Do grace and law conflict?

Dear Brothers and Sisters in Christ,

God has provided a wonderful plan of salvation, based not on human merit but on his grace (Ephesians 2:8-9). This word “grace” has become shorthand for Christians. Some understand its meaning well, while others seem to view it as being in conflict with the idea of law. “Now that we are under grace, do we have to keep the law?” is a question Christians have asked for nearly 2,000 years. Paul addressed this question in his letter to the churches in Rome:

So what do we do? Keep on sinning so God can keep on forgiving? I should hope not! If we’ve left the country where sin is sovereign, how can we still live in our old house there? Or didn’t you realize we packed up and left there for good? That is what happened in baptism. When we went under the water, we left the old country of sin behind; when we came up out of the water, we entered into the new country of grace—a new life in a new land! (Romans 6:1-3 The Message).

According to Paul, this “new life” in a “new land” is not lawless. It is not “law” or “grace” as though the two are opposed. Instead, the word “grace” should be understood as representing the many parts or aspects of God’s whole plan of redemption. God’s grace has always included within it a call for the response of an obedience that trusts in (has faith in) God’s grace.

It is often stated that the old covenant is “law” while the new covenant is “grace.” Though this shorthand way of thinking is not totally inaccurate, it can lead to the unfortunate idea that law and grace are totally at odds. But what we see in Scripture is that the old covenant was not graceless and the new covenant is certainly not lawless. Instead, what we find are two forms of God’s one gracious covenant with the Old Testament presenting the promise and the New Testament presenting its fulfillment in Christ. Each of these has its particular form of obedience corresponding to its particular form of covenantal grace.

Under the new covenant form of grace, we live by the law of Christ that is written on our hearts. Paul refers to that law as “the law of the Spirit” (Romans 8:2) and “the law of Christ” (Galatians 6:2). These new covenant references equate the law with the will and heart of God, which is shared with us as his children by the Spirit of Christ. As we submit to God’s will and are moved by his heart, we experience the freedom that we have been given from the condemning effect of sin. Note this related comment from Trinitarian theologian Andrew Purves concerning the covenanted way of response to God’s grace found in both the old and new covenants:

God knew that Israel would not be able to be faithful as God required. Thus, God, within the [old] covenant established and maintained unilaterally by God, freely and graciously gave a covenanted way of responding so that the covenant might be fulfilled on their behalf.

Israel was given ordinances of worship designed to testify that God alone can expiate guilt, forgive sin and establish communion. This was not just a formal rite to guarantee propitiation between God and Israel, however. By its very nature, the covenanted way of response was to be worked into the flesh and blood of Israel’s existence in such a way that Israel was called to pattern her whole life after it.

Later, in the prophecies of the Isaiah tradition especially, the notions of guilt-bearer and sacrifice for sin were conflated to give the interpretative clue for the vicarious role of the servant of the Lord. It would take the incarnation actually to bring that to pass, however, for Jesus Christ was recognized and presented in the New Testament both as the Servant of the Lord and as the divine Redeemer, not now only of Israel, but of all people. Jesus Christ has fulfilled the covenant from both sides, from God’s side, and from our side (from the paper “I yet not I but Christ: Galatians 2:20 and the Christian Life in the Theology of T. F. Torrance”).

Purves’ insights help us appreciate the age-old Christian axiom: “Jesus did it all,” while also answering Francis Schaeffer’s famous question: “How should we then live?“ Unfortunately, some think grace means living any way we want. Some, objecting to that conclusion, insist that we obey all 613 laws of the Torah. But neither of these responses to grace is God’s will for us as followers of Jesus. As Paul explained, we are called to die daily, letting Christ live in us through the Holy Spirit. As we yield to Christ, we experience his kingdom reign and share in his obedience to the Father’s will including what he is doing to fulfill the Father’s mission to the world. As noted by Thomas F. Torrance, we live out the obedience of faith in Christ’s fulfillment of the heart and good will of God for us:

It is only through union with Christ that we partake of the blessings of Christ, that is through union with him in his holy and obedient life… Through union with him we share in his faith, in his obedience, in his trust and his appropriation of the Father’s blessing (Theology in Reconstruction, 158-9).

To help us understand the important relationship between law and grace, we have included in this issue an essay by Dr. Gary Deddo in which he discusses this topic from an Incarnational, Trinitarian perspective (click here or the “Grace and obedience” link under “Contents”). I think you will find his essay both challenging and informative.

Your brother in Christ,

Joseph Tkach

Rannie Childress

Rannie Childress recently was named senior pastor of GCI’s congregation in Attalla, Alabama (he will be installed in a ceremony in October). GCI ministry developer Ted Johnston interviewed Rannie and Bob Miller, the congregation’s former pastor and Rannie’s mentor. The video below excerpts that conversation, telling Rannie’s story—an amazing testimony to the goodness and power of God.

