The Desire and Tests of Faith Hebrews 11:13-19

I. The Desire of Faith: The Full Enjoyment ofthe City of God (11:13-16) A. The Endurance of Faith

1. True faith perseveres to the end of life. In verse 13, the author of Hebrews mentions a

distinguishing mark of patriarchal faith to which he will return regularly throughout this section. Though the patriarchs, Abraham, Isaac, and Jacob, were consigned to lives of waiting and wandering, they persevered in faith. They never gave up or turned back. In their final hours, they did not grow bitter at the many delays a holy God placed in their paths, nor did the fires of their faith dwindle. They retained the same affection and delight in God's promises that had sustained them throughout their lives. If we would die in a similar manner, full of faith and years, we must live as the patriarchs did. We must pursue God's promises and covenant, endure all the assaults of the wicked, and persevere during periods of severe testing. Then, death will be neither a terror nor a savage foe. Christ re-moved its sting (1 Corinthians 15:55,56), and therefore We can die composed, in faith, honor, and hope. For the same God who has preserved us throughout every step of life will see us through death, and will transform an unnatural evil into a glorious entrance to everlasting life.

2. True faith can wait to enjoy God's covenant promises.

. The faith of the patriarchs in death is more retuarl

expectation in which they lived. They were pile grims and strangers because the goal of God's promises, Jesus and his kingdom, had not yet arrived. They were still looking for the establish-ment of God's holy city, the church of Jesus Christ. They were also pilgrims in that though the land of Canaan was promised to them as a type of Christ and his kingdom, they did not obtain legal title to it in their lifetimes, but wandered about in tents as strangers in the land of promise.

B. The Christ-Centeredness of Faith (vs. 14,16a).

1. The focus of Old Testament faith was the coming Messiah.

The phrase, "for those who say such things," refers to the patriarchal affirmation of their pilgrim statns, living as they did in the old covenant economy of promise and expectation. In so saying, the patriarchs explicitly affinned that the land of Canaan and a national posterity were not the chief ends of their faith, bnt that they were looking for the full enjoyment of salvation in the kingdom and city of Jesus Christ. This verse, though a short one, shows that the patriarchs were self-conscious in their faith. They nnderstood that the goal of all God's promises, and all the types and shadows through which they were given, was Christ and the full enjoyment of life with him in the city of God.

2. Thepursuit of Old Testament faith was fellowship with God.

The desire of the patriarchs was to enjoy fellow-ship with the living and true God in his holy city.

"The patriarchs' greatest desire was to arrive at the homeland of faith, the. city of

the Father, in which every salvation . blessing might be enjoyed fully,

every trial and tear rewarded, and life with God consummated."

"Country" properly signifies a fatherland, or one's native country, where one's father dwells, which is one's own, and in which one's children may grow up as citizens and heirs. The contrast here between tent dwelling in exile as pilgrims and life in the fatherland is striking. The patriarchs' greatest desire was to arrive at the homeland of faith, the city of the Father, in which every salvation blessing

might be enjoyed fully, every trial and tear ,e- . warded, and life with God consummated. '

3. The desire of Old Testament faith was the . heavenly city of God.

In the first phrase of verse 16, our author shows that the patriarchs longed for the fullness of salva-tion blessings in God's heavenly city. Heavenly is an adjective describing the better city which they sought. It is' a heavenly city because God is its architect, and fellowship with him is its chief blessing. It is also heavenly because the final statns of the city of God will be the fullness of salvation in the perfected new heavens and new earth. As the patriarchs fixed their hope upon the ultimate goal of faith, they were enabled to triumph over trials and temptations. They became the fathers of the church of Jesus Christ. Our faith must also be regularly focused on the blessings of heaven, in order that being persuaded of the future glory that belongs to us as God's blood-bought children, we might be persuaded to love, obey, labor, and die for him and his city on the earth. The Bible ever directs our ultimate hopes heaven-ward, where fellowship with the triune God will be finally and fully enjoyed.

a) Christ (and Paul) commands us to set our affections on the things above, i.e., life with the triune God, enjoyment of his covenant, etc. -Matthew 6:20; cf. Colossians 3: 1,2.

b )The strength to endure trials and afflictions in living for God in this world may be a source of joy to us as we reflect upon the reward that awaits us in heaven - Luke 6:23.

c)We must rejoice that our names are written in heaven, that is, we are citizens of God's heavenly city, not of the city of man (Luke 10:20).

