Advent 2021:Gospel Hope:Prophesied, Fulfilled, and Coming

Advent  2021: Gospel Hope:Prophesied, Fulfilled, and Coming

Compiled by Marissa Namirr and Joy Dudley

This Advent we are drawn back to the ancient promises given to the Fathers of a Serpent Crushing Son. Listen to these marvelous promises and covenants and how they are directly fulfilled in God who took on flesh to redeem us, His people. They were an immense blessing to Joy and me and we hope they and this discussion will be a Gospel blessing to you this Advent.

You can listen to the Gospel Gal YouTube episode by the same title here: https://www.youtube.com/watch?v=0ROHEs8fVLs&ab_channel=GospelGal

Luke 1:68-79
68 Praise the Lord, the God of Israel,
because He has visited
and provided redemption for His people.
69 He has raised up a horn of salvation for us
in the house of His servant David,
70 just as He spoke by the mouth
of His holy prophets in ancient times;
71 salvation from our enemies
and from the clutches of those who hate us.
72 He has dealt mercifully with our fathers
and remembered His holy covenant—
73 the oath that He swore to our father Abraham.
He has given us the privilege,
74 since we have been rescued
from our enemies’ clutches,
to serve Him without fear
75 in holiness and righteousness
in His presence all our days.
76 And child, you will be called
a prophet of the Most High,
for you will go before the Lord
to prepare His ways,
77 to give His people knowledge of salvation
through the forgiveness of their sins.
78 Because of our God’s merciful compassion,
the Dawn from on high will visit us
79 to shine on those who live in darkness
and the shadow of death,
to guide our feet into the way of peace.

Genesis 3:15
15 I will put hostility between you and the woman,
and between your seed and her seed.
He will strike your head,
and you will strike his heel.

Genesis 17:1-7
1When Abram was 99 years old, the Lord appeared to him, saying, “I am God Almighty. Live in My presence and be blameless. 2 I will establish My covenant between Me and you, and I will multiply you greatly.” 3 Then Abram fell facedown and God spoke with him: 4 “As for Me, My covenant is with you: you will become the father of many nations. 5 Your name will no longer be Abram, but your name will be Abraham, for I will make you the father of many nations. 6 I will make you extremely fruitful and will make nations and kings come from you. 7 I will keep My covenant between Me and you, and your future offspring throughout their generations, as an everlasting covenant to be your God and the God of your offspring after you.

2 Samuel 7:8-17
8 “Now this is what you are to say to My servant David: ‘This is what the Lord of Hosts says: I took you from the pasture and from following the sheep to be ruler over My people Israel. 9 I have been with you wherever you have gone, and I have destroyed all your enemies before you. I will make a name for you like that of the greatest in the land. 10 I will establish a place for My people Israel and plant them, so that they may live there and not be disturbed again. Evildoers will not afflict them as they have done 11 ever since the day I ordered judges to be over My people Israel. I will give you rest from all your enemies. “‘The Lord declares to you: The Lord Himself will make a house for you. 12 When your time comes and you rest with your fathers, I will raise up after you your descendant, who will come from your body, and I will establish his kingdom. 13 He will build a house for My name, and I will establish the throne of his kingdom forever. 14 I will be a father to him, and he will be a son to Me. When he does wrong, I will discipline him with a human rod and with blows from others. 15 But My faithful love will never leave him as I removed it from Saul; I removed him from your way. 16 Your house and kingdom will endure before Me forever, and your throne will be established forever.’” 17 Nathan spoke all these words and this entire vision to David.

Jeremiah 31:31-34
31 “Look, the days are coming”—this is the Lord’s declaration—“when I will make a new covenant with the house of Israel and with the house of Judah. 32 This one will not be like the covenant I made with their ancestors when I took them by the hand to bring them out of the land of Egypt—a covenant they broke even though I had married them”—the Lord’s declaration. 33 “Instead, this is the covenant I will make with the house of Israel after those days”—the Lord’s declaration. “I will put My teaching within them and write it on their hearts. I will be their God, and they will be My people. 34 No longer will one teach his neighbor or his brother, saying, ‘Know the Lord,’ for they will all know Me, from the least to the greatest of them”—this is the Lord’s declaration. “For I will forgive their wrongdoing and never again remember their sin.”

Isaiah 9:2-7
2 The people walking in darkness
have seen a great light;
a light has dawned
on those living in the land of darkness.
3 You have enlarged the nation
and increased its joy.
The people have rejoiced before You
as they rejoice at harvest time
and as they rejoice when dividing spoils.
4 For You have shattered their oppressive yoke
and the rod on their shoulders,
the staff of their oppressor,
just as You did on the day of Midian.
5 For the trampling boot of battle
and the bloodied garments of war
will be burned as fuel for the fire.
6 For a child will be born for us,
a son will be given to us,
and the government will be on His shoulders.
He will be named
Wonderful Counselor, Mighty God,
Eternal Father, Prince of Peace.
7 The dominion will be vast,
and its prosperity will never end.
He will reign on the throne of David
and over his kingdom,
to establish and sustain it
with justice and righteousness from now on and forever.
The zeal of the Lord of Hosts will accomplish this.

Luke 2:8-14
8 In the same region, shepherds were staying out in the fields and keeping watch at night over their flock. 9 Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. 10 But the angel said to them, “Don’t be afraid, for look, I proclaim to you good news of great joy that will be for all the people: 11 Today a Savior, who is Messiah the Lord, was born for you in the city of David. 12 This will be the sign for you: You will find a baby wrapped snugly in cloth and lying in a feeding trough.” 13 Suddenly there was a multitude of the heavenly host with the angel, praising God and saying: 14 Glory to God in the highest heaven, and peace on earth to people he favors

So we understand and believe that Jesus Christ is a real, historical man. He was conceived of the Holy Spirit and the virgin to fulfill prophesy as the Serpent Crusher from Genesis 3, the seed of Abraham and the root of David, and He is for us the long-awatied Messiah, Mediator and Advocate. We believe and can have no doubt that He is all our salvation and all our peace with God. He has reconciled us to God by His perfect, one and only sacrifice. He has actively and passively fulfilled all righteousness on our behalf and ever lives to make intercession for us.

Heidelberg Catechism 35

Q. What does it mean that he
“was conceived by the Holy Spirit
and born of the virgin Mary”?

A. That the eternal Son of God,
who is and remains
true and eternal God,
took to himself,
through the working of the Holy Spirit,
from the flesh and blood of the virgin Mary,
a truly human nature
so that he might become David’s true descendant,
like his brothers in every way
except for sin.

