Reformation 101 - Scott Clark Interview - Law and Gospel

Welcome to No Compromise Radio, a ministry coming to you from Bethlehem Bible Church in West Boylston.

No Compromise Radio is a program dedicated to the ongoing proclamation of Jesus Christ based on the theme in Galatians 2, verse 5, where the

Apostle Paul said, �But we did not yield in subjection to them for even an hour, so that the truth of the gospel would remain with you.�

In short, if you like smooth, watered -down words to make you simply feel good, this show isn�t for you.

By purpose, we are first biblical, but we can also be controversial. Stay tuned for the next 25 minutes as we�re called by the

Divine Trumpet to summon the troops for the honor and glory of her King. Here�s our host, Pastor Mike Abendroth.

Welcome to No Compromise Radio, a ministry. My name is Mike Abendroth. And in real time, it�s probably about 530, and it�s a cold

New England day. We call it �raw� here, or they say �rar.� And it is very chilly, but we have a very warm guest.

And so today on the program, we have Dr. R. Scott Clarke. Dr. Clarke, welcome to University of Nebraska Radio Network here.

I am warm. It�s 80 degrees in Escondido right now. I know.

You know, how does Nebraska recruit football players when, you know, UCLA can get them all with nice, you know, beaches and such?

Well, you know, last I knew, they only had like half a football field on campus, so that might have something to do with their struggles.

Okay. It�s a true story. I mean, UCLA, there�s 50 ,000 students, and there�s, you know, it�s huge, but they have half a football field to practice on, so that might say something about the priority of football at UCLA.

Well, we have Dr. Clarke on the radio show today, and if you have been listening to No Compromise Radio in the last eight years, you�ve heard me quote the

Heidel blog very often. That is Scott Clarke�s website, heidelblog .net,

and I�ve talked about several of his books, �Recovering the Reformed Confession� and others, �Casper,

Olivion, and the Substance of the Covenant.� And I wanted to have Dr. Clarke on for a series of shows, kind of helping you the listener move from maybe a generic

Calvinistic view to more a Reformed view. So, Dr. Clarke, maybe you can even help us early on, as I think about people who run in my circles, and they believe the doctrines of grace and the solos of the

Reformation and know what happened in 1517, but on some of the finer points of biblical theology and historical theology, they haven�t really figured those out.

Have you seen a trend of people like me trying to figure this out, or what�s your take on modern evangelicalism in regard to this?

What�s my take? Oh my. Well, you know, I�m excited to see people looking into these things and, you know, looking at the

Reformation, looking at Calvin, looking at the Reformed theology, piety, and practice, and I�m excited about aspects of the

Young Restless Reform Movement, the New Calvinists, and all of that. That�s good, and it�s a good place to start.

I keep telling everybody who will listen, you know, it�s like the foyer of a house. You know, it�s good to get out of the cold, it�s good to get into the foyer, but the foyer�s a terrible place to hang out.

You know, it gets a little cramped after a while, it�s not really made for, you know, to be lived in, and so it is with the, you know, the so -called doctrines of grace, or the five points from the

Synod of Dort, which, by the way, are not TULIP, but OLTIP, so that�s free.

Okay, so you will have to tell me what the �ol� is for the OLTIP. Yeah, it�s Unconditional Election, Limited Atonement, Total Depravity, Irresistible Grace, and Perseverance of the

Saints. It was only in the early 20th century, late 19th century, that people began rearranging

TULIP, you know, the five points into TULIP, and it�s sort of misleading.

And so what we�ve done, you know, is we reduced the reform faith to five points, and of course those five points were only really a response to the

Armenians, to the Romancerans, on these very specific points about salvation. We never intended to reduce everything to five points, it was just a response.

So people think, well, I hold the five points, and therefore I�m reformed, or sometimes I have people say to me, well,

I�m a four -point Calvinist, and my response is, you�re no such thing. If you only hold to four of the five points of the

Synod of Dort, you�re certainly not a Calvinist, because all the Calvinists held all five points.

So it�s a great place to start, and I�m happy about that. You know, it�s like being on an on -ramp to a freeway.

You know, on -ramps are really important things, you can�t get on the freeway without them. But again, an on -ramp�s a terrible place to park.

So there�s lots more to being reformed, and so I�m hopeful that people will keep going and keep looking into what the

Scripture teaches, as confessed by the Reformed Churches. So we have these documents that cover a lot more than the doctrine of salvation.

