APPLYING THE HOLY SCRIPTURES TO YOUR LIFE
by Rev. Richard A. Bolland
(A Bible Study Based on CFW Walther's, The Proper Distinction Between Law and Gospel)
This Bible Study is found in five units. You can print the entire study by printing this page, or click on the unit number you want to read on the screen.
Unit 1 Unit 2 Unit 3 Unit 4 Unit 5
Unit 1
I. WHAT IS THE KEY TO UNDERSTANDING AND INTERPRETATION OF THE HOLY SCRIPTURES?
A. If we are serious Bible students or theologians, two things are essential:
1. It is indispensable that we learn, in detail, a knowledge of all the doctrines of the Christian revelation.
2. Having achieved that, what is needed over and above the knowledge of these doctrines is how to apply them to life correctly.
B. Doctrine cannot be only a matter of the intellect:
1. C.F.W. Walther:
"You must not only have a clear apperception of the doctrines in your intellect, but all of them must have entered deeply into your heart and there manifested their divine, heavenly power. All these doctrines must have become so precious, so valuable, so dear to you, that you cannot but profess with a glowing heart in the words of Paul: 'We believe, therefore we have spoken,' and in the words of the apostles: 'We cannot but speak the things which we have seen and heard.' You have indeed not seen these things with your physical eyes or heard them with your physical ears, like the apostles, but you ought to have an experience of them through your spiritual eyes and ears."
2. We are not heartless intellects only spouting out dogma:
a. First, dogma is not a dirty word but a gift from God!
1 Tim 1:10 (NIV) for adulterers and perverts, for slave traders and liars and perjurers--and for whatever else is contrary to the sound doctrine
1 Tim 4:16 (NIV) Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers.
2 Tim 4:3 (NIV) For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear.
Titus 1:9 (NIV) He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.
Titus 2:1 (NIV) You must teach what is in accord with sound doctrine.
b. Second, The most important of all doctrines is Justification by faith in Christ apart from the Law, but what doctrine follow immediately in importance...properly dividing the Law and the Gospel.
c. Luther said, "He who can properly divide Law and Gospel should be called a doctor of Holy Writ."
C. Why study this particular doctrine?
1. Without a proper study of this doctrine, Holy Scriptures seem full of contradictions, not only in minor points, but also in principal one of how we can be acceptable to God at the Day of Judgment.
a. In one place the Bible offers forgiveness to all sinners; in another place forgiveness is withheld from all sinners.
b. In another passage a free offer of life everlasting is made to all men; but in another, men are directed to do something themselves towards being saved.
2. This riddle is solved when we reflect that there are in the Scriptures two entirely different doctrines, the doctrine of the Law and the doctrine of the Gospel.
a. Many of the differences between denominations may also be directly attributed to a mixing or misunderstanding of these two teachings.
b. A study will not only assist us in applying God's Word with accuracy to our lives, but also to help us see the true beauty of Biblical truth and how many have, with the best of intentions, gone astray and mixed Law with Gospel.
THESIS I
The doctrinal contents of the entire Holy Scriptures, both of the Old and New Testament, are made up of two doctrines differing fundamentally from each other - the Law and the Gospel.
I. WHAT ARE THE DIFFERENCES BETWEEN THE LAW AND THE GOSPEL?
A. What the differences are not.
1. The Law is not of human origin and the Gospel of divine origin, but both have their origin from God Himself.
2. Nor is the difference that is often so popular among mainline churches today; that only the Gospel is necessary, not the Law (This is called "antinomianism" - the view that Christians are free from all moral law.) In fact, both are essential: The Gospel cannot be understood without the Law, and the Law cannot be understood without the Gospel.
3. Neither is it a true difference which sees the Law as the teaching of the Old Testament while the Gospel is the teaching of the New Testament, when it is clearly evident that both doctrines are clearly taught in both testaments.
4. Nor is it the case that the Law and the Gospel have a different final aim: The Law's aim is that of man's condemnation and the Gospel's aim is that of man's salvation. In truth their aim is one and the same: man's salvation.
5. Some have tried to make the difference in this; claiming that the Law and the Gospel Contradict each other, when the Scriptures cannot contradict themselves at all.
6. Finally, some have stated that only the Gospel is for Christians while the Law is for unbelievers, when, in fact, when a person ceases to employ either of these two doctrines, he is no longer a true Christian!
B. What, then, are the true differences between the Law and the Gospel?
1. These two doctrines differ as regards the manner of their being revealed to man.
2. As regards to their contents.
3. As regards to the promises held out by either doctrine.
4. As regards their threatenings.
5. As regards the function and the effect of either doctrine.
6. As regards the persons to whom either the one or the other doctrine must be preached.
C. The difference in the manner of their being revealed to man.
1. Man was created with the Law written on his heart.
a. Romans 2:14-15
1.) Even the blind pagans have the Law on their hearts and consciences.
2.) Even blind pagans are willing to hear the Law, because they understand it and no supernatural revelation was/is necessary to convey the Law to them.
b. The Ten Commandments were published only for the purpose of bringing out in bold outline the dulled script of the original Law written in men's hearts.
c. The preaching of only the Gospel to an unbeliever just makes him angry because it makes absolutely no sense to him.
d. Romans 16:25-26
1.) Here Paul makes it clear that it was impossible, since the beginning of the world, to discover the Gospel and that it became known only through an act of the Holy Spirit, who inspired men to write its message.
2.) NOTE: All religions contain portions of the Law, but of the Gospel, non-Christian religions have nothing!
2. What does this mean?
a. The Law is what we have in common with all mankind and is the starting point of our spiritual conversations.
1.) Had the Law not been written on the hearts of men, no one would be willing to listen to its impossible, seemingly cruel demands.
2.) Despite this, the Law has a worldwide audience.
b. Therefore, the Law must be preached!
1.) Even though some may dismiss it with their mouths, their hearts know what you say is true!
2.) We can convert no one by the preaching of only the Gospel, he must hear the Law first or the Gospel is of no effect.
