The difference between Law and Gospel.
The difference between Law and Gospel.
§ 54. Although Law and Gospel do agree in these assigned points and in the use of them they exchange mutual works, yet in the connection of the two the difference remains complete and inviolate. The main points of this difference are not listed in the same order and number [by all authors]. Cyril (commentary on John 1) states ten points of difference; some have fewer, others more, but they all seem able to refer to five. Therefore we claim that the Law differs from the Gospel: (1) In origin and in manner of publication. The Law was in some way known by nature since it was planted in the minds of people at their first creation and was not completely extinguished by the fall. “The Gentiles show the work of the Law written in their hearts” (Rom. 2:15). But the Gospel is a mystery completely hidden from human reason, published and “revealed” to us through the Son “from the bosom of the eternal Father.” “No one has ever seen God. The Son, who is in the bosom of the Father, He has made Him known” (John 1:18). As a result, in several places (Rom. 16:[25–]26; Col. 1:26; Eph. 3:9; and elsewhere) the Gospel is called “the mystery kept silent for eternal times but finally revealed through the Son in the fullness of time.”
(2) In matter or argument. The Law is the doctrine of works, for it prescribes and commands what sort of people we should be, what we should do, and what we should not do. “The Law is not from faith, but he who does them shall live in them” (Gal. 3:12). But the Gospel is the doctrine of faith, for it presents Christ as the Mediator and through Him declares the remission of sins, righteousness, and salvation, and for this reason the Gospel is called “the law of faith” (Rom. 3:27) and “the hearing of faith” (Gal. 3:2). This is the source of Augustine’s familiar statement: “Faith obtains what the Law demands. The Law commands more than it helps. By the law of works, God says, ‘Do what I command.’ By the law of faith it is said to God: ‘Give what You command,’ ” etc. (De spiritu et litera, ch. 13; De grat. et lib. arbitr., ch. 16; Enchirid. ad Laurent., ch. 117; on John, homily 29). Haymo writes in the same vein (on Galatians 3): “The Law does not rest on faith. It is faith to believe in and hope for those things which are unseen. Therefore the Law was not fulfilled by faith but by works. But the Gospel is fulfilled by faith rather than by works, because faith alone saves.” Luther’s statement (Latin edition, vol. 1, f. 388) should be assigned here: “The Law teaches what you owe and lack; Christ gives what you do and have.”3
(3) In form. The promises of the Law are conditional, for they require perfect obedience, and they demand the condition of perfect fulfillment as their cause. “He who does them will live by them” (Lev. 18:5; Ezek. 18:9; [20:11]). But the promises of the Gospel are free and are “giftive” [donativae], so to speak, and for this reason the Gospel is called “the word of the grace of God” (Acts 20:24). “Thus it is from faith, freely, that the promise might be firm” (Rom. 4:16).
(4) In effect. The Law accuses sin and terrifies man. “Through the Law comes the knowledge of sin” (Rom. 3:20). “The Law works wrath” (Rom. 4:15). But the Gospel announces the forgiveness of sins and lifts man up with life-giving consolation. “The Lord sent Me to proclaim liberty to the captives,” etc. (Isa. 61:[1]). For this reason it is called “the word of salvation,” “the Gospel of peace,” “the good word.” Ambrose (on Romans 3): “Through the Law comes the knowledge of sin; through faith, its abolition.” On Romans 7: “The Law is the indicator of sin; it is not a mother that makes us sinners.”
Bede (on Psalm 83): “ ‘The Lawgiver will give a blessing.’ That is: ‘The Lord who has given the oppressing Law will also give uplifting grace.’ ”
Anselm (on 2 Corinthians 3): “The Law is distinguished from grace in that the proud are crushed under the former, and the crushed are lifted up under the latter.”
Thus Dr. Luther elegantly writes: “Both the teaching of the Law and of the Gospel are involved with sin, but in different ways. The Law reveals, accuses, imputes, and condemns sin. But the Gospel forgives, covers, and does not impute sin, because it reveals the Lamb of God, who takes away the sin of the world.”
** In addition to this, the message of the Law neither gives man strength to fulfill it nor does it change his mind. “You have heard and seen, but the Lord has not given you a heart to understand” (Deut. 29:[3–]4). The Holy Spirit supplies the promises of the Gospel to those who believe and at the same time gives the faith that the Gospel requires (cf. Jer. 31:33; Gal. 3:2). Cyril of Alexandria (on Isaiah 40): “The Law was bothersome and burdensome to all as it taught types but did not put the instruction of things necessary to its hearers in their hearts and minds. Instead, it provided barely an outward kind of knowledge as if in the letter alone. But the preaching of the Savior and of the Gospel is spoken by the Holy Spirit, and in this the Spirit reveals the depth of His knowledge, sends spiritual thoughts and contemplations, impresses Himself upon the words of the saints, and, as it were, kindles the uttermost depths of the soul.” **
(5) In [their] objects. The Law must be set before the wicked, the secure, the stubborn sinners, for it pertains to the old man. “The Law is not laid down for the righteous man but for the unrighteous,” etc. (1 Tim. 1:9). But the Gospel must be declared to contrite hearts and to consciences terrified by the awareness of their sins. “The Gospel is preached to the poor” (Matt. 11:5). “The Spirit of the Lord is upon Me, because He has anointed Me to preach the Gospel to the poor. He has sent Me to heal those who are contrite of heart” (Luke 4:18).
§ 55. All the other differences which others assign, some of which properly pertain to the distinction of Old and New Testaments (as we shall see in its own place [§§ 119–26]), can be assigned to these five points. For instance, when some say that the Law differs from the Gospel also in that, in the order of revelation, the Law precedes while the Gospel follows; that the servant of the Law was Moses while the servant of the Gospel was Christ; that the Law was promulgated amid thunder and lightning and was confirmed by terrible miracles while the Gospel was sealed by gracious and health-giving miracles—this has to do with the difference between the Old and New Testaments and can be assigned to the distinction between their origin and manner of revelation.
When they claim that the Law requires one’s own righteousness, but the Gospel offers that of another; that the Law demands the amount of the debt, but the Gospel declares its remission; that the Law is the doctrine of doing, but the Gospel is the doctrine of believing—all of this is assigned to the second and third parts of the distinction.
When they claim that the Law points out the malady, but the Gospel heals it; that in the Law the wrath of God is revealed against all people while in the Gospel the righteousness of God from faith to faith is revealed apart from the Law; that the Law teaches good works but does not provide the power to perform them while the Gospel gives the Holy Spirit, who renews man’s nature and writes God’s Law in his heart; that the Law is the ministry of death while the Gospel is the ministry of the Spirit; etc.—all these and similar statements are correctly assigned to the fourth part of the distinction.