What does it mean to obey the gospel?

[Michael]

This is my topic of study and reflection for today.

We are to receive and believe the gospel.
We are to live by [obey] the gospel.
We are to share the gospel.
​

Those who do not receive or believe the gospel do not know God and suffer his vengeance.
Those who do not obey the gospel also suffer the vengeance of God. [2Thess 1:8, 1Pet 4:17]​

I would be honored to hear some of your thoughts around gospel obedience.

 

[torstar]

This is my topic of study and reflection for today.

We are to receive and believe the gospel.
We are to live by [obey] the gospel.
We are to share the gospel.
​

Those who do not receive or believe the gospel do not know God and suffer his vengeance.
Those who do not obey the gospel also suffer the vengeance of God. [2Thess 1:8, 1Pet 4:17]​

I would be honored to hear some of your thoughts around gospel obedience.

A timely question as the White Horse Inn has done most of its shows since January on the subject along with some questioning from other sources...

 

[Prufrock]

The following is a section from Wolfgang Musculus' commentary on 2 Thessalonians which I translated some time ago when studying this exceptional theologian. It is a brief explanation of "obedience to the gospel" taken from his exposition of 1:8. I find this to be a fantastic summary, and I hope it proves edifying:

And what is it to disobey the gospel of our Lord Jesus Christ? It is not simply to not hear, nor to not believe and acquiesce therein; but rather it is to be unwilling to hear, to believe and to rest therein; and indeed to rather set oneself in opposition to it. One the other hand, to obey the gospel is to dedicate yourself to the Lord Christ with your whole heart - to hearing, believing, trusting and obeying him as your only Lord and Savior. He obeys his doctor who believes his words and happily receives the treatment which he provides, adhering to his instruction in all things. In doing this, he not only brings glory to the doctor, but also receives health for himself; likewise, he who obeys the gospel of our Lord Jesus Christ believes his testimony, and eagerly receives the grace given to him, while also resting obediently in his precepts. And he who does this glorifies Christ, and also wisely looks to his own salvation purchased for him by the blood of Christ.​

 

[Michael]

Thanks Kent, I may dig up some old shows later today...

And thank you Paul, that was great!

 

[torstar]

The WHI work has been very helpful lately.

The attacks on them have been from Evangelicals who don't have a clue what (for lack of a better term) NAPARC Reformed theology is about and don't seem to want to absorb it after having it explained time and time again.

 

[TeachingTulip]

Is the gospel, law demanding obedience . . . or is the gospel, grace personified in Christ Jesus, who was born under the Law and as a Man, perfectly achieved all righteousness of the law, according to His obedience on behalf of those for whom He was sent as Mediator?

---------- Post added at 08:36 PM ---------- Previous post was at 08:22 PM ----------

The following is a section from Wolfgang Musculus' commentary on 2 Thessalonians which I translated some time ago when studying this exceptional theologian. It is a brief explanation of "obedience to the gospel" taken from his exposition of 1:8. I find this to be a fantastic summary, and I hope it proves edifying:

And what is it to disobey the gospel of our Lord Jesus Christ? It is not simply to not hear, nor to not believe and acquiesce therein; but rather it is to be unwilling to hear, to believe and to rest therein; and indeed to rather set oneself in opposition to it.​

All sinners, by nature, are deaf to the gospel of grace, and unwilling to believe God's promises and messages of a Savior.

One the other hand, to obey the gospel is to dedicate yourself to the Lord Christ with your whole heart - to hearing, believing, trusting and obeying him as your only Lord and Savior.

But no sinful man can do these things, apart from the grace of God and the regenerating power of His Holy Spirit.

To say man must "obey the gospel" is to make belief (faith) a human work!

He obeys his doctor who believes his words and happily receives the treatment which he provides, adhering to his instruction in all things. In doing this, he not only brings glory to the doctor, but also receives health for himself; likewise, he who obeys the gospel of our Lord Jesus Christ believes his testimony, and eagerly receives the grace given to him, while also resting obediently in his precepts. And he who does this glorifies Christ, and also wisely looks to his own salvation purchased for him by the blood of Christ.

You make obedience a cause, not an effectual result. Christ's obedience alone is the SOLE cause of the salvation of sinners . . . any subsequent obedience on the part of those justified by faith alone, is evidence of God's gift of grace and faith . . . not vice/versa.

