Aquinas’ Distinction Between Membership in the New Covenant and the era of the New Covenant

I have previously mentioned Joshua Moon’s dissertation “Jeremiah’s New Covenant: An Augustinian Reading.” I do not agree with everything he has to say, but I highly recommend reading it (PDF) as he explains Augustine’s view of Jeremiah 31, as well as how that Augustinian reading was held down through church history up until the Reformation. Below is an excerpt (66-74 PDF) of his account of Aquinas’ Augustinian reading of Jeremiah 31 (see my previous Aquinas’ Retroactive New Covenant).


In summary form the lex nova for Thomas is the grace of God through the Holy Spirit.64 Thomas identifies the lex nova with the Law of the novum testamentum (‘lex nova est lex novi testamenti’), and defines the new law as the grace of the Holy Spirit:

‘Each thing appears to be that which is foremost in it,’ as the Philosopher states (Ethic., ix). That which is foremost in the Law of the novum testamentum, and in which all its power consists, is the grace of the Holy Spirit, which is given through faith in Christ. Consequently the lex nova is principally the grace itself of the Holy Spirit, which is given to those who believe in Christ.65

To establish his position he cites Jer 31:31,33, followed by two citations of Augustine from the De spiritu, the second of which reads: ‘What else are the Divine laws written by God Himself on our hearts, but the very presence of his Holy Spirit?’ From Augustine, Thomas reads the contrast in Jer 31 as between an old law without further power, and the ‘new’ work of the Spirit in those who believe.

The consequences of this for Jer 31 are then spelled out by an objection now somewhat familiar: what of those prior to the nova lex? If the new law is the Spirit’s work by which people are made friends of God, and if the ancient faithful had that Spirit’s work, then you have the novum testamentum in the era of the vetus. Thus, the objection runs, the new law cannot be defined this way:

The Law of the Gospel is proper to those who are in the state of the novum testamentum. But the Law that is inscribed [on the heart] is common both to those who are in the novum testamentum and those who are in the vetus testamentum. For it is said in Wisdom 7[:27]: ‘Divine wisdom conveys herself through the nations into holy souls; she establishes the friends of God and the prophets.’ Therefore the lex nova is not the Law inscribed.66

Thomas answers by appeal to an implicit distinction between membership in the novum testamentum and the ‘state (or era) of the novum testamentum:

No one ever possessed the grace of the Holy Spirit except through faith in Christ, explicit or implicit. Through faith in Christ a man belongs to the novum testamentum. Thus whoever had the Law of grace infused, accordingly belonged to the novum testamentum

At first glance it does not appear that Thomas answers the objection. He solves the dilemma by agreeing that there have always been those who had the Law of grace and belonged to the novum testamentum. The implicit point, however, is that Thomas does not see ‘belonging to the novum testamentum’ as the same as being in the statu novi testamenti – otherwise the reply would not at all address the objection. Thomas thus drives a distinction between two realities, that of the era of the Gospel or the statu novi testamenti, and that of
membership within the novum testamentum. And Jer 31:33-34 is addressed to the latter. Thus, in article 4 of the same question he asserts that the state of the new law succeeds the state of the old law (‘successit enim status novae legis statui veteris legis’), a claim he finds consistent with the novum testamentum existing during the state of the old law.

Matthew Levering summarizes the distinction being made this way: ‘The state of the new law begins after the Incarnation, while the new law itself, as the grace of the Holy Spirit, is found in all places and times.’68 Or more fully is Colman O’Neill:

the new law exists as the mystery of salvation at work in the world from the time of the restoration of man to grace. Yet, though the new law thus transcends historical periods, the state of the new law does not. For the state of the new law is precisely that third state of revelation and faith which was initiated in the Incarnation and in the mysteries of Christ.69

That Thomas owes this position to Augustine is clear: Augustine is cited no fewer than 8 times in answer to this one question. One can speak two different ways of the vetus and novum testamentum (or lex): either to a ‘state’ or era, or with respect to the thing itself. If the former, then one can speak of the economical differences. But if the latter, then any view of temporal succession is impossible. And Jeremiah is speaking of the latter. The lex nova, spoken of in Jer 31:33-34, is available throughout all ages and without the possession of it, one’s happiness (proper end) is unattainable – for that which is outside of a person cannot justify. The virtue of being just before God cannot be acquired unless given by God, and clearly those faithful of the ancient era were just. Thus ‘in all times there have been some belonging to the novum testamentum’, even if the statu novi testamenti awaited the coming of Christ.70

This point is made concrete in Thomas’ treatment of David in Psalm 51 (Vg. 50) and Thomas’ view of David as having the Holy Spirit (i.e. the lex nova):

The reason for this manifestation [of guilt (culpa) being wiped clean] is a divine mercy; for the manifestation of righteousness (iustis) is useful so that we do not presume on his righteousness (iustitia). For if David sins – after all of his victories, after the gift of the Holy Spirit, after all his familiarity with God and prophecy – how much more ought we to fear how weak and sinful we are?71

If Jeremiah’s prophecy of the new covenant is a prophecy of the lex nova, which is contained fundamentally in the giving of the Holy Spirit, then David is here explicitly counted as a member of the new covenant. The exhortation even hinges upon an a fortiori privileging of the place of David: if even David can sin, how much more should we fear? There is only one way by which anyone is made right with God, and that is through the novum testamentum or the lex nova, which is the grace of the Holy Spirit given to those who believe. This is true for Augustine and Thomas regardless of era, and this right standing before God is the substance of Jeremiah’s new covenant.72

Re: James White’s “Newness of the New Covenant”

In 2004 (part 2 2005), James White wrote The Newness Of The New Covenant: Better Covenant, Better Mediator, Better Sacrifice, Better Ministry, Better Hope, Better Promises in defense of credobaptism. He wrote from the perspective of one covenant of grace differently administered and sought to answer the question “Exactly what is the nature of the covenant in the blood of Christ (Lk. 22:20; Heb. 13:20), and how does it differ from other administrations of the covenant of grace?”

His answer was that the difference between the Old and the New is that only some of the members of the Old covenant were saved, while all of the members of the New covenant are.

[T]hat which the New Covenant provides in perfection the Old only provided in part or in picture… [W]here something is found in both covenants, it will be seen to be partial and incomplete in the Old, finished, total, and perfect in the New…

The Old Covenant was, by nature, breakable. Why? Because it did not, in and of itself, effect the change in the heart and mind of each member thereof that would cause them to “continue” therein…

While there were those who knew the Lord and followed his statutes, they were the remnant, not the norm…

All those with whom he makes this covenant experience what the remnant experienced under the old: true internal conversion resulting in a love for God’s law and a true relationship with him. Quite simply, there is no “remnant” in the New Covenant, and all those with whom God makes this covenant experience its fulfillment. This is why it is better, and hence proves the author’s apologetic presentation of the supremacy of Christ over the old ways…

The contrast drawn here between the old “faulted” covenant and the new faultless one is simple: the New Covenant brings salvific knowledge and relationship to all who are in it, “from the least to the greatest of them.”

…Reformed credobaptists have asserted that if this passage teaches that the New Covenant differs from the Old in the matter of the extensiveness of the work of grace in the lives of the members (i.e., the New Covenant is not a mixed covenant of regenerate and unregenerate, elect and non-elect), then the most needed element of the paedobaptist argument regarding the continuity of the covenants and the covenant sign is disrupted at its most vital point. The “continuity” of the Covenant of Grace is seen in the expansion of God’s work of grace, so that the New Covenant in the blood of the Son encompasses all of God’s elect, with the older administration’s ceremonies pointing forward to the perfection that would come in Christ…

We must agree that considered individually, each of the elements of the New Covenant listed in Heb. 8:10-12 can be found, in particular individuals in the Old Covenant…

if some in the Old Covenant experienced these divine works of grace, but most did not, what then is to be concluded? That the newness of the New Covenant is seen in the extensiveness of the expression of God’s grace to all in it…

We are not saying there were none who experienced God’s grace under the Old Covenant, but that the Old Covenant, in and of itself, did not guarantee that those who partook of it were, in fact, heirs of grace. The newness of the New Covenant in the blood of Christ is found in the reality that the better mediator, better hope, better sacrifices, mean that all, from the least to the greatest of them, know the Lord savingly. This is its glory, for it reflects the power of the blood in which it is sealed. Hence, when we read, “God’s law, the transcript of his holiness and his expectations for his people, was already on the hearts of his people, and so is not new in the new covenant,”11 we respond by saying it is not the mere existence of the gracious act of God writing His law on the heart that is new, but it is the extensiveness of that work that is new. While some in the Old Covenant experienced this, all in the New Covenant do so.

While White is correct that all in the New Covenant receive new hearts and the forgiveness of sins (they are saved) while only some members of the Old Covenant did, he is ambiguous as to how exactly those members of the Old Covenant were saved. Were they saved by the Old Covenant? Numerous statements by White seem to deny that.

[The author of Hebrews’] view of the New Covenant as “better” must be seen in light of the perfection of Christ’s work of mediation…

Is this ministry simply of the same kind as the ministry of the old priests, only, in some fashion, “more excellent”? Or is the point of the passage that the Messiah’s ministry, the covenant in his blood, and the promises upon which the covenant stands – all these things are substantially different, better, than that which came before?…

Surely, at this point there can be no argument that the betterness of the sacrifice of Christ is qualitatively superior to that of the animal sacrifices of the Old Covenant. His death is not just more effective or in some fashion greater than the sacrifice of a lamb or a bull. That sacrifice differs on a fundamental, foundational level. It is better by nature and definition...

As a result of the permanence of his priestly position, Christ has an ability the old priests did not possess. He is able to save

Christ is the mediator of a better covenant, based upon better sacrifices, with a more excellent ministry, based upon better promises, which include, he will later assert, the very promise of the eternal inheritance for those in the New Covenant (9:15)…

What the Old Covenant had only pictured and hinted at, but failed to produce in them, God fulfills in the better covenant with the better sacrifices and better promises and better mediator…

These repetitive sacrifices lack the power or ability to take away sins…

The text presents an apologetic argument that unlike the Old Covenant, where “they did not continue in My covenant” (v. 9), the New Covenant presents a perfect, full work of God which includes the internal renovation of the heart, salvific knowledge of God, and the forgiveness of sins…

We must further note that the contrast in Heb. 10 is between the repetitive sacrifices of the Old Covenant, which could never take away sins, and the singular sacrifice of the New, which not only can but in reality does do so for those who are in the covenant (Heb. 10:10-18)!

There appears to be some unresolved tension in White’s argument. On the one hand, he argues that the New covenant is qualitatively better than the Old because it does what the Old could not: give a new heart and take away sins. Yet on the other hand he argues that the difference is quantitative because the Old covenant did give a new heart and take away sins, just not for all in the covenant (“it is not the mere existence of the gracious act of God writing His law on the heart that is new, but it is the extensiveness of that work that is new”).

I believe the logic of White’s argumentation throughout the two essays requires him to modify his conclusion. If Christ’s mediation of a better covenant means simply that more members of the covenant are saved, does that mean that some members of the Old covenant were saved apart from his mediation and sacrifice? On the other hand, if Christ’s mediation of a better covenant means “Christ has an ability the old priests did not possess. He is able to save” then perhaps those in the Old Covenant who were in fact saved were saved by Christ’s better New covenant. Perhaps the “Newness of the New Covenant” is that it is able to save! As White himself says

The writer plainly sees in these words a prophetic proclamation of what Christ, the one high priest, would accomplish through his better sacrifice so as to initiate a better covenant based upon better promises leading to a better hope. The singular offering of Christ (Heb. 7:27) and the acceptance of that offering pictured in his entrance into the Holy Place and his being seated at the right hand of the throne of the Majesty in the heavens (Heb. 8:1) has made it possible for God to be merciful to the iniquities of those for whom the High Priest now intercedes (Heb. 7:24-35).

Note Owen’s observation on the same text.

Wherefore we must grant two distinct covenants, rather than a twofold administration of the same covenant merely, to be intended… If reconciliation and salvation by Christ were to be obtained not only under the old covenant, but by virtue thereof, then it must be the same for substance with the new. But this is not so; for no reconciliation with God nor salvation could be obtained by virtue of the old covenant, or the administration of it, as our apostle disputes at large… [T]herefore I have showed in what sense the covenant of grace is called “the new covenant,” in this distinction and opposition… The greatest and utmost mercies that God ever intended to communicate unto the church, and to bless it withal, were enclosed in the new covenant. Nor doth the efficacy of the mediation of Christ extend itself beyond the verge and compass thereof; for he is only the mediator and surety of this covenant.

Covenant Theology from Adam to Christ, p. 187-8, 241

Aquinas’ Retroactive New Covenant

I have previously shown at length how very similar Augustine’s understanding of the New and Old Covenants is to 1689 Federalism. He limits the Old Covenant to temporal, earthly promises and argues that OT saints were saved by the New Covenant.

[T]he happy persons, who even in that early age [the Old Testament] were by the grace of God taught to understand the distinction now set forth, were thereby made the children of promise, and were accounted in the secret purpose of God as heirs of the New Testament; although they continued with perfect fitness to administer the Old Testament to the ancient people of God

Augustine: Proto-1689 Federalist

Aquinas followed Augustine on this point, citing him several times in Summa Theologica I-II, 106-107 (Old “Law” = Old Covenant; New “Law” = New Covenant).

[T]he Old Law, which was given to men who were imperfect, that is, who had not yet received spiritual grace, was called the “law of fear,” inasmuch as it induced men to observe its commandments by threatening them with penalties; and is spoken of as containing temporal promises…

the New Law which derives its pre-eminence from the spiritual grace instilled into our hearts, is called the “Law of love”: and it is described as containing spiritual and eternal promises…

although the Old Law contained precepts of charity, nevertheless it did not confer the Holy Ghost…

the New Law is chiefly the grace itself of the Holy Ghost, which is given to those who believe in Christ…

Nevertheless there were some in the state of the Old Testament who, having charity and the grace of the Holy Ghost, looked chiefly to spiritual and eternal promises: and in this respect they belonged to the New Law…

As to those under the Old Testament who through faith were acceptable to God, in this respect they belonged to the New Testament: for they were not justified except through faith in Christ, Who is the Author of the New Testament…

No man ever had the grace of the Holy Ghost except through faith in Christ either explicit or implicit: and by faith in Christ man belongs to the New Testament. Consequently whoever had the law of grace instilled into them belonged to the New Testament…

at all times there have been some persons belonging to the New Testament, as stated above.

The Catechism of the Catholic Church specifically quotes Aquinas on this point (1964).

There were . . . under the regimen of the Old Covenant, people who possessed the charity and grace of the Holy Spirit and longed above all for the spiritual and eternal promises by which they were associated with the New Law… [E]ven though the Old Law prescribed charity, it did not give the Holy Spirit, through whom “God’s charity has been poured into our hearts.

I mention all of this simply to re-iterate the historicity of the concept. It is not an idea invented by baptists in response to paedobaptism. It is drawn from Scripture itself and has been recognized by various traditions for a very long time.

Theonomy?

Summary

Theonomy rightly believes that political theory must be deduced from Scripture, but it misinterprets Scripture – namely the law given to Israel and covenant theology as a whole.

Operating Definition

Theonomy is the starting presumption that the Old Covenant judicial laws given to Israel have not been abrogated therefore all civil governments are morally obligated to enforce them (including the specific penalties) and furthermore that all civil governments must refrain from coercion in areas where Scripture has not prescribed their intervention (the “regulative principle of the state”).

Defining Our Terms

Etymologically, theonomy simply means “God’s law.” However, the phrase was used by Greg Bahnsen in the 1970s to describe his presuppositional political philosophy in contrast to “autonomy” (man’s reason independent of God’s revelation). This post addresses theonomy as defined and defended by Bahnsen. (If you think theonomy has a broader definition, that is a separate discussion we can have. For the purposes of this post, theonomy is being defined according to Bahnsen’s theonomic thesis). Bahnsen argued that

[T]heonomy teaches that civil rulers are morally obligated to enforce those laws of Christ, found throughout the Scriptures, which are addressed to magistrates (as well as to refrain from coercion in areas where God has not prescribed their intervention)… Political codes today ought to incorporate the moral requirements which were culturally illustrated in the God-given, judicial laws of Old Testament Israel… “He who was punishable by death under the judicial law is punishable by death still.”

