Reformation

As Reformation Day, 2021 approaches I am thinking about the idea of a Reformed church and Reformed thought as it exists and is defined in our culture today and in modern evangelical America. Like the word "Christian" the word "Reformed" has morphed into something, perhaps unrecognizable from the historical meaning.

Reformed does not simply mean adherence to the 5 points of Calvinism. That barely scratches the surface. It does not simply mean practicing sacramentalism, although that is part of it. Volumes have been written on it. Men and women have staked their lives on it, because the Gospel is central to it.

The Reformation happened over 500 years ago and is still happening today.

As Reformed Christians look to Scripture as their highest authority, view salvation as the work of the Triune God received by grace alone, through faith alone, in Christ alone, to the glory of God alone, as they view the Word of God as two words to us (Law and Gospel), as they confess their faith with heart and lips as their brethren have for centuries, they transform (minds), conform (to the image of Christ) and reform (as individuals and corporate bodies).

Reformed Christians worship with one catholic and apostolic church. They confess with believers from ages past, the Nicene, Apostles, and Athanasian Creeds, The Belgic and Westminster Confessions, The Westminster and Heidelberg Catechisms, The Canons of Dordt, The 39 Articles and they pray along with the church,  from the Book of Common Prayer.

They listen to teachers, scholars, and theologians like Luther, Calvin, Cranmer, and Ursinus for wisdom and instruction in the Word.

They reject movements and religions that distort God, Gospel, and good works.

They look with confidence assured hope to the work of Christ for and outside of them, for the resurrection of the dead and the life of the world to come.

"Lord, Lord..."

Lord, Lord...

The Gospel Gal Mama Bear Monday Episode on this topic is here: https://www.youtube.com/watch?v=LgVOtX4S5tc&ab_channel=GospelGal

The words of Jesus in Matthew 7 is a passage of Scripture that sends a jolt of panic down the

spines of many Christians.

Should they? We can emphatically answer, NO!

Those who the Lord casts out are those who look to themselves and their own works for justification. Read Matt 7: 21 “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of My Father who is in heaven will enter. 22 Many will say to Me on that day, ‘Lord, Lord, **did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ 23 And then I will declare to them, ‘I never knew you; leave Me, you who practice lawlessness.’

But those who rest in Christ's work, by grace, through faith alone have eternal life.

Read John 3: 16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.

Brothers and Sisters: All the terror of God's anger and wrath is done away. Rest in Jesus! The life He lived, the death He died, all He has done outside of you, for you has fully provided for your salvation.

Meditation Monday #7: The Apostles Creed: "I believe in ... Jesus Christ... who was conceived by the Holy Spirit, born of the virgin Mary" with Lord's Day 14 (Heidelberg Catechism)

Meditation Monday #7: The Apostles Creed: 

"I believe in ...Jesus Christ...who was conceived by the Holy Spirit, born of the virgin Mary" and Lord's Day 14 (Heidelberg Catechism)

(You can listen to the episode by this same title on my YouTube Channel at: https://youtu.be/lXC1lvN2hTM )

In this phrase, we focus in again on Jesus Christ, our Mediator, the only Mediator between God and man, and how He serves us in the capacity of Mediator.

The Creed says, "I believe in Jesus Christ... who was conceived by the Holy Spirit and born of the Virgin Mary..."The Heidelberg Catechism 35 explains...

"What do you confess when you say:
He was conceived by the Holy Spirit,

born of the virgin Mary?

The eternal Son of God,
who is and remains true and eternal God,
took upon himself true human nature
from the flesh and blood of the virgin Mary,
through the working of the Holy Spirit.
Thus he is also the true seed of David,
and like his brothers in every respect,
yet without sin. "

In this regard, Ursinus wrote: "Christ was miraculously conceived in the womb of the Virgin, by the immediate action, or operation of the Holy Ghost, without the seed and substance of man, so that his human nature was formed from his mother alone, contrary to the order of things which God has established in nature, as it is said, "The power of the Highest shall overshadow thee." (Luke 1:35.) "

He goes on: "The Holy Ghost miraculously sanctified that which was conceived and produced in the womb of the Virgin, so that original sin did not attach itself to that which was thus formed; for it did not become the Word, the Son of God, to assume a nature polluted with sin, for the following reasons: 1. That he might be a pure sacrifice; for it behooved him to make satisfaction for sin. 2. That he might also, by his purity, sanctify others. 3. That we might know that whatever the Son says is truth; for that which is born of flesh, which is sinful, and not sanctified, is flesh, falsehood and vanity."

And of the virgin birth, he writes:

"...He was born of the Virgin Mary. It behooved the Messiah to be born of the Virgin according to the predictions of the prophets, that he might be a High Priest without sin, and the type or figure of our spiritual regeneration, which is not of the will of flesh, but of God. Hence it is added in the Creed, that Christ was born of the Virgin Mary: 1. That the truth of the human nature assumed by the Son of God might thus be signified, that is to say, that Christ was conceived by the power of the Holy Ghost, and was born a true man from the substance of Mary his mother; or, the flesh of Christ, although miraculously conceived, was nevertheless taken, and born of the Virgin. 2. That we may know that Christ has descended from the fathers from whom Mary also was, that is to say, that he was the true seed of Abraham, being born from his seed, and that he was the Son of David, being born from the daughter of David, according to the prophecies and promises. 3. That we may know that the Scriptures are fulfilled, which declared, "Behold a Virgin shall conceive and bear a son." "The seed of the woman shall bruise the serpent's head." (Is. 7:14. Gen. 3:15.) From this fulfillment of prophecy, by which it was foretold that Christ should be born of a Virgin of the family of David, and that by a miraculous conception, which the prophets did in a manner foretell, it is most clearly manifest that this man Jesus, born of the Virgin, is the promised Messiah, or the Christ, the redeemer of the human race. 4. That we may know that Christ was sanctified in the womb of the Virgin, by the power of the Holy Ghost, and is, therefore, pure and without sin. 5. That we may know that there is an analogy between the nativity of Christ, and the regeneration of the faithful; for the birth of Christ of the Virgin is a sign of our spiritual regeneration, which is not of blood, nor of the will of the flesh, nor of the will of man, but of God."

And Heidelberg Catechism 36 goes on to discuss the ways in which this mediation benefits us.

"What benefit do you receive
from the holy conception and birth of Christ?

He is our Mediator,
and with his innocence and perfect holiness
covers, in the sight of God,
my sin, in which I was conceived and born."

What is a mediator? Blue Letter Bible defines it this way: "A mediator is, as the name suggests (and as the Greek word used for mediator, mesites, literally means) “the one who mediates or stands in the middle”. Thus, a mediator is one who has links with two opposing sides. He sympathizes with both and is trusted by both. And as the assigned “middle man”, he represents each side to the other with the goal of mending a broken relationship."