 

[Michael]

To say man must "obey the gospel" is to make belief (faith) a human work!

Hey Ronda, what is your take on 2Thess 1:8?

 

[Michael]

Subsequent thoughts around 2Thess 1:8

...inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus.

Paul mentions

1. those who do not know God
2. those who do not obey the gospel​

Is he speaking of one or two peoples here?

If only one, then the reference would be to unbelievers in general. It may be suggested that those in the first description are automatically included in the second. Then again obedience requires knowledge and simply being in the first description suffices for Paul's point to be made.

If two distinct peoples are being referred to here then what is implied is that there are those who know God and may very well believe in him as God [as the demons do in James 2:19] but do not honor his gospel.

What say ye?

 

[TeachingTulip]

Subsequent thoughts around 2Thess 1:8

...inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus.

Paul mentions

1. those who do not know God
2. those who do not obey the gospel​

Is he speaking of one or two peoples here?

If only one, then the reference would be to unbelievers in general. It may be suggested that those in the first description are automatically included in the second. Then again obedience requires knowledge and simply being in the first description suffices for Paul's point to be made.

If two distinct peoples are being referred to here then what is implied is that there are those who know God and may very well believe in him as God [as the demons do in James 2:19] but do not honor his gospel.

What say ye?

The context:

"And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." II Thessalonians 1:7-8

This speaks of Judgment Day and all reprobates.

Except for the grace of God, this would include all mankind. But because an elect were unconditionally chosen in Christ Jesus before the foundation of the world to share in His kingdom and inherited glory, there are saints who have been gifted with faith, and have a gospel to proclaim.

All reprobates:


". . . Shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day." II Thessalonians 1:9-10

When a person hears the gospel proclaimed (which should include a reiteration of the Law of God), and they do not obey (believe) this command, they prove to be reprobate law-breakers, who remain held in bondage to sin, death, and the devil . . . according to the will and decree of God. (Isaiah 6:9-10)

II Thessalonians 1:8 describes these reprobates as those “that know not God.” And those “that know not God” are described by Jesus Christ as those who were never known by God. (Matthew 7:23)

These are vessels of dishonor, who remain condemned for their unbelief (John 3:18); whose sins were not remitted on the cross, and who receive no calling or drawing to faith in Christ (II Thess. 1:11); nor are they to receive grace from God, but rather are prepared by Sovereign God for destruction. (Romans 9:22-23; II Thessalonians 1:11-12)

In other words,’s, the only way a sinner can be saved, is by hearing the word of God, and the only way a sinner can hear the word of God is by being regenerated by the power of God (John 3:3), and the only way a sinner can be regenerated by the power of God, is if he is known by God and chosen to share the inherited glory of Jesus Christ before the foundation of the world. Ephesians 1:3-12

Those of us who have been saved by the grace of God must remember that we have only obeyed (believed) the gospel, because we were first chosen to receive grace from God, in and through the imputed righteousness of Jesus Christ. Our faith is a gift of God’s grace (Ephesians 2:8-9), and our repentance is granted to us from God (II Timothy 2:25), only because we are the “workmanship of God” Ephesians 2:10.

Thus, obeying (believing) the gospel is “the work of God.” John 6:29

It is my belief that telling people they “must” believe the gospel of Jesus Christ is futile, for no man on his own can do so. It is our obligation to reveal to all men their bondage to sin, death, and the devil FIRST, and then proclaim the Word of God that reveals Jesus Christ atonement for the sins of His people. Those who have been called and regenerated by the power of the Holy Spirit, will then believe and obey the gospel, for faith comes from hearing the Word. Romans 10:9

Faith does not come from our witness of good works or even from any evidences of our obedience and belief. Faith does not come to sinners by their observing our church attendance or our acts of charity. Faith does not come to sinners through the bloodshed of human martyrs. Faith does not come to sinners according to how much we love others . . . but only through our gospel message of Jesus Christ, as it accords with the Word of God.

 

[Michael]

Thank you for your response Ronda but I'm not sure it addresses the question about "one or two peoples" in Paul's instruction. The fact that God takes vengeance upon are reprobate is a given. As is the fact that those who believe and obey the gospel are elect.

Restated in a better light: I am pondering whether Paul has made a distinction among the reprobate between those who do not know God at all [apart from natural revelation] and those who know God but do not honor his gospel.

