You must be perfect

“You therefore must be perfect as your heavenly Father is perfect” (Matthew 5:48).

The perfection Jesus demands includes loving our enemies. It expands, though, to include every commandment from God. If we are to be saved from sin, evil, and death by obedience to God’s Law, then our obedience must be perfect. Any failure, any shortcoming, leaves us falling short of perfect. For each of us who has sinned, even once, we deserve no blessing from God. We deserve only punishment.

Poison is measured in parts per million. God’s Law is stricter yet; his Law has zero tolerance for sin. Obedience to most of the commandments is like a chain with one or two weak links. If we break the Law at any point, we have broken the entire Law. Our obedience is like a toy balloon filled with air. One tiny hole, the point of a pin or needle, destroys the entire balloon. Even the smallest sin makes each of us imperfect, unable to deserve anything good from God.

A human tendency wants to receive credit for trying our best, for having good intentions. We want to do some good things that might cancel all the wrong we have done. Jesus denies this path to us. If we are to be saved by obedience, we must be perfect. If we are going to find our own way to God, we are not allowed a single mistake. Once we have fallen short of God’s standards, even in a little way, we have lost any chance of earning anything good from God. We deserve only anger and destruction.

Jesus declares God’s Law in all its purity and all its power so we will lose hope of saving ourselves. All we can do is throw ourselves on God’s mercy. None of us is perfect. Our righteousness does not exceed that of the scribes and Pharisees. We need the righteousness of Christ. We need him to fulfill the Law for us. We need his blessing—his gift—which makes us acceptable in the sight of God by erasing our sins, replacing them with the good works of Jesus.

Jesus died on the cross to pay the full price for our sins. His blood washes away our sins. Because of the blood Jesus shed on the cross and the life he sacrificed, the water of Holy Baptism cleanses us from all sin and unrighteousness, giving each of us a personal guarantee that Jesus died for us. In Baptism we are clothed in Christ. His good works are credited to our accounts. God the Father looked at his Son on the cross, saw our guilt, and treated Jesus as we deserve. Now he looks at each of us, sees the goodness of Jesus, and treats us as Jesus deserves. In this way, we have become the children of God.

In God’s eyes we are already perfect. We will not see the perfection God sees in us until the Day of the Lord, the Day of Resurrection, but God sees it today. What God sees and what he promises has already begun to shape our lives, making us more like Jesus. We are glad for that transformation, and we are eager for it to be completed, but our hope is not in our imitation of Christ. That imitation is a result of our hope, not its cause. The only source of our hope is Jesus himself—his perfectly obedient life, his sacrifice, and his resurrection. J.

Baptism

InsanityBytes wrote a charming piece on baptism which you can (and should) read here. As I commented to her, I agree with most of what she wrote. Many of the other comments began to head in several different directions. There are some more things I want to say about baptism, but rather than trying to say them all in her comments section, I decided to say them here.

First, Christians can disagree about baptism without condemning one another. We can have different opinions about what baptism is, what it accomplishes, where and how it should be done, and so on. To use technical language, each Christian believes that he or she is orthodox (or correct) and that Christians who disagree are heterodox (or incorrect), but we do not accuse the heterodox of being heretics, hypocrites, or unbelievers. We have the same Lord and Savior. We will meet in the same new creation, where we will know and understand all truth and will be able to identify (without shame or embarrassment) who was wrong about what teachings in this world.

Why then continue to discuss baptism? Why not “agree to disagree” and remain silent? Because those Christians who misunderstand baptism are missing the fullness of a blessing God intends them to enjoy. Because of their misunderstanding, they are missing the peace and comfort that comes to them through their baptism.

The key question is: is baptism something we do for God or is baptism something God does for us? If baptism is a work we do for God, then it cannot be involved in our salvation, for we are saved by grace through faith and not by works (Ephesians 2:8-9). But Peter wrote, “Baptism now saves you” (I Peter 3:21). On Pentecost, to answer the question “what shall we do?” Peter answered, “Repent and be baptized every one of you in the name of Jesus for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and for your children” (pardon a little throat clearing at that last phrase) (Acts 2:37-39). Mark 16:16 says, “He who believes and is baptized shall be saved, but he who does not believe will be condemned.”

