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Heidelberg Catechism – Lord’s Day 6

Heidelberg Catechism – Lord’s Day 6

Q. Why must he be a true and righteous man?
A. Because God’s righteousness requires that man who has sinned should make reparation for sin, but the man who is himself a sinner cannot pay for others.

Q. Why must he at the same time be true God?
A. So that by the power of his divinity he might bear as a man the burden of God’s wrath, and recover for us and restore to us righteousness and life.

Q. Who is this mediator who is at the same time true God and a true and perfectly righteous man?
A. Our Lord Jesus Christ, who is freely given to us for complete redemption and righteousness.

Q. Whence do you know this?
A. From the holy gospel, which God himself revealed in the beginning in the Garden of Eden, afterward proclaimed through the holy patriarchs and prophets and foreshadowed through the sacrifices and other rites of the Old Covenant, and finally fulfilled through his own well-beloved Son.

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Heidelberg Catechism – Lord’s Day 5

Heidelberg Catechism – Lord’s Day 5

Q. Since, then, by the righteous judgment of God we have deserved temporal and eternal punishment, how may we escape this punishment, come again to grace, and be reconciled to God?
A. God wills that his righteousness be satisfied; therefore, payment in full must be made to his righteousness, either by ourselves or by another.

Q. Can we make this payment ourselves?
A. By no means. On the contrary, we increase our debt each day.

Q. Can any mere creature make the payment for us?
A. No one. First of all, God does not want to punish any other creature for man’s debt. Moreover, no mere creature can bear the burden of God’s eternal wrath against sin and redeem others from it.

Q. Then, what kind of mediator and redeemer must we seek?
A. One who is a true and righteous man and yet more powerful than all creatures, that is, one who is at the same time true God.

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Westminster Confession Of Faith – Lord’s Day 14

Westminster Confession Of Faith – Lord’s Day 14

Chapter 8 – Of Christ the Mediator Cont.(Paragraphs 3-5)
III. The Lord Jesus in his human nature thus united to the divine, was sanctified and anointed with the Holy Spirit above measure; having in him all the treasures of wisdom and knowledge, in whom it pleased the Father that all fullness should dwell: to the end that being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the office of a Mediator and Surety. Which office he took not unto himself, but was thereunto called by his Father; who put all power and judgment into his hand, and gave him commandment to execute the same.
IV. This office the Lord Jesus did most willingly undertake, which, that he might discharge, he was made under the law, and did perfectly fulfill it; endured most grievous torments immediately in his soul, and most painful sufferings in his body; was crucified and died; was buried, and remained under the power of death, yet saw no corruption. On the third day he arose from the dead, with the same body in which he suffered; with which also he ascended into heaven, and there sits at the right hand of his Father, making intercession; and shall return to judge men and angels, at the end of the world.
V. The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, has fully satisfied the justice of his Father; and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father has given unto him.

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Westminster Larger Catechism – Lord’s Day 16

Westminster Larger Catechism – Lord’s Day 16

Q & A 57
Q What benefits has Christ procured by his mediation?
A Christ, by his mediation, has procured redemption,1 with all other benefits of the covenant of grace.2

Q & A 58
Q How do we come to be made partakers of the benefits which Christ has procured?
A We are made partakers of the benefits which Christ has procured, by the application of them unto us,3 which is the work especially of God the Holy Ghost.4

Q & A 59
Q Who are made partakers of redemption through Christ?
A Redemption is certainly applied, and effectually communicated, to all those for whom Christ has purchased it;5 who are in time by the Holy Spirit enabled to believe in Christ according to the gospel.6

Q & A 60
Q Can they who have never heard the gospel, and so know not Jesus Christ, nor believe in him, be saved by their living according to the light of nature?
A They who, having never heard the gospel,7 know not Jesus Christ,8 and believe not in him, cannot be saved,9 be they never so diligent to frame their lives according to the light of nature,10 or the laws of that religion which they profess;11 neither is there salvation in any other, but in Christ alone,12 who is the Savior only of his body the church.*13

*1 Hebrews 9:12.
*2 2 Corinthians 1:20.
*3 John 1:11-12.
*4 Titus 3:5-6.
*5 Ephesians 1:13-14; John 6:37, 39; John 10:15-16.
*6 Ephesians 2:8; 2 Corinthians 4:13.
*7 Romans 10:14.
*8 2 Thessalonians 1:8-9; Ephesians 2:12; John 1:10-12.
*9 John 8:24; Mark 16:16.
*10 1 Corinthians 1:20-24.
*11 John 4:22; Romans 9:31-32; Philippians 3:4-9.
*12 Acts 4:12.
*13 Ephesians 5:23.

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The Anger Of Grace – Where God’s Justice And God’s Mercy Meet (via Paul Tripp)

An excerpt from a post by Paul Tripp at Liberate:

The Anger of Grace
Let’s be very clear. God’s anger is the anger of grace. It isn’t the violent anger of unbridled and unrighteous fury. God’s anger always works to right what’s wrong. That’s what grace does. This gracious anger has two sides to it: justice and mercy. In the gracious anger of justice, God works to punish wrong, but he does even more. God isn’t satisfied merely with punishing wrong. His hunger for right is so strong that he will not relent until wrong has been completely destroyed. He will not rest until evil is no more and justice and righteousness reign forever and ever!
There is also another side to his gracious anger. It’s the anger of mercy. In mercy he works to convict—that is, to produce in us a sorrow for the wrongs that we think, say, and do. In mercy he works to forgive—that is, to clear our moral debt. In mercy he works to empower—that is, to give us everything we need to resist wrong and to do what’s right. And in mercy he works to deliver. He won’t be satisfied until every microbe of sin is completely eradicated from every cell of the heart of every one of his children.
Where do we see both sides of God’s anger coming together in one moment? On that hill outside the city gates where Jesus hung. That’s where we see justice and mercy kiss. As he hung there, Jesus bore the full weight of the justice of God’s anger. He paid the penalty our sin required. And on the cross Jesus became the instrument of God’s merciful anger that every sinner needs. He purchased our forgiveness.

Read the whole post here.

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Heidelberg Catechism – Lord’s Day 16

Heidelberg Catechism – Lord’s Day 16

Q. Why did Christ have to suffer death?
A. Because the righteousness and truth of God are such that nothing else could make reparation for our sins except the death of the Son of God.

Q. Why was he “buried”?
A. To confirm the fact that he was really dead.

Q. Since, then, Christ died for us, why must we also die?
A. Our death is not a reparation for our sins, but only a dying to sin and an entering into eternal life.

Q. What further benefit do we receive from the sacrifice and death of Christ on the cross?
A. That by his power our old self is crucified, put to death, and buried with him, so that the evil passions of our mortal bodies may reign in us no more, but that we may offer ourselves to him as a sacrifice of thanksgiving.

Q. Why is there added: “He descended into hell”?
A. That in my severest tribulations I may be assured that Christ my Lord has redeemed me from hellish anxieties and torment by the unspeakable anguish, pains, and terrors which he suffered in his soul both on the cross and before.

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Heidelberg Catechism – Lord’s Day 15

Heidelberg Catechism – Lord’s Day 15

Q. What do you understand by the word “suffered”?
A. That throughout his life on Earth, but especially at the end of it, he bore in body soul the wrath of God against the sin of the whole human race, so that by his suffering, as the only expiatory sacrifice, he might redeem our body and soul from ever lasting damnation, and might obtain for us God’s grace, righteousness, and eternal life.

Q. Why did he suffer “under Pontius Pilate” as his judge?
A. That he, being innocent, might be condemned by an earthly judge, and thereby set us free from the judgment of God which, in all its severity, ought to fall upon us.

Q. Is there something more in his having been crucified than if he had died some other death?
A. Yes, for by this I am sure that he took upon himself the curse which lay upon me, because the death of the cross was cursed by God.