Making Way

But when Herod heard, he said, “This is John, whom I beheaded.” (Mark 6:16)

There are occasions in Scripture that make us stop and think to ourselves, “What a waste.” Recently, we were reminded of John’s beheading at the hand of Herod (Mark 6:14–29). The king had stolen his brother’s wife and was confronted by John. While that did not sit well with Herodias, Herod had a high regard the prophet and refused to do more than imprison him—perhaps hoping to keep him quiet for awhile until his new wife’s temper could be assuaged. It was all for naught as the “Queen of Hearts” triumphantly eliminated what had stuck in her craw.

We see this as wasteful, not just because John died in his thirties, but because this prophet was instrumental in pointing people to Christ. He knew his place and duty:

Behold! The Lamb of God who takes away the sin of the world! This is He of whom I said, “After me comes a Man who is preferred before me, for He was before me.” (John 1:29–30)

and seemed perfectly content to give Jesus full honor: He must increase, but I must decrease (John 3:30).

Here, a powerful witness for the Lamb of God is cut down in early adulthood, and we are left wondering why God did not ensure that John was released from prison to assist as one of Jesus’ disciples. This is not the first time that the Lord has removed the forerunner that His anointed one may prosper.

In the days of a united Israel, King Saul had a son named Jonathan who was best friends with the future king, David. Because of a deep love for the Lord and David, Jonathan did everything in his power to impede Saul’s plots and to keep David safe. His singular desire was for David to take his rightful place and to be a faithful subject.

Then Jonathan, Saul’s son, arose and went to David in the woods and strengthened his hand in God. And he said to him, “Do not fear, for the hand of Saul my father shall not find you. You shall be king over Israel, and I shall be next to you. Even my father Saul knows that.” (1 Sam 23:16–17)

Sadly, Jonathan was killed in battle with the Philistines (1 Sam 31:1–2; 1 Chr 10:1–2). We can only imagine how well this union would have worked out, although, we can be assured that Jonathan would have been a more trustworthy general than Joab. Again we question why the Lord removed such a promising individual.

Out with the old

John the baptizer and Jonathan, son of Saul, shared a common problem: they were sinners, though righteous through a life of faith, leading those who were called to be the same. Whether or not the followers acted righteously, what we know is that had the forerunner lived, a division in God’s work was certain.

After Saul and Jonathan died, others in the royal family attempted to wrest the throne from David. Initially, Abner, commander of Saul’s army, made Ishbosheth the son of Saul king in Mahanaim (2 Sam 2:8–10) for a two-year reign. Later, when David is fleeing Jerusalem from Absalom, Ziba the servant of Mephibosheth, Jonathan’s son, attempts to ingratiate himself to the king by reporting of his master: Indeed he is staying in Jerusalem, for he said, “Today the house of Israel will restore the kingdom of my father to me” (2 Sam 16:3)—a falsehood made evident upon David’s return to Jerusalem (2 Sam 19:24–30). Finally, Bichri the Benjamite, Saul’s tribe, declared himself leader over Israel save for Judah (2 Sam 20:1–2). What we discover is a lingering loyalty to the house of Saul that was ultimately eradicated when the remaining sons of Saul were executed by the Gibeonites (2 Sam 21:5–9). Had Saul’s house (save for Mephibosheth) been allowed to continue, a long-term division, if not civil war, would have ensued as occurred after Solomon’s death.

We look at the situation in Israel and think to ourselves, “Well, that might have happened back then, but if John had been able to work with Jesus, this type of thing would have been avoided.” Not so fast. During Jesus’ ministry, John’s disciples asked Him why His disciples did not fast as they and disciples of the Pharisees do (Mt 9:14; Mk 2:18; Lk 5:33), so we see a difference in thought between the two groups that the Lord needed to address. Later, Jesus’ disciples asked Him to teach them to pray as John taught his disciples (Lk 11:1). While the two groups would have a common basis for prayer, the emphases would be different since John was pointing to the Messiah, and Jesus was that One. Later, we are introduced to the teaching ministry of Apollos. We first meet this Alexandrian Jew after he begins teaching boldly in Ephesus (Acts 18:24), but as of yet, having only known the baptism of John (Acts 18:25). Because Apollos still lacked key information concerning Jesus, Aquila and Priscilla took him aside for additional teaching, after which he left for Achaia. This departure left a hole in that Apollos had made converts in Ephesus but unto the baptism of John. The apostle Paul finished the work of baptizing them into Christ (Acts 19:5–6). Though this seems fairly innocuous, the underlying issues came to a head in Corinth where believers were now defining themselves by whom they were baptized (1 Cor 1:11–13). Instead of recognizing the Lord Jesus as their head, the believers in Corinth had taken the cultural route of aligning with a particular teacher.