The Heidelberg Catechism, the Belgic Confession, the Canons of Dort, the Westminster Standards, the

Savoy Declaration, lots of great documents, and those are just a few. There�s just many, many of them, and they�re all edifying the

French Confession. And they cover the whole faith, you know, they cover the way we look at Scripture, the way we interpret

Scripture, what we say about God, man, Christ, salvation, church, sacraments, last things, whole nine yards.

And the Christian life, how we live the�you know, it�s not just doctrine, it�s how we live the Christian life, what we do and why we do what we do when we gather for public worship.

We hit on all those things. Dr. Clark, I�ve noticed as I�ve been reading the Belgic Confession and the

Heidelberg and other Reformed confessions, how warm and how richly devotional those documents are.

Why do you think there�s such a caricature that resembles something that�s exactly opposite, cold, stark, dour, damp,

New England, raw? Well, yeah, that�s a great question. And it�s because the people who write about them don�t read them and don�t really know them, or they�re hostile to them.

I mean, you�d be surprised how often people write about things about which they have read almost nothing. I mean, were you to look at the work of, you know, the way people write about Theodore Baezer, for example, you�d think he was this mean, hostile, dry, academic, cold -hearted guy.

And he was nothing of the sort. He was a warm, pious, you know, guy, evangelical guy in the best sense, wanted to see people come to true faith and wanted to see the

Gospel go out. And he wrote very pastorally. But people need bad guys, you know.

The story�s always more interesting if you have a bad guy, so they like to set up a bad guy in the story. And the

Reformed confessions, Reformed theologians are easy to set up as bad guys because, well, I mean, really, who�s ever met one?

There�s only, you know, there�s you and 499 ,000 of us in all of North America.

There�s 16 million, nominally anyway, 16 million Southern Baptists and 60 million

American evangelicals and compared to that, you know, what�s 500 ,000? Honestly, you could go your whole

Christian life and never run into a living, breathing confessional Reformed guy.

So, you know, we get made into caricatures. But as you say, the

Heidelberg, you know, nothing is warmer, nothing is more sweetly evangelical in the best sense of the word than the

Heidelberg Catechism, right, which starts off by asking about our only comfort in life and in death.

And the answer is that I belong to Jesus, right? But you couldn�t be any sweeter, any warmer, any more pastoral than Heidelberg 1 or Heidelberg 2 or 3 or any of the 129 questions and answers of the

Heidelberg Catechism. Amen. So, Dr. Clark, here�s what I think we should do. It would help me and I think my listeners if we take one show, every once in a while we�ll record another one, and during that one particular show we�ll pick up a particular aspect of Reformed confessional

Christianity, and then we�ll help our listeners understand terms and vocabulary.

And if people understand these already, the nomenclature we use, it�ll just be a good review for them. But let�s pick today law and gospel, and I�d like you to please define both, law and gospel, as if we maybe were in a, you know, a

Church Sunday School class intro level so we can take it from there. Sure. Well, the

Word of God, we say, we, I mean, all of the confessional Protestants since the 16th century have said that there are two kinds of words in the one

Word of God. It�s all inspired by the Holy Spirit, it�s all inerrant, it�s all true, but God speaks differently.

So, He came to Adam and He said, �The day you eat thereof, you shall surely die.� That�s law.

And that word, that law word, gets repeated in different ways, right?

In other words, the words are not always identical, but the intent is the same over and over again in Scripture.

So, you know, God comes to the Israelites in Deuteronomy 26, 27, and He says, �Cursed is everyone who does not continue to do everything which is written in the book of the law.�

And Paul quotes that in Galatians 3 .10, you know, the law says, �You shall love the

Lord your God with all your heart, soul, mind, and strength, and your neighbor as yourself.� On these two commandments hang all the law and the prophets.

That�s how our Lord Jesus summarized the law. So, when the rich young man came to Him and said, �You know, what do

I have to do to be saved ?� You know, Jesus said, you know, �Go sell all you have and give it to the poor.�

Now, that�s law. So, I mean, �Do this and live ,�

He said, Luke 10, 28. So that�s law. So that�s one kind of word, and that law word occurs all throughout

Scripture because God always demands from His creatures whom He made in the garden in righteousness and true holiness.

We were able to obey God, able to keep His law before the fall, and we mysteriously chose not to do it, and we plunged ourselves into death and corruption.

