Tag Archives: Credo

“Christ is the sun; the individual words of God are His rays” by Herman Bavinck

“Finally the designation ‘word of God’ is used for Christ Himself. He is the Logos in an utterly unique sense: Revealer and revelation at the same time.

All the revelations and words of God, in nature and history, in creation and re-creation, both in the Old and the New Testament, have their ground, unity, and center in Him.

He is the sun; the individual words of God are His rays.

The word of God in nature, in Israel, in the NT, in Scripture may never even for a moment be separated and abstracted from him. God’s revelation exists only because He is the Logos.”

–Herman Bavinck, Reformed Dogmatics: Prolegomena (Ed. John Bolt, and Trans. John Vriend; vol. 1; Grand Rapids, MI: Baker Academic, 2003), 1: 402.

[HT: Nick Gardner]

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“What we sow on earth is harvested in eternity” by Herman Bavinck

“The final rest of God’s children is not to be conceived as inaction; His children remain His servants, who joyfully and in diverse ways serve Him night and day.

What we sow on earth is harvested in eternity; diversity is not destroyed in eternity but cleansed from sin and made serviceable to fellowship with God and others. Scripture even teaches degrees of glory in the future kingdom, commensurate with one’s works.

The blessedness of salvation is the same for all, but there are distinctions in glory. This distinction is not merited by good works but comes through a sovereign, free, and gracious covenantal disposition of God—a given right to believers merited by Christ.

God thus crowns His own work in order that in such active diversity the glory of His own attributes shines out. All creatures will then live and move and have their being in God, who is all in all, who reflects all of His attributes in the mirror of His works and glorifies Himself in them.”

–Herman Bavinck, Reformed Dogmatics: Holy Spirit, Church, and New Creation (Ed. John Bolt, and Trans. John Vriend; vol. 4; Grand Rapids, MI: Baker Academic, 2008), 4: 715.

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“He is unchangeable in His grace” by Herman Bavinck

“He is who He is, the same yesterday, today, and forever. This meaning is further explained in Exodus 3:15: YHWH—the God of your fathers, the God of Abraham, Isaac, and Jacob—sends Moses, and that is His name forever.

God does not simply call Himself “the One who is” and offer no explanation of His aseity, but states expressly what and how He is.

Then how and what will He be? That is not something one can say in a word or describe in an additional phrase, but “He will be what He will be.”

That sums up everything. This addition is still general and indefinite, but for that reason also rich and full of deep meaning.

He will be what He was for the patriarchs, what He is now and will remain: He will be everything to and for His people.

It is not a new and strange God who comes to them by Moses, but the God of the fathers, the Unchangeable One, the Faithful One, the eternally Self-consistent One, who never leaves or forsakes His people but always again seeks out and saves His own.

He is unchangeable in His grace, in His love, in His assistance, who will be what He is because He is always Himself.”

–Herman Bavinck, Reformed Dogmatics: God and Creation, Vol. 2 (Ed. John Bolt, and Trans. John Vriend; Grand Rapids, MI: Baker Academic, 2004), 2: 143.

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“He is unchangeably the same eternal God” by Herman Bavinck

“As living, thinking beings in time, we stand before the mystery of eternal uncreated being and marvel.

On the one hand, it is certain that God is the Eternal One: in Him there is neither past or future, neither becoming or change.

All that He is is eternal: His thought, His will, His decree.

Eternal in Him is the idea of the world that He thinks and utters in the Son; eternal in Him is also the decision to create the world; eternal in Him is the will that created the world in time; eternal is also the act of creating as an act of God, an action both internal and immanent.

For God did not become Creator, so that first for a long time He did not create and then afterward He did create.

Rather, He is the eternal Creator, and as Creator He was the Eternal One, and as the Eternal One He created. The creation therefore brought about no change in God; it did not emanate from Him and is no part of His being.

He is unchangeably the same eternal God.”

