After reading in Paul that justification is by faith & not by works, we find in James:
"Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? You see that faith wrought with his works, and by works was faith made perfect; and the scripture was fulfilled which saith, And Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God. Ye see that by works a man is justified, and not only by faith. And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way? For as the body apart from the spirit is dead, even so faith apart from works is dead."
One explanation of the apparent conflict is that in Paul justification is the fact in God's mind, but that in James the topic is not justification in God's mind (or his verdict), but
the appearance in the world:
"You see that . . . ."
However, "You see that" is evidently inferential: it is inferred from Abraham & Isaac . . . . Thus the outward appearance explanation is not the best one.
The explanation is that in James the justification by works is after the man is saved. His works bear the evidence that the man is righteous. But in Paul, the issue is how a sinner is declared righteous by God. And the truth is that the sinner is declared righteous only when He believes, and that this declaration of righteousness is not by works. The justification by faith (no works) is the only one that is part of salvation to eternal life.
James says, "Abraham our father justified by works, in that he offered up Isaac his son upon the altar? [rhetorical question]" This offering of Isaac happened long after Abraham had believed God and that belief alone had been reckoned to Abraham for righteousness. No one receives a judicial verdict from God that "he is righteous" as a basis of salvation. But once saved, the Lord does judge good works done by Christians as righteous. This is clear in Revelation in the judgment of the Bride.
"You see that faith wrought with his works, and by works was faith made perfect; and the scripture was fulfilled which says, And Abraham believed God, and it was reckoned unto him for righteousness; . . . ."
Abraham believed God and upon that belief God declared Abe justified (righteous) though Abe had no works at all for righteousness. Then that righteousness was made evident long after that justification, made evident by Abe's offering of Isaac. Thus at the point of salvation and determining salvation, it is faith alone which justifies. But the saved man's works will declare that he is righteous after he has become saved.
Compare in Romans 3-5:
"Now we know that what things soever the law says, it speaks to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God: because by the works of the law no flesh shall be justified in his sight; for through the law comes the knowledge of sin.
" But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets; even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction; for all have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God; for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him who has faith in Jesus. Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith. We reckon therefore that a man is justified by faith apart from the works of the law. Or is God the God of Jews only? is he not the God of Gentiles also? Yea, of Gentiles also: if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.
. . .
"For if Abraham was justified by works, he has whereof to glory; but not toward God. For what says the scripture? And Abraham believed God, and it was reckoned unto him for righteousness. Now to him who works, the reward is not reckoned as of grace, but as of debt. But to him who does not work, but believes on him who justifies the ungodly, his faith is reckoned for righteousness.
"Even as David also pronounces blessing upon the man, unto whom God reckons righteousness apart from works, saying,
Blessed are they whose iniquities are forgiven,
And whose sins are covered.
Blessed is the man to whom the Lord will not reckon sin.
". . . for we say, To Abraham his faith was reckoned for righteousness. . . .
"that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them; and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision. For not through the law was the promise to Abraham or to his seed that he should be heir of the world, but through the righteousness of faith. For if they that are of the law are heirs, faith is made void, and the promise is made of none effect: for the law works wrath; but where there is no law, neither is there transgression. For this cause it is of faith, that it may be according to grace; to the end that the promise may be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all . . .
"and being fully assured that what he had promised, he was able also to perform. Wherefore also it was reckoned unto him for righteousness. Now it was not written for his sake alone, that it was reckoned unto him; but for our sake also, unto whom it shall be reckoned, who believe on him that raised Jesus our Lord from the dead, who was delivered up for our trespasses, and was raised for our justification.
"Being therefore justified by faith, . . . "
Similarly we find in Galatians:
"We being Jews by nature, and not sinners of the Gentiles, yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified. . . .
"He therefore that supplieth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was reckoned unto him for righteousness. . . .
"Now that no man is justified by the law before God, is evident: for,
The righteous shall live by faith; and the law is not of faith; but, He who does them shall live in them. But the scripture shut up all things under sin, that the promise by faith in Jesus Christ might be given to them who believe.
. . .
"For you are all sons of God, through faith, in Christ Jesus. . . ."
"Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? You see that faith wrought with his works, and by works was faith made perfect; and the scripture was fulfilled which saith, And Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God. Ye see that by works a man is justified, and not only by faith. And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way? For as the body apart from the spirit is dead, even so faith apart from works is dead."
One explanation of the apparent conflict is that in Paul justification is the fact in God's mind, but that in James the topic is not justification in God's mind (or his verdict), but
the appearance in the world:
"You see that . . . ."
However, "You see that" is evidently inferential: it is inferred from Abraham & Isaac . . . . Thus the outward appearance explanation is not the best one.
The explanation is that in James the justification by works is after the man is saved. His works bear the evidence that the man is righteous. But in Paul, the issue is how a sinner is declared righteous by God. And the truth is that the sinner is declared righteous only when He believes, and that this declaration of righteousness is not by works. The justification by faith (no works) is the only one that is part of salvation to eternal life.
James says, "Abraham our father justified by works, in that he offered up Isaac his son upon the altar? [rhetorical question]" This offering of Isaac happened long after Abraham had believed God and that belief alone had been reckoned to Abraham for righteousness. No one receives a judicial verdict from God that "he is righteous" as a basis of salvation. But once saved, the Lord does judge good works done by Christians as righteous. This is clear in Revelation in the judgment of the Bride.
"You see that faith wrought with his works, and by works was faith made perfect; and the scripture was fulfilled which says, And Abraham believed God, and it was reckoned unto him for righteousness; . . . ."
Abraham believed God and upon that belief God declared Abe justified (righteous) though Abe had no works at all for righteousness. Then that righteousness was made evident long after that justification, made evident by Abe's offering of Isaac. Thus at the point of salvation and determining salvation, it is faith alone which justifies. But the saved man's works will declare that he is righteous after he has become saved.
Compare in Romans 3-5:
"Now we know that what things soever the law says, it speaks to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God: because by the works of the law no flesh shall be justified in his sight; for through the law comes the knowledge of sin.
" But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets; even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction; for all have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God; for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him who has faith in Jesus. Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith. We reckon therefore that a man is justified by faith apart from the works of the law. Or is God the God of Jews only? is he not the God of Gentiles also? Yea, of Gentiles also: if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.
. . .
"For if Abraham was justified by works, he has whereof to glory; but not toward God. For what says the scripture? And Abraham believed God, and it was reckoned unto him for righteousness. Now to him who works, the reward is not reckoned as of grace, but as of debt. But to him who does not work, but believes on him who justifies the ungodly, his faith is reckoned for righteousness.
"Even as David also pronounces blessing upon the man, unto whom God reckons righteousness apart from works, saying,
Blessed are they whose iniquities are forgiven,
And whose sins are covered.
Blessed is the man to whom the Lord will not reckon sin.
". . . for we say, To Abraham his faith was reckoned for righteousness. . . .
"that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them; and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision. For not through the law was the promise to Abraham or to his seed that he should be heir of the world, but through the righteousness of faith. For if they that are of the law are heirs, faith is made void, and the promise is made of none effect: for the law works wrath; but where there is no law, neither is there transgression. For this cause it is of faith, that it may be according to grace; to the end that the promise may be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all . . .
"and being fully assured that what he had promised, he was able also to perform. Wherefore also it was reckoned unto him for righteousness. Now it was not written for his sake alone, that it was reckoned unto him; but for our sake also, unto whom it shall be reckoned, who believe on him that raised Jesus our Lord from the dead, who was delivered up for our trespasses, and was raised for our justification.
"Being therefore justified by faith, . . . "
Similarly we find in Galatians:
"We being Jews by nature, and not sinners of the Gentiles, yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified. . . .
"He therefore that supplieth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was reckoned unto him for righteousness. . . .
"Now that no man is justified by the law before God, is evident: for,
The righteous shall live by faith; and the law is not of faith; but, He who does them shall live in them. But the scripture shut up all things under sin, that the promise by faith in Jesus Christ might be given to them who believe.
. . .
"For you are all sons of God, through faith, in Christ Jesus. . . ."
Last edited:
