Gospel Implications/id
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Implikasi Injil
Menggembalakan Jemaat Anda untuk Berpikir dan Hidup Sesuai dengan Kebenaran Injil
Sebuah gereja lokal sehat jika: (1) pendeta-pengajarnya mampu membawa Injil dengan akurat, efektif, dan luas untuk berperan dalam hidup jemaat mereka; dan (2) jemaatnya memiliki pengertian pribadi dan penghargaan yang mendalam akan Injil, sehingga mampu menghidupi Injil setiap hari. Saya menyebutnya sentralitas fungsional Injil.
Penting untuk mencapai tujuan ini yaitu menjelaskan koneksi antara Injil dan implikasi doktrinal dan behavioralnya. Kita dapat menyebut koneksi ini "kebenaran-kebenaran Injil" dan "sikap Injil".
Bayangkan tiga lingkaran yang konsentris. Di pusatnya adalah Injil itu sendiri, mungkin diwakili dengan paling baik oleh kalimat dalam 1 Kor. 15:3 - "Kristus telah mati karena dosa-dosa kita." Frase yang sederhana ini berbicara mengenai realita dosa kita, keharusan hukuman ilahi, dan penyediaan yang ajaib akan keselamatan dari murka ilahi oleh Tuhan dalam Kristus. Paulus berbicara mengenai "kabar baik" ini sebagai hal yang "paling penting", dan kita tahu dengan baik prioritas yang ia berikan bagi pesan ini dalam khotbah dan tulisannya (bdk. 1 Kor. 2:1-4). Demikianlah sentralitas Injil. Tapi supaya Injil memiliki sentralitas yang fungsional, Injil harus terkoneksi dengan area-area di mana orang menghidupi hidup mereka.
Ini membawa kita kepada lingkaran yang kedua, kebenaran-kebenaran Injil. Ini merupakan implikasi-implikasi doktrinal yang spesifik dan konkrit akan Injil; atau, sebagaimana Paulus menuliskannya, "ajaran sehat yang berdasarkan (yaitu, yang mengambil bentuknya dari) Injil dari Allah yang mulia" (1 Tim. 1:1-11).
This brings us to our second circle, gospel truths. These are specific, concrete doctrinal implications of the gospel; or, as Paul puts it, “doctrine that conforms to (i.e., takes its shape from) the glorious gospel” (1Tim 1:10-11). These gospel truths bring the gospel to bear particularly on the mind; they are useful in renewing the mind so that our thinking is more and more shaped by the truth of the gospel.
As we might expect, the book of Romans is especially saturated with these gospel truths. Let me give three examples:
(1) In Romans 5:1 Paul states, “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ.” Notice the logic of the verse. Something follows from the essential truth of the gospel. Our having peace with God is not the gospel itself, but is a powerful implication of the gospel—a “gospel truth”. And understanding this gospel truth is part of conforming one’s thinking to the glorious Gospel.
(2) In Romans 8:1 we read, “Therefore, there is now no condemnation for those who are in Christ Jesus.” Again, notice the argument. Paul is not here presenting the gospel itself but something that is true “now” because of the gospel. But the implication is stunning! When fully comprehended by a believer it will revolutionize their mental world and the gospel will function powerfully for them.
(3) Romans 8:32 is a favorite. “He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things.” Notice those words “also” and “along with him.” They speak of something that grows out of the gospel. When people see the connection between the truth of the gospel itself (“He did not spare his own Son but gave him up for us all”) and this gospel truth concerning God’s gracious provision of all that we need for
our sanctification (cf. vv. 28-29), the gospel will function for the strengthening of their daily trust in God’s provision.
But not only is the gospel to shape our thinking, there are massive behavioral implications of the gospel as well. The gospel is not only to renew our minds, but to inform our conduct too. The Scriptures provide many examples of this gospel informed living. In Gal 2:14 Paul rebukes Peter for conduct that was “not in line with the truth of the Gospel” and in Phil 1:27 he urges believers to “conduct yourselves in a manner worthy of the gospel.” In other words, one of the ways the gospel must function is by informing specific behaviors. Thus, we should read our Bibles with an eye toward detecting these connections. So, for example, when Paul appeals to the Corinthians to “flee from sexual immorality” he explicitly bases his appeal on the gospel—“you are not your own; you were bought at a price. Therefore honor God with your body” (1Cor 6:18-20). When he urges forgiveness he explicitly references the gospel as both motivation and model (Eph 4:32). When he tells husbands to love their wives he does so by linking his exhortation directly to the gospel (Eph 5:25). When he calls the Corinthians to an ongoing generosity he explicitly reminds them of God’s generosity in the gospel (2Cor 8:7,9; 9:12-13, 15). Many more examples could be given. Ultimately, all Christian behavior should flow out of the gospel; while working hard to avoid triteness, connections should be made to every area of life.
One of the greatest challenges and most important tasks of the pastor-teacher is to clearly show these connections so that people can specifically and intelligently bring the gospel to bear on both their thinking and conduct. Thus the gospel becomes functionally central to the individual Christian and to the local church.
