This Mystery

reflections on theology and life

Tag: Pauline theology (page 1 of 3)

Completed by the Spirit: Download the original paper

By request, here’s the com­plete paper from July 2010 from which the Com­pleted by the Spirit blog series was adapted. You’re wel­come to down­load it and dis­trib­ute it freely as long as you do not mod­ify it:

Com­pleted by the Spirit: New Covenant Sanc­ti­fi­ca­tion in Paul (PDF, 240 kb)

Completed by the Spirit Part 22: A Summary

This is the 22nd and final part of a series of posts adapted from a paper I pre­sented at a New Covenant The­ol­ogy think tank in upstate New York in July 2010.

The apos­tle Paul writes through­out his epis­tles that the law was given for a dif­fer­ent covenant and that believ­ers are not under its juris­dic­tion. He makes no qual­i­fi­ca­tions in this: he does not sep­a­rate the law into com­po­nent parts – moral, civil and cer­e­mo­nial – and he does not pre­scribe com­mands of the Torah for our Chris­t­ian walk.

Paul warns us of the power of the law to pro­mote sin in the flesh and implores us not to sub­mit to its yoke of slavery.

While John is often referred to as the apos­tle of love, love is a major focus of Paul’s teach­ing. (A search for “love” in the Pauline epis­tles returns 115 results in the ESV.) It is love that ful­fills the law in the Chris­t­ian; it is a per­fect love of God and of neigh­bor that is a reflec­tion of the rela­tion­ship among the Trin­ity and it is a per­fect love of God and of neigh­bor that is the out­work­ing of our com­pleted Christ-likeness in glory.

Until then, an increas­ing reliance upon the love of Christ – given to us by His Spirit –molds us more and more into His image.

No law can pro­duce the fruit of the Spirit. All that the law can do is pro­duce sin, despair, self-condemnation and self-righteousness in our remain­ing imperfection.

It is our union with Christ through His Spirit that results in our sanctification.

“I have come to real­ize,” writes Jerry Bridges, “that the deep work of spir­i­tual trans­for­ma­tion of my soul has been what the Holy Spirit has done, not what I have done. I can to some degree change my con­duct, but only He can change my heart.”[1]

Thus, while Paul gives us imper­a­tives in his expo­si­tion of what it means to be a fol­lower of Christ in our hearts and in our con­duct, those imper­a­tives have their basis only in the indica­tive of what Christ has done in us.

“[1] There is there­fore now no con­dem­na­tion,” self or oth­er­wise, “for those who are in Christ Jesus. [2] For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death” ().

Next: Com­men­tary on this series, the after­math of the paper, and fur­ther thoughts on the Gospel vs. Law sanc­ti­fi­ca­tion debate — per­haps sev­eral posts!


[1] Jerry Bridges, The Dis­ci­pline of Grace (Col­orado Springs: Nav­Press, 2006), 106.

 


8:1 There is there­fore now no con­dem­na­tion for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. (ESV)

Completed by the Spirit Part 20: A Pattern of Indicative-Powered Imperatives

This is the 20th part of a series of posts adapted from a paper I pre­sented at a New Covenant The­ol­ogy think tank in upstate New York in July 2010.

As we noted from the writ­ings of Thomas Schreiner in our pre­vi­ous install­ment, Paul doesn’t give us com­mands, or imper­a­tives, in the form of laws, but rather as based in the indica­tive — that is, in our posi­tion in Christ. Paul exhorts us to be who we now are.

In addi­tion to those pre­vi­ous exam­ples, we can also look to Paul’s let­ters to the Eph­esians and Colos­sians for imper­a­tives grounded in the indicative.

: [1] I there­fore, a pris­oner for the Lord, urge you to walk,” (imper­a­tive), “in a man­ner wor­thy of the call­ing to which you have been called, [2] with all humil­ity and gen­tle­ness, with patience, bear­ing with one another in love, [3] eager to main­tain the unity of the Spirit in the bond of peace,” (indica­tive).

