WAS NOT ABRAHAM OUR FATHER
JUSTIFIED BY WORKS: Abraam o pater emon ouk ex ergon edikaiothe,
(3SAPI): (Joshua
24:3;
Isaiah 51:2;
Matthew 3:9;
Luke 1:73;
16:24,30;
John 8:39,53;
Acts 7:2;
Romans 4:1,12,16
) (18,24;
Psalms 143:2;
Matthew 12:37;
25:31-40;
Romans 3:20)
Stephen Nichols explains (Martin Luther: A Guided Tour of His
Life and Thought) that Martin Luther...
moved from viewing righteousness as active, as something he had to
achieve, to viewing it as passive, something Christ achieved on his
behalf, apprehended not by our merits but by faith alone. The
Reformation plank of sola fide, faith alone, was born,
and Luther was born again.
Now we encounter what to many observers including Martin Luther is the major difficulty in
interpretation of this section, for it has more serious ramifications
than the difficulties encountered in the interpretation of James 2:18.
Steven Cole writes
that...
coming out of his struggles with
trying to work his way to right standing with God, Luther stumbled
over the Epistle of James. In his preface to the New Testament of
1522, he called James “an epistle of straw.” Although he did not
reject James from the canon of Scripture, he once remarked “that he
would give his doctor’s beret to anyone who could reconcile James and
Paul” (Roland Bainton, Here I Stand: A Life of Martin Luther [Abingdon
Press], p. 259). That is my task today, but I am privileged to stand
on the shoulders of many wise men who have gone before me!
As I said last week, this is not
simply an academic debate, because it deals with the most crucial
question, “How can I be right before a holy God?” Nothing is more
important than understanding the biblical answer to that question! We
need to be clear: Are we justified by faith alone, or are we justified
by faith plus our works? That issue divided the Reformers from the
Roman Catholic Church and it is still the major issue between Roman
Catholicism and the evangelical Protestant church today. (James 2:20-26 Are We
Justified by Works?)
James 2:14-20 described a
dead faith but now James 2:21-26 shifts to a saving faith
providing examples that it manifests itself in the production of
works.
James takes these two examples
of a dynamic faith that present a contrast between Abraham, the father
of the Jews and Rahab, a Gentile, woman who was a harlot. Their common denominator was a
faith
that proved itself as genuine by their works. What they believed
determined how they behaved. Both behaviors were far from easy for in
Abraham's case God asked him to sacrifice his only son and the other a woman
was ask to put her own life on the line to save two Hebrew spies.
Abraham would be an example of the best of men to these Jewish readers
with Rahab an example of the worst. And yet they are both justified by
works. The reference to each example is introduced with a
rhetorical question which invites an affirmative response.
Although Abraham would have been
the supreme example of faith to any believing Jews (cp James' target
audience in James 1:1), Paul clearly presents Abraham as "the
father of all who believe" (see note
Romans 4:11),
and in Galatians declares that "it is those who are of faith who are
sons of Abraham" (Gal 3:7) and "if you belong to Christ, then
you are Abraham's offspring, heirs according to promise." (Gal 3:29).
It follows that "father Abraham" is the prototype of genuine faith for
both Jews and Gentiles who would follow his example of saving faith.
By works (ex
ergon) - Literally out of works.
Justified (see discussion
of dikaioo in notes on
James 2:24)
Was not Abraham our father
justified by works - Now compare Paul's statement in Romans 4...
But to the one who does not work,
but believes in Him who justifies the ungodly, his faith is
reckoned as righteousness (see note
Romans 4:5)
Or Romans 3...
For we maintain that a man is
justified by faith apart from works of the Law. (see note
Romans 3:28)
JAMES TEACHES
JUSTIFICATION BY FAITH
APART FROM WORKS
A simple reading would lead one
to conclude that
these James and Paul are in direct contradiction regarding the manner
in which one is justified. But now let's reason through this
thorny passage. First, remember that in inductive Bible
study,
context
is king in
interpretation. So the question
arises,
"Are there any truths in the immediate context of
James' epistle that help us unravel this apparent and otherwise
confusing contradiction?"
