1. The concepts of law and gospel.
We distinguish law and gospel from each other when both are used in the proper sense. The law in the proper sense (lex proprie accepta) is the Word of God, in which God demands of men that they conform in their nature and in their thoughts, words and works to His commandments, which He has given to men as a rule of life, and pronounces the curse on the transgressors.905) The Gospel in the proper sense (evangelium proprie acceptum) is the Word of God, in which God makes no moral demands on men at all, and therefore does not rebuke transgressions but
905) The definition of the Formula of Concord: "The Law is actually a divine doctrine, in which the just, unchanging will of God is revealed, as man should be in his nature, thoughts, words and works, that he may be pleasing and acceptable to God, and threatens the transgressors thereof with God's wrath, temporal and eternal punishment." (636, 17. [Trigl. 957, Sol. Decl., V, 17 🔗]) More briefly in the Epitome: "The law is actually a divine doctrine, which teaches what is right and pleasing to God, and rebukes everything that is sinful and contrary to God's will." (534, 2. [Trigl. 801, Epit., V, 5 🔗])
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on the contrary, promises God's grace to those who have not kept God's law for the sake of Christ's vicarious satisfaction.906)
"Law" is used in the Scriptures in the proper sense, where it is said that the law is not based on faith, but requires perfect action on the part of man,907) pronounces the curse on the transgressors,908) shuts the mouth of all the world909) and thus imparts knowledge of sin.910) "Gospel" is used in Scripture in its proper sense, where it is said that the gospel is not based on works but on faith?") therefore does not punish sinners, but promises them grace,912) peace,913) salvation .914)
Besides, the word "law" is also used in a broader or general sense, so that it denotes divine revelation in general, and then specifically also divine revelation κατ' εξοχήν, namely, the Gospel. Thus Is. 2:3. "From Zion will go forth the law (תֹורָ֔ה [HEBREW])." 915) The word "gospel" is also used to designate the whole Christian doctrine. But this is done in such a way that the whole,
906) The definition of the Formula of Concord: "The gospel is actually such a doctrine, which teaches what a man should believe who has not kept the law and is condemned by it, namely, that Christ has atoned for and paid for all sin and has obtained and acquired for him, without all his merit, forgiveness of sins, righteousness that is valid before God, and eternal life." (534, 5. [Trigl. 801, Epit., V, 5 🔗]) Luther: "The gospel is such a doctrine or Word of God, which neither requires our works nor commands us to do anything, but calls us to simply accept the offered grace of forgiveness of sins and eternal salvation and to let it be given to us." (lX. 803)
907) Gal. 3:12.<w:t>908) Gal. 3:10.<w:t>909) Rom. 3:19.
910) Rom. 3:20.<w:t>911) Rom. 1:16. 17.<w:t>912) Acts 20:21.
913) Rom. 10:15; Eph. 6:15<w:t>914) Eph. 1:13.
915) That תוֹרָ֔ה [HEBREW] stands here for gospel cannot be doubted, because it denotes the Word of God, by which the heathen are gathered into the Christian church. Luther: That the law proceeds from Zion "is the cause of the increase of the church and the extension of the kingdom of Christ, namely the sermon of the gospel. For he here promises a new word … since he adds: 'from Zion,' as if to say, 'Before I gave the law on Mount Sinai, now I will give another on Mount Zion, which will not be a doctrine of works, but of faith, not of laws, but of grace, not accusing, but communicating the forgiveness of sins,' conferens remissionem peccatorum." (St. L. VI, 35; Erl., lat., XXII, 42 sq.)
263 > Law and Gospel. [English ed. ~ 223-224]
which is to be taught in the Church and by the Church, is named after the most excellent part. Denominatio fit a parte potiori.916) So it is said Mark. 1:1 of the Gospel of Mark, which also contains the sermon of repentance of the Baptist (v. 4 ff.): "This is the beginning of the Gospel of Jesus Christ," αρχή τον ευαγγελίου Ίησοϋ Χριοτοΰ.
The use of the word "gospel" in the broader and in the proper or narrower sense is also indicated by the Formula of Concord. A dispute arose over the question of whether the gospel could also be called a sermon of repentance and punishment, and especially whether the gospel could be said to rebuke the sin of unbelief. The Formula of Concord answers the question in the affirmative when the word gospel is used in the broader sense (late), and in the negative when it is used in the proper sense (proprie). The Formula of Concord says:917) "Therefore, since we consider this controversy" (whether the Gospel is to be called a sermon of repentance), "such [controversy] has been caused primarily by the fact that the little word 'Gospel' has not been used and understood in one and the same sense everywhere, but in two different ways in Holy Scriptures as well as by the old and new church teachers. For once (uno modo) it is used that by it is understood the whole doctrine of Christ our Lord, which He led on earth in His Ministry and commanded to be led in the New Testament, and thus understood by it the explanation of the Law and the proclamation of grace and mercy, as Mark. 1 stands written: 'This is the beginning of the Gospel of Jesus Christ, the Son of God'. And soon after that the summary main parts are set: Repentance and forgiveness of sins." This is the description of the word "gospel" "when used in a broad sense and outside the proper distinction of law and gospel." In this "wide sense," the gospel can be called a sermon of repentance. "After this, the word 'gospel' is used in another, viz.
916) L. u. W. 1887, p. 318. Likewise Gerhard, Locus de cr., § 6: Monendum haud incommode synecdochen statui in illis pronuntiatis [as Mark 16:15], quae totum docendi ministerium evangelii appellatione exprimunt, ut ex parte digniori et potiori totum intelligatur. [Google]
917) 633, 3 ff. [Trigl. 953, Sol. Decl., V, 3 f . 🔗]
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in its proper sense, since it does not understand the sermon of repentance, but only the sermon of the grace of God, as follows immediately after Mark. 1:15, where Christ says: 'Repent and believe the gospel.'" 918)