Book Review: The Good News We Almost Forgot

"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 generarion to sacrifice and passion becomes in the next generationa a cause for rebellion and apathy..."

With these words, Kevin DeYoung begins The Good News We Almost Forgot, which serves as both an overview of (and a sort of love letter to) the Heidelberg Catechism. I say this, because DeYoung's love for the Heidelberg Catechism shines brightly throughout the book, outshone only be his obvious love for our Savior.

The book follows the pattern of the Catechism with 129 question/answer combinations, divided into 52 groups, intended to be covered one per Lord's Day. DeYoung begins his chapters with a simple statement of the questions and answers to be covered and then goes on to provide commentary for that material.

Those who are unfamiliar with the Heidelberg Catechism will be blessed as they follow it's gospel trajectory of "guilt...grace...gratitude" as it covers the Apostles' Creed, the Ten Commandments and the Lord's Prayer. Those who already love it will be pleased to find in DeYoung a kindred spirit, who describes the Catechism as "trustworthy and beautiful, simple and deep." And those who grew up memorizing the Heidelberg but remember it as a dry, lifeless, rote obligation, just may be surprised to see the Catechism come to life as DeYoung presents it with a passionate zeal.

Too often a high dedication to theological precision leads to a cold crustiness which neglects the Christ-like love that we are to possess, and instead leads us down a pharisaical road of smugness and superiority. What I appreciate about DeYoung (and about the Heidelberg too, for that matter) is the fact that he is quite passionate about theological depth and precision, but at the same time he maintains a winsome, lively and active faith. He sees it this way:

If it is worth anything, our theological heart will pulse throughout our spiritual bodies, making us into people who are more prayerful, more godly, and more passionate about the Bible, the lost, and the world around us. We will be theologically solid to the core, without the unecessary crust. Kind of like the Heidelberg Catechism. And kind of like Jesus too.

Like his brothers in every way except for sin

Question 35 of the Heidelberg Catechism asks. “What does it mean that he ‘was conceived by the Holy Spirit and born of the virgin Mary’?” The answer it proceeds to give is, “That the eternal Son of God, who is and remains true and eternal God, took to himself, through the working of the Holy Spirit, from the flesh and blood of the virgin Mary, a truly human nature so that he might become David's true descendant, like his brothers in every way except for sin.”

As I read through Q&A 35, I was struck by the fact that Christ was “like his brothers in every way except for sin.” It is clear that two passages in the book of Hebrews had great influence on this answer:

Hebrews 2:14-18 - Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery. For surely it is not angels that he helps, but he helps the offspring of Abraham. Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. For because he himself has suffered when tempted, he is able to help those who are being tempted.

and

Hebrews 4:14-16 - Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

What comfort we indeed have in the fact that Jesus is not some far off God, unable to relate to us, but rather has condescended to become like us, sharing in our trials and in our sufferings! A God who now bids us to do what otherwise would be unthinkable: to boldly approach his throne to find grace in our time of need.

There is one other way that Jesus is decidedly not like us. He didn’t just share in our trials and sufferings, he experienced them on our behalf. As such, he is unlike us (at least those of us who have placed our trust in him) in that we will never face the wrath of a just and holy God. This of course is precisely what happened to Jesus on the cross.

It was for our sake that he made him to be sin who knew no sin, so that in him we might become the righteousness of God (2 Corinthians 5:21)…For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers (Romans 8:29)…And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another (2 Corinthians 3:18).

Oh how I long for that day when this transformation will be complete! When God not only will see me through the righteousness of Christ, but when that righteousness so fills me and flows from me that I sin no more. In that day I will be truly like my elder brother! Come, Lord Jesus!

Jesus saves...but from what?

As you probably already know if you follow my blog regularly, I am a big fan of Kevin DeYoung. He is a pastor in East Lansing, Michigan who has written a number of very helpful books including Why We're Not Emergent and Why We Love the Church (both of which he co-authored with Ted Kluck), as well as Just Do Something, a great little book on discerning God's will for your life.

Right now I am reading his most recent book, The Good News We Almost Forgot which is an overview of the Heidelberg Catechism. In dealing with question 29 of the Catechism ("Why is the Son of God called 'Jesus,' meaning 'Savior'?"), DeYoung states:

The point of the gospel is not that Jesus saves us from low self-esteem, or from singleness, or from a crummy job. As evangelicals, we do better defending that Jesus is our Savior than we do remembering what He actually saves us from. Sin is our deepest, most fundamental, most pervasive problem. Other teachers and heroes may be able to save us from life's stresses and disappointments, but with this problem of sin, there is only One who can save, and His name is Jesus.

The Goodness of God

I am re-reading the book Biblical Christian Ethics by David Clyde Jones in preparation for a Sunday School class I am teaching and it pointed me to these two great quotes on the great depth of the goodness of God and its sufficiency for our joy:

First, from John Calvin in his Institutes of the Christian Religion (3.25.10)...

If God contains the fullness of all good things in himself like an inexhaustible fountain, nothing beyond him is to be sought by those who strive after the highest good and all the elements of happiness… If the Lord will share his glory, power, and righteousness with the elect – nay, will give himself to be enjoyed by them and, what is more excellent, will somehow make them to become one with humself, let us remember that every sort of happiness is included under this benefit.

Then this, from Augustine in The City of God (XXII.30)...

True peace shall be there, where no one shall suffer opposition either from himself or any other. God himself, who is the Author of virtue, shall there be its reward; for, as there is nothing greater or better, He has promised himself. What else was meant by His word through the prophet, “I will be your God, and ye shall be my people,” than, “I shall be their satisfaction, I shall be all that men honorably desire” – life, and health, and nourishment, and plenty, and glory, and honor, and peace, and all good things? This, too, is the right interpretation of the apostle, ‘That God may be in all.’ He shall be the end of our desires who shall be seen without end, loved without cloy, praised without weariness. This outgoing affection, this employment, shall certainly be, like eternal life itself, common to all.

And finally, from the Heidelberg Catechism (Q&A 58)...

What comfort do you derive from the article of the life everlasting?

That, since I now feel in my heart the beginning of eternal joy, after this life I shall possess perfect bliss, such as eye has not seen nor ear heard, neither has entered into the heart of man - therein to praise god forever.

May these truths increase in us a hunger for holiness today and a longing for the Lord's return. Come, Lord Jesus!