The glorious gospel of Jesus Christ!
Paul, the apostle, declared that his gospel was the glorious gospel of Jesus Christ (2 Cor.4.4; 1 Tim.1.11), and it was the power of God to salvation for everyone who believes (Romans 1.16; 1 Cor. 1.18 & 23) and it was able to establish the believers in their walk with Christ (Romans 16.25). The gospel had simultaneously revealed God’s righteousness and shown that God’s anger from heaven is against the unrighteousness and ungodliness of men (1.17-32). Paul also declared that, “In the day when God will judge the secrets of men by Jesus Christ, according to my gospel” (2.16).
The earliest attack
When the gospel was preached in this manner and it threatened the old institution of worship of the Jews, some Jewish Christians rose up to defend it by declaring that, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” (Acts 15.1) It was Paul and his associates who saw the danger of such doctrine and warned that “they might bring us into bondage” (Gal.2.4). They informed the church that “to whom we did not yield submission even for an hour that the truth of the gospel might continue with you.”(Gal.2.5). Just as he has expressed his marvel that the church was turning away from the gospel earlier in the letter, he declared that “there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.” (Gal.1.7-8)
The historical attack
When the gospel was in hand of the Catholic papal system, the message that it was the power of God to salvation was completely lost. It was not fully recovered until the arrival of reformation in the 16th century.
Two most recent attacks
Firstly, some Christians claim that the gospel is incomplete without signs and wonders. They are frustrated by the long absence of revival and the lack of power in the evangelical churches, coincided with the Charismatic-Pentecostal movement in the 70‘s, brought in the emphasis on signs and wonders into the public ministry of the church. Some even called their work as full gospel work and their church as full gospel church. Obviously, this error was made as the result of a sincere desire of wanting to see God in his action by visiting the church once again in revival with great power. However, they were sincerely wrong to deny the gospel of his power and associated wrongly the power of the gospel with signs and wonders. They implied that the gospel was not the gospel it should be when it is preached in the absence of the signs and wonders.
This interpretation of the gospel placed itself in a direct challenge to the gospel that was preached by Paul. Though Paul’s preaching was accompanied by mighty signs and wonders, but it was in the power of the Holy Spirit he had fully preached the gospel (Rom.15.19). He had associated the power of the gospel with the power of the Holy Spirit. He did not associate the power of the gospel with the mighty signs and wonders. He had never said that the gospel plus the power of signs and wonders is the power of God to salvation. Instead, he declared that the gospel is the power of God to salvation. But he had associated this saving power with the exceeding great power by which God had raised Jesus Christ from the dead, and by the same power sinners were converted and later transformed (Eph.1.19-2.6). Paul was able to declare that he was not ashamed of the gospel he preached because it was the power of God to salvation for those who believed.
Secondly, many Christians, including RB, believe that the gospel is insufficient without the preaching of the law. They believe the gospel is mostly a piece of comforting good news. It is all about Christ crucified and the calling of men and women to repent and believe in it for the forgiveness of their sins. Then they are also convinced that the law of God must be preached because it is holy, just, and good, and it brings the knowledge of sin (Rom. 7.7-12), and thus a sufficient and effective expression of God‘s holiness and capable of striking fear with the terror of the wrath of God. So they made such a distinction between the gospel and the law of God. At the below are some examples of such conviction.
First of all, Peter Jeffry[i] makes a distinction that “To evangelize is to make known to sinners the good news of the gospel. It is to tell them that God so loved the world that he gave his only son to die upon the cross, which those who believe in him should not perish for their sins, but instead receive everlasting life (John 3.16). Gospel preaching properly focuses upon the death and resurrection of Christ, because without these there is no atonement for sin, no justification, and thus no gospel. It was the love of God that made the cross possible. But it is the holiness of God that makes the cross necessary…… ” And again, “The law that God gave to Israel at Sinai…..is a verbal expression of the holiness of his character.”
Secondly, John E. Macarthur[ii] says, “Not that I think that only the law should be preached. The gospel is to be preached as well as the law. In fact, the law is to be preached only to make way for the gospel. The main work of ministers is to preach the gospel: Christ is the end of the law of righteousness (Rom.10.4). A minister would miss it very much if he were to insist so much on the terrors of the law that he forgot his Lord and neglected to preach the gospel. …Still, the law is very much to be insisted on, and the preaching the gospel is likely to be in vain without it.”
Thirdly, from the introduction of book “Here we stand - A call from confessing evangelicals for a modern reformation”[iii]. It begins by saying “Rather than adapting Christian faith to satisfy the felt needs of consumers, we must proclaim the Law as the only measure of true righteousness and the gospel as the only announcement of saving truth.”
Then Michael S. Horton[iv] in his presentation of “The sola’s of the reformation” says, “in order to recover the sufficiency of Scripture we must once again learn to distinguish the Law and the gospel as the “two words” of scripture.” He moved on to say what this distinction really meant in Theodore Beza’ word; “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 the other of these two headings.” The Law “is written by nature in our hearts”, while “what we call the gospel is a doctrine which is not at all in us by nature, but which is revealed from heaven (Mt.16.17; John 1.13)”. The Law leads us to Christ in the gospel by condemning us and causing us to despair of our own “righteousness”. “Ignorance of this distinction between Law and Gospel”, Beza wrote, “is one of the principal sources of the abuses which corrupted and still corrupt Christianity.” In reacting to the Roman Catholic teaching, as indicated by Horton, the “Reformers saw Rome as teaching that the gospel was simply an easier law than that of the Old Testament. Then, “Calvin observes, Rome could see the gospel as that which enables believers to become righteous by obedience and that which is a comprehension for their lack, not realizing that the Law requires perfection, not approximation”. The distinction continues, “We often hear calls to live the gospel, and yet nowhere in the scripture are we called to live the gospel. Instead, we are told to believe in the gospel and obey the Law, receiving God’s favor from the one and God’s guidance from the other.”
Fourthly, the distinction is also clearly presented by the 1689 Baptist Confession of Faith[v] in its two separate chapters with the law preceding the gospel. It emphasized much on the law as the moral law that ran through the life from Adam and us. This moral law “doth for ever bind all”[vi]. Then about the gospel, it says, “In this promise the gospel….was revealed and is therein effectual for conversion and salvation of sinners”[vii]. The gospel is “the only outward means of revealing Christ and saving grace and is, as such, abundantly sufficient thereunto”[viii]. But yet it has a cautious note that, “yet that men are dead in trespasses may be born again, quickened or regenerated, there is moreover necessary an effectual insuperable work of the Holy Spirit upon the whole soul, for the producing in them a new spiritual life, without which no other means will effect their conversion unto God.“[ix] This note simply shows its ignorance and doubt on Paul’s statement about the gospel being the power of God for salvation. The power of God in Paul’s statement means the power of the Holy Spirit (Rom.15.19). It is also the exceedingly great power of God (Eph.1.19), and therefore the spiritual birth is implied. As the Confession by its nature is a piece of systematic and fundamental doctrine, though provides the readers scriptural passages as references, but it does not provide careful exegesis on them. As the result of this arrangement, the readers of the confession will be persuaded to believe that there is a distinction between the law and the gospel, and implies that latter as inferior to the former. A more reasonable arrangement would be placing the gospel before the law, and highlighting the glory of the gospel, and then interpreting the law under the glorious light of the gospel.
Now these are the questions we need to address;
1. Is it exegetically correct to make such distinction between the gospel and the law?
2. Is the gospel really so weak and insufficient in itself so that it cannot express the holiness of God, and so much so that it has to depend on the teaching of the law to help to express God‘s holiness? In making such a distinction, have not the believers written off, with one stroke of the pen, the confidence of Paul on the gospel, because it is powerless and insufficient to present the holy God to sinners?
3. Is it exegetically correct to ask the believers to believe in the gospel and then obey the law, suggesting that the gospel is really and seriously lacking the moral stuff for the believers to find approval before God? Can we imagine that during an evangelistic meeting, the speaker would have to challenge his audience “to repent and believe in Jesus Christ and then obey the law”!?
There are various groups of scripture passages that require serious examination before we can provide some answers to the forgoing questions. We are obligated to examine them carefully so that we may have a systematic grasp of the exegetical teaching on the issue.
What was Jesus proclaiming?
1. We can take a quick look at some passages from Matthew’s gospel and make some observations.
2. From the Sermon on the Mount (Mt. 5.1-7.29), he was talking about the kingdom of heaven, a relationship with God, and about himself as the fulfillment of the law and prophets. Indeed he emphasized that his fulfillment of the law and the prophets was the corner stone of his message. He came not as one under the law but one who was designated to fulfill the law. He taught the people that he was the one whom they were waiting for to come to fulfill all the promises. Then he was teaching about a different kind of righteousness, not that of the Pharisees and the scribes, that will enable the people to enter the kingdom of heaven (5.20). Did Jesus come into his public ministry as a teacher of the law? Quite obviously he did not present himself as a teacher of the law. If he did the Pharisees and the scribes would not have problem with his teaching. He offered to the people something more than usual and they recognized the difference between him and the scribes (Mt.7.29).
3. When he sent the apostles out, he told them, “But go rather to the lost sheep of the house of Israel. As you go, preach, saying, “The kingdom of heaven is at hand.” (Mt. 10.7-8).
4. When John the Baptist needed his assurance, he told the disciples to bring the words back to John, “Go and tell John the things which you hear and see. The blind see and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up and the poor have the gospel preached to them. And blessed is he who is not offended because of me.” (Mt.11.11.1-6)
5. When the rich young man (Mt. 19.16-21) asked him about what good thing he must do to that he may have eternal life, Jesus led him through the commandments, and the young man confirmed that he had kept them from young, but something was still missing. Then Jesus told him to sell what he has and give to the poor, and then follow him. Throughout the conversation, Jesus had acknowledged that he was good, an adjective associated only with God. Then he presented himself as one who could give eternal life and asking the young man to follow him.
Observation:
1. Obviously, the Lord Jesus was proclaiming the gospel of the kingdom of heaven, a message that had upset the Pharisees and the scribes.
2. It was the Pharisees and the scribes who tried to trap him with the questions about the Law, and the Lord reminded them that he came to fulfill the Law and not to add more burdens on the people that they could not bear, and thus provided them a fresh interpretation of the law.
What distinction?
Hebrews 7-10.
1. The letter of Hebrews shows us that Jesus Christ has obtained a more excellent ministry in the order of Malchizedek. He came, “not according to the law of a fleshly commandment, but according to the power of an endless life”. It points out that “there is annulling of the former commandment because of its weakness and unprofitableness, for the law made nothing perfect”. (7.16-18) He is the High Priest who is seated at the right hand of the throne of the majesty in the heavens, a minister of the sanctuary and of the true tabernacle which the Lord erected, and not man. Jesus Christ had something to offer as High Priest in heaven, but on the contrary, the priests on earth offered gifts according to the law, they served the copy and shadow of the heavenly things, even the tabernacle Moses has built was according to the pattern in heaven (8.1-5).
2. Jesus Christ not only has obtained a more excellent ministry, but also a Mediator of a better covenant, which was established on better promises. The letter declared that the first covenant was faulty and a second covenant was sought. Jesus Christ was the Mediator of the new covenant, the and thus made the first obsolete. What is becoming obsolete and growing old is ready to vanish away (6-13).
3. The first covenant, which had ordinances of divine service and the earthly sanctuary (9.1-7). But limited by its weakness, “the way into the holiest of all was not yet made manifest while the first tabernacle was still standing. It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service perfect in regard to the conscience-concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation.” (9.8-10)
4. It reiterated that “Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands that is not of this creation. Not with the blood of goats and calves, but with his own blood he entered the most holy place once for all, having obtained redemption.(9.11-14) “For this reason he is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.” (9.15-27)
5. “So Christ was offered once to bear the sins of many. To those who eagerly wait for him he will appear a second time, apart from sin, for salvation. For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect.” (9.28-10.18)
Colossians 2.16-17
1. In the context of Colossians chapter 2, Paul was expressing his heartfelt concern for the believers “lest anyone should deceive you with persuasive words.” (2.4)
2. He reminded them, “As you therefore have received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, as you have been taught, abounding in it with thanksgiving. Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ. For in him dwells all the fullness of the Godhead bodily; and you are complete in him, who is the head of all principality and power. In him you also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with him in baptism, in which you also were raised with him through faith in the working of God, who raised him from the dead. And you, being dead in your trespasses and the un-circumcision of your flesh, he has made alive together with him, having forgiven you all trespasses, having wiped out the handwritten of requirements that was against us, which was contrary to us. And he has taken it out of the way, having nailed it to the cross, having disarmed principalities and powers, he made a public spectacle of them, triumphing over them in it. So let no one judge you in food or in drink, or regarding a festival or a new moon or Sabbaths, which are a shadow of things to come, but the substance is of Christ. Let no one cheat you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind, and not holding fast to the head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God.” (2.6-19)
3. Again he said, “Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations- Do not touch, do not taste, do not handle- which all concern things which perish with the using, according to the commandments and doctrines of men? These things indeed have an appearance of wisdom in self imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.” (2.20-23)
Observation:
1. Both the letters to the Hebrews and to the Colossians regard the work of Christ as excellent and perfect and its achievement complete, and in no way that it were found insufficient and lacking.
2. These two letters also view Christ Jesus and his gospel as far more superior than the first covenant or the old institution of worship of the Jews.
3. These two letters have indeed highlighted a distinction, but not a distinction between the gospel of Christ Jesus and the old covenant, instead a distinction between the heavenly things and the copy and shadow! The old covenant being a copy that had almost everything in its pocket, except the offer of salvation of God. But the gospel being the good thing had everything to offer. The heavenly things offered to the lost the salvation of God, but the copy and the shadow has no power to offer salvation. In other words, the gospel of Jesus Christ occupies a far more superior position and possesses a much more powerful and perfect message than the shadow, just as Jesus Christ has a far more excellent name than the angels (Heb.1.4; 2 Cor.3.6-11). It is ridiculous to suggest that the gospel should get help from the law which was part of the institution of worship of the Jews and only a shadow. If indeed the gospel could fail to offer to mankind what God had promised, then nothing on earth could help to supplement it, not even the law!
Does the gospel depend on the law?
Romans 1.16-4.25
1. Paul declared affirmatively that he was not ashamed of the gospel and gave three reasons for it, ‘because it is the power of God to salvation for everyone who believes, for the Jews first and also for the Greek. For in it the righteousness of God is revealed from faith to faith, as it is written “The just shall live by faith”. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because what may be known of God is manifest in them, for God has shown it to them.”
2. Paul explained in the following verses why and how is the wrath of God against men. Firstly, “because what may be known of God is manifest in them, for God has shown it to them. For since the creation of the world his invisible attributes are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse.” Secondly, “because, although they knew God, they did not glorify him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man, and birds and four footed animals and creeping things.” (1.19-23)
3. As the result of that, the Paul stressed, “God also gave them up to the uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves”. And again, “for this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature. Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in them the penalty of their error which was due. Finally, “God gave them over to a debased mind, to do those things which are not fitting, being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness, full of envy, murder, strife, deceit, evil mindedness; they are whisperers, backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents, undiscerning, untrustworthy, unloving, unforgiving, unmerciful; who not only do the same but also approve of those who practice them.” (1.24-32)
4. Then Paul concluded that all will be judged by God. “Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself, for you who judge practice the same things. But we know that the judgment of God is according to truth against those who practice such things. And do think…. you can escape the judgment of God? Or…. not knowing that the goodness of God leads you to repentance? But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God” (2.1-5)
5. The God of the gospel will render to each one according to his deeds! “Eternal life to those who by patience continuance in doing good seek for glory, honor, and immortality; but to those who are self seeking and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, on every soul of man who does evil, of the Jews first and also of the Greek. But glory, honor and peace to everyone who works what is good, to the Jews first and also to the Greek. For there is no partiality with God. For as many as have sinned without the law will also perish without law, and as many as have sinned in the law will be judged by the law… In the day when God will judge the secrets of men by Jesus Christ, according to my gospel.” (2.6-16)
6. Paul turned his focus on the pride of the Jews, “Indeed you are called a Jew, and rest on the law, and make your boast in God, and know his will, and approve the things that are excellent, being instructed out of the law, and are confident that you yourself are a guide to the blind, a light to those who are in darkness, and instructor of the foolish, a teacher of babes, having the form knowledge and truth in the law”, and shattered it by saying,, “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh, but he is a Jew who is one inwardly, and circumcision is that of the heart, in the Spirit, not in the letter, whose praise is not from men but from God.” (2.17-29)
7. Paul confirmed that the Jews were not better than the rest. “What advantage then has the Jew, or what is the profit of circumcision? Much in every way! Chiefly because to them were committed the oracles of God…..What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin”. (3.1-18)
8. Paul then declared two things. Firstly, “Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and the entire world may become guilty before God. Therefore by the deeds of the law no flesh will be justified in his sight, for by the law is the knowledge of sin.” Secondly, “But now the righteousness of God apart from the law is revealed, being witnessed by the law and the prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference, for all have sinned and fall short of the glory of God, being justified freely by his grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by his blood, through faith, to demonstrate his righteousness, because in his forbearance God had passed over the sins that were previously committed, to demonstrate at the present time his righteousness, that he might be just and the justifier of the one who has faith in Jesus.” (3.19-26)
9. From this gospel revelation Paul was able say, “Therefore we conclude that a man is justified by faith apart from the deeds of the law.” And he declared the God of the gospel is the God of the Jews and also of the Gentiles, “since there is one God who will justify the circumcised by faith and the uncircumcised through faith.” (3.27-30)
10. Paul then quoted Abraham’s justification as the clear demonstration of the principle of justification by faith that has preceded the giving of the sign of circumcision and also the giving of the law. “Therefore it is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all.” (3.31-4.25)
Observation:
The gospel, as it is presented by Paul, had demonstrated in every aspect it is the power of God and leaves no hint that it is such a softy in its message and it is unable to express God’s holiness, and therefore depending on the teaching of the law to supplement what is lacking. But on the contrary, the law depends on the gospel for its new meaning and new role.
1. The gospel revealed first of all, that it is the power of God to salvation for everyone who believes, for the Jew first and also the Greek.
2. The gospel also declared that in it the righteousness of God is revealed from faith to faith (1.17;3.22)
3. The gospel reiterated that, “But now the righteousness of God without the law is manifested, being witnessed by the law and prophets” (KJV3.21)
4. The gospel shows that the wrath of God is revealed from heaven against all unrighteousness and ungodliness of all men, and since men chose to deny God and God had abandoned them to uncleanness, vile passion, and a debased mind.
5. The gospel confirmed that God will judge all men according to their deeds and God will judge the secrets of men by Jesus Christ according to the gospel that was preached by Paul.
6. The gospel, for the first time, redefined the Jewish race and the sign of circumcision, and shows that the Jews have no advantage in obtaining righteousness.
7. The gospel has, also for the first time, redefined the function of the law as custody and a teacher (see also in the remaining chapters of Romans for this new definition). Sin has been in existence since Adam’s fall but it was not known as sin. When the law was given it was meant to name sin as sin. The Jews were as sinful as anybody on earth and only when the law came their sins were called sin. They were sinful not because they have violated the law of God. They were sinful long before the law was given. The Jews hijacked the law and established their own righteousness. Moreover, they also condemned the Gentiles on the basis of their own righteousness, without realizing that they condemned themselves also. Where the law failed, the gospel succeeded in convincing and convicting sinners of their sins and the righteous judgment of God.
8. The gospel, then for the first time, demonstrated from Abraham’s faith experience that the principle of “justification by faith” has been operating, from ancient time, independent of the sign of circumcision and the law.
Galatians 1.6-3.25:
1. Paul was upset with the Galatians, he said, “I marvel that you are turning away so soon from him who called you in the grace of Christ, to a different gospel, which is not another, but there are some who trouble you and want to pervert the gospel of Christ.” (1.6-7)
2. This gospel was from Christ, as he said, “that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ.” (1.11-12)
3. After he was converted and called to preach Christ among the Gentiles, he said, “I did not immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, but I went to Arabia, and returned again to Damascus. Then after three years I went up to Jerusalem to see Peter, and remained with him fifteen days. But I saw none of the apostles except James, the Lord’s brother. (1.16-19).
4. “Then after fourteen years I went up again to Jerusalem with Barnabas, and also took Titus with me. And I went up by revelation, and communicated to them that gospel which I preached among the Gentiles, but privately to those who were of reputation, lest by any means I might run, or had run, in vain. Yet not even Titus who was with me, being a Greek, was compelled to be circumcised ” (2.1-3)
5. However, human culture creped as Paul indicated, “And because the false brethren, secretly brought in this compulsion, who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage, to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you.” (2.4-5)
6. For a man deep in the tradition of law, Paul said, “Knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Jesus Christ and not by the works of law, for by the works of law no flesh hall be justified….Fro if I build again those things which I destroyed, I make myself a transgressor. Because I through the law died to the law that I might live to God. I have been crucified with Christ, it is no longer I who live, but Christ lives in me, and the life which I now live in flesh I live by faith in the son of God, who loved me and gave himself for me. I do not set aside the grace of God, for if righteousness comes through the law, then Christ died in vain.” (16-21)
7. Then he challenged them by these questions about receiving of the Holy Spirit, “This only I want to learn from you; did you receive the Spirit by the works of the law, or by hearing of the faith? Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? Have you suffered so many things in vain, if it was in vain? Therefore he who supplies the spirit to you and works miracles among you, does he do it by the works of the law, or by hearing of faith?” (3.1-5)
8. Then he compared and contrasted Abraham with the law, “Just as Abraham believed God, and it was accounted to him for righteousness. Therefore know that only those who are of faith are sons of Abraham. And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, ‘In you all the nations shall be blessed’. For as many as are of the works of the law are under the curse, for it is written, “curse is everyone who does not continue in all things which are written in the book of the law, to do them.” But then no one is justified by the law in the sight of God is evident, for the just shall live by faith. Yet the law is not of faith, but the man who does them shall live by them. Christ has redeemed us from the curse of the law, having become a curse for us, for it is written, curse is everyone who hangs on a tree that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the spirit through faith.” (3.7-14)
9. Then he redefined the purpose of the law, “For if the inheritance is of the law, it is no longer of promise, but God gave it to Abraham by promise. What purpose then does the law serve? It was added because transgressions, till the seed should come to whom the promise was made, ….But the scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor.” (3.18-25)
Observation:
1. Paul made it very clear that the law has no part in the justification of sinners. He made it very clear that he was not converted by the knowledge of the law, though a Pharisee who knew the law, but by revelation of Jesus Christ.
2. Then fourteen years later he went up again to Jerusalem with Barnabas and Titus at the revelation. He was there to deal with the doctrine that demanded believers to be circumcised and he wanted to put a stop to it otherwise the gospel message would have been compromised, as he said, “lest by any means I might run, or had run, in vain”.
3. He brought along with him Titus, who was a Gentile and was not circumcised, to prove to the apostles that believers were not justified by the sign of circumcision and the law, and therefore Gentile believers should not be asked to revert back to righteousness by the deeds of the law. The apostles agreed with him.
4. He demonstrated that the believers had received the Holy Spirit by faith and not by deeds of the law.
5. He reminded the church that this gospel was first preached to Abraham and it was preached before the sign of circumcision and the law was given.
6. He redefined the law and spelled out its specific role in the God‘s plan concerning the Jews. The Jews did not understand this new definition and function of the law until they were converted by the gospel.
Believe in the gospel and then obey the law?
1. The gospel has put the setting accurately with record of the Passover meal, “and he took the bread, gave thanks and broke it, and gave it to them, saying ’This is my body which is given for you; do this in remembrance of me’. Likewise he also took the cup after supper, saying ‘This cup is the new covenant in my blood, which is shed for you’. (Luke 22.15-20) It was a time for Jesus’ final instruction and more so for the disciples to pledge their allegiance to the Lord.
2. The Lord Jesus said, “If anyone keeps my word he shall never see death” (John 8.51), and also, “If you love me, keep my commandments” (John 14.15), and also, “If you keep my commandments, you will abide in my love.” (John 15.10) This command is also reflected in John’s letter, “He who says, ‘I know him’, and does not keep his commandments, is a liar, and the truth is not in him” (1 John 2.4), and also “This is love, that we may walk according to his commandments. This is the commandment, that as you have heard from the beginning, you should walk in it” (2 John 1.6).
3. Paul expressed his joy, “But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you delivered” (Rom.6.17). But he also noted that when the gospel calls there will be disobedience, “But they have not all obeyed the gospel” (Rom.10.16).
4. Paul rebuked the believers in Galatia, saying, “Foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified?” (Gal.3.1), and also “Who hindered you from obeying the truth?” (5.7)
5. He encouraged the believers in Philippi that, “Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Phil.2.12).
6. He warned the church in Thessalonica that God will act on the last day that, “In flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ.” (2 The.1.8; also 3.14)
7. The author of the letter to the Hebrews sounded the alarm, “Therefore we must give the more earnest heed to the things we have heard, lest we drift away. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard him.” (2.1-3).
Observation:
The scriptural evidence is self explanatory that it is exegetically inaccurate to assert that the believers are called to believe the gospel and then obey the law.
Conclusion:
Obviously, a combination of a low view of the gospel of Jesus Christ and an overrated perception of the law has confused many Christians. This has led them to regard the law as more superior than the gospel. This has also led them to view the gospel as weak and insufficient in expressing God’s holiness and therefore depending on the help of the knowledge of the law to rub in the fear of God. This low view of the gospel of Jesus Christ insists that God has called men to believe the gospel and then obey the law.
Now, under the big picture that the glorious gospel of Jesus Christ is the power of God for salvation for everyone who believes, we can confidently conclude that an unnecessary distinction between the gospel and the law has been stressed and wrongly stressed. Such a move has somehow blurred the powerful message of the gospel. The only relationship between the gospel and Moses’ covenant, the sign of circumcision, the law, the Jewish race, and the institution of Temple worship, is one between heaven and earth. The gospel of Jesus Christ is the good thing and the heavenly thing, but everything pertaining to Moses’ covenant is but a shadow and a copy. If there is any distinction at all, it is this distinction between the good thing and its shadow that we ought to stress and stress it frequently. It is so clearly demonstrated that this relationship is between one that is superior and the other inferior, or one that is perfect and the other that is imperfect. It has never been a relationship of equal status.
We stress again that the glorious gospel of Jesus Christ is the power of God for salvation for everyone who believes, by that we understand the gospel is capable to operate on its own to convince and to convict men and women alike, of the righteousness of God and God’s condemnation of sinners. The gospel does not depend on the law, but instead the law depends on the gospel for its new meaning and function. The scripture has made it clear that God has justified men because of their faith since ancient time and before the giving of the sign of circumcision and the law. The scripture has highlighted that the Jews were trapped by pursuing their own justification, and blinded and hindered by their own conviction, despite having the law in their hands, from coming to God through faith. But those who obeyed the gospel came to God through their faith. We should not doubt that this same message is able to function in the same manner today. It is the gospel of Jesus Christ alone that saves us and nothing else!
We stress finally that the glorious gospel of Jesus Christ is the power of God for salvation for those who believe, because the same gospel that saves us demands our allegiance and obedience. The gospel will not, after having saved us, leave us with its shadow that is inferior and incomplete. The gospel will not, after having set us free from the bondage of sins, throws us back into bondage.
But what are we going to do with first covenant and the old institution of worship in general and the law in particular? We thank God that we have the gospel-interpretation of the law in our hands that now we can have a proper view on the matter. The gospel has redefined its meaning and spelled out its specific role in the message of the gospel.
1. The Law of Moses or his five books in the Old Testaments was first and foremost God’s covenant with the people of Israel. It was God on his part remembered his promise to their ancestors and honored it. It has never been God’s intention to justify this people on the basis of this covenant. As the gospel has pointed out to us that God will justify them who believe, just as he has justified their ancestor Abraham because of his faith in God.
2. Only after their conversion, the Jewish believers could understand the designated purpose of the law. They could understand that the covenant was given to keep Israel under its custody. They would also understand that the law was given as a guide and a teacher. They will understand the covenant, the law, and the institution of worship, as a package, was given to them to wait for the coming of Christ’s fulfillment.
3. Meanwhile, the Gentiles who receive Jesus Christ as Lord and Savior would be justified by God on the same ground of faith.
4. From thence on, both the Jewish and Gentiles believers would obey the gospel and walk in Christ and in the Holy Spirit. The gospel is confident that all the teachings and instructions and commandments in the New Testament are sufficient to keep the believers in a good standing before the Lord. The gospel has revealed that the Holy Spirit is capable in producing his fruit in the believers so that, believers in general and the Jewish believers in particular, will not be challenged by the demands of the law.
5. The law of the first covenant from now would be to them as the living word of God and as a rule of life, in the light of the gospel[x].
If the glorious gospel of Jesus Christ is the power of God for salvation for everyone who believes, we shall take heed to Paul‘s word, “For Jews request a sign, and Greek seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Geeks, Christ the power of God and the wisdom of God” (1 Cor. 1.22-24). We shall preach the gospel with great confidence, trusting that God will demonstrate his saving power by the Holy Spirit. We shall preach the righteousness of God as revealed by the gospel. We shall preach the wrath of God and how this wrath is against us because of our ungodliness and unrighteousness as revealed by the gospel. We shall preach with great clarity how God has abandoned us in our sinful condition as demonstrated by the gospel. We shall preach that all men have sinned against God and have fallen short of the glory of God as shown by the gospel. We shall preach Christ crucified. We shall preach from the Bible. We shall preach from the Law, the Prophets and the Writings. We shall use every text that is suitable for the occasion, for they are at the disposal of the gospel. Since we are surrounded by so great a cloud of witness, we ought to employ them to testify for the gospel with great freedom.
[i] , Peter Jeffery, “How shall they hear? Church based evangelism”; p.104, Evangelical Press 1996
[iii] p.15, P&R Publishing 2004, edited by James Montgomery Boice and Benjamin E. Sasse
[iv] Pp.108 &109, 111
[v] A modern exposition of the 1689 Baptist Confession of faith, by Samuel E. Waldron, 1989, Evangelical Press
[vi] pg. 233
[vii] art.20.1, .pg.243
[viii] art. 20.4, pg.244
[ix]art.20.4, pg. 244
[x] see Rom.15.4; 2 Timothy 3.16; 1 Cor.10.1-11; 1689 Baptist Confession of Faith, chapter 1, art.2, chapter 19, art.6