 

[TeachingTulip]

Thank you for your response Ronda but I'm not sure it addresses the question about "one or two peoples" in Paul's instruction. The fact that God takes vengeance upon are reprobate is a given. As is the fact that those who believe and obey the gospel are elect.

Restated in a better light: I am pondering whether Paul has made a distinction among the reprobate between those who do not know God at all [apart from natural revelation] and those who know God but do not honor his gospel.

It is my opinion that there is no such thing as "those who know God but do not honor his gospel."

Regenerated sons of God ("saints") believe the Gospel and proclaim the Gospel, without fail.

God does not threaten His church with Judgments (Romans 8:1), for Christ has suffered all the wrath of God against their failures and sins, in their stead.

 

[Michael]

It is my opinion that there is no such thing as "those who know God but do not honor his gospel."

Perhaps your context of "knowing God" is different from mine. I am speaking in the context of James 2:19 where there are those who recognize God as God, perhaps even being intimately exposed to scripture, but yet refuse to honor his gospel.

Regenerated sons of God ("saints") believe the Gospel and proclaim the Gospel, without fail.

Without ultimately failing, yes I agree, but otherwise I might have to disagree.

God does not threaten His church with Judgments (Romans 8:1), for Christ has suffered all the wrath of God against their failures and sins, in their stead.

There are plenty of very stern warnings for the visible church throughout the epistles. Am I missing something?

 

[Prufrock]

All sinners, by nature, are deaf to the gospel of grace, and unwilling to believe God's promises and messages of a Savior.

Of course. I can assure you that neither Musculus (nor any other Reformed teacher) would suggest otherwise.

But no sinful man can do these things, apart from the grace of God and the regenerating power of His Holy Spirit.

To say man must "obey the gospel" is to make belief (faith) a human work!

Is it, ma'am? Leaving aside the historically controverted issue of whether "Believe!" belongs to the law or the gospel, does not our entire tradition maintain that all men (and women) everywhere who hear the gospel are commanded to believe (again, irrespective of whether this command properly belongs to the Law or the Gospel)? Faith does not justify as it is work, but this does not change the fact that faith is a work, or rather that believing is something we do. To believe whatsoever God proposes to us is part of the first commandment, written on the hearts of every person; and the preaching of the gospel only strengthens the force of this duty. By sin we have, of course, lost the ability to do this commandment, and we will not do so until the the Holy Spirit calls us, enlightening our minds spiritually and savingly, taking away our hearts of stone and renewing our wills, effectually drawing us to Christ by his almighty power; the fact that we have made ourselves naturally unable is our own fault, however, and does not excuse us from the command of faith. Did not Christ himself command his hearers to believe the gospel? What has Musculus done beyond this?

You make obedience a cause, not an effectual result. Christ's obedience alone is the SOLE cause of the salvation of sinners . . . any subsequent obedience on the part of those justified by faith alone, is evidence of God's gift of grace and faith . . . not vice/versa.

For clarification, I can surely not take credit for the words written above: they are the words of one of the most foundational teachers of our Reformed tradition. So I did nothing in the post. That notwithstanding, I can assure you that Musculus has not made obedience (including faith as it is a work) stand in any sort of a priori relationship to our justification. Obedience flows from faith. His words suggest nothing else.

I hope you're having a blessed and restful Sabbath.

 

[TeachingTulip]

Perhaps your context of "knowing God" is different from mine. I am speaking in the context of James 2:19 where there are those who recognize God as God, perhaps even being intimately exposed to scripture, but yet refuse to honor his gospel.

James gives the answer to his warnings of hypocrisy within the visible churches, in verse 12:

"So speak ye, and so do, as they that shall be judged by the law of liberty." James 2:12

Anyone who professes to have faith in the righteousness of Jesus Christ, will live accordingly, in love for God and his fellow-man. If any professing Christian does not live in love for God, his brethren, and even his enemies . . . he is a liar and not Christian at all. I John 3:14

There are plenty of very stern warnings for the visible church throughout the epistles. Am I missing something?

There are stern warnings given to hypocrites amidst the saints in the visible churches. The visible churches are full of tares amongst the wheat (elect). When I speak of "church" I refer to the universal, invisible church of regenerated saints, who have been saved through faith in the imputed righteousness, death, and resurrection of Jesus Christ.

It is the invisible church body of Jesus Christ that knows God, because they have been known and chosen by God, from the foundation of the world. These believe the Gospel, according to the Holy Scriptures, and proclaim the Gospel, according to the Holy Scriptures, without fail.

