Good morning family and friends, let us continue to see some explanations for the questions we raised here yesterday. Here they are:
7. How should you correctly use the Bible?
I should regularly read and hear it thoughtfully, asking the Holy
Spirit to instruct me so that I can believe it and live according to its
teaching.
John 16:13a—But when he, the Spirit of truth, comes, he will guide
you into all truth.
Luke 11:28—Blessed...are those who hear the word of God and
obey it.
8. Why should you pray for help in understanding the Bible?
I should pray for help in understanding the Bible because my mind
is darkened by sin, and I cannot understand it by myself.
1 Corinthians 2:14—The man without the Spirit does not accept the
things that come from the Spirit of God, for they are foolishness to
him, and he cannot understand them, because they are spiritually
discerned.
9. What is the main truth of the Bible?
The main truth of the Bible is that Jesus is the only way of
salvation.
John 14:6—Jesus answered, “I am the way and the truth and the
life. No one comes to the Father except through me.”
Luke 24:45-49—Then he opened their minds so they could
understand the Scriptures. He told them, “This is what is written:
The Christ will suffer and rise from the dead on the third day, and
repentance and forgiveness of sins will be preached in his name
to all nations, beginning at Jerusalem You are witnesses of these
things. I am going to send you what my Father has promised; but
stay in the city until you have been clothed with power from on
high.”
10. What are the two main teachings of the Bible?
The two main teachings of the Bible are the Law and the Gospel.
11. What is the Law?
The Law is that teaching of the Word of God which tells me how I
am to be and what I am to do and not to do.
Leviticus 19:2b—“...Be holy because I, the Lord your God, am
holy.”
12. What is the Gospel?
The Gospel is the good news in which God tells me what He has
done for me through Jesus Christ, especially in dying for my sin
and rising in victory over death and Satan.
1 Corinthians 15:1-5—Now, brothers, I want to remind you of the
gospel I preached to you, which you received and on which you
have taken your stand. By this gospel you are saved, if you hold
firmly to the word I preached to you. Otherwise, you have believed
in vain.
For what I received I passed on to you as of first importance:
that Christ died for our sins according to the Scriptures, that he
was buried, that he was raised on the third day according to the
Scriptures, and that he appeared to Peter, and then to the Twelve.
7. How should you correctly use the Bible?
I should regularly read and hear it thoughtfully, asking the Holy
Spirit to instruct me so that I can believe it and live according to its
teaching.
John 16:13a—But when he, the Spirit of truth, comes, he will guide
you into all truth.
Luke 11:28—Blessed...are those who hear the word of God and
obey it.
8. Why should you pray for help in understanding the Bible?
I should pray for help in understanding the Bible because my mind
is darkened by sin, and I cannot understand it by myself.
1 Corinthians 2:14—The man without the Spirit does not accept the
things that come from the Spirit of God, for they are foolishness to
him, and he cannot understand them, because they are spiritually
discerned.
9. What is the main truth of the Bible?
The main truth of the Bible is that Jesus is the only way of
salvation.
John 14:6—Jesus answered, “I am the way and the truth and the
life. No one comes to the Father except through me.”
Luke 24:45-49—Then he opened their minds so they could
understand the Scriptures. He told them, “This is what is written:
The Christ will suffer and rise from the dead on the third day, and
repentance and forgiveness of sins will be preached in his name
to all nations, beginning at Jerusalem You are witnesses of these
things. I am going to send you what my Father has promised; but
stay in the city until you have been clothed with power from on
high.”
10. What are the two main teachings of the Bible?
The two main teachings of the Bible are the Law and the Gospel.
11. What is the Law?
The Law is that teaching of the Word of God which tells me how I
am to be and what I am to do and not to do.
Leviticus 19:2b—“...Be holy because I, the Lord your God, am
holy.”
12. What is the Gospel?
The Gospel is the good news in which God tells me what He has
done for me through Jesus Christ, especially in dying for my sin
and rising in victory over death and Satan.
1 Corinthians 15:1-5—Now, brothers, I want to remind you of the
gospel I preached to you, which you received and on which you
have taken your stand. By this gospel you are saved, if you hold
firmly to the word I preached to you. Otherwise, you have believed
in vain.
For what I received I passed on to you as of first importance:
that Christ died for our sins according to the Scriptures, that he
was buried, that he was raised on the third day according to the
Scriptures, and that he appeared to Peter, and then to the Twelve.
https://scontent-ams4-1.xx.fbcdn.net/v/t1.0-9/67402016_10219235956187677_2894079818813407232_n.jpg?_nc_cat=109&efg=eyJpIjoiYiJ9&_nc_oc=AQlsulsqSs3meZETHkezZukTodxA_uNWU2JgDyZBo94Y6KYjBAns1_BhgwnI7Cs7L-c&_nc_ht=scontent-ams4-1.xx&oh=21302af87c87fed6175b853b40fe7e57&oe=5DACDDD7
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How many kinds of law did God give?
God gave three kinds of law: 1)The ceremonial law; 2)The civil
law; and 3)The moral law.
What were the ceremonial and civil laws?
The ceremonial and civil laws in the Old Testament showed the
Hebrew people how they should worship God and how they should
behave themselves in their tribes.