What Is “Theonomy”? PE180 New Horizons (April, 1994)

Likewise, Brian Schwertley summarizes

The core teaching of the modern theonomy movement on the law (we will not defend all the side issues) is basic and easy to defend. All the Old Testament laws that are moral in content, that were given as a standard of personal or social ethics, are binding on all men (both Jews and Gentiles) for all time (both the Old and New Covenant administrations).

Therefore, not only the Ten Commandments are obligatory but also the moral case laws that are extensions, explanations and applications of the commandments (e.g., homosexuality, incest, bestiality, fornication, fraud, burglary, assault, attempted murder, manslaughter, etc.). In addition, the civil penalties attached to the moral case laws are declared by God Himself to be just and superior to the best laws of the heathen nations and thus are not mere suggestions but are required as well.

That being said, theonomists do not always agree with each other regarding particular Old Covenant judicial laws. Bahnsen therefore clarified that even when they do not agree, there is still nonetheless a distinct, definable view called “theonomy.”

Theonomic ethics is a definable and distinct school of thought. That school of thought is unified by certain fundamental principles of Biblical reasoning about ethics (“ethical hermeneutics or meta-ethics,” if you will) — rather than by unanimity in the particular application of those principles to concrete issues or cases… There certainly is a commonly held set of distinctive doctrines which are known as the theonomic viewpoint…

Close Resemblances: Is Everyone a Theonomist After All?

[T]here is an objective and precise difference viz., all theonomists affirm (while non-theonomists deny) that we should presume that Old Testament criminal and penal commands for Israel as a nation (not specially revealed earlier) are a standard for all nations of the earth… The theonomic principle is objective and Biblical in character. Its policy for Old Testament interpretation and for application of the laws found there is that the moral standards revealed by God are all beneficial and continue to be binding unless further revelation teaches otherwise (Deut. 42; 10:13; Ps. 119:160; Matt. 5:19; 2 Tim. 3:16-17)… As a result, the theonomist concludes that most of the judicial laws of the Old Testament, having not been modified or canceled by Scripture later, continue to be binding according to the principle which they teach or illustrate.

Chapter 2 “A Recognizable, Distinct Position,” in No Other Standard

Theonomy’s strength is its commitment to presuppositionalism – the belief that political philosophy and civil law must be deduced from Scripture. Its weakness is its actual exegesis of Scripture. While I agree that Scripture must be the source of our political philosophy, I believe that theonomy has misinterpreted Scripture on two foundational points. (Note: Bahnsen was a very gifted logician and I respect him enough to interpret and critique him according to his systematic understanding of theonomy.)

The Law(s) of God

Theonomy rejects the distinction between moral law (a transcript of God’s nature that applies at all times) and positive law (law that is created and abrogated at God’s will for certain times). Instead, it holds to a mononomism that sees all biblical law as an unchanging transcript of God’s nature. Bahnsen argued “Does God have a holiness, a standard of ethics, of perfection that is changing?… Jesus says every jot and tittle and he doesn’t allow us to draw lines and seams and divide God’s law up into what we’ll accept and what we won’t.”

I agree with the historic threefold division of Mosaic law: moral, ceremonial, and civil. Moral law transcends and predates Mosaic law and applies to all image bearers. Ceremonial and civil law are positive laws created for Israel under the Old Covenant and have been abrogated. Theonomy teaches a different two-fold division of Mosaic law.

The most fundamental distinction to be drawn between Old Testament laws is between moral laws and ceremonial laws. (Two subdivisions within each category will be mentioned subsequently.) This is not an arbitrary or ad hoc division, for it manifests an underlying rationale or principle. Moral laws reflect the absolute righteousness and judgment of God, guiding man’s life into the paths of righteousness; such laws define holiness and sin, restrain evil through punishment of infractions, and drive the sinner to Christ for salvation. On the other hand, ceremonial laws–or redemptive provisions–reflect the mercy of God in saving those who have violated His moral standards; such laws define the way of redemption, typify Christ’s saving economy, and maintain the holiness (or “separation”) of the redeemed community.

(By This Standard, 97)

The important point is that due to a mistaken exegesis of Matthew 5, theonomy has no category for positive law that may be abrogated. Not only moral (which includes judicial) law, but even “restorative” law continues (though the way we observe it changes).

It’s the thesis of my book [Theonomy in Christian Ethics] and I think it’s the way the bible would have us break down the commandments of the Old Testament – I’m suggesting that we have moral and ceremonial law, moral and restorative law and that all laws of God are binding today… I do not believe the restorative law has been abrogated.”

Has God Changed His Mind? (Lecture 2 of 6)

Covenant Theology

The reformed law/gospel distinction refers to two different ways of obtaining eternal life: through obedience to the law and through faith in Jesus Christ. It is rooted in the distinction between the Adamic Covenant of Works and the Messianic Covenant of Grace. While Bahnsen held a law/gospel antithesis with regards to salvation through faith in Christ (even having a better interpretation of Matt 5:20 than many reformed theologians), he was influenced by his thesis advisor Norman Shepherd with regards to covenant theology.

Shepherd left WTS under controversy for teaching that we are justified through faith and works. He rejected the Adamic Covenant of Works and emphasized the unity of the Covenant of God. RJ Rushdoony likewise said

[T]his idea of a covenant of works that is the problem in the confession and of course this doctrine has led to Dispensationalism and a great many other problems. It is a deadly error to believe that any covenant that God makes with man can be anything other than a covenant of grace. Precisely because He is God the only kind of covenant He can enter into with man involves free grace on His part. It is at the same time a covenant of law but every covenant is a law relationship… [T]he covenant of God with man is at one and the same time a covenant of grace and a covenant of law. [B]asic to the making of a covenant with God was the invoking of curses and blessings, Deuteronomy 27 and 28 give us that very, very clearly.

106. Systematic Theology – Covenant: 01 The Covenant and 02 Is There A Covenant Of Works

Following these men, Bahnsen said

The New Testament and Covenant continue the same demand for obedience… Continued blessing for Adam in paradise, Israel in the promised land, and the Christian in the kingdom has been seen to be dependent upon persevering obedience to God’s will as expressed in His law. There is complete covenantal unity with reference to the law of God as the standard of moral obligation throughout the diverse ages of human history.

Theonomy in Christian Ethics (201-2)

I reject this monocovenantalism. I affirm the Adamic Covenant of Works as distinct from the Messianic Covenant of Grace. Furthermore, I recognize a typological element to the blessings and curses of the Mosaic Covenant. Those blessings typified the blessings Christ earned for us through his perfect obedience to the moral law while the curses typified the judgment that we all deserve (and those outside of Christ will receive) for breaking God’s moral law. Theonomy’s commitment to monocovenantalism and mononomism, and its subsequent understanding of Mosaic blessing and curse, prevents it from affirming this understanding.

Stoning as Typological (Cherem) Curse

After responding to every known criticism offered against his thesis, Bahnsen held out the theoretical possibility of one remaining criticism that would be a valid objection.

[I]t must be argued by somebody who feels the penal sanctions were not given to anybody but Israel that there is a very strong distinction within the law itself between stipulation and sanction. That God stipulates this kind of behavior and then he lays down a punishment if you don’t follow that stipulation, and that the fact that a law binds Israel as well as the Gentiles with respect to stipulations does not therefore mean that the law with respect to sanctions binds Israel and the Gentiles. You see, the premise then is that there is a difference between stipulation and sanction. Now, is there exegetical evidence for this distinction?… Well, we haven’t been given evidence of that distinction.

It is precisely this distinction that I affirm and give evidence for (see links below – notably this one). The stipulations in question are part of God’s unchanging moral law for all image bearers. Violation of this unchanging moral law warrants eternal death at the final judgment. However, at the fall God delayed this final judgment, beginning a post-fall world restructured in subservience to the work of Christ. The death penalty instituted under the typological Old Covenant for violation of the moral law was not itself part of the moral law. It was a typological, positive law addition to the moral law given by way of covenant. The shedding of blood by man for violation of the moral law was specifically a typological curse.

“Yet the law is not of faith, but ‘the man who does them shall live by them.'” (Gal. 3:12)

Commenting on Gal. 3:12 (Lev. 18:5) Augustine said “Now those who were living by these works undoubtedly feared that if they did not do them, they would suffer stoning or crucifixion or something of this kind.”

“‘Cursed be anyone who does not confirm the words of this law by doing them.’ And all the people shall say, ‘Amen.’” (Deut 27:26, cited in Gal 3:10).

“And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God. You shall not defile your land that the LORD your God is giving you for an inheritance.” (Deut 21:22-23, cited in Gal 3:13)

It is specifically this principle of curse for violation of the law that Christ died on the cross for (Gal 3:13). Christians are not under the decalogue as a means to earn their life or lose it. Christ has earned our life and saved us from the curse. Theonomists who believe Christians should enforce Mosaic curses for violation of the moral law are putting Christians under a typological covenant of works that we are free from (Gal 5:1; Acts 15:10).

In A Consuming Fire: The Holy of Holies in Biblical Law, Joel McDurmon notes “some laws were just based upon the eye-for-an-eye rule; others were just based upon God’s immediate judgment under cherem.” He notes “These laws were typological.”

The general equity of those typological Old Covenant curses is not execution by modern government, but the moral law that the unrighteous will not inherit the kingdom of God (1 Cor 6:9-11) and the positive law that unrepentant sinners must therefore be purged from the visible church through excommunication (1 Cor 5:13 quoting Deut 22:21).

Conclusion

While theonomy presents an appealingly simple answer to the question of political philosophy and civil law, our presupposition must be Scripture properly interpreted.

Further Reading

by me:

by others:

Tabletalk’s Retroactive New Covenant

H/T @flyoverliberta1

The June issue of Ligonier Ministries’ Tabletalk magazine features a daily study through Hebrews, starting with ch. 8 on June 1. I don’t know who wrote the study, but they make some very good points, quoting Owen several times.

June 2 – The Necessity of Christ’s Heavenly Priesthood

8:4 is saying that because Christ is a member of the superior priesthood, His work cannot be done on earth. To engage in priestly ministry on earth is the province of the inferior Levitical priesthood, which is exercised according to the Mosaic law, the law that cannot perfect anyone.

June 3 – Better Promises for a Better Covenant

John Owen says these better promises are the new covenant promises of Jeremiah 31:33–34 that God will write His law on the hearts of His people and remember their sin no more, that is, finally and fully forgive them. These promises were not fulfilled by the old covenant mediated by Moses. After all, the repeated sacrifices of the Mosaic law mean that the old covenant could not provide full and final forgiveness. They, and the old covenant of which they were a part, could only remind people of sin, not remove it (Heb. 10:1–18). Furthermore, the law demonstrates that the old covenant cannot be the means by which God writes His commandments on the hearts of His people. Deuteronomy 31:14–29 foresees that Israel as a nation would be so corrupt as to break the old covenant. The people would need a new heart, a heart that would come only after the nation of Israel broke the old covenant and suffered the curse of exile (30:1–10).

Nevertheless, the reality of the new covenant promises belonged to the old covenant saints. After all, David, an old covenant believer, enjoyed the complete and final forgiveness of sins in his justification (Rom. 4:5–8). No one is saved except through Christ and His new covenant, which is the ultimate expression of the one covenant of grace between God and His people (John 14:6). The old covenant saints belonged also to the one covenant of grace, though they lived prior to the inauguration of the new covenant. They, no less than us, were redeemed by Jesus alone, though their understanding of this was less full than is ours as new covenant believers.

June 4 – The Promised New Covenant

The new covenant is necessary, Hebrews 8:8 tells us, because God found fault with the people. Our Creator never intended the old covenant to bring the blessings we have under the new covenant, though the old covenant saints possessed the benefits of the new covenant, albeit to a lesser degree than we do…

In and through the new covenant, we get what the subcovenants of the covenant of grace hoped for. The new covenant, Hebrews 8:10 reveals, is the means by which God’s promise to be God to Abraham is accomplished (see Gen. 17:7). 

While disagreeing with the author’s interpretation of Gen 17:7 (see here), he correctly notes that Abraham was saved by the new covenant. Abraham, and all other Old Testament saints, received the promises/blessings of the new covenant in advance of its formal establishment.

Further Reading

Brief Comments/Clarifications on the T4G Covenant Theology Panel

Yesterday, Ligon Duncan, Mark Dever, and Al Mohler discussed Covenant Theology as part of a T4G conference panel. The panel was meant as a starting point for viewers to dip their toes into the deep waters of covenant theology. I was very glad to see the topic brought up. I just have a couple of brief comments.

Was 1689 Federalism represented?

Al Mohler helpfully noted “The very first Baptists were explicitly committed to a covenant theology—so much so, that they used the word repeatedly in the most important Baptist confession.” Dever and Mohler rightly commended both the Covenant of Redemption and the Adamic Covenant of Works, as affirmed by those baptists – as well as the recognition that salvation during the Old Testament was the same as salvation during the New Testament. However, was the particular view of covenant theology held by the majority of those men represented in the panel discussion? Here are some distinctives of that view:

  • The New Covenant alone is the Covenant of Grace
  • The Old Covenant was a typological covenant of works for temporal life and blessing in the land of Canaan (note: it was not The Covenant of Works)
  • Israel according to the flesh (Abraham’s carnal offspring, the nation) was a type of Israel according to the Spirit (Abraham’s spiritual offspring, the church)

I don’t think this view was represented (if it was, I missed it).

“Everlasting Covenant” in Gen 17 = CoR?

Dever said that we need

to have a sufficient recognition of discontinuities and yet of this underlying continuity such that God could speak to to Abraham in Genesis 17 of an everlasting covenant… this the pre-temporal inter-Trinitarian Covenant of Redemption and it’s what God is clearly talking about to Abraham in Genesis 17.

I would love to hear Dever elaborate more on this point. I will simply note that 1689 Federalism does not understand the “everlasting covenant” of Genesis 17 to refer to the Covenant of Redemption or the Covenant of Grace. It refers to the Covenant of Circumcision, made with Abraham and his offspring according to the flesh that they would multiply and inherit the land of Canaan and that the Messiah would be born from them. “Everlasting” must be understood in context. For example, the Levitcal priesthood is described as everlasting (Ex 29:28) as well as “annulled” (Heb 7:12, 18), and “obsolete” (Heb 8:13).

For more on how 1689 Federalism understands Genesis 17:7, see the these selections from various representatives of the view.

Was the Mosaic Covenant part of the Covenant of Grace or the Covenant of Works?

Dever asked “Was the Mosaic covenant a part of the Covenant of Grace or the Covenant of Works?” I don’t know what Dever’s own opinion is, but this binary way of thinking about the biblical covenants is representative of Westminster’s view (every covenant must be one or the other), but it was rejected by the particular baptists who insisted that there are more than two covenants in the Bible. The Mosaic Covenant was neither the Covenant of Works or the Covenant of Grace. It was distinct from both and must be understood on its own terms as a unique typological covenant. On this point they were standing in the stream of the reformed “subservient covenant” view of men like James Cameron, Samuel Bolton, and John Owen. The baptists carried this same logic over to the Abrahamic Covenant as well, noting that it was neither the Covenant of Works nor the Covenant of Grace.

Israel and the Church

On the question of how covenant relates to church, Duncan offered 3 primary views:

  • Classic Dispensationalism: the Church is not in the OT; the church in no way supplants or replaces Israel; two parallel purposes of God
  • Classic Baptist Covenant Theology: (Spurgeon) church is in the OT as a part of one body, one people that God has been bringing into being since Gen 3:15. But Spurgeon would say the nature of the people of God in the New Covenant is different than the form that it existed in from the time of Abraham
  • Classic Presbyterianism: church in the OT and NT; promise to believers and their children continues today

What Duncan describes as the “Classic Baptist” view is actually more like the modern view developed in the 20th century by baptists who were heavily influenced by John Murray. The Abrahamic Covenant was the Covenant of Grace and it included his children, but the administration of the Covenant Grace changes under the New Covenant so-as to no longer include children.