D. The second point of difference is shown by the contents of the Law and the Gospel.
1. The Law tells us what we are to do, the Gospel has no such instructions.
a. In fact, the Gospel only tells us what God is doing.
b. The Gospel makes no demands whatever!
2. But does not the Gospel demand faith? Hear the words of Walther:
"But does not the Gospel demand faith? Yes; that, however, is just the same kind of command as when you say to a hungry person, 'Come, sit down at my table and eat.' The hungry person will not reply: 'Bosh! I will not take order from you.' No, he will understand and accept your words as a kind invitation. That is what the Gospel is -- a kind invitation to partake of heavenly blessings."
a. Galatians 3:12
1.) This is a critical passage to our understanding because we must know that the Law has nothing to say about forgiveness, or grace.
2.) The Law does not say: "If you are contrite, if you begin to make amends, the remainder of your trespasses will be forgiven."
3.) The Law only commands and demands, while the Gospel only makes offers.
b. John 1:17
1.) The Gospel contains nothing but grace and truth!
2.) This is the complementary opposite of the demanding, commanding Law!
E. The Law and the Gospel differ in the third place, by reason of their promises.
1. There is great blessing in what both the Law and the Gospel promise!
a. Both have as its final aim our salvation.
b. But the promises of the Law are made with certain conditions: We must fulfill the Law perfectly!
c. The Law offers us food, but does not hand it down to us where we can reach it.
2. The Gospel, by sweet contrast, promises us the grace of God with absolutely NO conditions!
a. Leviticus 18:5
1.) This means that only that person who keeps the Law, and no one else, will be saved.
2.) We here passages like this with Lutheran/Christian trained ears so that they don't send us into despair.
b. Luke 10:26 ff
1.) Christ, in this passage is testifying that if salvation is to come by the works of the Law, only he who fulfills the full demands of the Law will be saved!
2.) To our relief, our salvation is not due to our goodness, but God's!
c. Mark 16:15-16
1.) This passage shows that no condition whatever is attached to the Gospel, it is a promise of grace.
2.) Christ is instructing his apostles as to what they must preach.
d. Romans 3:22-24 & Ephesians 2:8-9
1.) These are the promises of the Gospel given without condition.
2.) What a blessed difference! Walther writes:
"Were we to ask Christ, 'What is expected of me in order that I may be saved?' He would answer: "No works; I have done all the works that had to be done. You need not drink one drop of the cup I had to drink."
3. When we fully understand the meaning of God's grace in Christ given through the Gospel, the joy of salvation is fully ours.
a. If a person, who in spite of this Gospel message continues to be despondent and thinks: "I am an abominable man; there is no forgiveness for me," does nothing less than reject the Gospel -- reject Christ!
F. The fourth difference between the Law and the Gospel relates to threats.
1. Simply put, the Gospel contains no threats at all, while the Law has nothing but threats to offer.
a. Deuteronomy 27:26
1.) The Law invites us to pronounce a curse on ourselves.
2.) It is only the person who is lost in spiritual darkness who can view the Law as giving him no trouble.
b. I Timothy 1:15
1.) Here even the foremost of all sinners does not hear a threat coming from the Gospel at all!
2.) Instead he finds only the sweetest of promises.
c. Luke 4:16-21
1.) Here our Lord announces the Gospel, not a new Law.
2.) What was the reaction to His announcement?
2. A person may think himself to be a Christian and not be in reality, and as long as this condition persists, he is quite content with his knowledge of mere outlines of the doctrines of the faith.
a. Such a person would conclude that doctrines beyond his scanty knowledge is for pastors and theologians and such.
b. However, when a person becomes a Christian indeed, then there is a keen hunger for all that Christ teaches.
c. This was the situation in which we find the multitudes who flocked to hear Christ and who marveled that He taught with such authority, but the majority of those who came to listen never advanced beyond their feeling of delight at the way He taught.
1.) By contrast, see the reaction of the apostles.
2.) When Jesus told a parable, they asked Him the meaning, over and over again, their hunger is evident.
d. It is the realization of the reality of the Gospel that brings such a hunger to believers!
e. The Lutheran Confessions, (The Apology to the Augsburg Confession), says:
"Men of good conscience are crying for the truth and proper instruction from the Word of God. Even death is not as bitter to them as when they find themselves in doubt regarding this matter or that. Accordingly, they must seek where they can find instruction."
G. The fifth point of difference between the Law and the Gospel concerns the effects of these two doctrines.
1. What is the effect of teaching the Law?
a. The Law tells us what to do, but does not enable us to comply with its commands.
b. The Law uncovers our sins, but offers us no help to get out of them and sends us, therefore, into spiritual despair.
c. The Law does indeed produce contrition, conjuring up the terrors of hell, of death, of the wrath of God against sin, but does not provide one drop of comfort to the sinner.
2. Romans 7:7-9
a. No unbeliever knows that even evil lust in the heart is a sin.
b. Great moralists have said:
"It is not my fault that I sin; I cannot help it; I cannot prevent myself from sinning."
c. But the Law shouts, "You shall not covet! You shall not commit adultery! and that we must be free of even inherited sin.
d. It is no small wonder that in combating teen pregnancy we are not willing to say that chastity is the answer and instead hand out condoms to our sons and provide abortions to our daughters because we are certain they will not be self-controlled in sexual matters.
3. The effects of the Gospel are entirely different!
a. The Gospel, when demanding faith, offers and gives faith in that very demand.
1.) When Pastors preach to the people: "Do believe in the Lord Jesus Christ," God gives them faith through our preaching.
2.) We preach faith and any person not willfully resisting obtains faith...this is the work of the Word and the action of the Holy Spirit.
b. The second effect of the Gospel is that it does not at all reprove the sinner, but takes all terror, all fear, all anguish, from him and fills him with peace and joy in the Holy Spirit.
1.) When we read the account of the Prodigal Son, we hear not a single word from the Father about the abominable actions of his son.
2.) In the same way the Gospel embraces us and welcomes us to the feast of eternal life!
4. The third effect of the Gospel is that the Gospel does not require anything good that man must furnish: not good heart, good disposition, no improvement in his condition, no godliness, no love either of God or men....Instead it changes us!
a. The Gospel plants love into our hearts and makes us capable of all good works....demanding nothing, the Gospel gives us everything!