What is the moral law?
The moral law tells me about my duty toward God and my fellow
human beings.
Which of these laws is still in effect?
The New Testament shows us that only the moral law is still
binding. The ceremonial and civil laws no longer apply (Ephesians
2:14-18).
Hebrews 7:18,19—The former regulation is set aside because it
was weak and useless (for the law made nothing perfect), and a
better hope is introduced, by which we draw near to God.
God gave three kinds of law: 1)The ceremonial law; 2)The civil
law; and 3)The moral law.
What were the ceremonial and civil laws?
The ceremonial and civil laws in the Old Testament showed the
Hebrew people how they should worship God and how they should
behave themselves in their tribes.
What is the moral law?
The moral law tells me about my duty toward God and my fellow
human beings.
Which of these laws is still in effect?
The New Testament shows us that only the moral law is still
binding. The ceremonial and civil laws no longer apply (Ephesians
2:14-18).
Hebrews 7:18,19—The former regulation is set aside because it
was weak and useless (for the law made nothing perfect), and a
better hope is introduced, by which we draw near to God.
Dear family and friends, it seems to be good for us again to see some significant issues related to God's law. Now below are some points more or less explained in short manner. Read, learn, discuss, ask and pass on to others.
How has God revealed His moral law?
1) At the creation, God wrote His law in the human conscience
(Romans 2:15).
2) At Mount Sinai He gave His law in the Ten Commandments,
written on two tables of stone (Exodus 20:1-17). The first table
of the law contains the first three commandments and tells of our
relationship to God; the second table of the law contains the last
seven commandments and tells of our relationship to others.
What does God demand of you in the law?
In the law, God demands that I be as pure and holy as He is in
everything I think, in everything I say and in everything I do.
Luke 10:27—“Love the Lord your God with all your heart and with
all your soul and with all your strength and with all your mind,”
and, “Love your neighbor as yourself.”
Can you be saved through keeping the law?
No, I cannot be saved through keeping the law because since the
Fall no human being has been able to keep God’s Law perfectly.
Romans 3:23—...All have sinned and fall short of the glory of
God...
Galatians 2:16b—So we, too, have put our faith in Christ Jesus that
we may be justified by faith in Christ and not by observing the law,
because by observing the law no one will be justified.
Is the law, then, of any benefit?
Yes, God’s law is of great benefit to me.
1 Timothy 1:8—We know that the law is good if one uses it
properly.
What does the law do?
1) The law sets up a standard of moral values by which every human
society is to be regulated and evil restrained.
Romans 3:20—Therefore no one will be declared righteous in his
sight by observing the law; rather, through the law we become
conscious of sin.
2) The law shows me my sin and God’s hatred of it, troubles my
conscience, and shows me my need to seek Christ.
Galatians 3:24—The Law was in charge of us until Christ came,
in order that we might then be put right with God through faith
(Today’s English Version).
3) The law guides me on how I should live, after God by His Spirit
has revealed Himself to me.
Psalm 119:105—Your word is a lamp to my feet and a light for my
path.
What should be your attitude toward the law?
Since the law shows me God’s will, I should love it and follow
it, even though I know Jesus has fully kept the law to give me
salvation, and there is nothing more that I need to do to be saved.
What is the central teaching of the law?
The central teaching of the law is to love God and my neighbor.
Matthew 22:37-40—Jesus replied: “Love the Lord your God with
all your heart and with all your soul and with all your mind. This
is the first and greatest commandment. And the second is like it:
Love your neighbor as yourself. All the Law and the Prophets hang
on these two commandments.” See also Luke 10:27.
How has God revealed His moral law?
1) At the creation, God wrote His law in the human conscience
(Romans 2:15).
2) At Mount Sinai He gave His law in the Ten Commandments,
written on two tables of stone (Exodus 20:1-17). The first table
of the law contains the first three commandments and tells of our
relationship to God; the second table of the law contains the last
seven commandments and tells of our relationship to others.
What does God demand of you in the law?
In the law, God demands that I be as pure and holy as He is in
everything I think, in everything I say and in everything I do.
Luke 10:27—“Love the Lord your God with all your heart and with
all your soul and with all your strength and with all your mind,”
and, “Love your neighbor as yourself.”
Can you be saved through keeping the law?
No, I cannot be saved through keeping the law because since the
Fall no human being has been able to keep God’s Law perfectly.
Romans 3:23—...All have sinned and fall short of the glory of
God...
Galatians 2:16b—So we, too, have put our faith in Christ Jesus that
we may be justified by faith in Christ and not by observing the law,
because by observing the law no one will be justified.
Is the law, then, of any benefit?
Yes, God’s law is of great benefit to me.
1 Timothy 1:8—We know that the law is good if one uses it
properly.
What does the law do?
1) The law sets up a standard of moral values by which every human
society is to be regulated and evil restrained.
Romans 3:20—Therefore no one will be declared righteous in his
sight by observing the law; rather, through the law we become
conscious of sin.
2) The law shows me my sin and God’s hatred of it, troubles my
conscience, and shows me my need to seek Christ.