The older view (known as “1689 Federalism” for convenience) did a better job of articulating that although believers in the Old Testament were united to Christ and thus part of the body of Christ, the nation of Israel (Abraham’s carnal offspring) was not itself the church in the Old Testament. It was a distinct entity and it was, in fact, a type of the church. Thus 1689 Federalism agrees with Classic Presbyterianism over against Dispensationalism that there is only one eternal people and purpose of God, not two parallel eternal peoples. However, it agrees with Dispensationalism that the nation of Israel was not the church.

Conclusion

I’m very thankful for these men and for their gracious, edifying conversation with one another on this complex topic. I encourage those who were intrigued by the panel to study 1689 Federalism. I believe it substantially moves the conversation forward beyond merely arguing over “more continuity” or “more discontinuity.” What these men recognized was “new” about the New Covenant was that it saved! No other covenant saved men. The better promise of the New Covenant was the law written on the heart (regeneration) and the forgiveness of sins (justification). Abraham was not saved by the Abrahamic Covenant. He was saved by the New Covenant.

If you would like to learn more, please see the videos, lectures, and recommended reading list at http://www.1689federalism.com You can also find numerous posts, organized by topic, on my Welcome page.

*Note: the label “1689 Federalism” is not intended to mean that it is the only view permitted by the 2nd London Baptist Confession. The confession was written broadly enough to embrace a multitude of views. However, 1689 Federalism was the actual covenant theology held to the majority of baptists of that day and it helps explain the changes that they did make to the confession on this point.

The New Covenant of Grace was a Present Reality for OT Saints

R. Scott Clark recently wrote another post trying to explain where reformed paedobaptist covenant theology differs from 1689 Federalism. I’m glad that it offers an opportunity to continue discussing the topic. Regretfully, however, Dr. Clark continues to misunderstand our position. He misunderstands what we mean when we say that the New Covenant alone is the Covenant of Grace. He mistakenly thinks we mean that the Covenant of Grace was not a present reality for OT saints.

Clark claims that 1689 Federalism believes “God the Son is not actually present” in the salvation of saints prior to His incarnation. He says that we deny the Covenant of Grace “was actually present” prior to His incarnation. He says “in the PB view, the covenant of grace is entirely future,” which is in contrast to the reformed view that “It was not merely a future (New Covenant) reality but it was a present reality.” Clark says “The Son did not take up his place de novo at the top of the mountain in the new covenant. He has always been the Mediator,” implying that we deny that Christ was Mediator to the elect prior to his incarnation. He claims that our position is that New Covenant grace was not actually conveyed to the elect prior to Christ’s incarnation. He says “The Old Testament saints were not merely anticipating Christ. They were members of Christ through faith,” implying that we deny this. He says we deny that “Old Testament saints were united to Christ by the Spirit.” In his conclusion, Clark says “When the Particular Baptists speak of the benefit of Christ being communicated, it seems as if they mean that a future reality was revealed to the Old Testament saints, which they anticipated but which was not actually present for them.”

All of that is incorrect. Clark has misunderstood our position.

We affirm that that the benefits of Christ were a present reality for OT saints, which they received through a present union with Christ, which is the Covenant of Grace (a present reality for OT saints, not something entirely future) making them present members of Christ.

Our disagreement with Clark is not whether the Covenant of Grace was present and active during the Old Testament period. Our disagreement with Clark is the way in which the Covenant of Grace was present and active during the Old Testament period.

Why are we being misunderstood? I suspect in part because he has misunderstood what we mean by “retroactive.” But more fundamentally, I suspect it is because of an unstated premise that Clark holds.

  • P1 If the Covenant of Grace was present during the Old Testament period, then the Old Covenant was the Covenant of Grace.
  • P2 The Covenant of Grace was present during the Old Testament period.
  • C Therefore the Old Covenant was the Covenant of Grace.

Because we deny the conclusion, Clark thinks we deny P2. That is not the case. We deny P1. P1 is the point of disagreement and where we should focus our discussion, not P2.

When we say “The New Covenant alone is the Covenant of Grace” Clark hears “The Covenant of Grace was not present during the Old Testament.” But that is not what we said. When we say “The New Covenant alone is the Covenant of Grace,” we also say “The New Covenant was present during the Old Testament.”

There are various other points that Clark makes in his post that might be points of disagreement and are worth discussing. But we cannot have that discussion until this fundamental misunderstanding is resolved. When we say that the New Covenant alone is the Covenant of Grace, we do not deny that New Covenant grace was a present reality for OT saints. You might think that is totally crazy. Nevertheless, it is what we believe.

Coxe

Since Clark quoted Coxe to make his case, here are some quotes from Coxe affirming what I just said.

There is no explicit mention of a covenant of grace before
Abraham’s time and yet the thing is certain and clearly revealed in
Scripture, namely, that all who were saved before his time were
interested in such a covenant and saved only by its grace. (48)

[A]ll the blessings of this covenant redound on believers by means of their union and communion with the Lord Jesus Christ, who is both the Head and Root of the new covenant, and the Fountain from which all its blessings are derived to us. Since these blessings were entirely purchased by him, so are they entirely applied to all that are in him and to none other… [N]one are at any time justified before God except those whom Christ has loved and washed from their sins in his own blood (Revelation 1:5). None are washed by him but those that are in him as the second Adam. It is by union to him as the root of the new covenant that the free gift comes on them to the justification of life (Rom 5:14ff). And none can have union to him but by the indwelling of his Holy Spirit. Wherever the Spirit of God applies the blood of Christ for the remission of sins he does it also for the purging of the conscience from dead works to serve the living God. As certainly as any derive a new covenant right from Christ for pardon, they also receive a vital influence from him for the renovation of their natures and conforming their souls to his own image. (81-82)

The grace and blessings of the new covenant were given and ensured to Abraham for himself. (75)

During the time of the law… [t]he children of God after the Spirit (though as underage children they were subject to the pedagogy of the law, yet) as to their spiritual and eternal state, walked before God and found acceptance with him on terms of the covenant of grace… this spiritual relationship to God [was] according to the terms of the new covenant which the truly godly then had[.] (133)

Note also 2LBCF 7.3 “it is alone by the grace of this covenant that all the posterity of fallen Adam that ever were saved did obtain life and blessed immortality…” Among its references on this particular statement are Hebrews 11:6, 13 “And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him… by faith Noah… by faith Abraham… All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth.” Rom 4:1, 2, &cWhat then shall we say that Abraham, our forefather according to the flesh, has found? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? ‘Abraham believed God, and it was credited to him as righteousness.'” and John 8:56 “Your father Abraham rejoiced to see My day, and he saw it and was glad.” Thus when we identify the Covenant of Grace with the New Covenant alone, we do not exclude those who lived before the establishment of the New Covenant – notably Abraham – from “the grace of this covenant.” Nor do we believe that they waited to receive this grace until the death of Christ. In sum, this New Covenant of Grace was extant and effectual under the Old Testament, so as the church was saved by virtue thereof.

See also the FAQ page at 1689Federalism.com: Did the Covenant of Grace Exist During the Old Testament? as well as Samuel Renihan’s two replies to Clark Typology and Communication in 2LCF 8.6 and Typology: Signs and the Things Signified.

Re: Sumpter, White, & Wilson on “Federal Vision Baptists?”

Too Long; Didn’t Read synoposis:

  1. Sumpter acknowledged that the Joint Federal Vision Statement (which Wilson still affirms) is incompatible with the reformed law/gospel distinction and must be rejected.
  2. He clarified that he and Wilson agree with Shepherd that eternal life would have been a gracious gift received by Adam through faith alone, but they disagree with Shepherd in that they believe it would have also been a reward due for work performed.
  3. Thus Sumpter and Wilson are not Shepherdian. But they are also not Westminsterian. They are Shepminsterian. Being Westminsterian would require them to reject the JFVS on the Adamic Covenant (of Works) and then revise their systematic and exegetical theology accordingly.
  4. While clarifying some points, the White & Wilson discussion did not address any of the above (didn’t even mention the JFVS). It was a surface-level softball discussion in response to RSC’s 5 points, not a response to what I argued.

Intro

Last month I wrote a post titled “Federal Vision Baptists?” I’m very thankful that many people expressed appreciation for the post, explaining that they previously did not understand the concerns but now they do. Toby Sumpter and Doug Wilson both responded on their blogs (here and here). Doug Wilson and James White also posted a video discussion response to my post. I am thankful for all of these replies.

Some (many?) people were introduced to the Federal Vision controversy for the first time through my post. I took it for granted that people were aware of it and understood Wilson’s history in it, thus I did not elaborate on any of the history. I rather focused very specifically on one point: the law/gospel distinction articulated in the CoW/CoG distinction. For those who have not studied the controversy, it would be quite easy to conclude (from Wilson’s response) that I have absolutely no idea what I’m talking about and that I was simply duped by RSC. If that is your reaction, I would simply urge you to carefully re-read what I wrote and to withhold judgment until you have taken the time to study the controversy more closely.

Along these lines, some have been mistakenly led to believe that Wilson’s discussion with White proved that 1) Wilson is not FV and 2) Wilson is simply Westminsterian. A couple of brief Twitter threads illustrate this (here and here).


The second thread:


Sadly, no, we’re not done.

My original post was long. This one will be as well. There’s no way around it. Wilson’s errors are complicated and require a lot of care to untangle. That task may not interest everyone. This post is written for those who are interested. If you read, please do so carefully.

Woke?

At the end of Wilson’s post he says that my criticism of his theology is really about my disagreement with his “effective opposition to all of that woke foolishness.” To clarify where I stand on that issue, please see my 3-part critique of the social justice movement in the reformed church. Tom Ascol referred to this series as “Perhaps the best analysis I’ve seen of the social justice debate.” I do not mention this to commend myself, but to state as clearly as possible that my criticism of Wilson has nothing to do with being woke.

I chose to address Wilson’s errors because I have seen his influence grow in baptist circles (who are largely unfamiliar with FV), in large part because of Apologia Church. A quick glance at my post directory shows that a detailed understanding of baptist covenant theology is the focus of this blog. Hence my post “Federal Vision Baptists?” was right in line with the focus of this blog as a whole.

Kline/R. Scott Clark?

To clarify another point, I am not a Klinean (though I appreciate many things he had to say). I disagree with Meredith Kline on numerous points. Most pertinent to this discussion, I believe the CoW was an act of voluntary condescension distinct from creation, whereas Kline does not (with implications for how we understand merit – see here and here). Thus I disagree with R. Scott Clark on that point as well.

Summary

My focus was to explain Norm Shepherd’s rejection of a specific and carefully defined distinction between law and gospel, to show Sandlin and Wilson’s agreement with Shepherd on this specific and carefully defined point and to show the implications of that rejection. Shepherd specifically defined “law” in the Reformed distinction between law and gospel as the belief that Adam could earn a covenant reward by his obedience to the law.

[T]he distinction between law and gospel corresponds broadly to the distinction between covenant of works and covenant of grace… That is to say, Adam would earn or achieve whatever eschatological blessing and privilege was held out to him on the ground of perfect law keeping. In this covenant, justification is by works… I would like to offer a different way of looking at the Adamic covenant… Whatever blessing was in store for him was not a reward to be earned by performance but a gift to be received by faith… Paul writes in Romans 4:4, “Now to the one who works, his wages are not counted as a gift but as his due.” [4] If Adam had turned a deaf ear to Satan and obeyed the Lord’s command, he would not have received what was his due, but a gift. He would have received that gift by faith.

(Law and Gospel in Covenantal Perspective)

Note very carefully Shepherd’s appeal to Romans 4:4. He understands that reward due and gracious gift are mutually exclusive. Something cannot be both a gracious gift and an earned reward. It must be one or the other. Shepherd says eternal life has never, ever been a reward earned. It has only ever been a gracious gift received through faith. Shepherd’s rejection of justification by faith alone flows from this starting point. I showed how he winds up redefining both “faith” and “alone” as a result. (I would encourage you to re-read my post to make sure you fully understand these points.) Sandlin stated his agreement with Shepherd’s rejection of this specific and carefully defined distinction between law and gospel.

There is no fundamental gospel-law distinction… I do not believe this [Gen 2:16-17] has anything to do with what is traditionally termed a prelapsarian (or pre-Fall) “covenant of works”: that eternal life was something man was rewarded as merit for his obedience. Before the Fall, this view alleges, man was to merit eternal life and afterward Christ must merit it for us. I disagree… [E]ternal life was not something that Jesus was “rewarded” for being extraordinarily virtuous… Eternal life, even in the prelapsarian period, was of grace, and not of merit.

Gospel, Law, and Redemptive History: “Trust and Obey

Note that both Shepherd and Sandlin acknowledge in their essays that they are departing from the reformed tradition on this point. I do not recall anyone objecting to my representation of Shepherd and Sandlin on this point. The Joint Federal Vision Statement agrees with them on this point.

The Covenant of Life

We affirm that Adam was in a covenant of life with the triune God in the Garden of Eden, in which arrangement Adam was required to obey God completely, from the heart. We hold further that all such obedience, had it occurred, would have been rendered from a heart of faith alone, in a spirit of loving trust. Adam was created to progress from immature glory to mature glory, but that glorification too would have been a gift of grace, received by faith alone.

We deny that continuance in this covenant in the Garden was in any way a payment for work rendered. Adam could forfeit or demerit the gift of glorification by disobedience, but the gift or continued possession of that gift was not offered by God to Adam conditioned upon Adam’s moral exertions or achievements. In line with this, we affirm that until the expulsion from the Garden, Adam was free to eat from the tree of life. We deny that Adam had to earn or merit righteousness, life, glorification, or anything else. [bold emphasis added]

Joint Federal Vision Statement

Because Wilson signed this statement, I assumed that he understood it and agreed with it. I thus critiqued him accordingly, showing how I believed he also subsequently adopted Shepherd’s redefinition of “faith” and “alone.” I concluded with two possibilities regarding Wilson:

  1. At best, Wilson is thoroughly confused on the gospel, having been deceived by Shepherd’s false teaching.
  2. At worst, he is a wolf “speaking perverse things, to draw away the disciples after themselves.”

My Error

In my previous post, I erred on two points regarding Sumpter and Wilson.

  1. I neglected one important statement from Wilson in his CREC exam (stating that eternal life would have been due to Adam as a matter of justice).
  2. I treated Sumpter and Wilson as consistent theologians like Shepherd (who formerly held the chair of Systematic Theology at WTS).

Sumpter’s Response

Toby Sumpter responded with a post titled Stainless Steel Theology, Federal Vision, & the Apologia Crew. He and I had a profitable discussion in the comment section. I encourage you to read his post and the comments. In the comments we were able to clarify that his main objection to my post was that Wilson does not in fact agree with Shepherd’s rejection of the distinction between law and gospel as defined above. Wilson used the same or very similar language as Shepherd, but he did not fully agree.

Sumpter argued that he and Wilson do agree with the historic distinction between law and gospel specifically because they do believe that eternal life would have been a reward due for Adam’s obedience to the law, as well as for Christ’s. This would explain why Wilson still affirms the imputation of the active obedience of Christ, while Shepherd does not. Recall in my previous post I said “Wilson hasn’t quite connected Shepherd’s dots. He still thinks Jesus had to obtain something by his faith, rather than, as Shepherd explains simply receive a gift. Wilson still has some law/gospel baggage infecting his view of the IAOC.” It turns out that is because he does not agree with Shepherd that eternal life was never a reward due. Sumpter pointed me to a brief statement from Wilson in his CREC exam (which I had read and noted previously, but then misplaced and could not find again when I wanted to comment on it in my previous post. That is entirely my fault.).

