Facing Judgment Resurrected

For about the last month I’ve been doing a lot of reading about the nature of justification by faith alone (JFA) for a paper that I’ll (God-willing) be finishing by the end of this semester. Most of it will be devoted to explaining what the New Perspective on Paul (NPP) is and comparing it with historical definitions of JFA and how those definitions have been derived from the Bible.

Toward that end, the first book I read was John Piper’s The Future of Justification, which is a response to the NPP as expounded by N.T. Wright, Bishop of Durham in the Church of England. Wright is a popular New Testament scholar and has made some significant contributions to the defense of historic orthodox Christian doctrine over the years, especially in response to the liberal Jesus Seminar. However, his work over the past several years has been to attempt in redefining JFA in a way incompatible with that which the church has long held. Hopefully (for my own sake as much as anyone else’s) I’ll be trying to offer some concise statements of what I’ve learned that Wright says and some responses to it.

But, in the mean time, I wanted to share something I’ve learned from some of the other reading I’ve been doing, namely from Justified in Christ, edited by Scott Oliphint of WTS. It’s a collection of essays partly in response to the NPP, and partially just to provide a biblical and historical defense of JFA. Of the near half of the book that I’ve read so far, two essays have been the most striking: Union With Christ and Justication (Lane Tipton) and Justification and Eschatology (Richard Gaffin). Originally I avoided Gaffin’s article because the concept of eschatology intimidates me, but eventually I realized the subject wasn’t a particular eschatological viewpoint, but instead how we will be justified in the last judgment. Part of the reason this is so important is because of the new definition given to JFA by the NPPers, which, among other things, has justification occurring finally at the great final judgment on the basis of the whole life lived. If I read that correctly, it sounds as if the outcome of that final judgment cannot be known until the end of one’s earthly life, which to me seems to empty the gospel of good news.

Much of this idea of the NPP is based on Romans 2:13, which states that it is not the hearers of the law, but the doer of it that will be justified. Both Piper and Gaffin give great explanations of what this means in the context of the historico-orthodox teaching, but Gaffin, after doing so, goes on to give several reasons why believers can face judgment with confidence. And one of these is the doctrine of the resurrection.

I’ve typically thought of facing the judgment as I myself currently am – a frail, sinful human who, though he has much to answer for, will be acquitted because of Jesus. This picture, though is only partially accurate. Jesus tells us in John 5:28-29 that “an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life and those who have done evil to the resurrection of judgment.” So the resurrection will have drastically different significance for these two groups. Part of the promise to those resurrected to life is that “What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body,” (1 Corinthians 15:42-44). So for all those who “belong to Christ” (15:23), the resurrection will find us already with new, spiritual, glorified bodies.

This means that already as resurrected children of God, we are considered in Christ. For us, Romans 8:29-30 will be in the past tense. I will be conformed to the image of the Son. We will be like him, because we will see him as he is (1 John 3:2). So when we are judged, we are judged as those in the image of Jesus, with his spotless record and as those loved of God like he is. As Gaffin puts it,

In other words, believers, in union with Christ, will appear at the final judgment as already resurrected bodily. That is, they will appear there in their “spiritual bodies”, that is, bodies that are enlivened and transformed by the Holy Spirit and so are as imperishable as they are glorified and powerful (1 Cor. 15:42-44). Christians will appear for final judgment as fully conformed, by bodily resurrection, to the image of their brother, the exalted Christ…

If believers appear at the judgment as already resurrected bodily, they will appear there as already openly justified…This means, further, we may say, that, for believers, the final judgment, as it is to be according to works, will have for them a reality that is reflective of and further attests their justification already openly manifested in their bodily resurrection…It would be perverse to an extreme, then, to read Paul’s teaching on the final judgment…as leaving Christians in this life, in the face of death, uncertain of the future. […] To the contrary, everything at stake here, including their assurance, depends [not on their good works, but] on Christ, specifically his finished righteousness imputed [or reckoned, credited] to them, in union with him, and received by faith alone. (“Justification and Eschatology”, in Justified in Christ, ed. Oliphint, 21. bold emphasis added)

So at my resurrection, I will not appear before God as I am now. In fact, through my then-present status as “belonging to Christ” by my resurrection in glorified body, and what that consequently implies through imputation, it will be, for all intents and purposes, Jesus whom God is judging, and not me.


Owing Owen

I don’t think it’s any coincidence that, when listening to or reading something about the nature of sin and temptation, nearly every theologian I respect has, in the same breath as both of these concepts, mentioned the name of John Owen. The first time I ever remember hearing his name was several years ago, while listening to John Piper’s sermon series, How To Kill Sin. His text for that series was Romans 8:12-13, the main subject of which was to ‘put to death the deeds of the body’. It was then that he mentioned John Owen’s book, On the Mortification of Sin in Believers, which was a collection of sermons of Owen’s own exposition of the same text. I filed the name away, but was never able to find a copy of the book by itself.

Then this summer thanks to an amazing sale, I finally acquired Owen’s works (though I had managed to find a paperback copy of Mortification about a year and a half ago), and finally was able to actually start reading it last month. I made it my goal to read his Big Three, Mortification, On Temptation, and On Indwelling Sin in November, and almost made it, but didn’t quite finish IS (as part of my reading project also included Phillip Schaff’s volume on the German Reformation). But in these three books I found the wealth of wisdom and piety unlike almost anything I’d ever read. All the old theologians that talk about how incredible Owen is aren’t exaggerating.

I’ve read a small smattering of other Puritans (Watson, Burroughs, Venning, etc) but Owen has by far surpassed them all. While they all offer incredible theology with practicality almost unheard of today, they sometimes seem to be almost over-spiritual. They seem to appeal to their experiences frequently, or sometimes their use of Scriptures can leave something to be desired. But Owen is by far the most textual of any I’ve read, while not losing any of the godly sincerity of the others.

I’d never before been urged to such watchfulness. Temptation is almost entirely related to this, and most of his explanation of indwelling sin repeatedly finds itself turning into another exhortation to watch. The majority of the way I had been taught regarding sin and temptation seemed to be to have verses memorized that I could cling to, and to cry out to God when tempted and ask for his help. But from Owen I heard, possibly for the first time in my life, that my main task was to altogether avoid temptation. To scrutinize every action, every thought, every motive to see if anywhere in it lied a hiding place for sin.

I feel like there isn’t a way I could explain even part of what I learned reading these three books in one post. In fact, I feel like I did them a disservice reading them as quickly as I did, even if they are incredibly short (only 320 pages in all). So, hopefully as I keep writing here I’ll from time to time mention a particular point that comes to mind, especially if I reread them as I intend.

But in the meantime, if anyone wants to read them, you can find all three books in one volume with slightly updated language, entitled Overcoming Sin and Temptation, which includes a foreword by Piper. I can describe how much it bothers me that the Puritans have a reputation of either a) being self-righteous witch-hunting theocrats, or b) ivory tower theologians out of touch with reality. Owen is immensely theological, which no one would most likely contest, but also is more practical than any modern author I’ve read. He plumbs the depths of a doctrine and then shows you innumerable ways to live it. Read him!

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Incidentally, I highly recommend that sermon series by Piper. It’s one of his best.

How To Kill Sin, part I

Part 2

Part 3