Common to Both the CoW and the CoG: Justice

"Grace is of course the term we use for the principle operative in the gospel that was missing from the pre-Fall covenant. Properly defined, grace is not merely the bestowal of unmerited blessings, but God's blessing of man in spite of his demerits, in spite of his forfeiture of divine blessings. Clearly, we ought not apply the term grace to the pre-Fall situation, for neither the bestowal of blessings on Adam in the very process of creation nor the proposal to grant him additional blessings contemplated him as being in a guilty state of demerit. Yet this is what Fuller and company are driven to do as they argue for a continuum between the pre-Fall and the redemptive covenants. Only by thus using the term grace (obviously in a different sense) for the pre-Fall covenant can they becloud the big, plain contrast that actually exists between the two covenants (cf. Rom. 4:4).

Not grace, but simple justice, was the governing principle in the pre-Fall covenant; hence, it is traditionally called the covenant of works. God is just, and his justice is present in all he does. That is true of gospel administrations, too, for the foundation of the gift of grace is Christ's satisfaction of divine justice. If you are looking for an element of continuity running through pre-Fall and redemptive covenants (without obliterating the contrast between them), there it is—not grace, but justice. Recognizing that God's covenant with Adam was one of simple justice, covenant theology holds that Adam's obedience in the probation would have been the performing of a meritorious deed by which he earned the covenanted blessings" (Meredith G. Kline, Covenant Theology Under Attack, italics original).

More here.

In Defense of Hell: Six Arguments Against Annihilationism

"In the first place, the amount of time spent in wrongdoing is often irrelevant in determining the sentence. As I write these words, police in London are looking for thugs who attacked a forty-five year old man in broad daylight, almost severed his arm with a billhook, pummelled him with a baseball bat and sprayed hydrochloric acid in his face. The assault was all over in less than a minute; would sixty seconds in jail be an appropriate sentence? As William Hendriksen says, 'It is not necessarily the duration of the crime that fixes the duration of the punishment...What is decisive is the nature of the crime.'

Works-Righteousness: A Hard Habit to Break

We are justified by faith alone, through grace alone, in Christ alone. This very beautiful and hope-giving truth has been echoed down through the ages, via the preaching and writing of our esteemed divines, that we would think the seduction of works-righteousness has all but lost its appeal. But then, "Nay, what says Luther? It is, says he, the general opinion of men's reason throughout the whole world, that righteousness is gotten by the works of the law; and the reason is, because the covenant was engendered in the minds of men in the very creation, so that man naturally can judge no otherwise of the law than as a covenant of works, which was given to make righteous, and to give life and salvation" [1].

Luther admits that even time cannot fully erase this deeply-ingrained propensity in man for trying to earn God's favor through a sort of barter trade: my good works for Your blessings. He states, "I myself...have now preached the gospel nearly twenty years, and have been exercised in the same daily, by reading and writing, so that I may well seem to be rid of this wicked opinion; yet, notwithstanding, I now and then feel this old filth cleave to my heart, whereby it cometh to pass that I would willingly have so to do with God, that I would bring something with myself, because of which he should give me his grace" [2].

So it is that we must constantly be reminded of the glorious gospel of the Lord Jesus Christ: Sola Fide! Sola Gratia! Solus Christus!


Footnotes:

[1] Edward Fisher, The Marrow of Modern Divinity (Scotland, UK: Christian Focus, 2009), 105.

[2] ibid., Luther cited, 105—106.

Mercy When Justice Is Deserved

"One of the most attractive features of David is his candor. At his best he is transparently honest. That means, among other things, that when there is an array of things going wrong in his life he does not collapse them into a single problem.

Nothing could be clearer from Psalm 38. Commentators sometimes try to squeeze the diverse elements in this psalm into a single situation, but most such re-creations seem a trifle forced. It is worth identifying some of the most striking components of David’s misery.

(1) He is facing God’s wrath (38:1), and (2) suffering from an array of physical ailments (38:3-8). (3) As a result he is full of frustrated sighing and has sunk into depression (38:9-10). (4) His friends have abandoned him (38:11). (5) Meanwhile he still faces the plots and deception of his standard (political) enemies (38:12). (6) He is so enfeebled that he is like a deaf mute (38:13-14), unable to speak, for his enemies are numerous and vigorous (38:19). (7) Meanwhile he is painfully troubled by his own iniquity (38:18).

One can imagine various ways to tie these points together, but a fair bit of speculation is necessary. What stands out in this psalm is that even while David is asking for vindication against his enemies, he does so in the context of confessing his own sin, of facing, himself, the wrath of God. It is quite possible that he understands both his physical suffering and even the loss of his friends and the opposition of evil opponents to be expressions of God’s wrath — which intrinsically he admits to deserving. In the psalm David does not ask for vindication grounded in his own covenantal fidelity. He frankly confesses his sin (38:18), waits for the Lord (38:15), begs God not to forsake him (38:21), entreats God to help him (38:22) and not to rebuke him in anger and wrath (38:1). In short, David appeals for mercy.

This is another face of the vindication theme...Yes, we want God to display his justice. In circumstances where we have been frankly wronged, it is comforting to recall that God’s justice will ultimately triumph. But what about the times when we are guilty ourselves? Will justice alone suffice? If all we want from God is justice, what human being will survive the divine holocaust?

While pleading for vindication, it is urgently important that we confess our own sin, and entreat God for mercy. For the God of justice is also the God of grace. If this be not so, there is no hope for any of us" (D.A. Carson, April 27, Numbers 4; Psalm 38; Song of Songs 2; Hebrews 2, For the Love of God (Volume I) (Wheaton, Illinois, Crossway Books, 1998)).