44. Define “merit.” Could Adam have “merited” our salvation? How did Christ “merit” our salvation? My skittishness about the word merit has to do with my rejection of certain medieval assumptions about merit, in which merit practically becomes a quasi-substance. But as a general term of praise, I have no problem with it (as in, “that argument has merit.”). I agree with John Frame in his foreword to The Backbone of the Bible, when he says that “although I prefer to speak of ‘desert’ or ‘justice’ to speaking of ‘merit,’ Shepherd has not convinced me that the last term is simply wrong.” Had Adam obeyed he would have obtained our salvation, and it would have been a fulfillment of the terms of the covenant, and therefore just and right. The same is true of Christ’s obedience. Christ purchased us, and it is just and right that this happen. My problem with merit is that it tends to drag autonomy behind it. Remove that, and I would not want to quibble over words.

Here is what Frame said at more length:

By his own admission, Shepherd has taken positions contrary to some elements of the Reformed tradition: (1) He denies that merit plays any role in covenant relationships between God and man. (2) He denies, therefore, that in justification God imputes the merit of Jesus’ active righteousness (i.e. the righteousness of his sinless life) to his people… Let’s think first about “merit,” thesis… For Shepherd, the covenant relation [including Adam’s] is more like a family than like a business or school… But even in an ideal loving family, parents rightly expect obedience, and the rewards and punishments are just, and so, in one sense, deserved, however much they may differ from the values of the market.

We may not want to use the word “merit” for such desert, but we need to recognize the importance of it… The language of “merit” can be rephrased into the language of “deserving,” which in turn can be rephrased into the language of justice. Although I prefer to speak of “desert” and “justice” to speaking of “merit,” Shepherd has not convinced me that the last term is simply wrong.

This is a crucial point. It means that Wilson rejects Shepherd’s view of the Adamic Covenant and eternal life. It also means he rejects John Murray’s view of the matter (whom Shepherd succeeded at WTS and built upon). Murray said “The promise of confirmed integrity and blessedness was one annexed to an obedience that Adam owed and, therefore, was a promise of grace. All that Adam could have claimed on the basis of equity [justice] was justification and life as long as he perfectly obeyed, but not confirmation so as to insure indefectibility.” Frame says eternal life would have been Adam’s just desert. Murray and Shepherd say no. Here is a table to clarify:

WCFBy nature, man owes obedience to God without expecting anything in return. By covenant, God voluntarily condescends to offer man the reward of eternal life for that same obedience. Thus if Adam fulfilled the terms of the covenant, eternal life would be owed to him as a matter of justice.
Eternal life: reward due (by covenant)
Condition: perfect obedience to the law
MurrayBy nature, man owes obedience to God without expecting anything in return. There is no pre-fall covenant. Eternal life would have been entirely of grace, not something owed, even covenantally.
Eternal life: gracious gift
Condition: perfect obedience to the law
ShepherdBy nature, man owes obedience to God without expecting anything in return. There is a pre-fall covenant. Eternal life would have been a gracious gift received through faith alone (an obedient, living faith that works and trusts in God).
Eternal life: gracious gift
Condition: living faith alone producing obedience to the law
JFVSBy nature, man owes obedience to God without expecting anything in return. There is a pre-fall covenant. Eternal life would have been a gracious gift received through faith alone (an obedient, living faith that works and trusts in God).
Eternal life: gracious gift
Condition: living faith alone producing obedience to the law

I pointed out to Sumpter that the Joint Federal Vision Statement agrees with Shepherd and denies that eternal life was in any way a reward that could be earned by Adam. Sumpter acknowledged that and said the statement was wrong. He said he would write a post clarifying for everyone that an affirmation of the historic reformed distinction between law and gospel requires a rejection of the Joint Federal Vision Statement. (I have not seen that post yet and I have not seen Wilson acknowledge this.)

…But he and Wilson do agree with Shepherd that eternal life for Adam would have been a gracious gift received through faith alone. This is where a tremendous amount of confusion comes in. Shepherd, Sandlin, the Joint Federal Vision Statement, and their critics (including myself) all recognize (per Rom 4:4) that a gracious gift and a due reward are mutually exclusive. They are opposites. Something cannot be both a gracious gift and a due reward. But Sumpter and Wilson believe that had Adam perfectly obeyed, eternal life would have been both a due reward and a gracious gift. They stand very squarely on a logical contradiction.

This was Sumpter’s point about “stainless steel theology.” I was assuming that they understood and affirmed this logical point, and thus criticized them accordingly, when in fact they do not understand and affirm the logical distinction between a gift and an earned reward. Thus I wound up misunderstanding their position, which rests upon contradiction rather than a consistent system of theology. They have one foot in each system (Westminster’s and Shepherd’s).

Steven Wedgeworth wrote a post arguing that Wilson’s doctrine of justification is orthodox. One of the primary statements he used in Wilson’s defense is the statement above agreeing with Frame instead of Shepherd. However, Wedgeworth did not say a single word about what the JFVS says (and Wilson affirms) on this point. I asked him about it in the comment section, which I encourage you to read. I tried discussing this with Wilson in the comment section of his post, but we didn’t get very far.

Wilson’s Response

Wilson also responded in a post of his own. Regretfully, he mistakenly thinks that

  1. The 5 points listed towards the top of my post was my summary of Clark’s take on FV. It was not. That was Clark’s summary of Clark’s take on FV.
  2. That my criticism of him was based upon Clark’s understanding of FV. It was not. My analysis of Wilson is found later in the post and does not rely on Clark’s analysis, but upon my own reading of Wilson.

I quoted Clark’s summary points because

  1. Clark’s post kick-started this recent discussion of FV.
  2. Wedgeworth responded to and interacted with it.
  3. I was continuing that conversation.
  4. The 5 points were helpful in showing how some of the FV issues are related to baptism, while others are not. The point of my post was to help baptists understand how this is not just a paedobaptist issue.

I should have been more careful to note that Clark’s summary statements needed more nuance. For example, I should have noted that Wilson does distinguish between the Adamic Covenant and the Covenant of Grace, as I saw when I read Wilson. However, you will note that when it came to my own analysis, I nowhere accused Wilson of holding to monocovenantalism. I did not rely on Clark to make my point. (That said, a primary point of the monocovenantalism charge is that FV advocates believe the condition of the Adamic Covenant was the same as our condition in the CoG. In that sense it is still relevant to Wilson’s error, if properly qualified.)

I avoided points 3-5 in my post entirely, thus I did not address any needed nuance or how it applied to Wilson.

Norm Shepherd, Law & Gospel

Wilson says

Brandon simply assumes that I am following Norman Shepherd when I am not. He says, for example, “Wilson follows Shepherd in rejecting” the law/gospel distinction. But I don’t reject the law/gospel distinction. I reject a law/gospel hermeneutic. In the experience of a sinner being converted, I absolutely believe in the law/gospel distinction.

First, I acknowledged in my post that Wilson holds to a law/gospel distinction and that he frequently writes against a law/gospel hermeneutic. I specifically quoted Wilson saying “There is a vast difference between a law/gospel hermeneutic, which I reject heartily and with enthusiasm, and a law/gospel application or use, which is pastoral, prudent and wise.” Thus Wilson’s response here misdirects away from my actual argument about what he believes.

Second, I very carefully defined the law/gospel distinction that Shepherd rejected (see beginning of this post). He rejected an objective law/gospel distinction rooted in the covenants. Wilson affirms a subjective use of law and gospel, but insofar as Wilson affirms the Joint Federal Vision Statement, he agrees with Shepherd’s rejection of this objective, covenantal law/gospel distinction. As explained above, I neglected to account for Wilson’s agreement with Frame. That is, I neglected to account for Wilson’s contradictory stance on this issue. He both affirms and rejects the reformed objective law/gospel distinction rooted in the CoW/CoG.

I grant that this could be confusing, and so great care is needed. Shepherd and I (and others) were talking about some similar questions in Reformed theology that really needed to be discussed. But the fact that we were tackling the same or similar problems does not mean that we came up with the same answers. My answers are definitely not Shepherdian. And I am not a neonomian. I am a Westminster “general equity” theonomist. And I stoutly affirm the doctrine of the imputation of the active obedience of Christ. Why is this so hard?

Whether he got it from Shepherd directly, or from one of his Shepherd-influenced FV-friends, the Joint Federal Vision Statement definitely is Shepherdian in its view of the Adamic Covenant and the law/gospel distinction. “Why is this so hard?” Perhaps in part because Wilson is not a consistent theologian (as Wedgeworth also notes). Another reason is given later.

In his series on FV, Wedgeworth has made it a point to insist that Wilson is distinct from all the other FV men in that he has always “remained within the Westminster system of theology.” But even he recognizes something is wrong here. He calls the JFVS section on the Covenant of Life “incoherent.” He suggests “Perhaps here the Joint FV Statement is attempting to hold Shepherdite and non-Shepherdite views together by avoiding the key points of disagreement. But as it stands, this section is confused.” Wilson objected “the FV document was not the kind of consensus document that Steven seems to assume. I drafted the statement[.]”

White and Wilson’s Response

James White and Doug Wilson had a discussion on Wilson’s version of Federal Vision, specifically in response to my post.

Woke Troll

Twice in the video, White and Wilson refer to me as a woke troll, part of the doctrinal downgrade happening in the church right now in relation to the social justice movement. This is false (see above). Regretfully it seems like White judged this to be the case and therefore chose not to carefully consider what I wrote.

R. Scott Clark’s 5 Points

See above. White chose to use Clark’s 5 points as the basis for their discussion. As a result, they did not address what I wrote.

Monocovenantalism

They did not address what I wrote, or even mention the JFVS. See above.

Adam’s Faithfulness vs Our Faith

White asked Wilson about Clark’s second point: How Adam’s faithfulness relates to our faithfulness. Wilson did not answer that question. Instead, he explained that we are justified by faith alone, but justifying faith is never alone. White, impatient with FV critics, commented that this was “Standard stuff that has been taught for a long, long time.” Yes, the answer was standard, but that’s (in part) because it didn’t address the question. The question is about the fact that FV (including Wilson) confesses (per the JFVS) that Adam would have received eternal life through faith alone, and that such faith would have received eternal life because it consisted of “living trust” – like our faith as well. White did not address this point. Westminster does not teach that Adam would have received eternal life through faith alone.

Tricksy Shepherd, Tricksy Doug?

White explains that Roman Catholics believe we are justified through faith by grace, but they sneak works in because they mean something different by those words. He says Wilson’s critics are accusing him of doing the same thing. This is an important point because this is exactly what Norm Shepherd has done. He has redefined faith to include our works. Wedgeworth notes

some of Shepherd’s arguments were contrary to the basic Reformation consensus on faith and works, particularly his attempts to make faith and works co-instrumental in justification. Shepherd modified this proposal and then made new attempted proposals, but his project continually tried to achieve a sort of synthesis along these lines… Shepherd and some FV men did undermine this initial justification by obscuring the distinction between faith and works[.]

Some of these modified proposals include the idea that Adam would have received eternal life through faith alone and the modification of the traditional threefold definition of faith: from understanding, assent, trust to understanding, assent, living trust.

We deny that the faith which is the sole instrument of justification can be understood as anything other than the only kind of faith which God gives, which is to say, a living, active, and personally loyal faith. Justifying faith encompasses the elements of assent, knowledge, and living trust in accordance with the age and maturity of the believer. We deny that faith is ever alone, even at the moment of the effectual call.

Traditionally and confessionally, this “trust” was “extrospective.” It referred to our trusting in Christ’s work, not our own. The modifier “living” changes this trust into the trust that Adam had: a trusting obedience. In this way Shepherdites sneak works into faith. The Joint Federal Vision Statement chose to affirm both of these modifications.

Wilson says he answers the charge of being “tricksy” by explaining justification is the imputation of Christ’s righteousness to our account – not in any way our infused righteousness (sanctification), because in this life sanctification is always imperfect and I need the perfect righteousness of Christ. I was thankful to hear this admission. I do not believe it is something Shepherd would agree with. In order to avoid any further confusion that he is doing what Shepherd is doing with the language of faith alone, Wilson needs to reject the JFVS’ trickery (more below).

However, that focuses more on the ground of our justification. It does not quite address the real controversy: the role of our works as an instrument in our justification. On this point, Wilson has frequently defended Shepherd and FV’s view of faith as obedience. This is part of Shepherd’s trickery. Shepherd redefines faith to include our obedience such that faithful obedience (“the obedience of faith”) is the instrument through which we receive justification. The OPC Report on Justification said

Though not ordinarily challenging the terminology of “justification by faith alone,” they have changed the definition of faith and have therefore changed the meaning of “faith alone.” (26)…

[S]ome FV proponents clearly depart from the Reformed tradition in its understanding of the nature and definition of faith. FV promoters tend to merge faith (our resting and trusting in Christ) and faithfulness (our obedient response to the gospel that entails good works). To do this leads to the confusion of justification and sanctification. Faith, as it pertains to justification, as to its saving office, is extraspective, looking away from all that we are and do and have to Christ and Him alone. This faith is indeed
never alone, being ever accompanied with all other saving graces (WCF 11.2; 14.2). But it must be distinguished from those other graces so that it is clear that our reliance for pardon and being declared righteous is on nothing other than the blood and righteousness of Christ. i.e., his obedience and sacrifice (WLC 73)…

In speaking of justifying faith, Norman Shepherd, like some FV proponents, stresses its active character, that “justifying faith is not only a penitent faith but also an obedient faith” and that faith “entails obedience to God’s Word.”… To assert, as does our Confession (WCF 11.2), that “faith, thus receiving and resting on Christ and His righteousness, is the alone instrument of justification…” is to distinguish such faith from all that accompanies it. There would be no point of arguing that “faith …is the alone instrument of justification” if the act of saving faith
itself was to be identified with obedience
and good works. One often hears and reads “trust and obey” used by FV proponents as if they were indistinguishable. *303

*303 See, e.g., Sandlin in BOTB, 63-84, for his contention that since there is no law/gospel antithesis of any kind, the dynamic of the pre-and post-Fall divine-human relationship is, and always has been, “trust and obey.”

And here is where the real divide comes in between the Westminster position and that of the FV: some of the proponents of the FV flatten out the differences between the pre-lapsarian and post-lapsarian worlds and argue that the “faithfulness—or, faith-filled obedience—[that] was the basic requirement for Adam” is still the same for us, “After the fall, of course, the same posture of faith is required….[F]aith is still faith.”

While it is quite proper to argue within confessional orthodoxy that God was kind and benevolent in his dealing with Adam before the Fall, what God required of Adam for him to inherit eternal life and to enter eschatological glory was indeed, as Lusk argues, “obedience,” even faith-filled obedience if by that is meant simply an obedience arising out of trusting. What is now required by faith is something quite different. Faith after the Fall involves the recognition that one cannot obey of his own power and must rest and trust in another to do for him what he could never do for himself. (75-76)

Including works (by use of “faithfulness,” “obedience,” etc.) in the very definition of faith… [is] out of accord with Scripture and our doctrinal standards. (88)

In a post responding to this report, Wilson said

To include faithfulness in the very nature of living faith is not to intrude
works. Faithful faith justifies. Faithless faith does not.

From his exam:

By obedient faith, I mean faith that’s alive and therefore does what God expects of it. And what God expects of faith at that moment in time is to believe in Jesus, believe in the gospel, trust in Christ. Obedience does not refer to a lifetime of good works that gets smuggled into that initial moment of faith so that you’re saved by faith and works. Rather, you are justified by the instrumentality of a living faith that obeys what God requires of that faith – and that is the gospel. And then of course that same faith, which doesn’t go away, subsequently demonstrates throughout the course of the person’s life the same demeanor of obedience, or the demeanor of life, the aspect of life.

And recall from the previous post:

[I]n the traditional Reformed ordo salutis, the pride of place actually goes to a type of infused righteousness (regeneration)… The new heart is not the ground of justification any more than faith was, which we have to understand as the instrument of justification. Instead of saying “faith is the instrument (not ground) of justification,” we may now say “the regenerate heart believing is the instrument (not ground) of justification.”

CREC Examination Q105

[L]ife and obedience are essential characteristics of the instrumentality of faith

Obedience Unto Justification

[I]t is indisputable that works is the animating principle of faith.