Con­tinue reading


4:1 I there­fore, a pris­oner for the Lord, urge you to walk in a man­ner wor­thy of the call­ing to which you have been called, with all humil­ity and gen­tle­ness, with patience, bear­ing with one another in love, eager to main­tain the unity of the Spirit in the bond of peace. (ESV)

Completed by the Spirit Part 19: Imperatives Rooted in the Indicative

This is the 19th part of a series of posts adapted from a paper I pre­sented at a New Covenant The­ol­ogy think tank in upstate New York in July 2010.

We cer­tainly are given imper­a­tives — com­mands — in the New Tes­ta­ment. Indeed, many imper­a­tives are included in Paul’s epistles.

But it is vitally impor­tant to under­stand that Paul’s imper­a­tives are not in the form of laws, but are imper­a­tives that are depen­dent upon the indica­tive of the gospel.

Pro­fes­sor and the­olo­gian Thomas Schreiner explains:

Paul’s exhor­ta­tions do not fall prey to legal­ism, for they are rooted in his gospel and the promises of God. Another way of say­ing this is that the imper­a­tive (God’s com­mand) is rooted in the indica­tive (what God has done for believ­ers in Christ). Believ­ers are saved, redeemed, rec­on­ciled, and jus­ti­fied even now, and yet we have seen that each of these bless­ings is fun­da­men­tally esc­a­ha­to­log­i­cal. Believ­ers are already redeemed, and yet they await final redemp­tion. Jus­ti­fi­ca­tion belongs to believ­ers by faith, and yet they await the hope of right­eous­ness on the last day (). Believ­ers would not need any eth­i­cal exhor­ta­tions if they were already per­fected. But in the inter­val between the “already” and the “not yet,” eth­i­cal exhor­ta­tion is needed. If the pri­or­ity of the indica­tive is lost, then the grace of the Pauline gospel is under­mined. The imper­a­tive must always flow from the indica­tive. On the other hand, the indica­tive must must not swal­low up the imper­a­tive so that the lat­ter dis­ap­pears. The imper­a­tives do not com­pro­mise Paul’s gospel. They should not be con­strued as law opposed to gospel. The imper­a­tives are part and par­cel of the gospel as long as they are woven into the story line of the Pauline gospel and flow from the indica­tive of what God has accom­plished for us in Christ.[1]

Con­tinue reading


For through the Spirit, by faith, we our­selves eagerly wait for the hope of right­eous­ness. (ESV)

Completed by the Spirit Part 18: If We Have the Spirit, Why Do We Need Instruction?

This is the 18th part of a series of posts adapted from a paper I pre­sented at a New Covenant The­ol­ogy think tank in upstate New York in July 2010.

Why?If sanc­ti­fi­ca­tion is the work of the Holy Spirit in us,  why do believ­ers — who have received the Spirit — still need instruc­tion and exhortation?

First, it is impor­tant to remem­ber that believ­ers are still imper­fect this side of glory. As we have seen, the incar­nate Christ as God-Man was the pro­to­type of the believer given the Holy Spirit.

But unlike us, the incar­nate Jesus’ com­mu­ni­ca­tion with the Holy Spirit was perfect.

In Christ, the Spirit’s com­mu­ni­ca­tion was com­plete. Con­tinue reading

Completed by the Spirit Part 17: The Gospel Brings About All Aspects of Our Salvation

This is the 17th part of a series of posts adapted from a paper I pre­sented at a New Covenant The­ol­ogy think tank in upstate New York in July 2010.

Discipline of Grace cover

The Dis­ci­pline of Grace by Jerry Bridges

Paul’s repeated expla­na­tions of the gospel and his dox­olo­gies to Christ are not given because the peo­ple to whom he writes do not have Christ — or don’t know Him — but because they do know him. Paul writes to the Romans words that echo those we saw last time from :

[14] I myself am sat­is­fied about you, my broth­ers, that you your­selves are full of good­ness, filled with all knowl­edge and able to instruct one another. [15] But on some points I have writ­ten to you very boldly by way of reminder, because of the grace given me by God [16] to be a min­is­ter of Christ Jesus to the Gen­tiles in the priestly ser­vice of the gospel of God, so that the offer­ing of the Gen­tiles may be accept­able, sanc­ti­fied by the Holy Spirit. ()

Paul is bring­ing the words and truth of Christ to remem­brance, because it is the gospel of Christ that brings about all aspects of sal­va­tion: jus­ti­fi­ca­tion, sanc­ti­fi­ca­tion and glorification.

