The “Legalism” Myth and Why Antinomianism and Justification by the Law are the Same Thing
Good evening everyone welcome to False Reformation Blogtalk radio. This is your host Paul Dohse. This is a special live presentation for tomorrow night’s episode because I will be out of town attending a conference.
Therefore, tomorrow night’s weekly Friday episode will be prerecorded here tonight. If you would like to add to the show or ask a question call 347-855-8317.
Per the usual, I will say “This is your host Paul. You are live on Blogtalk what is your comment or question?” With that, just start talking—identifying yourself is optional. Also per the usual, we will be checking in with Susan to get her feedback on tonight’s show.
Now, on to our topic. Let’s summarize the commonly accepted narrative of our day. The Reformation’s justification by faith saved Western civilization and stands in stark contrast to its two primary nemeses: “legalism,” and “antinomianism,” with antinomianism being the lesser evil by far.
Legalism is attempting to be justified by the law, and antinomianism is the belief that there is no use for the law—it only condemns. In other words, Christians are not obligated to the law in any way, shape, or form. The word means literally, “anti-law.”
This is the theses for tonight’s show:
Point 1: There is no such thing as legalism.
Point 2: Antinomianism is really justification by the law—they are the same thing.
Point 3: The Reformation’s justification by faith is really justification by the law.
Point 4: Therefore, Protestantism is both justification by the law and antinomianism because the two are the same thing.
Point one, there is no such thing as “legalism.” Without a doubt, this is proffered as kingdom enemy #1. However, the term is found nowhere in the Bible, nor is the concept found anywhere in the Bible. What is it? What’s the technical definition according to Protestant orthodoxy?
So-called legalism is the idea that Christians can do a good work. Legalism is closely associated with the Reformed truism, the imperative command is grounded in the indicative event. The primary criticisms of legalism are “it jumps directly from the command to obedience.” This is also known as “fruit stapling.”
Closely associated with the legalism myth is the anti-legalism truism, “all change comes from the inside out.” That’s yet another truism among Christians that is accepted as absolute gospel out of hand. But what does it mean? I’m not saying that there is no truth in the statement, but what do they mean by it?
Listen carefully; I want to interject a principle of deception. Readily accepted truisms that sound good and not subjected to scrutiny are stepping stones that take you to a place of other people’s choosing. They know where you are going, but you don’t. No person anywhere or at any time ended up in a mass grave apart from this concept. No person was ever duped out of their lifesavings apart from this concept. No person has ever wasted years gifted to them apart from this concept. This concept applies to every strata of life.
So, what is meant by this anti-legalism myth truism? It is the idea that all good works must be filtered through the inner person before they appear outwardly. This dissects the role of the believer, if the dreaded legalism is to be prevented, into two categories: active and passive. The active is understanding only, and the passive is the actual manifestation of the outward work.
This necessarily requires an understanding of what is meant by “heart change.” Heart change is your capacity to see only. It defines faith as something that only perceives outwardly. So, the ONLY active role of the Christian is to SEE reality in a kingdom of God way, or at least what they define that to be. This is known as, watch it—we here it all the time: “a Christian worldview.”
So let’s pause for a summation thus far: in order to prevent the dreaded legalism myth, we must know that the only active role of the Christian is to have a proper worldview, or a proper perception of reality. This is faith, and the growth of faith is heart change. Got it?
This results in works being separated from the Christian and manifested by Christ. This prevents “legalism” which is the supposed errant belief that Christians can perform a good work, and thus, watch it, here is another one, “possessing a righteousness of our own.”
Are you getting this so far? So, in less than 700 words so far, we have defined: legalism; fruit stapling; faith; heart change; and Christian worldview. The Christian’s active role is to see according to the right worldview, his passive role is to WATCH…here is another one…here it comes…”what Jesus has done, not anything we do.”
Let’s now add this: typically, those who are supposedly guilty of legalism will only believe that Christ died for our sins, while denying that Christ lived a perfect life to fulfil the Old Covenant law for us. This is the Protestant/Lutheran/Calvinist formal doctrine of double imputation. Christ died for our justification, and lived for our sanctification so that His perfect obedience to the law of Moses can now be applied to our life through faith alone in our sanctification, or Christian living if you will.
That’s the “indicative,” viz, all works are grounded in what Christ did, not anything we do. Therefore, when you see a command in the Bible, it must be seen in its quote…”gospel context” of double imputation. The imperative shows us what we cannot do, but rather what Jesus has done for us. Hence, “the imperative command is grounded in the indicative event.” Supposedly, when Jesus commands us to be perfect, He is driving this point home that perfection is the standard and we cannot be perfect.
Side note: What Jesus is really doing is telling us to be who we are, viz, perfect. “But Paul, we sin!” Hold that thought, we will address that.
Another side note: Christ didn’t have to obey the law perfectly in order to prepare our works for us, the Holy Spirit did that before the foundation of the world:
Ephesians 2:10 – For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
1 Corinthians 6:11 – And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.
The works were prepared by God and sanctified by the Holy Spirt before the foundation of the world, and Abraham was justified 430 years before the law of Moses—Christ did not have to obey the law for us and clearly, we are the ones who “walk” in the pre-prepared works sanctified by the Holy Spirit before the world was ever created. The more you study election, the more you realize it’s just another angle on trying to get it into the heads of Christians that law and justification are mutually exclusive.
