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The law is God's standard. And when we stray from the
standard we have incurred eternal death. Without some means
of bringing us back into good standing with God's standard, the
world would have become reprobate and a total lost cause.
There would be no hope in the world. God devised a way to
bring us back and that way is called justification. This way
back was made possible by the blood and resurrection of
Joshua, the Messiah.
In chapter 4, Paul keeps hammering away at the discord
between the Jews and the Gentiles. The Jews thought
because they were given the law and the works of the law,
especially circumcision, they were heirs of the Kingdom of
God. Paul is showing that only through faith in the Messiah
can one be justified back to God's standard, the law. One
thing that must be constantly kept clearly in mind is that
justification is a bringing back to the standard. Justification
has nothing to do with changing or doing away with that
standard. Nor does justification as a one-time act insure us
salvation. Justification makes possible a process whereby we
may become mature in God’s standard, the law.
Paul's fictitious Jew asks, Well then, what did our father
Abraham obtain by being circumcised? The phrase "as
pertaining to the flesh" is an obvious reference to Abraham's
circumcision. In other words, Abraham's circumcision was all
vain, is the argument being presented, if his circumcision did
not give him right to being an heir of the Kingdom of God.
Ro 4:1 What shall we say then that Abraham our father, as pertaining
to the flesh, hath found?
Paul responds to his own question, "If Abraham was
<justified> by the act of circumcision, he has something to
boast about." However, that is not the way it works with God!
2 For if Abraham were justified by works, he hath whereof to glory; but
not before God.
For what does the Bible have to say about how Abraham was
justified? Paul is giving an example of how God <counted>
Abraham as righteous. It was because Abram believed what
God said. Recall that faith is hearing what God has said and
believing what has been heard. Paul is showing that Abraham
was justified by his faith in God. For one is justified, when his
faith is <counted> for righteousness. If one was righteous
already, there would be no need for faith. But, when one has
become unrighteous, he must have faith in whatever means of
justification God has said will suffice - in order to be
<counted> as righteous. In this example, Abram had faith that
God was going to keep His promise and give him a son.
Now, why did Abram need to be justified in this case?
Because, God had already told Abram, more than once, that
He was going to make a great nation from him. Abraham was
told that his seed would be as the dust of the earth. Gen 15:3
shows that Abram had doubted that he would have an heir.
Abraham was trying to work things out in his own way. But, at
the point in time that Abraham believed God's promise, his
faith was counted to him for righteousness. At that time his
past sins were forgiven and he was justified before God. For
one to not believe God is a sin. We see later that he lost faith
concerning this promise again and tried to work it out by
having a child by Hagar. This is the most grievous sin that
Abraham ever committed. For the descendants of Ishmael
have been nothing but a trial to the Jews and much of the rest
of the world ever since.
Gen 15:3 And Abram said, Behold, to me thou hast given no seed: and,
lo, one born in my house is mine heir.
4 And, behold, the word of the LORD came unto him, saying, This shall
not be thine heir; but he that shall come forth out of thine own bowels
shall be thine heir.
5 And he brought him forth abroad, and said, Look now toward heaven,
and tell the stars, if thou be able to number them: and he said unto him,
So shall thy seed be.
6 And he believed in the LORD; and he counted it to him for
righteousness.
Ge 12:2 And I will make of thee a great nation, and I will bless thee,
and make thy name great; and thou shalt be a blessing:
Ge 13:16 And I will make thy seed as the dust of the earth: so that if a
man can number the dust of the earth, then shall thy seed also be
numbered.
3 For what saith the scripture? Abraham believed God, and it was
counted unto him for righteousness.
Paul explains that a person who works creates a debt for his
employer. The employer owes and is indebted to his
employees that work for him. Therefore, if Abraham had
received justification for his act of circumcision, then
justification would not be based on the loving-kindness of God,
but on one’s own work or effort.
Here we need to include a few words about the term
justification versus salvation. They are not the same things!
Justification is by faith alone. However, salvation is not by
faith alone! Salvation cannot be had without justification.
Salvation is all-inclusive in comparison to justification.
Salvation is based on one's living by the terms of the covenant.
When one breaks any of the terms of the covenant, then
justification is the means by which one is brought back into a
right standing with God. So, God has made a way to <count>
one as righteous, a way to adjust man's relationship with
Himself. But, God is not doing this because He prefers
justifying a person rather than having that person keep the
law! God is doing this because man is so feeble that otherwise
God's purpose would fail. God would prefer that we live
perfectly and not require justification. But, as <all> have
sinned, a means had to be devised for that purpose.
