07. VII. USE AND APPLICATION
VII. USE AND APPLICATION
Application is the skill by which the doctrine which has been properly drawn from Scripture is handled in ways which are appropriate to the circumstances of the place and time and to the people in the congregation. This is the biblical approach to exposition: "’I will feed My flock, and I will make them lie down," says the Lord God. "I will seek what was lost and bring back what was driven away, bind up the broken and strengthen what was sick"’ (Ezekiel 34:15-16). ’And on some have compassion, making a distinction, but others save with fear, pulling them out of the fire’ (Jude 1:22-23). The basic principle in application is to know whether the passage is a statement of the law or of the gospel. For when the Word is preached, the law and the gospel operate differently. The law exposes the disease of sin, and as a side-effect stimulates and stirs it up. But it provides no remedy for it. However the gospel not only teaches us what is to be done, it also has the power of the Holy Spirit joined to it. When we are regenerated by him we receive the strength we need both to believe the gospel and to do what it commands. The law is, therefore, first in the order of teaching; then comes the gospel. A statement of the law indicates the need for perfect inherent righteousness, of eternal life given through the works of the law, of the sins which are contrary to the law and of the curse that is due them. ’For as many as are of the works of the law are under the curse; for it is written, "Cursed is everyone who does not continue in all things which are written in the book of the law, to do them." But that no-one is justified by the law in the sight of God is evident, for the just shall live by faith’ (Galatians 3:10). ’Brood of vipers! Who warned you to flee from the wrath to come ... And even now the axe is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire’ (Matthew 3:7;Matthew 3:10). By contrast, a statement of the gospel speaks of Christ and his benefits, and of faith being fruitful in good works. For example, ’For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life’ (John 3:16). For this reason many statements which seem to belong to the law are, in the light of Christ, to be understood not legally but as qualified by the gospel. ’Blessed are those who hear the word of God and keep it!’ (Luke 11:28). ’For this commandment which I command you today is not too mysterious for you, nor is it far off ... But the word is very near you, in your mouth and in your heart, that you may do it’ (Deuteronomy 30:11;Deuteronomy 30:14). This same sentence which is legal in character in Moses, is evangelical in character in Paul (Romans 10:8). ’Blessed are the undefiled in the way, Who walk in the law of the Lord! Blessed are those who keep His testimonies, Who seek Him with the whole heart!’ (Psalms 119:1-2). ’He who has My commandments and keeps them, it is he who loves Me, And he who loves Me will be loved by My Father ... If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him’ (John 14:21;John 14:23). ’Noah was a just man, perfect in his generations, Noah walked with God’ (Genesis 6:9). ’I am Almighty God; walk before Me and be blameless’ (Genesis 17:1).
There are basically seven ways in which application should be made, in keeping with seven different spiritual conditions.
Categories of Hearers
Those who are unbelievers and are both ignorant and unteachable. These must first of all be prepared to receive the doctrine of the Word. Jehoshaphat sent Levites throughout the cities of Judah to teach the people, and to draw them away from idolatry (2 Chronicles 17:9). This preparation should be partly by discussing or reasoning with them, in order to become aware of their attitude and disposition, and partly by reproving any obvious sin, so that their consciences may be aroused and touched with fear and they may become teachable (see Acts 9:3-5;Acts 16:27-31;Acts 17:17;Acts 17:22-24).
When there is some hope that they have become teachable and prepared, the message of God’s Word is to be given to them, usually in basic terms concentrating on general points (as, for example, Paul did at Athens, Acts 17:30-31). If there is no positive response to such teaching, then it should be explained in a more detailed and comprehensive way. But if they remain unteachable and there is no real hope of winning them, they should simply be left (Proverbs 9:8; Matthew 7:6; Acts 19:9).
Those who are teachable, but ignorant. We should instruct such people by means of a catechism (cf. Luke 1:4; Acts 18:25-26). A catechism is a brief explanation of the foundational teaching of the Christian faith given in the form of questions and answers. This helps both the understanding and the memory. The content of a catechism, therefore, should be the fundamentals of the Christian faith, a summary of its basic principles (Hebrews 5:12).