Galatians 3:24—The Law was in charge of us until Christ came,
in order that we might then be put right with God through faith
(Today’s English Version).
3) The law guides me on how I should live, after God by His Spirit
has revealed Himself to me.
Psalm 119:105—Your word is a lamp to my feet and a light for my
path.
What should be your attitude toward the law?
Since the law shows me God’s will, I should love it and follow
it, even though I know Jesus has fully kept the law to give me
salvation, and there is nothing more that I need to do to be saved.
What is the central teaching of the law?
The central teaching of the law is to love God and my neighbor.
Matthew 22:37-40—Jesus replied: “Love the Lord your God with
all your heart and with all your soul and with all your mind. This
is the first and greatest commandment. And the second is like it:
Love your neighbor as yourself. All the Law and the Prophets hang
on these two commandments.” See also Luke 10:27.
Dear friends and family, peace and grace from our Lord Jesus Christ be to you all. Today we have come with the continuation of our introductory post/broadcast in this channel, which was "The Authority of The Holy Scripture." We are now ready to continue with some sub-topics with some confessional reflections. Here are the sub-topics:
1. The Form of the Holy Scripture
2. The Function of the Holy Scripture
3. The Clarity and Understandability of the Holy Scripture and
4. The Central Message of the Holy Scripture
1. The Form of Holy Scripture
As we have mentioned earlier, the primary author of the Holy Scripture is God Himself.
Divine authorship and divine authority were inseparable concepts for the historical confessional Lutherans.
The Holy Scripture is the written word of God. We may not find a specific article on the
nature of the Holy Scripture in the Lutheran confessions. But there we find many statements and ideas that show explicitly that the confessors regarded the Scriptures as the inspired word of God. 2 Peter 1:21 expresses both the divine and the human authorship of the scriptures. Hence, the Lutheran confessions take their stand with the ancient and modern church that confesses this correct understanding of Biblical authorship. That is how it could not bear its particular article in the Book of Concord.
Therefore, if one wants to know what God has spoken or what He wills, then he must go
to the Scriptures, for “we can affirm nothing about the will of God without the word of God”
(Ap. XV, 17). Another historical confessional Lutheran concept that explicitly shows the divine character of the Holy Scripture is “command of God.” The Augsburg confession confesses, “We must do all such good works as God has command” (AC VI, 1).
This chapter which talks about the form of the Holy Scripture has brought into view that
confessional Lutherans teach, confess and accept the divine authorship and divine authority of the Holy Scripture which are inseparable. The Holy Scripture is the word of God revealed in human language. This has been evidently stated in the Bible itself because the word of God says enough about itself. I cannot compromise my Lutheran identity and I cannot compromise the divine authorship and divine authority of the Holy Scripture. Since there are many in this world as church body and individuals, who compromise the concept of the divine authority of the Bible; I must guard the truth of God’s word that has been entrusted to me. This is what I will continue to teach and pass on to others in my life time on the planet earth. This is also what the early Christian church had been teaching. Therefore, as we confess this together we should also pass it to the next generation.
1. The Form of the Holy Scripture
2. The Function of the Holy Scripture
3. The Clarity and Understandability of the Holy Scripture and
4. The Central Message of the Holy Scripture
1. The Form of Holy Scripture
As we have mentioned earlier, the primary author of the Holy Scripture is God Himself.
Divine authorship and divine authority were inseparable concepts for the historical confessional Lutherans.
The Holy Scripture is the written word of God. We may not find a specific article on the
nature of the Holy Scripture in the Lutheran confessions. But there we find many statements and ideas that show explicitly that the confessors regarded the Scriptures as the inspired word of God. 2 Peter 1:21 expresses both the divine and the human authorship of the scriptures. Hence, the Lutheran confessions take their stand with the ancient and modern church that confesses this correct understanding of Biblical authorship. That is how it could not bear its particular article in the Book of Concord.
Therefore, if one wants to know what God has spoken or what He wills, then he must go
to the Scriptures, for “we can affirm nothing about the will of God without the word of God”
(Ap. XV, 17). Another historical confessional Lutheran concept that explicitly shows the divine character of the Holy Scripture is “command of God.” The Augsburg confession confesses, “We must do all such good works as God has command” (AC VI, 1).
This chapter which talks about the form of the Holy Scripture has brought into view that
confessional Lutherans teach, confess and accept the divine authorship and divine authority of the Holy Scripture which are inseparable. The Holy Scripture is the word of God revealed in human language. This has been evidently stated in the Bible itself because the word of God says enough about itself. I cannot compromise my Lutheran identity and I cannot compromise the divine authorship and divine authority of the Holy Scripture. Since there are many in this world as church body and individuals, who compromise the concept of the divine authority of the Bible; I must guard the truth of God’s word that has been entrusted to me. This is what I will continue to teach and pass on to others in my life time on the planet earth. This is also what the early Christian church had been teaching. Therefore, as we confess this together we should also pass it to the next generation.
2. The Functions of Holy Scripture
In regard with the functions of the Holy Scripture, the confessional Lutherans believe and
confess that the functions of the Holy Scripture are never simply documents in which God spoke to His people long ago but books in which God addresses mankind today. In Holy Scripture God speaks direct to the reader. This word of God, which speaks directly to the reader, continues to perform absolute functions for the church.
The word of God serves authoritatively as the only source and norm for doctrine and life;
it is a unique instrument for the work of the Holy Spirit in bringing man to a knowledge of his salvation in Jesus Christ. Not only are the actual statements of Scriptures authoritative, but deductions or inferences drawn from Scripture also have divine authority. The historic
confessional Lutherans believe, teach and confess that the prophetic and apostolic writings of the Old and New Testaments are the only rule and norm according to which all doctrines and teachers must be evaluated and judged (FC Ep. Rule and Norm, 1). This statement reinforces the sole authority of the Holy Scripture. Other writings should not be put in an equal manner with Holy Scripture but should be subordinated to the Scriptures.
Lutherans believe that “God does not lie and that His word cannot err” (LC IV, 57),
Luther advises: “Believe the Scripture. They will not lie to you” (LC V, 76).
Another function of the Holy Scripture is that it is an instrument of salvation. The Holy
Scripture, the divinely inspired word of God and only source and norm for the church’s faith and life, functions primarily to give correct information about a host of unrelated questions. For the Lutherans the scriptures function preeminently as a unique instrument for the work of the Holy Spirit in bringing man to salvation. God’s word confronts man dynamically with the life and death realities of sin and salvation. It leads us to Christ.
The first pages of the Book of Concord evidence the conviction that the Bible has to do
with man’s salvation.
As it has been stated in the Holy Scripture and the view of confessional Lutherans, the
Holy Scripture is not an ordinarily written book or a kind of mere writing. But the Holy Scripture is the very words of God that can do whatever God intends to do. This concept is about the entire part of the Bible and each word of it. Because the author of the Bible is God Himself, He works with, in and by His word without any limitation in place, culture, language and context.
God’s word confronts man and leads to salvation. The authority and power of God’s
word brings about change in life and knowledge of how man is sinner and needs to be saved.
Generally speaking, the function of the Holy Scripture is immeasurable and can only be
internally comprehended by the illuminating power of the Holy Spirit.
Hence, I believe, confess and teach the mighty things that the Holy Scripture does. This is
my Lutheran stand point and view about the functions of the Holy Scripture.
In regard with the functions of the Holy Scripture, the confessional Lutherans believe and
confess that the functions of the Holy Scripture are never simply documents in which God spoke to His people long ago but books in which God addresses mankind today. In Holy Scripture God speaks direct to the reader. This word of God, which speaks directly to the reader, continues to perform absolute functions for the church.
The word of God serves authoritatively as the only source and norm for doctrine and life;
it is a unique instrument for the work of the Holy Spirit in bringing man to a knowledge of his salvation in Jesus Christ. Not only are the actual statements of Scriptures authoritative, but deductions or inferences drawn from Scripture also have divine authority. The historic
confessional Lutherans believe, teach and confess that the prophetic and apostolic writings of the Old and New Testaments are the only rule and norm according to which all doctrines and teachers must be evaluated and judged (FC Ep. Rule and Norm, 1). This statement reinforces the sole authority of the Holy Scripture. Other writings should not be put in an equal manner with Holy Scripture but should be subordinated to the Scriptures.
Lutherans believe that “God does not lie and that His word cannot err” (LC IV, 57),
Luther advises: “Believe the Scripture. They will not lie to you” (LC V, 76).
Another function of the Holy Scripture is that it is an instrument of salvation. The Holy
Scripture, the divinely inspired word of God and only source and norm for the church’s faith and life, functions primarily to give correct information about a host of unrelated questions. For the Lutherans the scriptures function preeminently as a unique instrument for the work of the Holy Spirit in bringing man to salvation. God’s word confronts man dynamically with the life and death realities of sin and salvation. It leads us to Christ.
The first pages of the Book of Concord evidence the conviction that the Bible has to do
with man’s salvation.
As it has been stated in the Holy Scripture and the view of confessional Lutherans, the
Holy Scripture is not an ordinarily written book or a kind of mere writing. But the Holy Scripture is the very words of God that can do whatever God intends to do. This concept is about the entire part of the Bible and each word of it. Because the author of the Bible is God Himself, He works with, in and by His word without any limitation in place, culture, language and context.
God’s word confronts man and leads to salvation. The authority and power of God’s
word brings about change in life and knowledge of how man is sinner and needs to be saved.
Generally speaking, the function of the Holy Scripture is immeasurable and can only be
internally comprehended by the illuminating power of the Holy Spirit.
Hence, I believe, confess and teach the mighty things that the Holy Scripture does. This is
my Lutheran stand point and view about the functions of the Holy Scripture.
3. Clarity and Understandability of Holy Scripture
The clarity and understandability of the Holy Scripture can be understood in two ways. First, the external clarity of the Biblical text and the second one is internal clarity of the subject matter of the Holy Scripture gained through the Holy Spirit.
The fundamental clarity of the Holy Scripture is plain reading by any normal intelligent mind and externally understands it. But the internal clarity or understandability is the clarity of subject matter of the Holy Scripture through the Holy Spirit or in another word the spiritual understanding. Because the Scriptures are basically clear, the reader of the Bible will be able to understand what the words themselves say, except in some passages where the language or grammar is difficult to the reader. But understanding what the words say is not always the same as spiritually understanding the truth which God speaks in the Bible.
According to the Lutheran confession, understanding the Scripture in its deeper sense means to believe their Christological message, and this is possible only by the illumination of the Holy Spirit. By nature no one has an ability to fear God and have true faith in Him (AC II, 1). Natural man has no spiritual capability to understand spiritual matters. Natural man lacks both the ability to understand the terrible of his fallen condition and capacity to understand his justification in Jesus Christ. Therefore, without the Holy Spirit, natural man cannot really understand the message of the scriptures, even though he can read its words (FC SD II, 9, 12).
Only the operation and power of the Holy Spirit illuminates and converts hearts so that men believe this word and give their agreement to it.
He opens the intellect and the heart to understand the scriptures and to heed the word, as we read in Luke 24:45, “Then he opened their minds to understand the scriptures.” Likewise, “Lydia heard us; the Lord opened her heart to give heed to what was said by Paul” (Acts 16:14). (FC SD II, 26).
One of God’s most important gifts to the baptized is the gift of Biblical interpretation. By God’s grace we have been given the power to interpret the scriptures and to know Christ, which is impossible without the Holy Spirit (LC IV, 49). Hence, with the illumination of the Holy Spirit man understands and believes the divine message of Holy Scripture.
What has been stated above under this chapter is all about how Lutherans confess and teach concerning the clarity and understandability of the Holy Scripture. The Bible byconcerning understandable. But the only shortage concerning understandability is our inability in terms of language and grammar. What we should explicitly know about the clarity of the Bible is that our problem of understanding cannot and must not decide on a single word of the Holy Scripture.
Now my personal view about the clarity and understandability of the Holy Scripture is not different from that of the confessional Lutheran because we share similar value about the Bible.
The clarity and understandability of the Holy Scripture can be understood in two ways. First, the external clarity of the Biblical text and the second one is internal clarity of the subject matter of the Holy Scripture gained through the Holy Spirit.
The fundamental clarity of the Holy Scripture is plain reading by any normal intelligent mind and externally understands it. But the internal clarity or understandability is the clarity of subject matter of the Holy Scripture through the Holy Spirit or in another word the spiritual understanding. Because the Scriptures are basically clear, the reader of the Bible will be able to understand what the words themselves say, except in some passages where the language or grammar is difficult to the reader. But understanding what the words say is not always the same as spiritually understanding the truth which God speaks in the Bible.
According to the Lutheran confession, understanding the Scripture in its deeper sense means to believe their Christological message, and this is possible only by the illumination of the Holy Spirit. By nature no one has an ability to fear God and have true faith in Him (AC II, 1). Natural man has no spiritual capability to understand spiritual matters. Natural man lacks both the ability to understand the terrible of his fallen condition and capacity to understand his justification in Jesus Christ. Therefore, without the Holy Spirit, natural man cannot really understand the message of the scriptures, even though he can read its words (FC SD II, 9, 12).
Only the operation and power of the Holy Spirit illuminates and converts hearts so that men believe this word and give their agreement to it.
He opens the intellect and the heart to understand the scriptures and to heed the word, as we read in Luke 24:45, “Then he opened their minds to understand the scriptures.” Likewise, “Lydia heard us; the Lord opened her heart to give heed to what was said by Paul” (Acts 16:14). (FC SD II, 26).
One of God’s most important gifts to the baptized is the gift of Biblical interpretation. By God’s grace we have been given the power to interpret the scriptures and to know Christ, which is impossible without the Holy Spirit (LC IV, 49). Hence, with the illumination of the Holy Spirit man understands and believes the divine message of Holy Scripture.
What has been stated above under this chapter is all about how Lutherans confess and teach concerning the clarity and understandability of the Holy Scripture. The Bible byconcerning understandable. But the only shortage concerning understandability is our inability in terms of language and grammar. What we should explicitly know about the clarity of the Bible is that our problem of understanding cannot and must not decide on a single word of the Holy Scripture.
Now my personal view about the clarity and understandability of the Holy Scripture is not different from that of the confessional Lutheran because we share similar value about the Bible.
4. The Central Message of Holy Scripture:
Man cannot fully understand the mind of God, means that through the Holy Spirit he comes to know and believe God’s central message to man in the Scriptures: that all men, condemned by God’s law on account of their sin, are justified by God’s grace for Christ’s sake through faith. Finally, he recognizes that Jesus Christ is the center of all Scripture.
The central message of Scripture is that God sent Jesus Christ for our salvation and this message is communicated through law and Gospel. The chief purpose of the law is to lead or point us to Christ. We can find law throughout the entire Bible; the same thing is true for the Gospel. But when law and gospel is communicated, law should come first and then gospel.
Moreover we should also know that the gospel should be preached more strongly than the law.
In another way the central message of the Scripture is the doctrine of justification. Luther describes it simply as the offer of the “consolation and forgiveness from the dreadful captivity of
sin” (SA III, ii, 8), and Melanchthon defines the Gospel as the “promise of forgiveness of sins, justification, and eternal life for Christ’s sake” (Ap IV, 5). The content of the gospel and the
center of all scripture is the doctrine of justification by grace for the sake of Christ, through faith (AC IV). The doctrine of justification is not only the main subject of the Lutheran confessions, but the chief teaching of scripture as well.