1.) Romans 1:16
2.) Ephesians 2:8-10
b. The Gospel does not say: You must do good works, but fashions us into creatures of such a kind as cannot but serve God and our fellow man.
H. Finally, the sixth point of difference between the Law and the Gospel relates to the people to whom either doctrine is to be preached. In other words there is a difference respecting to whom either should be applied. Which people should here the Law and which the Gospel?
1. To say it simply: The Law should be preached to secure sinners and the Gospel to alarmed sinners.
2. Who should hear the Law?
a. I Timothy 1:8-10
1.) To all people of this description, then, the Law only is to be preached and they should not hear one syllable of the Gospel.
2.) As long as a person is at ease with their sin, as long as he is quite unwilling to quit some particular sin, so long only the Law, which curses and condemns him, is to be preached to him.
3.) HOWEVER, the moment he becomes frightened at his condition, the Gospel is to be promptly administered to him, because from that moment on he can no longer be classified as a secure sinner.
3. Who then should hear the Gospel?
a. To poor, sad-hearted sinners, not a word of the Law must be preached.
b. Dr. Martin Luther said:
"By the term 'Law' nothing else is to be understood than a word of God that is a command, that enjoins upon us what we are to do and what we are to shun, that requires from us some work of obedience. This is easily understood when we look only at the form of speech in which God expresses a certain word of His, but it is very difficult in the execution...the universal law that pertains to all of us is this, Matthew 22:39: 'Thou shalt love they neighbor as thyself'; give him advice and aid in any emergency; if he is hungry, feed him; if he is naked, clothe him, and so on. This is properly delimiting the Law and sequestering it from the Gospel. The Law is to be called, and to be, anything that refers to what we are to do. On the other hand the Gospel, or the Creed, is any doctrine or word of God which does not require works from us and does not command us to do something, but bids us simply accept as a gift the gracious forgiveness of our sins and everlasting bliss offered us. In accepting these gifts, we surely are not doing anything; we merely receive, we merely suffer to be given to us, what is given a presented to us by means of the Word, as when God gives you a promise like this: I make thee a present of this or that, etc. For instance, in Holy Baptism, which I have not ordained and which is not my work, but the word and work of God, He says to me: Come hither; I baptize thee and wash thee fro all thy sins. Accept this gift, and it will be thine. Now when you are thus baptized, what else do you do than receive and accept a gracious gift?...The difference, then, between the Law and the Gospel is this: The Law demands of things that we are to do; it insists on works that we are to perform in the service of God and our fellow-men. In the Gospel, however, we are summoned to a distribution of rich alms which we are to receive and take: the loving-kindness of God and eternal salvation. Here is an easy way of illustrating the difference between the two: In offering us help and salvation as a gift and donation of God, the Gospel bids us hold the sack open and have something given us. The Law, however, gives nothing, but only takes and demands things from us. Now these two, giving and taking, are surely far apart...Thus the Law and the Gospel are distinguished as to their formal statements: the one promises, the other commands. The Gospel gives and bids us take; the Law demands and says, This you are to do." (Luther's Sermon on the Distinction between the Law and the Gospel, St. Louis edition IX, p. 802 ff.)
APPLYING THE HOLY SCRIPTURES TO YOUR LIFE
by Rev. Richard A. Bolland
(A Bible Study Based on CFW Walther's, The Proper Distinction Between Law and Gospel)
THESIS II
Only he is an orthodox teacher who not only presents all the articles of faith in accordance with Scripture, but also rightly distinguishes from each other the Law and the Gospel.
This thesis divides into two parts. The first part states a requisite of an orthodox teacher, vis., that he must present all the articles of faith in accordance with Scripture. The second part is this: Only he is an orthodox teacher who, in addition to other requirements, rightly distinguishes Law and Gospel.
CFW Walther writes, (in 1884):
"This, in our day, is regarded as an unheard-of demand. Even in circles of so-called believers, people act as if they were shocked when they hear some on say, 'I have found the truth; I am certain concerning every doctrine of revelation.' Such a claim is considered a piece of arrogance. Young students in particular dare not set up such a claim. In Germany they are told: 'Whatever you do, do not believe that you have already found the truth. Keep on studying until you have reached the goal. Never say you have already reached it!' Even the German professors who speak thus to their students never reach the goal; if one of them claims that he has, he is immediately regarded with suspicion. There are people who find delight, not in eating and drinking or in hoarding up wealth or in a life of ease, but in quenching their thirst for knowledge. True, in theory this tendency is not approved, but that is practically what the professors are advising when they say warningly to their students: 'Never speak of the Christian doctrine in terms of finality!' They are afraid that some one might speak with finality on an article of faith instead of ceaselessly rolling the stone of research, as Sysyphus in the Greek hell is rolling the stone that he wants to bring to a higher level and which always slips from him."
I. HAVE YOU HEARD SIMILAR SENTIMENTS EXPRESSED AS THOSE ABOVE?
A. In many of today's seminaries, the treatment of truth and the doctrines of the truth are echoes of the comments of CFW Walther of over 100 years ago!
1. The Jesus Seminar: "Scholarship" Run Amok
2. Internet conversations with the "Fighting Quaker"
3. Reconciled Diversity models for ecumenical unions.
4. The denial of the basic tenant of the Christian Faith.
B. Can we speak the truth?
1. Jeremiah 23:28
2. Galatians 5:9
3. Deuteronomy 4:2
C. Is it possible that a pastor may preach the truth and still get his sermon entirely wrong?
1. CFW Walther writes:
"Of the same building materials furnished two architects one will construct a magnificent building, while the other, using the other, using the same materials, makes a botch of it...he may place all windows in one room or pile up layers of stone or brick in such a fashion that a crooked wall will be the result. The one house will be out of plumb and such a bungling piece of work that it will collapse while the other stands firm and is a habitable and pleasant abode. In like manner all doctrines may be treated in sermons by two preachers: the one sermon may be a glorious and precious piece of work, while the other is wrong throughout...Here is the key for unlocking this mystery: the preacher did not rightly divide Law and Gospel, and hence everything went wrong. He preached Law where he should have preached Gospel, and he offered Gospel truth where he should have presented the Law."