d)We are citizens of heaven right now, i.e., its rightful heirs, and we currently enjoy many of its privileges. We must therefore maintain the antith-esis between the church and the world, truth and falsehood, holiness and sin (Philippians 3:20).

e )Mourning for departed brothers and sisters .. may be lessened somewhat because we will one day be reunited with them (1 Thessalonians 4: 14ff.). The blessings of our heavenly reward bring comfort during times of earthly loss.

f)Heaven is wIlere the risen Christ functions as our great High Priest (Heb. 9:24). .

g)We can suffer the loss of everything on earth

AprillMay, 2001 - THE COUNSEL of Chalcedon - 5

as we remember that in heaven we have a better and everlasting inheritance (Hebrews 10:34; I Peter 1:4). Heavenly mindedness produces com-mitment in serving God and willingness to give all in his service.

h)Heaven is where we will behold and enjoy the glory, covenant, and presence of the triune God and the perfection of the church in beauty and holiness (Revelation 21:10f).

C. The Sacrifice of Faith (v. 15) 1. We must abandon the world in order to

pursue the city of God. "To be mindful of that country of which they

had come out" is to look back in fond remembrance of their former way of life and have a desire to enjoy it again. If the patriarchs had longed for the past, a return to the ease and security in Ur, they might have sought an opportunity to return. Had not faith in God's Word sustained them throughout the many delays and difficulties in their way, they might have abandoned God's promises and returned to the world. Faith kept them from looking back wistfully at their former life and taught them that it is better to live in a condition of exile and endure

"Faith kept them from looking tack wistfully at their fomer life and taught thoo that it is lEtter to live in a =xli-tion of oole and endure trials at Gcd's corrmands than to tUTIl one's tack on

his pranises and faithfulness. "

trials at God's commands than to turn one's back on his promises and faithfulness.

2. Love for the city of God will strengthen us against temptation.

A longing for the world, its pleasures and joys, is the greatest hindrance to the pursuit of God's promises and covenant. The contrast here is clearly between the city of man and the city of God. God called Abraham to leave the city of man and to give his life in pursuit of God's holy city, the kingdom of Jesus Christ. We are called to make the same pilgrimage, and it is exceedingly difficult in these days to pursue that calling. For due to the church's negligence, the world, espe-cially its lusts, laws, and worldview, has gained the upper hand. Satan uses all of its allurements to weaken our love for God's city and draw us back to

man's. Accordingly, unless our affections are firmly fixed upon the city of God, our faith is in constant jeopardy. If our loyalties are divided, it is uncertain in which direction we will turn in the hour of temptation (James 1:8). IfweJove the world and wistfully long for its pleasures, we will be in constant danger of turning away from the faith. The only path, therefore, to aMlin God's promises and to arrive at the city of God is to turn away from the world, separate from its sins,and set our affections on God's covenant, Son; and prom-ises (2 Cor. 6:14-7:1). We, like the patriarchs, will triumph over trials and temptations only if our love for him is stronger than our attraction to the world. The Bible exhorts us to forsake the world, and given the extremely worldliness of the age in which we live, its commands and encouragements to , avoid worldliness must be foremost II!- our thinking.

a)Materialism chokes out the effects of the word (Matthew 13:22).

b )The Christian must hate the world to save his life (John 12:25).

c )The Christian must not imitate the world (Romans 12:2).

d)We can use but not misuse the present life (I Corinthians 7:31).

e )Christ died to deliver us from the evil of the world (Galatians 1 :4).

f)The Christian is crucified to the world (Gala-tians 6: 14).

g)The Christian must remain unspotted from the world (James 1:27). .

h)Friendship with the world is. enmity against God (James 4:4).

i)We must avoid fleshly lusts and evil entangle-ments (I Peter 2:11).

j)The Christian must not hlVe the world but must do God's will (I John 2:15-17).