On YouTube at http://youtu.be/HtONous96LM.

St. John’s church 40th anniversary

GCI’s St. John’s, Newfoundland, Canada congregation recently celebrated its 40th anniversary with 40 members in attendance (see top picture, below). Angela White, who is one of the original members, is shown in the bottom picture along with John Adams and Angela’s grandchildren. John, who is a retired GCI pastor, formerly pastored the St. John’s church, attended with his wife Edna. Also attending where Neil Earle, who pastors the Glendora, California church and his wife Susan, who serves as the registrar for Grace Communion Seminary. It was a rich celebration, with a sermon from John and an update from Neil. Former pastor David Sheridan sent a message of congratulations.

Grace & obedience

By Gary Deddo

Following centuries of debate, it seems that Christians still have not settled on how best to speak about the connection between grace (faith in God’s grace in Jesus Christ) and obedience. Biblically grounded Christian teachers certainly recognize that salvation is God’s work and that it is received by faith. They also recognize that the resulting life with Christ involves obedience. The problem arises in how to affirm the one without denying (or severely qualifying) the other. The challenge is avoiding either lawlessness (antinomianism) or works-righteousness.

Both-and?

Most recognize the validity of both grace and obedience (faith and works). Rather than going the “either-or” route, most embrace some form of the “both-and” approach. However, this approach typically has little to say about the “and”—about how grace and obedience are actually connected. The result is that grace and obedience are artificially laminated together or stacked on top of one another. It is as if they are put into a room together and told to “get along.” Following this approach, efforts to correct perceived errors on one side typically involve emphasizing the other. If the perceived problem is too much works, then grace is emphasized. If it’s too much grace, then obedience is emphasized. In similar fashion, various ministries emphasize one or the other, depending upon which they think is more dangerous or prevalent. I find that the result of this approach is a sort of “seesaw theology” where the connection between law (works) and grace (faith) remains vague if not altogether absent.

In contrast, I find that the Bible deeply relates and integrates grace and obedience as fundamental to Christian faith and life. For example, in Romans 1:5 and 16:26 the apostle Paul says that bringing about this integration was the goal of his ministry. In 14:23 he says that any obedience that does not spring from faith in grace is sin! Hebrews 11 offers illustrations of people who obeyed God “by faith.” Then in 1 John 5 we are told that God’s commands are not burdensome because of the victory of faith in God’s grace (vv 3-4). Jesus himself reminds us that his burden is easy and his yoke light (Matthew 11:29-30) and that we are God’s “friends,” not his slaves (“servants”—see John 15:15 The Message). Then in Galatians, Paul tells us that “faith is made effective through love” (5:6 NRSV, footnote).

The nature of “AND”

There are dozens of places in the New Testament that clearly establish this connection between grace (faith) AND obedience (love for God and for others). But how does the connection work? What is the nature of the AND? It is found in the person of Jesus who alone embodies fully the character, mind, attitude and purpose of God. The object of our faith is Jesus Christ and the essence of that faith is trusting in Jesus as God in person according to who he is and what he has done. Faith is thus our response to who Jesus is in person, word and deed. We put our trust in God because of who Jesus Christ is. And he himself is the grace of God towards us. Jesus is the gospel. He is our salvation. And we receive all the benefits of who he is as we trust in him and cast aside (repent of) all rival objects of trust. We then enjoy our union and communion with Jesus as our Lord and God. Our lives are united to him and we share in his life, participating with him in all he is doing and will do in our relationship of trust (faith). We have our being by being in fellowship and communion with Jesus, receiving from him all that he has for us, and he taking from us all that we give him. In that union and communion we are transformed, bit by bit (2 Corinthians 3:18) to share more of Christ’s own glorified human nature, his character. We can count on this on-going gracious work of Christ by the Spirit even if much still remains hidden (Colossians 3:3) and we remain mere earthen vessels (2 Corinthians 4:7).

Our view of Jesus

The problem is that people have too small a view of Jesus and thus a restricted faith in him. Though they trust him for future salvation (getting into heaven), that’s pretty much it. However, when we look closely at scripture, we see that Jesus is both Savior and Commander. Jesus saves us by grace and also commands things of us. We know that our obedience to his commands does not earn us salvation, so why is obedience important? Perhaps we think that we must obey simply because our Commander says so—because he is big and powerful and we had better obey or else! Approached in this way, obedience becomes an act of sheer will in response to the might and seemingly arbitrary will of God. This is the obedience of a slave.

The problem with this approach to obedience is that it reflects a shrunken conception of Jesus and what he offers. We need to see all of who Jesus is and all of what he offers if we are to grasp all of what we can trust him for. We begin by understanding that Jesus is Lord of the whole cosmos, the entire universe; Lord of all reality. And he has a good and loving purpose for it all. He is redeeming all things and will renew heaven and earth. He is Lord and Savior over every aspect of human life and has a purpose for every dimension of our existence. It is all to be a channel of his blessing to us and through us to others. All of it, every relationship, is meant to lead to life and life abundantly. Even our eating and drinking is to reflect the very glory of our life-giving God (1 Corinthians 10:31). Every relationship is to be a fruitful gift exchange that contributes to a fullness of life and so a fullness of love. Jesus’ authority extends into every aspect of created existence, into every dimension of life at every level: mathematical, physical, chemical, biological, animal, human, social, cultural, linguistic, artistic, judicial, economic, psychological, philosophical, religious and spiritual. And all this has its origin in fellowship and communion with God through Christ. This relationship with God through Christ works its way into every avenue of life under his redeeming lordship. God’s grace has to do with everything. That’s the foundation of a Christian worldview.

So everything we receive from God we pass on to others to contribute to God’s universe-wide purposes. This is especially true in our relationships. We receive forgiveness of sins—renewing grace to start again with hope. We receive God’s generosity providing us all the fruit of the Spirit. We receive comfort, love, transforming power and a purpose and direction in life to be a sign and witness to the grace and goodness of God. We become witnesses to the truth and holy loving character of God. And all these things point to eternal life—life with God as his beloved children in holy, loving unity.

Trust and obey

Our faith is a trust in God through Christ for all these things, not just for “going to heaven” someday. Every command of God and our every act of obedience is keyed to some aspect of what we can trust God for. We forgive because we have been and will be forgiven. We love, because we are first loved by God. We love our enemies because God first loved us and also loves (wants his best) for his and our enemies. We can be generous because God is generous with us. We can be truthful and honest because God is truthful and honest and will bring out the truth in the end. We can be creative and helpful because God is creative and helpful to us. We comfort others in their grief because God comforts us in our grief. We can be patient because God is patient with us. We can be peacemakers because God is a peacemaker. We can pursue justice and right relationships at every level, because God is just and righteous. We can be reconcilers because God is a reconciler. All our doing by faith is participating in what God is doing through Christ and in the Spirit. That means all we do is fellowship and communion with Christ. We never act alone—because we are never alone but are united to Christ as his brothers and sisters and members of the family of God.

Imperatives flow from indicatives

We obey by faith when we see all of who Jesus is in any given situation, trust him to be faithful in that situation and then act as if he will be faithful. That is, we act on our faith in who he is. You will find that, connected to every command in Scripture is some kind of reference to who God is and what he can be trusted for. Seeing the connection between what God can be trusted for and what he then directs us to do generates the obedience of faith. James Torrance spoke of this by saying that every imperative of grace is built on a foundation of an indicative of grace. The reason there is always a connection is because all of God’s commands to us (the imperatives) arise out of his own character, heart, nature and purpose, including everything he has done for us in Jesus Christ (the indicatives). God is not arbitrary—his will for us always is informed and controlled by his nature and character as the Triune God who came to us in Jesus Christ that we might have fellowship and communion with him in holy love.

So faith in God’s grace arises out of a trust in God because of Jesus Christ and obedience to the God of grace arises out of a trust in God because of Jesus Christ. Thus faith and obedience have one and the same source—the faithfulness of God in Christ. They both are a response to who Christ is. They both have the same Trinitarian, Incarnational theological source. They both are the fruit of a trusting relationship with God through Christ in the Spirit.

Guidelines for preaching/teaching

Here are guidelines that I’ve developed to help keep grace and obedience together in Jesus:

Never call for an act of obedience without first showing what we can trust God for that which corresponds to that call for action. Always look for the indicatives of grace that are the foundation for the imperatives (commands) of grace in every biblical passage.
Always indicate the character of the gracious, saving, redeeming Commander. Never present God as a merely a commander with a strong will disconnected from his heart, mind, character and purpose, which we see in Jesus Christ. Always begin by answering the foundational question, Who are you Lord? Doing so makes our preaching and teaching truly Trinitarian and Incarnational.
Never simply preach to a person’s will or power of choice. Behind every act of will and choice is a desire, a hope, a love, a fear, a trust or distrust. That is, behind every act there is belief or unbelief, trust or distrust in God. Preach to persons’ hearts, their affections, their yearnings concerning the character, purpose and heart of God and his desire for our fellowship and communion with him. Preach what God can be counted on; trusted for. Feed people’s faith, hope and love for God. Obedience will flow out of that.
Do not preach: “If you…then God.” Doing so tempts people into legal obedience and works-righteousness. Instead, preach: “Since God in Christ by the Spirit…then you ____.” Or, “As you do x, y or z out of trust… you will be receiving what God offers us in Christ.” For example, say, “As we confess our sins we experience the forgiveness that God has already given us in Christ.”
Present obedience as “going to work with God”—as an act of fellowship with God that involves us in what the Spirit of God is doing.
Preach obedience as a “get to” not a “have to.” Preach it as the privilege of a child of God, not the grit-your-teeth duty of the slave of a willful God.
Do not seek to motivate others on the basis of trying to close a supposed “credibility gap” between the “reality” of this fallen world and an ideal that we suppose God hopes for. It is not our calling to build the kingdom or to make God’s ideal actual. Rather, preach the reality of who God is and what he does (and has done), and the calling we have to participate with God in making visible a bit of that reality. With this approach, our only choice is to affirm and participate in the reality that God has established in Christ by the Spirit or to deny and to refuse to participate. We have no power to change that reality, but only to choose whether or not we will freely participate.
Preach and teach the grace of God as a finished work—a reality that we can count on even if it is hidden for now. Do not teach it as a potential that God has made possible if we do x, y or z—God is not dependent upon our actions. Rather, he invites our participation in what he has done, is doing and will do. Preach like Jesus did: “The kingdom of God has come near, so repent and believe in that good news.” Preach like Peter did: “Since God has made Jesus Lord and Savior, therefore repent and believe.” Notice that the desired action is always presented as a response to who God is and what he has done.
Never preach as if God cannot be more faithful than we are—as if God is limited by what we do or don’t do. Paul says that, “If we are faithless, he [God] remains faithful” (2 Timothy 2:13). We may miss out on being involved, but God will still accomplish his good purposes. God does not need us, but he delights in having his children involved in what he is doing. We were created for fellowship (communion, partnership) with God.
Do not grant reality-making to human actions, as if what we do makes “all the difference.” Christ alone gets that credit. Our actions, whether they be great or small (as small as a cup of water, or a mustard seed of faith), amount only to a few loaves and fish to feed 5000. They are no more and no less than embodied signs, pointing to the coming kingdom of God. We are mere witnesses and our sign-acts are partial, imperfect, temporary and only provisional. But by God’s grace, the Spirit uses even these meager things to point people to Christ so that they may put their entire trust in him according to who he really is.
Realize that you will have to trust mightily in the unconditioned grace of God to bring about the obedience of faith in order to preach and teach this way and not succumb to the temptation to revert back to making it sound like God’s grace is dependent upon our response (and thus conditional upon our action).
Know that you, like Paul, will not be able to prevent some from trying to take advantage of this grace (even though taking advantage of it is not receiving it, but rejecting it!). You will also be accused by some, just like Paul was, of encouraging sin and disobedience (antinomianism)! But Paul did not change his message of grace under the pressure of such accusations. We must not attempt to prevent this rejection and abuse of grace by changing our message to a conditioned grace or an arbitrary obedience, as happened in Galatia. Making that switch would be a denial of the gospel of God in Jesus Christ.

I hope you can see how I think this biblical orientation brings together grace and obedience in an organic, personal and integrated way so that there is no “either-or” separation, nor a simplistic seesaw “both-and” juxtaposition of two different things. Those who love and trust God through Christ in the Spirit as Lord of the universe will desire to be faithful to him and with him in every dimension of life here and now, even in our current fallen condition.

GCI Ethiopian mission

Please pray for Cliff and Mary Snyder, leaders of the GCI Generations Ministries M25:40 Missions organization.

Cliff and Mary, who live in Colorado, have conducted several mission trips to Ethiopia over the past six years. Mary left this week on a trip to Ethiopia where she will minister at orphanages in partnership with various pastors and missionaries. She also will be connecting with the young people that M25:40 is helping obtain a college education.

Cliff and Mary hope to invite others to join them on a mission trip to Ethiopia next year. While on the current trip, Mary will be making arrangements. If you are interested in the 2014 Ethiopian mission trip, email Mary at msnyder72003@yahoo.com.

Mary and Cliff ask for your prayers concerning Mary’s current trip and preparations for the 2014 trip.

Cathy Deddo

Last week, prayer was requested for Cathy Deddo following the death of her mother. Here is a note of thanks from Cathy:

I am grateful to all those of the GCI family who have written me and have prayed for me and my family at this time of loss and grief at the passing of my mother. Thank you for including me as a member of this wonderful family. I have felt so supported and encouraged by all the loving words from everyone. Thank-you again.

Becky Valekis honored

Becky Valekis, wife of GCI pastor Jim Valekis, serves as an elder and ministry leader in GCI’s Tipp City, Ohio congregation. Becky recently received a major “Spirit of Innovation” award from the president of Wright State University where she is employed as assistant director of annual giving. To learn more about this prestigious award, watch the video below. Congratulations Becky for this well-deserved honor!

On YouTube at http://youtu.be/_8QHLAjEoVE.