John 1:1-4; 14-17

1 In the beginning was the Word,
and the Word was with God,
and the Word was God.
2 He was with God in the beginning.
3 All things were created through Him,
and apart from Him not one thing was created
that has been created.
4 Life was in Him,
and that life was the light of men.
... 14 The Word became flesh
and took up residence among us.
We observed His glory,
the glory as the One and Only Son from the Father,
full of grace and truth.
15 (John testified concerning Him and exclaimed,
“This was the One of whom I said,
‘The One coming after me has surpassed me,
because He existed before me.’”)
16 Indeed, we have all received grace after grace
from His fullness,
17 for the law was given through Moses,
grace and truth came through Jesus Christ.

In regard to the benefits of Christ's incarnation to us, Zacharius Ursinus wrote, "There are two benefits resulting from the holy conception and nativity of Christ. First, the confirmation of our faith that he is the mediator; and, secondly, the consolation that we are justified before God through him. The reason of this arises from the fact, that he could not be the mediator between God and man, who is not himself very man, and perfectly righteous, and who is not united with the Word. It behooved the mediator to be, by nature, true God and man, that he might preserve the salvation purchased for us. "For such an High-Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens." (Heb. 7:26.) What, therefore, is the meaning of this article, I believe in Jesus Christ, who was conceived by the Holy Ghost, born of the Virgin Mary? First, I believe that this natural Son of God was made true man in a miraculous manner, and that he is one Christ having two natures, the divine and human, joined together by a personal union, and that he was sanctified by the Holy Ghost from his mother's womb. Secondly, I believe that he is such, true God and true man, and yet but one Christ, and that he was sanctified from his mother's womb, that he might redeem and sanctify me, (which he could not do unless sanctification and union were effected in him) and that I have the right of the adoption of the sons of God, for the sake of this, his Son, conceived and born in the manner just described.

What a great salvation is to be seen in the incarnation of Jesus Christ our Savior and King, but the same Messiah is not quite finished His redemption story. The Word and the Creed inform us that this Gentle and Lowly Redeemer is coming again to "judge the living and the dead." And it is His imminent return that we look for at Advent each year.

Heidelberg 52 explains how it is that the Christian can rejoice in the hope of His coming. 

 "In all distress and persecution,
with uplifted head,
I confidently await the very judge
who has already offered himself to the judgment of God
in my place and removed the whole curse from me.
Christ will cast all his enemies and mine
into everlasting condemnation,
but will take me and all his chosen ones
to himself into the joy and glory of heaven."

Come thou long-expected Jesus! May your Advent, Christmas and New Year be full of Gospel blessing.

Resources  used for the episode and article:

1. The Song of Zechariah: Sermon from John Fonville: Paramount Church 

2. The Heidelberg Catechism 

2. Zacharius Ursinus Commentary on The Heidelberg Catechism 

Purity Culture And a Real-life Redemption Story

Last week Joy and I had a great conversation with Jennifer Moodie. We discussed

the Purity Culture, how it has impacted us, and the way the Gospel provides health and healing, as Christ reconciles us to Himself and to one another. Jenn shares her story and how real divine intervention changed her husband's life, her's, and their marriage. 

Here's the Gospel Gal episode: https://www.youtube.com/watch?v=Th-6l4mkEXo&ab_channel=GospelGal

If you're wondering what the Purity culture is, if you're wondering how beneficial it is, if you're wondering how to heal from its effects, listen to this episode. I really appreciate Jenn's perspective and want Gospel Gal's readers and listeners to take this away as they consider what they hear on this episode: 

		"Q: How are you righteous before God?
		A:Only by true faith in Jesus Christ.  Although my conscience accuses me that I have grievously sinned against all God's commandments, have never kept any of them,  and am still inclined to all evil,  yet God, without any merit of my own,  out of mere grace, imputes to me the perfect satisfaction, righteousness, and holiness of Christ.  He grants these to me as if I had never had nor committed any sin,  and as if I myself had accomplished  all the obedience which Christ has rendered for me, if only I accept this gift with a believing heart." ~Heidelberg Catechism 60

This is Jen's blog: https://purelyandgraciouslyhis.blogspot.com/

Sources and Resources Mentioned (Disclaimer: Noting the following resources does not suggest Gospel Gal endorsement).

1. "How an Abstinence Pledge in the ’90s Shamed a Generation of Evangelicals":
New York Times: https://www.nytimes.com/2021/04/06/us/abstinence-pledge-evangelicals.html

2. Do You Not Know (Sermon Series): John Fonville: Paramount Church https://www.paramountchurch.com/sermons/series/do-you-not-know

3. Talking Back to Purity Culture: Rediscovering Faithful Christian Sexuality: Rachel Joy Welcher

4. The Great Sex Rescue: Sheila Wray Gregorie

5. The Whole Christ: Legalism, Antinomianism, and Gospel Assurance―Why the Marrow Controversy Still Matters: Sinclair Ferguson

6. Knowing God: JI Packer

7. The Heidelberg Catechism

Meditation Monday #11 with Gospel Gal: Who Can Stand?

Psalm 130 poses a question that is repeated throughout Scripture. "If You, Lord, should mark iniquities, O Lord, who could stand?" On today's meditation Monday, listen to John Fonville answer this age-old question, and the question that burns in our hearts so often. 

Listen here: https://www.youtube.com/watch?v=8J-eiq3No8w&ab_channel=GospelGal

Thanks be to God in our Lord Jesus Christ. Our standing is not in what we have done, what we can do or will do. It is in the perfect work done outside of us for us in His justifying, propitiating work. 

5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
8 Blessed is the man to whom the Lord will not impute sin. (Romans 4:5-8)

Psalm 130:3-4
New King James Version
3 If You, Lord, should mark iniquities,
O Lord, who could stand?
4 But there is forgiveness with You,
That You may be feared.