But that’s not new infor­ma­tion to these saints. Con­tinue reading


Now con­cern­ing broth­erly love you have no need for any­one to write to you, for you your­selves have been taught by God to love one another, (ESV)


14 I myself am sat­is­fied about you, my broth­ers, that you your­selves are full of good­ness, filled with all knowl­edge and able to instruct one another. 15 But on some points I have writ­ten to you very boldly by way of reminder, because of the grace given me by God 16 to be a min­is­ter of Christ Jesus to the Gen­tiles in the priestly ser­vice of the gospel of God, so that the offer­ing of the Gen­tiles may be accept­able, sanc­ti­fied by the Holy Spirit. (ESV)

Completed by the Spirit Part 16: Exhorted in our Union With Christ

This is the 16th part of a series of posts adapted from a paper I pre­sented at a New Covenant The­ol­ogy think tank in upstate New York in July 2010.

Abraham Kuyper

Abra­ham Kuyper

The Holy Spirit is “Christ in you, the hope of glory,” Paul wrote in . It is, accord­ing to Abra­ham Kuyper, a “mys­ti­cal union with Immanuel.”[1]

Our sanc­ti­fi­ca­tion is achieved by God through our union with Christ. “He who calls you is faith­ful; he will surely do it” ().

The great existence-altering event that hap­pens in our sal­va­tion is our union with Christ through His Spirit.

Paul writes in : “I have been cru­ci­fied with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave him­self for me.”

To the Romans, he writes:

[3] Do you not know that all of us who have been bap­tized into Christ Jesus were bap­tized into his death? [4] We were buried there­fore with him by bap­tism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in new­ness of life. [5] For if we have been united with him in a death like his, we shall cer­tainly be united with him in a res­ur­rec­tion like his ().

Con­tinue reading


27 To them God chose to make known how great among the Gen­tiles are the riches of the glory of this mys­tery, which is Christ in you, the hope of glory. (ESV)


23 Now may the God of peace him­self sanc­tify you com­pletely, and may your whole spirit and soul and body be kept blame­less at the com­ing of our Lord Jesus Christ. 24 He who calls you is faith­ful; he will surely do it. (ESV)


20 I have been cru­ci­fied with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave him­self for me. (ESV)


Do you not know that all of us who have been bap­tized into Christ Jesus were bap­tized into his death? We were buried there­fore with him by bap­tism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in new­ness of life.

For if we have been united with him in a death like his, we shall cer­tainly be united with him in a res­ur­rec­tion like his. (ESV)

Completed by the Spirit Part 15: Producing Fruit, Not Inspecting Fruit

This is the 15th part of a series of posts adapted from a paper I pre­sented at a New Covenant The­ol­ogy think tank in upstate New York in July 2010.

While we have seen that the law is inef­fec­tual against sin, and (as Paul argues) that the law pro­motes sin in sin­ful flesh, and while we have just seen that it is love that ful­fills the two tables of the law, we then must ask, “What, accord­ing to Paul, pro­duces growth in holi­ness?” And that brings us to the great antithe­sis between the Spirit and the flesh that Paul expounds in . Let’s empha­size once again that Paul is writ­ing to the church. He is not writ­ing a trea­tise solely on jus­ti­fi­ca­tion by faith. He reminds the Gala­tians, as we noted above, “You were run­ning well!” These are believ­ers that Paul is cau­tion­ing against turn­ing from the Spirit.

[16] But I say, walk by the Spirit, and you will not grat­ify the desires of the flesh. [17] For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. ()

While the strug­gling man of may or may not be a rep­re­sen­ta­tive of the unre­gen­er­ate man fac­ing despair in try­ing to obey the law, the man addressed by Paul is one who fights the Chris­t­ian fight, the war between the flesh and the Spirit.  Con­tinue reading


5:1 For free­dom Christ has set us free; stand firm there­fore, and do not sub­mit again to a yoke of slavery.

Look: I, Paul, say to you that if you accept cir­cum­ci­sion, Christ will be of no advan­tage to you. I tes­tify again to every man who accepts cir­cum­ci­sion that he is oblig­ated to keep the whole law. You are sev­ered from Christ, you who would be jus­ti­fied by the law; you have fallen away from grace. For through the Spirit, by faith, we our­selves eagerly wait for the hope of right­eous­ness. For in Christ Jesus nei­ther cir­cum­ci­sion nor uncir­cum­ci­sion counts for any­thing, but only faith work­ing through love.