A principle of the faith is a biblical truth which is directly and immediately concerned both with the salvation of men and the glory of God. If it is denied and rejected there are no grounds for us to hope for salvation. There are six such principles: repentance, faith, baptism (that is the sacraments), the laying on of hands (that is a synecdoche for the ministry of the Word), the resurrection, and the last judgment (Hebrews 6:1-3). The distinctive form of a catechism is the way it handles the elements or foundation points plainly by question and answer (Acts 8:37; 1 Peter 3:21). As Tertullian put it, ’The soul is not purged with washing, but with answering.’
Here it is important to recognise the difference between ’milk’ and ’strong meat’. These categories refer to the same truth; the difference between them lies in the manner and style of the teaching. ’Milk’ is a brief, plain and general explanation of the principles of the faith: that we must believe in one God, and in three persons, Father, Son and Holy Spirit; that we must rely only upon the grace of God in Christ; that we ought to believe in the forgiveness of sins; and when we are taught that we ought to repent, to abstain from evil and to do good.
’Strong meat’, on the other hand, is a detailed, full, illuminating and clear handling of the doctrine of faith. It includes careful and lucid exposition of biblical teaching on such themes as: the condition of man before the fall, the fall, original and actual sin, human guilt, free-will; the mysteries of the Trinity, the two natures of Christ, their union in one person, the office of Christ as Mediator, the imputation of righteousness; faith, grace, and the use of the law. ’Milk’ must be set before babes, that is those who are immature or weak in knowledge; strong meat should be given to those who are more mature, that is to those who are better instructed (1 Corinthians 3:1-2; Hebrews 5:13).
There are those who have knowledge, but have never been humbled. Here we need to see the foundation of repentance stirred up in what Paul calls godly sorrow (1 Corinthians 7:8-10). Godly sorrow is grief for sin simply because it is sin. To stir up this affection, the ministry of the law is necessary. This may give birth to a real sense of contrition in the heart, or to terror in the conscience. Although this is not wholesome and profitable on its own, it provides a necessary remedy for subduing sinful stubbornness, and for preparing the mind to become teachable.
In order to arouse this legal sorrow it is appropriate to use some choice section of the law, which may reprove any obvious sin in those who have not yet been humbled. Sorrow for and repentance from even one sin is in substance sorrow for and repentance of all sin (Psalms 32:5; Acts 2:23;Acts 8:22).
Further, if someone who is afflicted with the cross and with outward tragedies has only a worldly sorrow - that is if he does not mourn for sin as sin, but only for the punishment of sin - he is not to be given immediate comfort. Such sorrow must first be transformed into godly sorrow. Think about the analogy of medical healing. If a man’s life is in danger because of the amount of blood he is losing from a nose-bleed, his physicians may prescribe that blood be let out of his arm, or from some other suitable place, in order to staunch the flow of blood from his nose. Their motive, of course, is to save someone who is in danger of death.
Then let the gospel be preached in such a way that the Holy Spirit effectually works salvation. For in renewing men so that they may begin to will and to do what is pleasing to God, the Spirit really and truly produces in them godly sorrow and repentance to salvation. To the hard-hearted the law must be stressed, and its curse stated clearly along with its threats. The difficulty of obtaining deliverance until people are pricked in their heart should also be taught (Matthew 3:7;Matthew 19:16-17;Matthew 23:13;Matthew 23:33). But when the beginning of genuine sorrow appears they are to be comforted with the gospel.
Those who have already been humbled. Here we must carefully consider whether the humbling that has already taken place is complete and sound or only just begun and still light or superficial. It is important that people do not receive comfort sooner than is appropriate. If they do they may later become hardened in the same way iron which has been cast into the furnace becomes exceptionally hard when it is cold.
Here are some guidelines for dealing with those who are partially humbled. Expound the law to them carefully tempered with the gospel, so that being terrified by their sins and the judgment of God they may at the same time find comfort in the gospel (Genesis 3:9-15; 2 Samuel 12:1-31; Acts 8:20-23). Nathan gives us an example here. Having been sent from God, he recalled David to an awareness of his true condition through a parable, and then pronounced him pardoned when his repentance was certain. In this way faith and repentance and the comforts of the gospel ought to be taught and offered to those who have been fully humbled (Matthew 9:13; Luke 4:18; Acts 2:37-38).
5. Those who already believe. We must teach them:
The gospel: the biblical teaching on justification, sanctification and perseverance.
The law: but as it applies to those who are no longer under its curse, so that they may be taught how to bear the fruit of a new obedience in keeping with their repentance (Romans 8:1; 1 Timothy 1:9). Here Paul’s teaching in Romans serves as a model.
