Category Archives: salvation

“Christ is the True Hero and I shall cling to Him” by Martin Luther

“Dear mother,

You know the real basis and foundation of your salvation, on which you must rest your confidence in this and all troubles, namely Jesus Christ, the cornerstone.

He will not waver or fail us, nor allow us to sink and perish, for He is the Saviour and is called the Saviour of all poor sinners, of all who face tribulation and death, of all who rely on Him and call on His name.

He says, “Be of good cheer; I have overcome the world.” (John 16:33)

If He has overcome the world, surely He has overcome the prince of this world with all His power. And what is His power but death, with which He has made us subject to Him, captives on account of our sin?

But now that death and sin are overcome, we may joyfully and cheerfully listen to the sweet words, “Be of good cheer; I have overcome the world.”

And we must not doubt that they are certainly true. More than that, we are commanded to accept their comfort with joy and thanksgiving.

Whoever is unwilling to be comforted by these words does the greatest injustice and dishonor to the Comforter— as if it were not true that He bids us to be of good cheer, or as if it were not true that He has overcome the world.

If we act thus, we only restore within ourselves the tyranny of the vanquished devil, sin, and death, and we oppose the dear Saviour. From this may God preserve us!

Therefore, let us rejoice with all assurance and gladness. Should any thought of sin or death frighten us, let us lift up our hearts and say:

“Behold, dear soul, what are you doing? Dear death, dear sin, how is it that you are alive and terrify me? Do you not know that you have been overcome?

Do you, death, not know that you are quite dead? Do you not know the One who has said of you, I have overcome the world?

It does not behoove me to listen to or heed your terrifying suggestions. I shall pay attention only to the cheering words of my Saviour, ‘Be of good cheer, be of good cheer; I have overcome the world.’

He is the Conqueror, the true Hero, who in these words, ‘Be of good cheer,’ gives me the benefit of his victory. I shall cling to Him.

To His words and comfort I shall hold fast. Whether I remain here or go yonder, He will not forsake me.

You would like to deceive me with your false terrors, and with your lying thoughts you would like to tear me away from such a Conqueror and Saviour.

But they are lies, as surely as it is true that He has overcome you and commanded us to be comforted.”

This is also the boast of Saint Paul and his defiance of the terrors of death:

‘Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?’ (1 Cor. 15:55)

Like a wooden image of death, you can terrify and frighten, but you have no power to destroy. For your victory, sting, and power have been swallowed up in Christ’s victory.

You can show your teeth, but you cannot bite. For God has given us the victory over you through Christ Jesus our Lord, to whom be praise and thanks. Amen.’

With such words and thoughts, and with none other, you may set your heart at rest, dear mother.

Be thankful that God has brought you to such knowledge and not allowed you to remain in papal error, by which we were taught to rely on our own works and the holiness of the monks and to consider this only comfort of ours, our Saviour, not as a comforter but as a severe judge and tyrant, so that we could only flee from Him to Mary and the saints and not expect of Him any grace or comfort.

But now we know differently about the unfathomable goodness and mercy of our Heavenly Father.

We now know that Jesus Christ is our mediator, our throne of grace, and our bishop before God in heaven, who daily intercedes for us and reconciles all who call upon and believe in Him.

We now know that He is not a grim judge, except to those who do not believe in Him and who reject His comfort and grace.

We now know that He is not the Man who accuses and threatens us, but rather that He intercedes for and reconciles us by His own death, having shed His blood for us in order that we might not fear Him but approach Him with all assurance and call Him our dear Saviour, our sweet Comforter, the true Bishop of our souls.”

–Martin Luther, “To Mrs. John Luther, (May 20, 1531),” Letters of Spiritual Counsel, Ed. and Trans. Theodore G. Tappert, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 1955/2006), 34-35.

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“I commend you to Him who loves you more than you love yourself” by Martin Luther

“To my dear father, John Luther, citizen in the valley of Mansfeld:

Grace and peace in Christ Jesus, our Lord and Saviour. Amen.

Dear Father:

My brother James has written me that you are seriously ill. As the weather is bad and the season dangerous, I am very anxious about you, for though God has given you a strong, tough body, yet your age and the inclemency of the weather give me disquieting thoughts.

None of us is, or should be, sure of his life at any time. I should have come to you personally with the greatest willingness, but my good friends advised me against it and have persuaded me not to, and I myself thought it better not to tempt God by putting myself in peril, for you know how lords and peasants feel toward me.