With regard to Jesus Christ, our Mediator, Caspar Olevianus adds: "



So we understand and believe that Jesus Christ is a real, historical man. He was conceived of the Holy Spirit and the virgin to fulfill prophesy as the Serpent Crusher from Genesis 3, the seed of Abraham and the root of David, and He is for us the long-awatied Messiah, Mediator and Advocate. We believe and can have no doubt that He is all our salvation and all our peace with God. He has reconciled us to God by His perfect, one and only sacrifice. He has actively and passively fulfilled all righteousness on our behalf and ever lives to make intercession for us. 

In closing, listen to these words from the Heidelberg:

12. Q. Since, according to God's righteous judgment
we deserve temporal and eternal punishment,
how can we escape this punishment
and be again received into favour?
A.God demands that his justice be satisfied. 
Therefore we must make full payment,
either by ourselves or through another. 

13. Q.Can we by ourselves make this payment?
A. Certainly not.
On the contrary, we daily increase our debt. 

14. Q. Can any mere creature pay for us?
A. No.
In the first place,
God will not punish another creature
for the sin which man has committed. 
Furthermore,
no mere creature can sustain
the burden of God's eternal wrath against sin
and deliver others from it. 

15. Q. What kind of mediator and deliverer
must we seek?
A. One who is a true 
and righteous 
man,
and yet more powerful than all creatures;
that is, one who is at the same time true God. 

Based on the truths covered in this post, we can come to no other conclusion and can come to no other understanding than that Jesus Christ is our only Mediator. Thanks be to God for the work He's accomplished for us in being conceived of the Holy Ghost and born of the virgin.

Sources:

*The Apostles Creed

*The Heidelberg Catechism

*The Commentary of Dr. Zacharias Ursinus on The Heidelberg Catechism

*The Blue Letter Bible

*Exposition of the Apostles Creed: Caspar Olevianus

Gospel Gal: Sunday Snippet with Joy on the 1517 Conference

Gospel Gal: Sunday Snippet with Joy on the 1517 Conference

This past weekend, my co-host Joy had the opportunity to attend the 1517 Conference in Las Vegas. In this short episode, Joy and I discuss the Conference and the blessing our Lutheran brothers in Christ have been to bring us consolation in Christ because of His work, Extra Nos.

You can listen to the YouTube episode here: https://www.youtube.com/watch?v=B1xvzfAwflg&ab_channel=Marissa

Gospel Gal Mama Bear Monday: Christian Liberty, the Weaker Brother or the Pharisee

Gospel Gal Mama Bear Monday: Christian Liberty,

the Weaker Brother or the Pharisee

Compiled by Joy Dudey and Marissa Namirr

Gospel Gal YouTube episode: https://www.youtube.com/watch?v=TTwqK1LtTyE&t=414s&ab_channel=Marissa

This past weekend, Joy and I recorded an episode on Christian liberty. The topic is often misunderstood in the larger evangelical community. The focus is most often on behavior, conscience, preferences, what is allowed, what is indifferent? However, the Reformers' view was not primarily on the thoughts, motives, behavior of the Christian, but was first of all focused on the heart of Christ for sinners, union with Christ, and justification. It is from justification and union with Christ that our hearts change and flow forth with obedience to the Father, Son, and Holy Spirit who gave us so great a salvation. So in this episode, we first cite Calvin and Luther on justification leading to newness of life and freedom of conscience, liberty to obey for the first time. Then we moved into what it means to express Christian liberty, and how we exercise it in relation to our neighbors, the weaker brother, and the legalist.

Listen to Calvin, Luther, and the Apostle Paul on the liberty of the Christian being grounded in our justification.

Calvin: "Christian Liberty, the explanation of which certainly ought not to be omitted by any one proposing to give a compendious summary of Gospel doctrine. For it is a matter of primary necessity, one without the knowledge of which the conscience can scarcely attempt any thing without hesitation, in many must demur and fluctuate, and in all proceed with fickleness and trepidation. In particular, it forms a proper appendix to Justification, and is of no little service in understanding its force. "

Luther: "Justification is the key to Christian Liberty: “Therefore the first care of every Christian ought to be, to lay aside all reliance on works, and strengthen his faith alone more and more and by it grow in the knowledge, not of works, but of Christ Jesus, who has suffered and risen again for him.” Luther: Concerning Christian Liberty

Justification by faith alone in Christ alone is the key to understanding Christian liberty. In

justification we understand that Christ’s righteousness has been imputed to us. By being justified by faith alone in Christ alone, we are now free from the tyranny of sin and the condemnation of the law. We now understand that the primary way to please the Lord is to believe Him when He says that our sins are forgiven.

Luther says: "Now since these promises of God are words of holiness, truth, righteousness, liberty, and peace, and are full of universal goodness, the soul which cleaves to them with a firm faith, is so united to them, nay thoroughly absorbed by them, that it not only partakes in, but is penetrated and saturated by, all their virtue. For if the touch of Christ was healing, how much more does that most tender spiritual touch, nay absorption of the word, communicate to the soul that belongs to the word. In this way, therefore, the soul through faith alone, without works, is from the word of God justified, sanctified, endued with truth, peace, and liberty, and filled full with every good thing, and is truly made the child of God as it is said “To them gave he the power to become the sons of God, even to them that believe in his name” John 1:12"

Apart from justification by grace alone, through faith alone, in Christ alone, there is no Christian liberty. But with the benefits of Christ to us we are set free for new obedience as beloved sons of a most generous and gracious Father.

With this truth in view, we moved on to fleshing out this concept of Christian liberty in matters of conscience, matters indifferent and undefined for the New Covenant believer. Here, we made clear that these matters are not matters of the Moral Law or the ten commandments which are in perpetuity. For the believer, we always receive the Law in its first (moral) and third (normative) use. The second (civil/ceremonial) use has been fulfilled by Christ. Listen to the White Horse Inn episode cited in this Gospel Gal episode on this particular connection with Christian liberty.

With regard to Christian liberty and the weaker brother, Calvin and Luther have some very helpful direction.

Luther discusses the way in which we view our liberty as we consider our neighbors, both the weaker one and the legalist: "“A Christian man is the most free lord of all and subject to none; a Christian man is the most dutiful servant of all, and subject to everyone” - Martin Luther

“As Christ by His birthright has obtained these two dignities, so He imparts and communicates them to every believer in Him, under that law of matrimony..., by which all that is the husband's is also the wife's. Hence all we who believe on Christ are kings and priests in Christ, as it is said: "Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light." (1 Pet. ii. 9.) These two things stand thus. First, as regards kingship, every Christian is by faith so exalted above all things, that, in spiritual power, he is completely lord of all things; so that nothing whatever can do him any hurt; yea, all things are subject to him, and are compelled to be subservient to his salvation. Thus Paul says: "All things work together for good to them who are the called" (Rom. viii. 28 ); and also; "Whether life, or death, or things present, or things to come: all are yours; and ye are Christ's. (I Cor. iii. 22, 23.)”