Faith, Dead or Alive?

I am treating obedient faith and living faith as synonymous… it is obedient in its life, and in that living condition it is the instrument of our justification.

Living Faith

Does obedience (in the context of justifying faith) mean works, or does it mean life? If the former, then mixing it into justifying faith is death warmed over. If the latter, then leaving it out is death stone cold. [In context, Wilson is defending Shepherd here.]

Recapitulation Drives Out Grace

Wilson either agrees with Shepherd’s redefinition of faith and is himself being tricksy or he has been tricked by Shepherd and thinks Shepherd is simply saying that the faith that justifies is never alone. To avoid leading people to think that he is being tricksy, Wilson should reject Shepherd’s trickery. Obedience is not what makes faith living. Faith alone justifies, and the faith that justifies is never alone, but the faith that is never alone is not considered as obedient or faithful when it justifies.

Final Judgment

Wilson says that on the last day, our faithfulness is evidence that points to the genuineness of what God did at that moment of my conversion. In response to further questioning by Tom Hicks, Jr., Wilson said on Twitter that our works are evidence to others, not to God. Furthermore, he says here and elsewhere that this justification on the last day is an open vindication, not a forensic justification before God, which already occurred at our conversion. This is different from Shepherdites who believe Romans 2:13 refers to a forensic justification at the final judgment according to the works that we have done. Wilson does believe Rom 2:13 applies to Christians on the last day, but as best I can tell, he limits the meaning of “justification” to “vindication.” For those interested, Sam Waldron makes the same argument. I believe they are wrong, but I do not believe they hold to the same view as Shepherd.

Objective Covenant and Union with Christ

This is a point that even Wedgeworth acknowledges Wilson still has errors on. However, I did not address this point at all in my post because I focused solely on the points that could be common to baptists. Thus it was a surprise to me when Wilson claimed that I caused confusion on this point because, as a baptist, I simply don’t understand Presbyterian covenant theology and I thus got confused by what Wilson says on the matter. I believe I have a decent handle on the wide variety of Presbyterian covenant theologies (though I am always learning). I simply chose not to comment on it. I may do so in the future.

Shrine to Norm Shepherd

Mocking any concern about the Federal Vision’s connection to Norm Shepherd (such as that elaborated upon in the OPC Report on Justification and acknowledged by Wedgeworth), White said “Evidently you have a shrine to Norm Shepherd in your house.” Wilson said “I’m not a disciple, not a follower. Basically that’s something that is read into this whole thing.”

As explained above, one reason people (at least me) believe Wilson is following Shepherd is because Wilson is following Shepherd on a foundational point (see above), though he is also not following Shepherd on that exact same point, and therefore he is not following through with Shepherd’s rejection of justification by faith alone. Importantly, however, Wilson’s agreement with Shepherd regarding the Adamic Covenant has ramifications for Wilson’s exegetical and systematic theology (more below).

White also said “The reason for the association is to say, well, Shepherd was condemned by this person, that person, this group, that group, that seminary, whatever… and so you throw Norman Shepherd’s name out there as a little more dirt to throw on somebody[.]” This is a very disappointing and deficient analysis by White. The reason for associating those who affirm the JFVS with Shepherd is because the JFVS affirms Shepherd’s departure from Westminster. It’s not about throwing dirt. It’s about theology. Again, White and Wilson did not address the actual point of agreement that I showed in my post.

Wilson’s Attitude Towards Criticism

I mentioned on Twitter that the discussion between White and Wilson was helpful in some respects. I did not think it was helpful in responding to what I wrote. But I did think it was helpful in providing a little insight into Wilson’s involvement in Federal Vision. He explained that the Federal Vision controversy began with the 2002 Auburn Avenue Conference. He said the lines were drawn when John Robbins’ “shots were fired” and thus he fell on the side of Federal Vision – even though it eventually became clear that he was not in agreement with the other men on a number of important points.

However, in Federal Vision No Mas, Wilson explained that he himself bares responsibility for leading people to believe he agreed with the other FV men (Wedgeworth likewise says Wilson bears responsibility). In his video with White, Wilson explained that when he faces criticism, he sees it as malicious persecution for his righteousness. He rejoices and, importantly, he sees it as an indication that he needs “to double down here, This is the target. This is where I need to be.” Thus when he was criticized for what he said at the Auburn Avenue Pastors’ Conference, it seems to me that he “doubled down here” and decided “This is where I need to be.”

The result? “[I]n 2002 and 2003, Douglas Wilson was very much an FV spokesman, and his connection to the FV raised its profile considerably” (Wedgeworth). He wrote ‘Reformed’ is Not Enough in response to the initial FV criticism, he vociferously mocked and derided FV critics for many years, and after the Knox Colloquium, the RPCUS, the PCA, the OPC, and the URCNA reports against FV, he helped draft and then signed the Joint Federal Vision Statement.

What happened 10 years later after things quieted down a bit? Wilson wrote a post stating that he no longer wants to be called FV because of substantial disagreement he has with other proponents of FV (note: law/gospel and justification are not mentioned as points of disagreement, even though Wedgewoth acknowledges FV men such as Jordan were Shepherdites and did undermine justification by faith alone). In that post, Wilson confesses

in retrospect, I have come to believe that there were also a number of critics of the federal vision who were truly insightful and saw the implications and trajectories of certain ideas better than I did at the time. I was wrong to treat all critics as though they were all more or less in the same boat.

There were insightful critics and there were bigoted ones, and I should have given the insightful critics more of a fair hearing than I did, and I should have used the behavior of the ignorant critics as less representative than I frequently did. I believe I was wrong in this also.

Not only were some critics insightful in their critiques, but they tended to be the ones who also were fair-minded about other things. Indeed, I think that those two things usually go together.

Because there was a general melee, in the middle of it I did not want to say or write anything that would be twisted and used against me or my friends. But even in the midst of everything, I did find some things on the federal vision side of things worrisome, and in the same way as did some of our critics. I know that I acknowledged this at times, but I should have done a better job of acknowledging it. I should have acknowledged it with great clarity, and I should have been louder…

My tendency in this was simply to circle the wagons, defending myself and defending my friends. I have come to believe that my robust defense up and down the line contributed to the group-think that was going on.

I am thankful for this confession, but why did it take Wilson 15 years to acknowledge some of what FV critics saw almost immediately? I think Wilson’s attitude towards criticism may provide at least part of the answer. Wilson seems to think that any controversy that comes his way is simply “how God tells his story in the world.” God uses righteous men like Wilson and it will result in controversy. So grab the guns.

It seems to me that this attitude still hinders Wilson from seeing errors in his theology. “So when people say I don’t believe in justification by faith when I do, Jesus says ‘Rejoice.’” It may be the case that some people really do hate Wilson and really are intentionally misrepresenting him. But it may also be the case that Wilson really does have problems with his theology that he is overlooking because he dismisses criticism as malicious persecution.

Becoming Westminsterian

In my previous post, I left the reader with two options regarding Wilson. In light of the responses to my post, I do not believe that Wilson fully agrees with Shepherd. Nor do I believe he is thoroughly confused about the gospel. I do, however, think that he is confused and inconsistent. He holds two mutually exclusive ideas about Adam and it has consequences for how he interprets what Scripture says about faith and works.

I do not believe that Wilson is fully Shepherdian (like Sandlin is). But neither is he Westminsterian. He is Shepminsterian. As Wedgeworth noted “I believe that there are important points of his theology which can be criticized, even parts related to FV. He did not always maintain a perfect consistency in his writing.” Wedgeworth also noted, regarding FV as a whole “Every heretic has his verse, as the saying goes, and often the only way to resolve a theological dispute is to press for strict consistency and clarity of definition.” My hope is that Wilson will look closely at the errors he has learned along the way (whether from Fuller, Shepherd, his Shepherd-influenced FV friends, or anyone else) and that he will change his mind and reject them, embracing a theology consistent with sola fide. Chief among these errors is his agreement with Shepherd that had Adam perfectly obeyed the law, eternal life would have been a gracious gift received through faith alone. That is a rejection of Westminster’s doctrine of the Covenant of Works. Affirming Westminster’s doctrine would entail at least the following implications:

  1. Eternal life would have been a reward earned (by covenant), not a gift.
  2. The phrase “faith alone” could not have been applied to Adam’s reception of eternal life.
  3. Paul’s use of “works” and “works of the law” does not merely refer to subjective, autonomous misuse of the law but also to objective, correct interpretation of the Adamic Covenant.
  4. The Adamic Covenant (“the law” Gal 3:12) was not “of faith” – referring to the means of obtaining eternal life.
  5. All covenants do not simply have the same conditions (believe and obey), but rather, the function of faith/belief as an instrument of receiving Christ’s righteousness in the CoG replaces the function of works/obedience in the CoW as the means of obtaining eternal life.

The following elaborates on a few points as it relates to Wilson.

Faith Alone?

How can someone affirm that Adam would have received eternal life through perfect obedience to the the law and affirm that it “would have been a gift of grace, received by faith alone,” (JFVS)? What in the world does “alone” mean in that instance? On this point we have three options:

  1. Wilson disagrees with or doesn’t understand the JFVS.
  2. Wilson holds to a logical contradiction: Adam would have received eternal life through his perfect obedience to the law and at the same time he would have received eternal life as a gift of grace through faith alone apart from his perfect obedience to the law.
  3. “Alone” in this statement does not refer to “apart from his obedience to the law” but rather to something else (i.e. “apart from an attempt to earn without faith”).

The clearest statement of justification by faith alone in Scripture is Romans 3:28 “For we hold that one is justified by faith apart from works of the law.” If you recall from my previous post, Wilson defines “works of the law” as “deeds without faith.” This is what he means by “autonomous works” – works done in one’s own strength without faith.

We distinguish between obedience and works because Paul does. In the Pauline vocabulary, deeds without faith is works. Deeds done in faith is obedience.

Obedience and Life

In the New Testament, obedience is a good word. Also in the New Testament, works is not

Like a Gelatinous Pudding

When Paul talks about grace and works driving one another out, he is talking about grace on the one hand and autonomous works on the other.

Obedience and Works

It turns out this is precisely how Wilson understands “alone” in this part of the Joint Federal Vision Statement.

[H]ere are some terms that one ought not be allowed to interchange as though they were synonyms — obedience and works. Not one of us believes that the WCF was wrong to say that Adam had to obey. He disobeyed, and here we are in a sinful world. Had he obeyed, we would not have been. We all hold to the necessity of that obedience, as the Confession says. So when we deny that the gift was conditioned upon Adam’s “moral exertions or achievements,” we are denying the idea of autonomy. We are not denying the idea of trusting obedience, upon which continued bliss absolutely depended. For proof of this, consider another part of that same section in our statement, a passage which Lane failed to cite. We said, “We affirm that Adam was in a covenant of life with the triune God in the Garden of Eden, in which arrangement Adam was required to obey God completely, from the heart.”

The question is not whether we hold to the requirement of obedience. We all hold to that. We are all confessional on this point. The debate is over the nature of that obedience. Was it an aspect of God’s grace to man, or was it to be autonomously rendered by man?

Obedience and Life

So Wilson believes, per the JFVS, that if Adam had perfectly obeyed the law he would have been justified by faith alone – which Wilson explains means justified by trusting obedience: faithfulness. At least in Adam’s situation, Wilson believes that justification by faith alone means justification by faithfulness. Thus there is a reason why I and others have suspected he is being “tricksy” like Shepherd with his affirmation of a Christian’s justification by faith alone. If “justification by faith alone” means the same thing for pre-fall Adam as it does for us, then Wilson denies the gospel. If “justification by faith alone” means something different for pre-fall Adam as it does for us, then Wilson is completely equivocating on this vital phrase, thus creating for himself the problem of people misunderstanding him. Revising his theology by rejecting this Shepherdian doctrine of the Adamic Covenant would enable Wilson to use the phrase “faith alone” consistently and without equivocation.

“of Works” Scripture References

Currently, Wilson rejects the scripture references provided in the WCF, WLC, and 2LBCF regarding the Covenant of Works. WCF 7.2 says “The first covenant made with man was a covenant of works” and references Gal 3:12 “And the law is not of faith: but, The man that doeth them shall live in them.” The Covenant of Works operated upon a principle of law (earned reward) not a principle of faith (gracious gift of an alien righteousness). Wilson does not believe that Gal 3:12 refers to the Adamic Covenant. He believes it refers only to a Pharisaical misunderstanding of the law. It refers to the “works of the law” mentioned above: the autonomous attempt to obey without faith, the attempt at “self-justification.” Properly understood, the law is of faith and always has been. Remember, there is no objective law/gospel distinction in Scripture. Thus Paul cannot be referring to the objective law in contrast to faith. He can only be referring to a subjective abuse of the law to try to justify oneself apart from God’s gracious enabling.

I am a Westminsterian Puritan, and have been throughout this entire controversy.

If Wilson wants to be Westminsterian, he must affirm an objective, covenantal law/gospel distinction. Wedgeworth points to the JFVS “We affirm that justification is through faith in Jesus Christ, and not through works of the law, whether those works were revealed to us by God, or manufactured by man.” He notes “This assertion retains a sort of ‘works principle’ over and against which justification through faith in Jesus Christ is contrasted. Both works ‘revealed to us by God’ and those ‘manufactured by man’ are contrasted against ‘faith.’” I would like further clarification from Wilson on what specifically is meant by “works revealed to us by God” and where he would find that idea in Scripture.

I encourage readers to read the comments I left on Wilson’s blog.

Conclusion

This is an important, but complicated topic. I am happy that Wilson departs from Shepherd’s rejection of Adam’s ability to earn (by covenant) the reward of eternal life. But he must also reject Shepherd’s claim that eternal life would have been a gracious gift received through faith alone. That is self-contradictory and it is not the teaching of Scripture.

Once again, I am happy to be corrected on any errors I have made. I would be happy to discuss this issue further on a podcast with Sumpter or Wilson if they have any desire to.

Federal Vision Baptists?

Prefatory Note: The main purpose of this post is not to tell others how to direct their affairs or to pronounce what actions are tolerable or intolerable. The purpose of this post is to show as clearly as possible what people believe. What one chooses to do with that information is up to them.

We find ourselves in a rather complicated mess. R. Scott Clark says that the Federal Vision has never gone away and that “there seems to be emerging an alliance between conservative Baptists and Federal Visionists,” pointing to the recent ReformCon hosted by Apologia Church as well as the documentary being produced by Founders. James White (an elder at Apologia) responded by calling Clark a Reformed Fundie who is unable to distinguish between things that divide (the essentials) and things that don’t (adiaphora) – the implication being that Apologia Church does not disagree with the Federal Vision men they associate with on the essentials. White has insisted that his points of disagreement with Wilson have been made known through debates they have had. He also argues

Anybody who suggests that myself or Apologia Church are promoting Federal Visionism obviously doesn’t understand what it is… as Dr. Clark summarized it ‘In by baptism, kept in by works,’… We cannot be Federal Visionists because you’re never in by baptism. We don’t believe in infant baptism. We don’t believe that baptism is that mechanism by any stretch of the imagination. So we must just be so stupid that we don’t get it that we’re promoting people that are actually teaching it right under our noses. (1:27:15)

Clark replied

This second objection is not true logically or actually. There is no reason a Baptist could not affirm all of the five points [of the Federal Vision] listed above.

What are we to make of all this?

R. Scott Clark

First, I want to be abundantly clear that I am not an R. Scott Clark “fanboy.” Anyone who follows me online knows that is the last thing I could be described as. Clark banned me from his blog ages ago (7+ yrs?) and of course blocked me on Twitter as well (but at this point who hasn’t he blocked?). I concur with Steven Wedgeworth when he says

It has become increasingly clear that Dr. Clark is an untrustworthy guide when it comes to historical theology… Dr. Clark’s most recent Twitter activity has also raised eyebrows because of the dissonance between his claim to academic authority and the contents of his arguments which are usually not supported by the primary historical sources.