Although someone who is righteous and holy in the sight of God should not be threatened with the curse of the law, the opposition of the law to their remaining sin should still be stressed. As a father may show his sons what he will do as punishment to induce a proper sense of fear of doing wrong, so meditation on the curse of the law should be frequently encouraged in true believers, to discourage abusing the mercy of God by sinful living, and to increase humility. Our sanctification is partial as yet. In order that the remnants of sin may be destroyed we must always begin with meditation on the law, and with a sense of our sin, in order to be brought [o rest in the gospel.
Those who have fallen back. Some may have partly departed from the state of grace, either in faith or in lifestyle.
Failure in faith is either in the knowledge of the doctrine of the gospel or in apprehending Christ.
Failure in knowledge involves declining into error, whether in a secondary or fundamental doctrine. In this situation, the specific doctrine which counteracts their error should be expounded and taught. We need to stress its importance to them, along with the doctrine of repentance. But we must do this with a brotherly affection, as Paul says in Galatians 6:1 (cf. 2 Timothy 2:25). A fall from apprehending Christ leads to despair. In order to restore such we need to diagnose their condition and then prescribe the remedy. We must analyse either the cause of their temptation or of their condition. The diagnosis of the cause can be done appropriately by private confession (cf. James 5:17). But to prevent such confession being turned into an instrument of torture it must be governed by these principles:
It ought to be done freely and not under any compulsion. Salvation does not depend on it.
It must not be a confession of all sins, but only of those which eat at the conscience and may lead to even greater spiritual danger if they are not dealt with.
Such confession should chiefly be made to pastors, but with the understanding that it may be confidentially shared with other reliable men in the church.
The diagnosis of a person’s spiritual status involves investigating whether they are under the law or under grace. In order to clarify this we must probe and question to discover from them whether they are displeased with themselves, because they have displeased God. Do they hate sin as sin? That is the foundation of the repentance which brings salvation. Then, secondly we must ask whether they have or feel in their heart a desire to be reconciled with God. This is the groundwork for a living faith. When the diagnosis is complete, the remedy must be prescribed and applied from the gospel. It is twofold. Firstly, several gospel truths must be explained and frequently impressed upon them, including:
That their sin is pardonable.
That the promises of grace are made generally to all who believe. They are not made to specific individuals; they therefore exclude no-one.
That the will to believe is itself faith (Psalms 145:19; Revelation 21:6).
That sin does not abolish grace but rather (since God turns everything to the good of those who are his) can lead to further illustrations of it.
That in this fallen and sinful world all of God’s works are done by means which are contrary to him!
Secondly, they must be encouraged, in the very bitterness of the temptation, to stir up the faith which has been lying idle - but covered over as it were. They must reassure themselves that their sins are forgiven. And they must be encouraged to struggle vigorously in prayer, either alone or with others, against carnal sense and human hope. They must be exhorted with great earnestness in order to enable them to do these things; even those who are unwilling must somehow be constrained to do them (see Psalms 77:1-2;Psalms 130:1-2; Romans 4:18). So that such remedies may do their work, the ministerial power of ’binding and loosing’ is to be used in the form prescribed in the Scriptures (2 Samuel 12:13; 2 Corinthians 5:20). If by any chance melancholy troubles the individual’s mind then a remedy for it must be sought in private.
Failure in life-style takes place when a Christian commits actual sin, as in the case of Noah’s drunkenness, David’s adultery, Peter’s denial and similar examples. The strength and disposition of indwelling grace may be lost for a time in terms of both the sense and the experience of the power of it. The law must be expounded along with the gospel to those who have thus fallen. Every new act of sin requires a new act of faith and repentance (Isaiah 1:4;Isaiah 1:16;Isaiah 1:18).
Churches with both believers and unbelievers. This is the typical situation in our congregations. Any doctrine may be expounded to them, either from the law or from the gospel, so long as its biblical limitations and circumscriptions are observed (see John 7:37). This was what the prophets did in their sermons, when they announced judgment and destruction on the wicked, and promised deliverance in the Messiah to those who repented.
But what if someone in the congregation despairs,when the rest are hardened? What should be done? The answer is: those who are hardened must be made to hear the law circumscribed within the limits of the persons and the sins in view. But the afflicted conscience must be helped to hear the voice of the gospel applied especially to it.