 

[PuritanCovenanter]

God does not threaten His church with Judgments (Romans 8:1), for Christ has suffered all the wrath of God against their failures and sins, in their stead.

Is Chastisement a judgment? What about the abuses at the Lord's table? They might not be condemned but there surely is the fact that judgment begins with the House of the Lord.

(1Co 11:27) Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.

(1Co 11:28) But let a man examine himself, and so let him eat of that bread, and drink of that cup.

(1Co 11:29) For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.

(1Co 11:30) For this cause many are weak and sickly among you, and many sleep.

(1Co 11:31) For if we would judge ourselves, we should not be judged.

(1Co 11:32) But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

Here is Calvin

(1Pe 4:17) For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?

1Pe 4:17
17For the time is come, or, Since also the time is come. He amplifies the consolation, which the goodness of the cause for which we suffer brings to us, while we are afflicted for the name of Christ. For this necessity, he says, awaits the whole Church of God, not only to be subject to the common miseries of men, but especially and mainly to be chastised by the hand of God. Then, with more submission, ought persecutions for Christ to be endured. For except we desire to be blotted out from the number of the faithful, we must submit our backs to the scourges of God. Now, it is a sweet consolation, that God does not execute his judgments on us as on others, but that he makes us the representatives of his own Son, when we do not suffer except for his cause and for his name.

Moreover, Peter took this sentence from the common and constant teaching of Scripture; and this seems more probable to me than that a certain passage, as some think, is referred to. It was formerly usual with the Lord, as all the prophets witness, to exhibit the first examples of his chastisements in his own people, as the head of a family corrects his own children rather than those of strangers. (Isa_10:12) For though God is the judge of the whole world, yet he would have his providence to be especially acknowledged in the government of his own Church. Hence, when he declares that he would rise up to be the judge of the whole world, he adds that this would be after he had completed his work on Mount Sion. He indeed puts forth his hand indifferently against his own people and against strangers; for we see that both are in common subjected to adversities; and if a comparison be made, he seems in a manner to spare the reprobate, and to be severe towards the elect. Hence the complaints of the godly, that the wicked pass their life in continual pleasures, and delight themselves with wine and the harp, and at length descend without pains in an instant into the grave — that fatness covers their eyes — that they are exempt from troubles — that they securely and joyfully spend their life, looking down with contempt on others, so that they dare to set their mouth against heaven. (Job_21:13; Psa_73:3) In short, God so regulates his judgments in this world, that he fattens the wicked for the day of slaughter. He therefore passes by their many sins, and, as it were, connives at them. In the meantime, he restores by corrections his own children, for whom he has a care, to the right way, whenever they depart from it.

In this sense it is that Peter says that judgment begins at the house of God; for judgment includes all those punishments which the Lord inflicts on men for their sins, and whatever refers to the reformation of the world.

But why does he say that it was now the time? He means, as I think, what the prophets declare concerning his own time, that it especially belonged to Christ’s kingdom, that the beginning of the reformation should be in the Church. Hence Paul says that Christians, without the hope of a resurrection, would of all men be the most miserable, (1Co_15:19) and justly so, because, while others indulge themselves without fear, the faithful continually sigh and groan; while God connives at the sins of others, and suffers them to continue torpid, he deals rigidly with his own people, and subjects them to the discipline of the cross.

 

[TeachingTulip]

All sinners, by nature, are deaf to the gospel of grace, and unwilling to believe God's promises and messages of a Savior.

Of course. I can assure you that neither Musculus (nor any other Reformed teacher) would suggest otherwise.

But no sinful man can do these things, apart from the grace of God and the regenerating power of His Holy Spirit.

To say man must "obey the gospel" is to make belief (faith) a human work!

Is it, ma'am? Leaving aside the historically controverted issue of whether "Believe!" belongs to the law or the gospel, does not our entire tradition maintain that all men (and women) everywhere who hear the gospel are commanded to believe (again, irrespective of whether this command properly belongs to the Law or the Gospel)? Faith does not justify as it is work, but this does not change the fact that faith is a work, or rather that believing is something we do.

At this present time, the teaching of justification by faith plus faithful works, has crept into the Reformed churches. I believe our message must be clear that justification is by faith, alone, apart from any works, lest we lose the concept of saving grace, which is the work of Jesus Christ, alone.