And the law, nevertheless, the law continues to be the law, the law continues to demand perfect righteousness.

It�s not God�s fault, and it�s not the law�s fault that we chose death, and we chose judgment and disobedience over obedience and blessing and fellowship with God.

So, the good news is that there�s a second kind of word in Scripture, and very early, you know, right after the fall,

God comes to us, even though He could have said, �Look, you know, I told you people, and you were able to obey.

You chose not to. So, all right, there you go.� And He didn�t. He said, �Listen,

I will send a seed of a woman, and he will crush the head of a serpent, and the serpent will strike his heel.�

That�s Genesis 3, 15. So, and that gospel word, that promise gets re -stated in various ways all throughout

Scripture. God made a covenant of grace with Noah in Genesis 6, and saved him and his family through the flood�not by the flood, but in the midst of the floodwaters.

And He, time and again, comes to Abraham, and He says, �I will be a God to you and your children.�

And it gets cast in various ways, but it�s always a gospel promise of what He will do, you know, �Behold,

My servant in Isaiah 52 and 53 will act wisely.� And you get virtually almost a blow -by -blow account of the suffering and death of our

Lord Jesus in Isaiah 52 and 53. And so, through types and shadows, through the sacrifices and the promises made again and again that God will send a

Savior, the gospel is preached, and the gospel is preached explicitly in the

New Testament. �Come to Me, O you who are weary and heavy laden, and I will give you rest.� �For God so loved the world that He gave

His only begotten Son, that whoever believeth in Him shall not perish, but have everlasting life.� So, you know, so those are the two words.

And what we learned in the Reformation was that in the medieval church, we had confused those two.

We had turned the gospel into law. And in fact, we talked about the Bible as if it were all law.

We talked about the old law and the new law. And Martin Luther recovered the distinction that had been taught in Scripture, and that I think had been believed to some degree in the early church, but gradually had become obscured by a desire in the church to really emphasize the necessity of holiness and obedience.

And we had lost track of that distinction. And Luther helped us to recover it, and Calvin embraced that, and all the great

Reformed theologians embraced that distinction between law and gospel. And honestly, it's one of the most important things

Luther said, you know, it's one of the most important things you could ever know. And Luther said whoever would be a

Christian, right, has to be able to distinguish law and gospel. If you can't distinguish law and gospel, you know better than a

Jew or a Muslim, he said. You don't have any better understanding of the Scriptures than an unbeliever.

Bates has said the source of all the corruption that is troubling us is the failure, refusal to distinguish law and gospel.

William Perkins said you can't begin to understand a passage, interpret a passage of Scripture if you can't distinguish between law and gospel.

Talking to R. Scott Clark today on No Compromise Radio. Dr. Clark, you suggested to me some time ago that I get

Caspar Olivianus, a firm foundation, an aid to interpreting the Heidelberg Catechism.

And in that book, he's got lots of discussion about law and gospel. And there's a question, what is the difference between law and gospel?

Answer by Caspar is, the law is what it is we are and are not to do, namely, obey him, capital

H, perfectly both inwardly and outwardly. He also promises eternal life on the condition that I keep the law perfectly my whole life long.

And of course, there's the flip side. On the other hand, he threatens eternal damnation if I do not keep every provision of the law my whole life long, but violate it in one or more parts, as God says in Deuteronomy 27.

Dr. Clark, tell us a little bit more about the law and how the law relates to the character of God and how

God's character doesn't change, and He's holy and righteous and just, and we see violation against the law as a violation of the very nature of God and rebellion against Him.

What's the connection there that we should not lose theologically? Well, that's a great question, and the connection is that the law is a reflection of God's nature.

As you said in the question, God does not change. He is what He is. He never becomes anything other than what

He is, and they're not two gods. Sometimes we talk almost as if there was a mean

Old Testament God and a nice New Testament God, and that's just not true.

There have been heretics who've said that sort of thing. Marcion said that in the second century, and the

Gnostics said similar things in the second century, but we don't think that, and the Scriptures certainly don't say that, because God is just as holy in the

New Testament as He was in the Old Testament. And we know from the Old Testament that He is a righteous, holy

God. I mean, again, He said to Adam, who was righteous and holy and able to obey the law, the day you eat thereof of the tree of the knowledge of good and evil, you shall surely die.

And that's not an arbitrary thing, as some people have suggested. Arminius suggested that, in fact, that it was an arbitrary test.

