Sublime

Amyraut explains these two covenants this way:

And truly, the mercy of God consists in two degrees: one which, as it is said, does not go beyond presenting to us the forgiveness of our sins through the Redeemer and takes sovereign pleasure in our salvation providing that through unbelief we do not reject this grace; the other goes so far as to make

Psalm 7 is a lament.

After his death he descends to hell, then on the third day he rises from the dead and ascends to heaven in glory.

the tomb, and at his command the gates of hell were opened. The one who was dead now lives. The one who humbled himself is raised to rule over all creation, the Lamb upon the throne. The one ascended on high is with us always, as he promised.

For thus said the Lord GOD, the Holy One of Israel: In returning and rest you shall be saved; in quietness and in trust shall be your strength. But you refused

They investigate the past and relate the struggles of the apostles and the Fathers to our present struggles. Thus they become defenders of the faith, showing its reasonableness, its “fittingness” for the oppressed community now.

Because theologians are exegetes, they are also prophets. As prophets they must make clear that the gospel of God stands in judgment upon the existing order of injustice. This task involves, as Abraham Heschel said, the “exegesis of existence from a divine perspective,”3 disclosing that God is not indifferent to suffering and not patient with cruel