Posted on 07/07/2008 10:49:08 PM PDT by Gamecock
For some Christians, one of the thorniest problems in the Bible is the apparent contradiction between Paul and James. It's enough to make anyone committed to complete inerrancy wither.
In Romans, 5:1-2, Paul writes, "Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God."
James seems to say just the opposite, "You see that a man is justified by works, and not by faith alone." This appears to be a first rate contradiction.
I have seen people twist themselves into theological pretzels trying to deal with this problem. There are a few unresolved conflicts in the Bible, but this is not one of them.
Justified by Faith
In Romans 4:1-5, Paul lays out his case for justification by faith. He goes back to the very beginning, citing Abraham as the archetype:
What shall we say that Abraham, our forefather according to the flesh, has found? For if Abraham was justified by works, he has something to boast about; but not before God. For what does the Scripture say? 'And Abraham believed God, and it was reckoned to him as righteousness.' Now to the one who works, his wage is not reckoned as a favor, but as what is due. But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness.
Paul makes two points here. First, if Abraham is justified by works, if salvation is his personal accomplishment, dependent on his effort alone, then he can brag about it. Second, any system of works makes God indebted to the one who qualifies. Salvation is not a gift, but a wage paid to the one who earns it.
Then Paul quotes Genesis 15:6 to prove that neither is the case: "Then he believed in the Lord; and He reckoned it to him as righteousness."
Two Terms
Two different terms used to illustrate Abraham's salvation. The first is "reckoned," and the second is "justified." As you will see, these are two aspects of a single act of redemption.
The word "reckoned" is a term that emphasizes an action God takes on behalf of poor sinners. To "reckon" means "to credit to the account of." God responds to our spiritual poverty with the abundant gift of righteousness. He places it into our empty bank accounts, under our names. In Paul's words, "Though [Jesus] was rich, yet for your sake He became poor, that you through His poverty might become rich."
This transaction took place early in Abraham's life. We read in Genesis 15:6, "Then he [Abraham] believed in the Lord and He reckoned it to him as righteousness." Paul reminds us that Abraham "grew strong in faith, giving glory to God, and being fully assured that what He had promised, He was able also to perform. Therefore also it was reckoned to him as righteousness."
From that time on God saw not Abraham's spiritual poverty, but his wealth. Abraham's moral bank account was rich with God's righteousness.
"Justification," our second term, is the result of this transaction. It means "to declare free of blame; to absolve." Because God reckons righteousness to us, He declares us free from guilt, absolved, and pardoned. Reckoning, the action, leads to justification, the result. Therefore, salvation is a result of justification, which comes by faith.
Ever Heard of the Ten Commandments?
Salvation must come from God and not ourselves for one very good reason: Our bank accounts are truly empty. Once, while I was discussing God's qualifications for heaven with a waitress, she said, "God will approve of me."
"How do you know that?" I asked.
The question was a pivotal one, but she'd never considered it. After a long, awkward silence she offered feebly, "Well, I don't take drugs."
"That's good, but I think God is concerned about more than that," I countered. "Have you heard of the Ten Commandments?" I began to list them.
1) Have you ever given allegiance to anything else above God in your life?
2) Have you ever used any thing as an object of worship or veneration?
3) Have you ever used God's name in a vain or vulgar fashion?
4) Have you consistently honored God by worshipping Him on a regular basis?
5) Have you ever disobeyed or dishonored your parents?
6) Have you ever murdered anyone? (Jesus said in Matthew 5:22 that if you're merely angry with a brother, you violate this principle).
7) Have you ever had sex with someone other than your spouse? (Jesus said that if you look upon someone and entertain the thought, you're guilty of sin here. )
8) Have you ever taken something that was not yours?
9) Have you ever told an untruth about someone else?
10) Have you ever desired to have something that was not yours?
We'd only gotten through two before she began to wilt. "Now you're making me feel guilty," she complained. That's the point. We are guilty, each one of us. This is God's Law. These are God's requirements. Yet is there anyone who doesn't consistently violate every one?
Any attempt to whittle down God's requirements to make them easier is doomed. The Pharisees tried this, asking Jesus which commandment was the foremost of all. Jesus answered, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' The second is this, 'You shall love your neighbor as yourself.'" Which of us does not violate each command hundreds of times a day?
The Built-in Defeater
We want to compare ourselves to other people, but that doesn't work. We may fancy ourselves law-abiding citizens, but the truth is we're a lot more like Hitler than like Jesus Christ, and His righteousness is the standard.
Saved by works? The Law gives us no hope because it has a built-in defeater to any attempt at justification by works: The Law demands perfection.
"Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law" (Galatians 5:3).
James agrees. He writes, "For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all" (James 2:10).