D. The Reward of Faith: God blessed the patriarchs for their obedience (v. 16b).

1. God has forever joined their names to his . own.

God gave the patriarchs two special rewards to demonstrate the pleasure he took in their faith and perseverance. When the text says, "God was not ashamed to be called their God," it declares that as a father takes delight in his son, so God greatly delighted in the faith of the patriarchs. He ap-

6 - THE COUNSEL of Chalcedon - AprillMay, 2001

proved of their persevering faith and obedience and rewarded it. We must remember that God's delight in the patriarchs was itself gracious. For had not God given them the faith and grace that his com-mands and promises require, they could never have continued in faith. Yet, God graciously treats the obedience of his people as their own, even though it springs wholly from his unmerited grace and mercy to them in Christ. As a reward of their faith, God was not ashamed to be called "their God." Throughout the Scriptures, God is frequently called the "God of so and so" as an indication that his special favor and blessing rests upon him. For example, God is known as "the God of Elijah" (2 Kings 2:14), "the God of Danie1" (DanieI6:26),

and "the God of Shadrack, Meshech, and Abednego" (Daniel 3 :28). The individuals God most cmmnonly identifies himself with are Abraham, Isaac, and Jacob (Exodus 3:, 15,16; 4:5; Matthew 22:32; Mark 12:26; Acts 3:13; 7:32). This identification is a condescending act on God's part, for he does not need man or man's faith. By so honoring them, he calls us to imitate their faith and obedience. He also teaches the world that the only ones who will enjoy salvation are those who follow in their footsteps.

In Revelation 3: 12, John applies this reward to new covenant believers. Christ rewards those who overcome persecution and hardship in living for him by doing for them the same thing that God did for Abraham. "He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more. I will write on him the name of My God and the uame of the city of My God, the New Jerusalem, which is coming down out of heaven from My God. And I will write on him my new name." It is difficult to take in the full glory of this promised reward for faithfulness. For Christ to write the name ofthe Father and the city, as well as his own name upon overcoming believers is to indicate that his special favor and blessing rests upon them. They are truly God's friends and the legitimate heirs of every saving

blessing. Remember that God's name is the sum total of everything that he is. For a man to have God's name written upon him is to be made a blessed favorite of heaven, to enjoy intimate communion with God in a covenant relationship with him.

2. God has built that city for which they longed, the heavenly kingdom of Christ.

The second reward, of course, is that he built that city for which they longed and sought all their days. In the Lord Jesus Christ, God fulfilled a1l9f his promises to the patriarchs. They saw this fulfillment at a distance and rejoiced therein. Now in human history, through the Lord Jesus Christ, God has established his glorious city in the hearts and lives of men. Jesus Christ has triumphed over sin, death, and Satan, and now sits crowned Lord of all at God's right hand. He is actively subduing all things unto himself, and a special part of his work, as John tells us, is the final perfecting of the glorious city into which he will one day gather all God's elect (John 14:1-3). II. The Faith of Abraham II: The Supreme Test

of Faith (11:17-19) Abraham's greatest display of faith was his

willingness to slay the seed of promise in obedi-ence to the command of God. It is impossible to exaggerate the severity of this particular test, and any sympathetic reading of it will overwhelm us with Abraham's dedication to believing and obey-ing God. While God never tempts man to sin (James 1: 13), he frequently tries the faith of his people in order to reveal the condition of their hearts. This revelation is not for himself, as he already knows the condition of man's heart and has determined the outcome of the test. It rather serves to reveal the sincerity of our own profession, the hidden strength of indwelling sin, and our need of his grace.

A. The Tests of Faith Abraham's life reveals that God regularly tests

the faith of his people, sometimes severely, in order to purify us, increase our affections for his king-dom, and lead us to greater dependence upon his power and faithfulness. This is a necessary part of our earthly course, for many imperfections remain in us, and it is the Father's will that we bear much fruit. Tests, it should be remembered, are various obstacles, afflictions, and hardships by which God tries and strengthens our faith.

ApriIIMay, 2001 - THE COUNSEL of Chalcedon - 7

1. The Value of Testing in the Christian Life The Bible gives many reasons why God tests his

people, and the lessons we learn during these times are invaluable to Christian growth and maturity. If we are to profit from them, however, we must submit to God's providential dealing with us. We can be motivated to endure seasons of testing as we remember their many important purposes in God's holy plan.

a)Testing reveals the condition of the heart before God - Exodus 20:20; Deuteronomy 8:2; 2 Chronicles 3'2:3 r: '

"

b )Testing purifies us from evil and leads us to greater covenant faithfulness - Zechariah 13:9.

, c )Testing produces patience (endurance) in well doing - James 1 :2.

d)Testing purifies our faith that it might be vindicated on the day of judgment-l Peter 1:7.

e )Testing conforms us to the example and character of Christ - 1 Peter 4:12,13.