You can listen to John's full sermon at Paramount Church, here:
The Hope of Advent: The Fundamental Blessing of the Gospel // Paramount Church // December 5, 2021
https://www.youtube.com/watch?v=_blPSKTvSPQ&t=4135s&ab_channel=ParamountChurch

God's Law: Its Use & Misuse

God's Law: Its Use & Misuse

~Marissa Namirr, Gospel Gal & Joy Dudley

Here the Gospel Gal YouTube episode by the same title: https://www.youtube.com/watch?v=neDHxuA7RSk&t=761s&ab_channel=GospelGal

Zacharius Ursinus, co-author of the Heidelberg Catechism defines God's Law this way: “Law now, in general, is a rule, or precept, commanding things honest and just, requiring obedience from creatures endowed with reason, with a promise of reward in case of obedience, and with a threatening of punishment in case of disobedience. It is a rule, or precept, commanding things honest and just, otherwise it is no law. Requiring obedience from creatures endowed with reason: the law was not made for those who are not bound to obedience. With a promise of reward in case of obedience; the law graciously promises blessings to those who perform acceptable obedience; because no obedience can be meritorious in the sight of God.”

However, the Reformed community has broken God's Law down into three distinct categories:
1. Pedagogical
2. Civil/Ceremonial
3. Normative.

Ligonier Ministries breaks it down like this:

"Its first function is to be a mirror reflecting to us both the perfect righteousness of God and our own sinfulness and shortcomings. As Augustine wrote, "the law bids us, as we try to fulfill its requirements, and become wearied in our weakness under it, to know how to ask the help of grace." The law is meant to give knowledge of sin (Rom. 3:20; 4:15; 5:13; 7:7-11), and by showing us our need of pardon and our danger of damnation to lead us in repentance and faith to Christ (Gal. 3:19-24).

A second function, the "civil use," is to restrain evil. Though the law cannot change the heart, it can to some extent inhibit lawlessness by its threats of judgment, especially when backed by a civil code that administers punishment for proven offenses (Deut. 13:6-11; 19:16-21; Rom. 13:3, 4). Thus it secures civil order, and serves to protect the righteous from the unjust.

Its third function is to guide the regenerate into the good works that God has planned for them (Eph. 2:10). The law tells God's children what will please their heavenly Father. It could be called their family code. Christ was speaking of this third use of the law when He said that those who become His disciples must be taught to do all that He had commanded (Matt. 28:20), and that obedience to His commands will prove the reality of one's love for Him (John 14:15). The Christian is free from the law as a system of salvation (Rom. 6:14; 7:4, 6; 1 Cor. 9:20; Gal. 2:15-19, 3:25), but is "under the law of Christ" as a rule of life (1 Cor. 9:21; Gal. 6:2)." ~Nathan W. Bingham

As we are no longer under Israel's civil or ceremonial codes, we will primarily be discussing the first and third uses of the Law and how they are applied in the life of the Christian.

Listen to Lee Irons discuss the first and third use of the Law that applies to the believer (min 46:03: http://links.christreformed.org/irons/20211107-Law-And-Gospel-In-BT-Perspective.mp3?fbclid=IwAR1fQ3SS-x0ZuNY1dN8rnyxr9cfpUPcYW02RBdJzJ5382aBqRFZgrlL5ZSE

In the first use of the Law, we are drawn back to the memory of our sin and misery, and our need of Christ in the recollection of the first use. Each week in our liturgy we are issued a solemn reminder:

"Hear what our Lord Jesus Christ says: You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and great commandment. And the second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets."

Jesus says this is the summary of all the Law, and we are reminded of the Law of God week after week, according to the Heidelberg Catechism, 

"First, so that throughout our life
we may more and more become aware of
our sinful nature,
and therefore seek more eagerly
the forgiveness of sins and righteousness in Christ. 
Second,
so that, while praying to God
for the grace of the Holy Spirit,
we may never stop striving
to be renewed more and more
after God's image,
until after this life we reach
the goal of perfection."
The response is to fall on our knees and recite the Kyrie: "Lord have mercy. Christ have mercy. Lord have mercy." The awareness of sin and its consequences without Christ as Mediator would fall under the heading of the first use of the Law.

In the third use, however, the Christian remembers that even what is required of us is given. The fruit of faith is new inclination, new obedience, and new gratitude springing forth in love for God and neighbor (the fulfillment of the Law). As a child relates to a loving, nurturing father, so we also relate to our Father in heaven. He could never have demonstrated more love to us, than the giving of His own Son for us. We now look for ways to express gratitude for what has been done outside of us and for us. Gratitude is not earning favor, but the outflow of having received favor. The believer is no longer under the Law as a covenant of works: “Do this and live." But in Christ, we are no longer under the Law’s penalties. We know from the Epistles that those who seek to be justified by the Law will receive it's curses for disobedience. This is not what Christian obedience is about.

Listen to how Ralph Erskine describes the Law for the Christian:

“The commands of the law, in the hand of Christ, have lost their old covenant-form, and are full of love. The command of the law of works is, Do, and Live; but in the hand of Christ, it is, Live, and Do: the command of the law of works, is, Do, or else be damned: but the law in the hand of Christ, is, I have delivered thee from hell, therefore do: the command of the law of works is, Do in thy own strength; but the law in the hand of Christ is, “I am thy strength; My strength shall be perfected in thy weakness,” therefore Do. The command is materially the same, but the form is different: the command of the law of works is, Do perfectly, that you may have eternal life; but now, in the hand of Christ, the form is, I have given thee eternal life in me, and by my doing; and therefore do as perfectly as you can, through my grace, till you come to a state of perfection.”

And the writers of the Heidelberg Catechism would view obedience to the Law of God as an expression of gratitude in the life of the believer. Listen to John Fonville describe how our Savior draws us in as he describes the lawful use of Law and Gospel, in the paradigm of comfort from the Heidelberg Catechism, here (minute 6-10:11: 

https://www.paramountchurch.com/sermons/sermon/2019-07-28/guilt-grace-gratitude:-a-paradigm-for-comfort

Our Triune God no longer relates to us as a Judge ready to penalize us for moral failures, but views us as righteous, based on Christ's merits and perfect obedience to His Father's will. Christ's perfect obedience to God's Law has been imputed to us.

The Christian must understand that it is not his keeping of the Law that is 

meritorious. It is Christ's work for and outside of us that is meritorious before God. However, as we taste of the Lord's goodness to us in the Gospel, we respond with fruits of gratitude. Walter Marshall, author of The Gospel Mystery of Sanctification, explains how it is that believers are motivated to obey God's commandments (third use). "Slavish fear may extort some slavish hypocritical performances from us, such as that of Pharaoh in letting the Israelites go, sore against his will. But the duty of love cannot be extorted and forced by fear, but it must be won, and sweetly allured by an apprehension of God’s love and goodness towards us, as that eminent, loving and beloved disciple testifies. ‘There is no fear in love, but perfect love thrusts out fear - because fear has torment, and he that fears has not been made perfect in love. We must love Him because He first loved us’ (1John 4: 18,19). "The Gospel, when revealed by the Spirit, enlivens and strengthens the hearer. Such an understanding is crucial in the church according to Graeme Goldsworthy. He writes: "When we approach sanctification as attainable by any means other than the gospel of Christ--the same gospel by which we are converted--we have departed from the teaching of the New Testament." (The Gospel in Revelation).

Along with understanding the third use of the Law as an expression of gratitude in the life of the believer, it is also important to make sure that we don’t misuse any of the uses of the Law. And there a couple of ways the Law of God, which is good, holy and right, can be misused.

Misuse #1: Law without Gospel:

Having established that the Law is good, holy and right, we must also understand that the Law, in its three uses, only offer life to those who keep it perfectly, personally and perpetually. So the preaching of the Law, without offering the hope of the Gospel is only going to condemn the hearer.

Listen to how Dr. Rod Rosenbladt explains the dangers of misusing the 3rd use of the Law:

“At any rate, if we Reformation folk do the “third use of the law” badly, we get very close to the infamous “application section” of the sermon so common in Wesleyan & evangelical preaching. And if we do it badly, the sensitive Christian believer can be driven to a slavery as bad as any slavery done to them by a totalitarian dictator. If the Ten Commandments were not impossible enough, the preaching of Christian behavior, of Christian ethics, of Christian living, can drive a Christian into despairing unbelief. Not happy unbelief. Tragic, despairing, sad unbelief. (It is not unlike the [unhappy] Christian equivalent of “Jack Mormons” – those who finally admit to themselves and others that they can’t live up to the demands of this non-Christian cult’s laws, and excuse themselves from the whole sheebang.) A diet of this stuff from pulpit, from curriculum, from a Christian reading list, can do a work on a Christian that is (at least over the long haul) “faith destroying.”  (Excerpt from The Gospel For Those Broken By the Church)

Misuse #2: Confusing Law and Gospel:

This is a common problem in the Church, and has been thoughout her history. Confusion of Law and Gospel makes the Gospel a new Law, or turns the Law into a means of salvation.

To clarify, when we say Gospel, we are talking about the joyful announcement that Christ came, that He really took on flesh, performed all the obedience to the Law that was necessary, in our place, that he died as a substitute, bearing the wrath of God that we deserved for our sin, his dead body was truly buried, and that three days later, He rose again from the dead having secured victory over sin and death for us. The Gospel is not what we do, not what is commanded of us, not the Law, but what Christ has done, under the Law for and outside of us.

It is a misuse of the Law to suppose that it has the power to rescue a sinner from sin and death as only the Gospel can do. Listen to Theodore Beza, student of the Reformer, John Calvin on the results of confusing Law and Gospel:

"We divide this Word into two principal parts or kinds: the one is called the “Law,” the other the “Gospel.” For all the rest can be gathered under the one or the other of these two headings…We must pay great attention to these things. For, with good reason, we can say that ignorance of this distinction between Law and Gospel is one of the principal sources of the abuses which corrupted and still corrupt Christianity."

He also states “The majority of men, blinded by the just judgment of God, have indeed never seriously considered what curse the Law subjects us to, nor why it has been ordained by God. And, as for the Gospel, they have nearly always thought that it was nothing other than a second Law, more perfect than the first. From this has come the erroneous distinction between precept and advice; there has followed, little by little, the total ruin of the benefit of Jesus Christ.”

As we have discussed, the Law without the Gospel is a recipe for crushing despair for a believer who is consistently aware of their propensity to sin. And confusing Law and Gospel is equally as dangerous for the church and the world that so desperately needs the true cure for our sin and misery. And there is a third way the Law of God can be misused: 

Misuse #3: Theonomy (second use): We won't take the time to define or refute it here, but for those interested in the topic, we recommend this episode of Back to the Reformation with Scott Clark: https://heidelblog.net/2021/11/with-back-to-the-reformation-podcast-taking-about-politics-and-the-church/

So, we should be wary of teaching that emphasizes doing over and above what has been done for you in Christ. Know that in your pursuit of holiness and obedience, you are covered in the righteousness of Christ, and it is the Gospel that fuels our gratitude. The law in it’s 3rd use gives shape and definition of how we are to show our gratitude, but it is never the ultimate grounds for our assurance. Jesus’ life, death, burial, resurrection, ascension, and intercession are the objective realities that will be forever and always true for His people. Jesus’ is the author and perfector of our faith and sanctification is a promise rooted in His abolishing of sin and death 2000 years ago.

The Law is good, pure, and holy. It teaches us how to love God and neighbor. It shows us our sin and misery and drives us to Christ when we see we have failed to keep it (first use of the Law). It shows us ways that the government reigns in society and protects us from crime (common grace/second use of the Law). It provides guidance on how we express gratitude to God for what He has done for us as His children (third use of the Law). 

We no longer fear the penalties of the Law, but rejoice that the Law has been kept for us, and that the perfect righteousness of Christ is ours' and always will be. Now, by the help of the Holy Spirit, we move on to love and serve our neighbor out of  gratitude for all that has been done for us. 

Resources: * Commentary on the Heidelberg Catechism:Zacharius Ursinus *The Threefold Use of the Law: Nathan W. Bingham * http://links.christreformed.org/irons/20211107-Law-And-Gospel-In-BT-Perspective.mp3?fbclid=IwAR1fQ3SS-x0ZuNY1dN8rnyxr9cfpUPcYW02RBdJzJ5382aBqRFZgrlL5ZSE :Lee Irons

*The Heidelberg Catechism *The Sermons and other practical works of Ralph Erskine *Guilt, Grace, & Gratitude: A Paradigm For Comfort: Sermon (Paramount Chruch): John Fonville *The Gospel Mystery of Sanctification: Walter Marshall *The Gospel in Revelation: Graeme Goldsworthy *The Gospel For Those Broken By the Church: Rod Rosenbladt *The Christian Faith :Theodore Beza *Back To The Reformation Podcast "Taking About Politics And The Church": https://heidelblog.net/2021/11/with-back-to-the-reformation-podcast-taking-about-politics-and-the-church/ :R. Scott Clark, Matthew Rosenblum, Onnig Sayadian

Meditation Monday #10: The Apostles Creed: "I believe in ...Jesus Christ... The third day he rose again from the dead. ." and Lord's Day 17 (Heidelberg Catechism)

Meditation Monday #10: The Apostles Creed:

"I believe in ...Jesus Christ...The third day he rose again from the dead..."

and Lord's Day 17 (Heidelberg Catechism)

Compiled by Marissa Namirr (Gospel Gal) and Joy Dudley

YouTube Episode on this topic: https://www.youtube.com/watch?v=MZJ0B_eKDd4&ab_channel=GospelGal

I believe in God, the Father almighty,

creator of heaven and earth.