So, in the closing of our first point let us define so-called legalism: it is the belief that a Christian can do a good work. See, among myriads of examples, the Calvin Institutes book 3, chapter 14, sections 9-11 and Luther’s Heidelberg Disputation. “Paul, the Heidelberg Disputation has 28 theses, which one?” Answer: All of them. Pick one.
Now let’s define antinomianism. That’s actually in the Bible. That’s actually a biblical word. What does it mean? “Antinomianism is the English transliteration of the Greek word, “anomia” which means “anti-law.” As we have discussed on this program before, “law” is a biblical word that really just refers to the full counsel of God. Antinomianism for all practical purposes is “anti-godly wisdom.” As we will see as we move along, the best meaning is “anti-love.”
In the biblical sense, antinomianism has no reference to justification. Because law and justification/righteousness/salvation are mutually exclusive, the bible would actually endorse an antinomian view of justification. The only biblical reference point antinomianism has regards sanctification, or the Christian life. Antinomianism is the absence of law in sanctification.
Curiously, the Reformers, both past and present, define antinomianism as the absence of law in justification. Remember, in Protestantism/Calvinism/Reformed soteriology, law is justification’s standard. This is a segue right into the definition of antinomianism according to the Reformed.
This is where the Reformed pound the pulpit against antinomianism and vehemently deny that they are antinomian. Some Reformed guy even wrote a book titled “Friends of the Law” expounding on the Reformed virtue of upholding the law of God. But of course, why wouldn’t they? They think law is the standard for justification! No law, no justification.
But here’s the dirty little secret: justification, which according to them is synonymous with perfect law-keeping, is justification by faith alone right? So, if the perfect demands of the law have to be maintained in order for there to be any justification, Christians cannot remain justified in sanctification unless the demands of the law continue to be met. Right?
That creates a problem: how can the perfect demands of the law continue to be met in sanctification, or in other words: the Christian life? The dirty little secret is that justification by faith alone (also known as simply “justification by faith”) also pertains to sanctification also.
Aside: Some in the Reformed camp, actually many, claim that antinomianism is a misnomer because mankind is helplessly enslaved to chronic self-justification. Someone who believes in throwing the law away so that grace may abound is a description of someone who is an anomaly. Elyse Fitzpatrick wrote an article advocating such a view that went viral. According to the view, man’s natural bent is to attempt to justify himself through law-keeping.
Aside to that aside: This teaching can be particularly cruel and confusing to many born again Christians because the new birth results in a desire to obey the law. Fitzpatrick et al are now charging that such a desire to please God is sin. Follow?
Well, how does one live by faith alone in their Christian life? That is the money question; that is the lynchpin in this study, and now moves us to the biblical definition of justification by law. This is a very biblical concept that saturates the Scriptures.
What is scriptural justification by law? What is the specific definition? Here it is: justification by law (JBL) makes law the standard for justification. The law’s perfect demands must be fulfilled at all times in order for anybody to be considered righteous. There is only one problem; obviously, no person can keep the law perfectly. So, what to do?
Answer: faithfulness to a ritual or authoritative tradition is added to the law as a qualified faith-act that fulfills the law for man. JBL is NEVER an attempt to keep the law perfectly because everyone knows that’s impossible; hence, faithfulness to a system that appeases the law is implemented. In the case of the JBL that drove the apostles nuts, it primarily came from the Jewish culture that was heavily influence by Philo.
Let me demonstrate from Scripture how this worked:
Galatians 5:2 – Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. 3 I testify again to every man who accepts circumcision that he is obligated to keep the whole law. 4 You are severed from Christ, you who would be justified by the law; you have fallen away from grace.
Herein is the biblical definition of JBL: clearly, it is a ritual or tradition that replaced the necessity for being justified by keeping the whole law. It is a faith-based ritual that appeases the law. In this case what is it? Right, circumcision. Paul said “no,” if you want to be justified by the law you are obligated to keep the whole law because the law is not appeased by ritual. Circumcision, so they thought, was atonement for sin certified by the authority of leaders and their established traditions.
More than likely, circumcision was the ritual that got you in, and then you had to follow other traditions in order to keep the law satisfied:
Galatians 4:9 – But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? 10 You observe days and months and seasons and years! 11 I am afraid I may have labored over you in vain.
Get it? The law is replaced and dumbed down with easy-to-keep rituals, customs, and traditions as a way of fulfilling the whole law and apparently atoning for sin according to whatever system you have signed up for. In some cases, it may be believed that these customs inaugurated by the authority of men actually abolish the law rather than fulfill it. But whatever it is matters not—the results are the same.
This brings us to the inevitable problem with such systems: the finer points of the law are disregarded because the ongoing demands of the law must be met to keep yourself saved. Besides, the law can’t be kept perfectly anyway, and focus on the accepted customs is what keeps you saved.
This is why JBL is antinomianism, because it voids the law by the traditions of men in sanctification in order to appease the law for justification. Let’s look at a prime example of this:
Matthew 5:17 – “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. 19 Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
Why would one relax the law in their Christian living? Because in justification by law the law isn’t for sanctification it’s for justification. That’s almost too obvious when you state it that way. And in regard to where this passage comes from what is the Sermon on the Mount about? Right, sanctification. The cross or justification is nowhere in that sermon. It’s a message about Christian living. Also, the dominate theme of the message is a warning against replacing the law of God with tradition. How many times in that message do we read, “You have heard that it was said… but I say to you…”?