Specifically, does James teach anything about
salvation in other passages?
(1)
JAMES BELIEVED ABRAHAM
WAS JUSTIFIED BY FAITH
First, note that closest teaching on salvation
(justification) follows in James 2:23, where James quotes the Old
Testament passage from Genesis 15 that tells us how Abraham was saved.
Paul uses this identical passage in Romans 4:3 explaining that
salvation is by faith alone and not by works. So clearly James appears
to agree with Paul by quoting the identical passage in James 2:23.
Furthermore in James 2:21, note that James alludes to an event that took
place in Genesis 22, some 30 plus years after Abraham exercised
faith that resulted in God's crediting righteousness to his spiritual
bank account! Was Abraham saved in Genesis 15:6 or wasn't he? The
answer is clearly that he was declared righteous by faith (salvation).
So even from this immediate context and a comparison of the chronology
of the events in Abraham's life, it is clear James affirms
justification by faith.
(2)
JAMES TAUGHT GOD BROUGHT US FORTH
BY THE WORD OF TRUTH
Second, note that earlier in James' epistle, he
spoke of salvation writing that...
Every good thing bestowed and every
perfect gift is from above, coming down from the Father of lights,
with whom there is no variation, or shifting shadow. In the exercise
of His will He brought us forth by the word of truth, so that we might
be, as it were, the first fruits among His creatures. (James
1:17-18)
In the context of the Father
of lights giving perfect gifts, James 1:18 describes the
most perfect gift a sinner could ever receive from above
- salvation. Is James teaching that this salvation is the result
of man's works or merit? Clearly not, for James says that God beget or
birthed us as it were by the Word of Truth (which is similar to
Peter's explanation of our salvation...
you have been born again not of
seed which is perishable but imperishable, that is, through the living
and abiding word of God. (See note
1Peter 1:23)
Although, James does not use the specific word
justified, the clear implication in the context of good gifts
from above (Gk = anothen also in John 3:3,7 "born again" or
"from above") is that this bringing forth was the result of God's
amazing grace, His unmerited favor, independent of man's works.
(3)
JAMES OPPOSED THE JUDAIZERS AT
THE JERUSALEM COUNCIL
Third, James stood with
Paul and Barnabas against the Jews who were saying one needed to add "works"
(circumcision) to faith in order to assure salvation.
In Acts 15, Dr Luke
records...
And some men came down from Judea
and began teaching the brethren, "Unless you are circumcised
according to the custom of Moses, you cannot be saved."
2 And when Paul and Barnabas had
great dissension and debate with them, the brethren determined that
Paul and Barnabas and certain others of them should go up to Jerusalem
to the apostles and elders concerning this issue. 3 Therefore, being
sent on their way by the church, they were passing through both
Phoenicia and Samaria, describing in detail the conversion of the
Gentiles, and were bringing great joy to all the brethren. 4 And when
they arrived at Jerusalem, they were received by the church and the
apostles and the elders, and they reported all that God had done with
them.
5 But certain ones of the sect of
the Pharisees who had believed, stood up, saying, "It is necessary
to circumcise them, and to direct them to observe the Law of Moses."
6 And the apostles and the elders
came together to look into this matter. 7 And after there had been
much debate, Peter stood up and said to them, "Brethren, you know that
in the early days God made a choice among you, that by my mouth the
Gentiles should hear the word of the gospel and believe. 8 "And God,
who knows the heart, bore witness to them, giving them the Holy
Spirit, just as He also did to us; 9 and He made no distinction
between us and them,
cleansing their hearts by faith.
10 "Now therefore why do you put God to the test by placing upon the
neck of the disciples a yoke which neither our fathers nor we have
been able to bear? 11 "But
we believe that we are saved through the grace of the Lord Jesus,
in the same way as they also are."
12 And all the multitude kept silent, and they were listening to
Barnabas and Paul as they were relating what signs and wonders God had
done through them among the Gentiles.