It would be the greatest joy to me if it were possible for you and mother to come hither, which my Katie and all of us beg with tears that you will do. I hope we are able to take good care of you.

Therefore I am sending Cyriac to see whether your weakness will allow you to be moved.

However in God’s wisdom your illness turns out, whether you live or die, it would be a heartfelt joy to me to be with you again and with filial piety and service to show my gratitude to God and to you according to the Fourth Commandment.

In the meantime I pray from the bottom of my heart that our Father, who has made you my father, will strengthen you according to His immeasurable kindness and enlighten and protect you with His Spirit, so that you may receive with joy and thanksgiving the blessed teaching of His Son, our Lord Jesus Christ, to which doctrine you have now been called and to which you have come out of the former terrible darkness and error.

And I hope that His grace, which has given you such knowledge, and thereby begun His work in you, will guard and complete it to the end of this life and to the joyous hereafter of our Lord Jesus Christ. Amen.

God has already sealed this teaching and faith in you and has testified to it by such marks as that you have suffered much slander, abuse, obloquy, mockery, scorn, hatred, and odium for His name’s sake, as we all have done. These are the true marks of our likeness to the Lord Christ, as Paul says, that we may be like Him also in future glory.

Let your heart be strong and at ease in your trouble, for we have yonder a true mediator with God, Jesus Christ, who has overcome death and sin for us and now sits in heaven with all His angels, looking down on us and awaiting us so that when we set out we need have no fear or care lest we should sink and fall to the ground.

He has such great power over sin and death that they cannot harm us, and He is so heartily true and kind that He cannot and will not forsake us, at least if we ask His help without doubting.

He has said, promised, and pledged this. He will not and cannot lie; of that we are certain.

“Ask,” says he, “and it shall be given you; seek, and ye shall find, knock, and it shall be opened unto you.” (Matt. 7:7) And elsewhere: “Whoever shall call on the name of the Lord shall be saved.” (Acts 2:21)

The whole Psalter is full of such comforting promises, especially Ps. 91, which is particularly good to read to the sick.

I wish to write this to you because I am anxious about your illness (for we know not the hour), that I may become a participant of your faith, temptation, consolation, and thanks to God for His holy Word, which He has richly and graciously given us at this time.

If it is His divine will that you should postpone that better life and continue to suffer with us in this troubled and unhappy vale of tears, to see and hear sorrow and help other Christians to suffer and conquer, He will give you the grace to accept all this willingly and obediently.

This life, cursed by sin, is nothing but a vale of tears. The longer a man lives, the more sin and wickedness and plague and sorrow he sees and feels. Nor is there respite or cessation this side of the grave. Beyond is repose, and we can then sleep in the rest Christ gives us until He comes again to wake us with joy. Amen.

I commend you to Him who loves you more than you love yourself.

He has proved His love in taking your sins upon Himself and paying for them with His blood, as He tells you by the gospel.

He has given you grace to believe by His Spirit, and has prepared and accomplished everything most surely, so that you need not care or fear any more, but only keep your heart strong and reliant on His Word and faith.

If you do that, let Him care for the rest. He will see to it that everything turns out well. Indeed, He has already done this better than we can conceive.

May our dear Lord and Saviour be with you so that, God willing, we may see each other, either here or yonder. For our faith is certain, and we doubt not that we shall shortly see each other in the presence of Christ.

Our departure from this life is a smaller thing to God than my journey would be from here to Mansfeld or yours from Mansfeld to Wittenberg. It is only an hour’s sleep, and after that all will be different. This is most certainly true.

I hope that your pastor and preacher will point out such things to you in faithful service, and so you will not need what I say at all. Yet I write to ask forgiveness for my bodily absence, which, God knows, causes me heartfelt sorrow.

My Katie, little Hans, Magdalene, Aunt Lena, and all my household send you greetings and pray for you faithfully. Greet my dear mother and all my friends.

God’s grace and strength be and abide with you forever. Amen.

Your loving son,

Martin Luther
February 15, 1530.”

–Martin Luther, Letters of Spiritual Counsel, Ed. and Trans. Theodore G. Tappert, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 1955/2006), 30-32.