Let’s look at some other examples:
Romans 2:17 – But if you call yourself a Jew and rely on the law and boast in God 18 and know his will and approve what is excellent, because you are instructed from the law; 19 and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, 20 an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth— 21 you then who teach others, do you not teach yourself? While you preach against stealing, do you steal? 22 You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23 You who boast in the law dishonor God by breaking the law. 24 For, as it is written, “The name of God is blasphemed among the Gentiles because of you.”
25 For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. 26 So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? 27 Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law. 28 For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. 29 But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.
Galatians 2:17 – But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not! 18 For if I rebuild what I tore down, I prove myself to be a transgressor. 19 For through the law I died to the law, so that I might live to God.
Side note: many in our day in-fact say that we are found justified in Christ by professing that we are what? Right, “sinners.” We hear it all the time!
Next, let’s look, as promised, at how antinomian justification by law leads to anti-love. This is because one biblical definition of love follows: love is an endeavor to learn God’s law and truthfully apply it to life:
Matthew 28:18 – And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
John 14:15 – “If you love me, you will keep my commandments. 16 And I will ask the Father, and he will give you another Helper, to be with you forever, 17 even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.
John 14: 23 Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. 24 Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me. 25 “These things I have spoken to you while I am still with you. 26 But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.
There is no surprise then that the Bible links antinomianism with lovelessness. It is impossible to love God and others without obedience. If there is law in justification that must be continually appeased, we must fear the motives for our obedience in sanctification, we are still enslaved to the law and its demand for perfect law-keeping. But if there is no law in justification and justification is a finished work, we are free to aggressively love in sanctification without fear that our justification will be harmed. Motives for obedience are a non-issue because law-keeping does NOTHING for our justification—the two are mutually exclusive. The only motive left is love. This is why justification by law is antinomianism leading to lovelessness:
Matthew 24:11 – And many false prophets will arise and lead many astray. 12 And because lawlessness will be increased, the love of many will grow cold.
The word for lawlessness in this verse is “anomia.” Love will grow cold because of anomia. Why? because love and obedience are mutually inclusive and there is only obedience in sanctification—not justification. Elsewhere we read:
Psalm 119:70 – their heart is unfeeling like fat, but I delight in your law.
Lastly, why is Protestant justification by faith really the justification by law resulting in loveless antinomianism that the Bible warns us about? Because law is the standard for justification, its demands must be continually met during the Christian’s life, and “faith alone” ritualism fulfills the law on behalf of the Christian.
In the 1st century it was circumcision, now it is a baptism into church membership where we can find a continuing cover for sin. If we are faithful to the local church and disavow any “righteousness of our own,” the righteousness of Christ will continue to satisfy the law in our stead. It’s really the same justification by law resulting in loveless antinomianism that has plagued God’s people from the very beginning. In fact, we even hear notable Calvinists like John Piper in our day claim the following:
If you are not being accused of antinomianism, you are probably not preaching the gospel.
Why are they right about that? Because it is antinomianism—it replaces our obedience, and frankly our love as well, with the obedience of Christ. Also, it is supposed that justification and law are mutually inclusive because Jesus keeps the law for us. However, the Bible continually states that we justified APART from the law and “apart” means “totally separate.”
Who keeps the law is not the issue; the law period is the issue.
Simple Theological Math: Protestantism’s Age-Old Gospel of Death and Misery
Originally published June 6, 2014
“When it gets right down to the nitty gritty there is NO difference between John MacArthur Jr. and Joseph Prince. The theological math equation is exactly the same.”
“And of course, there are many different takes on which sanctification by faith alone formula best keeps us justified by reoffering the perfect obedience of Christ upon the alter of the law.”
“Instead of the death of Christ ending the law of condemnation and setting us free to obey the law in order to glorify God, please God, love Christ and others, and abstain from grieving the Spirit by offering our bodies as a living sacrifice, we are told that we must instead continually reoffer the living sacrifice of Christ’s obedience instead… This takes the privilege and calling to love Christ with our obedience in sanctification and makes it part of justification. It circumvents the ability to love our Lord, and makes it works salvation.”
A friend of this ministry sent me some books that have confirmed a suspicion I have had for some time: Protestants, regardless of the stripe, have always primarily functioned by the same core doctrine of “justification by faith.” I heard Joseph Prince use the term just the other day as I walked past a flat screen here at the Potter’s House.
What is “justification by faith” specifically? This is the core doctrine/gospel that has always driven all forms of Protestantism. Even though there are obviously various and sundry applications—the core ideology that drives its function is the same. When it gets right down to the nitty gritty there is NO difference between John MacArthur Jr. and Joseph Prince. The theological math equation is exactly the same.
The least common denominator is the fact that justification is not finished. As I was walking past the aforementioned monitor, Prince also stated in regard to justification by faith… “it is finished.” Yes, Protestants say that, but that’s not how we function—we function according to what the doctrine is really about; the doctrine is really about a justification that is not finished.
When justification is not finished, souls are skittish about what they do as disciples for fear that it will mess up their salvation, and there will be mass confusion in regard to the relationship between law and gospel. The Christian life will become complicated and in need of a priestly expert to give us our best shot at “standing in the judgment.” Protestant souls will be suspicious of obedience and their motives for doing so. Unhealthy introspection and paralyzing fear in sanctification has been the hallmark of Protestantism from the beginning.