13 And after they had stopped
speaking, James (this
is the same James who authored the epistle of James)
answered, saying, "Brethren, listen to me. 14 "Simeon has related how
God first concerned Himself about taking from among the Gentiles a
people for His name. 15 "And with this the words of the Prophets
agree, just as it is written, 16 'AFTER THESE THINGS I will return,
AND I WILL REBUILD THE TABERNACLE OF DAVID WHICH HAS FALLEN, AND I
WILL REBUILD ITS RUINS, AND I WILL RESTORE IT, 17 IN ORDER THAT THE
REST OF MANKIND MAY SEEK THE LORD, AND ALL THE GENTILES WHO ARE CALLED
BY MY NAME,' 18 SAYS THE LORD, WHO MAKES THESE THINGS KNOWN FROM OF
OLD. 19 "Therefore it is my judgment that we do not trouble those who
are turning to God from among the Gentiles, 20 but that we write to
them that they abstain from things contaminated by idols and from
fornication and from what is strangled and from blood. 21 "For Moses
from ancient generations has in every city those who preach him, since
he is read in the synagogues every Sabbath." (Acts 15:1-21)
Comment: James was not
saying that these restrictions were required for salvation, but
rather for fellowship with the Jerusalem church and with Jewish
Christians in general. These practices were prevalent in the Gentile
world and were offensive to Jews, whether Christian or not, and
therefore presented a stumbling block. They would also be a temptation
through peer pressure to new Gentile believers and could easily lead
them to backslide into paganism if not carefully avoided. In summary,
James agreed with Peter's clear statement that the Gentiles were saved
through the grace of the Lord Jesus" and "by faith".
PAUL TEACHES
JUSTIFICATION BY FAITH
IS ASSOCIATED WITH WORKS
And so even though James appears
on first observation to contradict Paul's teaching of salvation by
grace though faith and not works, James clearly is compatible with
Paul's doctrine of salvation in other passages such as Ephesians 2...
For by grace you have been saved
through faith; and that not of yourselves, it is the gift of God; not
as a result of works, so that no one may boast. For we are His
workmanship, created in Christ Jesus for good works, which God
prepared beforehand so that we would walk in them. (see notes
Ephesians 2:8;
2:9;
10)
(Jesus) gave Himself for us, that
He might redeem us from every lawless deed and purify for Himself a
people for His own possession (this would equate with salvation by
grace through faith), zealous for good deeds (see study of
Good Deeds). (see note
Titus 2:14)
This is a trustworthy statement;
and concerning these things I want you to speak confidently, so that
those who have believed (This would equate with salvation by
grace through faith) God may be careful to engage in good deeds
(their belief results in a concordant behavior). These things are good
and profitable for men. (see note
Titus 3:8)
In short, simple observation of the
preceding passages indicates that both James and Paul
teach salvation is by grace alone through faith alone in Christ alone
and both teach that genuine faith is associated with good works.
For more on justified by
works see discussion notes on
James 2:24.
WHEN HE OFFERED UP ISAAC
HIS SON ON THE ALTAR: anenegkas (AAPMSN) Isaak ton huion autou epi to
thusiasterion?: (Genesis
22:9-12,16-18)
When he offered his son Isaac on
the altar - This recounts the specific faith-prompted deed
that called forth God's commendation.
Offered
(399)
(anaphero
from ana = up, again, back + phero = bear, carry)
literally means to carry, bring or bear up and so to to cause to move
from a lower position to a higher position. It serves as a technical
term for offering sacrifices offer up (to an altar).
For background the writer of
Hebrews in the famous "hall of faith" of Hebrews 11 explains that...
8 By faith Abraham,
when he was called, obeyed by going out to a place which he was to
receive for an inheritance; and he went out, not knowing where he was
going.
