by Josh Sommer | Nov 13, 2019 | Biblical Theology, Systematic Theology
Christ’s active obedience is His perfect obedience to the Law of God. Christ’s passive obedience is His taking our sins upon Himself, being nailed to the cross, and suffering the punishment of God’s wrath unto death—the wrath we deserved. Historically, the majority of Protestants have agreed that both Christ’s active and passive obedience is imputed to believers upon the exercise of saving faith. But, some have disagreed.
Some, particularly within the Federal Visionist and Arminian camps (cf. Berkhoff, Systematic Theology, 515), deny the imputation of the active obedience of Christ to the believer. They might claim that forgiveness of sins is all the Christian needs. Then, by virtue of his own righteousness or obedience, he will reach final justification (or something along those lines). The believer only need be rendered innocent of their sin.
This obviously denies the need for an imputed positive righteousness.
The problem, however, is that this denies very clear Scriptural data. For example, Romans 4:11 says:
And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also…
Those who deny the imputation of Christ’s righteousness need to at least admit, in light of Romans 4, that there is a righteousness imputed (counted to) those with faith. The question, then, is whose righteousness is it? It can’t be the original righteousness of the believer. This righteousness is coming from somewhere else and is counted to the believer. That’s what imputation is. It’s an alien righteousness coming to be possessed by someone without their own righteousness.
The objector may claim that v. 12 makes clear that which was lacking in v. 11. Verse 12 reads as follows:
… and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.
“Ah,” our pretend objector might say, “you see, this righteousness is imputed because of faith plus walking according to that faith.” This is not what the text says. The person who walks faithfully walks because of faith, a faith which Paul has already claimed is the instrument of this imputed righteousness (vv. 9, 10).
Moreover, there is a distinction between faith on the one hand and the outworking of that faith on the other; otherwise, steps would not be the indirect object with faith being the direct object. If our interlocutor wanted to conflate the steps of faith with faith itself, they would simply need to explain why Paul doesn’t use the adjectival form pistos instead of the noun pistis. Pistos would describe someone who obeys from a heart of faith—a faithful person. It’s used of Epaphras in Colossians 1:7. In that case, verse 12 might read as follows: “… and the father of circumcision to those who not only are of the circumcision, but who are faithful…” But, as you can tell, not even the immediate context would allow for such a reading since Paul wants to describe the faith that was possessed by Abraham, antecedent to his obedience in circumcision. There is a necessary distinction between faith as something which is possessed, and obedience which is something that is performed as a result of the faith possessed.
Therefore, with Paul, we should conclude that Christ “became for us wisdom from God—and righteousness and sanctification and redemption… (1 Cor. 1:30).”
by Josh Sommer | Aug 7, 2019 | Biblical Theology, Hermeneutics, Systematic Theology
We pay it lip service, but do we believe it?
Used as a doctrine to combat Roman Catholicism and every cult imaginable, the sufficiency of Scripture first and foremost must be seen as a doctrine intended to protect us from ourselves. When we preach on the sufficiency of the Scriptures, when we lecture on the sufficiency of the Scriptures, the polemical section is rightly aimed at our outside antagonists. But, lest we forget, our worst enemy is often times ourselves and our tendency to forget what kind of treasure we have in the Word of God.
It’s important we get this right. If we get it wrong, we could end up on one of two opposite sides of the spectrum. Either we will become biblicists who throw out any possibility of good and necessary consequence, thereby destroying systematic theology; or, we will become servants of another master, as the Roman Catholic Church has with its attribution of ultimate authority to church tradition rather than to God’s Word—a notion Dr. James White brilliantly coins sola ecclessia. Getting the sufficiency of Scripture right is not difficult if and only if we allow the Word of God to teach us what it says about itself.
The Doctrine Stated
The doctrine of sufficiency states that the Scripture is the sole ultimate authority for Christian faith and practice. Scripture itself teaches us that all Scripture is breathed out by God:
All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work (2 Tim. 3:16-17).