It is somewhat ludicrous to even mention the "keeping of the
law" as a means of being justified, for justification is to bring
one back into line with the law. Of course, here we are
speaking of the Ten Commandments. For there was also the
"law of sacrifices" that was really the "law of justification"
for the Old Covenant. The "law of justification" has been
replaced with the Reality of justification, faith in Joshua, the
Messiah.
4 Now to him that worketh is the reward not reckoned of grace, but of
debt.
For the Gentile who is not circumcised, who does not have the
temple where he offers all sorts of sacrifices for justification -
but who understands and therefore, believes on/in the Messiah
through whom the ungodly are justified - that is exactly what
happens. His faith is <counted> for his righteousness or his
justification.
The idea of keeping the law (the Ten Commandments) for
justification is no where believed by those who understand the
truth. This is basically a lie hatched up by Satan to get people
off onto another gospel, that is no gospel. Those who don’t
understand the way the Old Covenant way to justification nor
the New Covenant way to salvation have long espoused this
theory. It is a doctrine that leads to more and more
ungodliness. This nation which calls itself a "Christian" nation
is building more and more prisons. But the number of criminals
is out-stripping the efforts to build the prisons. This travesty
and many others similar to it, lie at the root of the no-law
salvation doctrine of the last few generations. The wind has
been sown and the whirlwind is upon us!
5 But to him that worketh not, but believeth on him that justifieth the
ungodly, his faith is counted for righteousness.
To combat this Jewish idea that their salvation was secure
because they had gone through the ritualism of circumcision
and the works of the temple, Paul cites a Psalm of David. Paul
is stressing the part of David's Psalm that helps to explain
justification without works. However, notice that in the Psalm,
which Paul cited, David goes on to say, "...and in whose spirit
there is no guile." The word <impute> denotes credit, or as in
other places, God <counts> one's faith as righteousness by
means of justification.
Notice the whole package as it is laid out in these two verses of
the Psalms. The transgression is forgiven because the sinner
repented. As the Messiah taught His disciples to pray,
"Forgive us our trespasses as we forgive those who trespass
against us." The sin is covered by the means of justification,
Joshua, the Messiah. So, the man is now counted as righteous
and without deceit. He is free to build his house on the rock by
keeping the Covenant with confidence, knowing that his past
sins will not be counted against him.
Ps 32:1 <<A Psalm of David, Maschil.>> Blessed is he whose
transgression is forgiven, whose sin is covered. {A Psalm...: or, A
Psalm of David giving instruction}
2 Blessed is the man unto whom the LORD imputeth not iniquity, and
in whose spirit there is no guile.
The phrase, "will not impute sin" could be taken in a wrong
manner. This does not mean that God just goes ahead and
forgives our sins without us asking. This phrase is referring to
those sins, which have been justified. Another way of
expressing the thrust of what Paul is saying here is, "Happy is
the man who has been justified and the man whose sins have
been covered (justified) for then God does not impute (count
valid) his iniquity.
The previous verse must be included into the thought process
of this verse in order to get the full sense of the meaning. In
verse 7, iniquities are forgiven. One is not forgiven unless he
repents. If this were the case, it would be equivalent to paying
for debts that have not been acknowledged as debts by the
sinner. God is not in the business of helping little old ladies
across the street that want to stay where they are! If one
repents, then one's sins are covered (he is justified), and
blessed (happy) is that man - for there is then no condemnation.
Lu 17:4 And if he trespass against thee seven times in a day, and seven
times in a day turn again to thee, saying, I repent; thou shalt forgive
him.
6 Even as David also describeth the blessedness of the man, unto whom
God imputeth righteousness without works,
7 Saying, Blessed are they whose iniquities are forgiven, and whose
sins are covered.
8 Blessed is the man to whom the Lord will not impute sin.
So, Paul asks is this blessing of justification available only for
the Jews, or, is it not also available for the Gentiles? For, as
we saw above, justification or righteousness was reckoned, or
counted because of Abraham's faith.
9 Cometh this blessedness then upon the circumcision only, or upon
the uncircumcision also? For we say that faith was reckoned to
Abraham for righteousness.