In with the new

We see the humility of both Jonathan and John. They knew their respective places, but their followers and families did not. Each was appointed to a particular service—loyalty to the coming anointed one—but because of the sinfulness of even righteous men, the former had to be removed so that the one to whom proper fealty was due might take his place unencumbered. The son of Jesse was to reign; the Root and Branch of Jesse is to reign forever.

These examples cause us to face the harsh truth that what man sees as a “dream team” or a “match made in heaven” can actually be a recipe for disaster. God had ordained individuals for specific purposes in His divine plan. In order to fulfill those purposes, the prior dispensation had to be removed. Returning to the scene in which the disciples of John asked about fasting, Jesus pointed forward to the inauguration of new things when He said:

No one sews a piece of unshrunk cloth on an old garment; or else the new piece pulls away from the old, and the tear is made worse. And no one puts new wine into old wineskins; or else the new wine bursts the wineskins, the wine is spilled, and the wineskins are ruined. But new wine must be put into new wineskins. (Mk 2:21–22)

While we mourn the loss of the old, we recognize the wisdom of the new as our Lord works His eternal plan to our benefit, and we rejoice in it.

A Thorny Issue No More

Thorns are nasty things.  Varying in size from the small, pinprick type to “nails” multiple inches long able to induce lacerations, we wonder what their purpose is, except to be an annoyance.  And that surmising would not be off target.  The first mention of thorns tells us everything we need to know:

And to Adam he said,
“Because you have listened to the voice of your wife
    and have eaten of the tree
of which I commanded you,
    ‘You shall not eat of it,’
cursed is the ground because of you;
    in pain you shall eat of it all the days of your life;
thorns and thistles it shall bring forth for you;
    and you shall eat the plants of the field.
By the sweat of your face
    you shall eat bread,
till you return to the ground,
    for out of it you were taken;
for you are dust,
    and to dust you shall return.”  (Ge 3:17-19)

There you have it.  Thorns were placed on earth to be the fruit of our labors.  Because Adam sinned, he suffered the travail and ignominy of his choice.  By taking matters into his own hands and going his own way, the return was ruined.  Weeds (thorns, thistles, etc.) germinate sooner than useful plants and will choke out seedlings if not addressed.

The ramifications of the Fall are not exclusively physical but have a spiritual component.  When the Word of God goes forth, it may be received well enough, but can be choked out by the cares of the world and deceitfulness of riches, producing nothing (Mt 13:7, 22).  Further, the elect will be affected if not guarding themselves concerning intimate association with the unrighteous and wicked:

But if you do not drive out the inhabitants of the land from before you, then those of them whom you let remain shall be as barbs in your eyes and thorns in your sides, and they shall trouble you in the land where you dwell.  (Nu 33:55)

Thorns and snares are in the way of the crooked;
    whoever guards his soul will keep far from them.  (Pr 22:5)

As much as thorns need to be removed for good growth, we are incapable of eradicating them.  Sure, measures have been developed to address the problem, but they simply cannot prevent thorns from growing anew.  Cyclically, the battle is engaged as our renewed attempts to weed are met with continued inroads and infiltration.  We simply are unable to prevent the encroachment—and the same goes for our lawns, farms, and gardens.  What we need is an effective panacea to combat all forms of the problem.  There is a remedy, and ironically, thorns were initially part of the solution.

Because thorns were introduced as part of the condemnation for sin, the underlying problem needed to be dealt with: the sin problem had to be rectified.  In order to accomplish this, the Lord Jesus came into this world, took on a human nature, and bore the curse that was rightfully ours (Ga 3:13).  As part of the great work of redemption, He took the very thorns that were part of the curse as a derisive, mocking crown (Mt 27:29; Mr 15:17; Joh 19:2, 5).  He wore on His head the symbol of what He would bear on the cross for you and me.  The One who knew no sin became sin for us (2 Co 5:21).  The clearing work is done.  Our souls are clean by believing that He paid our sin for us.

You might notice that there are still vestiges of the curse about us.  Those thorns still catch us.  Clearing is still needed for good growth.  We go to the Lord daily for the nourishment of His word and promise.  He does that weeding on our behalf, because we continue to live in this world.  We confess our sin before God, expecting absolution from One who is faithful to forgive us.  We feed on our Lord Jesus regularly, being built up in our most holy faith.  We are led by the Holy Spirit according to the preached Word.  We await the final day when the thorns will finally be removed, not just spiritually but physically:

Instead of the thorn shall come up the cypress;
    instead of the brier shall come up the myrtle;
and it shall make a name for the Lᴏʀᴅ,
    an everlasting sign that shall not be cut off.  (Is 55:13)

I cannot imagine having a field clear of these pesky plants, but there is the promise.  Indeed, Isaiah records much that God has planned to restore what was ruined through Adam’s sin (Is 54:1-56:8). From the Israelite to the foreigner, God will join us to Himself in everlasting peace.  And what was the cost to do this?  Only the most precious gift that could be given, His Son, who was willing to go and take the blows for us (Is 52:13-53:12).  What is expected of us then?  sing (Is 54:1); cease fear (Is 54:4); rest in comfort (Is 54:11-17); be satisfied (Is 55:1-13); trust (Is 56:1-8).  There is nothing to do but receive the abundant grace of God.

Jesus Makes Access Possible

Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.  (Heb 10:19-22)

Israel’s worship was centered in God’s presence and therefore God’s holiness.  This holy presence attracted the people of God because it was the source of their salvation, but it also repelled them because they knew how dangerous God’s holy presence was for those who were not worthy to enter it.  Moses understood the consequences: no one could look upon God without the risk of death.…

The presence in the world of the Word made flesh (John 1) marks the redemption of the world.  With the incarnation, worship is no longer the people of God gathered in expectation and hope for the salvation soon to be revealed.  Rather, worship is the celebration of the presence of salvation that has broken through in Jesus Christ and now permanently resides in the world.  Salvation has come now—it is here today.  The entire creation receives now the benefits of the new, greater, Second Adam who has come to re-create, renew, and redeem.

Arthur Just, Heaven on Earth, 17-18

Law and Gospel from Elihu the Buzite

White Horse Inn is doing a short series on the gospel in Job.  The latest podcast took up Elihu’s response to Job and his three friends.  Elihu has been listening patiently and attentively hoping to to find wisdom in the conversation of the older men.  Job has been pleading his cause: no intentional unrighteousness has been committed:

Surely you have spoken in my ears,
        and I have heard the sound of your words.
You say, “I am pure, without transgression;
        I am clean, and there is no iniquity in me.
Behold, he finds occasions against me,
        he counts me as his enemy,
he puts my feet in the stocks
        and watches all my paths.”  (Job 33:8-11)

Elihu rebuts with a weighty blow:

Behold, in this you are not right.  I will answer you,
        for God is greater than man.
Why do you contend against him,
        saying, “He will answer none of man’s words”?
For God speaks in one way,
        and in two, though man does not perceive it.
In a dream, in a vision of the night,
        when deep sleep falls on men,
        while they slumber on their beds,
then he opens the ears of men
        and terrifies them with warnings,
that he may turn man aside from his deed
        and conceal pride from a man;
he keeps back his soul from the pit,
        his life from perishing by the sword.  (Job 33:12-18)

Elihu reminds Job that God is responding but in a way he is not recognizing.  Though Job may not have committed intentional sin, he is still guilty as a member of the human race.  God has been making himself known.  His holy requirements are ever before them in the everyday affairs of life.  In abundant mercy, God restrains the intentions of mankind’s sinful, self-destructive ways lest a worse calamity befall.  He sends continual reminders of the vast expanse between holy Creator and fallen created.  Still men fail to comprehend the message and has not learned what David wrote: I say to the Lord, “You are my Lord; I have no good apart from you” (Psa 16:2).

As in Job’s case, there are those times when someone is faced with suffering, and death seems certain.  Even then the Lord is extending his grace, and much more than any has considered possible.

Man is also rebuked with pain on his bed
        and with continual strife in his bones,
so that his life loathes bread,
        and his appetite the choicest food.
His flesh is so wasted away that it cannot be seen,
        and his bones that were not seen stick out.
His soul draws near the pit,
        and his life to those who bring death.
If there be for him an angel,
        a mediator, one of the thousand,
        to declare to man what is right for him,
and he is merciful to him, and says,
        “Deliver him from going down into the pit;
        I have found a ransom;
let his flesh become fresh with youth;
        let him return to the days of his youthful vigor”;
then man prays to God, and he accepts him;
        he sees his face with a shout of joy,
and he restores to man his righteousness.
        He sings before men and says:
“I sinned and perverted what was right,
        and it was not repaid to me.
He has redeemed my soul from going down into the pit,
        and my life shall look upon the light.” (Job 33:19-28)

“If there be for him an angel, a mediator”—this is the very one for whom Job had sought, yet beyond his imaginings.  This one is sent from God, not to “argue the case of a man with God, as a son of man does with his neighbor” (Job 16:21), but to declare mercy and grace.  That mediator would declare deliverance based on a ransom with the end result that the person is restored better than from where he had fallen.  His righteousness and relationship to the Lord can be restored, and there will be fullness of joy in recounting his wicked, sinful condition that was due punishment but received overflowing mercy and grace.  All this he brings it to pass to bring sinners to himself.

Behold, God does all these things,
        twice, three times, with a man,
to bring back his soul from the pit,
        that he may be lighted with the light of life.  (Job 33:29-30)

The above tale is not a fanciful scenario painted by Elihu to encourage Job, but is a plan organized and implemented by the Lord of Glory himself.  Our mediator, Jesus Christ, was purposefully sent to redeem a people:

This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.  (Acts 2:23)

But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.  (Gal 4:4-5)

All this because of his love for us.

For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.  For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.  (John 3:16-17)

Taking You to the Cleaners

I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you.  And I will give you a new heart, and a new spirit I will put within you.  And I will remove the heart of stone from your flesh and give you a heart of flesh.  And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.  (Ezek 36:25-27)

Israel had sinned greatly, defiling all the Lord had given them, and for this they were judged by being scattered to the nations.  But the Lord was concerned for his reputation.  The fact that Israel was dispossessed spoke volumes to the nations.  God chose to right the situation.  To an outside observer, the fact of God's working would be an indication that the nation of Israel had learned its lesson and was coming home as a son who had once again earned his place, yet the Lord plainly says this is not the case.

Therefore say to the house of Israel, Thus says the Lord God: It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name, which you have profaned among the nations to which you came.  And I will vindicate the holiness of my great name, which has been profaned among the nations, and which you have profaned among them. And the nations will know that I am the Lord, declares the Lord God, when through you I vindicate my holiness before their eyes.  (Ezek 36:22-23)

Nothing the people offered could prompt God to act.  They were bereft of sufficient moral character to earn his attention.  Only an intrinsic attribute of divine character would spur the Almighty to right the situation, and his name would once again be glorified.  Therefore, the promise is made to  draw the people from the nations where they reside and perform a cleansing action only the Lord can achieve.  The heart, stony and lifeless as it is, would be replaced with one of flesh—a heart beating with new life.  Instead of operating with a spirit dead in all respects because of sin, we receive the Holy Spirit, so that we might live rightly according to God’s word.

This passage is special, not just because the Lord promised this wonderful renewal and rebirth for the future, but we see it come to light when reiterated by Jesus to Nicodemus: Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God (John 3:5).  The promise is once again extended, but this time with an expectation of accomplishment.  We can afford some leniency in Nicodemus’ confusion.  Mankind was corrupt and the Law was iron-clad in its requirement, yet the promise of permanent cleansing remained.  How could God bring about such a marvelous transformation?  Nicodemus did not realize the fulfillment of the cleansing work will be accomplished by the person with whom he is speaking.  Neither would we.  The Lord Jesus was yet to go to the cross and make final payment for sin on the cross.  It is that one work that secured for all time the obligation due from Adam to his creator.

At Pentecost, the house of Israel began believing Jesus was their Messiah, receiving the cleansing that could never be accomplished through the continual sacrifice of bulls and goats, but which could only be wrought by God himself as the Holy Spirit took residence in each one.  They were baptized into Christ, buried with him, walking in newness of life (Rom 6:3-4) and “saved by the washing of regeneration and renewal of the Holy Spirit” (Titus 3:5) having nothing in themselves.  The same is true for today.  The promise is still in effect.  Believers are cleansed and can stand before a holy God without spot or blemish.

What if we do not feel clean or walk perfectly in all God’s ways.  Has the effect worn off?  We do not consider our opinion of inadequacy to determine standing or acceptability.  Sin still remains in this world, and we succumb to it in various ways.  For that we confess transgressions and receive His absolution (1 John 1:9).  Sin will be extinguished on the last day.  We look forward to it.  Then the ultimate promise and ability of our faithfulness will be realized.  Until then we hearken to the words of grace: Christ died, arose, and returns again for me.

