The same truth is fully asserted and confirmed, Romans 8:1-4. But this place has been of late so explained and so vindicated by another, in his learned and judicious exposition of it (namely, Dr. Jacomb), as that nothing remains of weight to be added unto what has been pleaded and argued by him, part 1 verse 4, p.587, and onwards. And indeed the answers which he subjoins (to the arguments whereby he confirms the truth) to the most usual and important objections against the imputation of the righteousness of Christ, are sufficient to give just satisfaction unto the minds of unprejudiced, unengaged persons. I shall therefore pass over this testimony, as that which has been so lately pleaded and vindicated, and not press the same things, it may be (as is not unusual) unto their disadvantage. *[THE NATURE OF JUSTIFICATION AS DECLARED IN THE EPISTLES OF ST. PAUL, IN THAT UNTO THE ROMANS ESPECIALLY]
Continuing the case to be made, Jacomb furthers his explanation of how and why the "requirement of the Law" is fulfilled in believers (Rom. 8:4) through the imputation of both the passive and active obedience of Christ:
2. That Obedience of Christ must be imputed without the imputation of which the righteousness of the Law is not, or could not be fulfilled in believers: (this cannot be deny'd, for 'tis brought in here expressly as the end of God's sending his Son, that the righteousness of the Law might be fulfilled in us). Now I assume, but without the imputation of Christ’s active Obedience, the Laws righteousness is not and could not be fulfilled in believers, ergo. This I prove from - what hath been already said; the Law’s righteousness consists in two things, (1.) in its requiring perfect conformity to its Commands: (2.) in its demanding Satisfaction, or the undergoing of its penalty upon the violation of it: This being so, how can the Law’s righteousness be fulfilled in Saints either by the active or by the passive Obedience of Christ apart and alone? put them both together and the thing is done, there is that in both which is fully adequate to the Laws demands; but divide them, and it is not so.
The passive Obedience satisfies as to the Law’s penalty and secures from the Law’s curse, but where's our performing of the Duty which the Law requires if the active Obedience be not imputed also? And 'tis conceived, that this righteousness of the Law doth mainly and primarily refer to the preceptive and mandatory part of the Law, and but secondarily to the penal and minatory part of the Law: For in all Laws ( Civil or Sacred ) that which is first intended in them is active Obedience; the bearing the penalty is annexed but to further and secure that: so that he who only bears the penalty doth not answer the first end and the main intention of the Law. Whence I infer, since the righteousness of the Law is fulfilled in believers (as the Apostle here saith it is), that therefore the commanding part of the Law must be fulfilled in them, (that being the main branch of its righteousness and that which is principally designed by it ); but that cannot be, unless the active Obedience of Christ be imputed to them. This Argument (with submission to better judgments) is to me of great weight. [emphasis in the original]
Eighteen Sermons on Romans 8:1-4, pp 589-90. Thomas Jacomb 1672
John Owen---There has been a controversy more directly stated among some
ReplyDeletelearned divines of the Reformed churches , about the righteousness of Christ that is said to be imputed unto us. For some would have this to be only Christ's death, and the satisfaction which he made for sin thereby, and others include therein the obedience of his life also. The occasion, original, and progress of this controversy, the persons by whom it has been managed, with the writings wherein it is so, and the various ways that have been used for its reconciliation, are sufficiently known unto all who have inquired into these things.
Some difference there has been, also, whether the righteousness of Christ imputed unto us,, may be said to be the formal cause of our justification before God; wherein there appears some variety of expression among learned men, who have handled this subject in the way of controversy with the Papists.
Those of the Roman church do constantly assert, that this righteousness is our own inherent, personal righteousness, and not the righteousness of Christ imputed unto us:
In opposition unto them, some Protestants, contending that the righteousness wherewith we are esteemed righteous before God, and accepted with him, is the righteousness of Christ imputed unto us, and not our own inherent, imperfect, personal righteousness, have done it under this inquiry, –namely, What is the formal cause of our justification?
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Not withstanding the differences that have been among some in the various expression of their conceptions, the substance of the doctrine of the reformed churches is by them agreed upon and retained entire. For they all agree that God justifies no sinner, — absolves him not from guilt, nor declares him righteous, so as to have a title unto inheritance, — but with respect unto a true and perfect righteousness; as also, that this righteousness is truly the righteousness of him that is so justified; that this righteousness becomes ours by God’s free grace and donation..
mark---In our day those who give priority to “union” instead of “justification” also give priority to the doctrine of effectual calling (the application of Christ's death) instead of to the Christ's death itself.. In this trajectory the idea of “definite atonement” comes to be identified not with the finished death of Christ for the elect alone but instead with the idea that the Holy Spirit will only apply Christ’s “active obedience” by calling a definite number of elect to “believe unto union”.
Tom Nettles—”Since Andrew Fuller we have a shift in the understanding of the sacrificial death. Although Jesus’ death is spoken of as passive obedience–and though the concepts of reconciliation and propitiation are defined as activities accomplished in the Father’s setting forth God the Son…. the emphasis shifts from the Son’s passive obedience to what He actively accomplished by his infinite divine nature."