A point Paul uses to help clinch his argument is that Abraham
was counted as righteous or justified, before he was
circumcised. Therefore, justification was not based on the act
of circumcision. Paul is showing that justification is something
we cannot do for ourselves. God has to do that part. We can
stray away from the standard of God's law; but we cannot
return to a pristine condition. Therefore, eternal life has been
lost and eternal death awaits us. Of course, the greater
picture is that we are already in sin by the time we learn what
the standard is! Therefore, all have sinned and are in need of
justification at the very start of their quest for eternal life.
Justification is the beginning and continuing process that must
be available to us, if we would inherit eternal life.
10 How was it then reckoned? When he was in circumcision, or in
uncircumcision? Not in circumcision, but in uncircumcision.
Now, circumcision was a sign, a mark, and a token of the
covenant. It signified to others, and to the self, that this man
had a pact with God. The covenant has to do with the standard
of righteousness. Therefore, circumcision was a physical seal,
or confirmation that a covenant of righteousness had been
made between God and Abraham. However, Abraham's faith
for justification came before he was circumcised. Circumcision
was given to seal the pact between God and man, which had
already been made. Circumcision in the New Covenant is of
the mind. For, the holy spirit is given according to the terms of
the New Covenant. We saw that earlier in this study of
Romans.
Ro 2:29 But he is a Jew, which is one inwardly; and circumcision is
that of the heart, in the spirit, and not in the letter; whose praise is not
of men, but of God.
Paul is inspired with a fuller understanding of why Abraham
was justified by faith before his circumcision. He tells us that
God did this in such a way that Abraham might be the father of
<all> who believe, Gentiles as well as Jews. For righteousness,
or <justification> in the context of what Paul is explaining, is
imputed as a result of faith, not works of any kind.
11 And he received the sign of circumcision, a seal of the righteousness
of the faith which he had yet being uncircumcised: that he might be the
father of all them that believe, though they be not circumcised; that
righteousness might be imputed unto them also:
Abraham was the "father of circumcision" to both the Jew and
the Gentile. For all must be circumcised in their mind to be
considered a part of the New Covenant. In other words, if you
don't have the holy spirit, you are not part of the covenant.
Abraham had faith and was justified as a result of his faith -
while not circumcised, as a picture of those who would later be
called outside of the physical circumcision of the Jews. For,
obviously Abraham had the holy spirit before he was
circumcised. Therefore, Abraham pictured those who would
later rely on justification from God by faith. The Gentiles of
the church at Rome were walking in the steps of Abraham.
For although they were not physically circumcised, they had
the holy spirit (circumcision of the heart) and were living by
faith. Their justification was by means of faith in the sacrifice
and resurrection of Joshua, the Messiah.
Here we have the Jews who were physically circumcised and
who placed great store on the fact that they were in covenant
with God. They looked to Abraham as their father because he
was the first man to whom God gave the sign of the covenant.
But, this outward sign was only to signify that Abraham had
already been circumcised in his mind by the indwelling of the
holy spirit! This was the part the Jews had missed. Now they
were being left behind because they could not get past the type
to the Reality – that is, righteousness, or justification by faith.
The Jew had lived all his life going to the temple and offering
sacrifices for his righteousness, or justification. Yet, once the
perfect and only Sacrifice had been offered, he could not
accept it. Therefore, the laws of justification, more commonly
known as the temple worship became a stumbling block to him.
How could he give up a life of what he had been taught as
required of God if he did not want dire consequences to follow,
for something that was in the mind only? It seemed ridiculous
to a Jew. God used Paul for the purpose of explaining all the
intricacies of the transition from justification as a result of
animal sacrifices to justification as a result of believing that
God forgives our sins when we repent.
The fact that temple worship was so involved and laborious
should have shown those who practiced it that it was woefully
lacking and could never be adequate. It was required of God,
before the Messiah. However, the picture that should have
been perceived was that if this is the way we have to be
justified for our sins, then we are all lost. For, even the
wealthiest man among the Israelites, Solomon, did not have
enough lambs and goats to take away his sins. Sin must be
conquered from within, not from without. But, the picture
drawn by the Jews was - "All of these have I kept, what lack I
yet." The Messiah said, "Go sell all you have and give to the
poor!" In other words, He got the mind to working.
Something needs to change from within. But, temple worship
had been adequate in the past. Why should one follow this
radical? The mind begins to play in the direction of self and
what is the path of least resistance for self. And to a Jew,
temple worship had become the path of least resistance. He
had learned just how little he had to do to be accepted by his
fellow Jew and had convinced himself that God was also
accepting him. But, only God can justify man. And He chooses
the method that satisfies Him!