Can God save people apart from baptism? Of course; God can do anything. Unbelief condemns; lack of baptism does not condemn. But God links salvation to baptism for a very important reason. Even the most faithful Christian sins, and we all need assurance of forgiveness that goes beyond our repentance and our faith. We all have bad days when we wonder if we have repented correctly and sufficiently; we all have times when we wonder if our faith is strong enough for us to be saved. If we were left only to measure our repentance and our faith by the way we feel or by the good works that we do, we would be left in doubt.

To rescue us from doubt, God gave us the gift of baptism. When the devil and the sinful world and the sin still within us accuse us and make us doubt our faith and our salvation, baptism is our escape. Because God has linked the promises of forgiveness, salvation, and eternal life to the blessing of baptism, we use baptism as our defense when we doubt or when others attack. The correct attitude is not, “I was baptized on a certain day,” but, “I am baptized.” Baptism is a state of grace under which each Christian lives in this world while looking forward to the life to come.

Earlier this year I wrote more about baptism, which you can read here, here, here, and here. J.

Holy Baptism (part four)

The Bible says: “We were therefore buried with Him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life” (Romans 6:4).

Luther explains: “What does such baptizing with water indicate? It indicates that the Old Adam in us should by daily contrition and repentance be drowned and die with all sins and evil desires, and that a new man should daily emerge and arise to live before God in righteousness and purity forever.”

Salvageable adds: The Psalms tell God’s people to sing a new song to the Lord. Jesus tells his disciples that he gives them a new commandment, to love one another. Paul tells Christians that each of them is a new creation. Through Holy Baptism Christians are born again and become new. Even though baptism happens only once, it causes a Christian to be new every day.

Luther writes about daily contrition and repentance. Contrition means being sorry for our sins. Repentance means turning around—turning away from our sins, and at the same time turning to the Lord. By regenerating the Christian, baptism makes this sorrow and this change happen. Every day we sin, but every day we are new people, regenerated by Holy Baptism, able to repent and to be pure and holy in the sight of the Lord.

Holy Baptism connects the Christian to the death, burial, and resurrection of Jesus. Jesus died only once to redeem us, and he rose only once to live forever in his Kingdom. A Christian is baptized only once. Yet because of the death and resurrection of Christ, a Christian lives a new life every day. Because of Holy Baptism, a Christian lives a new life every day.

We look forward to the new creation, a world without sin or evil or death or tears. Eternal life is guaranteed to us by the death and resurrection of Jesus. Holy Baptism connects us to that guarantee. When we struggle with doubts, when we question whether our faith is strong enough to save us, when we are overwhelmed with shame because of our sins, Holy Baptism assures us that the promises of God remain true. They are true eternally, and they are true for each of us. Already today we have eternal life, through the grace of God and through his promises.

Holy Baptism (part three)

The Bible says, “He saved us through the washing of rebirth and renewal by the Holy Spirit, whom He poured out on us generously through Jesus Christ our Savior, so that, having been justified by His grace, we might become heirs having the hope of eternal life. This is a trustworthy saying” (Titus 3:5-8).

Luther explains, “How can water do such great things? Certainly not just water, but the word of God in and with the water does these things, along with the faith which trusts this word of God in the water. For without God’s word the water is plain water and no baptism. But with the word of God it is a baptism, that is, a life-giving water, rich in grace, and a washing of the new birth in the Holy Spirit.”

Salvageable adds: Anyone who treats baptism as a good deed done for God must be concerned about using the right amount of water, saying the right words, and being baptized at the right age. Anyone who sees baptism as a gift from God understands that the amount of water is not the point. The words that are said (other than the name of God) are not the point. The age of the person being baptized is not the point. In baptism God makes a promise. Because of the sacrifice made by his Son, God keeps that promise. All the work is done by God; none of the work is done by the believer.