“Yes,” they say, justification is a finished work in regard to our “positional justification,” but Jesus’ work is really not finished, He must keep working to KEEP us in that position where we are covered by His righteousness. So, positional justification and practical justification are both a work of Jesus, and we are justified by faith. This is because God has declared us righteous positionally, but that isn’t true unless we are really righteous practically which begs the question:
“How can we be considered truly righteous as people?”
‘The law must be kept perfectly.’
“But we can’t keep the law perfectly.”
‘Yes, that’s why we are saved by justification by faith.’
Therefore, according to the authentic gospel of justification by faith, there are two things we must believe in order to be saved: Christ’s passive obedience, and Christ’s active obedience. Stalwarts of the Protestant faith like Gresham Machen have stated that there is “no hope” without this belief also known as “double imputation.” Christ died for our positional justification, but He also came to live a perfect life of obedience for our positional justification. There are TWO justifications: positional and practical. One is finished, but Christ continues to be an “advocate” for us to keep us justified positionally:
“So, I must believe that Christ died for my justification and lived for my sanctification?”
‘Right.’
“So, what we call sanctification is really a work by Christ that keeps us justified.”
‘Right.’
“…until our resurrection?”
‘Right, we call that final justification.’
“So, there is positional justification, practical justification, and final justification?”
‘Right.’
“So, why do they call practical justification sanctification?”
‘Because sanctification means to be set apart for holiness.’
“Oh, so sanctification describes what practical justification does—it describes the function of practical justification.”
‘That’s a good way to state it.’
“But I can’t keep the law perfectly.”
‘Right, that’s where justification by faith comes in.’
“So, justification by faith means I am justified by faith alone in what Jesus did on the cross for my positional justification, and faith alone in His perfect life of obedience for my practical justification, or what we call sanctification.”
‘You are correct.’
“So, positional justification is a finished work, but practical justification is not.”
‘Both are finished; Christ fulfilled the law by His perfect life so that it could be applied to our sanctification in order to keep us justified positionally. We are justified by Christ positionally and practically.’
This is a false gospel for several key reasons from a biblical perspective, and the reason that Protestantism, like Catholicism, has borne fruits of death over the centuries. It’s a matter of simple theological math. The Bible states explicitly that this very gospel will bear fruits of death for the following reason…
IT KEEPS US UNDER THE LAW OF SIN AND DEATH.
Clearly, the Protestant gospel focuses on one relationship to the law that never changes for the believer. That’s the first and primary element of the equation. Secondly, justification is a finished two-part work for Christ, but not us. The Reformers believed that the essence of all sin was a propensity on the part of man to believe that he/she can contribute to salvation in some way. Because the Protestant gospel demands a standard for justification that defines righteousness as a perfect keeping of the law, what people believe about practical righteousness becomes paramount. The bottom line becomes the following reality: we can’t keep the law perfectly, and if we can’t, we are not really righteous.
All and all, the issue at hand is what the Reformers believed about justification’s standard. Only recognizing ONE relationship to the law, they also made perfect law-keeping the standard for justification. This also necessitated the belief that because man falls short of perfection, even believers, that man remains fundamentally unchanged until the resurrection. Man remains under the same law that he/she was under before salvation, and that law demands perfection. And that is true, THAT one law does demand perfection, and in fact does nothing but condemn those who are under it. Therefore, justification by faith holds to the idea that Christ died to pay the penalty for our sins, and came to also fulfill all of the righteous requirements of the law of sin and death.
The fact that Protestantism keeps man under the law of sin and death is really the crux of the issue. Christ is one who has “satisfied the law” in our stead. But the law is not “satisfied” by His death only, it is also “satisfied” by His life. And if we are still under this one law, it cannot be satisfied by anything we do because we cannot keep it perfectly. Therefore, as ones still under it, we must be COVERED by the righteous obedience of Christ until final justification. Here are the elements of the equation:
One law + perfect covering – man’s contribution = final justification.
The following explanation from a Reformed publication could not explain it better:
The Holy Spirit gives the sinner faith to accept the righteousness of Jesus. Standing now before the law which says, “I demand a life of perfect conformity to the commandments,” the believing sinner cries in triumph, “Mine are Christ’s living, doing, and speaking, His suffering and dying; mine as much as if I had lived, done, spoken, and suffered, and died as He did . . . ” (Luther). The law is well pleased with Jesus’ doing and dying, which the sinner brings in the hand of faith. Justice is fully satisfied, and God can truly say: “This man has fulfilled the law. He is justified.”
We say again, Only those are justified who bring to God a life of perfect obedience to the law of God. This is what faith does—it brings to God the obedience of Jesus Christ. By faith the law is fulfilled and the sinner is justified (The Australian Forum Present Truth Journal: Law and Gospel; volume, 7 article 2, Part 2).
Contemporary Reformed theologian John Piper states it this way:
We are united to Christ in whom we are counted as perfectly righteous because of his righteousness, not ours. The demand for obedience in the Christian life is undiminished and absolute. If obedience does not emerge by faith, we have no warrant to believe we are united to Christ or justified (Matthew 6:15; John 5:28-29; Romans 8:13; Galatians 6:8-9; 2 Thessalonians 2:13;James 2:17; 1 John 2:17; 3:14). But the only hope for making progress in this radical demand for holiness and love is the hope that our righteousness before God is on another solid footing besides our own imperfect obedience as Christians. We all sense intuitively-and we are encouraged in this intuition by the demands of God-that acceptance with God requires perfect righteousness conformity to the law (Matthew5:48; Galatians 3:10; James2:10). We also know that our measures of obedience, even on our best days, fall short of this standard (John Piper: Counted Righteous in Christ; Page 123, 2002).