Here under this chapter, the confessional Lutheran views concerning the central message of the Holy Bible are law-gospel and the doctrine of justification. These chief teachings govern
the central message of the Holy Scripture. Law condemns but gospel promises. Christ Jesus fulfilled the law and won salvation for sinners. Finally, the Lutheran confessions strongly teach
this and it is my position too because I cannot compromise the truth revealed in the Scriptures.
Man cannot fully understand the mind of God, means that through the Holy Spirit he comes to know and believe God’s central message to man in the Scriptures: that all men, condemned by God’s law on account of their sin, are justified by God’s grace for Christ’s sake through faith. Finally, he recognizes that Jesus Christ is the center of all Scripture.
The central message of Scripture is that God sent Jesus Christ for our salvation and this message is communicated through law and Gospel. The chief purpose of the law is to lead or point us to Christ. We can find law throughout the entire Bible; the same thing is true for the Gospel. But when law and gospel is communicated, law should come first and then gospel.
Moreover we should also know that the gospel should be preached more strongly than the law.
In another way the central message of the Scripture is the doctrine of justification. Luther describes it simply as the offer of the “consolation and forgiveness from the dreadful captivity of
sin” (SA III, ii, 8), and Melanchthon defines the Gospel as the “promise of forgiveness of sins, justification, and eternal life for Christ’s sake” (Ap IV, 5). The content of the gospel and the
center of all scripture is the doctrine of justification by grace for the sake of Christ, through faith (AC IV). The doctrine of justification is not only the main subject of the Lutheran confessions, but the chief teaching of scripture as well.
Here under this chapter, the confessional Lutheran views concerning the central message of the Holy Bible are law-gospel and the doctrine of justification. These chief teachings govern
the central message of the Holy Scripture. Law condemns but gospel promises. Christ Jesus fulfilled the law and won salvation for sinners. Finally, the Lutheran confessions strongly teach
this and it is my position too because I cannot compromise the truth revealed in the Scriptures.
About “being saved”
There is absolutely nothing we can do to “be saved” — Jesus Christ has already done everything necessary. In His death and resurrection, everyone who believes in Jesus as Savior has been brought back into a Chris relationship with God.That means that, on account of Jesall everyone who believes is “justifed,” or declared innocent by God. God has done justice to the world’s sins; because of Jesus, all who believe are forgiven and will live eternally.
We do not cooperate in our salvation and there is nothing we could ever present to God to make our way into eternal life with Him — not money or even good works. Neither can we really feel it or prove it.We cannot reason our way to salvation, nor can we earn it.All we can do is to believe in Him, trusting that Jesus has already done all that is necessary for us.
There is absolutely nothing we can do to “be saved” — Jesus Christ has already done everything necessary. In His death and resurrection, everyone who believes in Jesus as Savior has been brought back into a Chris relationship with God.That means that, on account of Jesall everyone who believes is “justifed,” or declared innocent by God. God has done justice to the world’s sins; because of Jesus, all who believe are forgiven and will live eternally.
We do not cooperate in our salvation and there is nothing we could ever present to God to make our way into eternal life with Him — not money or even good works. Neither can we really feel it or prove it.We cannot reason our way to salvation, nor can we earn it.All we can do is to believe in Him, trusting that Jesus has already done all that is necessary for us.
about faith
It is through faith in Jesus that we receive the forgiveness of sins and eternal life — by believing that He has freed us from the guilt, punishment, and power of sin. Faith is a gift worked in us by the power of the Holy Spirit; it doesn’t come to us through anything we are capable of, but through what God does for us.We simply receive what God is already offering out of His great love.
It is through faith in Jesus that we receive the forgiveness of sins and eternal life — by believing that He has freed us from the guilt, punishment, and power of sin. Faith is a gift worked in us by the power of the Holy Spirit; it doesn’t come to us through anything we are capable of, but through what God does for us.We simply receive what God is already offering out of His great love.
About good works
Since there is nothing we can ever do to earn salvation, we do not do good works in order to be saved; good works are done out of praise and thanks because we are saved. Such good works include, but are certainly not limited to, serving and caring for the needs of others, honoring and giving respect to those in authority, honoring our vows and commitments, and generally doing what God considers to be good and right. It’s often said that Martin Luther expressed it this way: God doesn’t need our good works, but our neighbor does.
Since there is nothing we can ever do to earn salvation, we do not do good works in order to be saved; good works are done out of praise and thanks because we are saved. Such good works include, but are certainly not limited to, serving and caring for the needs of others, honoring and giving respect to those in authority, honoring our vows and commitments, and generally doing what God considers to be good and right. It’s often said that Martin Luther expressed it this way: God doesn’t need our good works, but our neighbor does.
About grace
Lutherans often refer to grace.While we deserved to pay the penalty for our sins, God had a different plan. Christ paid the debt and we receive forgiveness and eternal life from Him that is offered freely — out of unconditional love.That’s why it’s called grace — because it is truly undeserved.
