1. What is the Gospel?

The Gospel is doctrine divinely revealed and full of consolation, treating of the mercy of God, and the gratuitous remission of sins, through and on account of the merit of Christ apprehended by faith.

The Gospel, properly so called, is doctrine, teaching what man, who is unable to satisfy God’s law, and who on that account is condemned, ought to believe, namely, that Jesus Christ made expiation and satisfaction for all sins, and, without respect to any merit of the sinner, has obtained for him forgiveness, righteousness before God, and eternal life.

But when the Law and Gospel, and so also when Moses as the teacher of the Law, and Christ as the teacher of the Gospel, are compared with each other, we believe, teach and confess that the Gospel is not a preaching of repentance, convicting of sin, but that properly it is nothing else than that joyful announcement and proclamation full of comfort, which does not convict or terrify, but, on the other hand, consoles consciences against the terrors of the law, bids them look to the merit of Christ alone, and by its sweet message concerning grace and the favor of God obtained through the merit of Christ, again restores them to peace. (Form of Concord, Epitome, Art. v, 5, 7.)

Inasmuch as man has not satisfied God’s law, but transgressed it, and his whole nature, with all his thoughts, speeches, and deeds, conflicts with its requirements, and hence he has become subject to the wrath of God, all temporal calamities, and eternal death, the Gospel, properly so called, teaches what this most miserable sinner ought to believe, in order to obtain the forgiveness of his sins before God; namely, that the Son of God, our Lord Jesus Christ, took upon himself the curse of the law, and by his full satisfaction atoned for all our sins, in order that through him alone we might be reconciled with God, by faith obtain the forgiveness of sins, be freed from death, and all other punishments of sin, and be eternally saved.

For whatever consoles fearful hearts, whatever offers favor and the grace of God to transgressors, is properly called the Gospel, the joyful message that the Lord God does not wish to punish our sins, but on account of Christ, to forgive us. (Form of Concord, Sol. Dec., Art. v, 20.)

2. As there are differences between the Law and the Gospel, please to enumerate them in order.

First. They differ as to the manner in which the knowledge of each has been communicated. For the law is naturally known, inasmuch as God has implanted and impressed some knowledge of it upon the minds of men. Rom. 2:14, 15. But the Gospel is a mystery hidden from the ages.

Rom. 16:25, 26. Now to him that is of power to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the Scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith.

3. What is another difference between the Law and the Gospel?

Secondly. They differ as to their subject-matter. For the law comprises commandments, and teaches what we ought to be, what we ought to do, and what to omit to do. Deut. 6:5. But the Gospel comprises the promises of grace.

John 3:16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved.

4. State the third difference between the Law and the Gospel.

Thirdly. They differ in the form of their promises. For the promises of the law are compensatory, arising from a debt, where there is a just proportion between labor and reward. But the promises of the Gospel are purely gratuitous, every reference to our works being entirely excluded.

Rom. 4:4, 5. Now to him that worketh, is the reward not reckoned of grace, but of debt; but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Melanchthon’s Loci.)

5. State the fourth difference.

Fourthly. They differ in their object. For the law was made for the careless, the obstinate, lovers of pleasure, hypocrites, and the old Adam; inasmuch as he still seeks to obtain mastery over the regenerate.

1 Tim. 1:9. Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers, and murderers of mothers, for manslayers, etc. Gal. 5:17 (Art. x, Q. 13).

But the Gospel was given for the contrite, cast down both by the knowledge and fear of divine wrath, in other words, the poor in spirit.

Is. 61:1. The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach glad tidings unto the meek, he hath sent me to bind up the broken-hearted, etc. Luke 4:18.

6. State the fifth difference.

Fifthly. They differ in their effects. For the law accuses, terrifies, works wrath and condemnation.

Rom. 4:15. The law worketh wrath.

But the Gospel is the power of God unto salvation to every one that believeth.

Rom. 1:16; Rom. 5:16. The free gift is of many offences to justification.

7. Finally, what distinction between Law and Gospel is involved in the controversies of the present day?

Concerning this last distinction, or what is the same, concerning the definition of the Gospel, properly so-called, a controversy was agitated in former years by the Antinomians, who contended that properly the Gospel is not only the doctrine concerning the grace of God, but also that it is at the same time the preaching of repentance, convicting men of the sin of unbelief. (Form of Concord, Epitome, v, 1; Sol. Dec., v, 2.)