This is true of Clark on a variety of topics (see here for example, as well as here). Robert Strimple even had to write a memo to the WSC faculty chastising Clark for his poor historical theology claims. No one should trust Clark’s analysis of anything.

But does that mean everything he says is wrong?

Federal Vision or Neonomianism?

Clark summarizes the Federal Vision in 5 points:

  1. There is no covenant of works before the fall. The covenant of grace was established before the fall and continues after the fall.
  2. The conditions of the covenant with Adam are the conditions for Christians: faithfulness.
  3. Because there is no distinction between those who are in “the covenant” only externally those who are also in the covenant internally, at baptism every baptized person is endowed with all that we need to persevere and retain what we have been given.
  4. Those who cooperate sufficiently with grace will finally persevere and shall have been elected.
  5. It is possible for those who were truly united to Christ to fall away (apostatize).

Though Wedgeworth argues this does not capture all of what Federal Vision entails, it does represent the main problems – though some FV men like Wilson have sort of walked back and qualified 3-5 (maybe, kind of, not really?). These aspects of the Federal Vision can be put into two categories: neonomianism and the objectivity of the covenant. Federal Vision is a species of neonomianism, distinguished by its view of the objectivity of the covenant of grace. Points 1-2 above mostly deal with neonomianism more broadly while points 3-5 deal with FV’s particular species of neonomianism.

White has focused on the fact that Apologia cannot possibly hold to FV because they completely reject 3 (and the points that follow from it: 4-5). Their view is, in fact, diametrically opposed to FV on this point: the New Covenant is only “internal.” So White is correct that Apologia does not and cannot hold to the Federal Vision.

Clark says

[S]ome Baptists have taught part or all of the FV theology, e.g., John Armstrong was a Baptist when affirmed Norman Shepherd’s doctrine of justification.3 Don Garlington has long affirmed something like the Federal Vision theology.4 The same is true for Daniel Fuller, who has strongly influenced John Piper.5 The latter is actively teaching a two-stage doctrine of salvation in which the final stage of salvation is “by works.”6

Notice that Clark says some Baptists have taught part or all of the FV theology (the 5 points listed), but then only gives examples of Baptists who have held part of the listed points (as far as I know). So what Clark is really arguing is that Baptists can hold to part of FV – the neonomian part. Wedgeworth notes

He has reduced everything back to the Norman Shepherd controversy, and this shows us what he is really up to. All of Dr. Clark’s points are ways to highlight his classic theological foil, neonomianism. This is why he can extend the FV name to someone like John Piper. Dr. Clark is not really talking about the Federal Vision. He is talking about neonomianism… And importantly, it is entirely possible for a form of neonomianism to be present within a kind of Reformed Baptist system, while it would be impossible for FV to be present in one. So Dr. Clark ought to cut to the chase and lead with the term neonomian.

Perhaps Clark has chosen to frame this all as a matter of the Federal Vision because numerous Presbyterian denominations have officially denounced the teaching. But framing this all as a matter of Federal Vision has hindered a meaningful conversation (especially with those who are not aware of the intricacies and history – such as White’s assistant Rich Pierce, who openly mocked the very idea that those official reports by paedobaptists can offer any meaningful critique of a paedobaptist error like FV).

If Clark is really just talking about neonomianism, then that changes the discussion entirely.

Neonomianism

As Clark noted, Norman Shepherd (John Murray’s successor to the chair of systematic theology at WTS) was caught in the mid-70s teaching students that we are justified by faith and works. In a 1975 faculty discussion, Shepherd affirmed that works are an instrument of our justification.

Later, after he was understandably criticized for using this language, he modified his language to justification through our faithfulness [“Obedience is simply faithfulness to the Lord; it is the righteousness of faith.” (The Call of Grace 39)]. He and others became convinced that Romans 2:13, which says, “For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified” (ESV) [refers to believers at the final judgment].

Shepherd continued to teach for 7 more years at WTS before he was removed, after which he joined the CRC to avoid a trial in the OPC. However, his beliefs continued to have great influence. In 2001 the OPC added Rom 2:13 as a proof text for WLC90, which states

Q. 90. What shall be done to the righteous at the day of judgment?

A. At the day of judgment, the righteous, being caught up to Christ in the clouds, shall be set on his right hand, and there openly acknowledged and acquitted, shall join with him in the judging of reprobate angels and men, and shall be received into heaven, where they shall be fully and forever freed from all sin and misery; filled with inconceivable joys, made perfectly holy and happy both in body and soul, in the company of innumerable saints and holy angels, but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity. And this is the perfect and full communion, which the members of the invisible church shall enjoy with Christ in glory, at the resurrection and day of judgment.

Shepherd’s denial of sola fide is rooted in a rejection of what he calls the “works-merit” paradigm.

The biblical paradigm, I would suggest to you, is one that is consistently covenantal without the schizophrenic antithesis between the covenant of works and an antithetical covenant of grace… Proverbs 12:28 “In the way of righteousness there is life. Along that path is immortality” That is salvation by grace in the Old Testament and it is also salvation by grace in the New Testament. The works-merit paradigm has no way of accounting for those words in Proverbs 12:28. In terms of that paradigm this is nothing but salvation by merit or works, but it’s presented to us in the bible as gospel.

(What’s All the Fuss, Lecture 2)

What Shepherd refers to as the “works-merit” paradigm is also known as the law/gospel distinction, referring to the two ways of obtaining eternal life. Shepherd accurately summarizes this view:

Covenant theology became a distinctive mark of the Reformed faith, and the distinction between law and gospel corresponds broadly to the distinction between covenant of works and covenant of grace… That is to say, Adam would earn or achieve whatever eschatological blessing and privilege was held out to him on the ground of perfect law keeping. In this covenant, justification is by works, that is, by the meritorious performance of good works… In the covenant of grace that now takes the place of the pre-fall covenant of works, they are justified and saved on the ground of Christ’s perfect obedience imputed to them and received by faith alone. Faith is the only condition operative in the covenant of grace, and it is not a meritorious condition but an instrumental condition… R. C. Sproul summarizes this commonly received view with these words: “Man’s relationship to God in creation was based on works. What Adam failed to achieve, Christ, the second Adam, succeeded in achieving. Ultimately the only way one can be justified is by works.”

(Law and Gospel in Covenantal Perspective)

However, he rejects this view as unbiblical.

I would like to offer a different way of looking at the Adamic covenant… The issue in the probation was whether Adam… would live by faith or perish in unbelief… He would live and live forever not by the merit of his works but by faith. He would exhibit the principle stated in Habakkuk 2:4 and reiterated by Paul in Romans 1:17, “The righteous will live by faith.” Whatever blessing was in store for him was not a reward to be earned by performance but a gift to be received by faith… Paul writes in Romans 4:4, “Now to the one who works, his wages are not counted as a gift but as his due.” [4] If Adam had turned a deaf ear to Satan and obeyed the Lord’s command, he would not have received what was his due, but a gift. He would have received that gift by faith. The Lord God did not and never does deal with his image bearers in terms of a principle of works and merit but ever and always in terms of a principle of faith and grace. Faith for Adam was what true faith always is, a living and active faithThe method of justification for Adam before the fall is exactly what it is for Paul after the fall: “The righteous will live by faith” (Romans 1:17)… If we ask how sinners are saved under the Mosaic covenant, the answer is clear enough… They are both justified and sanctified by the law, and that is to say they are justified and sanctified by grace through faith… This is not salvation by the merit of good works because the Lord does not deal with us on the basis of works and merit, and never did… God’s children have always lived by grace through faith, both before and after the fall into sin…

From a covenantal perspective, however, law and gospel are not antithetically opposed… In the application of redemption, law and gospel are simply the two sides of the covenant, promise and obligation. All that God promises is a pure gift of sovereign grace, and he leads us into possession of what he has promised by way of a penitent and obedient faith.

(Law and Gospel in Covenantal Perspective)

Note very, very, very well: If “the method of justification for Adam before the fall is exactly what it is for Paul after the fall” then justification by faith alone takes on an entirely different meaning. If someone follows Shepherd’s paradigm, then their affirmation of justification by faith alone is not enough because they mean something different by that phrase. One must press deeper for more elaboration as to what is and is not meant. This is nothing new in the history of theological dispute. Biblical or established terminology is used in an unbiblical or new manner prompting a precise, systematic elaboration of what that terminology does and does not mean. That is not splitting hairs or witch hunting. That is doing theology.

When they say “justification by faith alone” they mean “justification by faithfulness.” Justification apart from works of the law takes on a new meaning in Shepherd’s paradigm. “Works of the law” becomes a reference to something subjective within an individual, not to anything objective in the law. It is argued that the works Paul has in mind are works done with a sinful motive to earn reward. We are justified apart from those works, not because they are imperfect, but because we cannot earn anything from God – hence they are not works done in faith. “Works of the law” are works done without faith. Shepherd says they are

works done in the strength of human flesh in order to obtain the justifying verdict of God… These works of the law were not good works; they were not the obedience of faith wrought by the power of God.

Justification by Faith in Pauline Theology

We must compare Paul with what James says: we are not justified by faith alone apart from works. What James is referring to is “the obedience of faith.” Paul and James are referring to the same justification, but they are referring to different works. Justification is apart from misunderstood, self-wrought works of merit, but not apart from Spirit-wrought works of faith (so they say).

In his PhD dissertation (published 2006), Reformed Baptist scholar Samuel E. Waldron summarizes

[T]here is no place in Shepherd’s theology for anything like the dichotomy between law and gospel that lays at the foundation of justification sola fide for the Reformation. If there is no such thing as meritorious works, if Christ’s work was believing obedience, if the obedience of faith is the righteousness of faith, then we are clearly dealing with a system of doctrine that has no way to express the Reformation’s contrast between law and gospel. Such a system cannot consistently affirm the justification sola fide squarely built on this contrast.

Allegiance to The Westminster Confession is often understood as subscription to its “system of doctrine.” The Westminster Confession accurately represents the Reformation system of doctrine when it grounds its soteriology on a contrast between the law (“the covenant of works”) and the gospel (“the covenant of grace”). Shepherd has no place for such a structure in his theology and cannot, therefore, affirm consistently the “system of doctrine” taught in the Confession he cites so often in his writings…

The classic articulation of justification sola fide is found in the Reformation tradition. To affirm sola fide and not mean by this phrase what it meant for the whole Reformation tradition is simply misleading. The fact is, however, that this is exactly what Garlington, Fuller, and Shepherd actually do. They do not hold the definition of justifying faith held by the Reformation tradition. They do not hold the distinction between justifying faith and evangelical obedience held by the Reformation tradition. They do not hold the dichotomy between law and gospel held by the Reformation tradition. They do not hold sola fide in any of its fundamental characteristics in the tradition. They do not hold justification sola fide in any familiar or meaningful sense. Their affirmation of sola fide, then, only serves to cloud and confuse the true meaning and real purport of their theologies.

Faith, Obedience, and Justification: Current Evangelical Departures, p. 186, 231

Now why would a Reformed Baptist scholar (currently Academic Dean and Professor of Systematic Theology at Covenant Baptist Theological Seminary) choose to do his PhD work on a topic that is irrelevant to baptists? Clearly he thought it was relevant. His dissertation critiques Norm Shepherd, Daniel Fuller (baptist), and Don Garlington (baptist). Garlington was originally one of Waldron’s teachers at the reformed baptist Trinity Ministerial Academy (Al Martin). Waldron clearly saw a connection between these three men’s rejection of sola fide as well as a relevance to his ministry such that it was worth understanding and refuting Shepherd’s ideas. It was not merely an intra-Presbyterian squabble. Waldron obviously shares Clark’s concern over Shepherdism’s ability to influence baptists. This is not a matter of adiaphora.

Neonomianism at ReformCon?

Of course, that raises the question as to whether or not any of the speakers at ReformCon could be said to 1) hold to Shepherd-shaped neonomianism, and 2) be teaching something at ReformCon related to Shepherd-shaped neonomianism (which is hard to determine since the talks have not been posted online – UPDATE: someone let me know the talks have been trickling in on the Apologia YouTube page. I missed that. I’ll give them a listen as soon as I can).

P. Andrew Sandlin

Sandlin was a speaker at ReformCon. His lectures are also part of the academy offered to supporters/subscribers of Apologia Radio. He is ordained in the Fellowship of Mere Christianity. He is Founder and President of the Center for Cultural Leadership. He is a disciple of Norman Shepherd. He was the editor (together with John Barach) of Obedient Faith: A Festschrift to Norman Shepherd (published by the Center for Cultural Leadership), self-described as “A tribute by students and friends to a courageous theologian’s lifelong stand for a full-orbed, obedient Christianity.” He has a chapter in it titled “Sola Fide: True and False.”

He was also editor of Backbone of the Bible: Covenant in Contemporary Perspective. It includes 2 chapters by Shepherd himself (“Justification by Faith in Pauline Theology” and “Justification by Works in Reformed Theology”) and 1 chapter by Sandlin titled “Covenant in Redemptive History: ‘Law and Gospel’ or ‘Trust and Obey’?” In this essay, Sandlin says

The interpretation I offer swerves at points from certain traditional categories. This fact should not be unduly troubling. We Protestants affirm the Bible, not tradition, as the final authority for what we believe and teach and practice… I believe that the Bible presents at root one gospel, one law, one salvation, one ethic, one hope, one faith, all ensconced in one message. This puts me at odds with both traditional dispensationalism and traditional covenant theology. There is no fundamental gospel-law distinction [italics original]…

In the Garden of Eden, God told Adam and Eve that they could eat of all the trees except one-the tree of the knowledge of good and evil (Genesis 2: 16-17). We also know that if they ate of the tree of life, they would have lived forever or gained eternal life (Genesis 3:22). I do not believe this has anything to do with what is traditionally termed a prelapsarian (or pre-Fall) “covenant of works”: that eternal life was something man was rewarded as merit for his obedience. Before the Fall, this view alleges, man was to merit eternal life and afterward Christ must merit it for us. I disagree with Charles Hodge when he asserts that the Bible presents two ways of gaining eternal life, one by works and one by faith… There are not two ways of gaining eternal life, one in the prelapsarian era and one in the postlapsarian era… There is only one way of obtaining eternal life, and there has always been only one way… Eternal life, even in the prelapsarian period, was of grace, and not of merit. Faith and obedience were the means of gaining eternal life, but not the ground [italics original]… the ground of eternal life in the prelapsarian era is the grace of God. What is its instrument and means? I believe that they are really no different than in the subsequent eras-faith in the Lord, accompanied by obedience, and, in fact, a faith that is itself an act of obedience…

Now, this conviction relating to the prelapsarian era has specific implications for the redemptive ministry of Jesus Christ.22 [Footnote points readers to the Christus Victor model of atonement] If eternal life is not something that Adam merited, and if it is not something that man could even conceivably merit (Galatians 3:21), it is not, therefore, something that Jesus Christ himself merited. There is simply no such thing as a meritorious basis of eternal life, and there is no such thing as a meritorious soteriology. It is simply a fiction… [E]ternal life was not something that Jesus was “rewarded” for being extraordinarily virtuous… The righteousness that becomes ours as we are mystically united to him by faith alone is a love-filled, law-keeping righteousness: a faithful trust and reliance on the Father that necessarily issues in good works…

Christ alone saves, and those who place faith in him will obey the law. This, I believe, is the meaning of Romans 2:13: that not the hearers of the law are justified, but the doers of the law are justified. Paul is not setting up a theoretical basis of justification, but an actual basis of justification…

[W]hen you boil it right down, that there is no fundamental distinction between gospel and law.

Gospel, Law, and Redemptive History: “Trust and Obey

Toby Sumpter / CrossPolitic / Doug Wilson

Toby Sumpter was a speaker at ReformCon. He is an elder at Doug Wilson’s church. He is a proponent of the Federal Vision (though recently criticizing some FV men). I have not read anything to indicate he disagrees with Wilson.

CrossPolitic did a live recording at ReformCon. It is a podcast offering commentary on current political and cultural issues in America hosted by Sumpter and two other members of Christ Church. I have not read anything to indicate these men disagree with their pastor, Wilson.

