Doug has responded here to my post, and I think we are getting at some extremely important issues here. The question is this: can justifying faith be described in any way as obedience to God’s command? The reason I believe that Doug has not engaged my exegesis is that he does not yet realize that I have actually addressed this question. What my exegesis is intended to show is that the obedience of faith is not in reference to justification, but in reference to sanctification in the passages indicated. This allows faith to have its full force as obedience in those passages, and yet preserves the complete absence of obedience as a category to describe justifying faith. Doug would like to describe this as simply a way for me to preserve my theological categories. But I believe that there is an exegetical reason for the distinction of categories here, and that is why I engaged in exegesis to prove it. Of course, Doug can seek to prove that my exegesis is wrong, which would require the handling of the Greek (I really would like to see some FV’ers actually engage the Greek New Testament). As of now, however, he has not tried to do that. Instead, he has claimed that I have not addressed the problem.
The problem with the semantic range of obedience is one that has been noted on the comments on Doug’s post, and is a crucial problem. I suspect that Doug and I will simply not agree on this issue, because my position is based on the law/gospel distinction, which I see as being present in the text, and which Doug sees not as part of the text, but as part of the application of the text. Here is what I mean: justifying faith has no relation to law, but to Gospel (this is referring to what happens in us: obviously, with reference to what Christ has done, it has a great deal to do with law). Therefore I can draw a distinction between the aspect of faith that justifies (and is part of Gospel, not of law) and the aspect of faith that sanctifies (which has relation to the third use of the law in particular, without leaving behind the first use). We are not talking about two faiths, but rather of one faith that has distinct but inseparable aspects related to different benefits that God graciously gives to us. The use of the term “obedience” with regard to justifying faith has to be qualified so carefully that it is practically qualified out of existence. I do believe that the passive aspects of faith (such as receiving and resting) are much more conducive to a proper understanding of the difference between justification and sanctification.