God Became Man to Procure Our Salvation, Not the Other Way Around

After making purification for sins, he sat down at the right hand of the Majesty on high.  (Heb 1:3)

Having thus discoursed about the divine nature, he moves to human matters to bring out the mystery of the divine plan….  He is the Son of the Father, who is one with the begetter, the creator and governor of all things, who reveals in himself the Father, and who by becoming man procured our salvation.  Though most high he humbled himself, and though God, he became man.  It was not that being humble he exalted himself, or being man he was made God.  Rather on the one hand, as God he was always Lord of all, and on the other, as man he took to himself glory he had as God.  He actually said as much in the sacred Gospels, “Father, glorify me in your own presence with the glory that I had with you before the world existed.”*  He asked not to receive what he did not have, but for what he had to be revealed.

Theodoret of Cyrus, “The Epistle to the Hebrews”

*  John 17:5

Lord's Supper: Continual Assurance that Redemption Is Mine

The price of our redemption is the body of Christ which is given for us and his blood which is shed for us.  Among Christians no one doubts that by this giving of Christ's body and shedding of his blood the wrath of the Father has been satisfied and eternal redemption gained.  But the question is, to whom does this promise pertain and who are the receivers of this benefit of Christ?  To be sure, the teaching of the Gospel in general pronounces that everyone who believes in him shall not perish but have eternal life.  But anxious and fearful minds, when they consider their sins, their unworthiness, their weaknesses, and their temptations, become so terrified and disturbed that dangerous doubts arise concerning the individual application, that is, whether I myself have with sufficient certainty grasped the benefits of Christ and so faithfully cling to them that my conscience can stand before the judgment of God.  For this reason Christ in his Supper willed to confirm and seal to his disciples the demonstration and application of the promise of the Gospel with a certain and firm guarantee, so that in the face of all temptations faith can stand strongly and firmly in the assurance that it is a participant in Christ and all his benefits unto salvation.

Martin Chemnitz, The Lord's Supper

Becoming a Curse in Order to Bless

Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”—so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.  (Gal 3:13-14)

A certain man was to be born of the offspring of Abraham.  I mean Christ, through whom the blessing was to come upon all nations.  Since Christ was to bless all nations, whom He found to be accursed, He Himself had to remove the curse from them.  But He could not remove it through the Law, because the curse is only increased by this.  So what did He do?  He attached Himself to those who were accursed, assuming their flesh and blood; and thus He interposed Himself as the Mediator between God and men.  He said: "Although I am flesh and blood and live among those who are accursed, nevertheless I am the blessed One through whom all men are to be blessed."  Thus He joined God and man in one Person.  And being joined with us who were accursed, He became a curse for us; and He concealed His blessing in our sin, death, and curse, which condemned and killed Him.  But because He was the Son of God, He could not be held by them.  He conquered them and triumphed over them. He took along with Him whatever clung to the flesh that He had assumed for our sake.  Therefore all who cling to this flesh are blessed and are delivered from the curse.

Martin Luther, Luther’s Works: Lectures on Galatians 26:289–290.

Christ's Redemptive Work: Absurd, Impossible, and Accomplished for Our Sake

For [man's] sake He came down (from heaven), for his sake He preached, for his sake "He humbled Himself even unto death—the death of the cross" (Phil 2:8).  He loved, of course, the being whom He redeemed at so great a cost.  If Christ is the Creator’s, it was with justice that He loved His own; if He comes from another god, His love was excessive, since He redeemed a being who belonged to another.  Well, then, loving man He loved his nativity also, and his flesh as well.  Nothing can be loved apart from that through which whatever exists has its existence.  Either take away nativity, and then show us man; or else withdraw the flesh, and then present to our view the being whom God has redeemed—since it is these very conditions* which constitute the man whom God has redeemed.  And are you for turning these conditions into occasions of blushing to the very creature whom He has redeemed, (censuring them), too, as unworthy of Him who certainly would not have redeemed them had He not loved them?… For which is more unworthy of God, which is more likely to raise a blush of shame, that God should be born, or that He should die? that He should bear the flesh, or the cross? be circumcised, or be crucified? be cradled, or be coffined? be laid in a manger, or in a tomb?… Was not God really crucified?  And, having been really crucified, did He not really die?  And, having indeed really died, did He not really rise again?  Falsely, then, did Paul "determine to know nothing amongst us but Jesus and Him crucified (1 Cor 2:2);" falsely has he impressed upon us that He was buried; falsely inculcated that He rose again.  False, therefore, is our faith also.  And all that we hope for from Christ will be a phantom.… The Son of God was crucified; I am not ashamed because men must needs be ashamed of it.  And the Son of God died; it is by all means to be believed, because it is absurd.  And He was buried, and rose again; the fact is certain, because it is impossible.  But how will all this be true in Him, if He was not Himself true—if He really had not in Himself that which might be crucified, might die, might be buried, and might rise again?

