Jason’s comments are here. He says (first quoting passages from Galatians, then his own words):
You are severed from Christ, you who would be justified by the law; you have fallen away from grace…. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love…. For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.” … But I say, walk by the Spirit, and you will not gratify the desires of the flesh…. But the fruit of the Spirit is love…. the one who sows to the Spirit will from the Spirit reap eternal life. (vv. 5:4, 6, 14, 16, 22; 6:8)
Here we see Paul echoing Christ by saying that love of God and neighbor fulfills the law, but also adding that this is only possible through the NC gift of the Spirit, which he calls “walking in the Spirit.” This fruit-bearing, far from being a veiled attempt at self-righteousness, is the very “sowing to the Spirit” that will enable us to “reap eternal life.”
By way of response, I would point to Galatians 3:1-6, which proves that the gift of the Spirit comes by faith through hearing. And what IS the gift of the Spirit? Well, it has several components to it. Union with Christ is the over-arching category (see Ephesians 1:3-14). Within that category is justification and sanctification. With that structure in mind, we ask this question: for what does “faith working through love” avail? While Jason does not specifically answer this question, he does seem to point in the direction that it avails for obtaining eternal life. I would answer that the text is saying that faith working through love avails for the hope of righteousness. The hope means that it is something we do not have yet. What is the hope of righteousness? It is the thing for which righteousness hopes. This implies that we have the righteousness now, but we do not have the thing for which righteousness hopes, which is glorification. The thing that counts is faith. It is gratuitous to assume here that “faith working through love” is actually just one idea. As Phil Ryken says in his commentary, “faith is faith and love is love.” The passage certainly says that you cannot separate faith and love. But that does not mean that we are justified by faith formed by love. The thing that avails is faith, and that faith, in addition to justifying by its instrumentality, also works through love. Why, then, did Paul add the phrase “working through love?” It is because he is opposing the idea of faith working through love to the idea of circumcision in verses 3, 6, and verse 7 (through the implied antagonists). In other words, Paul adds the thought of faith working through love in order to tell us that it must be a genuine faith, not one that relies on external things like circumcision, or baptism, hem, hem.
Next up is Jason’s treatment of 2 Peter 1. He says:
All the elements of Jesus’ and John’s and Paul’s paradigm are there: God’s divine power causes us to partake of the divine nature (Peter’s way of talking about what Paul speaks of in terms of the indwelling of the Spirit of the risen Christ). He then says that our faith, far from being alone, is supplemented with spiritual virtues, the final and greatest of which is “love.” Finally, he says that we must “practice these qualities,” for “in this way” we will gain our eternal inheritance.
A couple of things I could say in response to this. I agree with the equation of Peter’s language concerning “partaking of the divine nature” with Paul’s language of the indwelling of the Spirit (I might also include union with Christ, though I doubt Jason would have a problem with that). But then Jason says something with which I agree, but maybe not with the same slant. He says that faith must be supplemented. I agree. But doesn’t that mean that faith is one thing, and the things that accompany it are other things, at least distinct, even if not inseparable? Lastly, what is the way in which we obtain the eternal inheritance? The immediate context of the statement is not the virtues that Peter listed, but rather the idea of not falling. The passive voice of “will be supplied” in 2 Peter 1:11 is important here, as well. It is probably a divine passive, with God the implied subject. And who makes the calling and the election? We can add to our assurance, but not to our hope, for as 1 Peter says, we were born again to a living hope. We do not give ourselves the new birth any more than we gave ourselves physical birth. We enter into the eternal state not because of our works, but not without our works, since they are the inevitable result of God’s grace. 2 Peter is not saying that we gain an entrance into the eternal state because of what we do. Otherwise, why would he write 2 Peter 1:3, wherein ALL things necessary for life and godliness are given to us as a gift?
Lastly, Jason speaks of James 2: 8, 12-13:
James here speaks of a “royal law” which he also calls “the law of liberty.” If we love our neighbor by showing him mercy, we are placing ourselves under this law of liberty in order to be judged by it, the end result of which will be the triumph of mercy over judgment.
I would point out firstly that verse 10 completely negates the Romanist distinction between mortal and venial sins. Any sin against any one of the Ten Commandments, no matter how small, is a sin against the entire law, and is therefore mortal. There are ever and only mortal sins, no venial sins. Secondly, the question is not whether we are under the law, but in what way we are under it? Are we under it as a covenant of works? Or has Christ fulfilled the covenant of works, thus changing our relationship to the law so that it is now our guide and source of wisdom? Jason does not really address this question, but it is vital, because if we are still under it as an obligation to obey such that we will obtain eternal life by so doing, then Jason’s overall point is established. If, however, as Galatians clearly teaches us, we are not under the law in that way, but are under the law as a way of showing our gratitude for salvation obtained in another way, then Jason’s point is not proven at all. So far, I have not seen any convincing evidence that Jason’s new paradigm is more scriptural.