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...
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:
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:
It was necessary for Christ, in order that he might make satisfaction, not only to suffer, but
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."
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."
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."
"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,
"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.
"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.
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:
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
No comments:
Post a Comment