Though Piper often uses nuance to shade the reality of the less ambiguous prior statement, “We all sense intuitively-and we are encouraged in this intuition by the demands of God-that acceptance with God requires perfect righteousness conformity to the law… We also know that our measures of obedience, even on our best days, fall short of this standard.”
Hence, THE ONE LAW IS STILL THE STANDARD THAT MUST BE SATISFIED IN ORDER FOR US TO REMAIN JUSTIFIED POSITIONALLY.
This requires an ongoing work by us to live our Christian life via a formula that perpetually presents the righteous obedience of Christ upon the alter of the law. This keeps us justified. And of course, there are many different takes on which sanctification by faith alone formula best keeps us justified by reoffering the perfect obedience of Christ upon the alter of the law.
According to Romans 6:14, we are not under law, but under grace :
For sin will have no dominion over you, since you are not under law but under grace.
The word for “over,” kyrieuō, means to “have authority or lordship over.” However, Protestantism holds to the idea that Christians are still under the authority of this particular law which requires/required Christ to fulfill its demands. Remember what John Piper stated?
We all sense intuitively-and we are encouraged in this intuition by the demands of God-that acceptance with God requires perfect righteousness conformity to the law… We also know that our measures of obedience, even on our best days, fall short of this standard.
Clearly, Protestantism keeps us under the authority of this law. This requires a “covering” by Christ to protect us from its condemnation because we are unable to fulfill its righteous requirements. But yet, this does not subtract from the fact that we remain under its jurisdiction.
Law + fulfilment + covering = righteousness ≠ justification.
Another problem is that even if the law is fulfilled, its fulfillment cannot give life:
Galatians 3:21 – Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law.
We see two things here: the law cannot give life even if it is fulfilled, “For if a law had been given that could give life,” and even if it was fulfilled, it is not the standard for justification; “then righteousness would indeed be by the law.” It doesn’t matter who fulfills it, whether it is fulfilled or not, it cannot give life and it is not the standard for justification—it can only condemn.
8:1 – There is therefore now no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. 3 For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, 4 in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.
The apostle Paul drives this point home by reminding us that our father of the faith was declared righteous 430 years before the law:
Galatians 3:17 – This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. 18 For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise.
What is being missed is the two different relationships of the law: it is the law of sin and death to unbelievers, but it is the law of the Spirit of life to believers. Those UNDER GRACE are led by the law of the Spirit of life, and are not UNDER the law of sin and death. We are no longer under that law’s dominion or jurisdiction. Why would Christ need to fulfill a law that has no jurisdiction over us? Moreover, why does the righteousness of Christ need to cover us in the fulfilling of that law when those under it have died?
Romans 7:1- Or do you not know, brothers—for I am speaking to those who know the law—that the law is binding on a person only as long as he lives? 2 For a married woman is bound by law to her husband while he lives, but if her husband dies she is released from the law of marriage. 3 Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she marries another man she is not an adulteress.
4 Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. 5 For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death. 6 But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.
Did not John Piper, like all of the Reformed, state that the law is still binding on us? Not if we died with Christ, and we did:
Romans 6:5 – For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin. 8 Now if we have died with Christ, we believe that we will also live with him.
A dead person who is no longer under the jurisdiction of law does not need to be “covered” with the righteous of Christ’s perfect obedience; we don’t need a covering, in fact, Christ’s death put an END to the law:
Romans 10:4 – For Christ is the end of the law for righteousness to everyone who believes.
We don’t need a righteous covering for a law that has been ended. Our sins are not “covered,” they are ENDED:
Romans 3:19 – Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God.
Romans 4:15 – For the law brings wrath, but where there is no law there is no transgression.
If the law has nothing to say to us, how can we be, as John Piper asserts, under its demands? Why would Christ have to fulfill the law for us when it has nothing to say to us in the first place? Christ didn’t end the law for us because He fulfilled it, he ended it by His death, and if he ended it by His death, why would He have to fulfill it?
Romans 5:8 – but God shows his love for us in that while we were still sinners, Christ died for us.
Romans 5:13 – for sin indeed was in the world before the law was given, but sin is not counted where there is no law.
Romans 10:4 – For Christ is the end of the law for righteousness to everyone who believes.
The Protestant gospel keeps people under the law, and requires a continual living sacrifice on the part of Christ to fulfill the righteousness of the law of sin and death. But that law is ended, and we are set free to follow the Spirit by obedience to the law out of a pure motive of love:
Romans 7:6 – But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.
We are now free to obey the law of the Spirit of life:
Romans 8:1 – There is therefore now no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. 3 For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, 4 in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. 5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. 6 For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. 7 For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. 8 Those who are in the flesh cannot please God.
Christ died to set us free from the law of sin and death so that we would be free to obey the law of the Spirit of life. It is really the same law, but this all speaks of two different relationships to the law; i.e., those who are under its condemnation, and those who are free to obey it in order to please God. In regard to these two different relationships…
Galatians 4:21 – Tell me, you who desire to be under the law, do you not listen to the law?