2. What is the result of this confusion of Law and Gospel?
a. The listeners do not arrive at the sure foundation of divine truth.
b. The listeners do not attain to an assurance of grace and salvation.
3. II Timothy 2:15
4. Luke 12:42
a. The householder must furnish the servants of his house with everything they need.
b. Second, he must give to each individual his due portion, exactly what he or she needs.
5. CFWW writes:
"...a preacher must give to each of his hearers his due: he must see to it that secure, care-free and willful sinners hear the thunderings of the Law, contrite sinners, however, the sweet voice of the Savior's grace."
6. Ezekiel 13:18-22
a. The point is that as we study God's Word, or hear a sermon, that it is important not to avoid certain sections of the Law because they make us uncomfortable, nor avoid the Gospel passages because we mistakenly believe they will motivate us to do good.
b. Those who hear only Law will be driven either to despair or self-righteousness
c. Those who hear only Gospel become lulled into a spiritual sleep and become proponents of what Dietrich Bonhoeffer called "Cheap Grace" an antinomian view of life which removes all constraints of moral law from the Christian.
D. This illustrates the difference between a "Legalist" (or "Hell, Fire & Brimstone preaching), and "Antinominanism" (no Law).
1. A Legalist preacher, parent or friend will find the answer in obedience to God's commands.
2. An antinomian preacher, parent or friend will never refer to the Law at all and seek to hear nothing or share nothing other than the Gospel alone.
3. Clearly, we are called to seek a balance in properly using both in the most appropriate of circumstances.
THESIS III
Rightly distinguishing the Law and the Gospel is the most difficult and the highest art of Christians in general and of theologians in particular. It is taught only by the Holy Spirit in the school of experience.
I. JUST HOW DIFFICULT IS IT?
A. This thesis is not so difficult that it cannot be learned without the aid of the Holy Spirit.
1. On the one hand, it is easy: Easy enough for children to learn.
2. On the other hand we are studying the application and the use of this doctrine, and that is a life-long learning process requiring the continuing presence of the wisdom of the Holy Spirit.
B. In the first place, the proper distinction between the Law and the Gospel is a difficult and high art to the Christian and particularly to the Christian minister.
1. Psalm 51:10-11
a. David had blood and adultery on his hands and in this Psalm is praying for restoration, and a right spirit.
b. However, though absolution was given, in his subsequent writings, we find David continuing to struggle with the torment brought on by his sins.
c. When a messenger of God declared to him later that , "God has put away your sins." David's response was, "Ah, no! That is not possible."
d. Although David knew this doctrine, he found it very difficult to apply it to his own sin. (Sound familiar?)
2. Luke 5:8 ff
a. Peter casts his net out after the unsuccessful night of effort - probably expecting to catch nothing, (just humor Jesus), but instead catches so many fish that his nets begin to break!
b. Now Peter is frightened and bids the Lord depart from him...Why?
c. This is what transpires when sin comes into the presence of God!
d. Jesus kindly reminds Peter that He is not dealing with him under the provisions of the Law, but rather under the provisions of the Gospel.
3. I John 3:19-20
a. When we know our sin and our hearts do not condemn us because we know we are forgiven in Christ's suffering and death, then we properly see the distinction between the Law and the Gospel.
b. One who knows his sins, will fall at the feet of Jesus and take comfort in His merits, not ours.
c. Then we can declare with John that God is greater than our own hearts.
d. Walther writes: "Remember this: When the Law condemns you, then immediately lay hold upon the Gospel."
e. Like two hostile forces, Law and Gospel sometimes class with each other in a person's conscience. The Gospel says to him: "You have been received into God's grace." The Law says to him, "Do not believe it; for look at your past life. How many and grievous are your sins! Examine the thoughts and desires that you have harbored in your mind." When this happens to us, we must say to the Law, "Away with you! Your demands have been fully met, and you have nothing to demand of me. There is One who has paid my debt."
f. It should be pointed out that this quandary does not occur at all in a person who is dead in his trespasses and sins and feels no conflict.
4. II Corinthians 2:14-16, 3:4-6
a. Why would our faith be the "fragrance of death"?
b. Why to others would the faith be the "aroma of life"?
APPLYING THE HOLY SCRIPTURES TO YOUR LIFE
by Rev. Richard A. Bolland
(A Bible study based on CFW Walther's, The Proper Distinction Between Law and Gospel)
The true knowledge of the distinction between the Law and the Gospel is not only a glorious light, affording the correct understanding of the entire Holy Scriptures, but without this knowledge Scripture is and remains a sealed book.
I. IF ONE REMAINS IGNORANT OF THIS CRITICAL DISTINCTION, THE BIBLE SEEMS NOTHING LESS THAN A COLLECTION OF INCREDIBLE CONTRADICTIONS.
A. Jesus and the Rich Young Ruler (Mark 10:17-31) v. Paul and the Philippian jailer (Acts 16:30-31)
1. For the rich young ruler the answer to the question was markedly different than for the Philippain jailer...Why?
2. For the one, the message of the Law had to be heard, while for the other the Gospel needed to be spoken.
B. Compare Habakkuk 2:4 with I John 3:7.
C. Here we must learn that the Gospel does not abolish the Law, nor does the Gospel establish a new Law, rather, both are essential, necessary and needed.
1. Rather, it is through the Gospel that the Law is fulfilled by God's faithful people.
2. Righteousness is the sole possession of the one who has heard the Gospel through the ears of faith, given freely in Christ. (Romans 10:24)
THESIS V
The first manner of confounding Law and Gospel is the one most easily recognized -- and the grossest. It is adopted, for instance, by papists, Socinians, and rationalists and consists in this, that Christ is represented as a New Moses, or lawgiver, and the Gospel turned into a doctrine of meritorious works, while at the same time those who teach that the Gospel is the message of the free grace of God in Christ are condemned and anathematized, as is done by the papists.