Since Wilson has written the most on this issue and he is (rightly) a center of focus because of his tremendous influence on Apologia Church (even though he was not at ReformCon), I will address his beliefs. I hope that I do so accurately. It is not an easy task because Wilson is often given to rhetorical flair that is unhelpful in determining precise theological matters. Furthermore, his book Reformed is Not Enough helped spark the Federal Vision controversy when it was written in 2002, but since that time one has to dig through his blog to find any changes, clarifications, or developments in his thought in response to critics. He has made all of his relevant blog posts available in a volume titled The Auburn Avenue Chronicles. It totals 950 pages and contains no organization other than sequential ordering of posts by date originally posted on his blog. It is hardly congenial to properly understanding his beliefs. I hope I have grasped his position and I am open to correction on anything I have misunderstood.

Federal Vision No Mas?

In 2017, Wilson decided to stop calling himself a Federal Vision proponent. Thankfully, he acknowledges “there were also a number of critics of the federal vision who were truly insightful and saw the implications and trajectories of certain ideas better than I did at the time.” The article addresses the fact that he wishes to distance himself from some other FV men whose trajectories he disagrees with. However, it is very important to note that “This statement represents a change in what I will call what I believe. It does not represent any substantial shift or sea change in the content of what I believe.”

Law/Gospel Distinction

Wilson follows Shepherd in rejecting the law(CoW)/gospel(CoG) distinction (two ways of obtaining eternal life). It can be confusing because most of Wilson’s comments specifically on the law/gospel distinction are directed against a slightly different law/gospel distinction (i.e. a division between promise and command, etc), though he rejects both ideas. Playing off of the 3 uses of the moral law, Wilson argues (like Shepherd) that the difference between law and gospel is in the human heart, not anything objective.

The Scripture is what it is, and contains both promises and imperatives… For the believer, even the Ten Commandments can be understood as gracious… For the unbeliever, even the message of the cross is foolishness, an intolerable demand. So that, in a nutshell, is what I think is going on with law and gospel… There is a vast difference between a law/gospel hermeneutic, which I reject heartily and with enthusiasm, and a law/gospel application or use, which is pastoral, prudent and wise.

The Law/Gospel Study Bible, Coming Soon

This was expressed in the Joint Federal Vision Statement (which Wilson helped author, signed, and still affirms).

Law and Gospel

We affirm that those in rebellion against God are condemned both by His law, which they disobey, and His gospel, which they also disobey. When they have been brought to the point of repentance by the Holy Spirit, we affirm that the gracious nature of all God’s words becomes evident to them. At the same time, we affirm that it is appropriate to speak of law and gospel as having a redemptive and historical thrust, with the time of the law being the old covenant era and the time of the gospel being the time when we enter our maturity as God’s people. We further affirm that those who are first coming to faith in Christ frequently experience the law as an adversary and the gospel as deliverance from that adversary, meaning that traditional evangelistic applications of law and gospel are certainly scriptural and appropriate.

We deny that law and gospel should be considered as hermeneutics, or treated as such. We believe that any passage, whether indicative or imperative, can be heard by the faithful as good news, and that any passage, whether containing gospel promises or not, will be heard by the rebellious as intolerable demand. The fundamental division is not in the text, but rather in the human heart.

Joint Federal Vision Statement

I see that all Scripture can only be interpreted in one of two ways—either in faith or in unbelief. The division is therefore in the human heart, and never in the divine heart.

CREC Examination, Page 10

Based on this, Wilson (like Shepherd) makes a distinction between works of the law and obedience to the law.

We distinguish between obedience and works because Paul does. In the Pauline vocabulary, deeds without faith is works. Deeds done in faith is obedience.

Obedience and Life (This quote is missing from Doug’s post as it currently appears on his blog, but it was part of the post when it first appeared. See here for a slight revision of his statement.)

In the New Testament, obedience is a good word. Also in the New Testament, works is not

Like a Gelatinous Pudding

When Paul talks about grace and works driving one another out, he is talking about grace on the one hand and autonomous works on the other.

Obedience and Works

“Works of the law” are “autonomous works.” They are the result of a sinful perversion of the law. “Works of the law” are a sinful attempt to justify oneself through obedience without faith, unaided by God’s grace. (Thus “we are justified by faith apart from works of the law” means “we are justified by faith apart from an incorrect effort to obey without faith.”)

Covenant of Works

It is important to understand how this relates to the Covenant of Works. Wilson has a page on his blog called the Controversy Library. Section 4 contains resources addressing the question of justification by faith alone. Wilson points readers to his CREC “exam” as the best resource for understanding his position.

I believe the covenant of works mentioned in Chapter VII is badly named. I would prefer something like the covenant of life (WLC 20), or the covenant of creation. I believe that this covenant obligated Adam to whole-hearted obedience to the requirement of God. The one stipulation I would add is that, had Adam stood, he would have been required to thank God for His gracious protection and provision. And had Adam stood, he would have done so by believing the Word of God. In other words, it would all have been by grace through faith… [T]he “covenant of works” was not meritorious and we deny that any covenant can be kept without faith.

CREC Examination, Pages 1-2, 4

The “covenant of works” used here [WCF 19.1] is fine if the terms are defined, but the phrase itself is an unhappy one. It leads people to think it carries its own definition on its face, and hence folks think of some sort of salvation by works. This leads people to assume two different ways of salvation—grace and works.

Westminster Nineteen: Of the Law of God

Periodically, great Homer nods and I believe that is the case here. While there is no necessary problem with the doctrine, the Westminster divines have badly named this covenant. To call this covenant with Adam a covenant “of works” leads people to confuse it either with the Old Testament economy, or with pharisaical distortions of the law. This misunderstanding is evident in the scriptural reference given for this point [in Wilson’s view, the Scriptures cited refer to subjective Pharisaical misinterpretation of the law, not to any objective understanding of the law]. To call it works opposes it, in the scriptural terminology, to grace. But the covenant given to Adam prior to the Fall was in no way opposed to grace. It would be far better to call this pre-Fall covenant a covenant of creation. In this covenant, life was promised to Adam and his descendents as the fruit of perfect and personal obedience. But notice the word fruit—as a covenant of creation, grace is not opposed to it, and permeates the whole. If by “covenant of works” is meant raw merit, then we have to deny the covenant of works. But if this covenant made with Adam was inherently gracious (as many Reformed theologians have held), then the only problem is the terminological one. And, with regard to whether the covenant was gracious, a simple thought experiment will suffice. If Adam had withstood temptation successfully, would he have had any obligation to say “thank You” to God. If not, then it is not a gracious covenant. If so, then it was.

Westminster Seven: Of God”s Covenant With Man

The Reformed theologians Wilson refers to held that the establishment of the Covenant of Works was gracious (voluntary condescension).* Adam/man owed God obedience by nature without expecting any reward in return. However, God condescended to offer Adam a reward that could be earned by his obedience (This distinction is a point that Klineans like R. Scott Clark do not agree with, thus complicating the discussion. See here, here, and here. Wilson himself likewise does not see any distinction between nature and covenant, thus likely contributing to his converse error as well.). However, once that agreement was established, if Adam obeyed, God would owe him the reward as a matter of debt (this is true regardless of how much assistance Adam received from God to meet the obligation). The PCA Report on the Federal Vision notes

In the pivotal text of Romans 4:4, the idea of “what is due” need not invoke the idea that “what is due” has been earned by a work that is commensurate with the reward itself, but merely that there was a covenant which promised that reward if the work was performed. Thus, if Adam had obeyed in the probation, God would have owed him the reward of eternal life, because God had promised it to him on that condition.

REPORT OF AD INTERIM STUDY COMMITTEE ON FEDERAL VISION, NEW PERSPECTIVE, AND AUBURN AVENUE THEOLOGY, 2213

This is what Wilson rejects. It is not a terminological disagreement. It is a doctrinal disagreement.

The view we reject is that the covenant with Adam must be considered a covenant of works, based on Adam’s merit or demerit… A man cannot merit anything by grace through faith. But a man can obey by grace through faith.

Was Jesus Faithless?

*(Some reformed theologians have spoken of other nuanced ways in which God dealt graciously with Adam in the Adamic Covenant. However, none of these concepts negate the idea that Adam would have been owed eternal life as a debt upon successful probation.)

Justification by Faith Alone

How, then, does all of this relate to justification by faith alone? Wilson believes that if Adam had obeyed perfectly, he would have been justified by faith.

I believe that a man is justified by faith, through faith, to faith, under faith, and over faith. Furthermore, I believe that there has never been a time in the history of the world when this was not the case.

Semper Deformanda

Recall Shepherd, “the method of justification for Adam before the fall is exactly what it is for Paul after the fall.”

The Covenant of Life
We affirm that Adam was in a covenant of life with the triune God in the Garden of Eden, in which arrangement Adam was required to obey God completely, from the heart. We hold further that all such obedience, had it occurred, would have been rendered from a heart of faith alone, in a spirit of loving trust. Adam was created to progress from immature glory to mature glory, but that glorification too would have been a gift of grace, received by faith alone.
We deny that continuance in this covenant in the Garden was in any way a payment for work rendered. Adam could forfeit or demerit the gift of glorification by disobedience, but the gift or continued possession of that gift was not offered by God to Adam conditioned upon Adam’s moral exertions or achievements. In line with this, we affirm that until the expulsion from the Garden, Adam was free to eat from the tree of life. We deny that Adam had to earn or merit righteousness, life, glorification, or anything else. [bold emphasis added]

Joint Federal Vision Statement

The first covenant was called a covenant of works in the Westminster Confession (7.2). I would prefer to call it a covenant of creational grace. The condition of covenant-keeping in this first covenant was to believe God’s grace, command, warnings, and promise… The second covenant is a covenant of redemptive grace. The thing that the two covenants have in common is grace, not works. The condition for keeping this covenant is the same as the first, although the circumstances are different. The condition always is to believe God.

A Short Credo on Justification

Recall what I said above. If “the method of justification for Adam before the fall is exactly what it is for Paul after the fall” then justification by faith alone takes on an entirely different meaning. What is that different meaning?

If Adam had stood the test, it would have been through the instrumentality of faith-animated obedience, graciously given by God.

Obedience and Works

Infused righteousness is an instrument of justification.

[I]n the traditional Reformed ordo salutis, the pride of place actually goes to a type of infused righteousness (regeneration)… The new heart is not the ground of justification any more than faith was, which we have to understand as the instrument of justification. Instead of saying “faith is the instrument (not ground) of justification,” we may now say “the regenerate heart believing is the instrument (not ground) of justification.”

CREC Examination Q105

Compare the Joint FV Statement that Adam’s reward “would have been a gift of grace, received by faith alone” with Wilson’s statement that “If Adam had stood the test, it would have been through the instrumentality of faith-animated obedience.” The affirmation of faith alone does not mean faith apart from obedience.

True faith and works of obedience are never in opposition

Testimony on the MARS Testimony

Justification by Faith Alone

We affirm we are saved by grace alone, through faith alone. Faith alone is the hand which is given to us by God so that we may receive the offered grace of God. Justification is God’s forensic declaration that we are counted as righteous, with our sins forgiven, for the sake of Jesus Christ alone.

We deny that the faith which is the sole instrument of justification can be understood as anything other than the only kind of faith which God gives, which is to say, a living, active, and personally loyal faith. Justifying faith encompasses the elements of assent, knowledge, and living trust in accordance with the age and maturity of the believer. We deny that faith is ever alone, even at the moment of the effectual call.

Joint Federal Vision Statement

Not only is “alone” defined differently, but so is “faith.” Note the inclusion of “living trust” and recall Shepherd “Faith for Adam was what true faith always is, a living and active faith.” By living trust, Federal Vision means faithfulness, covenant loyalty, obedience.

[L]ife and obedience are essential characteristics of the instrumentality of faith

Obedience Unto Justification

Works/obedience is what makes faith saving/living.

[I]t is indisputable that works is the animating principle of faith.

Faith, Dead or Alive?

I am treating obedient faith and living faith as synonymous… it is obedient in its life, and in that living condition it is the instrument of our justification.

Living Faith

[OPC Report on Justification:] “14. Including works (by use of ‘faithfulness,’ ‘obedience,’ etc.) in the very definition of faith [is out of accord with Scripture].”

No. To include faithfulness in the very nature of living faith is not to intrude works. Faithful faith justifies. Faithless faith does not.

The OPC Report on the Federal Vision

Does obedience (in the context of justifying faith) mean works, or does it mean life? If the former, then mixing it into justifying faith is death warmed over. If the latter, then leaving it out is death stone cold. [In context, Wilson is defending Shepherd here.]

Recapitulation Drives Out Grace

The OPC Report on Justification notes

Though not ordinarily challenging the terminology of “justification by faith alone,” they have changed the definition of faith and have therefore changed the meaning of “faith alone.”

OPC Report on Justification, 26

If “the method of justification for Adam before the fall is exactly what it is for Paul after the fall” (faith alone) then justification by faith alone takes on an entirely different meaning. If someone follows Shepherd’s paradigm, then their affirmation of justification by faith alone is not enough because they mean something different by that phrase.

The Imputation of the Active Obedience of Christ

Though Wilson follows Shepherd’s rejection of the law/gospel distinction as well as his understanding of faith as faithfulness (thus changing the meaning of justification by faith alone), he does not follow Shepherd in rejecting the imputation of the active obedience of Christ. Shepherd argues that justification consists in the forgiveness of our sins and not the imputation of the active obedience of Christ.

The active obedience of Christ is not the meritorious ground of our salvation because, not because of any inadequacy in it or anything like that, but because there is no such thing in the bible as obtaining salvation by the merit of works. Salvation after the fall or the gift of eternal life before the fall was never granted on the basis of the merit of works but was always a free gift that is received by faith.

What’s All the Fuss, Lecture 2, @1:03:00

We do not need Christ’s active obedience because eternal life is not earned by righteousness! It is a free gift and has always been a free gift. Once we receive the forgiveness of our sins through faith in Christ, God also gives us the free gift of eternal life through that same faith. And because that living faith is faithfulness, the righteous shall live by faith (Rom 1:17) and the doers of the law shall be justified (Rom 2:13) at the last day. Adam’s probation was a test to see if he had that faith – the condition of the free gift of eternal life. He didn’t have that living, obedient faith, so he didn’t get the free gift!

Wilson, however, thinks we still need Christ’s active obedience, frequently quoting Machen’s deathbed statement that we have “no hope without it.”

Note that, in line with everything above, Wilson believes that Christ’s faith was his faithfulness was his obedience.

In an oral exam yesterday for one of our grad students, the phrase “faith of Jesus Christ” came up (Gal 2:16; 3:22), along with the question/debate of whether this refers to Jesus Christ’s faith or to our faith in Him. I have generally taken it as the former, but that is not my point here. The point here has to do with what comes along with that — what has to be part of that package, for those who read it that way.

First, there are multiple other passages that teach plainly that we are justified through faith in Jesus Christ. This is the instrument of sola fide, so that doctrine is not at stake in this discussion. But if we take it, in this instance, as “the faith of Jesus Christ,” another doctrine is at stake. This means that the apostle Paul is bluntly teaching us the doctrine of the imputation of the active obedience of Christ.

This debate concerns whether our justification is secured by the Lord’s suffering on the cross and His resurrection alone (known as the passive obedience of Christ), or whether we also have imputed to us the sinless, faithful life of Christ (His active obedience), throughout the course of His life. Those who would echo the words of Machen on his death bed, when he spoke about the active obedience of Jesus (“no hope without it”), have available to them, on this reading, a knock down text. How so?

This is because there would be no basis in this text for partitioning off the “faith of Jesus” to that time frame when He was on the cross. This is an expansive phrase. This is the new Israel, finally obeying God, finally walking through all the events of their history, and doing so in faith. Christ at His baptism, Christ resisting temptation for 40 days in the wilderness, Christ invading Canaan, and so on. Contrasted with the faithlessness of the old Israel, this is the faith of Jesus Christ. All of that is the “faith of Jesus Christ,” and all of that is our obedience now, our justification now, because it has been reckoned to us. No hope without it.