“For it is by grace you have been saved, through faith — and this is not from yourselves, it is the gift of God — not by works, so that no one can boast” (Ephesians 2:8-9).
God has provided tangible ways through which He delivers His grace to those who believe, assuring us that the sins we commit are forgiven for Jesus’ sake.These are called the “means of grace” and are God’s Word, holy Baptism, and the Lord’s Supper (Holy Communion).Through these means, God makes Himself known to us in a very personal way: God’s Word reveals His faithfulness and love; Baptism is our rebirth and renewal in Jesus; the Lord’s Supper is our closest communion with Christ as we receive His body and blood.
Lutherans often refer to grace.While we deserved to pay the penalty for our sins, God had a different plan. Christ paid the debt and we receive forgiveness and eternal life from Him that is offered freely — out of unconditional love.That’s why it’s called grace — because it is truly undeserved.
“For it is by grace you have been saved, through faith — and this is not from yourselves, it is the gift of God — not by works, so that no one can boast” (Ephesians 2:8-9).
God has provided tangible ways through which He delivers His grace to those who believe, assuring us that the sins we commit are forgiven for Jesus’ sake.These are called the “means of grace” and are God’s Word, holy Baptism, and the Lord’s Supper (Holy Communion).Through these means, God makes Himself known to us in a very personal way: God’s Word reveals His faithfulness and love; Baptism is our rebirth and renewal in Jesus; the Lord’s Supper is our closest communion with Christ as we receive His body and blood.
About life after death
On Judgment Day — we don’t know when — Jesus Christ is going to return. On that day, everyone who has died will be raised and those who are still alive will be bodily transformed. At that time, the fnal judgment will take place.Those who do not believe will go into eternal damnation in hell and all those who believe in Jesus as Savior will have eternal life in heaven.
On Judgment Day — we don’t know when — Jesus Christ is going to return. On that day, everyone who has died will be raised and those who are still alive will be bodily transformed. At that time, the fnal judgment will take place.Those who do not believe will go into eternal damnation in hell and all those who believe in Jesus as Savior will have eternal life in heaven.
If one should speak about God’s law in a proper way, it is important to consult at first point the Book of Concord. Therefore, the researcher dealt with law and gospel by opening it from the Book of Concord.
Both the Law and the Gospel are God’s Word, with complete divine truth and authority. “Everything that rebukes sin is, and belongs to, the preaching of the Law.” (Formula of Concord, Epitome, V.4). “But the Gospel is properly the kind of teaching that shows what a person who has not kept the Law (and is therefore condemned by it) is to believe. It teaches that Christ has paid for and made satisfaction for all sins.” (Formula of Concord, Epitome, V.5).
The word “gospel” can be used in more than one way. In the specific and narrow sense, the Gospel is the promise of full forgiveness of sins, righteousness, and the gift of eternal life for Christ’s sake, even though we do not deserve such grace. In a broader, more general sense, the “Gospel” is the whole message of Christ, including the call to repentance and the judgment against sin. As both law and gospel are God’s divine word, people should hear both.
In another Lutheran teaching of law and gospel, Dobberstein explains that, both law and gospel are opposite to each other and both are universal in application. Both law and gospel deal with work, but the work of human and the work of God. The law speaks of human work, for instance; do this, do not do that. But the gospel speaks of God’s work for all people. Koehler states that the law is originally written in our hearts, yet partially known to us by nature (Rom. 2:14-15). The gospel is totally unknown to natural man (1 Cor. 2:6-12). The law tells us “You shall…You shall not.” The law gives us promise for everlasting life on the basis of absolute obedience. The law reveals the wrath of God. The law tells us we are sinners. But the gospel promises us salvation through faith in Christ. The gospel leads to Christ. The gospel has power to change the life. Lutherans believe that both law and gospel are to be used in the life of Christians. This is because believers have double nature. The law and gospel have laid concrete bases for many other Lutheran doctrines to be articulated.
The law always shows us that we are sinners and we deserve punishment for our sins and transgression. At the same time the Good News of God, the Gospel is centered around the message of salvation through the forgiveness of sins that comes to us because of the death of Jesus Christ on the cross in our place. On the process of distinguishing law and gospel, Kinnaman states in the following way, “As Lutherans, we believe that properly distinguishing between Law and Gospel is vitally important for properly understanding Scripture. It expresses our worldview, gives us the means to study and interpret Scripture, and protects the use, study, and application of God’s Word from being hijacked by our own interests and demands.”