2. The Severity of Abraham's Tests The Bible reveals that Abraham's testing was

severe, at least froni a human 'perspective. The apostolic teaching is thus confirmed in Abraham's life that it is through many tribulations that we must enter the kingdom of God (Acts 14:22). By considering the difficulty of Abraham's testing, we may better realize that the Father's pruning is often a painful process.

a)God's command to sacrifice Isaac was abhor-rent to his natural feelings of parental love.

b )God 's command required him to kill his own son and consume him in the fire.

c)God's command required an interval of time before its execution. This gave Abraham time to deliberate the cQmmand.

d)God's command may have initially seemed contrary to his revealed law. There is no contradic-tion between God's command to kill Is.aac and the sixth'c0Inmanclment. -The resolution to this appar-ent dilemma is found in the fact that all human life belongs to God, and he can terminate it in any way that pleases him. This is not a capricious decree on God's part, for God's commands to men are always consistent with his own holiness and wisdom.

e)God's command would bring tremendous sorrow to Sarah.

3. The Greatest Difficulty in Abraham's Testing (11 :8; Genesis 21: 12).

Isaac was the only son of Abraham, ~s well as the son of his old age. Abraham entertained great affection for Isaac, and it was undoul:1t~dly a sore trial to him that having waited so 10l\g for Isaac, he was now being asked to destroy him. Moreover, Isaac was the only seed of promise. Abraham understood that this child was the one through whom all God's promises would be fulfilled. These last two considerations rendered this trial difficult beyond huliIan comprehension. Abraham passed this excruciating test offaith solely by the grace of God. It is extremely fitting for the "father of all those who believe" to endure such a'trial, so that all the sons of Abraham might vividly see God's power, purposes, and faithfulness.

. B. The Victory of Faith I. SUBMISSION: The first step to Abraham's

victory was his submission to the ",brd and will of God. He surrendered his mind, will, and affections to God's command. Faith taught Abraham that God can never command anything which is incon-sistent with his own character (law) and which is not for our good. Faith also led Abraham to carry out God's command whether or not he understood its reason or purpose. Because he submitted to God's word, Abraham was willillg to surrender the seed of promise to God's command. By so doing, Abraham submitted his future, his understaoding, and his entire life to God's command.

2. OBEDIENCE: Abraham offered up Isaac. He was ready and willing to obey God's conllnand. He was in the very act of obeying God's command when the Angel halted him. Though the act was not actually performed, in his, will, Abraham had already wholly dedicated himself to obeying God. It was Abraham's intent to obey that God espe-cially approved ;'You have not withheld your son, your only son,. from me'1 (Genesis 22: 12):

3. FAITH: Abraham trusted in the power of God. He was ~ertail\ that Opd was able to fulfill' his promises. Abraham did not believe that obedi-ence to God would overturn the promises of God -"and we will come back to you" (Genesis 22:5). He trusted that God would fulfill his promises in his own way and timing. In Abraham's mind, Isaac was already dead. He had consigned himself to the fact that God's command must be obeyed, and that nevertheless God would fulfill his promises. The

8 THE COUNSEL of Chalcedon AprillMay, 2001

resolution to which Abraham arrived is that God intended to raise Isaac from the dead. God had said that Isaac was the seed of promise. God had commanded him to offer Isaac as a burnt offering. Therefore, God's plan must be to raise Isaac up from the dead.

4. REWARD: Abraham received Isaac back as if he had been raised from the dead. When Abraham heard the Angel's voice from heaven telling him not to slay his son, and when it became clear that the Lord had provided a substitutionary sacrifice, it was as ifhe had truly received Isaac back from the dead. God's return ofIsaac to Abraham, when the latter had already conceded his death, was the equivalent ofIsaac's resurrection from the dead.

5. TYPE: Abraham's actions are significant for a proper understanding of Jesus Christ. Isaac was a type of Christ, the sacrificial victim who willingly offered himself in obedience to God for the sins of his people (Romans 4:24; 5:8; 8:32; 2 Corinthians 5: 21; Galatians 3:13; Ephesians 5:2; Titus 2:14; 1 Peter 2:24; 1 John 3:16). The provision ofa substitute for Isaac was a gracious gift from God, emphasizing that salvation is by grace alone through faith (Acts 15:11; 20:24; Rom. 3:24; 1 John 3:16).

C. The Lessons for Our Faith 1. The first mark of biblical faith is its devotion

to the word of God. We must submit to God's commands even when we do not understand them, or they seem contradictory.