Tertullian, On the Flesh of Christ 4-5

* I.e. man’s nativity and his flesh.

Christ's Redemption: Good News for All

There can, therefore, be no reason to doubt that Jesus Christ our Lord died for the unbelievers and the sinners.  If there had been anyone who did not belong to these, then Christ would not have died for all.  But He did die for all men without exception.  There is no one, therefore, in all mankind who was not, before the reconciliation which Christ effected in His blood, either a sinner or an unbeliever.  The Apostle says:

For why did Christ, when as yet we were weak, according to the time, die for the ungodly?  For scarce for a just man will one die; yet perhaps for a good man one would dare to die.  But God commends His love towards us, because if when as yet we were sinners, Christ died for us, much more, being justified by His blood, shall we be saved from wrath through Him.  For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, shall we be saved by His life.

The same Apostle says in his Second Epistle to the Corinthians:

For the love of Christ constrains us, judging this, that if One died for all, then all were dead.  And He died for all, that they also who live, may not live to themselves, but unto Him who died for them and rose again.

And let us hear what he says of himself.

A faithful saying, and worthy of all acceptation: that Christ Jesus came into this world to save sinners, of whom I am the chief.  But for this reason I have obtained mercy: that in me first Christ Jesus might show forth all patience, for the information of them that shall believe in Him unto life everlasting.

Therefore, the whole of mankind, whether circumcised or not, was under the sway of sin, in fetters because of the very same guilt.  No one of the ungodly, who differed only in their degree of unbelief, could be saved without Christ's Redemption.  This Redemption spread throughout the world to become the good news for all men without any distinction.

Prosper of Aquitane, Call of the Nations, 2.16

Apostles' Creed: God's Work of Redemption Summarized

Behold, here you have the entire divine essence, will, and work depicted most exquisitely in quite short and yet rich words. In these consists all our wisdom, which surpasses and exceeds the wisdom, mind, and reason of all men.[1]  For although the whole world with all diligence has endeavored to ascertain what God is, what he has in mind and does, yet has never been able to attain to [the knowledge and understanding of] any of these things.  But here we have everything in richest measure. For here in all three articles he has himself revealed and opened the deepest abyss of his paternal heart and of his pure, inexpressible love.[2]  For he has created us for this very reason, that he might redeem and sanctify us.  And in addition to giving and imparting to us everything in heaven and upon earth, he has given to us even his Son and the Holy Spirit, by whom to bring us to himself.[3]  For (as explained above) we could never grasp the knowledge of the grace and favor of the Father except through the Lord Christ, who is a mirror of the paternal heart,[4] outside of whom we see nothing but an angry and terrible judge.  But of Christ we could know nothing either, unless it had been revealed by the Holy Spirit.

Martin Luther, Large Catechism: Apostles' Creed, II.63-65

[1]  1 Corinthians 1:18-25
[2]  Ephesians 3:18-19
[3]  Romans 8:14, 32
[4]  John 14:9; Colossians 1:15; Hebrews 1:3

He Died for Me

Let this, then, be the sum of this article that the little word Lord signifies simply as much as Redeemer, i.e., He who has brought us from Satan to God, from death to life, from sin to righteousness, and who preserves us in the same. But all the points which follow in order in this article serve no other end than to explain and express this redemption, how and whereby it was accomplished, that is, how much it cost Him, and what He spent and risked that He might win us and bring us under His dominion, namely, that He became man, conceived and born without sin, of the Holy Ghost and of the Virgin Mary, that He might overcome sin; moreover, that He suffered, died and was buried, that He might make satisfaction for me and pay what I owe, not with silver nor gold, but with His own precious blood. And all this, in order to become my Lord; for He did none of these for Himself, nor had He any need of it.

Martin Luther, The Large Catechism, The Apostles Creed, Article II, Paragraph 31

[Emphasis added]