To believe whatsoever God proposes to us is part of the first commandment, written on the hearts of every person; and the preaching of the gospel only strengthens the force of this duty. By sin we have, of course, lost the ability to do this commandment, and we will not do so until the the Holy Spirit calls us, enlightening our minds spiritually and savingly, taking away our hearts of stone and renewing our wills, effectually drawing us to Christ by his almighty power;

What is it we will do, though? Put ourselves back under the Law? Or depend upon the imputed righteousness of Jesus Christ who fulfilled all the Law on our behalf?

Are we to live and fulfill our human duties before God according to our "faithfulness" or His?

the fact that we have made ourselves naturally unable is our own fault, however, and does not excuse us from the command of faith. Did not Christ himself command his hearers to believe the gospel?

Agreed. But what is the gospel? That grace enables us to live according to the Law as we must? Or that Jesus Christ has fulfilled all the Law in our stead, and now we are raised to new life and freed to live according to the Spirit by the grace of God, with no more "musts" or fears of condemnation imposed upon our frequent failures?

Musculus has not made obedience (including faith as it is a work) stand in any sort of a priori relationship to our justification.

But is faithfulness required to make our justification sure? Or are our holy actions evidence and proof of God's saving grace through our faith in Jesus Christ?

Obedience flows from faith. His words suggest nothing else.

No argument with this and I thank you for your added assurances.

I hope you're having a blessed and restful Sabbath.

I am and I hope the same for you.

 

[Michael]

With regard to the OP and what it means to obey the gospel, the result of my one day of study and reflection amounted to this:

- First, it's quite interesting to me that both of the passages in the NT that speak specifically of obeying the gospel are delivered within the context of suffering.

- One of the reasons God approves of the suffering of the elect is because he is honored to execute justice on those who persecute the elect. [2Thess 1:6]

- Another is to be glorified by the elect in the relief of suffering. [2Thess 1:7]

- The reprobate do not suffer for God's sake, but their own. They either do not know God or they do not care for his gospel. [2Thess 1:8]

- St. Peter then sums it all up when he says,

For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? And

“If the righteous is scarcely saved,
what will become of the ungodly and the sinner?”

Therefore let those who suffer according to God's will entrust their souls to a faithful Creator while doing good. [1Pet 4:17-19]

It seems that last verse describes what it means to obey the gospel.

 

[TeachingTulip]

God does not threaten His church with Judgments (Romans 8:1), for Christ has suffered all the wrath of God against their failures and sins, in their stead.

Is Chastisement a judgment? What about the abuses at the Lord's table? They might not be condemned but there surely is the fact that judgment begins with the House of the Lord.

I gave answer to Michael regarding the following Scripture:

"And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." II Thessalonians 1:7-8

Chastisements and corrections from the hand of God, within the visible churches, does not equate with this vengeful Judgment on the last day. Two different things.

This Judgment will indeed begin with the house of God, which is the visible churches. Christ will judge every hypocrite within the visible churchs; burning the tares (reprobates) while He stands as Advocate for the wheat (elect).

 

[PuritanCovenanter]

God does not threaten His church with Judgments (Romans 8:1), for Christ has suffered all the wrath of God against their failures and sins, in their stead.

Is Chastisement a judgment? What about the abuses at the Lord's table? They might not be condemned but there surely is the fact that judgment begins with the House of the Lord.

I gave answer to Michael regarding the following Scripture:

"And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." II Thessalonians 1:7-8

Chastisements and corrections from the hand of God, within the visible churches, does not equate with this vengeful Judgment on the last day. Two different things.

This Judgment will indeed begin with the house of God, which is the visible churches. Christ will judge every hypocrite within the visible churchs; burning the tares (reprobates) while He stands as Advocate for the wheat (elect).

Yes, they are two different things but there is judgment that the Lord performs upon his people. Even to the point of death according to the passage I quoted above. Even for those whom He has purchased for His eternal possession. We are saved completely (justification). We are being saved and conformed to the image of Christ (sanctification). We will be saved (future glorification).

The Westminster Divine Jeremiah Burroughs summary of the Gospel.

Jeremiah Burroughs.... Gospel Conversation.