Instead of the death of Christ ending the law of condemnation and setting us free to obey the law in order to glorify God, please God, love Christ and others, and abstain from grieving the Spirit by offering our bodies as a living sacrifice, we are told that we must instead continually reoffer the living sacrifice of Christ’s obedience instead.
Romans 12:1 – I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 2 Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.
This takes the privilege and calling to love Christ with our obedience in sanctification and makes it part of justification. It circumvents the ability to love our Lord, and makes it works salvation.
But it gets worse as keeping people under the law has additional consequences. It not only replaces our obedience in sanctification with the obedience of Christ in order to keep us justified by a perpetual reoffering of Christ’s living sacrifice instead of ours which Paul said was our reasonable service to God, it even takes the death of Christ and reoffers it continually in order to keep us justified as well. Think about it; if we are still under the law of condemnation and its demands, its righteousness requirement not only requires righteous actions, but sinlessness. Therefore, if the law of sin and death is not ended, Christ not only died for our sins under the law, but He must have also died for our sins committed as Christians because we are still under the law. This requires a reapplication of Christ’s death to present sins when we repent of them. Accordingly…
Nor by remission of sins does the Lord only once for all elect and admit us into the Church, but by the same means he preserves and defends us in it. For what would it avail us to receive a pardon of which we were afterwards to have no use? That the mercy of the Lord would be vain and delusive if only granted once, all the godly can bear witness; for there is none who is not conscious, during his whole life, of many infirmities which stand in need of divine mercy. And truly it is not without cause that the Lord promises this gift specially to his own household, nor in vain that he orders the same message of reconciliation to be daily delivered to them (The Calvin Institutes: 4.1.21).
…by new sins we continually separate ourselves, as far as we can, from the grace of God… Thus it is, that all the saints have need of the daily forgiveness of sins; for this alone keeps us in the family of God (John Calvin: Commentaries on the Catholic Epistles; The Calvin Translation Society 1855. Editor: John Owen, p. 165 ¶4).
…forgiveness of sins is not a matter of a passing work or action, but comes from baptism which is of perpetual duration, until we arise from the dead (Luther’s Works: American ed.; Philadelphia: Muhlenberg Press; St. Louis: Concordia, 1955, vol. 34, p. 163).
For the forgiveness of sins is a continuing divine work, until we die. Sin does not cease. Accordingly, Christ saves us perpetually (Ibid., p.190).
Daily we sin, daily we are continually justified, just as a doctor is forced to heal sickness day by day until it is cured (Ibid., p.191).
This is a perpetual return to the same gospel that saved us. In regard to that, the Hebrew writer stated the following:
Hebrews 6:1 – Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2 and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment. 3 And this we will do if God permits. 4 For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. 7 For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. 8 But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.
In the final analysis, being yet under the law of sin and death can only bring forth fruits for death, and by and large, that is the testimony of Protestantism. Its original gospel keeps people under the law of sin and death, and under the slavery of sin. Those under the law of the Spirit of life have the seed of God in them because they are born of God, and are not under a law that can condemn them. A perfect fulfilling of the law of sin and death is not the standard of justification. Christians are under the law of liberty (James 1:25) that frees them from that law of sin and death to walk in the Spirit.
In the same way that one act of sin violates the whole law (James 2:10), one act of love fulfills the law of the Spirit of life (Galatians 5:14). It is obedience motivated by love, but weakened by the flesh. Nevertheless, we ARE righteous practically in sanctification accordingly.
paul
A Doctrinal Evaluation of the Anti-Lordship Salvation Movement: Part 1
Originally published August 13, 2014
Introduction and Historical Background Leading up to the Anti-Lordship Salvation Movement
Not long after I became a Christian in 1983, the Lordship Salvation (hereafter LS) controversy arose. This was a movement against “easy believism” (hereafter EB). The climate was ripe for the controversy because churches were full of professing Christians who demonstrated little if any life change. Members in good standing could be living together out of wedlock, wife abusing drunks, and shysters to name a few categories among many. Sin was not confronted in the church.
Of course, no cycle of Protestant civil war is complete without dueling book publications. Without naming all of them, the major theme was that of faith and works. John MacArthur Jr. threw gasoline on the fire with The Gospel According to Jesus published in 1988. This resulted in MacArthur being the primary target among the so-called EB crowd.
During that time as a new believer, I was heavily focused on the issue, but was like many others: I rejected outright sinful lifestyles among professing Christians while living a life of biblical generalities. In other words, like most, I was ignorant in regard to the finer points of Christian living. I resisted blatant sin, and in fact was freed from some serious temptations of the prior life, but had little wisdom in regard to successful application.
We must now pause to consider what was going in the 80’s. Christianity was characterized by two groups: the grace crowd that contended against any assessment of one’s standing with God based on behavior (EB), and the LS crowd. But, the LS group lived by biblical generalities. Hence, in general, both groups farmed out serious life problems to the secular experts. This also led to Christian Psychologist careerism.
This led to yet another controversy among American Christians during the same time period, the sufficiency of Scripture debate. Is the Bible sufficient for life’s deepest problems? Again, MacArthur was at the forefront of the controversy with his publication of Our Sufficiency in Christ published in 1991. Between 1990-1995, the anti-Christian Psychology movement raged (ACS). The primary lightening rod during that time was a book published by Dave Hunt: The Seduction of Christianity (1985).