And Calvin compares two ways of erroneous ways of thinking of Christian liberty. "...those who seriously fear God will hence perceive the incomparable advantages of a doctrine which wicked scoffers are constantly assailing with their jibes; the intoxication of mind under which they labour leaving their petulance without restraint. This, therefore, seems the proper place for considering the subject. Moreover, though it has already been occasionally adverted to, there was an advantage in deferring the fuller consideration of it till now, for the moment any mention is made of Christian liberty lust begins to boil, or insane commotions arise, if a speedy restraint is not laid on those licentious spirits by whom the best things are perverted into the worst. For they either, under pretext of this liberty, shake off all obedience to God, and break out into unbridled licentiousness, or they feel indignant, thinking that all choice, order, and restraint, are abolished. What can we do when thus encompassed with straits? Are we to bid adieu to Christian liberty, in order that we may cut off all opportunity for such perilous consequences? But, as we have said, if the subject be not understood, neither Christ, nor the truth of the Gospel, nor the inward peace of the soul, is properly known."

Finally, we discuss that from which we have been freed, in order to comprehend our liberty in Christ. It is in Christ that we have been delivered from all the power and penalty of sin. And further, we have been set free to obey the God who has loved us and given Himself for us. In light of this love, we go on to serve God and neighbor with a free and good conscience.

And we remember Paul's words to us on the liberty to which we have been called, and admonishes us to throw off the legalism that so readily undermines what Christ has accomplished for us.

"5:1 For freedom, Christ set us free. Stand firm, then, and don’t submit again to a yoke of slavery. 2 Take note! I, Paul, am telling you that if you get yourselves circumcised, Christ will not benefit you at all. 3 Again I testify to every man who gets himself circumcised that he is obligated to do the entire law. 4 You who are trying to be justified by the law are alienated from Christ; you have fallen from grace. 5 For we eagerly await through the Spirit, by faith, the hope of righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision accomplishes anything; what matters is faith working through love. (Epistle to the Galatians)

Sources:

1. Michael Horton: White Horse Inn episode: "The Law and Christian Liberty" 2. Martin Luther: Concerning Christian Liberty 3. John Calvin: The Institutes of the Christian Religion

Meditation Monday #6: The Apostles Creed: "I believe...in Jesus Christ, His *only begotten Son, our *Lord..." and Lord's Day 13 (Heidelberg Catechism)

Meditation Monday: The Apostles Creed: 

"I believe...in Jesus Christ, His *only begotten Son, our *Lord..." 

and Lord's Day 13 (Heidelberg Catechism)

Marissa Namirr, Gospel Gal 

You can listen to the YouTube Episode by the same title here: https://www.youtube.com/watch?v=UYR5g1EEcSo&t=15s&ab_channel=Marissa

The Creed:

I believe in God the Father Almighty,

Maker of Heaven and earth.

And in Jesus Christ, His only begotten Son, our Lord;

who was conceived by the Holy Spirit,

born of the virgin Mary;

suffered under Pontius Pilate;

was crucified, dead, and buried;

He descended into hell;

the third day He rose again from the dead;

He ascended into heaven,

and sits at the right hand of God the Father Almighty;

from there He shall come again to judge the living and the dead.

I believe in the Holy Spirit;

a holy catholic Church,

the communion of saints;

the forgiveness of sins;

the resurrection of the body;

and the life everlasting. Amen.

Lord's Day 13

33. 

Q. Why is he called God's only-begotten Son,
since we also are children of God?
A. Because Christ alone
is the eternal, natural Son of God. 1
We, however, are children of God by adoption,
through grace, for Christ's sake. 2

1.Jn 1:1-3, 14, 18; 3:16; Rom 8:32; Heb 1; 1 Jn 4:9.
2.Jn 1:12; Rom 8:14-17; Gal 4:6; Eph 1:5, 6.

With regard to Christ as the Only-Begotten and our sonship by adoption, Ursinus writes: 

"...the divine essence is communicated from the Father to Christ wholly according to his Divinity. As we are, therefore, the natural sons of our parents, so Christ is according to his divine nature the natural and only Son of God, of the same essence and nature with the Father, out of whose substance he was begotten from everlasting, in a manner altogether beyond our comprehension. “As the Father has life in himself, so also has he given to the Son to have life in himself.” (John 5:26) The Father has, therefore, communicated to him the life by which he himself lives by himself, and by which he quickens all creatures, which life is that one and eternal Deity by whom all things are. They are sons by grace, who at one and the same time began to be, and to be the sons of God. That they are sons results, either from the grace of creation, or from the grace of conception by the Holy Spirit and union with the Word... Christ alone according to his human nature is the Son of God, by the grace of conception by the Holy Spirit, and of union with the Word; because, according to this, he was the Son of God by grace, even from the very moment in which he began to be man and to be born; and that because, by virtue of the Holy Spirit, he alone was from the substance of the Virgin, pure from all stain or corruption, and was personally united with the Word. They are adopted sons who do not begin at one and the same time to be, and to be sons; but who were already before they were adopted, or who had an existence before their adoption as sons. They have been made sons by law and the will of him who has adopted them, and given them the right and title of sons, so that they occupy the same place as if they were natural sons. So Adam, after his fall, and all those who are regenerated, are the adopted sons of God, received into favor with him on account of his natural Son, Jesus Christ. All these were the children of wrath before they were adopted into the family and church of Christ.

And Olevianus writes: 

    the love of God which is in Christ Jesus.

The Westminster Shorter Catechism (Question 34) puts it simply, but also profoundly.

"Q: What is adoption?
A: Adoption is an act of God's free grace,1 whereby we are received into the number, and have a right to all the privileges of the sons of God.2"

1 John 3:1. Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.
John 1:12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.
Romans 8:17. And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

And JI Packer describes our relationship to the Father beautifully: 
"But this is not to say that justification is the highest blessing ofthe gospel. Adoption

is higher, because of the richer relationship with God that it involves...This free gift of acquittal and peace, won for us at the cost of Calvary, is wonderful enough, in all conscience—but justification does not of itself imply any intimate or deep relationship with God the judge...But contrast this, now, with adoption. Adoption is a family idea, conceived in terms of love, and viewing God as father. In adoption, God takes us into his family and fellowship—he establishes us as his children and heirs. Closeness, affection and generosity are at the heart of the relationship. To be right with God the judge is a great thing, but to be loved and cared for by God the Father is a greater." #JIPacker #KnowingGod 

34. 