No Hope Without It

Note carefully that (in line with the rejection of any law/gospel distinction) Wilson believes Jesus’ faith (“the faith of Jesus”) is equivalent to Jesus’ active obedience to the law.

If it is undeniable that the New Testament shows Christ as the new Israel (and I believe it is), and if this is self-evidently because He is being the true Israel for us, so that we can be true Israelites in Him, it follows that we are participating in His obedient life. The perfect obedience that He rendered to God throughout the course of His life was a life lived before God, and He did it for us. This is nothing other than the doctrine of the imputation of the active obedience of Jesus Christ…

A shorthand form of the doctrine of active obedience is that Christ’s obedience throughout the course of His sinless life has been imputed by the grace of God to me. I believe this is true, but there is a fuller way to explain it, and this fuller way makes the doctrine not only true, but one of Scripture’s primary truths. Christ’s obedience as the true Israel has been imputed to us, to all of us who are the Israel of God, and therefore to me. The reason I can be an Israelite and not be destroyed is Israel is now obedient. And whose obedience was this? How did it happen? The active obedience of Christ began with His miraculous birth, and His exile in Egypt, and His restoration from Egypt. Out of Egypt God called His Son. And when God called His Son, we came too.

Active Obedience as Thematic Structuring Device

Shepherd would say the reason I can be an Israelite and not be destroyed is because my sins have been forgiven by a sinless Israelite who bore my curse (passive obedience). Wilson hasn’t quite connected Shepherd’s dots. He still thinks Jesus had to obtain something by his faith, rather than, as Shepherd explains simply receive a gift. Wilson still has some law/gospel baggage infecting his view of the IAOC. Wilson says “He did it for us.” Did what? Had faith? So I don’t have to have faith? “Well, no. He had perfect, sinless faith.” Well so do I now that my sins are forgiven. So what exactly did Jesus do for me beyond bearing my curse?

If there has only ever been one way of obtaining eternal life (by grace alone through faith alone) then Jesus obtained eternal life the same way that we do: by grace alone through faith alone. There is nothing for Jesus to “do for us.” The only possible way there can be something for Jesus to “do for us” is if there is more than one way of obtaining eternal life. The imputation of the active obedience of Christ necessarily requires the law/gospel distinction that Wilson rejects. He can only affirm the IAOC to the degree that he affirms an objective law/gospel distinction.


In light of all of the above, I cannot agree with Jeff Durbin that “Doug Wilson is one of the greatest blessings to the church in this modern era.” At best, Wilson is thoroughly confused on the gospel, having been deceived by Shepherd’s false teaching. At worst, he is a wolf “speaking perverse things, to draw away the disciples after themselves.”

Neonomianism and Culture

A driving passion of Apologia Church is to equip Christians to apply Scripture to every area of their lives. The theme of ReformCon 2019 was “Reformation and the Public Square.” I share their passion for developing and applying a Christian worldview. I get it. I was a Christian filmmaker (see here, here, and here) before becoming chronically ill and having to step away from that pursuit (I have written elsewhere on a Federal Vision influence in Christian film theory). I share Apologia’s rejection of VanDrunen’s dual ethic (natural law vs Scripture). I’ve been making similar criticism for a decade. I’m passionate about having a biblical understanding of justice and applying Scripture to politics and government. I’ve written extensively on issues related to it. I get it.

My concern, however, is in the details. My concern is that we properly guard the core of a Christian worldview: the Gospel. The ReformCon website says “With the guidance of some of the most influential Reformed thinkers of our day, we will spend two days soaking in pure and unadulterated Calvinistic delight while being equipped to take the good news of the Gospel into the public square.” I do not believe all of the speakers that Apologia Church chose to invite are Reformed and I do not believe they can equip anyone to take the good news of the Gospel into the public square as long as they believe another gospel. I do not think Apologia Church believes and teaches another gospel, but I do believe they are greatly influenced by those who do.

Joe Boot

As a case in point of how this teaching is influencing others, consider Joe Boot – another speaker at ReformCon. Rev. Dr. Joseph Boot (M.A., PhD) is a Christian thinker, cultural apologist/philosopher, founder of the Ezra Institute for Contemporary Christianity (EICC), and founding pastor of Westminster Chapel, Toronto. Boot’s passion is to equip Christians with worldview-thinking to apply Scripture to every area of their lives.

In a debate with Matthew Tuininga titled Two Kingdoms and Cultural Obedience, Boot argues

[T]he root of the theological error of two kingdoms theology, I think, is the idea that creation and man can be generalized as abstractions so God allegedly creates man in general. But I don’t think this is the case. Genesis 1-3 is part of the gospel and right in Genesis 1-3 you have the first seed promise of the gospel in Genesis 3:15…

Of course we know that Adam in the garden was a symbol of God’s power and judgment with the tree. It’s not that Adam was there to earn his salvation. He was actually made upright. There was nothing lacking in him. But he might forfeit it by disobedience. So we can, I suppose, talk of a Paradise Covenant between Adam and his Creator. God is the Lord. Adam is his creature. Any covenant between a greater and a lesser is already a covenant of grace. I put it to you there is no such thing ever as a covenant of works in Scripture whereby man is justifying himself – anywhere! He lived by God’s grace and favor. The good news of the evangelion is that God is Lord and King. That’s what it means. Now, Adam even believed that. He had to believe that and he walked in the favor of that. So God calls all men from Adam, through Noah, to the present to serve and obey him. He’s the same God. The covenant mandate was to develop and keep God’s creation in obedience to him and I don’t see any evidence in Scripture that that’s changed.

There were never two ways of obtaining eternal life. Only one. Before the Fall, Adam believed the Gospel! Where might Boot have learned such an idea? P. Andrew Sandlin works closely with Boot’s Ezra Institute, teaching at their Runner Academy. Sandlin notes “When I met Dr. Joseph Boot, leader of the Ezra Institute, I found a brother-in-arms. God knit our hearts together.”

It’s important to note that Boot is a baptist. He does not hold to the Federal Vision. But he is absolutely being influenced by Shepherdism’s neonomianism and it is directly impacting his view of how the Gospel relates to culture. Durbin says Boot is a spitting-image of him theologically and that every member of his church needs to read Boot’s “The Mission of God” because it is their manifesto. My intention is not to call for a boycott of Apologia. Far from it. If I lived in Phoenix, I would very likely be a member of Apologia (if they would have me). My desire is to offer some sharpening so that they may be more effective in their ministry and not be hindered by neonomianism influences in their systematic understanding of the Gospel and its relation to culture.

Theonomy

Apologia Church is very well known for their advocacy of theonomy. Wilson said that

this [FV controversy] was nothing more than a simple continuation of the theonomy fracas in the Reformed world a couple decades ago… During the original Shepherd controversy, he had strong support among the theonomists — Greg Bahnsen and Gary North, to mention two. North even devoted an entire book — Westminster’s Confession — defending Shepherd. Other supporters of Shepherd included such notables as Cornelius Van Til… In short, when you look at the scorecard, and take in the names of the players, you see a lot of the same names.

More to Being Reformed Than Believing in Jesus and Smoking Cigars

The link between theonomy and the Federal Vision is the rejection of the law/gospel distinction (CoW/CoG distinction). Rushdoony said

The Westminster Confession is one of the great documents of the Christian faith but at one point it has rightly been criticized over the years… This problem in the Westminster Confession is it’s concept of a covenant of works… Now it’s this idea of a covenant of works that is the problem in the confession and of course this doctrine has led to dispensationalism and a great many other problems. It is a deadly error to believe that any covenant that God makes with man can be anything other than a covenant of grace… So Paul is saying in Galatians 3:12 that when we walk in terms of covenant faithfulness we receive God’s blessing.

Lecture: Is There a Covenant of Works?

Steven Wedgeworth notes

Greg Bahnsen had died in 1995, well before the “Federal Vision” was its own project, but his own history shows a fairly strong pro-Shepherd but anti-Jordan disposition. Several of his friends and students went on to have some association with FV.

Bahnsen’s son David, while “combing through my late father’s files” found “evidence that Greg Bahnsen repudiated the notion that Norm Shepherd was a heretic, and in fact, embraced the core thesis of his work on justification, faith, and works (the heart of the controversy).” See his post for details.

Norm Shepherd was Bahnsen’s thesis advisor. Bahnsen initially had a strong law/gospel distinction – in fact his interpretation of Matt. 5:20 was far better than R. C. Sproul’s (lecture 309, I think). But as I show in this post, as time went on and Bahsen faced criticism of his thesis, he revised his law/gospel interpretation of key texts like Rom 10:4, coming to favor Shepherd and Daniel Fuller’s rejection of a law/gospel distinction (specifically telling people to read Fuller’s work for a full explanation; North notes the change in Bahnsen’s interpretation). Bahnsen also embraced Shepherd’s monocovenantalism as a crucial foundation to his theonomic thesis.

The perpetuity of God’s commandments follows from the eternality of His covenant of which they comprise an inalienable part… The law, both prior to and after the fall, is gracious… Continued blessing for Adam in paradise, Israel in the promised land, and the Christian in the kingdom has been seen to be dependent upon persevering obedience to God’s will as expressed in His law. There is complete covenantal unity with reference to the law of God as the standard of moral obligation throughout the diverse ages of human history.

Theonomy in Christian Ethics, p. 184, 235, 201-2

In the last couple of years, Joel McDurmon (former president of American Vision and Gary North’s son-in-law) has written two works critical of Bahnsen’s theonomy (Bounds of Love and Consuming Fire). Together they form a very good refutation while maintaining the same presuppositional view of justice, but they do so precisely because McDurmon is more cognizant of a law/gospel distinction. I highly encourage baptist theonomists to prayerfully consider his books and consider whether his view or Bahnsen’s is more consistent with a baptist understanding of covenant theology.

Spreading Among Baptists

Regretfully, Founders’ Ministries has lately been cooperating with CrossPolitic producer David Shannon (Chocolate Knox) in the production of a documentary on social justice called By What Standard? (Federal Visionist Marcus Pittman also directed parts of the documentary). Founders also invited Toby Sumpter to speak at and CrossPolitic to broadcast from a Founders’ conference on social justice. It appears to me that perhaps a large motivation for doing so was that these Federal Vision theonomists appear to have a solid, worked-out biblical standard of justice that baptists suddenly realize they are in need of. Personally, I believe their decision to work with these men was foolish. (in addition to the law/gospel problems under discussion, Federal Vision theonomists’ understanding of justice is actually unjust). I appreciate Founders and the stand they are taking against the social justice movement (see my 3-part series on social justice), but I personally think their choice of alliance was near-sighted. It seems to have already caused them significant problems and I believe it will continue to do so. (That said, I look forward to watching the documentary and I pray that it will bring much needed light to the social justice issue).

I received an email from Founders today asking for support (which I gave). The email noted “Over the last four years Founders has given even more attention to three areas of importance for spiritually strong churches: 1) confessionalism; 2) law and gospel; 3) pastoral theology.” They have a conference this week in Florida on the topic of Law & Gospel. The website for the conference says “Founders Ministries has been teaching a confessionally reformed and biblical view of the law and the gospel since 1983, and by God’s grace, will continue to do so. The need in the churches of God is as great now as it has ever been.” Hopefully this post will make it clear just how great that need is and, by God’s grace, they will address the law and gospel error currently closest to them.

CrossPolitic is scheduled to be a part of the next G3 conference as well.

Conclusion

One may object “At the end of the day, what practical difference does it make? If these men have helpful things to say about our current culture, can’t we just overlook these differences about the gospel?” The answer is no. A Christian’s understanding of how the law and the gospel relate is as practical as you can get. In the face of our collapsing culture’s rejection of God’s norms and the rising threat to Christians, it is easy to see ourselves as more righteous as others because we are the ones correctly understanding and applying God’s norms. We are the “doers of the law” (Rom 2:13), according to the men above. Sandlin notes

This is what God is doing in the earth; He is restoring and enhancing creation, what man lost in the Garden of Eden. The consummate kingdom will come in its fullness when the New Jerusalem descends to the resurrected earth in which both God and man will live eternally (Rev. 21:1-4). This is the kingdom populated by the blood-bought, the present deputies of the cultural mandate, whom God intended all along to be His people overspreading the globe and cultivating it for His glory. They will be victorious in this task, and then the Lord returns and the eternal state (on earth) begins.

The Eschatological Arc of Christian Apologetics

and

God didn’t abandon His cultural plan for the earth; He re-issued it to a newly redeemed people. “Because of the atoning consequences of the cross,” writes Scott J. Hafemann, “God is finally fulfilling His mission of revealing His glory through (re)creating a people who will exercise dominion in His name by keeping His commandments. [Whereas humanity failed in the garden and Israel fell in the wilderness, the church, under the sovereignty of Christ, who is ‘the ruler of kings on earth,’ will fill the world with the glory of God as ‘a kingdom, priests to his God and Father’ (Rev. 1:5–6; cf. 1:9; 5:10; 12:10).]” This is our calling as God’s people, washed in the Lord’s blood. We are His dominion people, our Lord’s new humanity. This, to put it bluntly, is the goal of the Gospel.

Reclaiming Culture is Gospel Ministry (Note that Hafemann lists Daniel Fuller as an influence at the beginning of his essay)

We will do what Adam failed to do. We will be victorious because we are the doers of the law! This is the goal of the Gospel. This is how the glory of God’s kingdom is revealed: our faithful obedience!

Again, my goal is not to denounce Summer, Jeff, James, or any of the other baptists involved. My aim is for them and their followers to very carefully consider the ramifications of neonomianism on one’s worldview and one’s practical life.

Another White/Wilson Debate?

James White recently said, “Doug Wilson is a Christian with whom I have differences primarily upon issues relating to baptism and the Lord’s Supper.” Hopefully all of the above makes it clear that White and Wilson disagree on more than just baptism and the Lord’s Supper. In his response to Clark, White suggested that he and Wilson hold a debate in 2020 to end this discussion for good. Resolved: The ordinances Christ instituted for his church are for believers alone. While that would make a good debate, it would not address the concerns about Wilson. Instead, the following debate would be a great blessing to the church:

Resolved: Since creation there have been two different ways of obtaining eternal life: through obedience to the law or through faith alone apart from obedience to the law.

[Added Clarification: The main purpose of this post is not to tell others how to direct their affairs or to pronounce what actions are tolerable or intolerable. The purpose of this post is to show as clearly as possible what people believe. What one chooses to do with that information is up to them.]

Further Reading

Note: An earlier version of this post referenced a tweet from Summer Jaegar posting from Deuteronomy 30. I assumed she was posting it because she read it along the lines of Andrew Sandlin and theonomy in general. Summer has clarified on Twitter that she rejects theonomy. This was news to me in light of previous conversations I have had with her and Durbin on Facebook. It is not clear how Summer does interpret the passage, but I have asked her for forgiveness for misunderstanding and thus misrepresenting her. I have removed the reference.

Kline’s Abrahamic Covenant of Works 7: R. Scott Clark

R. Scott Clark has recently stated that Kline held to a baptist understanding of the Abrahamic Covenant.

In short, Abraham was not Moses. The Abrahamic covenant is not the Mosaic. The Abrahamic was in no sense a covenant of works. It was a covenant of grace.1

1. Here we must not follow my beloved professor and colleague Meredith Kline when he writes, “Though not the ground of the inheritance from heaven, Abraham’s obedience was the ground for Israel’s inheritance of Canaan.” Meredith G. Kline, Kingdom Prologue (Eugene, OR: Wipf & Stock, 2006), 325. Here Kline did the very thing to which he rightly objected: taking a Baptist position. He has turned Abraham into Moses. Abraham was given the seed and land promises in Genesis 12 and 15 and gracious grants from a sovereign King, God the Lord. The Obedience that God required of Abraham in Genesis 12, 15, and 17 was a consequence of the grace received not a prior or antecedent condition in order to receive.

The ensuing Twitter discussion between R. Scott Clark & Chris Caughey is worth reading.