You were run­ning well. Who hin­dered you from obey­ing the truth? This per­sua­sion is not from him who calls you. A lit­tle leaven leav­ens the whole lump. 10 I have con­fi­dence in the Lord that you will take no other view than mine, and the one who is trou­bling you will bear the penalty, who­ever he is. 11 But if I, broth­ers, still preach cir­cum­ci­sion, why am I still being per­se­cuted? In that case the offense of the cross has been removed. 12 I wish those who unset­tle you would emas­cu­late themselves!

13 For you were called to free­dom, broth­ers. Only do not use your free­dom as an oppor­tu­nity for the flesh, but through love serve one another. 14 For the whole law is ful­filled in one word: “You shall love your neigh­bor as your­self.” 15 But if you bite and devour one another, watch out that you are not con­sumed by one another.

16 But I say, walk by the Spirit, and you will not grat­ify the desires of the flesh. 17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. 18 But if you are led by the Spirit, you are not under the law. 19 Now the works of the flesh are evi­dent: sex­ual immoral­ity, impu­rity, sen­su­al­ity, 20 idol­a­try, sor­cery, enmity, strife, jeal­ousy, fits of anger, rival­ries, dis­sen­sions, divi­sions, 21 envy, drunk­en­ness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the king­dom of God. 22 But the fruit of the Spirit is love, joy, peace, patience, kind­ness, good­ness, faith­ful­ness, 23 gen­tle­ness, self-control; against such things there is no law. 24 And those who belong to Christ Jesus have cru­ci­fied the flesh with its pas­sions and desires.

25 If we live by the Spirit, let us also walk by the Spirit. 26 Let us not become con­ceited, pro­vok­ing one another, envy­ing one another. (ESV)


16 But I say, walk by the Spirit, and you will not grat­ify the desires of the flesh. 17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. (ESV)


7:1 Or do you not know, brothers—for I am speak­ing to those who know the law—that the law is bind­ing on a per­son only as long as he lives? For a mar­ried woman is bound by law to her hus­band while he lives, but if her hus­band dies she is released from the law of mar­riage. Accord­ingly, she will be called an adul­ter­ess if she lives with another man while her hus­band is alive. But if her hus­band dies, she is free from that law, and if she mar­ries another man she is not an adulteress.

Like­wise, my broth­ers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. For while we were liv­ing in the flesh, our sin­ful pas­sions, aroused by the law, were at work in our mem­bers to bear fruit for death. But now we are released from the law, hav­ing died to that which held us cap­tive, so that we serve in the new way of the Spirit and not in the old way of the writ­ten code.

What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.” But sin, seiz­ing an oppor­tu­nity through the com­mand­ment, pro­duced in me all kinds of cov­etous­ness. For apart from the law, sin lies dead. I was once alive apart from the law, but when the com­mand­ment came, sin came alive and I died. 10 The very com­mand­ment that promised life proved to be death to me. 11 For sin, seiz­ing an oppor­tu­nity through the com­mand­ment, deceived me and through it killed me. 12 So the law is holy, and the com­mand­ment is holy and right­eous and good.

13 Did that which is good, then, bring death to me? By no means! It was sin, pro­duc­ing death in me through what is good, in order that sin might be shown to be sin, and through the com­mand­ment might become sin­ful beyond mea­sure. 14 For we know that the law is spir­i­tual, but I am of the flesh, sold under sin. 15 For I do not under­stand my own actions. For I do not do what I want, but I do the very thing I hate. 16 Now if I do what I do not want, I agree with the law, that it is good. 17 So now it is no longer I who do it, but sin that dwells within me. 18 For I know that noth­ing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the abil­ity to carry it out. 19 For I do not do the good I want, but the evil I do not want is what I keep on doing. 20 Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me.