[John Luther, Martin’s father, died on May 29, 1530, three months after this letter of consolation was written. On June 5, Luther wrote to Melanchthon: “John Reineck wrote me today that my beloved father, the senior Hans Luther, departed this life at one o’clock on Exaudi Sunday. This death has cast me into deep mourning, not only because of the ties of nature but also because it was through his sweet love to me that my Creator endowed me with all that I am and have. Although it is consoling to me that, as he writes, my father fell asleep softly and strong in his faith in Christ, yet his kindness and the memory of his pleasant conversation have caused so deep a wound in my heart that I have scarcely ever held death in such low esteem.” (30)]

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“Union with Christ is the greatest and most glorious grace that we can be made partakers of in this world” by John Owen

“Union with Christ is the greatest, most honourable, and glorious of all graces that we are made partakers of. It is called ‘glory,’ (2 Cor. 3:18).

The greatest humiliation of the Son of God consisted in His taking upon Him of our nature, (Heb. 2:8-9).

And this was ‘the grace of our Lord Jesus Christ, that, though He was rich,’—rich in the eternal glory, the glory that He had with the Father before the world was, (John 17:5), as being in Himself ‘God over all, blessed for ever,’ (Rom. 9:5),— ‘for our sakes He became poor,’ (2 Cor. 8:9), by taking on Him that nature which is poor in itself, infinitely distanced from Him, and exposed unto all misery.

All which our apostle fully expresseth, (Phil. 2:5–7), ‘Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men.’

There was indeed great grace and condescension in all that He did and humbled Himself unto in that nature, as it follows in that place, ‘And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross,’ (Phil. 2:8).

But His assumption of the nature itself was that whereby most signally ἑαυτὸν ἐκένωσε, He ’emptied’ and ‘humbled Himself, and made Himself of no reputation.’

On this all that followed did ensue, and on this it did depend. From hence all His actings and sufferings in that nature received their dignity and efficacy.

All, I say, that Christ, as our mediator, did and underwent in our nature, had its worth, merit, use, and prevalency from His first condescension in taking our nature upon Him; for from thence it was that whatever He so did or suffered, it was the doing and suffering of the Son of God.

And, on the contrary, our grace of union with Christ, our participation of Him and His nature, is our highest exaltation, the greatest and most glorious grace that we can be made partakers of in this world.

He became poor for our sakes, by a participation of our nature, that we through His poverty may be rich in a participation of His, (2 Cor. 8:9). And this is that which gives worth and excellency unto all that we may be afterwards intrusted with.

The grace and privileges of believers are very great and excellent, but yet they are such as do belong unto them that are made partakers of Christ, such as are due to the quickening and adorning of all the members of His body; as all privileges of marriage, after marriage contracted, arise from and follow that contract.

For being once made co-heirs with Christ, we are made heirs of God, and have a right to the whole inheritance.

And, indeed, what greater glory or dignity can a poor sinner be exalted unto, than to be thus intimately and indissolubly united unto the Son of God, the perfection whereof is the glory which we hope and wait for, (John 17:22-23)?

Saith David, in an earthly, temporary concern, ‘What am I, and what is my father’s family, that I should be son-in-law unto the king, being a poor man, and lightly esteemed?’ (1 Samuel 18:23)

How much more may a sinner say, ‘What am I, poor, sinful dust and ashes, one that deserves to be lightly esteemed by the whole creation of God, that I should be thus united unto the Son of God, and thereby become His son by adoption!’

This is honour and glory unparalleled. And all the grace that ensues receives its worth, its dignity, and use from hence.

Therefore are the graces and the works of believers excellent, because they are the graces and works of them that are united unto.”

–John Owen, An Exposition of the Epistle to the Hebrews, Volume 4, The Works of John Owen (Carlisle, PA: Banner of Truth, 1667/1854), 4: 148–149.

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“God in the beginning made all things good, glorious, and beautiful” by John Owen

“The Lord, indeed, hath laid out and manifested infinite wisdom in His works of creation, providence, and governing of His world: in wisdom hath he made all His creatures. ‘How manifold are His works! In wisdom hath He made them all; the earth is full of His riches,’ (Ps. 104:24).

So in His providence, His supportment and guidance of all things, in order to one another, and His own glory, unto the ends appointed for them; for all these things ‘come forth from the LORD of hosts, who is wonderful in counsel, and excellent in working,’ (Isa. 28:29).

His law also is for ever to be admired, for the excellency of the wisdom therein, (Deut. 4:7-8).

But yet there is that which Paul is astonished at, and wherein God will for ever be exalted, which he calls, ‘The depth of the riches of the wisdom and knowledge of God,’ (Rom. 11:33);—that is only hid in and revealed by Christ.

Hence, as he is said to be ‘the wisdom of God,’ and to be ‘made unto us wisdom;’ so the design of God, which is carried along in Him, and revealed in the gospel, is called ‘the wisdom of God,’ and a ‘mystery; even the hidden wisdom which God ordained before the world was; which none of the princes of this world knew,’ (1 Cor. 2:7-8).

In Ephesians 3:10 it is called, ‘The manifold wisdom of God.’ And to discover the depth and riches of this wisdom, he tells us in that verse that it is such, that principalities and powers, that very angels themselves, could not in the least measure get any acquaintance with it, until God, by gathering of a church of sinners, did actually discover it.

Hence Peter informs us, that they who are so well acquainted with all the works of God, do yet bow down and desire with earnestness to look into these things (the things of the wisdom of God in the gospel), (1 Pet. 1:12).

It asks a man much wisdom to make a curious work, fabric, and building; but if one shall come and deface it, to raise up the same building to more beauty and glory than ever, this is excellence of wisdom indeed.

God in the beginning made all things good, glorious, and beautiful. When all things had an innocency and beauty, the clear impress of his wisdom and goodness upon them, they were very glorious; especially man, who was made for His special glory.

Now, all this beauty was defaced by sin, and the whole creation rolled up in darkness, wrath, curses, confusion, and the great praise of God buried in the heaps of it.

Man, especially, was utterly lost, and came short of the glory of God, for which he was created, (Rom. 3:23). Here, now, doth the depth of the riches of the wisdom and knowledge of God open itself.

A design in Christ shines out from His bosom, that was lodged there from eternity, to recover things to such an estate as shall be exceedingly to the advantage of His glory, infinitely above what at first appeared, and for the putting of sinners into inconceivably a better condition than they were in before the entrance of sin.”

–John Owen, “On Communion With God,” The Works of John Owen, Volume 2 (Carlisle, PA: Banner of Truth, 1657/1976), 2: 88-89.

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“He taught and exemplified for me the grace of God in the gospel of Christ” by Sinclair Ferguson

“’Know ye not that there is a prince and a great man fallen in Israel this day?’ (2 Samuel 3:38)

David’s poignant words on the death of Abner will have come instinctively to the minds of many Christians throughout the world on hearing of the death, on 30 July 1997, of William Still, minister of Gilcomston South Church, Aberdeen.

Ill-health in the last two years had increasingly limited Mr. Still’s ministry to preaching on Sundays, and on 8 May 1997, the date of his eighty-sixth birthday, he demitted the pastoral church of the congregation he had served with unstinting devotion for fifty-two years.

The fruit of his ministry in the university city of Aberdeen has spread, both in personal influence and in prayer, to the ends of the earth in the multitude of spiritual sons and daughters who constitute his true children (he remained single throughout his life).

His example of biblical ministry has been a beacon to guide and encourage countless gospel ministers; his deep pastoral love for his own congregation, his commitment to shaping a truly Christian fellowship, his investment of profound personal care and prayer in the lives of countless people– students who sat under his ministry while at college, as well as many others– and, in addition, the penetrating insights of his writings– these constitute his spiritual legacy.

Mr. Still believed that, in some senses, his one lengthly ministry was really several ministries. Certainly it passed through various stages. In the post-war years there were bright and busy evangelistic meetings with large numbers of converts ‘falling into the Lord’s hands like plums,’ as he put it.

Then came the first revolution: he ‘stumbled’ on expository preaching as on successive Sundays he found himself, as if by accident, preaching consecutively through a portion of Romans. As he began to see the effect of such preaching he sensed that here was a wiser, richer, more fruitful and more lasting way in which true Christian character would be built; now he must go deeper.

The extravagances came to an end; extensive corporate prayer on Saturday nights became the order of the day– and would remain so throughout the years. The apostolic model: ‘prayer and the ministry of the word’ (Acts 6:4) became the staple diet of congregational life.

He continued to find the light of Scripture breaking into and reshaping his thinking– and as he did so, he drew the congregation through the experience with him!– until his theology became increasingly moulded by Scripture and distinctively Reformed in character.

He preached (and wrote) his way through the entire Bible several times. And it is doubtful if any living minister has so lovingly and enthusiastically read the chapters of the Westminster Assembly’s Confession of Faith to his congregation the way Mr. Still frequently did.

Certainly few others will have read with such enthusiasm so much of John Owen’s writings (as well as portions of John Murray’s commentary on Romans) to the teenagers and students who at various times and in different places sat under his ministry!

In this covenant theology Mr. Still found a doctrinal resting-place and focus for his growing convictions on the nature of the life of the church.

Those who knew Mr. Still well personally will recognize that these paragraphs do not begin adequately to express the many-sidedness of his life and work, or what it was like actually to sit under his ministry and to be cared for and pastored by him.

Perhaps, therefore, a few words of a more personal nature may be added without intruding into this brief tribute.

I first came to hear Mr. Still preach when I was seventeen. For three decades thereafter he taught and exemplified for me the grace of God in the gospel of Christ and, for all the age gap, made me his friend.

He invested loving care, prayer and time in my life in a manner and to a depth which would be impossible to describe. He was, at various times, counsellor, encourager, comforter and cautioner.

He cared for and loved my family; he sorrowed with us in our griefs and rejoiced in our joys; he seemed to take more delight than we ourselves did in any hint of fruitfulness, success or honour we experienced.

And he always sought to think the best of us.

Perhaps the most touching thing of all for me personally was to witness the way his being seemed to melt with a mixture of humble incredulity and thankful gratitude to the Lord whenever we tried to express to him what his life and ministry had meant to us.

What was especially remarkable about all this is how the same quality of love could have been showered on so many others.

Yet it was; we knew it, as did they. It would grieve him, I know, if I did not immediately add that this was all of grace. But it was also very evidently of grace.

He had clearly learned from the Lord Jesus how to love many with the same love which was simultaneously completely individualised.

Perhaps I can say nothing more telling about Mr. Still than that since his death every time I have thought of how he now contemplates the face of the Lord Jesus Christ a further thought has immediately and instinctively followed: How glorious that Saviour must be who can and does recreate His grace so lovingly in such frail humanity!

William Still was a burning and a shining light. Those who knew him best will inevitably feel that they will not see his like again, and sense an unrepayable debt for the privilege of receiving his ministry and the Christ-centred affection of his pastoral care.

He walked with God and has entered into his rest in the Saviour whom he trusted and loved; his works will follow him.

He was, indeed, a prince and a great man (2 Samuel 3:38).”

–Sinclair Ferguson, “William Still (1911-1997), Minister of Gilcomston South Church, Aberdeen, 1945-1997,” The Banner of Truth Magazine, No. 409 (Oct. 1997): 6-10.

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“In Adam by nature, in Christ by grace” by Sinclair Ferguson

“Union with Christ in His death and resurrection is the element of union which Paul most extensively expounds. But the principle of Romans 6 is a wider one: if we are united to Christ, then we are united to Him at all points of His activity on our behalf.

We share in His death (we were baptized into His death), in His burial (we were buried with Him by baptism), in His resurrection (we are resurrected with Christ), in His ascension (we have been raised with Him), in His heavenly session (we sit with Him in heavenly places, so that our life is hidden with Christ in God) and we will share in His promised return (when Christ, who is our life, appears, we also will appear with Him in glory (Rom. 6:14; Col. 2:11-12; 3:1-4).

This, then, is the foundation of sanctification in Reformed theology. It is rooted, not in our humanity and our achievement of holiness or sanctification, but in what God has done in Christ, and for us in union with Him.

Rather than view Christians first and foremost in the microcosmic context of their own progress, the Reformed doctrine first of all sets them in the macrocosm of God’s activity in redemptive history. It is seeing oneself in this context that enables the individual Christian to grow in true holiness.

This general approach is well illustrated by Paul’s key statements: ‘We know that our old self [anthropos, man] was crucified with [Christ] in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin’ (Rom. 6:6).’

What is here said to be accomplished already is the central element in sanctification (we are no longer slaves to sin, we are servants of God). It is accomplished by doing away with ‘the body of sin’– an expression which may refer in the context of Romans 6 to the physical body, or more generally, to bodily existence as the sphere in which sin’s dominion is expressed.

In Christ, sin’s status is changed from that of citizen with full rights to that of an illegal alien (with no rights– but for all that, not easily deported!). The foundation of this is what Paul describes as the co-crucifixion of the old man with Christ.

The ‘old man’ (ho palaios anthropos) has often been taken to refer to what I was before I became a Christian (‘my former self’). That is undoubtedly implied in the expression.