Faith is usually expressed in words, but words are not necessary for faith to be present. We do not lose our faith while we sleep. A person who suffers dementia due to illness or injury does not stop being a Christian. Likewise, no minimum age exists for faith to begin. John the Baptist leapt for joy when he heard the voice of his Savior’s mother, and he had not even been born yet!

The water of Holy Baptism is not magic. Water does not cause faith; the Word of God causes faith. But God combines his Word with water to emphasize what happens to the person who has faith. As water washes away dirt, so baptism washes away sins. As water is needed for health, so baptism produces a healthy faith. Therefore, Paul described baptism as “the washing of rebirth and renewal by the Holy Spirit.” So also Jesus told Nicodemus, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). Anyone who has been baptized has been regenerated; he or she truly has been born again.

For the Christian, though, the best statement is not “I was baptized” or “I have been baptized.” The best statement is “I am baptized.” The gift of baptism is given only once, but the benefits of baptism last a lifetime and longer; they last into eternal life. Every day of our lives, each Christian can face the enemies of the devil and the world and the flesh with confidence, knowing that we have been rescued from their power. Baptism guarantees each of us a share in the victory Jesus won for us on the cross. J.

Holy Baptism (part two)

Jesus says: “Whoever believes and is baptized will be saved, but whoever does not believe will be condemned” (Mark 16:16).

Luther explains: “What benefits does baptism give? It works forgiveness of sins, rescues from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare.”

Salvageable adds: That triple blessing of forgiveness, rescue, and eternal life were won by Jesus on the cross. He shares those gifts with all who believe in him. Baptism is a means of grace because it conveys those gifts to each individual Christian. God’s promise is made personal through the Sacrament of Holy Baptism.

Baptism is also an adoption ceremony. No one is a child of God through being created by God. All of us have strayed like wandering sheep, forsaking the God who made us. None of us deserve to call him Father. Jesus claims us for his Kingdom and makes God our Father by his sacrifice on the cross. The crucifixion of Jesus pays the full price for our adoption. Holy Baptism is the ceremony that applies that payment personally to each Christian. Even Jesus was baptized. He did not need to be baptized. He is the true Son of God and does not require an adoption. He is sinless and needs no forgiveness. He overcame death and the devil and already possess eternal life. Yet Jesus was baptized to (in his words) “fulfill all righteousness.” His baptism grants power to our baptisms. Through the adoption conducted by Holy Baptism, the Father of Jesus Christ sees each of us as his Son. He says to each of us what he said to Jesus: “You are my Son. You are the one I love. With you I am well pleased.”

Mark 16:16 clearly says that whoever believes and is baptized will be saved. It also clearly says that whoever does not believe will be condemned. Whoever has been baptized but does not believe remains condemned. Baptism did not fail that person, but that person failed to remain in the faith given by God.

The verse does not address the question about someone who believes but is not baptized. God does not want us to live in doubt. He prefers that whoever comes to faith should be baptized as soon as possible to remove any doubt about God’s promise. Likewise, Christian parents arrange for their children to be baptized at the first opportunity. Trusting the promise of God and the power of his Word, they seek his guarantee, just as Peter said on Pentecost: “Repent and be baptized, every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and for your children…” (Acts 2:38-39). J.

Holy Baptism (part one)

Jesus says: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19).

Luther explains: “What is Baptism? Baptism is not just plain water, but it is the water included in God’s command and combined with God’s Word.”

Salvageable adds: The Word of God that empowers Holy Baptism is God’s name—that name that describes him as three Persons yet one God (“in the name,” not, “in the names”). When that name is spoken while water is applied to a person, a baptism occurs. God does not say how much water to use. Clearly, if someone were to substitute some other name for God’s name—or some other substance for water—no baptism would occur. When a baptism has occurred, however, that person is baptized, and under no account should that person be baptized again.

