Welcome to law/gospel week! We will have a series of posts every day for a week on the law and the gospel! We will also post a podcast every day for a week. Understanding the law and the gospel is something that will help you understand your salvation better, read your Bible better, guard against legalism and license, help you comfort and instruct others and your own heart, help you with assurance and give God glory. This first post will be some quotes to help us see how others who have gone before us from different eras have seen how important this distinction is and that it includes different traditions. Law/Gospel quotes “The law and the gospel are the principal parts of divine revelation; or rather they are the centre, sum, and substance of all the other parts of it.” (Colquhoun p. 4). “To know it experimentally is to be wise unto salvation, and to live habitually under the influence of it is to be at once holy and happy. To have spiritual distinct views of it is the way to be kept from verging towards self-righteousness on the one hand and licentiousness on the other; it is to be enabled to assert the absolute freeness of sovereign grace, and, at the same time, the sacred interests of true holiness.” Colqhoun p. 5, 6. The basic principle in application is to know whether the passage is a statement of the law or of the gospel. For when the Word is preached, the law and the gospel operate differently. The law exposes the disease of sin, and as a side-effect, stimulates and stirs it up. But it provides no remedy for it. However the gospel not only teaches us what is to be done, it also has the power of the Holy Spirit joined to it…A statement of the law indicates the need for a perfect inherent righteousness, of eternal life given through the works of the law, of the sins which are contrary to the law and of the curse that is due them… By contrast, a statement of the gospel speaks of Christ and his benefits, and of faith being fruitful in good works (The Art of prophesying, 1592, repr. Banner of Truth Trust, 1996, 54-55). Perkins God speaks in two words: the law and the gospel. There is a danger in either confusing or separating them. The law commands and the gospel gives. The law says, “Do” and the gospel says, “Done!” Both are good, but God does different things through them. The law is everything in Scripture that God commands. The gospel is everything in Scripture that makes promises based solely on God’s grace to us in Christ. When it comes to how we receive the promises, law and gospel are opposed, for we are saved apart from the law. The law condemns us, while the gospel is the good news that announces our justification that we are free for the first time to embrace God as our Father rather than our Judge. Lutheran and Reformed traditions distinguish three uses of the law: to expose our guilt and drive us to Christ, a civil use to restrain evil, and to guide Christian obedience. More generally, the New Testament frequently employs the terms law and gospel to refer to the old covenant distinguished from the new. Core Christianity p. 128, Horton. The Doctrine of the Divine Covenant lies at the root of all true theology. It has been said that he who well understands the distinction between the Covenant of Works and the Covenant of Grace is a master of divinity. I am persuaded that most of the mistakes which men make concerning the Doctrines of Scripture are based upon fundamental errors with regard to the Covenants of Law and of Grace. Charles Spurgeon There is no point upon which men make greater mistakes than upon the relation which exists between the law and the gospel. Some men put the law instead of the gospel: others put the gospel instead of the law; some modify the law and the gospel, and preach neither law nor gospel: and others entirely abrogate the law, by bringing in the gospel. Many there are who think that the law is the gospel, and who teach that men by good works of benevolence, honesty, righteousness, and sobriety, may be saved. Such men do err. On the other hand, many teach that the gospel is a law; that it has certain commands in it, by obedience to which, men are meritoriously saved; such men err from the truth, and understand it not. A certain class maintain that the law and the gospel are mixed, and that partly by observance of the law, and partly by God's grace, men are saved. These men understand not the truth, and are false teachers. This morning I shall attempt—God helping me to show you what is the design of the law, and then what is the end of the gospel. The coming of the law is explained in regard to its objects: "Moreover the law entered, that the offence might abound." Then comes the mission of the gospel: "But where sin abounded, grace did much more abound." - Charles Spurgeon from sermon Law and Grace “Clearly to understand the distinction, connexion, and harmony between the law and the gospel and their mutual subserviency to illustrate and establish each other, is a singular privilege, and a happy means of preserving the soul from being entangled by errors” - Newton The Churches of the Reformation from the very beginning distinguished between the law and the gospel as the two parts of the Word of God as a means of grace. This distinction was not understood to be identical with that between the Old and the New Testament, but was regarded as a distinction that applies to both Testaments. There is law and gospel in the Old Testament, and there is law and gospel in the New. The law comprises everything in Scripture which is a revelation of God’s will in the form of command or prohibition, while the gospel embraces everything, whether it be in the Old Testament or in the New, that pertains to the work of reconciliation and that proclaims the seeking and redeeming love of God in Christ Jesus (Berkhof combined ed Systematic Theology, 612). Beza - We divide this Word into two principal parts or kinds: the one is called the ‘Law,’ the other the ‘Gospel.’ For all the rest can be gathered under the one or other of these two headings…Ignorance of this distinction between Law and Gospel is one of the principal sources of the abuses which corrupted and still corrupt Christianity. THEODORE BEZA | The Christian Faith, trans. James Clark (East Sussex, UK: Focus Christian Ministries Trust), 40. Luther - "Hence, whoever knows well this art of distinguishing between Law and Gospel, him place at the head and call him a doctor of Holy Scripture." James Buchanan The Doctrine of Justification – “The doctrine of salvation, which is taught by the gospel, presupposes the doctrine of sin, which is taught by the law; and the two together constitute the sum and substance of God’s revealed truth.” Ralph Erskine on the law in the hand of Christ or the 3rd use. - (1.) The commands of the law, in the hand of Christ, have lost their old covenant-form, and are full of love. The command of the law of works is, Do, and Live; but in the hand of Christ, it is, Live, and Do: the command of the law of works, is, Do, or else be damned: but the law in the hand of Christ, is, I have delivered thee from hell, therefore do: the command of the law of works is, Do in thy own strength; but the law in the hand of Christ is, “I am thy strength; My strength shall be perfected in thy weakness,” therefore Do. The command is materially the same, but the form is different: the command of the law of works is, Do perfectly, that you may have eternal life; but now, in the hand of Christ, the form is, I have given thee eternal life in me, and by my doing; and therefore do as perfectly as you can, through my grace, till you come to a state of perfection. The command, I say, is the same materially …. And sure I am, that the authority of the commanding God is not lessened, or lost, that the command is now in the hand of Christ: Christ is God, co-equal and co-essential with the Father; and as God’s authority to judge is not lost, or lessened, in that all judgment is committed to the Son; so his authority to command, is not lost or lessened, in that the law is in the hand of Christ: nay, it is not lessened, but it is sweetened, and made amiable, lovely, and desirable to the believer, constraining him to obedience, in that the law is in the hand of his Head, his Lord, and his God. 17 The Law in the Hand of Christ (upper-register.com) Read the historic catechisms and confessions of the church. The Heidelberg Catechism and London Baptist Confession of 1689 in particular. We are going to do something we have not done before. We are going to have a law/gospel week! There is a law day in our country on May 1 for understanding how the law and the legal process protects our liberty. The law/gospel distinction does help protect our liberty. We need more than just a civil use. There is a gospel day in July sometime on some islands somewhere where Roman Catholics and Protestants celebrate together. That’s no good. So it seems we need a law/gospel week! We are going to have an episode release every day for one week on the law/gospel distinction as well as a blog post every day for one week. Some of the material will be a rewind, some of it will be new. We will do this the week of April 28-May 4.
Why should we spend a week looking at the law/gospel distinction? Why is it worth a whole week? 1) It helps us read our Bibles better. 2) This category helps keep us from legalism and license. 3) It gets the doctrine of justification right as well as help with sanctification. 4) It helps in evangelism. 5) It helps with pastoral ministry. Your counseling and preaching ministries just might be affected. 6) It is assurance giving. Lastly, Christ gets the glory He deserves. Christ is the one who fulfilled the law so that we are no longer under it in the “do this and live” sense. We are free in the Christian life to obey. It’s good news for believers to. So come join Renewalcast in celebrating law/gospel week! Listen to the podcasts, read the blogs, thanks for joining us. Hope you’re encouraged. In 2016, there was an eruption in conservative Evangelical and Reformed theologians surrounding the doctrine of the Eternal Functional Subordination of the Son (EFS). There’s no need to rehash what has already been said, as that has been summarized helpfully elsewhere. Needless to say, it was the hot topic for podcasts, blogposts, books, and academic articles for more than a year. Seemingly everyone had an opinion on the Trinity debates, and sides were taken, uniforms passed out, and strategic advances made.
Nourishing the Flock: Insights from the Longevity of Pastoral MinistryIn the ever-evolving landscape of religious service and pastoral ministry, longevity and persistence present a wealth of wisdom. Eldon Busenitz, a seasoned veteran in pastoral duties, shares profound insights from his extensive tenure, shedding light on what has anchored and driven his commitment to preaching and nurturing souls. His conversation with Coalt Robinson and Jay Wipf reveals the intricacies of persistent service, the transformation of personal convictions, and the critical stance on present-day church dynamics and doctrinal integrity.
Key Takeaways Pastoral Passion: A lifetime of pastoral ministry ignites a passion for teaching and solidifying one's conviction in the inerrant Word of God. Teachable Ministry: Perseverance in ministry demands continuous learning, growth, and the flexibility to adapt one’s practices without compromising core doctrinal beliefs. Church Challenges and Triumphs: There are concerns about churches straying from their core mission, yet there is encouragement in the ongoing proclamation of the Gospel and faithful teaching. The Makings of a Passionate PastorThe journey to understanding what truly drives a pastor to dedicate a lifetime to ministry is intricate and deeply personal. Eldon Busenitz traces his roots to a Christian home in south central Kansas, where the seeds of pastoral ministry were planted during his formative years on a farm. The dedication to hard work and self-discipline learned in his youth became indispensable in his ministerial calling. "Those early years, God gave me a… Love, a passion for pastoral ministry and more specifically teaching and preaching God's word… I consider it a high, awesome calling and a privilege to be involved in pastoral ministry." - Eldon Busenitz His reverence for farming transformed into a deeper devotion to cultivating the spiritual landscape of his flock. It's this evolution, from tilling the soil to feeding the soul, that solidified his path in life. Transformative Teachings and Practices Throughout his 57 years of ministry, Busenitz's theologies and ministerial practices have undergone refinement rather than radical change. Valuing the practical application of his beliefs, he emphasizes the need for continuous growth and a dedication to teaching the full counsel of God through expository preaching. He underlines the significance of prioritizing feeding the sheep over chasing ephemeral accolades. "I did not have any formal seminary training… But I also realized there's great benefit in seminary training… I just highly recommend getting training for ministry…" - Eldon Busenitz In his narrative, it's clear that regardless of how one acquires knowledge, the commitment to learning and improvement stands paramount in ministerial success. Challenges and Encouragements in Today's Church The prevalent challenges the church faces are at the forefront of Busenitz's musings as he reflects on societal pressures leading churches astray from their core message of transformation through the Gospel. He warns against the inclination to prioritize social programs over the heart-changing proclamation of the Gospel, cautioning that the true mission must not be diluted for the sake of societal trends. "The thing that makes a church unique… we have been commissioned by Christ himself… And I'm encouraged with those opportunities, those open doors, that the message that Christ died on the cross and he rose again…" - Eldon Busenitz However, Busenitz denotes encouragement in the unwavering sovereignty of God and the bright spots of young ministers eager to carry on the mantle of biblical preaching. Retrospective Wisdom and Forward Gazing As the conversation winds down, the harmonious blend of Eldon Busenitz’s past experiences and his future aspirations for ministry paint a picture of a steward faithful to his calling. What resonates is a man deeply rooted in the truth of Scripture, exuding a wisdom only decades of devotion can endow. He stresses the adherence to biblical literacy, the nurturing of personal growth, and the urgency to train future leaders within the church culture. Busenitz's narrative stands as a timeless reminder of the importance of doctrine in unifying the church, propelling it forward with a clear, biblically sound mission. His commitment to principles over popularity sets an uncompromising standard for ministry, and his observations serve as both a caution and an inspiration for contemporary and future church leaders. Eldon Busenitz's perspective is both an echo from the past and a clarion call for the present, inviting leaders to reflect deeply, prioritize wisely, and act courageously. His discourse invites all who serve, regardless of capacity or tenure, to maintain the humility of a disciple and the vigilance of a shepherd. *This article may have been AI generated -- if you have a problem with it, just voice your complaint to "Alice" in the hearing of any internet-connected device -- she will hear you. #JackCarr When many Christians think about the Reformation, they do not think about the distinction between law and gospel. Indeed, it is a truism for not a few modern Reformed folk that the distinction between law and gospel is solely a Lutheran conviction. Of course, this would come as a great surprise to Calvin, Beza, Ursinus, Olevianus, and many others who taught the very same distinction between law and gospel that Luther taught but, nonetheless, when they think of the Reformation (if they should happen to think about it) they think about sola Scriptura or sola fide or perhaps soli Deo gloria.
Despite its widespread neglect, the distinction between law and gospel was just as essential to the Reformation as any of the Reformation solas. Recovery of the theological and hermeneutical distinction between law and gospel was one of the five most significant developments in Luther’s theology between 1513—18. What does it mean to distinguish law and gospel theologically? Well, traditionally, very early in the history of Christian theology, the early post-apostolic theologians spoke of the “old law” and the “new law.” They did this in order to express the essential unity of Scripture and redemption. Some of our more important theologians (e.g., Barnabas, 2 Clement, Justin, and Irenaeus) even turned to the biblical category of covenant to express this unity. For the most part, when, in the ancient and medieval church, theologians spoke of law and gospel they were speaking in historical and chronological terms or categories, not theological categories. Sin is greatly confusing for believers. The apostle captures this in Romans 7 when he says “the things that I will not, these I do.” How could the apostle seem to speak in such a defeated manner with regard to sin in a believer who has been given the Spirit and the grace of repentance? And if such a double-minded “believer” could be conceived of in this in life, is assurance of salvation possible?
To answer these questions, some have tried to explain Romans 7 as speaking of a man before conversion since a “defeatist” view of sin in the believer seems entirely out of accord with the New Testament teaching on regeneration and holiness. This answer would seem to take away any notion that a believer might so willingly enter into sin as a new creation. … In his great work Speculum Christianum or The Christian Survey of Conscience, Girolamo Zanchi addressed at length the Reformed view of Romans 7 as the regenerate man’s struggle against sin, a view he assures was held by all the learned divines. He makes a crucial distinction that in the regenerate is a double-man. The Christian, he says, has a fundamental quality that is different from that of the unbeliever. When a regenerate man sins, “he sins only in the flesh and not with the whole will and the whole heart.” Some years ago on one of his broadcasts, Bill Maher defined faith as “the purposeful suspension of critical thinking.”1 Similarly, Richard Dawkins, Neil deGrasse Tyson and others have defined faith as “believing something in the absence of evidence.”2 But are these definitions of faith accurate? In preparation for a lecture I recently gave on this topic, I decided to check the world’s foremost authoritative source for all things pertaining to the English language, namely, the Oxford English Dictionary. Featuring 20 volumes and over 21,000 pages of content, the OED is not the typical dictionary you are likely to find in an average household. But thankfully, it is now accessible through an online subscription, so I created my own account, and began investigating the true meaning of the English word “faith.” One thing that becomes clear with an exhaustive dictionary of this kind is that just about every word in the English language happens to have multiple definitions. And, as it turns out, the word “faith” is sometimes used in a variety of ways. Sometimes it refers to an oath of loyalty (as with “a good-faith promise”), but it can also refer to a system of religious belief, such as “the Muslim faith.” But among all the varying definitions I was able to discover in the OED, one I was not able to find was the idea that faith is “believing something in the absence of evidence.” In fact, what I actually found was the complete opposite. According to the OED, one of the definitions of faith is this: “Belief based on evidence, testimony, or authority.”3 Among the citations included as an example of this definition of “faith” is a selection from a book by Isaac Watts written in 1725 titled, Logic, or The Right use of Reason in the Inquiry after Truth. Here is the relevant passage: But I must conclude with what I learned from my brothers who hold to this position. In short, I have learned to have expectation and boldness to love. What do I mean by expectation? I mean confidence that God will speak through the faithful preaching and reading of the Scriptures. He has promised to do so. I do not need something more to have a more immediate word from God. Why do I need to look for prophetic words to have a high expectation of the work of the Spirit through the reading and preaching of the Scriptures? It was when Jesus opened the Scriptures, not when he had a prophetic word, that the disciple’s hearts were strangely warmed.
What do I mean by boldness to love? I mean the courage to move beyond superficial conversation to conversation about the heart, and how that relates to the person in front of me in their circumstances. Why do I need some sense of special revelation to push me into addressing the hearts of my brothers and sisters in the church when they are under the weight of suffering? I do not need to know that God has given me some special word for them, I need to believe he already has in Scripture, and that I may, in love, with grace and patience, speak words from Scripture to strengthen them. The church isn’t a boiler room but neither should it be an ice house. We have the greatest and grandest of all messages, Jesus is the Messiah. He was crucified and he was dead, but he is dead no longer. He lives not “within my heart” but rather he lives objectively, really, historically. He was seen by hundreds, touched, and heard. As Jim Boice used to say, what you use to get them in the door you will have to use to keep them in the door. Let them come to see risen Christ placarded before them in warm and truly evangelical preaching and let them stay to see vestiges of the life-giving power of the risen Lord in the communion of the saints. July 3, 2023 by Chris P
Category: Uncategorized If a Christian was on a mission to study the Bible to retrieve the God-given roles for a Christian marriage, he or she might be surprised to find that roles are generally identified. Largely missing are the prescriptive details – the “how to's.” The ideas of leading, loving, serving as a head, and instructing children are attributed to the role of husbands. Submitting, honoring, respecting, and loving the family through the home are attributed to wives. General encouragement for men to provide for the family and general encouragement for wives to care for their children, administrate the household, and love their husbands are also stated in Scripture. Yet, godly elders are also characterized by their management of the household and keeping their children under control, which underscores the fact that domestic roles within the home or outside the home are not confined to only wives or only husbands (1 Timothy 3). When male and female roles are emphasized, it doesn’t take long for 1 Corinthians 11:3 to be brought up. Some authors and teachers will draw from this text the idea that all women must by nature submit to men. Of course, if it is by nature, then it would be only natural, wouldn’t it? |
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