17 By faith Abraham, when he was tested, offered up
Isaac; and he who had received the promises was offering up his only
begotten son 18 it was he to whom it was said, "IN ISAAC YOUR
DESCENDANTS SHALL BE CALLED." 19 He considered that God is able to
raise men even from the dead; from which he also received him back as
a type. (See notes
Hebrews 11:8;
17;
18;
19)
Steven Cole explains that...
Abraham was not saved by his
obedience in sacrificing Isaac. Rather, that obedience proved the
reality of his previous saving faith.
Hebrews 11:8
states, “By faith Abraham, when he was called, obeyed….” That
verse refers to his obedience in leaving his homeland and going to the
promised land. But
Hebrews 11:17
adds, “By faith Abraham, when he was tested, offered up Isaac….”
In fact, all through Hebrews 11, we read of what the heroes of faith
did. By faith, Abel offered a better sacrifice. By faith, Noah built
the ark. By faith, Moses chose to endure ill-treatment with God’s
people and leave Egypt. All through the chapter we see how faith
acted.
It is the same point that James is
making, that faith is not mere words without action.
Genuine faith works. The proof that Abraham believed God is
seen in his actions: He obediently offered up Isaac. Genuine faith and
works are inseparable, because genuine faith always results in good
works.
Jesus
although speaking of one's words made a similar point as James and the
writer of Hebrew when He declared...
For there is no good tree which
produces bad fruit; nor, on the other hand, a bad tree which produces
good fruit. 44 For each tree is known by its own fruit. For men do not
gather figs from thorns, nor do they pick grapes from a briar bush. 45
The good man out of the good treasure of his heart brings forth what
is good; and the evil man out of the evil treasure brings forth what
is evil; for his mouth speaks from that which fills his heart. (Luke
6:43-45)
Warren Wiersbe comments on Luke
6:43-45: The illustration of the tree reminds us that fruit is
always true to character. An apple tree produces apples, not oranges;
and a good person produces good fruit, not evil. Believers do sin, but
the witness of their words and works is consistently good to the glory
of God.
A T Robertson (Luke 6:43-45):
The fruit of each tree reveals its actual character. It is the final
test.
Matthew Poole (Luke 6:43-45):
Men and women here (as in other texts of Scripture) are compared to
trees, with respect to their root and fruit, and the dependence the
fruit hath upon the root and the nature of the tree. The heart of man
is made the root, that being the principle of human actions, as the
root is the principle to the fruit; for all the overt actions of a
man’s life are but the imperate acts of the heart and of the will.
Hence it is that a will renewed and sanctified in a man, and made
conformable to the will of God, doth not only will and choose the will
of God, love it, desire it, and delight in it; but commandeth the
tongue to direct its discourses conformable to it, and also commandeth
all the members of the body, in their motions and order, to act
conformably: and on the contrary, the unrenewed and unsanctified will
of man doth not only reject and refuse the will of God, but directeth
the tongue to words contrary to the Divine will, and all the members
of the body, in their motions and order, to act without any respect to
or awe of the will of God.
Warren Wiersbe
speaks of Abraham's obedience to God's request to offer his only son,
reminding us that...
Faith is not believing in spite of
evidence. Faith is obeying in spite of consequence.
Note God's response to Abraham's
act of obedience that came out of his great faith...
Do not stretch out
your hand against the lad, and do nothing to him; for now I know
that you fear God, since you have not withheld your son, your only
son, from Me. (Genesis
22:12)
Hiebert has an interesting note that...
Scripture records no further
testings of Abraham after this supreme testing of Abraham's obedience
to God, demonstrating that God was first in his life. His
faith-prompted action was the supreme example of the kind of works
that James insists must result from a living faith.
Wayne Grudem writes that
when Paul speaks of Abraham being justified by faith (Romans 4), he...
is talking about the time God
justified Abraham once for all, reckoning righteousness to him as a
result of his faith in God. But James is talking about something far
later, after Abraham had waited many years for the birth of Isaac, and
then after Isaac had grown old enough to carry wood up the mountain
for a sacrifice. At that point Abraham was “shown to be righteous” by
his works... (Ibid)