The good tidings concerning Christ, for so the word "gospel" in the Greek signifies nothing else but the good tidings.... All mankind was lost in Adam and became the children of wrath, and was put under the sentence of death.... God has thought upon the children of men. He has provided a way of atonement to reconcile them to Himself again. Namely the Second Person in the Trinity takes man's nature upon him and becomes the Head of a second covenant, standing charged with man's sin, and answering for it by suffering what the Law and Divine Justice required. He made satisfaction and kept the Law perfectly, which satisfaction and righteousness He offered up unto the Father as a sweet savor of rest for the souls of those that are given to Him.

And now this mediation of Christ is, by the appointment of the Father, preached to the children of men, of whatever nation or rank, freely offering this unto sinners for atonement for them, requiring them to believe in Him and, upon believing, promising not only a discharge of all their former sins, but that they shall never enter into condemnation, that none of their sins or unworthiness shall ever hinder the peace of God with them, but that they shall, through Him be received into the number of sons. They shall have the image of God renewed again in them, and they shall be kept by the power of God through faith unto salvation. These souls and bodies shall be raised to the height of glory that such creatures are capable of. They shall live forever, enjoying the presence of God and Christ in the fullness of all good. This is the gospel of Christ. This is the sum of the gospel that is preached unto sinners.

Gospel Conversations pp. 4,5

The Gospel includes more than just our justification. It also includes our sanctification and glorification. Some theologians today remove the Good News (Gospel Truth) of our Sanctification and future Glorification from the Gospel.

 

[Michael]

Quoting myself...

It seems that last verse describes what it means to obey the gospel.

I should have clarified: it seems that last verse gives one clear, biblical description of what it means to obey the gospel. I would love to hear others in further context.

 

[TeachingTulip]

God does not threaten His church with Judgments (Romans 8:1), for Christ has suffered all the wrath of God against their failures and sins, in their stead.

Is Chastisement a judgment? What about the abuses at the Lord's table? They might not be condemned but there surely is the fact that judgment begins with the House of the Lord.

I gave answer to Michael regarding the following Scripture:

"And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." II Thessalonians 1:7-8

Chastisements and corrections from the hand of God, within the visible churches, does not equate with this vengeful Judgment on the last day. Two different things.

This Judgment will indeed begin with the house of God, which is the visible churches. Christ will judge every hypocrite within the visible churchs; burning the tares (reprobates) while He stands as Advocate for the wheat (elect).

Yes, they are two different things but there is judgment that the Lord performs upon his people. Even to the point of death according to the passage I quoted above. Even for those whom He has purchased for His eternal possession. We are saved completely (justification). We are being saved and conformed to the image of Christ (sanctification). We will be saved (future glorification).

The Westminster Divine Jeremiah Burroughs summary of the Gospel.

Jeremiah Burroughs.... Gospel Conversation.

The good tidings concerning Christ, for so the word "gospel" in the Greek signifies nothing else but the good tidings.... All mankind was lost in Adam and became the children of wrath, and was put under the sentence of death.... God has thought upon the children of men. He has provided a way of atonement to reconcile them to Himself again. Namely the Second Person in the Trinity takes man's nature upon him and becomes the Head of a second covenant, standing charged with man's sin, and answering for it by suffering what the Law and Divine Justice required. He made satisfaction and kept the Law perfectly, which satisfaction and righteousness He offered up unto the Father as a sweet savor of rest for the souls of those that are given to Him.

And now this mediation of Christ is, by the appointment of the Father, preached to the children of men, of whatever nation or rank, freely offering this unto sinners for atonement for them, requiring them to believe in Him and, upon believing, promising not only a discharge of all their former sins, but that they shall never enter into condemnation, that none of their sins or unworthiness shall ever hinder the peace of God with them, but that they shall, through Him be received into the number of sons. They shall have the image of God renewed again in them, and they shall be kept by the power of God through faith unto salvation. These souls and bodies shall be raised to the height of glory that such creatures are capable of. They shall live forever, enjoying the presence of God and Christ in the fullness of all good. This is the gospel of Christ. This is the sum of the gospel that is preached unto sinners.

Gospel Conversations pp. 4,5

I would only disagree with Burroughs, here:

And now this mediation of Christ is, by the appointment of the Father, preached to the children of men, of whatever nation or rank, freely offering this unto sinners for atonement for them, requiring them to believe in Him and, upon believing, promising not only a discharge of all their former sins, but that they shall never enter into condemnation, that none of their sins or unworthiness shall ever hinder the peace of God with them, but that they shall, through Him be received into the number of sons.[/quote]

The underlined portion makes grace conditional by making belief a requirement to obtaining the promise of grace. The Covenant of Grace is established and performed by Triune God on behalf of His creatures and therefore is not conditional upon man at all. The elect believe the gospel of grace because God gifts them with faith.