In God's view, there are only two kinds of people: innocent and guilty. One violation of the Law, one sin, makes you guilty. This is enough to silence the most noble mortal: "...that every mouth may be closed, and all the world may become accountable to God" (Romans 3:19).
"The Scripture," Paul concludes, "has shut up all men under sin, that the promise by faith in Jesus Christ might be given to those who believe" (Galatians 3:22).
There is only one hope: God's mercy. The Scripture is replete with this teaching. "He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy" (Titus 3:5). "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God" (Ephesians 2:8). "But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace" (Romans 10:6). "If righteousness comes through the Law, then Christ died needlessly" (Galatians 2:21).
That's why Paul states clearly, "Now to the one who works, his wage is not reckoned as a favor, but as what is due. But to the one who does not work, but believes in Him who justifies [absolves] the ungodly, his faith is reckoned [credited] as righteousness" (Romans 4:5).
But we still have a problem. Why does James contradict Paul by saying we're justified by works and not by faith alone? He even quotes Abraham for proof of his point, just as Paul did.
One Word, Two Meanings
Whenever one encounters an apparent contradiction, it's good to keep in mind a basic rule: Always first explore the possibility of a reconciliation between the two. Not all statements that appear to contradict actually do.
Take the two statements "Napoleon was a very big man" and "Napoleon was not a big man; he was a small man." At first glance, these two sentences appear contradictory. The word "big" is equivocal, though. It can mean two different things. Napoleon was a big man regarding his impact in history, but was small in physical size.
Consult any dictionary and you'll discover that virtually every word has more than one meaning. The word "peace" could mean cessation of hostility between two parties. When a war is over and the fighting stops, there's peace. Romans 5:1 carries this sense: "Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ."
"Peace" could also refer to peace of mind, a freedom from anxiety or worry. This is what Paul had in mind when he promised that, after prayer, "the peace of God, which surpasses all comprehension, shall guard your hearts and your minds in Christ Jesus." Proper interpretation of any passage depends on a clear understanding of which meaning is in view.
The word "justify" is no different. It has two meanings, not just one. In addition to "absolve, declare free of blame," it can also mean "to demonstrate or prove to be just, right or valid; to show to be well founded." In the case of salvation, the first is the cause; the second is the effect.
This second definition is what is usually in view when we use the word "justify" in English. "Justify your position," we say. We're asking for evidence; we want proof.
The Bible frequently uses this sense of the word, too. Jesus taught that a person's true nature will be evident in his conduct:
The good man out of his good treasure brings forth what is good; and the evil man out of his evil treasure brings forth what is evil. And I say to you, that every careless word that men shall speak, they shall render account for it in the day of judgment. For by your words you shall be justified, and by your words you shall be condemned.
Jesus teaches here that the man with good treasure brings forth good fruit, which "justifies" him. This external display demonstrates the quality of the man within. This is not justification in the sense of salvation. One's words don't absolve him (first definition). Rather, they bear testimony of the inner man (second definition).
The Crux
Now we face a key question. Which definition did James have in mind? How do we know when he uses the word "justify," that James is not referring to salvation--as Paul clearly is--but rather is pointing to the proof of salvation?
This is remarkably simple to determine. The cause must come before the effect. Salvation must come first, before it can be evidenced in a changed life.
When Paul makes his case for justification by faith, he cites the beginning of Abraham's walk with God in Genesis 15:5-6: "And He took him outside and said, 'Now look toward the heavens, and count the stars, if you are able to count them.' And He said to him, 'So shall your descendants be.' Then he believed in the Lord; and He reckoned it to him as righteousness."
The justification James has in mind comes much later in Abraham's life, recorded in Genesis 22:12: "And he said, '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.'"
Paul and James are cite two different times in Abraham's life, events separated by 25 years. They can't be referring to the same thing.
The works of Abraham that James mentions were a result of justification which came by faith a quarter of a century earlier. Abraham was not being saved again. Rather, he was showing evidence of his salvation. He was being confirmed in the justification by faith that had already been accomplished years before.
Abraham's faith was no passive, intellectual exercise. He proved his faith to God. The words of the text show this to be true: "Now I know that you fear God, since you have not withheld your son, your only son, from me." God witnessed Abraham's faith first-hand, as it were. It was demonstrated. That's why James concludes, "And the Scripture was fulfilled which says, 'And Abraham believed God, and it was reckoned to him as righteousness.'"
James speaks to the man who is all talk and no action. His simple message is that true salvation always proves itself. That's why he asks, "What use is it, my brethren, if a man says he has faith, but he has no works? Can that faith save him?" The apostle John echoes the same sentiment: "The one who says, 'I have come to know Him,' and does not keep His commandments, is a liar and the truth is not in him."