Q. Why do you call him our Lord?
A. Because he has ransomed us,
body and soul, 1
from all our sins,
not with silver or gold
but with his precious blood, 2
and has freed us
from all the power of the devil
to make us his own possession. 3

1.1 Cor 6:20; 1 Tim 2:5, 6.
2.1 Pet 1:18, 19.
3.Col 1:13, 14; Heb 2:14, 15.

With regard to Jesus Christ as Lord, Olevianus writes:  And Ursinus states:  To be Lord is to have a right over some thing or person. Christ, therefore, is our Lord and the Lord of all, 1. Because he has dominion over us, and over all things: he has a care for all things, keeps and preserves all, and especially those who have been purchased and redeemed by his blood. 2. Because all things are subject to him, and we are bound to serve him, in body and soul, that he may be glorified by us. {203} The name Lord belongs to both natures of Christ, just as that of Prophet, Priest and King; for the names of the office, benefits, dignity and beneficence of Christ towards us are affirmed of his whole person, not by the communication of properties, as the names of the two natures and attributes of Christ, but properly in respect to each nature. For both natures of Christ will and secure our redemption: the human nature paid the price of our redemption by dying for us, and the divine gives and offers to the Father this price, and applies it unto us by the Spirit. Christ is, therefore, our Lord not only in respect to his divine nature, which has created us, but also in respect to his humanity; for even in as far as he is man, the person of Christ is Lord over all angels and men." He goes on:  "Christ is our Lord, not only in one, but in many respects. 1. By right of creation, sustenance and government in its general character, as well as that which he has in common with the Father and Holy Spirit... 2. By the right of redemption peculiar to himself; because he alone is the mediator, who has redeemed us by his blood, from sin and death, delivered us from the power of the devil and set us apart for himself. The way in which we have been redeemed is most precious, because it was far greater to redeem us with his blood than with money... 3. By reason of our preservation Christ is our Lord; because he defends us even to the end, and keeps us unto eternal life, not only by preserving our bodies from injuries, but our souls also from sin. For our preservation must be understood not only concerning our first rescue from the power of the devil, but also concerning our continual preservation and the consummation of his benefits... 4. In respect to ordination or appointment; because the Father ordained the Word, or this person, Christ, to this, that he might through him accomplish all things in heaven and on earth. For Christ is our Lord not only in that he preserves us, having rescued us from the power of the devil and made us the sons of God; but also because the Father has given us to him, and has constituted him our Prince, King and Head..." On the Grace to You website, John MacArthur is quoted saying, "One thing would do more than anything else to answer every challenge to Christ’s authority: the restoration of clear, powerful, expository preaching to its rightful place at the center of all the church’s activities. If we truly believe Christ is Lord of the church, then the church needs to hear His voice. His Word must be proclaimed and its content taught accurately, systematically, and unrelentingly whenever the church comes together. Jan Hus said the same thing. Declaring that the lordship of Christ over His church means emphatically “that the Christian ought to follow the commandments of Christ...” We would agree with Hus on this point, " the Christian ought to follow the commandments of Christ." Of this there can be no doubt. We, who are sons by adoption, by the help of the Spirit begin to gratefully obey the Father, who loved us and gave His only begotten Son for us. But MacArthur fails to present the Lordship in a way that provides us with little motivation but duty and fear. Listen again to how the Reformers position us with Christ as our Lord. There is nothing but grace expounded. With Jesus as our Lord, we recognize primarily His benefits to us and our gaze does not shift from them as His Lordship is defined. He redeems us with His blood, defends us from the presense and power of sin and the devil, and preserving us to life eternal as Prophet, Priest, King and Lord. Not surprisingly, Reformation theologians viewed Christ's authority as pure grace, blessing and benefit in the life of God's children. Their teaching on the matter is cool water in a desert of funda-gelical dogma that turns the alluring Shepherd King into a lording taskmaster. But our Shepherd King and Lord beckons and woos us. He assures us of His kindness, gives Himself for us, purchases us from slavery, and leads us with a gentle hand, rather than a driving prod, all the way to glory. Thanks be to God for His faithfulness and for providing faithful teachers who have taught us about the heart of God toward us.  Sources:  1. Zacharius Ursinus Commentary on the Heidelberg Catechism 2. Caspar Olevianus Exposition of the Apostles Creed 3. The Heidelberg Catechism 4. JI Packer: Knowing God 5. The Westminster Shorter Catechism 6. John MacArthur: " The Lord of The Church" (Grace to You Website)

Disabilities, Ableism, and the Hope of the Gospel: Marissa Namirr

Joy and I had the privilege of talking with a friend and returning guest to the Gospel Gal

Podcast, Cassaundra Wolf. Cassaundra has a unique perspective on this topic as a Christian, someone who is other-abled, and a clinical social worker. She was very helpful in defining the words ableism and giving concrete examples of ways that ableism affects those with
disabilities in the church and society. One of the highlights of the episode for me was reaffirming that other-abled individuals within the church are functional members of Christ's body. They are not less important, less significant, or less helpful. They are able to shoulder the burdens of others in the church consistent with their own vocations. A takeaway that I hope all the listeners will gain, is understanding the theology of the cross and how it enlightens our understanding and love for our other-abled neighbors. 

Key verses and thoughts in the episode:

Theology of Glory:

"A theology of glory expects total success, finding all the answers, winning all the battles, and living happily ever after. The theology of glory is all about my strength, my power, and my works. A theologian of glory expects his church to be perfect and always to grow. If a theologian of glory gets sick, he expects God to heal him.

And if he experiences failure and weakness, if his church has problems and if he is not healed, then he is often utterly confused, questioning the sufficiency of his faith and sometimes questioning the very existence of God." ~Gene Veith

In Scripture, Jesus uses individuals with disabilities for specific purposes, and affirms them for their wholeness and His glory:

As he was passing by, he saw a man blind from birth. His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” “Neither this man nor his parents sinned,” Jesus answered. “This came about so that God’s works might be displayed in him. ~John 9:1-3

Theology of The Cross: Suffering is part of the curse from which our Suffering Savior is redeeming us. Jesus suffered for us:

"He was despised and rejected by men,
a man of suffering who knew what sickness was.
He was like someone people turned away from;
he was despised, and we didn’t value him.
Yet he himself bore our sicknesses,
and he carried our pains;
but we in turn regarded him stricken,
struck down by God, and afflicted.
But he was pierced because of our rebellion,
crushed because of our iniquities;
punishment for our peace was on him,
and we are healed by his wounds." ~Isaiah 53:3-5

Christians with disabilities are functional members of Christ's body: 

"For just as the body is one and has many parts, and all the parts of that body, though many, are one body—so also is Christ. For we were all baptized by one Spirit into one body—whether Jews or Greeks, whether slaves or free—and we were all given one Spirit to drink.  Indeed, the body is not one part but many.  If the foot should say, “Because I’m not a hand, I don’t belong to the body,” it is not for that reason any less a part of the body.  And if the ear should say, “Because I’m not an eye, I don’t belong to the body,” it is not for that reason any less a part of the body.  If the whole body were an eye, where would the hearing be? If the whole body were an ear, where would the sense of smell be?  But as it is, God has arranged each one of the parts in the body just as he wanted.  And if they were all the same part, where would the body be?  As it is, there are many parts, but one body.  The eye cannot say to the hand, “I don’t need you!” Or again, the head can’t say to the feet, “I don’t need you!”  On the contrary, those parts of the body that are weaker are indispensable.  And those parts of the body that we consider less honorable, we clothe these with greater honor, and our unrespectable parts are treated with greater respect,  which our respectable parts do not need. Instead, God has put the body together, giving greater honor to the less honorable, so that there would be no division in the body, but that the members would have the same concern for each other.  So if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it.

Our Savior is full of compassion: 

For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has been tempted in every way as we are, yet without sin.: ~Hebrews 4:15

Our Savior is strong in our weakness: 

So I take pleasure in weaknesses, insults, hardships, persecutions, and in difficulties, for the sake of Christ. For when I am weak, then I am strong. ~II Corinthians 12:10

Our Identity is in Christ, not exlcusively ability or disability: 

For you died, and your life is hidden with Christ in God. ~Colossians 3:3

Suffering has a divine purpose, which is never divorced from His kindness: 

Heidelberg Catechism 

Question 26:What believest thou when thou sayest, "I believe in God the Father, Almighty, Maker of heaven and earth"?

Answer. That the eternal Father of our Lord Jesus Christ (who of nothing made heaven and earth, with all that is in them; who likewise upholds and governs the same by his eternal counsel and providence) is for the sake of Christ his Son, my God and my Father; on whom I rely so entirely, that I have no doubt, but he will provide me with all things necessary for soul and body: and further, that he will make whatever evils he sends upon me, in this valley of tears turn out to my advantage; for he is able to do it, being Almighty God, and willing, being a  faithful Father.

Our Savior is coming again to fulfill the final hope of the Gospel and the complete redemption from the effects of the fall: 

"He will wipe away every tear from their eyes. Death will be no more; grief, crying, and pain will be no more, because the previous things have passed away." ~Revelation 21:4

Listen to the YouTube episode here: https://www.youtube.com/watch?v=_9W9LzpbKhQ&ab_channel=Marissa

Summer, Sanctification, and our Serpent-Crusher

Social media has its benefits. I've been incredibly blessed as a result of forming relationships there. But the propagation and *belief of this ignorance is alarming. The woman who wrote this post influences and teaches thousands of women. She clearly has no idea that that verse is about the promised seed of Eve (Genesis 3:15). Regarding her post, there are a few things I hope my social media friends will take away.

The verse is misinterpreted by the woman posting. Being saved through child-bearing is a reference to Genesis 3:15-16. The promised Seed of Eve, the Serpent Crusher is our salvation, not our own spawn.

The way we're sanctified is not our obedience. Obedience is the result of our sanctification. See Westminster Shorter Catechism 35. Sanctification is the work of God's grace. Being conformed to His image and the outworking of that is the result.

Childbearing is a common-grace gift. It is not the cause of sanctification, nor is it the fruit of

salvation. Pagans have kids too and are blessed to have them. 

Good works are a gift of grace, not meritorious. See Heidelberg Catechism 63.

Bearing children is not good works. Again, children are common-grace blessings.

No woman should feel as though she is a lesser citizen of in Christ's kingdom. See Heidelberg catechism Lord's Day 12. We are prophets, priests and kings, just as our brothers in Christ, not because we've earned that station, but by His anointing of us. If you want to know the primary vocation of *every Christian, read I Peter. We are called to declare the excellencies of Him who called us out of darkness into His marvelous light. He is amazing. And all of our hope and confidence is in Him alone. Not our works, not our babies, not our ability to be perfect in the process.

Eyes on Him. Fixed. Lead others to the Water. Drink freely.

For more on Lord's Day 12, see: https://gospelgalblog.blogspot.com/2021/09/the-apostles-creed-i-believe-in-jesus.html

For more on gender role see: https://gospelgalblog.blogspot.com/2021/08/mamabear-monday-with-gospel-gal-gender.html

The Apostles Creed: "...I believe in Jesus *Christ...": Lord's Day 12 (Heidelberg Catechism)

The Apostles Creed: "...I believe in Jesus *Christ...":

Lord's Day 12 (Heidelberg Catechism)

Marissa Namirr, "Gospel Gal"

This week we will continue our study of the Creed, focussing, again on the second line, "I believe in Jesus Christ." We will look, specifically, at Jesus, as the Christ, the long-awaited Anointed One, from the perspective of the Heidelberg Catechism and Reformation teachers.

This Summer, Joy and I wrote a piece comparing Lordship Salvation to historic Reformed theology. You can read the article here: http://gospelgalblog.blogspot.com/2021/07/the-reformation-answers-lordship.html. The Reformed world has no need of the system known as Lordship Salvation. Reformed theologians have always taught that Christ, the Lord's Anointed, is for His people, Prophet, Priest, and King. "The Reformers picture for us, not merely a Lord Who demands submission, subjection, surrender, obedience and loyalty, but a Shepherd-King who gently and lovingly reveals our redemption, intercedes for us, "governs us by his Word and Spirit, and who defends and preserves us in the redemption obtained for us." This Shepherd-King allures his subjects with a gentle and lowly call, "Come to me all who are weary and heavy-laden, and I will give you rest." ~The Reformation Answers Lordship Salvation by Marissa Namirr and Joy Dudley

So, what does it mean to believe in Jesus as the Christ, the Anointed? Let's look at the Catechism.

Lord's Day 12
Q.31. Why is he called Christ, that is, Anointed?
A. Because he has been ordained by God the Father,
and anointed with the Holy Spirit,
to be our chief Prophet and Teacher,
who has fully revealed to us
the secret counsel and will of God
concerning our redemption;
our only High Priest,
who by the one sacrifice of his body
has redeemed us,
and who continually intercedes for us
before the Father;
and our eternal King,
who governs us by his Word and Spirit,
and who defends and preserves us
in the redemption obtained for us.

In relation to what we believe with regard to Jesus as our Anointed One, Caspar Olevianus, co-author of the Heidelberg Catechism, in his An Exposition of the Apostles’ Creed writes:


And Ursinus puts it this way: "Jesus is the proper name of the mediator; ...Christ, the promised Savior and Messiah. Both titles designate his office, yet not with the same clearness; for while the name Jesus denotes the office of the mediator in a general way, that of Christ expresses it more fully and distinctly; for the name Christ expresses the three parts of his office, ...prophetical, priestly, and regal. The name Christ signifies the anointed. Therefore, he is Jesus the Savior, in such a manner that he is Christ, or the anointed, having the office of one that is anointed, which consists of three parts, as has just been remarked. The reason why these three things are comprehended in the name of Christ, is, because prophets, priests and kings were anciently anointed, by which was signified both an ordination to the office, and also a conferring of those gifts which were necessary for the proper discharge of the duties thereby imposed. Therefore, we thus conclude: He who is to be a prophet, priest, and king, and is called the anointed, he is so-called on account of these three offices.

He goes on to specify, "...those who were anointed under the Old Testament were types
of Christ, so that it may be said that their anointing was only a shadow, and so imperfect. But the anointing of Christ was perfect. For “in him dwells all the fullness of the Godhead bodily.” (Col. 2:9) He alone received all the gifts of the Spirit in the highest number and degree. ...none of those who were anointed under the Old Testament received all the gifts—some received more, others less; but no one received all, neither did all receive them in the same degree. Christ, however, had all these gifts in the fullest and highest sense. Therefore, although this anointing was proper to those of the Old Testament, as well as to Christ, yet it was real and perfect in no one excepting Christ."

Jesus' position as the Anointed One, provides for us all the richness of our relationship to Him. The focus here is not on what we have to offer Him, but His benefits to us. Our Royal Priest redeems, intercedes, and governs us in such a way, that we can never be snatched from His hand, and in such a way, that our hearts and desires are molded by tenderness and compassion.

As the Catechism continues the focus shifts to us, by asking (Q.32) "Why are you called a Christian?" In using that name, we pronounce to the world and the church, a particular relationship to Christ. Through faith, we are *Christ-ian. Note that what follows is the *result of faith, the gift of God whereby we acknowledge, assent, and trust in all of Christ's work outside of us and all that He is to us. 

I am called a Christian...

A. Because I am a member of Christ **by faith
and thus share in his anointing,
**so that I may
as prophet confess his name,
as priest present myself
a living sacrifice of thankfulness to him,
and as king fight with a free and good conscience
against sin and the devil in this life,
and hereafter reign with him eternally
over all creatures.

In this regard, Ursinus (Ursinus' Commentary) writes, "The use and importance of this doctrine is great. 1. For consolation, because we are through faith engrafted into Christ as members to the head, that we may be continually sustained, governed and quickened by him; and because he makes us prophets, priests and kings unto God and his Father, by making us partakers of his anointing. This is truly an unspeakable dignity conferred upon Christians. 2. For admonition and exhortation; for since we are all prophets and teachers of God, we ought continually to celebrate and praise him; since we are priests, we ought to offer ourselves wholly to God, as living sacrifices of praise and thanksgiving; and since we are kings it becomes us to fight manfully against sin, the world, and the devil, that we may reign with Christ. "

If you have ever questioned your calling or purpose in this life, this is the chief vocation of everyone called "Christian": "to declare the excellencies of Him who called us from darkness into His marvelous light (I Peter 2:9). With Christ as our Head, our Prophet, Priest, and King, we can live lives of confidence and certainty. Our Sovereign has won, is winning, and will have the final victory. We are forgiven and free citizens of His Kingdom. So now, in light of all He is as our Anointed Christ, we can rejoice and fight the good fight.

Listen to the Meditation Monday episode by this title on YouTube, here: https://www.youtube.com/watch?v=Y0YXoHAYwnw&ab_channel=Marissa

Resources and Sources mentioned: *The Apostles Creed *The Heidelberg Catechism * "The Reformation Answers Lordship Salvation": Gospel Gal: https://gospelgalblog.blogspot.com/2021/07/the-reformation-answers-lordship.html *Exposition of the Apostles Creed: Olevianus *The Commentary of Dr. Zacharias Ursinus on The Heidelberg Catechism

Enjoying The Gospel: Receive & Rest ~Joy Dudley

So please dear Elizabeth, learn to understand God's Word better, so that you do not regard Jesus as another Moses. By this I mean, that you will not treat our Advocate and Savior as an accuser and condemner, which is the greatest dishonor with which people can dishonor Jesus""

-Petrus Dathenus (The Pearl of Christian Comfort)

"Elizabeth: But now dear brother, please tell me, what purpose would this ability to distinguish between Law & Gospel serve?

Dathenus: It will serve to comfort and strengthen you by faith in Jesus Christ, and by the aforementioned gospel promises, quiet and overcome the anxiety of your conscience which is troubled by the killing letter of the law" - Petrus Dathenus (The Pearl of Christian Comfort)

"Dear Christian, the Gospel is for you. The forgiveness of sins is for you. Jesus, and His death and resurrection, His mercy and grace, His undeserved kindness are still for you, today and always. Your life is hidden with God in Christ, and it is His lavish love and kindness, not your obedience and commitment, that make a Christian life" - Bryan Wolfmueller (Has American Christianity Failed?)

"Come, everyone who thirsts, come to the waters, and he who has no money, come buy and eat! Come buy wine and milk without money and without price. Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Listen diligently to me and eat what is good, and delight yourselves in rich food, incline your ear, and come to me. Hear that your soul may live; and I will make with you an everlasting covenant, my steadfast, sure love for David" (Isaiah 55:1-3)

I have spent some considerable time reflecting on my journey into Reformation Theology and specifically understanding more of the distinction between the law and gospel. I am honestly so thankful for it. Without it I would have persisted in believing that the Lord was disappointed in me and that He merely tolerated me. What sad and soul crushing lies to believe! Over the past three years the dark clouds of suspicion and fear that have surrounded the Lord's favor and kindness have dissipated. I have come to believe that the Gospel is meant not only to be believed, but also to be cherished as a gift specifically for my enjoyment. Beloved saints, the Gospel is also meant for you to enjoy as well.

What is the Law & Gospel Distinction?

Before getting into why this distinction is so important, consider Theodore Beza's conclusions on the differences between the two:

"The Law lays bare to us the majesty and justice of God (Heb. 12:18-21). The Gospel sets forth this same justice to us, but there it is pacified and satisfied manifested in Christ (Heb. 12: 22-24)"

"The Law sends us to ourselves in order to accomplish the righteousness which it commands us, that is to say, the perfect obedience to its commandments, which is necessary in order to escape guilt. But the gospel teaches us where we shall find what we do not have and, having found it, how we shall be able to enjoy it. "

- Excerpts from The Law & Gospel

The Law is everything that God has required of us. It is perfect and holy and displays the righteousness that God has and what is expected of us to keep as His image bearers. It is exacting and offers no escape if it is broken. It promises eternal life to those who can conform to it perfectly, personally, and perpetually and eternal condemnation to those who break it.

The Gospel is a promise. The Gospel gives what the Law requires. It is specifically the person and work of Christ. In the Gospel we see that Christ was born of a woman in human flesh. We see that He lived perfectly, perpetually, and personally in conformity to God's will. We see that Christ died on the cross paying the penalty and guilt for our law-breaking by satisfying the Father's wrath. We see that He was buried and raised for our justification. The Gospel declares that Christ ascended to Heaven where He intercedes for us. The Gospel grants us access to the Father by way of our perfect Mediator, the Lord Jesus Christ, who has provided us with all things necessary for life and godliness. The Gospel comes to us by way of faith alone in Christ alone, and with faith's empty hands, we receive Christ and all of His benefits, which include justification, sanctification, redemption, and glorification.

The Law & Gospel distinction is the key to enjoying the Gospel

Why does this distinction matter? Simply because if we get it wrong, the gospel in all of its glory and sweetness can never be enjoyed to the fullest extent. It means that we can never love God and enjoy Him forever the way we are commanded. What other way can we possibly do that if not through Christ our Mediator, Savior, and King? How can we continue to fight against sin with a good and free conscience if we are harboring a suspicion that we are secretly under the curse & wrath of God?

When we do not understand the distinction between the law & gospel, we turn to our own ability to keep the law to pacify our afflicted consciences, rather than fleeing to Christ as the only provision for sin's condemnation, and the righteousness needed to withstand judgement. Confusing the two creates a dark cloud of suspicion that obscures the kindness and pardoning favor of God in Christ. When we confuse the law and gospel we are damned either to despair or self-righteousness.

Enjoying the Gospel

What I have come to enjoy in learning of this distinction, is that for the rest of my life despite my failed attempts to obedience, I know that the Lord is in my corner. I have the joy and pleasure of looking freely into the face of Christ and being met with nothing but grace and mercy. I have the confidence and security in knowing that the Lord will never leave me or forsake me in my sin, that He will bring into completion the image of Christ in me that has already been imparted to me by faith. I enjoy the fresh motivation to keep believing and trusting in Christ and to love my neighbors.

With each encounter with the Gospel, my gratitude and love for God increases because I know that I have been forgiven of so much. Through the Gospel, I know that Christ's life has become my obedience and righteousness. His death has become my acquittal. I know that His resurrection and victory over sin has become mine. I know that although I may not fully enjoy the fullness of all these benefits, they are coming soon with Christ's second coming. I know that I can look forward to that day with confidence and not with fear because Christ has already submitted Himself to judgment in my place. In this world there are many circumstances that we can fear. Yet one thing we need not add is the condemnation of the law. One thing we can freely enjoy now is the sure promise that one day we will appear before the throne of God clothed in the righteousness and obedience of our Savior and Redeemer. The appeal for living in obedience to God is in reckoning ourselves dead to sin and alive to God because Christ lived for us, Christ died for us, Christ was raised for our justification and is now interceding for us.

Beloved saints, learn of this distinction. Surround yourselves with people and materials that proclaim the Gospel over you and to you frequently. Receive, rest, and partake of the good things that Christ our Savior has purchased for you. Christ is for you. I guarantee you will not regret it.

Law/Gospel Distinction: Reformation Theology or Hyper-Grace Error?

Law/Gospel Distinction: Reformation Theology or Hyper-Grace Error?

Marissa Namirr, Gospel Gal

Dr. John Street, an adjunct professor at Southern Baptist Theological Seminary, Chair of the Master of Arts in Biblical Counseling and Professor of Biblical Counseling at The Master’s University & Seminary in Los Angeles, California (associated with John MacArthur's Grace Community Church in the same area), Fellow and the President of the Board of Trustees of the Association of Certified Biblical Counselors (ACBC), attempts to define the Law/Gospel distinction as Hyper-Lutheran/Hyper-Grace, Antimonian doctrine.

However, we know that the Law/Gospel distinction is not only Lutheran, and not new or newly resurrected, neither is the Law/Gospel distinction Hyper-Grace or Antinomian. Listen to the Reformation theologians, down through the Reformation through today:

Since Luther was brought into the discussion first, I'll highlight his distinction at the outset:

Martin Luther wrote:

"Thus the Gospel is and should be nothing else than a chronicle, a story, a narrative about Christ, telling who He is, what He did, said, and suffered...There you have it. The Gospel is a story about Christ, God and David's Son, who died and was raised and is established as Lord. This is the Gospel in a nutshell...for the preaching of the gospel is nothing else than Christ come to us. or we being brought to Him."

John Calvin wrote:

"The Law, he says, is different from faith. Why? Because to obtain justification by it, works are required; and hence it follows, that to obtain justification by the Gospel they are not required. From this statement, it appears that those who are justified by faith are justified independent of, nay, in the absence of the merit of works, because faith receives that righteousness which the Gospel bestows. But the Gospel differs from the Law in this, that it does not confine justification to works, but places it entirely in the mercy of God (Institutes, 3.11.18).

Calvin's disciple and successor, Theodore Beza wrote:

"...the... difference between the Law and the Gospel is that the Law, by itself, can only show us, and make us see, our evil more exceedingly, and aggravate our condemnation; not through any fault of its own (for it is good and holy), but because our corrupt nature burns for sin the more it is reproved and threatened, as St. Paul has declared through his own example (Rom 7:7-14). But the Gospel not only shows us the remedy against the curse of the law, but it is at the same time accompanied by the power of the Holy Spirit who regenerates us and changes us (as we have said above); for He creates in us the instrument and sole means of applying to us this remedy (Acts 26:17,18).

Beza also wrote:
"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…We must pay great attention to these things. For, with good reason, we can say that ignorance of this distinction between Law and Gospel is one of the principal sources of the abuses which corrupted and still corrupt Christianity."

Zacharius Ursinus, Continental Reformer, co-author of the Heidelberg Catechism wrote:

"The law contains a covenant of nature begun by God with men in creation, that is, it is a natural sign to men, and it requires of us perfect obedience toward God. It promises eternal life to those keeping it, and threatens eternal punishment to those not keeping it. In fact, the gospel contains a covenant of grace, that is, one known not at all under nature. This covenant declares to us fulfillment of its righteousness in Christ, which the law requires, and our restoration through Christ’s Spirit. To those who believe in him, it freely promises eternal life for Christ’s sake."

Caspar Olevianus, Continental Reformer, co-author of the Heidelberg Catechism wrote:

The law is a doctrine that God has ****implanted in human nature and has repeated and renewed in His commandments. In it He holds before us, as if in a manuscript, what it is we are and are not to do, namely, obey Him perfectly both inwardly and outwardly. He also promises eternal life on the condition that I keep the law perfectly my whole life long. On the other hand, He threatens eternal damnation if I do not keep every provision of the law my whole life long but violate it in one or more of its parts. As God says in Deuteronomy 27[:26] and Galatians 3[:10], “Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.” And once the law has been violated, it has no promise that by the help of the law, that is, by works of the law, our sins might be forgiven. Rather, the sentence of condemnation is imposed upon us.

The gospel or good news, however, is a doctrine of which even the wisest knew nothing by nature but which is revealed from heaven. In it God does not demand but rather offers and gives us the righteousness that the law requires. This righteousness is the perfect obedience of the suffering and death of Jesus Christ, through which all sin and damnation, made manifest by the law, is pardoned and washed away (Rom. 5; Gal. 3). Furthermore, God does not give us forgiveness of sins in the gospel on the condition that we keep the law. Rather, even though we never have kept it nor will ever be able to keep it perfectly, He still has forgiven our sins and given us eternal life as an unmerited gift through faith in Jesus Christ. John 1[:17] says, “The law was given through Moses, but grace and truth come through Jesus Christ.” And Romans 8[:3, 4]: “What for the law was impossible in that it was weak through the flesh, God did by sending His Son in the likeness of sinful flesh, and condemned sin in the flesh through sin, that the righteousness required by the law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.” Finally, Galatians 3:[12–14]: “The law is not of faith but ‘The man who does it shall live by it.’ Christ, however, redeemed us from the curse of the law when He became a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’), that the blessing of Abraham might come upon the Gentiles in Christ Jesus and we thus might receive the promised Spirit through faith."

Puritan, Thomas Boston wrote:

"n a sinking state of the church, the Law and Gospel are confounded and the Law justles out the Gospel, the dark shades of morality take place of Gospel light; which plague is this day begun in the church, and well far advanced. Men think they see the fitness of legal preaching for sanctification; but how the Gospel should be such a mean, they cannot understand."

Puritan, Richard Sibbes wrote:

"The Law shows us our guilt, the Gospel shows us God's grace."

Anglican Pastor and Author, Octavius Winslow wrote:

"The law of God never spoke a word of comfort to the weary. It was not designed for such. Its very nature forbids it. It can anathematize, alarm, and wound; but not a solitary word of consolation and soothing can it address to a soul weary and heavy-laden with sorrow and with guilt. But it is the glorious gospel of the blessed God that the Lord Jesus speaks to His weary ones."

Reformed Theologian and Author, Herman Bavinck wrote:

"The law demands perfect righteousness, but the gospel grants it; the law leads people to eternal life by works, and the gospel produces good works from the riches of the eternal life granted in faith."

Reformed Theologian and Author, Louis Berkhof wrote:

"The law comprises everything in Scripture which is a revelation of God’s will in the form of command or prohibition, while the gospel embraces everything, whether it be in the Old Testament or in the New, that pertains to the work of reconciliation and that proclaims the seeking and redeeming love o God in Christ Jesus."

Reformed Theologian and Author, Michael Horton wrote:
"...when people preach (or read) the Bible as a handbook of helpful tips or as a practical guide for happier living, they are not really encountering the Bible at all, despite their appeal to it. If one comes to the Bible always looking for the "practical," that usually means that one will come looking for watered-down "Law." Remember, this is already our tendency, as Calvin's successor, Theodore Beza, reminds us: "The Law is natural to man.... But the gospel is a supernatural doctrine which our nature would never have been able to imagine nor able to approve without a special grace of God."

Reformed Theologian and Author, Robert Godfrey wrote:

"Sometimes we're told "Law/Gospel" is just a Lutheran idea. That's not true at all. It was clearly taught by Calvin, and by Ursinus, and by Turretin, and all the great Reformed theologians."

Reformation Pastor/Scholar, John Fonville highlights Law/Gospel distinction:

"Law: He will bring back on them their iniquity and wipe them out for their wickedness; the LORD our God will WIPE THEM OUT. Psalm 94:23 

Gospel: “I, even I, am the one who WIPES OUT your transgressions for My own sake, and I will not remember your sins. Isaiah 43:25 "

So, it has been clearly demonstrated that Reformed and Reformation theologians have made this Law/Gospel distinction abundantly clear, down through history from the Protestant Reformation, to Purtian Europe, to the United States today and further. This is nothing novel and is not exclusively Lutheran. And as I will show is nothing Antinomian or in agreement with Hyper-Grace Theology.

Street assumes that a Law/Gospel distinction, because it supposes that the sole focus is on our identity in Christ, there is no necessity of obedience and leads to licentiousness.

Those are some significant assumptions and demonstrably false charges.

The Reformers/Reformation Theologians and Pastors have always taught three uses of God's Law. Read my article on The Law and Its Uses here: https://gospelgalblog.blogspot.com/2017/08/gods-law-its-uses.html .

The Reformers/Reformation Theologians and Pastors have always anticipated the rebuttal that the pure teaching of the Gospel and the imputed righteousness of Christ apart from our Law-keeping would tend toward antinomianism.

Heidelberg Catechism:

62. Q.
But why can our good works not be
our righteousness before God,
or at least a part of it?
A.
Because the righteousness
which can stand before God's judgment
must be absolutely perfect
and in complete agreement
with the law of God, 1
whereas even our best works in this life
are all imperfect and defiled with sin. 2

1.Deut 27:26; Gal 3:10.
2.Is 64:6.

63. Q.
But do our good works earn nothing,
even though God promises to reward them
in this life and the next? 1
A.
This reward is not earned;
it is a gift of grace. 2

1.Mt 5:12; Heb 11:6.
2.Lk 17:10; 2 Tim 4:7, 8.

64. Q.
Does this teaching not make people
careless and wicked?
A.
No.
It is impossible
that those grafted into Christ
by true faith
should not bring forth
fruits of thankfulness. 1

1.Mt 7:18; Lk 6:43-45; Jn 15:5.

“If your preaching of the gospel of God's free grace in Jesus Christ does not provoke the charge from some of antinomianism, you're not preaching the gospel of the free grace of God in Jesus Christ.” ~Martyn Lloyd-Jones

Reformation teaching illuminates a robust theology of Law/Gospel,

Justification/Sanctification. Those categories although clearly and intentionally distinguished have always been preached, taught, exhorted and proclaimed. We are in no more danger of veering off into antinomianism than any legalist who fails to distinguish these categories.

There is only one Gospel that is "the power of God unto salvation" for the believing ones. This is never said of the Law, only of the Gospel. May we rejoice and proclaim it to ourselves and others with abundant clarity and conviction until He comes.

YouTube Episode: Gospel Gal Hot-Take #1: Law/Gospel Distinction: Reformation Theology or Hyper-Grace Error? https://youtu.be/9rJ8fbQbuR4