8. Do you not thus charge the Apology of the Augsburg Confession with error, which, in Article XII, distinctly affirms that the sum of the preaching of the Gospel is to convict of sin and to apply the forgiveness of the same?

Not only does the Apology of the Augsburg Confession make this statement, but also the sainted Luther and other orthodox theologians thus wrote and taught; but they adhered to these phrases in another and a far different sense from that in which they were afterwards used by the Antinomians. For the Apology and others use the word Gospel in a general sense for the whole Christian doctrine; but not in a special sense, as the Antinomians receive it. (Form of Concord, Sol. Dec., Art. v, 27.)

9. I see that the decision of this controversy depends upon understanding in the same sense these terms which have a twofold meaning. Will you therefore please to explain it?

The equivocation involved is twofold. The word Gospel has a twofold meaning; and so also the word repentance. For the word Gospel, both in the Holy Scriptures and in the writings of the older and later theologians, is used and received in two senses. For, first, it signifies the whole doctrine taught by Christ during his ministry upon earth, and by his command published in the New Testament, embracing both the explanation of the law and the announcement of the grace of God. (Form of Concord, Epitome, Art. v, 6; Sol. Dec., v, 3.)

This is affirmed in Mark 1:1. The beginning of the Gospel of Jesus Christ…. John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.

Mark 16:15. Preach the Gospel to every creature.

But the word Gospel is used also in another sense, which is indeed its more correct signification, to distinguish it from the Law. In this sense it signifies the joyful announcement of the gratuitous remission of sins on account of Christ. In respect to this signification, Christ himself distinguishes these two forms of doctrine from each other.

Mark 1:15. Repent ye, and believe the Gospel.

10. Apply this distinction to the controversy of which we have been speaking.

If the word Gospel be received and used in its general signification, without any distinction between Law and Gospel, as referring to the entire doctrine treating of Christ, then that is a correct definition which defines it as the preaching of repentance and the remission of sins. But if the Law and Gospel be compared with each other, as if we would compare Moses the teacher of the Law, with Christ the teacher of the Gospel, and thus the word Gospel be used in its restricted signification; then the Gospel is not the preaching of repentance convicting of sin, but properly nothing else than that most joyful announcement, and preaching full of comfort, which does not convict, or terrify, but consoles consciences against the terrors of the Law, and bids them look to the merit of Christ alone, and by its sweet message concerning the grace and favor of God obtained through the merit of Christ, again restores them to peace. (Melanchthon’s Loci.)

11. How many significations has the word repentance in the Holy Scriptures?

In the Holy Scriptures it has not always one and the same signification. For in some parts of Scripture, it denotes the entire conversion of man to God; as where Christ says (Luke 13:3), Except ye repent, ye shall all likewise perish.

Luke 15:7. Joy shall be in heaven over one sinner that repenteth. Matt. 3:2. Saying, Repent ye, for the kingdom of heaven is at hand. Luke 3:8. Bring forth therefore fruits worthy of repentance. 2 Pet. 3:9. Not willing that any should perish, but that all should come to repentance.

But in other passages of Scripture, it is used in a restricted sense, and denotes only one part of conversion, namely contrition, or the soul-distressing knowledge of sin. (Form of Concord, Sol. Dec., Art. v, 7-9.)

12. How can I know when the word repentance is used in its general, and when in its restricted sense?

It is used restrictedly, when we find repentance and faith, or repentance and the remission of sins, spoken of in connection. In passages of this kind, to repent signifies nothing else than to come with soul-distressing grief to a true knowledge of sin, and afterwards to abstain from the commission of sins.

Mark 1:15. Repent and believe the Gospel.

Luke 24:47. And that repentance and remission of sins should be preached in his name.

Acts 20:21. Testifying both to the Jews and Greeks, repentance toward God, and faith toward our Lord Jesus Christ.

13. Apply likewise this distinction to the present controversy.

Received in the former sense, the word repentance refers at the same time to the doctrine both of the Law and the Gospel; but in a different manner.

But in the latter sense, it refers to the law alone; from which alone is the knowledge of sin.

Rom. 3:20. For by the law is the knowledge of sin.

14. But can the Law therefore convict men of that unbelief, of which it knows nothing?

Yes, it can. For the Law convicts of unbelief, inasmuch as it proves, accuses and condemns every doubt or distrust of the Word of God, and therefore also of the word of the Gospel. (Form of Concord, Sol. Dec., Art. v, 19.)