In circa 1965, a young Presbyterian minister named Jay E. Adams was moved by the reality of a church living by biblical generalities. The idea that the church could not help people with serious problems like schizophrenia bothered him. He was greatly influenced by the renowned secular psychologist O. Hobart Mower who fustigated institutional psychiatry as bogus. An unbeliever, Mower was critical of Christianity for not taking more of a role in helping people with serious mental problems.
Mower believed that mental illness is primarily caused by the violation of conscience and unhealthy thinking. His premise has helped more people by far than any other psychological discipline and Adams witnessed this first hand. Mower’s influence provoked Adams to look into the Scriptures more deeply for God’s counsel regarding the deeper problems of life. This resulted in the publication of Competent to Counsel in 1970, and launched what is known today as the biblical counseling movement (BCM). Please note that this movement was picking up significant steam in the latter 80’s and early 90’s.
In 1970, the same year that the BCM was born, an extraordinary Reformed think tank was established by the name of The Australian Forum Project (AFP). Its theological journal, Present Truth, had a readership that exceeded all other theological journals in the English speaking world by the latter 70’s. Though the project died out in the early 80’s, it spawned a huge grassroots movement known as the “quiet revolution” of the “gospel resurgence.” The movement believed that it had recovered the true Reformation gospel that had been lost in Western culture over time, and frankly, they were absolutely correct about that.
The movement was covert, but spawned notable personalities such as John Piper over time. Piper exploded onto to the scene in 1986 with his book The Pleasures of God which promoted his Christian Hedonism theology. Unbeknown to most, this did not make Piper unique, the book is based on the same Martin Luther metaphysics that the AFP had rediscovered; he got it from them. At this point, the official contemporary name for the rediscovered Reformation gospel, the centrality of the objective gospel outside of us (Cogous), was taking a severe beating in Reformed circles. This is because contemporary Calvinists didn’t understand what Luther and Calvin really believed about the gospel.
John Piper looked to emerge from the movement as a legend because he had no direct ties to the AFP, but during the same time frame of his emergence, Cogous was also repackaged by a professor of theology at Westminster Theological Seminary. His name was John “Jack” Miller. Using the same doctrine, the authentic gospel of the Reformation, Miller developed the Sonship discipleship program. This also took a severe beating in Presbyterian circles. In fact, Jay Adams wrote a book against the movement in 1999. This was a debate between Calvinists in regard to what real Calvinism is. At any rate, Sonship changed its nomenclature to “Gospel Transformation” and went underground (2000). This started the gospel-everything movement. Sonship was saturated with the word “gospel” as an adjective for just about every word in the English language (“gospel centered this, gospel-driven that,” etc.). If anyone refuted what was being taught, they were speaking against the gospel; this was very effective.
If not for this change in strategy, John Piper would have been the only survivor of Cogous. Instead, with the help of two disciples of John Miller, David Powlison and Tim Keller, the Gospel Transformation movement gave birth to World Harvest Missions and the Acts 29 Network. It also injected life into the Emergent Church movement. Meanwhile, most thought the Sonship movement had been eliminated, but this was not the case at all. In 2006, a group of pastors that included this author tried to get a handle on a doctrine that was wreaking havoc on churches in the U.S. and spreading like wildfire. The doctrine had no name, so we dubbed it, “Gospel Sanctification.” In 2008, the same movement was dubbed, “New Calvinism” by society at large. In 2009, spiritual abuse blogs exploded in church culture as a direct cause of New Calvinism. We know now that the present-day New Calvinism movement was birthed by the AFP.
The Protestant Legacy of Weak Sanctification
The anti-Lordship Salvation movement came out of the controversy era of the 80’s. The following is the theses, parts 2 and 3 will articulate the theses. The theses could very well be dubbed, The Denomination Myth. All of the camps involved in these Protestant debates share the same gospel, but differ on the application. The idea that the debate involves different gospels is a misnomer.
The Protestant Reformation gospel was predicated on the idea that the Christian life is used by God to finish our salvation. The official Protestant gospel is known as justification by faith. This is one of the most misunderstood terms in human history. Justification refers to God imputing His righteousness to those whom He saves. Many call this a forensic declaration by God. At this time, I am more comfortable saying that it is the imputation of God’s righteousness to the saved person as the idea of it being forensic; it’s something I have not investigated on my own albeit it’s a popular way of stating it. This is salvation…a righteous standing before God.
Sanctification, a setting apart for God’s holy purposes, is the Christian life. The Reformers saw sanctification as the progression of justification to a final justification. In Reformed circles, this is known as the “golden chain of salvation.” So, the Christian is saved, is being saved, and will be finally saved. Christians often say, “Sanctification is the growing part of salvation.” But really it isn’t, salvation doesn’t grow, this is a Protestant idea. The Christian life grows in wisdom and stature, but our salvation doesn’t grow, the two are totally separate. One is a finished work, and the other is a progression of personal maturity.
The Reformers were steeped in the ancient philosophy of the day that propagated the idea that the common man cannot properly understand reality, and this clearly reflected on their theology. The idea that grace is infused into man and enables him to properly understand reality would have been anathema according to their spiritual caste system of Platonist origins. This resulted in their progressive justification gospel. Justification by faith is a justification process by faith alone.