One Coin, Two Sides
James and Paul go together. Like two sides of the same coin, they don't conflict with each other; they complement each other. Both teach us something vital. Paul looks at what goes on internally; James talks about the external results. Paul says, "We're saved by faith." James says, "This is what saving faith looks like."
My own interpretive paraphrase captures the sense of it:
(21) Consider Abraham for a minute (remember him, the father of true faith?). His life is a perfect example of what I'm talking about. He demonstrated to everyone the content of his faith when he obeyed God by offering up Isaac on the altar. (22) His action was a clear, visible demonstration to us that his faith was not a bunch of words. To him, faith and works went hand in hand; they were two sides of the same coin. The exercise of one caused the other to grow. (23) Years before, God had declared Abraham righteous because of his faith ("And Abraham believed God and it was reckoned to him as righteousness" Genesis 15:6). Abraham's obedience regarding Isaac was visible proof that God's earlier declaration of his faith was accurate and well deserved. Abraham's actions fulfilled God's word, demonstrating his friendship with God.
The entire truth is conveniently captured for us in one passage, Titus 3:4-8:
But when the kindness of God our Savior and His love for mankind appeared, He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior, that being justified by His grace we might be made heirs according to the hope of eternal life. This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God may be careful to engage in good deeds. These things are good and profitable for men.
Christians need "justification" plus "justification." Faith alone saves, but faith that is alone is not the genuine article. It's not saving faith.
What did Jesus teach was the work that God required to be Saved, when the Pharisees asked Him what must man do to have eternal life? What did Jesus teach Nicodemus in John 3 when Nic came asking questions?
It is meant for instruction and love towards the neighbor. In a deeper sense, it is meant reformation and regeneration by the Lord.
The answer is no. Do you prefer to worship on the Pagan day of the Sun instead ? Do I understand the Jesuitical parsing correctly ?
shalom b'SHEM Yah'shua HaMashiach Adonai
My church has worship services on Sunday. I'm a contemplative Christian who practices centering and receptive prayer.
We believe there are 2 forms of worship, internal and external. Internal worship means living a pious an holy life -- every day. I practice external worship online, which my church offers.
Not sure I understand 'Jesuitical parsing' as I'm not Catholic.
God planned works for us from the foundation of the world. I believe that there are works that only you or I can do to promote the Kingdom of Heaven here on earth. If we refuse His call to do those particular works, we will be judged on that. That’s why we always have to pray and ask God to show us where He wants us to go and what we’re to do. He’s given us giftings that can point the way as well. It’s important to do those works, but without faith we really can’t.
AMEN, Iscool. Why is that so hard to understand?
I’ve said that before, that God will always pursue you when you are saved, but it’s a concept that’s laughed at by some. Glad to see it here...
Protestantism isn’t evil, dangus. Sorry you feel that way. Glad God doesn’t!
Exactly...
Well that’s true Mary, but I still contend (backed up by the scriptures) that our Salvation and Faith is based upon Christ and His Grace ALONE, not our works, they only come about (as important as they are) because of our Faith firstly..!
I agree, absolutely. Without our faith in Christ, our works mean nothing. But He knew who would receive Him and He has prepared those works for His children who follow Him.
I'm not interested in the Tree of Life...My name is already written in the Book of Life...
Best look at the next verse:
Rev 22:14 Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city. 15 But outside are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie.
"Eating from the tree of life symbolizes acquisition of eternal life, and eating from the tree of the knowledge of good and evil symbolizes acquisition of damnation." CL 135
It's a curious thing. God our Father loves us. He's always made that clear. Once we chose to step inside his door we a forever his even if we decide to go back outside and play.
It's not about good works, bad works or no works, it's about him bridging the chasm of sin so there is no more separtion between us.
Once you accept his gift it's yours forever and you can't give back, throw it away, rewrap and give it to someone else, you have to decide how you're going to live WITH it!
Thanks for noticing we have a great, gracious, and loving God.
Why did you ping me?
What did Jesus tell the rich young man he had to do in order to be saved? Oh, right: Go and give all you own to the poor. What did John tell the people they had to do? Oh, right: Repent.
The dispute between Catholics and Calvinists over sola fides isn’t over whether faith is salvific. Of course it is. The argument is over whether faith can be salvific without works. And the Catholic position is that salvific faith inherently is accompanied by works. Faith without works is like a triangle that doesn’t have three sides.
I believed you had been pinged already at #29.
I was responding to Zionist Conspirator’s inference that God raised up Protestantism “to give Catholics and Orthodox a taste of their own medicine.”
As for me, I think that the founding cause of Protestant churches is evil, that the division of the Christian church is evil, and that the constant pre-occupation with bashing Catholic doctrines (like this thread) is evil. But that the faith held by Protestants is frequently blessed and good, and frequently far more blessed and more good than the faith held by fallen away / Amchurch Catholics like Ted Kennedy or Nancy Pelosi.
Protestantism is impaired Christianity. That it is impaired is evil; that it is Christianity is blessed and good.
Ahmain.shalom b'SHEM Yah'shua HaMashiach Adonai
“Faith alone saves, but faith that is alone is not the genuine article. It’s not saving faith.”
This is clear in Scripture, and Reformers taught such. Sola Fide means that God-given faith appropriates justification by imputed righteousness (Rm. 3:9-5:1), but it is IMPOSSIBLE to Biblically believe on the Lord Jesus Christ without effectually confessing Him as such, as enabled. Faith, like love, causes responses corresponding to the desires and will of it’s object. What you really believe will be manifest in what you do. But the key distinction is that it is not by any merit of our works, which must includes even the heart assent of faith or “sinners prayer,” that we are justified by, but by imputed righteousness, appropriated by God-given faith. Thus it cannot be said that souls “by their very works sake.. have merited eternal life” (Trent), if that is to mean that by any merit of works themselves one is justified.
Paul (against the Jews) in Romans 4 and elsewhere deals with the very issue of upon what basis sinful man is justified, and states that God justifies a man by faith without requiring works as regards a means of merit. But elsewhere makes it clear such faith is a confessional one. James (against “easy believers”) specifically deals with what manner of faith is saving, and requires works as a condition of salvation. What i believe both are saying is that God only imputes righteousness in response to a confessional faith, which begins in the heart, but which will (if at all possible) be manifested outwardly, and seals such faith as salvific, and without such it is considered incomplete. And which confession God also enables. But again, it is not be any merit of any confession that one is saved, but by imputed righteousness true faith appropriates.
James is not contrary to Paul in this who attests, “That if thou shalt CONFESS with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth CONFESSION is made unto salvation” (Rom 10:10). If one does believe in the heart, such a faith, if real, will constrain confession. “We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak” (2 Cor 4:13). The Lord Himself stated, “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven” (Mat 10:32). And the writer of Hebrews declares that Jesus “became the author of eternal salvation unto all them that obey him” (Heb 5:9).
And so we see that true faith and confession are inseparable, and that the only kind of faith that saves is one that will manifest heart faith by outward confession. But what constitutes a confession? It is a manifestation of response, which begins at the heart, the outward confession of which Paul states here is by the mouth. But confession is surely not limited to the mouth, but can be any faith (in Christ as Lord and Savior) motivated action. As regards bodily action besides the mouth, the primary formal manifestation is volitional baptism (Mark 16:16), which for some can be a “sinner’s prayer” in body language (Acts 2:38). This is not adding works to salvation, any more than the mental assent of faith is. In another instance, previously lost (Acts 11:14) Cornelius and household believed on the Lord Jesus and received the Holy Spirit just as the apostles did, before they spoke or were baptized (Acts 10:43-47; 15:7-9; Eph. 1:13).
BTW, JOhn told the Jews to repent because The Kingdom Of God was at hand ... Jesus, God in human flesh, was at hand and things were about to change and be different from before as Jesus fullfilled that which no Jew before could fullfill. John was baptising folks, too. Were they receiving the justification by faith with that act of submission? It is always good to understand to whom Jesus was speaking, and thus the timing of His words for His audience then, and down through the ages to even us.
When Jesus told Nicodemus 'You must be born again', He was explaining something hard for Nic to comprehend on that temporal side of the cross. We know this because Nic zoomed in on the earthly, typical interpretation of 'be born again'. But Jesus was referring to that which would come. Do you think the folks to whom He preached in sheol --in 'Abraham's bosom'-- came out of sheol without being born again? Absolutely not, because that is precisely what needs be for them to enter into the Kingdom of Heaven, as Jesus taught Nicodemus. But they were not born into new physical bodies as we define such. How do you imagine Nicodemus explained that 'being born again' AFTER he bought the loads of spices for Jesus's burial and learned of His resurrection? From that moment onward, I suspect that Nicodemus explained being born again using the example of 'first fruits', Jesus coming out of the grave and ascending unto the Father in Heaven. Yet Nic still had a mystery on his hands because Jesus took His resurrected body to Heaven! Ah, the great mystery that Paul later explains as we shall have new bodies in some where/when of God's choosing because we already have spiritual rebirth by our faith in His atonement.
What do you suppose Paul discussed with Peter, James and later John, when he returned to Jerusalem on more than one occasion to meet with the Apostles there? Now those are Church conferences I would paid to attend! And Paul tells his letter audience 'From them I received nothing beyond what I have taught you, repeatedly.' Paul taught salvation by 'faithing' ... action, based upon belief, sustained by the confidence living in God's Will produces.
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