But Paul has larger canvas in mind here. He has been expounding the fact that men and women are ‘in Adam’ or ‘in Christ’. To be ‘in Adam’ is to belong to the world of the ‘old man’, to be ‘in the flesh”, a slave to sin and liable to death and judgment.

From this perspective, Paul sees Jesus Christ as the second man, the last Adam, the new man. He is the first of a new race of humans who share in His righteousness and holiness. He is the first of the new age, the head of the new humanity, through His resurrection (compare 1 Cor. 15:45-49). By grace and faith we belong to Him.

We too share in the new humanity. If we are in Christ, we share in the new creation (2 Cor. 5:17), we are no longer ‘in the flesh’, but ‘in the Spirit’ (Rom. 8:9). The life and power of the resurrection age have already begun to make their presence felt in our life.

What is so significant here is the transformation this brings to the Christian’s self-understanding. We do not see ourselves merely within the limited vision of our own biographies: volume one, the life of slavery in sin; volume two, the life of freedom from sin.

We see ourselves set in a cosmic context: in Adam by nature, in Christ by grace; in the old humanity by sin, in the new humanity by regeneration. Once we lived under sin’s reign; now we have died to its rule and are living to God.

Our regeneration is an event of this magnitude! Paul searches for a parallel to such an exercise of divine power and finds it in two places: the creation of the world (2 Cor. 4:6; 5:17) and the resurrection and ascension of Christ (Eph. 1:19-20).

Against this background Paul urges radical consecration and sanctification (Rom. 6:11-14). In essence his position is that the magnitude of what God has accomplished is itself an adequate foundation and motivation for the radical holiness which should characterize our lives.

In actual practice, it is the dawning of this perspective which is the groundwork for all practical sanctification.

Hence Paul’s emphasis on “knowing’ that this is the case (Rom. 6:3, 6, 9), and his summons to believers to ‘consider’ themselves dead to sin and alive to God in Christ Jesus (Rom. 6:11).

‘Consider’ (‘reckon’, KJV) does not mean to bring this situation into being by special act of faith. It means to recognize that such a situation exists and to act accordingly.

Sanctification is therefore the consistent practical outworking of what it means to belong to the new creation in Christ. That is why so much of the New Testament’s response to pastoral and personal problems in the early church was: ‘Do you not know what is true of you in Christ?‘ (Rom. 6:3, 16; 7:1; 1 Cor. 3:16; 5:6; 6:2, 3, 9, 15, 19; 9:13, 24).

Live by the Spirit’s power in a manner that is consistent with that! If you have died with Christ to sin and been raised into new life, quit sinning and live in a new way.

If, when Christ appears, you will appear with Him and be like Him, then live now in a manner that conforms to your final destiny!”

–Sinclair Ferguson, “Christian Spirituality: The Reformed View of Sanctification,” in Some Pastors and Teachers (Carlisle, PA: Banner of Truth, 2017), 534-536.

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“The whole Bible comes to us in red letters” by Joel Beeke

“The Bible has many human authors, but one divine Author speaks through them all: the triune God who draws near to us in the Mediator. Though Paul wrote his letters, he insists, ‘Christ is speaking in me’ (2 Cor. 13:3), and, ‘The things that I write unto you are the commandments of the Lord’ (1 Cor. 14:37).

Therefore, in the Bible, we continue to hear the voice of Christ today. In a manner of speaking, the whole Bible comes to us in red letters.

This makes reading the Bible and hearing it preached a wonderfully personal encounter with Christ. Christ said that the Good Shepherd calls His sheep, and ‘the sheep hear his voice… and the sheep follow him: for they know his voice’ (John 10:3-4).

Christ did not refer here merely to His earthly ministry to Israel, when people literally did hear His human voice. He included the calling of Gentiles: ‘Other sheep I have, which are not of this fold: them also I must bring, and they shall hear My voice; and there shall be one fold, and one shepherd’ (John 10:16).

This is the assurance of Christ’s people: ‘My sheep hear My voice, and I know them, and they follow Me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of My hand (John 10:27-28).

Whenever we prepare to read or hear God’s Word, we should say to ourselves, ‘I am about to hear the voice of Jesus.’ Calvin said, ‘When the pure doctrine of the gospel is preached, it is just as if He Himself spoke to us and were living among us.'”

–Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology, Volume 2: Man and Christ (Wheaton, IL: Crossway, 2020), 2: 963-964.

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