Contrary to what Sean Lucas led the Assembly to believe recently, no one investigated, or rather written about, by the committee believes that a believer’s good works will merit a reward of any kind at the Last Judgment. Our works are judged righteous and we are vindicated by them, only because we are judged in Christ.
It is simply not possible to say the term “based on” is some sort of self-evident claim that the verdict based on works involves a merited acquittal. It could simply mean that the verdict is based on the evidence of one’s works which testify to the presence and power of the Spirit. And when people repudiate merit, and claim the only ground of our standing before God is the death and resurrection of Christ, then we can be assured that is exactly what they mean.
So that being the case, what are we to make of the ninth declaration?
The view that justification is in any way based on our works, or that the so-called “final verdict of justification” is based on anything other than the perfect obedience and satisfaction of Christ received through faith alone, is contrary to the Westminster Standards.
Is the committee condemning people who don’t exist? That would be annoying but relatively better than what seems more likely–that they are casting off the reformed doctrine of judgment according to works and throwing it down an Orwellian memory hole. How else can one interpret the “in any way” in the first phrase? Or are they switching between initial justification by faith in union with Christ and then referring to the final judgment in their scare-quoted phrase “final verdict of justificaiton”?
The whole thing is confusing. But what is clear is that the Westminster confession, in keeping with the historic Reformed faith, teaches a judgment according to works. There is nothing remotely “FV” about this doctrine. Rather, the doctrine is being associated with FV in order to revise Reformed Orthodoxy.
But the tradition is not unclear on this issue. Brians Schwertley, for example, is hardly a friend of the so-called Federal Vision. But his essay on the subject is quite clear.
The same apostle who wrote “that we are justified by faith alone apart from the works of the law” (Rom. 3:26) also wrote: “God…‘will render to each one according to his deeds’: eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality; but to those who are self seeking and do not obey the truth, but obey unrighteousness—indignation and wrath” (Rom. 2:6-8). This statement is only a chapter away from Paul’s detailed explanation of justification by grace through faith (Rom. 3:21 ff.). Some Protestant interpreters have considered this passage so problematic that they argue that Paul is expounding the law and thus speaking hypothetically. The problem with such an interpretation is that the principles regarding the future judgment set forth in this passage are found throughout the New Testament (cf. Mt. 16:27; 25:31-46; Jn. 5:29; 1 Cor. 3:11-15; 4:5; 2 Cor. 5:10; Gal. 6:7-10; Eph. 6:8; Col. 3:23-24; Rev. 20:11-15). If this passage is hypothetical then all the others would also have to be considered hypothetical to avoid the alleged “problem.”
An examination of some other passages proves the impossibility of such a solution. Paul is not speaking in the abstract but is describing what God will actually do on the day of judgment. “For no other foundation can anyone lay than that which is laid, which is Jesus Christ. Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, each one’s work will become manifest; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. If anyone’s work which he has built on it endures, he will receive a reward. If anyone’s work is burned, he will suffer loss; but he himself will be saved yet so as through fire” (1 Cor. 3:11-15). “Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts; and then each one’s praise will come from God” (1 Cor. 4:5). “For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad” (2 Cor. 5:10). “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life. And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart” (Gal. 6:7-9). “And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ. But he who does wrong will be repaid for the wrong which he has done, and there is no partiality” (Col. 3:23-25). “And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged, each one according to his works” (Rev. 20:12-13). The same Paul who emphasized justification by faith alone also emphasized the final judgment in which a person’s works will be judged in detail. The apostle Paul repeatedly sets the judgment before believers to motivate them to a greater obedience. Paul obviously saw no contradiction between the two doctrines.
John Murray is quite clear about judgment according to works in his commentary on Romans.
This was certainly the Apostle Paul’s expectation. It was of a piece with his belief in the resurrection:
But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust. So I always take pains to have a clear conscience toward both God and man (Acts 24.14-16).
Is Paul being unfaithful to his commission to preach the Gospel when he says this? Or is he correctly and accurately presenting what God teaches and how he wants us to live?
It should be pointed out that chapter 33 of the Westminster Confession is not some unexpected surprise in the Confession and is entirely consistent with the confession. In chapter 10, effectual calling clearly begins a comprehensive change in a person that involves more than just belief, but a new righteous life. In chapter 11 we are told that justifying faith is never alone but is accompanied by other saving graces. So how can a verdict based on evidence of these graces possibly be inconsistent with justification by faith alone?
In chapter 13 we are told that without the holiness of sanctification no one will see the Lord. In chapter 14 we are told that saving faith yields obedience to God’s commands. In chapter 15 we are told that repentance (which includes endeavoring after new obedience) is necessary for pardon. Not only is this compatible with a “final verdict” based on the evidence of holiness and new obedience, but, if chapter 33 had been left off, these statements with Scripture would force us to add it.
In chapter 16 we are told that our good works are accepted by God in Christ, not from their inherent worthiness but because of grace, a grace that causes God to reward them. We are also told that as fruit and evidence to holiness, good works are a means to an end, which is eternal life.
Judgement according to works is not some sort of strange problem to somehow be reconciled with the doctrines of grace. Rather, it is part and parcel of those very doctrines and the Westminster Standards show the relationship over and over again.
Get the picture?