No, it's not. But it's a reflection of His nature, and obedience is never arbitrary,

His holiness is never arbitrary, His righteousness is never arbitrary. So you see all through the

Old Testament lots of reflections of God's holiness. The whole book of Leviticus, really, is, in a sense, if you were to try to outwardly reflect

God's holiness in that time and place, right, it would look like the book of Leviticus.

Don't touch that, right? And this is what you have to do if you are unclean.

It was a constant reminder. You know, the rabbis counted 613 commandments.

Now, I have academic friends, scholar friends who say, well, they didn't get the number right. But at least we know that there are a large number of commandments that were added under Moses to try to show the

Israelites God's holiness, His righteousness, right? God said, look, you know, when

He came down at Sinai, as it were, if anybody touches this mountain, they have to die, because I am the

Lord. And, of course, in Hebrews, right, we worship God with reverence and awe, because He is a consuming fire.

So He hasn't changed at all. People defied God in the Old Testament, and they died, and people defied

God in the New Testament, and they died, you know. Annihilus and Sapphira lied to the Holy Spirit, and they were struck down.

And that wasn't in the Old Testament, where we're kind of used to seeing the ground open up and swallow people. But it happened in the

New Testament as well. So that is who God is, and He doesn't change. So if you're saying to yourself, well, you know,

I'll deal with this later, I'll get to grips with this later, or whatever you're thinking. You might even be thinking, well, you know,

I'll get baptized, and the priest will baptize me and wash away all my sins, and I'll be good. I'm sorry, it doesn't work that way.

It's not magic, and there's only one payment for sin.

There's only one source of righteousness, one righteous covering that will save you from the holy, righteous wrath of God.

Dr. Clark, let's talk a little bit more about the law before we focus in on the gospel. As I was reading the

Meroe book with Edward Fisher, 1645, tell me if I'm understanding—

That's a good reading, by the way. That's a great reading. Caspar Olivianus one day, and the

Meroe of modern divinity the next. That is some—I'm serious, that's some outstanding reading. Well, I don't know if our listeners know this, but what

I do is I basically go to your website where you have your syllabi listed for classes, and I look at the books that are listed, and I just click and order them, and I've already spent all my book allowance for 2018, and we're only shortly into November.

So since God has an unchangeable nature, and part of that nature includes

His holiness and His righteousness and justice, He gives a law to Adam, His created being, an unfallen being.

I want you to obey, do this, and live, and Adam does not obey perpetually and personally and perfectly, and then because God is gracious and kind and He loves sinners,

He has Jesus come to perfectly obey the law as the second Adam, the last Adam, and then now if we are trusting in Christ Jesus, while God doesn't change, and of course

His law doesn't change, these Meroe guys and others would say, you know what, instead of for the

Christian, do this and live, they would say something like, now the law is live and do this, or another one said do this for life, that's before the

Fall, and the other says do this from life, that is how the Christian responds to the law.

Is that the right way that we should be thinking about the law? Well, that's right. I mean, there are multiple uses of the law, at least three, and so in the first use, the law says do this and live, right?

If you're going to present yourself to God on the basis of your obedience, here's the test. Paul says that basically in Romans 2 .13,

and Jesus said that, as I say, Luke 10 .28. So, on the other hand, if you've trusted in Christ as your law keeper who obeyed in your place, and who was punished in your place and raised for you, then out of that we seek to obey the law, not in order to live, right?

It's not do this and live anymore, that was a covenant of works. Now we're in a covenant of grace, and in a covenant of grace we seek to obey because we have been redeemed, because the law has been satisfied for us, and we're no longer under condemnation or judgment anymore.

The law still serves as our guide, right? The guide of the Christian life, the norm, right?

God still requires of believers that they love the Lord their God with all their heart, soul, mind, and strength, and their neighbor as themselves.

And so the question is not whether we are seeking to do that, but why and to what end.

And we're seeking to do that not in order to satisfy God or to earn a place with Him or acceptance with Him or salvation, but simply out of gratitude and thanks.

And so we call that the third use of the law, that the law is a guide for the Christian.

And that's a hugely important distinction. So the law always speaks to us. It either speaks to us as a judge or it speaks to us as a guide.

Dr. Clark, I've noticed in some of the circles I run in and maybe run through, run around.

Yes, yes. We are many people, they confuse law and gospel, and then they start losing categories of justification and sanctification, and if I have to do good works as a

Christian to maintain my legal standing before God, at the ground of my salvation would be my works.