–Herman Bavinck, Reformed Dogmatics: God and Creation, Vol. 2 (Ed. John Bolt, and Trans. John Vriend; Grand Rapids, MI: Baker Academic, 2004), 429.

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“I believe” by John Newton

“I believe that sin is the most hateful thing in the world: that I and all men are by nature in a state of wrath and depravity, utterly unable to sustain the penalty or to fulfill the commands of God’s holy law; and that we have no sufficiency of ourselves to think a good thought.

I believe that Jesus Christ is the chief among ten thousands; that He came into the world to save the chief of sinners, by making a propitiation for sin by His death, by paying a perfect obedience to the law in our behalf; and that He is now exalted on high, to give repentance and remission of sins to all that believe; and that He ever liveth to make intercession for us.

I believe that the Holy Spirit (the gift of God through Jesus Christ), is the sure and only guide into all truth, and the common privilege of all believers.

And under His influence, I believe the holy Scriptures are able to make us wise unto salvation, and to furnish us thoroughly for every good work.

I believe that love to God, and to man for God’s sake, is the essence of religion, and the fulfilling of the law; that without holiness no man shall see the Lord; that those who, by a patient course in well-doing, seek glory, honour, and immortality, shall receive eternal life.

And I believe that this reward is not of debt, but of grace, even to the praise and glory of that grace whereby He has made us accepted in the Beloved. Amen.”

–John Newton, Letters of John Newton (Carlisle, PA: Banner of Truth Trust, 1869/2007), 21.

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“What do you believe when you say: ‘I believe in God the Father Almighty’?” — The Heidelberg Catechism

26. Q. What do you believe when you say: “I believe in God the Father Almighty, Maker of heaven and earth?”

A.That the eternal Father of our Lord Jesus Christ, who out of nothing created heaven and earth and everything in them,[1] who still upholds and rules them by His eternal counsel and providence,[2] is my God and Father because of Christ His Son.[3]

I trust Him so much that I do not doubt He will provide whatever I need for body and soul,[4] and He will turn to my good whatever adversity He sends me in this sad world.[5]

He is able to do this because He is almighty God;[6]
He desires to do this because He is a faithful Father.[7]

[1] Gen. 1 and 2; Ex. 20:11; Job 38 and 39; Ps. 33:6; Is. 44:24; Acts 4:24; 14:15. [2] Ps. 104:27-30; Matt. 6:30; 10:29; Eph. 1:11. [3] John 1:12, 13; Rom. 8:15, 16; Gal. 4:4-7; Eph. 1:5. [4] Ps. 55:22; Matt. 6:25, 26; Luke 12:22-31. [5] Rom. 8:28. [6] Gen. 18:14; Rom. 8:31-39. [7] Matt. 6:32, 33; 7:9-11.

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“The good news we almost forgot” by Kevin DeYoung

“The only thing more difficult than finding the truth is not losing it. What starts out as new and precious becomes plain and old. What begins a thrilling discovery becomes a rote exercise. What provokes one generation to sacrifice and passion becomes in the next generation a cause for rebellion and apathy.

Why is it that denominations and church movements almost always drift from their theological moorings? Why is it that people who grow up in the church are often less articulate about their faith than the new Christian who converted at forty-five? Why is it that those who grow up with creeds and confessions are usually the ones who hate them most?

Perhaps it’s because truth is like the tip of your nose—it’s hardest to see when it’s right in front of you. No doubt, the church in the West has many new things to learn. But for the most part, everything we need to learn is what we’ve already forgotten. The chief theological task now facing the Western church is not to reinvent or to be relevant but to remember.

We must remember the old, old story. We must remember the faith once delivered to the saints. We must remember the truths that spark reformation, revival, and regeneration. And because we want to remember all this, we must also remember—if we are fortunate enough to have ever heard of them in the first place—our creeds, confessions, and catechisms.”

–Kevin DeYoung, The Good News We Almost Forgot (Chicago: Moody, 2010), 13.

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