2. Periods of serious testing are necessaty and beneficial even for the seasoned child of God. Those who bear some spiritual fruit can expect to be tried or pruned by the Father (John 15:2).

3. Only an obedient people may enjoy the blessings of God's covenant (Isa. 1: 19; 1 Peter 1:13-15).

4. God will never allow us to be tempted beyond our ability (1 Corinthians 10:13). Abraham's obedience to God certainly reveals his personal fidelity to God's covenant, but it shows the sustain-ing power of divine grace even more. For Abraham would never have endured such a test had not God strengthened his faith at every step. III. The Faith of Isaac, Jacob, and Joseph: The

Blessing and Future of Faith (11:20-22) The description of the faith of these three men is

much more brief than that of Abraham's, thereby

prompting us to observe Abraham's importance in the covenant of grace. The author's commendation ofIsaac, Jacob, and Joseph is limited to one sentence each. His brevity should not obscure the grand fact that the faith of the patriarchs was passed from one generation to the next, that God continued to test these fathers, and that by believ-ing God's word they too were enabled to overcome and maintain faith in God's covenant promises. Each of their lives reveals a valuable characteristic of true faith.

A. ISAAC: Faith views the future in tIle light of God's llromises

(11:20; Genesis 27:28-40). l. Isaac was persuaded of the truth of God's

promises (Genesis 28:3,4). 2. Isaac blessed his sons in the light of God's

promises. In Isaac's life we see this fundamental characteristic of faith, that it gives evidence of things hoped for. Because faith believes God's promise, future blessings are embraced with certainty and joy. It was this faith that led Isaac to bless his sons concerning the future fulfillment of God's promises. Though he did not possess these in his own lifetime, he knew that God's word was certain. He therefore directed his sons to place their confidence in the promise of God, which cannot fail to come to pass. B. JACOB: Faith inspires the next generation to

faith and obedience (11:21; Genesis 47:29f). 1. Jacob was strong in faith even upon his

deathbed (Gen. 47:31; 48:15-16). Considering the severe trials that Jacob had endured throughout his life, many of them self-inflicted, his perseverance is a remarkable testimony to the grace of God. Moreover, by remaining in a state of belief all his days, he was enabled to pass on a covenant bless-ing to the next generation, thereby laying the foundation for the future peace and security of the church.

2. Jacob blessed Joseph's sons in the name of the Angel of the Lord (Genesis 48:16). This was the very Angel who led Jacob thronghout his difficult life and appeared to him at Bethel and Luz. This Angel is certainly to be identified as a theophan)', a preincarnate appearance of the Son of God. Even in the old covenant period, every blessing of God was mediated through the person of the Son of God, and Jacob herein expresses his faith in him as the source of every salvation blessing.

April/May, 2001 - THE COUNSEL of Chalcedon - 9

3, Jacob prophesied that Ephraim and Manasseh wQuld be great in Isrqel (Genesis 48;20ff,), JacQb . was sovereignly lee! to. place his right hand upon Ephraim's head,iJ;lgicating thatcovei:J,ant blessing is not based uponnatl!ral cfeSC!lntbut upon the sovereign choice of Almighty God. rhis was a great reversal from Jacob's early compliance with his mother's attempt to steal the blessing from his brother Esau. His trials taught him to trqst God rather thaJ;l his own wisdom. C. ,JOSEPH: Faith trigmphs during periods of

exile. and suffei:ing (11:Z2; Genesis :;0:241). 1. LOYALTY: Joseph's hope in God's promises

was not diminished by the glories of Egypt. He continued to esteem his part in God's covenant as a greater blessing than all his attainments in the Egyptian government.

2. DELIVERANCE: Joseph directed the faith ofIstael to her exodus outQfEgypt. Joseph never forgot that Egypt W,"S not Israel'8 home. It was a temporary lodging in Which her faith would be . forged in the furnace of affliction. She would one day return to the land of prol11ise, and Joseph never. let ISrael forget this great hqpe.

3. CERTAINry: Joseph commanded that his bones be taken with them at the exodus. These specific instructions reveal the depth of his faith. Joseph was so cOnfident that GodWould not fail to fulfill his promises, that he made provision for his own interment in the land Of promise.

