2 Timothy 2:24-25
Triablogue: Justification: Understanding the Classic Reformed Doctrine
Manata said:...Fesko makes much of the two-age eschatological construct, as seen especially in the writings of Paul. This stems from his insistence that one not divorce the ordo salutis from the historia salutis. That is, we need to look not only at the application of justification to the individual and how it relates to the other elements of redemption, but we need to look at what time it is in redemptive history too.
Eschatology isn’t just dealing with the final few days of history and the time after Jesus' return. We live in “the last days” now, says Paul. So Jesus, the last Adam, has inaugurated the eschaton. In his death and resurrection, the verdict of the final judgment has been brought foreword in history, declared in the present. Thus those who are united to Christ have already been judged and found innocent. They have been given his righteousness. The have been raised “according to the inner man” and now only wait the raising of the “outer man” by means of the bodily resurrection which is simply the visible manifestation of what is true of those who have placed their faith in Christ. (Fesko makes use of and profits from the view that the general resurrection, the Parousia, and the final judgment are not separate events but one single event.) By faith alone we are propelled into the indefectible state of the last Adam. We are not returned to “protology;” to the state Adam was in while in the Garden-temple (see book for an excellent discussion on Adam, the Garden-temple (relying ob Beale's excellent work here), and the covenant of works).
So we who place our faith in Christ are part of the eschatological Adamic humanity. We are the bride of Christ, the eschatological Eve. This is had by faith alone. But this does not lead to antinomianism, especially if one takes note of “what time it is,” i.e., the historia salutis. In “the last days” God, by His Spirit, causes his people to walk in his ways. He writes his law on their heart. Thus antinomianism forgets our place in redemptive history. Works are thus necessary for salvation in the sense that they are the inevitable fruit of our justification, justification cannot be divorced from the work of last Adam, and hence the inauguration of the eschaton whereby God’s justified people will have his law writ large on their heart. But nomianism is avoided too since the ground of justification is extra nos, the active and passive obedience of Christ out side us, and the sole instrument of justification is faith alone. Faith trusts and rests in Christ. It is by faith alone that we are saved, but that faith is never alone in that it is accompanied by the works promised to be a part of the eschatological age brought about by the last Adam.
Emphasizing the historia with the ordo doesn’t mean we ignore the ordo. This helps us in specifying the ground and nature of justification and all other aspects of our redemption. The ordo is needed to distinguish works from our justification. It helps us reflect the logical priorities in our redemption as set forth in Scripture. Paul doesn’t bring union with Christ to Galatia to confront the Judaizers with, he brings justification. Good works must logically come after justification. Without the ordo, the gospel is lost....