The Gospel includes more than just our justification. It also includes our sanctification and glorification. Some theologians today remove the Good News (Gospel Truth) of our Sanctification and future Glorification from the Gospel.

I agree. The grace and power of God has justified us, sanctifies us, and guarantees us everlasting life. It is His work to His glory. Soli Deo Gloria!

 

[Peairtach]

I think the Lord uses secondary causes in fulfilling His infallible decrees, Ronda.

In the case of the elect that includes enabling them by His Spirit to believe in such a way that they do believe, but all the glory goes to God, because they would never have believed without God's grace. But it is still they that believe, not God.

The elect aren't under God's decree as are stocks and stones, but as sinful human beings.

 

[TeachingTulip]

I think the Lord uses secondary causes in fulfilling His infallible decrees, Ronda.

I agree.

In the case of the elect that includes enabling them by His Spirit to believe in such a way that they do believe,

I do not believe the workings of divine election, calling, regenerating, converting, sanctifying, and glorifying are secondary causes, though.

but all the glory goes to God, because they would never have believed without God's grace. But it is still they that believe, not God.

Belief is an effect of God;s grace; not a requirement, let alone the cause.

The elect aren't under God's decree as are stocks and stones, but as sinful human beings.

The elect are known by God, in Christ, as adopted "sons of God."

 

[Prufrock]

At this present time, the teaching of justification by faith plus faithful works, has crept into the Reformed churches. I believe our message must be clear that justification is by faith, alone, apart from any works, lest we lose the concept of saving grace, which is the work of Jesus Christ, alone.

Musculus, of course, was in just as extreme a situation; remember that he was the leader of our Protestant Reformation in the city of Bern - I'm quite certain he knew a thing or two about the pressing need to be crystal clear on our doctrine of justification by faith alone.

What is it we will do, though? Put ourselves back under the Law? Or depend upon the imputed righteousness of Jesus Christ who fulfilled all the Law on our behalf?

I truly hope no one will seek to be put back under the law! Unless, of course, it be the Law of Christ. It seems that you are uncomfortable confessing a necessity of obedience for the believer? From Luther onward, this necessity has been taught by Protestant churches. This does not mean we are bringing ourselves back under the law for salvation, however - by no means! Indeed, this obedience is only possible because we have been justified by faith: it flows forth from our faith.

Agreed. But what is the gospel? That grace enables us to live according to the Law as we must?

Again, no one has said so: in fact, such is exactly the Romish teaching that Musculus railed against - he certainly was no advocate of it.

Or that Jesus Christ has fulfilled all the Law in our stead, and now we are raised to new life and freed to live according to the Spirit by the grace of God, with no more "musts" or fears of condemnation imposed upon our frequent failures?

The law to one outside of Christ is, indeed, a terror, bringing fear of condemnation; to the person inside Christ, "His delight is in the law of the LORD, and in his law doth he meditate day and night." With regard to "musts," please see Westminster Confession 19.5.

But is faithfulness required to make our justification sure? Or are our holy actions evidence and proof of God's saving grace through our faith in Jesus Christ?

One more time: no one has said that justification is dependent upon faithfulness. Justification is a person being judicially counted righteous, not of themselves, but by the righteousness of Christ received by faith. And even this faith is a benefit purchased by Christ, and is applied to the elect and only the elect in due time. But no man will be counted righteous before God until they believe. And as the gospel is presented to all, all who hear are commanded to believe. To say justification is by "faithfulness" is anti-protestant, for such considers faith as it is a deed, not as it a mere instrument or is receptive. To say all are commanded to believe the gospel is as fundementally protestant as it gets.

As a final note, please note that the language used by Burroughs with which you disagreed is the precise language of our confession - which also is the standard for discussion on this board. See, for example, WLC answer 32. I do not say this at this point as a moderator, but as a genuinely friendly reminder from one participant to another: we are welcome to engage in vigorous theological discussion on this board, but only theology within the boundaries of the accepted confessions may be advocated. God's grace is, indeed, profoundly unconditional - and I am so pleased to see you so fully embracing such a truth; nevertheless, the faith we confess also recognizes that, as it is administered, God's grace is presented conditionally: if you believe, you shall be saved. You profoundly recognize that Christ has purchased this grace for the elect apart from any condition or work on their part and in due time regenerates them, softening their hearts and making them willing and able to believe by the power of his Spirit - and for that I am grateful: but this is not the whole of our confession.