Now, this passage doesn’t exhaust a defense of the sufficiency of Scripture. But, let’s ask the question, “What good work could another source of authority give us?” It says Scripture equips us for every good work. Is it a good work to teach “Scripture + something else”? Is your discipling a person with your “wisdom” a good work? If so, where does Scripture teach that? After all, Scripture equips us for every good work! If your wisdom, if Rome’s tradition, isn’t grounded in the Bible, then it can’t possibly be a good work, and it can’t possibly, therefore, bind the Christian conscience. The Second London Baptist Confession puts it this way:
The whole counsel of God concerning all things necessary for his own glory, man’s salvation, faith and life, is either expressly set down or necessarily contained in the Holy Scripture… (1.6)
The whole counsel, that is, everything God wanted to reveal to us concerning His will for our lives is revealed in the Scripture. The Scriptures reveal all “necessary” things for His own glory, man’s reconciliation to a holy God, man’s doctrine (faith), and man’s living (practice). It reveals these things in a two-fold way. Either God’s will is revealed expressly, the primal example being, perhaps, the Ten Commandments in Exodus 20 and Deuteronomy 5, or it’s necessarily contained, meaning doctrine necessarily following from biblical data (e.g. the Trinity, church membership, the incarnation, etc). Later, in the same paragraph, we are told that those things concerning which the Scriptures fall silent, such as some facets of church government and the nuances of regular worship procedure, must be ordered by the light of nature and prudence. This doesn’t mean we do whatever we want. It means we proceed with minds bound by Scripture, having a primal concern to glorify God in all we do.
You may ask, “Where does Scripture teach ‘good and necessary consequence?’” Ah, I’m glad you asked. In Acts 2, beginning in v. 25, Peter quotes David. After he concludes the quotation, Peter interprets David using words not found directly in what David actually wrote. Peter says, “he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption.” David never said the word “Christ,” nor did he expressly use the word “resurrection.” Thus, Peter drew a conclusion which maintained the same substance but differed in language. This is what we do in order to formulate systematic theology. We uses extra-biblical language to express doctrines concluded from the Scripture. The doctrines, in substance, may be richly biblical, but the language we use to express them might be found nowhere in Scripture. This is the effect of good and necessary consequence. “Well, that’s an apostle! He’s allowed to do that!” you may object. Ah, but remember, the Scriptures are sufficient to equip us for every good work! Is interpreting the things of God rightly a good work? If it is, the Scriptures can and must teach us how to do it!
The Doctrine Defended
Chapter 1, paragraph 6 sounds really attractive to just about every orthodox Christian—I mean, it’s an orthodox statement, after all. But, stating something and actually applying it are two different things. In the most recent controversy, having to do with the “social justice” movement, Scriptures have taken a backseat and emotions have become the guiding principle. Even worse, when Scripture is employed, it’s not exegeted. The substance of sacred writ is traded for anachronistic readings of any and every verse that mentions graciousness, love, and especially justice. In other words, we’re no longer interpreting Scriptural terms on Scripture’s terms (so to speak), we are reading a 21st century, emotive, and even effeminate understanding into 1st century words.
So, while 1.6 of the Confession is parroted by just about any practicing Protestant, it’s certainly not consistently implemented, as can be seen in recent times. The sufficiency of Scripture is not Scripture + man’s wisdom, or man’s emotion, or whatever other predication we could make use of. Don’t get me wrong, man’s emotions are important, but man’s emotion is subject to the authority of Scripture and it’s to be brought into conformity with it. Because of this, man’s emotion alone cannot determine the legitimacy of any truth claim, nor can it adjudicate concerning the ethics of a particular angle of response. An example of the latter would be the almost-mind-blowing tapestry of emotional reactions to the recent Founders Ministries cinedoc.
Corporate outrage may be capable of demonstrating what group-think looks like, but it does not give us truth. God’s Word is the only authority that finally binds the conscience of the Christian. No believer can be forced by another believer to repent of something the Scriptures never speak on. Now, it’s precisely at this point that people begin quoting verses out of context which use the words “grace” or “love,” and then anachronistically make the claim that the cinedoc, for example, was “unloving.” This is nothing but a circular argument which smuggles in a definition of love closer to that of eros-love rather than agape-love. The former is sensual, emotional, touchy-feely love. The latter is divine love manifest in action, such as Jesus giving Himself up for His bride, flipping tables to protect His Father’s house, and making the Pharisees look like morons (the unpopular version of Jesus). Scripture never uses the term eros, and that should tell us something. Again, emotions are important, but they’re only helpful if conformed to the emotions of Christ Himself (Rom. 8:28-29).
Concluding Thoughts
In case you think I’m beating a dead horse, I’m only attempting to apply timeless doctrine to contemporary issues for further illumination. This is what the church has always done. We are in danger every hour and if our practical understanding of sufficiency continues to be “Scripture + (insert whatever you want here)” then we are in for a rude awakening. What’s going on now is nothing compared to what will happen if we lose sufficiency. Professing Christians joining Rome in droves is what we have in our future if we lose a rigorous understanding of the doctrine of sufficiency. A Baptist or Presbyterian in a church whose pastor preaches “Scripture + (insert whatever)” is only one word of specificity away from Rome, who says “Scripture + tradition.” Once the cracks are in the dam, it’s only a matter of time, folks.
-J. S.