I believe in Jesus Christ, his only Son, our Lord,

who was conceived by the Holy Spirit

and born of the virgin Mary.

He suffered under Pontius Pilate,

was crucified, died, and was buried;

he descended to hell.

The third day he rose again from the dead.

We're continuing our discussion of the Apostles Creed, and specifically, the article, "The third day he rose again from the dead.

Of Christ's resurrection, Caspar Olevianus, co-author of the Heidelberg Catechism writes,

And his co-author, Zacharius Ursinus writes,

“We have thus far spoken of the humiliation of Christ which reached its last point in the article of his descent into hell. We must now speak of his glorification, which began with his resurrection from the dead on the third day. The humiliation of the mediator was not to continue forever. It was sufficient that he should once suffer, and die. But the efficacy and power of Christ, in preserving the blessings which flow from his humiliation, will endure forever”

He continues, “What then is the meaning of this article of the Creed: I believe in Christ, who rose from the dead on the third day? It means that I believe: 1. That Christ did truly recall his soul to his body which was dead, and quickened it. 2. That he retained a true soul and body; and that both are now glorified, and free from all infirmity. 3. That he rose by his own divine virtue and power. 4. That he rose for the purpose of making us partakers of the righteousness, holiness, and glorification, which he had purchased for us.”

It is crucial to understand that a real, historic Jesus existed, died and rose again, as prophesied in the Old Testament Scriptures and witnessed by hundreds, as attetested in the New. Michael Horton writes, Etched in my memory from childhood are those lines from a familiar Easter hymn in evangelical circles, "He Lives": "You ask me how I know he lives? He lives within my heart." In spite of the warmth that such sentiment offers, it hardly fits the bill sketched out by the Apostle Peter: "Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have" (1 Pet. 3:15). Many ideas can be, and often are, embraced by the heart that are simply wrong. Santa Claus and the tooth fairy may be harmless childhood myths, but when we are making claims about eternal matters, emotionally useful fantasies will not suffice. Eventually, we grow up, and if our understanding of the Christian truth-claims does not mature as well, we are likely to be blown about by the trendy gusts of whim.In an informal survey of evangelical Christians recently, nearly everyone agreed with the statement, "It is more important for me to give my personal testimony than to explain the doctrines and claims of Christianity." This is remarkable, especially since not even the New Testament eye witnesses of Christ's saving acts wrote much about their own experiences and feelings. "What Jesus Means To Me" or "How Jesus Changed My Life" are simply not the most notable headlines of these biblical accounts. "That which was from the beginning," says John, "which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life"--this is the Christian's confidence."

Having established testimony to the resurrection, we'll continue with the Heidelberg Catechism, which addresses Christ's resurrection and the benefits of His resurrection to us.

Lord's Day 17, Question 45 of the Catechism asks, "How does Christ's resurrection benefit us?"

It answers, "First,

by his resurrection

he has overcome death,

so that he could make us share

in the righteousness

which he had obtained for us

by his death. 1

Second,

by his power

we too are raised up

to a new life. 2

Third,

Christ's resurrection

is to us a sure pledge

of our glorious resurrection. 3

1.Rom 4:25; 1 Cor 15:16-20; 1 Pet 1:3-5.

2.Rom 6:5-11; Eph 2:4-6; Col 3:1-4.

3.Rom 8:11; 1 Cor 15:12-23; Phil 3:20, 21.

Olevianus writes this concerning the fruit of Christ's resurrection:

Of the benefits of Christ's resurrection to us, Ursinus writes, “If Christ be risen, he has abolished sin; not, however, his own sin, for he was free from all manner of sin; but he has abolished sin as it respects us. And if he has abolished our sin, he has also abolished death; for in removing the cause he has, at the same time, removed the effect. "The wages of sin is death." (Rom. 6:23.) And further, if he has abolished death, and that by a sufficient satisfaction for our sins, as his resurrection fully testifies, then his resurrection is most assuredly a certain evidence and pledge of our resurrection, in as much as it is impossible that we should continue in death since Christ has rendered a full and sufficient satisfaction in our behalf”

“That the resurrection of Christ is a pledge of our resurrection, may also be inferred from the fact that the same Spirit dwells in us which dwelt in Christ, and will also work the same in us which he wrought in Christ our head. The Spirit is always the same in whomsoever he dwells. He does not work effectually in the head, and sleep in the members. Seeing, therefore, that Christ raised himself from the dead by his Spirit, he will also without doubt raise us. "If the Spirit of him that raised up Jesus from the dead, dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." (Rom. 8:11.)”

“Christ is our brother and will not, therefore, on account of his tender love and affection, leave us under the power of death, especially if we take into consideration his power and glory. For if he raised himself when dead, much more will he be able to raise us, in as much as he is now alive. And if he had power to raise himself from the dead when existing in a state of humiliation, much more can he now raise us, seeing that he reigns gloriously at the right hand of the Father”

“The last, though not the least, benefit resulting from the resurrection of Christ, is the consummation of all his benefits, and the glorification of the Church. It was for this reason that Christ died, rose again, and has delivered us perfectly from sin, that he might make us heirs with him in his kingdom and glory. "He is the First-born from the dead." "Heirs of God, and joint-heirs with Christ." (Col. 1:18. Rom. 8:17.) He shall conform us to himself, because both he and we live by the same Spirit. And this Spirit is not unlike himself. For "if the Spirit of Him that raised up Jesus from the dead, dwell in you, he that raised," &c. "I will come again, and receive you unto myself, that where I am there ye may be also." (Rom. 8:11. John 14:3.)

The historic life, death, burial, and resurrection of Christ for and outside of us, separate Christianity from every other religion. Thanks be to God, and glory to You, Lord Christ,  for the power of your resurrection!