12 And the father of circumcision to them who are not of the
circumcision only, but who also walk in the steps of that faith of our
father Abraham, which he had being yet uncircumcised.
How do we understand James 2:24 in the light of justification
for sin being without works of any kind by man?
James is not saying in the following verse that works are
required for the justification of our past sins. Past sins are not
even mentioned. The context is that of living a godly life.
There are two sides to the salvation process. First, one is
justified from his past sins, then he continues on his way living
by faith according to the word of God. What James shows us
here is that a one-sided religion of God doing His part of
justifying, and the man not using the justification offered to
advantage by going on to perfection is a totally lost cause.
James is saying that without the deeds of keeping the law,
justification is of no value. For God is not going to carry a man
into the Kingdom who has no interest in doing what God
requires of him.
Paul is speaking of the subject of <justification> in the specific
sense of being forgiven of our past sins. James is showing that
one must live godly or justification of his past sins is without
value.
The only work that is required for our past sins to be justified
is that we repent and ask forgiveness of them. We are then
baptized to show that we understand that we are dead to sin,
which means that sin is not a way of life for us in the future.
Then we begin keeping the law, as best we understand for the
moment. We learn better how to keep the law as we practice
keeping it in our lives. If we fall along the way, we are
justified again upon repentance and continue on. That is the
reason we are forgiven of our sins, so we can have a clean
slate and start on the way to perfection.
But James is showing that if we don't live by the law our
justification is in vain for we did not go on as we were
expected to do. James is speaking of justification in the
broader sense of living a righteous life. For salvation requires
that we not only be justified, but that we also keep the law.
When I first looked at this verse, I thought - How could James
make this statement? Paul has shown clearly that justification
from our past sins is not based on our works. James seems to
be saying that works are required for justification. However,
that is not what James is saying in the same narrow sense that
Paul is discussing. Paul is being specific. James is speaking in
the broad sense of salvation.
Even if we are justified without works, that justification does
not amount to a hill of beans unless we continue on and keep
the law. Therefore, our works makes our justification
profitable. Faith alone is not sufficient for salvation.
James 2:24 Ye see then how that by works a man is justified, and not by
faith only.
To show that this is the case, take an example that James gave
leading up to this statement. What were the works that
Abraham did? He offered Isaac his son upon the altar, but for
what reason? He certainly did not do this for the justification
of his past sins. The reason Abraham offered Isaac upon the
altar is because God told him to do so! Therefore, the type of
work that James is referring to is the keeping of God's
commands. It was not for the justification or washing away of
our past sins. Rather, because that is the requirement of the
covenant. And if we break the covenant we have need for
justification of our past sins all over again.
Ja 2:21 Was not Abraham our father justified by works, when he had
offered Isaac his son upon the altar?
22 Seest thou how faith wrought with his works, and by works was faith
made perfect? {Seest...: or, Thou seest}
So, James is approaching the subject as a whole package, not
just one aspect of the package as Paul is doing. Paul is
combating circumcision and the temple worship as a means of
justification, showing that faith in the Messiah is the
requirement of justification from our sins. James is not
disagreeing with that, but showing that something beyond
justification is required for salvation.
Faith alone does not bring us to perfection. Faith and works
are required to do that. But, faith only is required for the
justification side of the salvation equation – unless we want to
call the prayer of repentance work. For we have nothing to
offer that will bring us back to a right condition with God once
we have gone astray.
Paul shows that if righteousness, so far as justification is
concerned, comes by the law, then the Messiah died in vain.
Our justification is made possible by the blood of the Messiah
only. However, righteousness is more than just being
justified. Justification is for our righteousness after we have
gone astray from righteousness. The preferred condition is
that we do not stray from righteousness to begin with.
However as we are human that is impossible, therefore, a way
had to be made to bring us back.
Ga 2:21 I do not frustrate the grace of God: for if righteousness come
by the law, then Christ is dead in vain.
So, righteousness is two pronged and represents the two parts
of salvation. We live righteously in order to keep our part of
the covenant. When we break covenant by sinning, then we
are justified and <counted> as righteousness – upon
repentance. Therefore, we have two ways of being
righteousness. One way is by <being> righteous. The other
way is to be <counted> as righteous, when we lack. Both are
required for salvation, for justification was only made possible
so that the righteousness of doing could be furthered and
brought to perfection.
