The Obedience of Christ in Hebrews

As I've tried to wrap my mind around the food fight known as "The Federal Vision Controversy", one point stands out. Some who identify themselves with The Federal Vision believe that it is a mistake to speak of Christ's active obedience imputed to us:

We deny that faithfulness to the gospel message requires any particular doctrinal
formulation of the “imputation of the active obedience of Christ.” What matters is that we confess that our salvation is all of Christ, and not from us. FV Statement 6

In my reading, I have understood their reluctance to stem from a controversy between Kline and Murray concerning the appropriateness of the term "Covenant of Works" to describe Adam's covenantal situation in the Garden: Do Adam's and Christ's works "merit" damnation and salvation, respectively, OR do Adam's and Christ's statuses secure damnation and salvation? That's probably an oversimplification, and for those who don't know the inside baseball (I'm a novice!), the appropriate question is probably "Who cares?!"

In any event, the argument has then proceeded on systematic lines. IF we abandon active obedience, the Kline camp urges, then we abandon the gospel. No, IF we allow for Adam to "merit" something in the Garden, then we make God beholden to His creation, say the Murrayites. Part of this discussion can be found here and here.

Hold the phone...here is a discussion in which Anthony Cowley examines precisely the passages I was thinking about in worship this morning. But he goes in a different direction with it, so I'll keep writing.

Anyways, what I wanted to say is this: I think the book of Hebrews provides a sufficient basis for a legitimate use of the phrase "Imputation of Active Obedience of Christ."

And here's the case:

During the days of Jesus' life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission. Although he was a son, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him and was designated by God to be high priest in the order of Melchizedek. Heb. 5.7-10.

Important to the writer of the Hebrews is this point: though Jesus already had the status of Son, he went beyond this status and actively obeyed God, reaching some state of "perfection" or "completion." What that state is and how it goes beyond being the eternal son of God (Heb 1.2-3), the author doesn't say. But his obedience is needed in order for him to have the status of our high priest.

Now there have been many of those priests, since death prevented them from continuing in office; but because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.
Such a high priest meets our need—one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever. Heb 7.23-28

Here, our salvation is necessarily contingent on Jesus' particular characteristics: ever-livingness, holiness, blamelessness, etc., down to being exalted above the heavens. Notably, he is appointed because he had previously been made perfect, which connects back to his obedience from chapter 5.

...How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!
For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance—now that he has died as a ransom to set them free from the sins committed under the first covenant. Heb 9.14-15.

Here, the author develops the idea of our salvation. We are saved (a) because our consciences have been cleansed, because (b) Jesus the unblemished sacrifice -- connecting back to the language of ch. 7, which in turn rests on ch. 5 -- offered himself for us.

And then finally,

Therefore, when Christ came into the world, he said:
"Sacrifice and offering you did not desire,
but a body you prepared for me;
with burnt offerings and sin offerings
you were not pleased.
Then I said, 'Here I am—it is written about me in the scroll—
I have come to do your will, O God.' "

First he said, "Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them" (although the law required them to be made). Then he said, "Here I am, I have come to do your will." He sets aside the first to establish the second. And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all. Heb. 10.5-10

Here the author makes explicit that Jesus' obedience to God's will not only qualifies him to be our sacrifice (as developed in ch. 5-->7-->9), but also that his sacrifice makes us holy.

What can we conclude from this? First, that Jesus' righteousness includes, as one aspect, his active obedience to the Father. Above and beyond his nature as the second person of the Trinity, above and beyond his status as Messiah (Phil. 2.9), he also acted in a way that resulted in his worthiness as our sacrifice.

Second, that Jesus' righteousness becomes ours and makes us holy.

Put it together, and we have this: Jesus' active obedience becomes a part of the package by which I am reckoned -- logizomai -- to be holy.

Hence, in this sense at least, Christ's active obedience is imputed to me.

Does this answer the question of mechanism? No. Does it settle the dispute over merit? No.

But what is clear from the Scriptures is that there is a legitimate sense in which Christ's active obedience is imputed to me. For those who dislike an Anselmian sense of merit, or a Thomistic sense of merit, or a Klinian sense of merit -- here's your antidote: Affirm the IAOC in the sense that the author to the Hebrews affirms it.

JRC