There is no greater assurance of God's love and favor than the provision of His Son's life, death, burial, and resurrection from the grave on the third day, for us. As Ursinus writes,  “We are assured by the resurrection of Christ...that he applies unto us the benefit of redemption, that he constantly preserves us in the righteousness which he has made over unto us, that he commences a new life in us, and thus confirms us as to the consummation of eternal life, which he could not do, had he not risen from the dead.”

Sources:

*The Apostles Creed

*Exposition of the Apostles Creed: Caspar Olevianus

*The Commentary of Dr. Zacharias Ursinus on The Heidelberg Catechism

*Can We Still Believe in the Resurrection?: Michael Horton

*The Heidelberg Catechism

Gospel Gal Hot-Take #2: "Stop Complaining": Lament & Some Theology of Suffering

My friend Vanessa recently sent me a short YouTube posted by Todd Friel of Wretched. The clip was

part of a sermon from John MacArthur's sermon, "How to Live in a Crooked and Perverse Generation" at Grace Community Church in Dec 2020. Here is the Wretched clip: https://www.youtube.com/watch?v=_lsO2Y_EZtk&ab_channel=Wretched. The full sermon and transcript can be found on the Grace To You website.

And you can listen to my YouTube episode on this content here: https://www.youtube.com/watch?v=Mudv_0lvCK0&ab_channel=GospelGal
(In this episode Joy, Vanessa and I look at Todd Friel and John MacArthur's take on complaining and bring our own Hot Take, given theology of suffering in the Psalms. We hope to apply the salve of the Gospel to suffering souls and wounded hearts.)

Here are some of our key points in the YouTube episode:

In his sermon, John Mac Arthur exhorts his listeners,


He's preaching on Philippians 2: “Do all things without grumbling or disputing; so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, holding forth the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain..." (v. 14). 

As MacArthur speaks, I am transported back to my Fundamentalist upbringing where there was an unspoken or overt expectation that the expression of emotion was, at least, fleshly if not completely sinful, especially the attitudes of anger, anxiety, fear, or sadness. The Chrisitan was to be joyful, so of course, complaining was looked upon as bad behavior or a sub-Christian mentality.

Now, we understand that it is not Paul's imperative that is problematic. He is instructive. In the context of Philippians chapter 2  the Apostle first reminds us of the great sacrifice of our Savior for us. Only after providing this comfort does he call Christians to live accordingly, as beloved children in a world hostile to Christians. He is admonishing his hearers to remember to live at peace with those around them, inside and outside of the church. He stirs his hearers up to remember the kindness of God in His sovereign plan for their lives.

So, what is so glaringly problematic in MacArthur and Friel's message here? The hearer is carelessly instructed to "Stop complaining" but not provided with instruction on what to do with brokenness and pain, other than to live with it "to prove ourselves blameless children..." 

What I have learned having experienced bouts of pain and discontent, is that, as God's beloved ones we *can and *should boldly bring our complaints to God. He is *our Father, Who knows the very hairs on our heads and we are free to approach Him with all of our cares. The Psalms are full of lament, and the psalmist rightly lays out his grief before God. (Note the theology of suffering taught throughout the book.)

You see, the Lord knows our hearts better than we know them ourselves. So when we approach Him, He won't be fooled into believing we're content with our current lots in life when we're not. At times we're actually offended, stressed, worried, and our hearts are sore. And guess what!  He knows. He sees. And I think that a message to the children of God, that they are to restrain themselves from honest lament to their Father is a false and toxic one....Toxic to assume that God's ways for you are hard, so therefore He demands that you take your bitter medicine and like it... 

Far from putting us in time out for whining, our Triune God welcomes us into His presence even with our babblings and cries, for Christ's sake. Think of what the Son of God performed for us. Jesus put on flesh, not only to live obediently in our place, not only to suffer the wrath of God that we deserved but to feel the angst, the temptation, the heartache, and pain that we experience. His empathy is always on full display. Listen to Dane Ortland describe our Mediator/Savior's compassion for us.

“Sympathize is not cool and detached pity. It is a depth of felt solidarity such as echoed in our own lives most closely only as parents to children. Indeed it is deeper even than that. In our pain, Jesus is pained; in our suffering, he feels the suffering as his own even though it isn’t – not that his invincible divinity is threatened, but in the sense that his heart is feelingly drawn into our distress. His human nature engages our troubles comprehensively. His is a love that cannot be held back when he sees his people in pain” (HT Joy Dudley).

As I step back from the past pain and skepticism of God's paternal heart, into the present reality of the love and care of the Triune God for me I remember these truths. Recall them with me.

Hebrews 4:15: "For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has been tempted in every way as we are, yet without sin." The Son of God has passed the test for me, and He ever lives to make intercession for me having experienced the very temptations that I have, yet without sin.

Romans 8:26: "In the same way the Spirit also helps us in our weakness, because we do not know what to pray for as we should, but the Spirit himself intercedes for us with inexpressible groanings." The Spirit of God given to me as a certain deposit assuring my standing and future glorification, steps in and prays for me when I don't know how to sufficiently or correctly pray for myself.

Matthew 10: 29-30 "Aren’t two sparrows sold for a penny? Yet not one of them falls to the ground without your Father’s consent. But even the hairs of your head have all been counted." My Father in Heaven is moved with everlasting love, to the extent that He did the unthinkable for a sinner like me. He gave His only begotten Son and will never withhold from me what is good. I can now confidently approach Him with all my burdens, brokenness, and even blindspots, knowing that He will never cast me out or disdain my appearing before Him in my pain. 

Therefore we can say confidently with the Psalmist:

"I cry aloud to the Lord;

I plead aloud to the Lord for mercy.

I pour out my complaint before him;

I reveal my trouble to him.

Although my spirit is weak within me,

you know my way."