 

[Semper Fidelis]

The underlined portion makes grace conditional by making belief a requirement to obtaining the promise of grace. The Covenant of Grace is established and performed by Triune God on behalf of His creatures and therefore is not conditional upon man at all. The elect believe the gospel of grace because God gifts them with faith.

You are misreading Burroughs. He is echoing the WCF where it notes:

I. The grace of faith, whereby the elect are enabled to believe to the saving of their souls,1 is the work of the Spirit of Christ in their hearts,2 and is ordinarily wrought by the ministry of the Word,3 by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened.4

II. By this faith, a Christian believes to be true whatsoever is revealed in the Word, for the authority of God Himself speaking therein;5 and acts differently upon that which each particular passage thereof contains; yielding obedience to the commands,6trembling at the threatenings,7 and embracing the promises of God for this life, and that which is to come.8 But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.9

In other words, it is understood, a priori, that grace precedes faith as the Holy Spirit works through the ministry of the Word. The faith, thus produced, yields obedience to the commands, trembling at the threatenings, and embracing of the promises of God for this life and the life to come.

The hidden things belong to God alone (Deut 29:29). The person who encounters the Word commanding obedience to the Gospel is not to stop and ask: "Have I been regenerated? Am I to embrace Christ and flee from sin?"

Rather, the person is to yield to the command and tremble at the threatenings. His ability to do so is not self-wrought but God produces in the sinner the thing He commands by His Word through the Spirit. In other words, if the person is truly able to yield then it was because God through the Word gifted the ability. At the moment of the command, however, it is required of the sinner to yield: God rewards what He produces and His promises are not in vain.

 

[TeachingTulip]

The underlined portion makes grace conditional by making belief a requirement to obtaining the promise of grace. The Covenant of Grace is established and performed by Triune God on behalf of His creatures and therefore is not conditional upon man at all. The elect believe the gospel of grace because God gifts them with faith.

You are misreading Burroughs. He is echoing the WCF where it notes:

I. The grace of faith, whereby the elect are enabled to believe to the saving of their souls,1 is the work of the Spirit of Christ in their hearts,2 and is ordinarily wrought by the ministry of the Word,3 by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened.4

II. By this faith, a Christian believes to be true whatsoever is revealed in the Word, for the authority of God Himself speaking therein;5 and acts differently upon that which each particular passage thereof contains; yielding obedience to the commands,6trembling at the threatenings,7 and embracing the promises of God for this life, and that which is to come.8 But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.9

I hold to the language of the WCF and find it preferable to the "echo" of Burroughs.

And I do not deny the duty of the Christian to live an obedient life according to the Law of Christ.

Forgive me for posting my views, but the attempts in the Reformed churches, to add works to justification by faith, alone, weigh heavily upon me.

 

[Semper Fidelis]

Forgive me for posting my views, but the attempts in the Reformed churches, to add works to justification by faith, alone, weigh heavily upon me.

This obviously is happening in some circles but (as Luther noted) the solution to falling of a horse on one side is not to leap back on only to fall off the other. My reading of your posts leads me to conclude that you are inclined to read "add works to justification" even when the appropriate distinctions have been made. To impugn Burroughs with this charge is unacceptable. Please be more careful to understand before casually lobbing this charge.

 

[dudley]

This is my topic of study and reflection for today.

We are to receive and believe the gospel.
We are to live by [obey] the gospel.
We are to share the gospel.
​

Those who do not receive or believe the gospel do not know God and suffer his vengeance.
Those who do not obey the gospel also suffer the vengeance of God. [2Thess 1:8, 1Pet 4:17]​

I would be honored to hear some of your thoughts around gospel obedience.

Michael,

Obeying the gospel to me means living the life of a Christian who is born again by the spirit and evangelizing the good news by witnessing. The best way to witness to ANYONE is to give them the simple Gospel of Jesus Christ. The Word of God proclaims in Romans 1:16..."For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” The Apostle Paul declared in 1st Corinthians 1:17..."For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

"In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:" -2nd Thessalonians 1:8