Baptism does not depend upon the goodness of the person being baptized. The person being baptized is a sinner who needs a Savior. Baptism brings that person to Jesus, the only Savior. Baptism does not depend upon anything said by the person being baptized. Those who were not baptized as children are usually taught the beliefs of the Church before being baptized, but even little children receive the benefits of baptism. Jesus told his Church to baptize all nations, not all adults. He said that we must enter his kingdom in the manner of little children. The apostles, according to the book of Acts, baptized entire households, and households usually include children.

Baptism does not even depend upon the goodness of the person performing the ceremony. If a Christian was to learn that the person who performed his or her baptism was a hypocrite, a heretic, an imposter, or even an unbeliever, the baptism would still be valid. Baptism depends upon God’s promises, which is why baptism is not done a second time even if the person who once was baptized spends years as an unbeliever and an enemy of Christ and His Church. J.

The Means of Grace

Last fall, to celebrate the 500th anniversary of the Reformation of the Church, I wrote a series of posts sharing and commenting upon Martin Luther’s Small Catechism. I covered Luther’s teachings on the Ten Commandments, the Apostles’ Creed, and the Lord’s Prayer.

Most of Luther’s approach to those key Christian teachings are probably familiar and comfortable to the majority of Christians, particularly Protestants in North America and Europe. The remaining sections may seem more controversial. In fact, many Lutherans say that they are not Protestants, because other Protestant groups lack the Sacramental teachings that are basic to Lutheranism. To provide some context to my forthcoming posts on Holy Baptism, the Office of the Keys, and Holy Communion, I have written the following summary of Luther’s understanding of the means of grace.

Christians are saved by grace through faith. Faith is not something Christians do for God; faith is God’s gift to us. As Luther wrote, when explaining the Third Article of the Apostles’ Creed, “I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Spirit has called me by the Gospel, enlightened me with His gifts, sanctified, and kept me in the true faith.” This calling, enlightening, sanctifying, and keeping us in the faith is done by the Holy Spirit through the means of grace. We come to faith through the means of grace and we are kept in the true faith by the means of grace. The means of grace are those gifts Luther had in mind when he said that the Holy Spirit “enlightened me with His gifts.” These gifts are not the abilities listed in I Corinthians 12; nor are they the fruit of the Spirit listed in Galatians 5. They are, instead, those things that we often describe as holy: the Holy Bible, the Holy Christian Church, Holy Baptism, and Holy Communion.

All these holy gifts come from God. All of them have the power to convey the forgiveness of sins. All of them create and sustain faith. All of them guarantee the believer eternal life and victory over our enemies. All of them are empowered by the Word of God.

The Bible is the Word of God. Written by prophets and apostles who were guided by the Holy Spirit, the books of the Bible are God’s Word even though they are also human words. The writers kept their own personalities and their ways of expressing themselves. Yet the Holy Spirit guided them in delivering God’s message, and he protected them from making any errors as they wrote. Luther did not write a section of the Small Catechism about the Bible because the entire Catechism is based upon the Bible. The other means of grace are described in the Catechism, using the Bible to show how they operate as God’s means of grace. Each of them is empowered by God’s Word. Christians are not meant to choose among the means of grace, trusting some and neglecting others. Christians are meant to find comfort and strength in all the means of grace.

Holy Baptism draws power to grant saving faith and forgiveness of sins through the Word of God. Without God’s Word it is only water; because of his Word, it accomplishes all that God promises. The Holy Christian Church draws power to grant saving faith and forgiveness of sins through the Word of God. Through the Office of the Keys, Jesus granted his Church the power to share his forgiveness with repentant sinners. Holy Communion draws power to grant saving faith and forgiveness of sins through the Word of God. Without God’s Word, it is only a tiny snack—a bite of bread and a sip of wine. Because of God’s Word, Holy Communion delivers the body and blood of Jesus to everyone who eats and drinks, conveying saving faith and forgiveness to all who believe that Word.

 

Why the cross?

Palm Sunday marks the beginning of Holy Week, an eight-day Christian commemoration of the most important week in the history of the world. On a Sunday nearly two thousand years ago, Jesus rode a donkey into Jerusalem. There he cleared the Temple of merchants and money-changers, then taught in the Temple and debated his opponents. On Thursday night Jesus celebrated the Passover with his disciples and give his church the gift of the Lord’s Supper. Then he went to a garden to pray. In the garden he was arrested, and from there he was taken to trials before Jewish leaders and Roman leaders. Accused first of blasphemy, then of treason against Rome, he was sentenced to die on a cross. When Jesus had died, he was taken from the cross and buried in another garden. There, on Sunday morning, he rose to complete the work that he had finished on the cross.

What did Jesus accomplish on the cross, beyond his own suffering, bleeding, and dying? The Bible provides several analogies of what Jesus accomplished, explaining it from several points of view. When Christians limit themselves to one analogy and treat it as literally true, they miss the fullness of the gospel message. Moreover, mockers are able to take the analogies literally and extend them beyond the Bible’s intended meaning, twisting the beauty of God’s Word in their mockery.

The most common analogy of the cross is financial. By his suffering and death, Jesus paid the price for sins, rescuing sinners from their debts. The beauty of this analogy is that we understand debt and payment. We understand how our sins place us in debt to God, a debt we cannot pay. Jesus paying in our place is a beautiful image of his love for us. But to whom did he pay the debt? Did he buy us from the devil, or pay his Father for our sins, or purchase redemption from a power higher even than God? Each of these explanations has problems when the analogy is treated literally and left as the only explanation of the cross.

A second common analogy of the cross is military. On the cross Jesus fought a battle against all the forces of evil. These forces include the devil, the sinful world, sins committed by people, and death itself—the ultimate result of sin. Becoming a victim of these enemies, Jesus also defeated them. His resurrection on Easter morning is a declaration of victory, and the Church continues to share that news of victory with sinners who have been enslaved by their sins and by the power of evil. We were prisoners of war in the Great War between God and evil, but the victory of Jesus rescues us from prison and puts us on the winning team.

Yet another analogy of the cross is healing. Through his time on earth, Jesus healed many people, often with just a word or a touch. He never seemed to be harmed by any of his miracles of healing. But in those physical healings, Jesus was simply treating the symptoms of evil. To fully heal the damage caused by sin and evil, Jesus had to bear that damage in his own body. What he endured on the cross gives him the power to heal every consequence of sin and evil: leprosy, blindness, paralysis, and even death. His own suffering and death provides the remedy that reverses all the damage caused in this world by sin and evil.

Still another analogy of the cross is rescuing what was lost. This is why Jesus is called a Savior and Christians describe themselves as saved. C.S. Lewis adapted this metaphor by describing Jesus as a diver who descends to the bottom of a muddy pond to unearth a treasure. The diver becomes thoroughly dirty digging in the bottom of the pond, but when he ascends to the surface he carries his treasure with him. So Jesus humbled himself, obedient to death, even death on the cross, to claim us as his treasure. Though we were buried in sin and evil, Jesus takes us out of the mud through his own suffering and death. In his resurrection, Jesus lifts us also to new life in a perfect new creation.

A similar analogy of the cross is fixing what was broken—which can also be described as reconciling or uniting. Like a shepherd going into the wilderness to find a lost sheep, Jesus comes into this sin-stained world looking for his lost people. He rescues us from the mouth of the wolves. Even in the dark valley of the shadow of death, he finds us and brings us home. We were separated from God by our own rebellion, but Jesus has restored us to the family of God through his expedition into suffering and death.

One more analogy of the cross is adoption. In modern society, the process of adoption is difficult and expensive. In our relationship with God, the process of adoption is even more difficult and expensive. We are not God’s children because he made us. Even if that was once true, it is true no longer. By breaking his commandments, we have forfeited our place in God’s family. Jesus, the only-begotten Son of God, personally pays to adopt us into his family. He gives himself as the cost of our adoption so we can be children of God and can pray to the Father of the eternal Son as our Father. Baptism is the personal ceremony by which this adoption is made certain, just as in baptism each Christian dies with Christ, is buried with Christ, and rises again with Christ.

Finally, an analogy of the cross is cheating justice. We broke the rules. We rebelled against God. We declared our independence from God and said that we wanted to be separate from him. Justice would have God say yes to our rebellion. Justice would have God abandon us to our sinful choices. But God’s love is greater than his justice. He allows the world to be unfair. He allows evil people to prosper, and he allows good people to suffer. By letting evil be unfair, God makes it possible for good to be unfair. Now Jesus can suffer in our place so we can be rewarded in his place. Now his Father can abandon him instead of us so he can claim us for his kingdom.

Each of these analogies is true. All of them are supported by the writings of the apostles and prophets. All of them are enacted in the history of God’s people. When we cling to one analogy and neglect the others, we weaken the message of God’s grace and allow mockers room for their opposition. When we see all these analogies as pictures of the cross from different points of view, we begin to comprehend (albeit dimly) the true glory that Jesus revealed by his sacrifice on the cross. J.

Christ in Genesis: birthright and blessing

Men like Noah and Abraham are easily seen as pictures of Christ. Though neither man was sinless, they both obeyed the commands of God and brought blessing to the world through their obedience. The account of Esau and Jacob is harder to view in a Christ-centered way. Most often their relationship is treated as a morality play. Jacob cheats his brother and lies to his father; as a result he has to leave home and live with his cousin, Laban, who in turn cheats Jacob in a matter close to Jacob’s heart.

What, then, can we say of Esau? Before the twins were born, God declared that “the one shall be stronger than the other, the older shall serve the younger” (Genesis 25:23). Much later God said, “I have loved Jacob, but Esau I have hated” (Malachi 1:2-3). Esau despised his birthright—the blessing he deserved for being Isaac’s firstborn son. He exchanged his birthright for a bowl of lentil stew (Genesis 25:29-34). Jacob swindled his brother by offering the exchange, but Esau’s low regard for his birthright seems to disqualify Esau as a picture of Christ.

Yet at least Esau got a bowl of soup in exchange for his birthright. Jesus Christ is the only-begotten Son of God. He lived a sinless life worthy of great rewards. Yet he exchanged all that belonged to him and all that he deserved. He surrender it all to take on himself the burden of our sins. We are adopted into the family of God by this exchange, and all our guilt is removed from our lives. Instead of a bowl of soup, Jesus receives a cross of suffering. He is abandoned by his Father—which we deserve for our sins—and yet he prays for sinners, “Father, forgive them, for they know not what they do” (Luke 23:34).

Even though Esau had surrendered his birthright to Jacob, and in spite of the fact that God had foretold Jacob’s success over Esau, Isaac still stubbornly wanted to bless his firstborn son. He sent Esau on a hunting expedition, and Esau went out into the wilderness in obedience to his father’s command. At this time, Isaac’s bride Rebekah enters the picture. She plans the deception of Isaac and performs all the work. She cooks the kids, she makes the goatskin gloves for Jacob to wear, and she dresses him in Esau’s clothing. Isaac is blind to his son’s deception, as God the Father is blind in love, accepting us in the name of his Son. As the Church by its teaching and by its blessings clothes us in the righteousness of Christ to bring us to God the Father, so Jacob is prepared by his mother to receive his father’s blessing, the blessing Isaac wanted to give to the son who was doing what Isaac told him to do.

Jacob nearly ruins the scheme by fumbling his one task—when he speaks to his father, he forgets to imitate his brother’s voice. Yet, being blind, Isaac trusts his senses of touch and taste and smell over his sense of hearing. He grants to Jacob the blessing he wanted to give to Esau. He treats Jacob as the son who is doing his father’s will. The same thing happens to Christians today, as God the Father says of Christians what he said to Jesus on the day Jesus was baptized: “You are my Son. You are the one I love. With you I am well-pleased.”

Noah, the ark, and the Flood

Noah, the ark, and the Flood are familiar to almost every person living in western culture. Efforts to recreate this account for movies inevitably bring new details into the story; the description in the Bible does not provide nearly enough material for a feature-length movie. Many people probably think that they know about Noah, the ark, and the Flood, but much of what they know might be fiction that has been added to the Bible’s account.

Noah is easily seen as a picture of Jesus. Noah is a savior, obeying the commands of God and—through his obedience—rescuing and preserving lives from God’s wrath and judgment. From the time Noah began building the ark until the time rain began to fall, 120 years passed, according to the usual understanding of Genesis 6:3. During this time, by his words and by his actions, Noah was able to warn his neighbors of the coming destruction, warning them to repent before it was too late. By the same token, Jesus spent about three years teaching in Galilee and Judea and the surrounding area, calling upon people to “repent and believe in the gospel” (Mark 1:15). The structure which Noah built to save lives was made of wood; the cross where Jesus suffered and died to bestow eternal life was also made of wood. Those who were to be saved entered the ark through an opening in its side, faintly echoing the Bride of Christ coming from his side as Eve came from the rib of Adam.

Those who accept the premise, based on John 1:18, that God the Father is revealed only through Jesus—and that, when God speaks or is seen in Genesis, Jesus is present among his people—will picture Jesus visiting Noah and giving him detailed instructions about how to build the ark. We are told that Noah was righteous and blameless, but we also know that only Jesus is without sin. Noah was made righteous and blameless through his faith in the promised Savior. All believers, from Adam and Eve until the glorious appearing of Christ, are saved in the same way—by God’s grace, through faith in Jesus.

Often the Flood is seen only as an act of wrath, God’s judgment on a sinful world. The water of the Flood also had a cleansing action, washing away sinners and the consequences of their sins. The apostle Peter wrote about the time “when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you….” (I Peter 3:20-21). The water of the Flood lifted Noah and his family out of a sinful world and carried them safely in the ark until they landed in a new world, a world which had been washed clean by water. Likewise, Christians are carried through this sinful world by the work of Jesus and of the Holy Spirit until we land safely in the new world God has promised us—a world won for us by the work of Christ.

Peter stresses that eight persons were saved by the Flood and by the ark. He stresses this number, so it must be significant. God created the world in seven days, establishing the length of the week. Sets of seven in the Bible often represent completeness. The eighth day is the beginning of a new week. Holy Week begins on Palm Sunday and ends on the eighth day, Easter Sunday—the day that Jesus rose from the dead to demonstrate his victory over sin and death, the day that promises his people new life in a new creation. Like Peter, early Christian writers often associated the number eight with a new beginning, as they also associated Baptism with a new beginning. The apostle Paul wrote, ”Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by Baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Romans 6:3-4).

When Noah and his family exited the ark, Noah offered sacrifices to God, continuing the tradition of “pre-enacting” the sacrifice of Christ on the cross. Afterward, he planted a garden. This garden is no minor detail; it reinforces the concept of a new beginning, since Adam and Eve began in a garden. Yet, as Adam and Eve sinned and were driven from the garden, so Noah’s garden also became his downfall.  He drank wine, made from the grapes of his vineyard, became drunk, and lay naked, uncovered in his tent. In spite of his new beginning, Noah was no longer clothed in righteousness. One son laughed at Noah’s nakedness, bringing trouble upon himself and his family. The other two sons covered Noah’s nakedness, bringing blessing upon themselves and their families. In the same way, Christians today should not rejoice in the wrongdoing of others, but instead should seek to share the good news of Jesus with sinners, hoping to clothe them in his righteousness by the power of his Word. We do not desire to humiliate them over their sins or condemn them, but we hope instead to call them to repentance and faith.

God promised Noah that he would never again flood the world to destroy it. He established the rainbow as a sign of that promise—a reminder to God of the promise he had made. Rainbows mean different things to different people today, but they remain to God a reminder of his mercy upon his creation. Light shines through the clouds, and through the drops of water they produce, to display a rainbow upon the earth. God’s light comes through water to his people to display God’s promise of new and eternal life for all those who trust his promises.