~Psalm 142:1-3

Complain to the One Who faithfully loves you and has the power to bring change to situations, stories, sadnesses that you cannot. "...casting all your cares on him, because he cares about you." ~I Peter 5:7

Sources:

1. Episode 2821:Wretched: Todd Friel: https://www.youtube.com/watch?v=_lsO2Y_EZtk&ab_channel=Wretched

2. "How to Live in a Crooked and Perverse Generation":John MacArthur: Sermon and Transcript: https://www.gty.org/library/sermons-library/81-98?

fbclid=IwAR1xiBQr6u4KqP_JzkfHotfGKhnDp6jg6Wh2fV1ufowCUai4l5WRIC29cxY

3. Gentle and Lowly: Dane Ortland

Meditation Monday #9: The Apostles Creed: "I believe in ...Jesus Christ... who...died, and was buried; he descended into hell..." and Lord's Day 16 (Heidelberg Catechism)

Meditation Monday #9: The Apostles Creed: 

"I believe in ...Jesus Christ...

who...died, and was buried; he descended into hell..."

and Lord's Day 16 (Heidelberg Catechism)

Compiled by Marissa Namirr (Gospel Gal), Joy Dudley, and Jenn Bales

YouTube Episode on this topic: https://www.youtube.com/watch?v=joEMcFvJvb4&ab_channel=GospelGal

I believe in God, the Father almighty,

creator of heaven and earth.

I believe in Jesus Christ, his only Son, our Lord,

who was conceived by the Holy Spirit

and born of the virgin Mary.

He suffered under Pontius Pilate,

was crucified, died, and was buried;

he descended to hell...

We're continuing our discussion of the Apostles Creed, and specifically, the phrase, "He died, and was buried; he descended to hell..." Lord's Day 16 in the Heidelberg Catechism addresses the death, and burial of our Lord Jesus Christ, His experience of hell, as well as the ways His death benefits us.

Question 40 of the Heidelberg Catechism asks: "Why was it necessary for Christ to humble himself even unto death?"

And answers: "Because of the justice and truth of God satisfaction for our sins could be made in no other way than by the death of the Son of God."

Regarding the death of Christ, Ursinus wrote: 

"...we believe what is affirmed in the Creed, that Christ was truly dead, and that there was a real separation between his soul and body, and that of a real local character, so that his soul and body were not only not together everywhere, but they were not at the same time in one place; the soul was not where the body was, and the body was not where the soul was. 'Jesus when he had cried again with a loud voice yielded up the ghost."Father into thy hands I commend my spirit; and having said thus, he gave up the ghost." "And he bowed his head and gave up the ghost." 

It was necessary for Christ, in order that he might make satisfaction, not only to suffer, but

also to die: 

1. On account of the justice of God. Sin is an evil of such magnitude, that, according to the order of justice, it merits, and demands, the destruction of the sinner; for the reason, that that which is an offence against the highest good, can only be expiated by the most severe punishment and extreme destruction of the sinner, which is by his death according as it is written, "the wages of sin is death." (Rom. 6:23.) 
2. On account of the truth of God. For God had declared that he would punish sin with destruction, and the death of the transgressor: "In the day thou eatest thereof thou shalt surely die." (Gen. 2:17.) It was necessary that this threatening of God should be fulfilled after sin was once committed.
3. On account of the promises made to the fathers, by the prophets, such as that contained in Is. 53:7: "He is brought as a lamb to the slaughter, and as a sheep is dumb before her shearers, so he opened not his mouth..." 
4. Lastly, Christ himself foretold that his death was necessary. "For if I go not away the Comforter will not come unto you." 

"Three things, therefore, concur in this question: that it was necessary to make satisfaction to the justice and truth of God—that this satisfaction could only be made by death—and that by the death of the Son of God. From what has now been said the following conclusions may be drawn: 

1. That sin should especially be avoided by us, inasmuch as it could not be expiated except by the intervention of the death of the Son of God. 

2. That we ought to be grateful to the Son of God for this great benefit which he has, out of his great goodness, conferred upon us. 

3. That all our sins, however great, however many, and grievous they may be, are expiated by the death of Christ alone."

Olevianus also wrote of Christ's death: 


Question 41 of the Heidelberg asks: "Why was he also "buried?" Answer. Thereby to prove that he was really dead."

Ursinus wrote of Christ's burial: 

"There are many causes on account of which Christ was buried:

1. He would be buried in confirmation of his death, that it might be manifest that he was truly dead; for not the living, but only the dead, are buried. Therefore, just as he presented himself after his resurrection to be seen, handled... that there might be clear evidence that his body was raised from the dead, so after his death, he gave himself for the purpose of being felt and buried, that it might be known that he was a real corpse. 
2. That the last part of his humiliation might be attained; for this ... was a part of the punishment, curse, and ignominy which we had merited, as it is said, "Unto dust shalt thou return." (Gen. 3:19.) 
3. He would be buried that we might not be terrified in view of the grave but might know that he has sanctified our graves by his own burial so that they are no longer graves to us, but chambers and resting places in which we may quietly and peacefully repose until we are again raised to life.
4. He was buried that it might be apparent, in view of his resurrection, that he had truly overcome death in his own body, and that by his own power he had thrown it off from himself, so that his resurrection was no apparition or imaginary thing, but was a real resuscitation of a corpse reanimated.
5. That we may be confirmed in the hope of the resurrection, as we, after his example, shall also be buried, and shall be raised again by his power; knowing that Christ, our head, has opened up the way for us from the grave to glory.
6. That we being spiritually dead may rest from sin. "We are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so, we also should walk in newness of life." 

And Olevianus wrote: 

And of Christ's burial, Olevianus wrote:  



Catechism Question 42 asks: Since then Christ died for us, why must we also die? Answer. Our death is not a satisfaction for our sins, but only an abolishing of sin, and a passage into eternal life.

In this regard Ursinus wrote:

"This ...is an... objection which we frequently hear...: He for whom another has died ought not himself to die, else God would seem to demand a double satisfaction for one offence. Christ now has died for us. Therefore, we ought not to die... It is conceded that we ought not to die for the sake of making satisfaction; but there are other causes why it becomes necessary for us to die. We do not die for the purpose of satisfying the justice of God, but that we may truly receive the benefits purchased by the death of another, that sin may be abolished, and a passage or transition be made unto eternal life. Our temporal death is then not a satisfaction for sin; but it is, 

1. An admonition of the remains of sin in us. 

2. An admonition of the greatness of the evil of sin. 

3. An abolishing of the remains of sin; and, lastly, a passage into eternal life; for the transition of the faithful to eternal life is effected by temporal death. 

Catechism question 43: What further benefit do we receive from the sacrifice and death of Christ on the cross? Answer. That by virtue thereof our old man is crucified, dead, and buried with him; so that the corrupt inclinations of the flesh may no more reign in us, but that we may offer ourselves unto him a sacrifice of thanksgiving.

