Weare said to be equal to angels and described as children of theresurrection.

When someone in the Thessalonian church was confused about thismatter,Paul explainedwhat happens to those already inheavenbeforethe throne when Jesus returns (as depicted in Revelation 4-7). Theapostlewrites,“butwedonotwantyoutobeuninformed,brothers,aboutthosewhoareasleep,thatyoumaynotgrieveasothersdowhohavenohope. For since we believe that Jesus died and rose again, even so,throughJesus,Godwillbringwithhimthosewhohavefallenasleep.Forthiswedeclare to youby aword from theLord, thatwewhoare alive,whoareleftuntilthecomingoftheLord,willnotprecedethosewhohavefallenasleep.FortheLordhimselfwilldescendfromheavenwithacryofcommand, with the voice of an archangel, and with the sound of thetrumpetofGod.And thedead inChristwill rise first.Thenwewhoarealive,whoareleft,willbecaughtuptogetherwiththeminthecloudstomeet the Lord in the air, and so we will always be with the Lord.Therefore encourage one another with these words” (1 Thessalonians4:13-18).Therefore, those saintsdepictedbefore the thronewill receive

theirresurrectionbodieswhenChristreturns.

Finally,whenweconsidertheeternalstate,weneedtokeepinmindthatheaven is not disembodied existence in amythical place. InRevelation21:9-27,John isgivenavisionofoureternalhome-anewheavenandearth where the saints of God dwell in resurrected bodies. Yes, theheavenlycityhasstreetsofgoldandisfilledwithpreciousgems-awaytodescribe the New Jerusalem’s unspeakable glory by analogy to earthlybeautyandwealth.Butwhatreallymatters inJohn’sdescriptionis thatChrist’s church, that bridewhich he has redeemed, is presentwith theSavior inhermidst.Johnwrites “`come, Iwill showyou theBride, thewifeoftheLamb’”(Revelation21:9).AndthenJohnseessomethingquiteremarkable.“Isawnotemple in thecity, for its temple is theLordGodtheAlmightyandtheLamb.Andthecityhasnoneedofsunormoontoshineonit,forthegloryofGodgivesitlight,anditslampistheLamb.Byitslightwillthenationswalk,andthekingsoftheearthswillbringtheirgloryintoit,anditsgateswillneverbeshutbyday-andtherewillbenonightthere.Theywillbringintoitthegloryandthehonorofthenations.But nothing unclean will ever enter it, nor anyone who does what isdetestableorfalse,butonlythosewhoarewrittenintheLamb’sbookoflife”(Revelation21:22-27).

Thegreatpanoramaofredemptivehistoryhastakenusfromcreation,tothe fall of our race, to the redemptionwhich is ours in Christ. But thestoryendswithamagnificentglimpseofthatglorywhichliesahead.Solet us long for that day, and as we do, look to Jesus “the founder andperfecterofourfaith,whoforthejoythatwassetbeforehimenduredthecross,despisingtheshame,andisseatedattherighthandofthethroneofGod.”