That is just to me so tragic because my best works are still tainted with sin, and I have to go back to Christ's work and His life and death and burial and resurrection as the ground of my salvation, and then just keep what

I do as, excuse me, evidence or fruit. Louis Burkhoff said, did I just call him Louis?

Louis Burkhoff. You remember Louis in Omaha on Military Ave? Very well.

I used to shop there all the time, saved up my money and bought my Wheaties. That was a great store.

Well, that was just a little Nebraska anecdote. It was a filthy little dump, but it was ours.

It was. Burkhoff said, good works cannot be regarded as necessary to merit salvation, nor as a means to retain a hold on salvation, nor even as the only way along which to proceed to eternal glory.

For children enter salvation without having done any good works. That's so important because, you know, there are some prominent, well -known evangelical teachers who, you know, are part of the

Young Restless Reform Movement or, you know, the New Calvinists, or not so young and restless and not so reformed, who are saying that, you know, your initial justification is by grace alone through faith alone.

Or your initial salvation, more broadly, is by grace alone through faith alone. But your final justification, or in some cases your final salvation, as if there's a distinction, is partly through your good works, partly through your obedience, partly through your sanctification.

And, of course, Burkhoff gets right at the nub of things, doesn't he? They turned, when they do that, they turn the covenant of grace into a covenant of works, and they turn your justification into a parole or a probation, right?

It's like we just got out of jail and we're on parole, but we're really not free yet, and we're not free until we do enough to satisfy, you know, righteousness.

And so then they turn Jesus into, as the Belgic says and the Heidelberg says, if it were possible, they turn

Jesus into half a savior, right? They make him into a facilitator. Well, he did his part, and now you do your part.

And, of course, that's not good news at all. That's just more law. In fact, that's the very kind of thinking that caused the

Reformation in the first place, right? The whole medieval church said, well, Christ has done his part. You've been baptized.

All your sins are washed away, and we're giving you all this grace every Sunday, you know, in the mass and in the various sacraments that we've made up and instituted, you know, the five that they added, the five false sacraments.

So now we've done our part, and God's done his part to us. Now you do your part. And this is the very reason we had a

Reformation, was because that's no gracious system at all, really, because at the end of the day, it's your free choice, it's your cooperation, it's your obedience that ultimately makes

Jesus work efficacious. Scott, if my salvation was made available by my cooperation and my obedience, then

I'd be thinking to myself, well, I'm completely undone because what level must I cooperate? Perfection.

How much must I obey? Completely. And then I would realize that I could never do that.

When the law requires, according to the Westminster Confession of Faith, personal, entire, exact, and perpetual obedience,

I think they were trying to give us so many, not qualifiers, but descriptions, so that we would have to run to the gospel.

Well, exactly. And listen to Deuteronomy 27, 26, right?

This is the verse that Paul quotes in Galatians 3, 10, and he picked this one for a reason. Cursed is everyone who does not continue to do everything which is written in the book of the law.

Not some, not most, not your best efforts, not cooperating.

Cursed is everyone who does not continue to do everything which is written in the book of the law.

That's the demand of the law. I mean, listen, when you get pulled over for making a mistake, for not signaling or whatever it is, you broke the law.

The law is what it is. There's no give with the law. And so the officer might not impose the full penalty on you, might give you a warning or whatever, but the law is the law.

And we have to get to grips with that. So either you have somebody who's covered for you, or you're on your own.

And if you're on your own, you have to perform perfection, and as you were suggesting, I think, good luck with that.

And that is what makes the gospel so wonderful, after we realize the weight of the law. Caspar Livianus defines the gospel this way,

The gospel or the good news that delights the heart of the poor condemned sinner is a revelation of the fatherly and immutable will of God, in which he promises us who are unworthy that all our sins have been washed away and pardoned, not just for the rest of our lives, but indeed forever.

Now see, that's good news. Yeah, exactly. Amen. Because once you've embraced the gospel, and once you've embraced

Christ, having heard the gospel, you now know that you have all the things that were promised to us on condition of obedience.

Well, now they're given freely for Christ's sake, because he performed all of the obedience.

And so Livianus used to talk about the benefits of Christ, and the two great benefits of Christ are justification and sanctification.

And it's all by grace, that is all by God's favor that he freely bestows on us.

And we receive all this through faith, that is through resting, receiving, trusting in Christ and his finished work for us.