D. A I'RlNCII'LE OF FAITH: TheContinnirtg Importance !lUhe BleSSing L the blessing involves a lUeaningful touch or

display of affection .. Joseph presented his sons to Jacob to be blessed

by them. Jacob kissed and embraced them. He realized the importance oflove and acceptance in the covenant family. Physical touching is impor-tant to ensure the emQtional stability and covenan-

. tal f!\ith:fuluess of the next generation. We see this same intin)acy when Isaac blessed Jacob (27:21, 26-7), anqagalnwhen J ~~ob blessed Joseph and his

. sons (Genesis48:10): OurLQrd recognized that physical love, touching, is an hnportant part of the blessiJig we give to others. When children came to see Wm, he touched and kissedthetn (Matt. 19:13-15; Mark 10:13,16; Luke 18:15). Meaningful affecti()n imparts warmth,comm\iUicates accep-tance, and proviqes security and i

heads, it was a symbol that they were included in God's gracious covenant. From henceforth they would be called by his name, i.e., be adopted into the family of faith. They were not identified with the pagan, cursed culture of the Egyptians, but with the redeemed, victorious, and worldwide culture of the church.

Do our children appreciate their identity in God's covenant? Do we show the respect for one another that is consistent with our covenant iden-tity? In Christ, each of us has been blessed with every spiritual blessing in the heavenlies (Eph. 1 :3). We have been raised from the dung heap of sin and death to be kings, queens, and priests under Jesus Christ (Rev. 5:10). We must convey this covenant identity to our children. If we do not impress them with their unique identity, if we verbally or physically abuse them, if we treat them as second class citizens, we cannot expect them to appreciate or fulfill their covenant identity. Throughout their lives, we must teach and show

"We must teach and show our children that to be a common citizen of the

church ofJesus Christ is more glorious than the highest position

in the kingdom of darkness!"

our children that to be a common citizen of the church of Jesus Christ is more glorious than the highest position in the kingdom of darlmess! (Ps. 84:10).

4. The blessing must instill hope for the future in the next generation.

The blessing must always instill a vision in God's people. God renewed his covenant promises with Abraham and Jacob. Through their families, the entire world would experience the blessings of salvation. In addition, they would have the land of Canaan as their own possession. Jacob foretold a great future for Ephraim and Manasseh. They will grow into a multitude in the midst of the earth. In effect, Jacob told them not to limit the extent of -., covenant blessings by what they see before them in Egypt. They are going to be a multitude. Through their line, the church will grow and fill the entire

. earth. The Messiah will Come and bring the blessings of salvation to all the families of the earth.

Because historical pessimism rules theology and practice in many churches, our children are often denied the hope of a glorious future. Our children have a great future in the kingdom of God. The entire world belongs to them (Matt. 5:5; Rom. 4: 13). Heaven belongs to our children. Christ is installed at God's right hand as the absolute mon-arch of heaven and earth (Acts 2:33-36; Eph. 1:19-23), and all his enemies will be made a footstool for his feet (I Cor. 15:25; Heb. 10:13). All the nations will bow and kiss the son (Isa. 60: 12). They will bring their wealth into the church (Isa. 60:6). The reign of Christ means the treading down of the wicked (Mal. 4: 1-3). Our children have a glorious future of victory and conquest under the banner of King Jesus. They are the only children who have a future. They will be moti-vated to live for the fuhlre, however, only as they are instilled with a vision for the future.

5. The blessing requires personal commitment to our children's lives.

When Jacob blessed Ephraim and Manasseh, he adopted them into his family. They became pos-sessors of all the promises and assistance of God's gracious covenant. They were not on their own to achieve the glorious fulfillment of the blessing, but the promise of God's presence and the help of God's people would ensure that those promises would come true in their lives. Kisses, words, and optimism are not enough if we are to bless our children and one another. We mnst take an active role in their lives. This begins at their baptism, when we commit them to God and bring them under the protection and direction of the visible church. As they grow, we mnst disciple them to think and live according to God's word, nurture and encourage them, and especially direct them to know, believe, and abide in Jesus Christ as the way, the truth, and the life. We might also add that our children must know that we love them. This means being interested in legitimate things that interest them, spending meaningful time with them on a regular basis, and listening to their hopes and dreams. By God's grace, all of these things will enable us to lead them into their glorious future in God's covenant, thereby passing on the torch of faith to the next generation of God's people.

TO BE CONTINUED ...

ApriJ/May, 2001 - THE COUNSEL of Chalcedon - 11