21 So I find it to be a law that when I want to do right, evil lies close at hand. 22 For I delight in the law of God, in my inner being, 23 but I see in my mem­bers another law wag­ing war against the law of my mind and mak­ing me cap­tive to the law of sin that dwells in my mem­bers. 24 Wretched man that I am! Who will deliver me from this body of death? 25 Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin. (ESV)

The Promise and Necessity of the Spirit

Pas­tor Moe Bergeron

Pas­tor Moe Berg­eron spoke at the Earth Stove Society’s 2011 Think Tank (in which I par­tic­i­pated) on July 27 on the topic “The Neglect of the Spirit of God in NCT.”

Paul con­trasted the Old Covenant econ­omy of the let­ter with the New Covenant econ­omy of the Spirit (, ) but most the­o­log­i­cal sys­tems — includ­ing the New Covenant The­ol­ogy move­ment — obscure, ignore or dimin­ish the role of the Holy Spirit as the indwelling Spirit of Christ in the believer. Moe believes that it’s time to change that.

I highly rec­om­mend you give Moe a lis­ten: http://earthstovesociety.com/?p=314


3:1 Are we begin­ning to com­mend our­selves again? Or do we need, as some do, let­ters of rec­om­men­da­tion to you, or from you? You your­selves are our let­ter of rec­om­men­da­tion, writ­ten on our hearts, to be known and read by all. And you show that you are a let­ter from Christ deliv­ered by us, writ­ten not with ink but with the Spirit of the liv­ing God, not on tablets of stone but on tablets of human hearts.

Such is the con­fi­dence that we have through Christ toward God. Not that we are suf­fi­cient in our­selves to claim any­thing as com­ing from us, but our suf­fi­ciency is from God, who has made us com­pe­tent to be min­is­ters of a new covenant, not of the let­ter but of the Spirit. For the let­ter kills, but the Spirit gives life.

Now if the min­istry of death, carved in let­ters on stone, came with such glory that the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end, will not the min­istry of the Spirit have even more glory? For if there was glory in the min­istry of con­dem­na­tion, the min­istry of right­eous­ness must far exceed it in glory. 10 Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that sur­passes it. 11 For if what was being brought to an end came with glory, much more will what is per­ma­nent have glory.

12 Since we have such a hope, we are very bold, 13 not like Moses, who would put a veil over his face so that the Israelites might not gaze at the out­come of what was being brought to an end. 14 But their minds were hard­ened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. 15 Yes, to this day when­ever Moses is read a veil lies over their hearts. 16 But when one turns to the Lord, the veil is removed. 17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is free­dom. 18 And we all, with unveiled face, behold­ing the glory of the Lord, are being trans­formed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. (ESV)


3:1 O fool­ish Gala­tians! Who has bewitched you? It was before your eyes that Jesus Christ was pub­licly por­trayed as cru­ci­fied. Let me ask you only this: Did you receive the Spirit by works of the law or by hear­ing with faith? Are you so fool­ish? Hav­ing begun by the Spirit, are you now being per­fected by the flesh? Did you suf­fer so many things in vain—if indeed it was in vain? Does he who sup­plies the Spirit to you and works mir­a­cles among you do so by works of the law, or by hear­ing with faith— just as Abra­ham “believed God, and it was counted to him as righteousness”?

Know then that it is those of faith who are the sons of Abra­ham. And the Scrip­ture, fore­see­ing that God would jus­tify the Gen­tiles by faith, preached the gospel before­hand to Abra­ham, say­ing, “In you shall all the nations be blessed.” So then, those who are of faith are blessed along with Abra­ham, the man of faith.

10 For all who rely on works of the law are under a curse; for it is writ­ten, “Cursed be every­one who does not abide by all things writ­ten in the Book of the Law, and do them.” 11 Now it is evi­dent that no one is jus­ti­fied before God by the law, for “The right­eous shall live by faith.” 12 But the law is not of faith, rather “The one who does them shall live by them.” 13 Christ redeemed us from the curse of the law by becom­ing a curse for us—for it is writ­ten, “Cursed is every­one who is hanged on a tree”— 14 so that in Christ Jesus the bless­ing of Abra­ham might come to the Gen­tiles, so that we might receive the promised Spirit through faith.