I. THE COUNSEL OF TRENT UPHOLDS THAT THE GOSPEL CONTAINS THE DOCTRINES OF SALVATION, BUT IMMEDIATELY GOES ON TO SAY THAT THE GOSPEL PRESCRIBES MORALS.
A. Likewise many who embrace the name of Christianity use Christ as a new Law giver and thus place considerably more attention of obedience than on what the Gospel truly offers: Forgiveness and eternal life!
1. Here we hear sermon after sermon coming from fundamentalists on the "10 Principles for Being a Good Father" or "Five Principles for Being An Employee of Excellence", etc.
a. What enables us to behave well in any arena of life is the impact of the free, and precious Gospel which is a gift, not a set of principles to follow.
b. If Christ came into the world to publish new laws, he might as well have stayed in heaven! Moses had provided us with quite enough Law!
2. If the teaching of Christ were not the Gospel, (euaggelion = Good News), but a new Law, then these are not glad tidings at all!
a. Are there principles for proper living contained in the Scriptures? OF COURSE!
b. But they are of the Law and not of the Gospel and what's more, apart from the Gospel, the Law does us absolutely no good whatsoever if it is to improve us!
B. In the Old Testament we can see the character of the teaching of Christ.
1. In Genesis 3:15, we find that the purpose of His coming is not to tell us what we are to do in order to overcome the curse of death and sin.
2. These feats are not possible for us but not for God, instead the seed of the woman is to come for the purpose of, "...crushing the head of the serpent."
C. It is also NOT written that YOU must believe in the One who is sent.
1. This too makes the Gospel a new Law with a shorter "To Do List".
2. Faith is change within us that is the work of God, not an act of will by man.
3. Salvation is only of God....it is always God who does the saving!
4. We believe in the forgiveness of sin by the free grace of God, for the sake of Jesus Christ....Therefore anyone who imagines Christ as the new Lawgiver cancels the entire Christian faith!
APPLYING THE HOLY SCRIPTURES TO YOUR LIFE
by Rev. Richard A. Bolland
(A Bible Study Based on CFW Walther's, The Proper Distinction Between Law and Gospel)
THESIS VI
In the second place, the Word of God is not rightly divided when the Law is not preached in its full sternness and the Gospel not in its full sweetness, when, on the contrary, Gospel elements are mingled with the Law and Law elements with the Gospel.
I. AS ALWAYS THE GREATEST DANGER IS TO GO ABOUT THE MISTAKEN BUSINESS OF FREELY MIXING ELEMENTS OF THE LAW WITH THAT OF THE GOSPEL.
A. Galatians 3:11-12
1. How can a person become righteous in the sight of God?
2. How can the Law make any person righteous?
B. Romans 4:16
1. Righteousness is of faith in order that it may be of grace.
a. Faith is not the product of human will so that we have at least some little work to do in order to be saved.
b. If that were so, then there would be no difference between those who go to hell and those who go to heaven.
2. CFW Walter says:
"No Gospel element, then, must be mingled with the Law. Any one expounding the Law shamefully perverts it by injecting into it grace, the grace, loving-kindness, and patience of God, who forgives sin. He acts like a sick-nurse, who fetches sugar to sweeten the bitter medicine, which the patient dislikes. What is the result? Why, the medicine does not take effect, and the patient remains feverish. In order that it might retain its strength the medicine should not have been sweetened. A preacher must proclaim the Law in such a manner that there remains in it nothing pleasant to lost and condemned sinners. Every sweet ingredient injected into the Law is poison; it renders this heavenly medicine ineffective, neutralizes its operation."
C. Matthew 5:17-19
1. Remember that the nature of the Law is that it makes demands only and offer no comfort what-so-ever.
C.F.W. Walther:
"The Law says: 'You must do this; if you fail to do it, you have no recourse to the patience, loving-kindness, and long-suffering of God; you will have to go to perdition for your wrong-doing.' That does not mean, he shall have the lowest place assigned him in heaven, but he does not belong in the kingdom of heaven at all."
2. The Law must be proclaimed to impenitent sinners full-strength if it is to have its effect.
D. Galatians 3:10
1. The world wants us to believe: "You should, indeed be perfect; however, God does demand the impossible from us. Do what you can in your weakness; only be sincere in your intention!" -- This is a damnable doctrine! God never spoke like this from Sinai!
2. What God demands in the Law is exactly that which is impossible! That's why His grace is so sweet!
E. Romans 7:14
1. The Law speaks to the spirit or heart of a man, not only to the member that does the sin.
a. When the Law says, "You shall not kill," that sounds as if it applied only to the hand.
b. However, it applies to the spirit of a man, to his will, heart, and affections.
2. It is the intent of the Law that shows its nature - Consider the 9th and 10th Commandments.
II. THESE ARE THE REQUIREMENTS FOR PROPER USE OF THE LAW:
A. There is to be no ranting about abominable vises that may be running rampant in the congregation, family, etc.
1. Continual ranting will prove useless.
a. People may quit the practices that have been reproved, but in two weeks they will have relapsed into their old ways.
b. Testify indeed, with great earnestness against transgressions of God's commandments, but we must also tell people: "Even if you were to quit their habitual cursing, swearing, and the like, that would not make you a Christian.
c. Simply because we have not committed murder does not mean that we have not broken the commandment.
d. Romans 3:20
1.) The Law makes no one godly; but when it begins to produce its proper effects, the person who is feeling its power begins to fume and rage against God.
2.) When this happens we may hear people say, "We will never go to that church again!" (because the preacher has struck terror into that person's soul!)
3.) People prefer to go to the church that makes them feel good and where they discover what good people they really are, but in eternity they will wish they'd have the opportunity to take revenge against that lying preacher who cost them the salvation they needed!
B. We must keep in mind that the aim of the Law is to lead people to the Gospel.
1. When the children of Israel were at Mount Sinai, there was no comfort given: (Exodus 19:10-12:21)
a. The ultimate aim of the Law is to help people know that they ARE in an impossible situation.
b. It is precisely that point of despair that God can begin to work with us.
2. NOW the sweetness of the Gospel is to be spoken and the people of despair will cheer the grace of God!
THESIS VII
In the third place, the Word of God is not rightly divided when the Gospel is preached first and then the Law; sanctification first and then justification; faith first and then repentance; good works first and then grace.
I. THERE ARE FOUR TYPES OF SEQUENCING THAT RESULT IN SPIRITUAL DISASTER:
A. Preaching the Gospel prior to the Law.
1. Luke 1:15 gets the order correct: "Repent and believe the good news!"
2. Acts 20:21, the apostle Paul uses the same sequence.
B. First sanctification is presented, then justification.
1. Psalm 130:4
a. First receive the forgiveness of sin, then walk in faith.
b. Demanding walk of faith without the forgiveness is nothing but works righteousness.
2. Psalm 119:32 echoes the point.
a. First come the consolations of God - justification.
b. Then the running of the journey of the Christian.
3. John 15:5
a. First comes the connection with vine.
b. Then follows the production of fruit.
C. First the presentation of faith, then the demand to repent.
1. This was the preaching of the Antinomians: "Faith is the primary affair; after that you must become contrite and repent."
a. How can faith enter a heart that has not yet been crushed by the Law?
b. Did not Jesus come to heal the sick, not the healthy?
2. Acts 2:38-39
a. Please notice the sequence of Peter's exhortation.
b. First repentance, next forgiveness of sins.
c. Therefore, faith follows repentance!
D. First good works, then grace are presented.
1. Here the nature of good works is the subject: Is it true that good works lead to faith or is it true that faith leads to good works?
a. Ephesians 2:8-10
b. Titus 2:11-12
2. When faith is conceived, then the work of the Holy Spirit begins the life-long process of sanctification which shows itself in good works.
APPLYING THE HOLY SCRIPTURES TO YOUR LIFE
by Rev. Richard A. Bolland
(A Bible Study Based on CFW Walther's, The Proper Distinction Between Law and Gospel)
THESIS VIII
In the fourth place, the Word of God is not rightly divided when the Law is preached to those who are already in terror on account of their sins, or the Gospel to those who live securely in their sins.
No comment required
THESIS IX
In the fifth place, the Word of God is not rightly divided when sinners who have been struck down and terrified by the Law are directed, not to the Word and the Sacraments, but to their own prayers and wrestlings with God in order that they may win their way into a state of grace; in other words, when they are told to keep on praying and struggling until they feel that God has received them into grace.
1. This is unfortunately typical of some fundamentalist or Pentecostal Holiness groups in that the fruits of obedience but constantly be inspected to see if real faith is present.
2. At other times, some bodies will insist that strength of faith can be demonstrated by whether or not God answers prayer in a positive way or not.
3. Three awful errors are committed here:
a. The sects neither believe nor teach a real and complete reconciliation of man with God because they regard our heavenly Father as being very hard to deal with, whose heart must be softened by passionate cries and bitter tears.
b. The sects teach false doctrine concerning the Gospel in that they regard it as nothing else than instruction for man, teaching him what he must do to secure the grace of God, while in reality the Gospel is God's proclamation to men.
c. The sects teach false doctrine concerning faith. They regard it as a quality in man by which he is improved.
4. Grace is not something for which I must look in my heart. It is in the heart of God. Grace cannot be found in me, but is outside of me.
THESIS X
In the sixth place, the Word of God is not rightly divided when the preacher describes faith in a manner as if the mere inert acceptance of truths, even while a person is living in mortal sins, renders that person righteous in the sight of God and saves him; or as if faith makes a person righteous and saves him for the reason that it produces in him love and reformation of his mode of living.
1. Good works do not lead to faith, rather it is the gift of faith that leads to good works.
2. This is the old, "Believe in faith and the truth, but live as you please.", approach to faith.
3. Luther says:
"When a person sins against his conscience, that is, when he knowingly and intentionally acts contrary to God, as, for instance, an adulterer or annoy other criminal, who knowingly does wrong, he is, while consciously persisting in his intention, without repentance and faith and does not please God. For example, while a person keeps the wife of another man, it is manifest that he is void of repentance, faith, and holiness. For the faith by which we are made righteous must be associated with a good conscience. It is absolutely impossible for these two things to coexist in a person, viz., faith that trusts in God and a wicked purpose, or, as it is also called, an evil conscience. Faith and worship of God are delicate affairs; a very slight wound inflicted on the conscience may drive out faith and prayer. Every tried Christian frequently is put through this experience."
4. Paul says, (I Tim. 1:5), "The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith."
5. No one can say that Adam and Eve were not elect, and yet they fell, lost the image of God, the Holy Spirit, their holiness, in short everything. but they repented and were thus restored to a state of grace.
THESIS XI
In the seventh place, the Word of God is not rightly divided when there is a disposition to offer the comfort of the Gospel only to those who have been made contrite by the Law, not from fear of the wrath and punishment of god, but from love of God.
1. It is a canonical teaching of Roman Catholicism that true repentance must be motivated by the love of God, and that repentance stemming from the sure and certain knowledge that we are deserving of eternal death and suffering is not true repentance at all.
2. Here the work of the Law is ascribed to the Gospel and the work of the Gospel is ascribed to the Law!
3. Romans 3:20 tells us, "By the Law is the knowledge of sin."
THESIS XII
In the eighth place, the Word of God is not rightly divided when the preacher represents contrition alongside of faith as a cause of the forgiveness of sin.
1. There is no question but that contrition is necessary if a person wishes to obtain forgiveness of his sins, however, contrition is not a cause of the forgiveness of sins.
2. It is on account of the gracious gift of faith which apprehends the forgiveness of sins.
3. Contrition or repentance is solely the work of the Law and is not even a good work.
THESIS XIII
In the ninth place, the Word of God is not rightly divided when one makes an appeal to believe in a manner as if a person could make himself believe or at least help towards that end, instead of preaching faith into a person's heart by laying the Gospel promises before him.
1. This is the chief heresy of the fundamentalist branch of the Christian faith.
2. The demand to believe is a gracious invitation of the Gospel, not a demand of the Law.
3. Faith cannot be an act or cooperation of the human will, for if it were, then faith is of the Law and not of the Gospel.
4. It is with joy that all those in heaven will declare that they have contributed absolutely nothing towards bringing themselves into heaven; that they are not the cause of their own salvation.
5. The causes of salvation are two: The mercy of God and the merits of Christ.
THESIS XIV
In the tenth place, the Word of God is not rightly divided when faith is required as a condition of justification and salvation, as if a person were righteous in the sight of God and saved, not only by faith, but also on account of his faith, for the sake of his faith, and in view of his faith.
1. This view ascribes to man the quality of faith as something he has generated and therefore makes of himself, the cause of faith.
2. Faith is not a condition of salvation, in that man must demonstrate faith before he can be saved, rather faith is a pure gift of God
THESIS XV
In the eleventh place, the Word of God is not rightly divided when the Gospel is turned into a preaching of repentance.
1. In the Scriptures the word "repentance" is used both in a wide and in a narrow sense:
a. In the wide sense it signifies conversion viewed in its entirety, embracing knowledge of sin, contrition and faith. (Acts 2:38 - Repentance and belief are combined)
b. In the narrow sense it signifies the knowledge of sin, heartfelt sorrow, and contrition. (Acts 20:21 - Faith and repentance are separated)
2. Likewise the term "Gospel" is also used in both a wide and narrow sense:
a. In the wide sense it refers to the whole teaching of Christ, (embracing both Law and Gospel), (Rom. 2:16 & John 3:18, 5:24)
b. In the narrow sense it signifies the way of salvation which excludes the Law. (Rom. 1:16 & Eph. 6:15)
3. To confuse the different senses of each term and to limit teaching or preaching only to one sense or the other is to provide nothing but confusion to our hearers and a terrible mixing of Law for Gospel and Gospel for Law.
THESIS XVI
In the twelfth place, the Word of God is not rightly divided when the preacher tries to make people believe that they are truly converted as soon as they have become rid of certain vices and engage in certain works of piety and virtuous practices.
1. This is the natural result of comingling of Law and Gospel...When men and women are taught that they become different beings by putting away their vices and leading a virtuous life.
2. In stark contrast, the Scriptures teach us that we must become different men and women first, and then we shall be enabled to put away our particular sins and begin to exercise ourselves in good works.
3. This false doctrine proposes to make men godly by their own works and is not at all different from the teachings of all pagan religions.
4. What is of paramount importance source from which good works proceed. (I Cor. 13:3)
THESIS XVII
In the thirteenth place, the Word of God is not rightly divided when a description is given of faith, both as regards its strength and the consciousness and productiveness of it, that does not fit all believers at all times.
1. C.F.W. Walther says:
"The minister wants to rouse his people and warn them against self-deception. However, that cannot be his ultimate gain. His ultimate aim must be to lead his hearers to the assurance that they have forgiveness of sins with God, the hope of the future blessed life, and the confidence to meet death cheerfully. Any one who does not make these things his ultimate aim is not an evangelical minister."
2. True Christians frequently behave in ways that are unChristian, but that does not necessarily indicate that they are not really believers, so the minister must refrain from saying such things as: "Any one who does this or that is not a Christian."
3. Roman 7:18 ff. indicates the continual struggle of the Christian believer against the Old Adam still resident in us. Likewise, Philippians 3:12 indicates that such struggle is not over even for an apostolic Christian.
4. This perversion of the Gospel often tells people that in their walk of faith, must only be marked by continual pleasant feelings...free from all doubt, all anxiety and completely at peace...This is simply not true!
5. The blessedness of Christians does not consist in pleasant feelings, but in their assurance that in spite of the bitterest feelings imaginable they are accepted with God and in their dying hour will be received into heaven.
6. Perhaps the worst of this is to lay on people the false notion that if their faith were only strong enough they would not be ill, infirmed, handicapped, or anxious about anything.
THESIS XVIII
In the fourteenth place, the Word of God is not rightly divided when the universal corruption of mankind is described in such a manner as to create the impression that even true believers are still under the spell of ruling sins and are sinning purposely.
1. It must be made clear by the parent, teacher or pastor that there are but two goals at the end of this life -- heaven and hell. There will only be two sentences pronounced on humanity, either unto damnation or unto eternal life. Accordingly, there are only two classes of people in the present life; those of the one class headed directly for hell, and those of the other, straight for heaven. (Matthew 7:13-14)
2. When "abominable sinners" are spoken of, it does not apply to Christian believers who are covered with the righteousness of Christ and whose good deeds God does through them and which are pleasing to Him.
a. Romans 6:14, indicates that sin, (while a constant struggle), does not have dominion or rule in or over our lives.
b. Therefore, if a Christian person is caught up in a lifestyle of sins which lead to his disinheritance in the Kingdom of heaven, it is the will of the sinner that leads him to such an end, and it is not the mercy of God given him which was sufficient to aid him in the resisting of the sins that tempted him. (Rom. 8:13-14, Gal. 5:19-21, Eph. 5:5-6)
THESIS XIX
In the fifteenth place, the Word of God is not rightly divided when the preacher speaks of certain sins as if they were not of a damnable, but of a venial nature.
THESIS XX
In the sixteenth place, the Word of God is not rightly divided when a person's salvation is made to depend on his association with the visible orthodox Church and when salvation is denied to every person who errs in any article of faith.
THESIS XXI
In the seventeenth place, the Word of God is not rightly divided when men are taught that the Sacraments produce salutary effects ex opere operato, that is, by the mere outward performance of the sacramental act.
1. This is a teaching of Roman Catholicism that leads people to think that merely by the attendance and participation in the sacred rites of the Church, the favor of God is received regardless of the heart and mind of the participant.
a. Ex opere operato = "the sacrament brings about justification by its own action without faith on the part of the recipient." (A Latin Ecclesiastical Glossary, David P. Scaer, Concordia Theological Seminary, Ft. Wayne, Indiana.)
b. ILLUS: Remember the scene from the movie, "The Godfather", in which an infant is being baptized while at the same time a wholesale slaughter of the heads of other Mafia crime families was being carried out. While Michael Coreleone was saying, "Yes" to the question, "Do you renounce the Devil and all his works and all his ways?", murder was being perpetrated on a horrific scale at his order. However, since the doctrine of ex opere operato is understood, the validity of the answer was effective and the baptismal vows were not being made falsely.
2. The notion that the sacraments are effective in conveying God's grace, because participation is occurring, makes the "doing" of the sacraments a "good work" which merits God's grace and once again people are given the impression and the express teaching that we are saved by faith AND good works.
THESIS XXII
In the eighteenth place, the Word of God is not rightly divided when a false distinction is made between a person's being awakened and his being converted; moreover, when a person's inability to believe is mistaken for his not being permitted to believe.
1. During the first half of the eighteenth century those who were guilty before others of this serious confusion of Law and Gospel were the so-called Pietists.
a. The Pietists believed those obtaining salvation had to be divided into three groups:
1.) Those still unconverted
2.) Those being awakened
3.) Those who had been converted
b. The problem here is that those the Pietist's declared to be awakened, were, in fact, truly converted, for there can be no spiritual awakening by spiritually dead people without the activity of the Holy Spirit present in them.
2. Holy Scriptures, therefore recognize not three classes, but two:
a. The unconverted
b. The converted
3. Examples: Herod Antipas heard the preaching of John the Baptist and even, (on occasion), sought out and followed the Baptist's advise, yet remained in his unbelief. Likewise, the Roman Governor Felix was enthusiastic about Paul's preaching, but quickly suppressed his enthusiasm and sent Paul away.
4. Additionally, there are those today who confuse an emotional "high point" with conversion even though they had already received the grace of God through Christ in their baptism and accept the validity of their emotional "moment" as superior to or even negating the grace they received at their baptism.
5. John Wesley had his "Aldersgate" experience and confused it with his conversion rather than acknowledging the blessing he had already received from God at his baptism, then he compounded this confusion by insisting that everyone who was to be truly converted also had to have a similar emotional "burning of the heart" experience if their faith was to be genuine.
6. To compound this confusion of Law and Gospel, the Pietists mistook the inability to believe for God not permitting them to believe. This is double predestination in action:
a.) God has chosen some to be saved.
b.) God has condemned others to hell and there's nothing that can change that.
THESIS XXIII
In the nineteenth place, the Word of God is not rightly divided when an attempt is made by means of the demands or the threats or the promises of the Law to induce the unregenerate to put away their sins and engage in good works and thus become godly; on the other hand, when an endeavor is made, by means of the commands of the Law rather than by the admonitions of the Gospel, to urge the regenerate to do good.
1. The first error contained here is the notion that we may clean ourselves up and become godly people.
2. The second error is that the Law and its condemnations can spur us on to do good works.
a. Here is where "Hellfire & Brimstone" preachers make their mistake.
b. They believe that they may frighten people into belief by threats of the eternal punishment that awaits those without faith.
c. Secondly, they misunderstand that the Law is not at all a motivation to do good works, rather, it is the love of Christ, received by faith that moves God's people to acts of godliness and charity.
THESIS XXIV
In the twentieth place, the Word of God is not rightly divided when the unforgiven sin against the Holy Ghost is described in a manner as if it could not be forgiven because of its magnitude.
1. This horrific confusion of Law and Gospel forgets the following critical truth:
"Only the Law condemns sin; the Gospel absolves the sinner from all sins without exception." - C.F.W. Walther
a. Isaiah 1:18
b. Romans 5:20
2. What, then, is the sin against the Holy Spirit? (Matthew 12:30-32)
a. Here we find that all manner of blasphemy against the Holy Spirit will be forgiven.
b. Secondly, this Scripture does not exalt the person of the Holy Spirit above that of the Father or the Son, for all are co-equal in every respect, so the sin described is not against the person of the Holy Spirit.
c. The sin against the Holy Spirit is directed against the office or the operation of the Holy Spirit.
d. The office or operation of the Holy Spirit is to call people to Christ and to keep them with Him.
3. C.F.W. Walther writes:
"Earnest Christians have complained that, while going to Communion, they have been harassed with the most horrible thoughts against the Holy Ghost. Such thoughts are devil's filth. In His wise providence God permits his dear children to be vexed day and night with such thoughts...But that is not the sin against the Holy Ghost, which consists in blasphemy that is pronounced orally."
a. It should be noted that such oral speaking is not the sin against the Holy Spirit simply because it is spoken...Such statements a person could be forced to make against one's own will by means of torture.
b. Rather, this speaking is the oral expression of a state of true unbelief that exists in one's heart prior to the speaking.
4. The sin against the Holy Spirit is unbelief.
THESIS XXV
In the twenty-first place, the Word of God is not rightly divided when the person teaching it does not allow the Gospel to have a general predominance in his teaching.
1. This is not some sort of mathematical formula that says that all preaching, teaching, or parenting must contain at least 51 % Gospel as opposed to 49% Law.
a. Dealing with real life and real human beings is not that simple.
b. How we deal with one another needs to be empowered by the Gospel, not the Law and therefore, the Law must be subordinated to the Gospel, but not eliminated.
2. The Law is indeed to be used, but only in preparation for the using of the Gospel.
a. Mark 16:15-16
b. II Corinthians 3:5-6
3. C.F.W. Walther writes:
"Write your sermons so that you can say: 'If anyone hears this sermon and is not converted, it is his own fault if he goes home from church unconverted and hardened.' Do not worry when you hear fanatics say that you are not truly converted, otherwise you would come down on your people with the Law much more forcefully and that you are preaching your people into hell, etc. Let fanatics say what they please. You may rest assured that your method is the correct one because you are to be helpers of joy to Christians; you are not to put them on the rack of the Law. The longer you preach to your people after this method, the more they will praise God for having given them such a pastor. You may believe me when I say that in the entire course of the history of the Church there will be found few communions that have such achievements to show as our Synod spite of its weaknesses and defects. That is not due to our prudence, our hard work, our self-denial. The true reason is that we have really preached the genuine Gospel to the people."