With regard to the benefits of Christ's death, Ursinus states:
"1. Justification, or the remission of sins. The justice of God demands that the sinner should not be punished twice. And as he has punished our sins in Christ, he will not, therefore, punish the same in us. "The blood of Jesus Christ his Son cleanseth us from all sin," original as well as actual, and sins of commission as well as omission. We are, therefore, justified, that is, freed from the evil both of punishment and of guilt on account of the death of Christ, which is the cause of this effect.
2. Regeneration, or the renewing of our nature by the Holy Spirit. Christ, by his death, has merited for us not only the pardon of sin, but also its removal and the gift of the Holy Ghost. Or, we may say that he has, by his own death, obtained for us not only the remission of sin, but the indwelling of God in us. "If I go not away the Comforter will not come unto you; but if I depart I will send him unto you." "And ye are complete in him." "Who is made unto us righteousness and sanctification." (John 16:7. Col. 2:10. 1 Cor. 1:30.)

But the death of Christ is, in two respects, the efficient cause, as well of our justification as of our regeneration. 1. In respect to God: because he, on account of the merit and death of Christ, remits unto us our sins, grants us the Holy Spirit, and renews in us his own image. "Being justified by his blood." "Being reconciled to God by the death of his Son." "Because ye are sons, God hath sent the Spirit of his Son into your hearts, crying, Abba, Father." (Rom. 5:9, 10. Gal. 4:6.) 2. In respect to us the death of Christ is also an efficient cause; because we who believe that Christ obtained for us righteousness and the Holy Spirit, cannot be otherwise than grateful to him, and earnestly desire so to live that we may honor him, which is done by commencing to walk in newness of life. The application of the death of Christ, and a proper consideration of it, will not suffer us to remain ungrateful; but will constrain us to love Christ in return, and to render thanks for such a great and inestimable benefit. Hence we are not to imagine that we can have remission of sins without regeneration; for no one that is not regenerated can obtain remission of sins. He, therefore, who boasts of having applied to himself by faith the death of Christ, and yet has no desire to live a holy and godly life, that he may so honor the Saviour, lies, and gives conclusive evidence that the truth is not in him for all those who are justified are willing and ready to do those things which are pleasing to God. The desire to obey God can never be separated from an application of the death of Christ, nor can the benefit of regeneration be experienced without that of justification. All those that are justified are also regenerated, and all those that are regenerated are justified."

Question 44 of the Catechism asks: "Why is there added: He descended into hell?"

And answers: "In my greatest sorrows and temptations I may be assured and comforted
that my Lord Jesus Christ, by his unspeakable anguish, pain, terror, and agony, which he endured throughout all his sufferings but especially on the cross, has delivered me from the anguish and torment of hell."

Ursinus further explains:

"The term hell is used in the Scriptures in three different senses. 

1. It is used for the grave. "Then ye shall bring down my gray hairs with sorrow to the grave." "Thou wilt not leave my soul in hell." (Gen. 42:38. Ps. 16:10.) 

2. It is employed to represent the place of the damned, as in the parable of the rich man and Lazarus. "In hell he lifted up his eyes, being in torments, and seeth Abraham afar off." (Luke 16:23.) 

3. It is employed to signify the most extreme distress and anguish. "The sorrows of death compassed me, and the pains of hell gat hold upon me." "The Lord bringeth down to the grave, and bringeth up," that is, he brings us into the most extreme pains, from which he afterwards again delivers us. (Ps. 116:3. 1 Sam. 2:6.) 

In this Article the term hell is to be understood according to the third signification. That it cannot be taken in the sense of the grave is evident; 

1. Because it is already declared in the Creed, he was buried. If any one affirms that this last article is explanatory of the one that precedes, he will affirm nothing thereby; because, whenever two declarations, expressing the same thing, are joined together, in order that the one may explain the other, it is proper that the last be clearer and more easily understood than the former. But here it is just the reverse; for to descend into hell is much more obscure than to be buried. 

2. It is not probable, in such a brief and concise Confession as the Creed, that the same article would be expressed twice, or that the same thing would be reiterated in other words. Again, when it is said that Christ descended into hell, it cannot mean the place of the damned, which is the second signification of the term as above considered; as is proven from this division: The Divinity did not descend, because this is, and was everywhere: neither did his body, because it rested in the grave three days, according to the type of Jonah; nor did it arise from any other place than the grave. 

Neither did the soul of Christ descend:
1. Because the Scriptures in no place affirm this
2. Because Christ said in relation to this when dying upon the cross, "Father into thy hands I commend my spirit;" and to the malefactor, he said, "To-day shalt thou be with me in Paradise." (Luke 23:46, 43.) The soul of Christ, after his death, was, therefore, in the hands of his Father in Paradise, and not in hell. 

And he further describes the fruit of Christ's descent into hell: 

"...Christ descended into hell: 

1. That we might not descend thither, and that he might deliver us from the eternal anguish and torments of hell. 

2. That he might carry us with himself to heaven. Therefore to believe in Christ, who descended into hell, is to believe that he sustained for us, in his own soul, hellish agonies and pains, and that extreme ignominy which awaits the ungodly in hell, that we might never descend thither, nor be compelled to suffer the pains and torments, which all the devils and reprobate will for ever suffer in hell; but that on the contrary, we might rather ascend with him to heaven, and there with him enjoy the greatest felicity and glory to all eternity. 

This is the fruit, and benefit of this article of Christ's descent into hell."

Olevianus describes Christ's descent into hell, the fruits of His humiliation and anguish this way: 

Christ truly died. He was put to death, tasting the wrath of God for our sins. He was placed in a grave, His dead body resting in the earth for three days, further humiliating himself for us so that we no longer would be required to suffer the hell He experienced, the ultimate humiliation: abandonment by the Father. Although we taste the sorrow of separation and the loss of loved ones, we can rejoice in the sorrow of separation and loss experienced by our Savior for us and outside of us. His torment and humiliation won our seat in the heavenly places in Him. "You are saved by grace! ... and seated us with him in the heavens in Christ Jesus, so that in the coming ages he might display the immeasurable riches of his grace through his kindness to us in Christ Jesus" (Ephesians 2: 5-7) Sources: *The Apostles Creed *The Heidelberg Catechism *The Commentary of Dr. Zacharias Ursinus on The Heidelberg Catechism *Exposition of the Apostles Creed: Caspar Olevianus