1Jo 3:7 Little children, let no man deceive you: he that doeth
righteousness is righteous, even as he is righteous.
Now, what James is saying in the verse under consideration is
that justification alone will not suffice, there is something else
required. Another way to put this is that righteousness by faith
alone is not sufficient. Rather, a life of righteousness must
accompany our faith.
1Jo 3:10 In this the children of God are manifest, and the children of
the devil: whosoever doeth not righteousness is not of God, neither he
that loveth not his brother.
Once we understand the whole equation of salvation, we can
see that justification alone is not sufficient. One translation
has James 2:24 as follows, "You see that a man is shown to be
upright by his good deeds, and not merely by his faith."
This is more in balance with the subject from the perspective
of the context of what James is saying. The Greek word
#1344 used here for <justify> can mean to declare one
righteous, as Paul is using the term. Or, #2) "To show, exhibit,
evince, one to be righteous, such as he <is> and wishes himself
to be considered - as James is using the term.
Abraham was righteous not just because of his faith, but also
because of his works. If we use the above translation, we get
the proper perspective of what James is saying – for no man is
justified, in the sense of having his sins forgiven, as a result of
his works of any kind.
*****************************************************
1344 dikaiow dikaioo dik-ah-yo'-o
from 1342; TDNT - 2:211,168; v
AV - justify 37, be freed 1, be righteous 1, justifier 1; 40
1) to render righteous or such he ought to be
2) to show, exhibit, evince, one to be righteous, such as he is
and wishes himself to be considered
3) to declare, pronounce, one to be just, righteous, or such as
he ought to be
*****************************************************
The above definition shows that the word #1344 can be used in
two different senses. #3 above) To declare someone just or
righteous according to what he ought to be. #2 above) To
show, exhibit, or demonstrate one's self to be righteous as he
really is, or as he wishes himself to be considered.
Paul is using definition #3 above; and James is using definition
#2 above.
This word is translated as <righteous> in the following verse.
Rev 22:11 He that is unjust, let him be unjust still: and he which is
filthy, let him be filthy still: and he that is righteous, let him be
righteous (1344) still: and he that is holy, let him be holy still.
If we use the translation of <righteous> we get the correct
sense that James is intending.
Ja 2:24 You see then how that by works a man is righteous, and not by
faith only.
I want to go into the entire section of James, from which the
above question was gotten. I feel that I finally got to the
bottom of what James was saying by the end of the above
answer, although I may have somewhat muddied the water in
the beginning of that answer. It is best to take the full context
into consideration in order to get at what a writer is saying.
Because the translators used the term justify in translating
#1344 in this chapter, they have created a problem for those
who read in English what James is supposed to have said. No
doubt the same was done in German, as Martin Luther called
the book of James an epistle of straw. It is obvious that he
could not reconcile James' writing with Paul's; or, he would not
have made such a statement.
The term <justify> in English according to The American
Heritage Dictionary (Third Edition): Theology. To free (a
human being) of the guilt and penalty attached to grievous sin.
Used only of God.
The Greek word #1344 can mean exactly the same as the
above definition. But it can also mean righteousness as is
possible by a person doing what is right. The translators should
never have translated the word as <justify> in James 2. The
word, in the three instances used there, should have been
translated righteous, instead.
I want to go through this entire section to bring out exactly
what James is saying, to show this to be the case.
In verse 8, James shows that, If we live according to, execute,
or accomplish the royal law according to the scripture, we do
well. James shows that the royal law he is referring to is the
10 commandments. He is referring specifically to the last 6 of
these ten, which tells us how to love our neighbor, even as
ourselves.
Notice that James is continuing here with a section on how we
are to live and express our lives according to the commands of
God. The subject is not in any way about how to be brought
back to a right standing with God after we have gone astray.
The context has been set as righteous living.
8 If ye fulfil the royal law according to the scripture, Thou shalt love
thy neighbour as thyself, ye do well:
But, on the other hand, if you live according to the law in the
case of one person and not in the case of another person, you
have committed sin. And once you have sinned, you are a
transgressor! James had previously referred to those who
showed partiality to the rich over the poor. He is continuing
that thought here.
9 But if ye have respect to persons, ye commit sin, and are convinced of
the law as transgressors.
A great principle we should always keep in mind is expressed in
verse 10. If you keep the whole law except for one point in
which you offend, stumble, or fall, you are then guilty of the
entire law. God's law is not something we can use as a
smorgasbord. We can't ignore one point and be proud of our
righteousness. For if we fail to keep the smallest point of the
law we are guilty of the entire law. The reason for this is that
the law is the basis of the covenant. And once any point of the
covenant is broken, the entire covenant is broken. James is
not saying that if we commit adultery we have killed someone,
but we have broken the covenant with God that He has made
with us regardless of which point of that covenant we have
broken.
10 For whosoever shall keep the whole law, and yet offend in one point,
he is guilty of all.
In the following verse, James is giving an example. Regardless
of how perfect you may be in relationship to the law, which
says you shall not commit adultery, if you murder someone you
have become a transgressor of the law. The law is a package,
not isolated commandments. The Ten Commandments are in
fact the covenant as we have shown in the article on the
covenant. This is why we continually stress that anyone who
does not keep the Sabbath has broken the entire law. Society
may be happy with a man who keeps all commandments except
the Sabbath, but God does not think like man. Therefore, we
are to think of the law as the terms of the covenant made with
us. If we break any one of the laws that make up the
covenant, we have broken the covenant.
11 For he that said, Do not commit adultery, said also, Do not kill.
Now if thou commit no adultery, yet if thou kill, thou art become a
transgressor of the law. {he that: or, that law which}
So, our conduct, the action of our lives, is to be such as is
required of the law, for that is exactly what we are going to be
judged by. As I have shown before, the law is the standard. A
judge has to have a standard in order to know how to judge.
One is not to be judged by the figments of the judge's mind.
The judge has a standard the he must adhere to in making his
judgments. God's standard is the law. Here James calls it the
law of liberty.
Even the fathers of this country understood that liberty
without law was not possible. The term <liberty> as used here
by James means <freedom> - but liberty or freedom from
what? Freedom or liberty from sin! If one lives his life
according to the law, he is without or free from sin.
12 So speak ye, and so do, as they that shall be judged by the law of
liberty.
For, the person who has not been merciful to others will be
shown no mercy when judgment is being made concerning him.
To live according to the law is to show mercy to our neighbors.
If you refrain from murdering your neighbor, you have shown
mercy to him and God in return will show mercy to you.
Therefore, mercy in this context is living according to what is
right. And living righteously rejoices or exults over judgment.
In other words, one who has done right cannot be judged to
have done wrong. A good judgment will be rendered if one has
done what is right.
Notice that the context continues to be – living according to
righteousness, not justification of past sins.
13 For he shall have judgment without mercy, that hath shewed no
mercy; and mercy rejoiceth against judgment. {rejoiceth: or, glorieth}
At this point in James' epistle, he turns his thoughts to faith
and how it relates to living righteously. What is the profit of
having faith if you do not live righteously? James is addressing
those who are in the church - my brothers. Can just believing
save him? Notice that James is speaking concerning the broad
subject of salvation. Salvation is the end product of faith and
righteous living, not faith alone! The context of James is
salvation as righteous living relates to it, not justification,
which is made possible only by the sacrifice of the Messiah.
14 What doth it profit, my brethren, though a man say he hath faith,
and have not works? Can faith save him?
James gives an example. If a brother or sister is naked and
without food to eat, and another brother or sister says to him
or her, "Depart in peace, may you be warm and your hunger be
satisfied," and does not give those things which are needed,
what good is it? The need was recognized. The right thing to
do was not done. How will the Judge consider this when the
time comes to make a judgment? How will the actions of the
person who withheld be considered? Mercy was not shown,
therefore, how will mercy triumph over judgment is such a
case? As we can see, James is continuing to speak of how we
should live.
15 If a brother or sister be naked, and destitute of daily food,
16 And one of you say unto them, Depart in peace, be ye warmed and
filled; notwithstanding ye give them not those things which are needful
to the body; what doth it profit?
So, faith alone is not sufficient, as it does not have the works
or actions necessary to fulfill the law. The person who said,
"Depart in peace, be you warmed and filled," was showing a
semblance of faith. He believed that everything was going to
be OK for this person, but he did nothing to make it OK.
17 Even so faith, if it hath not works, is dead, being alone. {alone: Gr.
by itself}
Look at verse 18 in the JNT:
18 But someone will say that you have faith and I have actions. Show
me this faith of yours without the actions, and I will show you my faith
by my actions!
James is saying here that the argument could be put forth that
one man had faith and the other had works. He goes further to
show that this is impossible so far as righteousness is
concerned. If a person is asked to show his faith, where there
are no works, he has nothing to show! But a person who has
works must have faith. Works are a manifestation of faith.
What kind of faith do these works show? If they are works of
righteousness they show a person who is faithful to God's law.
If they are works of unrighteousness they show a person who is
unfaithful to God's law.
18 Yea, a man may say, Thou hast faith, and I have works: shew me thy
faith without thy works, and I will shew thee my faith by my works.
You believe that God exists? Hey, that is great! Here James
is speaking mockingly. The demons also believe that God
exists and they are horrified, they shudder with extreme fear,
because they know what He is going to do to them in the end!
They <know> that God exists. So, what good does it do them?
It has no value at all for they have no intentions of changing
the way they live. James is giving an example that cannot be
controverted that faith without works is of no value.
19 Thou believest that there is one God; thou doest well: the devils also
believe, and tremble.
James concludes, therefore, can you not then see that faith
without works is dead? James refers to a person who believes
in faith alone as sufficient for his righteousness, as a person full
of vanity. This man is empty of the fruits of faith. He says he
has faith, but there is nothing in his life that manifests that his
faith is living. He believes, but it amounts to no more than the
belief of demons. He says he has faith, but he is unfaithful to
the law of God. Such a man is vain and useless.
20 But wilt thou know, O vain man, that faith without works is dead?
Now James gives another example. Up to this point, James has
not used the Greek word #1344. He has used other words that
were obviously referring to righteousness. As the context is
righteous living to back up what we have faith in, or believe is
the right way to live, there was no justification to translate the
following words as <justify> based on the context.
Therefore, James continues, "Was not Abraham our father
righteous because of his works, when he had offered Isaac his
son upon the altar?" If Abraham had believed that God was
right when He told him to sacrifice Isaac, but did not set out
for the mountain where God told him to go, what kind of
righteousness would Abraham have had? He would have had
unrighteousness, for he would have disobeyed God. His faith
would have been dead, vain, and useless!
21 Was not Abraham our father justified by works, when he had offered
Isaac his son upon the altar?
But, what happened? Abraham believed God and proceeded to
act on that belief. He had the servants get out the donkeys
and told Isaac that they must go and offer a sacrifice to God.
Abraham put into motion the actions to show that he believed
that God was right in requiring him to do what he understood
God to be saying. We know now that God was testing
Abraham to see if he would do what He told him to do, even to
the limit of sacrificing his only begotten son of the promise, no
doubt, a type of the Messiah.
Abraham's faith in what God said added with his actions to
prove that he did believe wrought perfection in him. For,
notice what God said to him after he had proved his faith:
Ge 22:12 And he said, Lay not thine hand upon the lad, neither do thou
any thing unto him: for now I know that thou fearest God, seeing thou
hast not withheld thy son, thine only son from me.
Do we get the full intent of what God is saying here? God was
fairly sure that Abraham would be faithful to Him in all things,
but God wanted to be sure in Abraham's case, for He was
about to bestow upon Abraham a blessing that was far greater
than most other men receive. God wanted Abraham to be a
<known quantity> before He made the next step of promising
to Abraham this great blessing. Read what God promised
Abraham. The conclusion was that Abraham would be the
father of the Messiah through whom all the nations of the
earth would be blessed. Why? Abraham put actions with his
faith and obeyed God.
Ge 22:15 And the angel of the LORD called unto Abraham out of
heaven the second time,
16 And said, By myself have I sworn, saith the LORD, for because thou
hast done this thing, and hast not withheld thy son, thine only son:
17 That in blessing I will bless thee, and in multiplying I will multiply
thy seed as the stars of the heaven, and as the sand which is upon the
sea shore; and thy seed shall possess the gate of his enemies; {shore:
Heb. lip}
18 And in thy seed shall all the nations of the earth be blessed; because
thou hast obeyed my voice.
God is not interested in words of faith. God is looking for
those who have actions, those who put their actions where
their mouths are! Anyone can talk. Where are the few good
men who will go the limit and live according to the words of
God? The words are there for us to read and believe, but only
if we live by those words is our faith living.
22 Seest thou how faith wrought with his works, and by works was faith
made perfect? {Seest...: or, Thou seest}
As James shows, Abraham's belief earlier, which God had
counted as righteousness was now fulfilled, or shown to have
not been misplaced by God, for his actions had proved that he
was a man of his word. Abraham did not just believe God – he
obeyed God – even to the limit of sacrificing his only son of the
promise.
And God called Abraham His friend. This is one of the
greatest relationships that a man can have. God took
Abraham for His friend because he was a known quantity to
Him and a man who could be trusted to do what he was told to
do. If any man could be trusted, Abraham could be. God liked
that. God loved that. God was willing to walk and talk with
Abraham because he had that quality. That is what God is
looking for is us! Will we be so obedient to God to the point
that He will call us His friend?
Ge 15:6 And he believed in the LORD; and he counted it to him for
righteousness.
Isa 41:8 But thou, Israel, art my servant, Jacob whom I have chosen,
the seed of Abraham my friend.
Notice that James later showed that a person who is a friend of
the world is the enemy of God. And what makes one a friend
of the world? That which takes one in the opposite direction to
what God commands. Forsake the law of God and you will be
a friend of the world, but an enemy of God. God will become
your Adversary.
Jas 4:4 Ye adulterers and adulteresses, know ye not that the friendship
of the world is enmity with God? Whosoever therefore will be a friend
of the world is the enemy of God.
So, James is continuing to talk about how we are to live
righteously in order to make our faith something more than
empty words of belief.
23 And the scripture was fulfilled which saith, Abraham believed God,
and it was imputed unto him for righteousness: and he was called the
Friend of God.
Now we come to verse 24, which has been much misunderstood
because the translators used the term <justified> instead of
<righteous>. James says, "You see then how that by action a
man is righteous, and not by faith only." One must have faith
or he cannot have works. However, if one has faith only and
does not go on to have the works that are made possible by the
knowledge of faith, then his faith is dead.
24 Ye see then how that by works a man is justified, and not by faith
only.
James gives another example. Was not Rahab, the harlot,
righteous because of her works? For, she received the
messengers in one way and sent them out another way. Rahab
did the right thing toward the messengers. Her action of
letting the messengers escape over the wall of Jericho was so
they could get away from those evil men who would have killed
them. These were messengers sent at God's bidding. She was
aiding God's purpose.
Now, we can know that James is not saying here that Rahab
was justified from all her past wrong because she helped these
messengers to escape. If such action was able to justify a
person back to righteousness, then the death of the Messiah
was in vain. But this righteous act done because of her faith in
believing that these were men of God resulted in her being
spared from death when Israel conquered the city. Even
though she was a temple prostitute, she did what was right in
God's sight and received an honorable reward for her works.
Her faith with her works of righteousness resulted in her
physical salvation. We see that James is speaking of faith and
actions based on that faith resulting in salvation, the broader
picture, not justification that brings one back to a right
standing before God after sin has done its damage.
25 Likewise also was not Rahab the harlot justified by works, when she
had received the messengers, and had sent them out another way?
We will then conclude with this last verse of chapter 2. James
says, Just as the body is dead without the spirit, so faith
without works is dead. Faith is meant to result in righteous
living. Faith is not an end in itself. God expects us to use faith
to move us away from the herd of humanity and cause us to
obey Him and do what is right.
26 For as the body without the spirit is dead, so faith without works is
dead also. {spirit: or, breath}
We can see then, that James is writing about the subject of
righteousness as it pertains to the side that is possible with
man. He is not writing about what happens when man has gone
astray and how he is to get back right with God. Paul wrote of
justification and how that was possible only by the sacrifice of
the Messiah. James is speaking of our daily living and showing
that faith alone is not sufficient for salvation.
It is unfortunate that the word for <justify> was used by the
translators in this chapter. James is not speaking of
justification from sin. But, this translation has caused us to
focus more on this passage than we would have otherwise, and
in the long run it has been ferreted out.
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standard we have incurred eternal death. Without some means
of bringing us back into good standing with God's standard, the
world would have become reprobate and a total lost cause.
There would be no hope in the world. God devised a way to
bring us back and that way is called justification. This way
back was made possible by the blood and resurrection of
Joshua, the Messiah.
In chapter 4, Paul keeps hammering away at the discord
between the Jews and the Gentiles. The Jews thought
because they were given the law and the works of the law,
especially circumcision, they were heirs of the Kingdom of
God. Paul is showing that only through faith in the Messiah
can one be justified back to God's standard, the law. One
thing that must be constantly kept clearly in mind is that
justification is a bringing back to the standard. Justification
has nothing to do with changing or doing away with that
standard. