Not too long ago I read "The Whole Christ" by Sinclair Ferguson and I came to really appreciate the reformed distinctions between law/gospel. I also recently started reading the Marrow of Modern Divinity, upon which Dr. Ferguson draws upon for the theme of his book. I have been wrestling with issues related to these works for a few weeks now and would love some insight from those more knowledgeable than me. Mainly, where does repentance fit in to the law/gospel distinction? If faith is the instrument by which we are united to Christ and good works, etc flow from that union, where does repentance fit in? Would it be accurate to say repentance flows from union with Christ? Or is it also part and parcel with faith as being the instrument by which we are united to Christ? Thanks for any input!
Repentance and the Law/Gospel Distinction
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Alan D. Strange
Puritan Board Senior
Justifying faith (WLC 72) is to be distinguished from repentance unto life (WLC 76) because only the faith that justifies serves as "an instrument by which [the justified] receiveth and applieth Christ and his righteousness" (WLC 73). Faith justifies a sinner, "not because of those other graces which do always accompany it" (WLC 73: like repentance), but because it is the alone instrument in our justification.
So, it's been rightly said that conversion consists of faith and repentance, like the obverse and reverse of a coin. They both constitute the coin; similarly one cannot have one without the other, repentance being a grace that does "always accompany" justifying faith. But it must not be confounded with it and, for the purity of the gospel, repentance must always be distinguished from faith. It's all right there in WLC 70-77, ending with the vital question, "Wherein do justification and sanctification differ?"
Peace,
Alan
So, it's been rightly said that conversion consists of faith and repentance, like the obverse and reverse of a coin. They both constitute the coin; similarly one cannot have one without the other, repentance being a grace that does "always accompany" justifying faith. But it must not be confounded with it and, for the purity of the gospel, repentance must always be distinguished from faith. It's all right there in WLC 70-77, ending with the vital question, "Wherein do justification and sanctification differ?"
Peace,
Alan
Thank you, Alan. I appreciate the helpful response.
When you say "conversion consists of faith and repentance," could we parse that out and really mean faith converts the sinner, but that faith is not really faith if repentance is not present?
Alan D. Strange
Puritan Board Senior
Conversion (faith and repentance) means doing a 180, we might say: faith is looking to Christ and repentance is looking away from all else. Note the language of I Thessalonians 1:9, "how you turned to God [faith] from idols [repentance] to serve the living and true God." Faith and repentance can't be separated and are both necessary for conversion.
However, in our justification, in which God declares us to be righteous solely and entirely upon the grounds of Christ's active and passive obedience imputed to us, only justifying faith is in view. It is the alone instrument of our justification, the empty hands that receive the free gift of God's grace to us in Christ. It is always accompanied by repentance, but neither that accompanying grace nor its resultant fruits (good works) play any role whatsoever in our justification (WLC 73).
Both faith and repentance are in view in conversion, but only faith is in view in justification. This is the careful way that the Reformation has rightly conceived and formulated this.
Peace,
Alan
However, in our justification, in which God declares us to be righteous solely and entirely upon the grounds of Christ's active and passive obedience imputed to us, only justifying faith is in view. It is the alone instrument of our justification, the empty hands that receive the free gift of God's grace to us in Christ. It is always accompanied by repentance, but neither that accompanying grace nor its resultant fruits (good works) play any role whatsoever in our justification (WLC 73).
Both faith and repentance are in view in conversion, but only faith is in view in justification. This is the careful way that the Reformation has rightly conceived and formulated this.
Peace,
Alan
MyCrows
Puritan Board Sophomore
I would be more inclined to word it as, "The Holy Spirit converts the sinner: granting faith in Christ, and enabling them to walk in repentance."
Faith and repentance are both evangelical graces granted by God to His elect.
We aren't converted by faith itself, but justified before the Father by being united to His Son, the Beloved, through faith.
Interesting, thank you. I have never considered the technical differences between justification and conversion, but a distinction there makes sense. So then, in the law/gospel distinction (I know some don't care for a heavy emphasis on this distinction - not sure where you are at), would repentance be considered law or gospel?
Forgive me if I am dragging out the conversation, but this is helpful for me.
Yes, I like this. Before my conversation with Dr. Strange, I was inclined towards speaking of repentance as something that flows FROM union with Christ, which occurs through the instrument of faith. What are your thoughts?
MyCrows
Puritan Board Sophomore
Well if there is any measure of repentance in a person that is not worked by the Spirit of God, than that isn't true repentance. Rather only a repentance produced by our flesh.
Dr. Strange chose Q77 from the Westminster Larger Catechism to help explain the difference between repentance and faith.
Q77: Wherein do justification and sanctification differ?
A: Although sanctification be inseparably joined with justification, yet they differ, in that God in justification imputeth the righteousness of Christ;
in sanctification his Spirit infuseth grace, and enableth to the exercise thereof;
in the former, sin is pardoned;
in the other, it is subdued:
the one doth equally free all believers from the revenging wrath of God,
and that perfectly in this life, that they never fall into condemnation;
the other is neither equal in all, nor in this life perfect in any, but growing up to perfection.
Polanus1561
Puritan Board Junior
The intellectual element of repentance "I am a sinner who must turn away from sin" of sin must accompany justifying faith. No one is asking an unjustified sinner for solid fruit-filled repentance to accompany justifying faith.
This is why the gospel call includes the command to Repent. Acts. 2:38.
Calvin on Mk 1.15
God sometimes invites us to repentance, when nothing more is meant, than that we ought to change our life for the better. He afterwards shows, that conversion and “newness of life” (Rom. 6:4) are the gift of God. This is intended to inform us, that not only is our duty enjoined on us, but the grace and power of obedience are, at the same time, offered. If we understand in this way the preaching of John about repentance, the meaning will be: “The Lord commands you to turn to himself; but as you cannot accomplish this by your own endeavours, he promises the Spirit of regeneration, and therefore you must receive this grace by faith.” At the same time, the faith, which he enjoins men to give to the Gospel, ought not, by any means, to be confined to the gift of renewal, but relates chiefly to the forgiveness of sins. For John connects repentance with faith, because God reconciles us to himself in such a manner, that we serve him as a Father in holiness and righteousness.
This is why the gospel call includes the command to Repent. Acts. 2:38.
Calvin on Mk 1.15
God sometimes invites us to repentance, when nothing more is meant, than that we ought to change our life for the better. He afterwards shows, that conversion and “newness of life” (Rom. 6:4) are the gift of God. This is intended to inform us, that not only is our duty enjoined on us, but the grace and power of obedience are, at the same time, offered. If we understand in this way the preaching of John about repentance, the meaning will be: “The Lord commands you to turn to himself; but as you cannot accomplish this by your own endeavours, he promises the Spirit of regeneration, and therefore you must receive this grace by faith.” At the same time, the faith, which he enjoins men to give to the Gospel, ought not, by any means, to be confined to the gift of renewal, but relates chiefly to the forgiveness of sins. For John connects repentance with faith, because God reconciles us to himself in such a manner, that we serve him as a Father in holiness and righteousness.
Alan D. Strange
Puritan Board Senior
Repentance is a saving grace (WLC 76), involving, among other things, "an apprehension of God's mercy in Christ." It is one of the "other graces" which always accompanies faith (WLC 73). The gospel is the work of Christ in our place, in his active and passive obedience. The gospel calls for a response of faith and repentance. And both are a gift of God's grace, even as the fruits or consequence of the gospel is good works.
The law sets forth the requirements of a holy God. The gospel proclaims the fulfillment of all requirements in Christ. And the Spirit applies Christ's accomplished work in union with our Triune God, manifested in effectual calling, regeneration, faith, repentance (both of which constitute conversion), justification, adoption, sanctification, (perseverance), and glorification.
Another way to put it is that we obey (in the third use of the law), not so that we may be accepted by a holy God, but because we already are accepted in Christ by a holy God. We obey, in other words, not to gain his favor but because we already have his favor in Christ. We obey out of gratitude for salvation so full and free, responding in faith and repentance to the gospel call.
Peace,
Alan
The law sets forth the requirements of a holy God. The gospel proclaims the fulfillment of all requirements in Christ. And the Spirit applies Christ's accomplished work in union with our Triune God, manifested in effectual calling, regeneration, faith, repentance (both of which constitute conversion), justification, adoption, sanctification, (perseverance), and glorification.
Another way to put it is that we obey (in the third use of the law), not so that we may be accepted by a holy God, but because we already are accepted in Christ by a holy God. We obey, in other words, not to gain his favor but because we already have his favor in Christ. We obey out of gratitude for salvation so full and free, responding in faith and repentance to the gospel call.
Peace,
Alan
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Repentance flows from saving faith. See John Colquhoun or Thomas Boston for a further and excellent elucidation of the matter. I'm sure the Marrow also has a section on it, Sect. 4. — Evangelical Repentance a consequent of Faith.
alexanderjames
Puritan Board Sophomore
Leaving this here for interest from Sinclair Ferguson -
Alan D. Strange
Puritan Board Senior
I started to elucidate the historic distinctions between legal humiliation/repentance and evangelical humiliation/repentance. Since, however, Br. Macarie has astutely pointed to the Marrow men, I need only second that, as they have a particularly good discussion of justifying faith and true repentance unto life.
The Marrow men are gospel men nonpareil and are always worth reading, especially on these points. Additionally, SBF's discussion, as posted immediately above by Br. James, is also excellent.
Peace,
Alan
I just want to add that all evangelical graces flow from Christ as Mediator. Christ as Mediator acts as Prophet, Priest, and King, and those offices can actually be seen as integrally linked to all evangelical graces - our faith, conversion, adoption, sanctification, etc. Each one of these doctrines is distinguishable but not to be understood outside of what Christ has purchased for His Bride and Mediates to us by the Spirit.
You can sort of see it in the basic structure of the Standards where man has no fruition with God except that He condescends by Covenant. We now only have hope by a second Covenant made with Christ and, in Him, all the elect. All grace is Mediated through Christ and so you can't understand any theological idea except by reference to Christ and His work. Ferguson has a good discussion of Perkin's ocular catechism that visibly depicts how everything is related to Christ. We can only lay hold of the eternal God by laying hold of Christ.
You can sort of see it in the basic structure of the Standards where man has no fruition with God except that He condescends by Covenant. We now only have hope by a second Covenant made with Christ and, in Him, all the elect. All grace is Mediated through Christ and so you can't understand any theological idea except by reference to Christ and His work. Ferguson has a good discussion of Perkin's ocular catechism that visibly depicts how everything is related to Christ. We can only lay hold of the eternal God by laying hold of Christ.
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