The distinction between the Law and the Gospel is to be kept in the Church with great diligence as a particularly brilliant light. According to Engelbrecht, the Lutherans believe, teach, and confess that the law is an appropriate divine doctrine (Rom. 7:12). It encourages and teaches what is right and pleasing to God, and it rebukes what is sin and contradicts with God’s word. So, according Lutheran belief everything that rebukes sin belongs to the preaching of the law. This reminds us that Lutheran teaching for Lutheran believers is very much helpful in order to encourage them abide to the right teachings that are based on scriptures. It also helps believers get ready to know God through scriptural teachings. In another word, law and gospel are inseparable. Distinguishing law and gospel does not mean that we detach them apart very much by removing them from each other. Rather they work together in a proper way and order: law first and then the gospel. In Lutheran teaching this is the principle by which the law and gospel are handled and treated in the church among believers. Eventually, Quill stated, “as preachers we prepare a
Both the Law and the Gospel are God’s Word, with complete divine truth and authority. “Everything that rebukes sin is, and belongs to, the preaching of the Law.” (Formula of Concord, Epitome, V.4). “But the Gospel is properly the kind of teaching that shows what a person who has not kept the Law (and is therefore condemned by it) is to believe. It teaches that Christ has paid for and made satisfaction for all sins.” (Formula of Concord, Epitome, V.5).
The word “gospel” can be used in more than one way. In the specific and narrow sense, the Gospel is the promise of full forgiveness of sins, righteousness, and the gift of eternal life for Christ’s sake, even though we do not deserve such grace. In a broader, more general sense, the “Gospel” is the whole message of Christ, including the call to repentance and the judgment against sin. As both law and gospel are God’s divine word, people should hear both.
In another Lutheran teaching of law and gospel, Dobberstein explains that, both law and gospel are opposite to each other and both are universal in application. Both law and gospel deal with work, but the work of human and the work of God. The law speaks of human work, for instance; do this, do not do that. But the gospel speaks of God’s work for all people. Koehler states that the law is originally written in our hearts, yet partially known to us by nature (Rom. 2:14-15). The gospel is totally unknown to natural man (1 Cor. 2:6-12). The law tells us “You shall…You shall not.” The law gives us promise for everlasting life on the basis of absolute obedience. The law reveals the wrath of God. The law tells us we are sinners. But the gospel promises us salvation through faith in Christ. The gospel leads to Christ. The gospel has power to change the life. Lutherans believe that both law and gospel are to be used in the life of Christians. This is because believers have double nature. The law and gospel have laid concrete bases for many other Lutheran doctrines to be articulated.
The law always shows us that we are sinners and we deserve punishment for our sins and transgression. At the same time the Good News of God, the Gospel is centered around the message of salvation through the forgiveness of sins that comes to us because of the death of Jesus Christ on the cross in our place. On the process of distinguishing law and gospel, Kinnaman states in the following way, “As Lutherans, we believe that properly distinguishing between Law and Gospel is vitally important for properly understanding Scripture. It expresses our worldview, gives us the means to study and interpret Scripture, and protects the use, study, and application of God’s Word from being hijacked by our own interests and demands.”
The distinction between the Law and the Gospel is to be kept in the Church with great diligence as a particularly brilliant light. According to Engelbrecht, the Lutherans believe, teach, and confess that the law is an appropriate divine doctrine (Rom. 7:12). It encourages and teaches what is right and pleasing to God, and it rebukes what is sin and contradicts with God’s word. So, according Lutheran belief everything that rebukes sin belongs to the preaching of the law. This reminds us that Lutheran teaching for Lutheran believers is very much helpful in order to encourage them abide to the right teachings that are based on scriptures. It also helps believers get ready to know God through scriptural teachings. In another word, law and gospel are inseparable. Distinguishing law and gospel does not mean that we detach them apart very much by removing them from each other. Rather they work together in a proper way and order: law first and then the gospel. In Lutheran teaching this is the principle by which the law and gospel are handled and treated in the church among believers. Eventually, Quill stated, “as preachers we prepare a
nd preach law and gospel sermons because we are called to do so as ordained ministers of Jesus Christ in a divinely instituted of pastoral office.”
#Theologian
The phrase "Oratio, Meditatio, Tentatio" is a Latin maxim that outlines the life of a theologian according to Martin Luther, the seminal figure of the Protestant Reformation. Here's what each term means:
- Oratio (Prayer): This is the starting point of a theologian's life, emphasizing the importance of prayer in seeking God's guidance and understanding.
- Meditatio (Meditation): This involves deep reflection and meditation on the Scriptures, going beyond surface reading to internalize and understand the deeper meanings of the biblical text.
- Tentatio (Testing or Trial): This refers to the trials and challenges that theologians face, which serve to test their faith and deepen their reliance on God and His Word¹.
Luther believed that these three elements were interconnected and cyclical, each one reinforcing and deepening the others, thus shaping the life and work of a theologian. This process is not just academic but deeply personal, involving the heart and soul as much as the mind.
The phrase "Oratio, Meditatio, Tentatio" is a Latin maxim that outlines the life of a theologian according to Martin Luther, the seminal figure of the Protestant Reformation. Here's what each term means:
- Oratio (Prayer): This is the starting point of a theologian's life, emphasizing the importance of prayer in seeking God's guidance and understanding.
- Meditatio (Meditation): This involves deep reflection and meditation on the Scriptures, going beyond surface reading to internalize and understand the deeper meanings of the biblical text.
- Tentatio (Testing or Trial): This refers to the trials and challenges that theologians face, which serve to test their faith and deepen their reliance on God and His Word¹.
Luther believed that these three elements were interconnected and cyclical, each one reinforcing and deepening the others, thus shaping the life and work of a theologian. This process is not just academic but deeply personal, involving the heart and soul as much as the mind.