15 To give a human exam­ple, broth­ers: even with a man-made covenant, no one annuls it or adds to it once it has been rat­i­fied. 16 Now the promises were made to Abra­ham and to his off­spring. It does not say, “And to off­springs,” refer­ring to many, but refer­ring to one, “And to your off­spring,” who is Christ. 17 This is what I mean: the law, which came 430 years after­ward, does not annul a covenant pre­vi­ously rat­i­fied by God, so as to make the promise void. 18 For if the inher­i­tance comes by the law, it no longer comes by promise; but God gave it to Abra­ham by a promise.

19 Why then the law? It was added because of trans­gres­sions, until the off­spring should come to whom the promise had been made, and it was put in place through angels by an inter­me­di­ary. 20 Now an inter­me­di­ary implies more than one, but God is one.

21 Is the law then con­trary to the promises of God? Cer­tainly not! For if a law had been given that could give life, then right­eous­ness would indeed be by the law. 22 But the Scrip­ture impris­oned every­thing under sin, so that the promise by faith in Jesus Christ might be given to those who believe.

23 Now before faith came, we were held cap­tive under the law, impris­oned until the com­ing faith would be revealed. 24 So then, the law was our guardian until Christ came, in order that we might be jus­ti­fied by faith. 25 But now that faith has come, we are no longer under a guardian, 26 for in Christ Jesus you are all sons of God, through faith. 27 For as many of you as were bap­tized into Christ have put on Christ. 28 There is nei­ther Jew nor Greek, there is nei­ther slave nor free, there is no male and female, for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s off­spring, heirs accord­ing to promise. (ESV)

Completed by the Spirit Part 14: The Very Stuff of New Covenant Ethics

This is the 14th part of a series of posts adapted from a paper I pre­sented at a New Covenant The­ol­ogy think tank in upstate New York in July 2010.

In our last install­ment in this series, we noted that love is a God-given, Spirit-provided qual­ity that impels actions in the believer and that it is that same Spirit-provided love that forms the out­work­ing of the New Covenant ethic.

Love In Hard Places by D. A. Carson

Love In Hard Places by D. A. Carson

We’ll con­tinue and wrap up our look at love with a rather long quo­ta­tion from D. A. Car­son, in which he sum­ma­rizes Paul’s view on love as it relates to those two loves – God and neigh­bor – which have their expo­si­tion in the two tables of the Old Covenant:

Sim­i­larly, Paul insists that what is ful­filled in one word, viz. , the com­mand to love one’s neigh­bor as one­self, is the entire sec­ond table of the Deca­logue: love is the ful­fill­ment of the law (). Despite argu­ments to the con­trary, the dou­ble com­mand to love is not some sort of deep prin­ci­ple from which all the other com­mand­ments of Scrip­ture can be deduced; nor is it a hermeneu­ti­cal grid to weed out the laws of the old covenant that no longer have to be obeyed while bless­ing those that are still oper­a­tive; nor is it offered as a kind of reduc­tion­is­tic sub­sti­tute for all the Old Tes­ta­ment laws. In some ways, the twin laws of love, love for God and love for neigh­bor, inte­grate all the other laws. They estab­lish the proper motives for all the other imper­a­tives, viz. lov­ing God and lov­ing one’s neighbor.

But the “ful­fill­ment” lan­guage sug­gests some­thing more. All the laws of the old rev­e­la­tion, indeed all the old covenant Scrip­tures, con­spire to antic­i­pate some­thing more, to point to some­thing beyond them­selves. They point to the com­ing of the king­dom, the gospel of the king­dom; they point to a time when life prop­erly lived in God’s uni­verse can be summed up by obe­di­ence to the com­mand­ment to love God with heart and soul and mind and strength and by the com­mand­ment to love your neigh­bor as your­self.[1]

Con­tinue reading


18 You shall not take vengeance or bear a grudge against the sons of your own peo­ple, but you shall love your neigh­bor as your­self: I am the Lord. (ESV)


Owe no one any­thing, except to love each other, for the one who loves another has ful­filled the law. For the com­mand­ments, “You shall not com­mit adul­tery, You shall not mur­der, You shall not steal, You shall not covet,” and any other com­mand­ment, are summed up in this word: “You shall love your neigh­bor as your­self.” 10 Love does no wrong to a neigh­bor; there­fore love is the ful­fill­ing of the law. (ESV)

Older posts

© 2016 This Mystery

Theme by Anders NorenUp ↑