Every splinter group that came out of the Reformation founded their gospel on this premise. John Calvin believed that salvation was entering into a rest from works. He believed that sanctification is the Old Testament Sabbath rest (The Calvin Institutes 2.8.29). Hence, the Christian life is a rest from works. The Christian life must be lived the same way we were saved: by faith alone. Part 2 will explain why we are called to work in sanctification, and why it is not working for justification.
Another fact of the Reformation gospel is “righteousness” is defined as a perfect keeping of the law. To remove the law’s perfect standard, and its demands for perfection from justification is the very definition of antinomianism according to the Reformers. A perfect law-keeping must be maintained for each believer if they are to remain justified. Thirdly, this requires what is known as double imputation. Christ not only died for our sins so that our sins could be imputed to Him, He lived a life of perfect obedience to the law so that His obedience could be imputed to our sanctification. So, if we live our Christian life according to faith alone, justification will be finished the same way it started; hence, justification by faith. For purposes of this series, these will be the three pillars of the Reformed gospel that we will consider:
1. An unfinished justification.
2. Sabbath rest sanctification.
3. Double imputation.
As a result of this construct, Protestant sanctification has always been passive…and confused. Why? Humans are created to work, but work in sanctification is deemed to be working for justification because sanctification is the “growing part” of justification. Reformed academics like to say, “Justification and sanctification are never separate, but distinct.” Right, they are the same with the distinction being that one is the growing of the other. A baby who has grown into an adult is not separate from what he/she once was, but distinct from being a baby. Reformed academics constantly warn Christians to not live in a way that “makes the fruit of sanctification the root of justification.” John Piper warns us that the fruits of sanctification are the fruits of justification—all works in sanctification must flow from justification. Justification is a tree; justification is the roots, and sanctification is the fruits of justification. We are warned that working in sanctification can make “the fruit the root.” In essence, we are replacing the fruits of justification with our own fruit. This is sometimes referred to as “fruit stapling.”
How was the Reformation gospel lost?
To go along with its progressive justification, the Reformers also developed an interpretation method. The sole purpose of the Bible was to show us our constant need to have the perfect works of Jesus imputed to our lives by faith alone. The purpose of Scripture reading was to gain a deeper and deeper knowledge of our original need of salvation, i.e. “You need the gospel today as much as you needed it the day you were saved.” Indeed, so that the perfect obedience of Christ will continue to be applied to the law. This also applies to new sins we commit in the Christian life as well. Since we “sin in time,” we must also continue to receive forgiveness of new sins that we commit as Christians. So, the double imputation must be perpetually applied to the Christian life by faith alone. John Piper often speaks of how Christians continue to be saved by the gospel. This is in fact the Reformation gospel.
But over time, humanity’s natural bent to interpret the Scriptures grammatically instead of redemptively resulted in looking at justification and sanctification as being more separate, and spiritual growth being more connected to obedience. This created a hybrid Protestantism even among Calvinists. Nevertheless, the best results were the aforementioned living by biblical generalities. Yes, we “should” obey, but it’s optional. A popular idea in past years was a bi-level discipleship which was also optional.
This brings us to the crux of the issue.
Since the vast majority of Protestants see justification as a golden chain of salvation, two primary camps emerged:
A. Christ obeys the law for us.
B. Salvation cannot be based on a commitment—obedience must be optional.
Model A asserts that since we cannot keep the law perfectly, we must invoke the double imputation of Christ by faith alone in order to be saved and stay saved. Model B asserts that since the same gospel that saved us also sanctifies us, any commitment included in the gospel presentation must then be executed in sanctification to keep the process of justification moving forward. Therefore, obedience in sanctification must be completely optional. A consideration of works is just fruit stapling. If the Holy Spirit decides to do a work through someone, that’s His business and none of ours, “who are we to judge?”
This is simply two different executions of the same gospel. Model A does demand obedience because it assumes that Christians have faith, and that will result in manifestations of Christ’s obedience being imputed to our lives. Because this is mixed with our sinfulness, it is “subjective.” The actual term is “justification experienced subjectively”; objective justification, subjective justification, final justification (redefined justification, sanctification, and glorification). However, model B then interprets that as commitment that must be executed in the progressive part of salvation.
This is where the EB versus LS debate comes into play. This is a debate regarding execution of the same gospel while making the applications differing gospels. Out of this misunderstanding which came to a head in the 80’s, comes the anti-Lordship Salvation movement (ALS). Conversations with proponents of ALS reveal all of the same tenets of Cogous. First, there is the same idea of a final judgment in which sins committed by Christians will be covered by Jesus’ righteousness; “When God looks at us, all he will see is Jesus.” Secondly, there is the same idea of one law. Thirdly, there is the idea that our sins are covered and not ended.
They do differ on the “two natures.” Model A holds to the idea that Christians have the same totally depraved nature that they had when they were saved. Model B thinks the new birth supplies an additional Christ-like nature that fights with the old nature. Model A, aka Calvinists, actually think this is Romanism/Arminianism. Indeed, authentic Protestantism rejects the idea that any work of the Spirit is done IN the believer. Model B has several different takes on this including the idea that Christians are still dead, but the life of Jesus inside of them enables them to obey.
In part 2, we will examine why this construct is a false gospel, and why both parties are guilty. In part 3, we will examine the new birth and the idea that Christians have two natures.
paul
Paul's Passing Thoughts 
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