Law and Gospel

Encyclopedia : L : LA : LAW : Law and Gospel

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The relationship between God's Law and the Gospel is a major topic in Lutheran and Reformed theology. In these traditions, the distinction between the doctrines of Law, which demands obedience to God's will, and Gospel, which promises the forgiveness of sins for the sake of the sacrificial death and resurrection of Jesus Christ, is critical. It is used as a hermeneutical principle of biblical interpretation and a guiding principle in homiletics (sermon composition) and pastoral care.

Other Christian groups have a view on the issue as well, though it has not usually been as hotly debated or rigorously defined as in the Lutheran and Reformed traditions.

Sometimes the issue is discussed under the headings of "Law and Grace," "Sin and Grace," "Spirit and Letter," and "ministry (διακονíα) of death/condemnation" and "ministry of the Spirit/righteousness"[2 Cor. 3:6-9].. Sometimes it is considered in the contrast between Moses and Jesus Christ [John 1:17]..

Contents

1 Lutheran view

1.1 Martin Luther and Lutheran theologians
1.2

2 Reformed view

2.1 John Calvin

3 Controversy

3.1 Lutheran
3.2 Reformed

4 Dispensationalist view
5 Notes
6 See also
7 Books
8 External links

Lutheran view

Martin Luther and Lutheran theologians

A specific formulation of the distinction of Law and Gospel was first brought to the attention of the Christian Church by Martin Luther (1483-1546), and laid down as the foundation of evangelical Lutheran biblical exegesis and exposition in Article 4 of the Apology of the Augsburg Confession (1531): "All Scripture ought to be distributed into these two principal topics, the Law and the promises. For in some places it presents the Law, and in others the promise concerning Christ, namely, either when [in the Old Testament] it promises that Christ will come, and offers, for His sake, the remission of sins justification, and life eternal, or when, in the Gospel [in the New Testament], Christ Himself, since He has appeared, promises the remission of sins, justification, and life eternal." F. Bente and W.H.T. Dau, ed. and trans. Triglot Concordia: The Symbolical Books of the Evangelical Lutheran Church, (St. Louis: Concordia Publishing House, 1921), Apology IV (II).5, p. 135. The Formula of Concord likewise affirmed this distinction in Article V, where it states: "We believe, teach, and confess that the distinction between the Law and the Gospel is to be maintained in the Church with great diligence. . ."Triglot Concordia, FC Epitome V, (II).1, p. 503ff

Martin Luther wrote: "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."Martin Luther, Dr. Martin Luthers Sämmtliche Schriften, St. Louis ed. (St. Louis: Concordia Publishing House, N.D.), vol. 9, col. 802. Throughout the Lutheran Age of Orthodoxy (1580-1713) this hermeneutical discipline was considered foundational and important by Lutheran theologians. Carl Ferdinand Wilhelm Walther (1811-1887), who was the first (and third) president of the Lutheran Church - Missouri Synod, renewed interest in and attention to this theological skill in his evening lectures at Concordia Seminary, St. Louis 1884-85.The Proper Distinction Between LAW AND GOSPEL: 39 Evening Lectures, W.H.T. Dau tr., 1897.

The Formula of Concord distinguished three uses, or purposes, in the Law in Article VI. It states: "[T]he Law was given to men for three reasons. . ."

That "thereby outward discipline might be maintained against wild, disobedient men [and that wild and intractable men might be restrained, as though by certain bars]"
That "men thereby may be led to the knowledge of their sins"
That "after they are regenerate. . .they might. . .have a fixed rule according to which they are to regulate and direct their whole life"Triglot Concordia, Epitome VI (I)
We may summarize the three uses as follows:

To restrain external evil (civil use) or (curb).
To show us our sin (pedagogical, theological, or elenchtical use) or (mirror).
To show us God's character and will as a rule and guide to holy living, empowered by the Gospel alone (didactic use) or (rule).

Reformed view

John Calvin

In his Institutes of the Christian Religion, the Reformer John Calvin likewise distinguished three uses in the Law. Calvin wrote: "That the whole matter may be made clearer, let us take a succinct view of the office and use of the Moral Law. Now this office and use seems to me to consist of three parts."Inst. [2.7.6]

By "exhibiting the righteousness of God, — in other words, the righteousness which alone is acceptable to God, — it admonishes every one of his own unrighteousness, certiorates, convicts, and finally condemns him."Inst. [2.7.6]
It acts "by means of its fearful denunciations and the consequent dread of punishment, to curb those who, unless forced, have no regard for rectitude and justice."Inst. [2.7.10]
"The third use of the Law. . .has respect to believers in whose hearts the Spirit of God already flourishes and reigns. . . . For it is the best instrument for enabling them daily to learn with greater truth and certainty what that will of the Lord is which they aspire to follow, and to confirm them in this knowledge. . ."Inst. [2.7.12]

This scheme is the same as the Formula of Concord, with the exception that the first and second uses are transposed.

Controversy

There has been significant dispute in both camps over the extent to which the first use (or second use in the Reformed scheme) remains valid outside of the original Jewish social context in which the Law was given. In other words, which parts of the Law if any (viz., moral, civil, ceremonial) remain binding on societies today, and more specifically, which portions of those parts.

Lutheran

Apparently some recent Lutherans have disputed the validity of the "third use" of the Law. Paul Althaus writes in his treaty on Law and Gospel: "This [ethical] guidance by the Holy Spirit implies that God's concrete commanding cannot be read off from a written document, an inhereted scheme of law. I must learn afresh every day what God wants of me. For God's commanding has a special character for each individual: it is always contemporary, always new. God commands me (and each person) in a particular way, in a different way than He commands others. . . . The living and spiritual character of the knowledge of what God requires of men in the present moment must not be destroyed by rules and regulations."Paul Althaus, The Divine Command, pp. 43, 45 It seems that these writers feel the third use leads to or encourages a form of legalism, and is possibly an implicit denial of Sola fide.

Reformed

Conversly, Reformed Christians have sometimes seen the two-use scheme of some modern Lutherans as leading to or instantiating a form of antinomianism.

Dispensationalist view

The second of the four basic tenets of Dispensationalism posits "A radical distinction between the Law and Grace; that is, they are mutually exclusive ideas."

Cyrus I. Scofield wrote that: "The most obvious and striking division of the Word of truth is that between law and grace. . . . Scripture never, in any dispensation, mingles these two principles. Law always has a place and work distinct and wholly diverse from that of grace. . . . Everywhere the Scriptures present law and grace in sharply contrasted spheres."Rightly Dividing the Word of Truth, [ch. 6], pp. 34, 36.

The Scofield Reference Bible notes at John 1:17: "Grace is 'the kindness and love of God our Saviour toward man. . . not by works of righteousness which we have done' Titus 3:4,5. It is, therefore, constantly set in contrast to law, under which God demands righteousness from man, as, under grace, he gives righteousness to man Romans 3:21,22; 8:4; -9. Law is connected with Moses and works; grace with Christ and faith ; John 1:17; Romans 10:4-10. Law blesses the good; grace saves the bad ; Exodus 19:5; Ephesians 2:1-9. Law demands that blessings be earned; grace is a free gift ; Deuteronomy 28:1-6; Ephesians 2:8; Romans 4:4,5."[John 1:17] in The Scofield Reference Bible (1917 edition).

John Nelson Darby wrote: "There is the greatest possible contrast between law and gospel. Paul calls the one the ministration of death and of condemnation, and the other the ministration of the Spirit and of righteousness. [. . .] There is no grace in law (the two are opposed to each other), but God's grace dealt with individuals."[The Law, and the Gospel of the Glory of Christ], p. 431, 432.

Notes

Books

Lutheran

F. Bente and W.H.T. Dau, ed. and trans. Triglot Concordia: The Symbolical Books of the Evangelical Lutheran Church St. Louis: Concordia Publishing House, 1921. [link]
Paul Althaus, The Divine Command: a New Perspective on Law and Gospel. Trans. Franklin Sherman. Philadelphia: Fortress Press, 1966.

Reformed

Stanley N. Gundry, ed. Five Views on Law and Gospel. Grand Rapids, MI: Zondervan, 1996.
John Murray. Principles of Conduct: Aspects of Biblical Ethics. Grand Rapids, MI: Eerdmans, 1957.
Greg L. Bahnsen. Theonomy in Christian Ethics. S.L.: Covenant Media Press, 2002.

External links

[Law in Luther And Calvin], by Edward A. Dowey

[The Struggle to Balance Law & Grace], by Bernie L. Gillespie

[Law and Liberty, Law and Gospel - Link list at monergism.com]

[The Christian and the Moral Law - Link list at the-highway.com]