Well, we're going to have to wrap up here quickly, but Dr. Clark, I want to talk about the practical outflow or application of this.

I was reading on your website, heidelblog .net, a quote that you gave from J. H.

Heidegger. And here's what the quote was. Preaching has this in peculiar, it is generally evangelical, not domineering as for slaves, but pleasant as for the free, and a certain encouragement rather than domineering legislation.

Can you talk to us a little bit about that and your article, The Attraction of Legal Preaching, where you have men in the pulpit, and maybe it's they don't understand the distinction between law and gospel, and then every sermon, even about Jesus, tends to be full of law?

Well, that's right. If you really aren't seized by this distinction between law and gospel, then the tendency is for our ministry to turn into a legal ministry where everything turns into a do.

I've heard lots of sermons where there's a little bit of exposition of the passage, and then 15, 20, 30 minutes of application where it's all about doing, and there's very little about, maybe nothing about what

Jesus has done for us. And listen, I'm chief of sinners.

I've done that. I've preached gospel sermons out of Exodus and then turned around at the end and basically said to people, and this is particularly before I was really in a sense seized by this distinction, before I really got it, that listen,

God loves you, but He loves you if, and not just if you've trusted in Christ, but if you're doing, if you're doing this, if you're doing that, if you're obeying this, if you're obeying that, and it's a very great temptation because, listen, if you're trying to do a building project or something and you need people to do stuff, well, you put them back under the law and you put them under that condition, and who knows?

Maybe they'll do it. I'm not saying that people always plan it that way, but there's a general legal tenor to that kind of ministry, and people are never set free.

We're always trying to sort of manipulate them to get them to do what we want, rather than preaching the gospel, preaching the law, let the law be the law, preach the gospel, let the gospel be the gospel, let it be good news, and then let the

Holy Spirit lead people to sanctity and obedience. Obviously, we explain the law and we encourage people to obey the law and follow the passage, wherever the passage leads, but there's a noticeable difference between, you know, the kind of ministry that Heidegger was describing, a pleasant, gracious, you know, gospel -oriented ministry and, as he said, a domineering legal ministry where you're constantly beating people and putting them back under the law.

Dr. Clark, I, for years, fancied myself as a man who liked to afflict the comfortable instead of comforting the afflicted, and then

I learned these important two words, law and gospel, and Luther, I think, would give the title doctor to anyone who could distinguish between the two.

Well, he did, yeah. Yeah, and now I think to myself, how often I have heard people, the same people that I've preached to for the last 21 years, they've said to me after the message, that was really encouraging today.

In the old days, I wouldn't want that, and I strive to do the opposite because I think I needed to try to, you know, help them mortify sins, and of course

I want them to mortify sins. But anyway, now it's when you give people the gospel, of course give the law, but then after you show them how they've broken the law or they've fallen short, there's someone who perfectly obeyed the law, and he was even obeying the law on the cross to the point of death, even death on a cross, and having his mother taken care of by other people, and I'm glad to encourage people now.

Yeah, and the Holy Spirit, you know, he uses the foolishness of the gospel to sanctify his people.

And you and I as preachers, we don't have to do, we shouldn't try to do the work of the Holy Spirit.

That's right. Well, Dr. Clark, thank you for being on No Compromise Radio. I'd encourage our listeners to go to a few resources, heidelblog .net,

and there's a great search bar in the top right, and you can just type in law gospel, you'll see a variety of quotes.

He also is helping out Abounding Grace Radio. The other day I was asked a question,

Pastor Mike, who do you listen to? What other preachers do you listen to when you're riding a bicycle or working out?

And I always tell them I listen to Abounding Grace Radio, and I think your pastor, Scott, is

Chris Gordon, and he's the featured speaker on Abounding Grace Radio, but I think you chime in once in a while, don't you?

I do. Every week, right now we're working through Romans, and we appreciate you, Mike, and we appreciate your faithfulness and your encouragement.

So we're big fans of NoCo Radio. All right. Well, at least you know what our new slogans, no and all those things mean, so I'm happy for that.

We're creating new words across the globe. Scott Clark, thanks for being on the show. Thanks, Mike.

No Compromise Radio with Pastor Mike Abendroth is a production of Bethlehem Bible Church in West Boylston.

Bethlehem Bible Church is a Bible teaching church firmly committed to unleashing the life -transforming power of God's Word through verse -by -verse exposition of the sacred text.

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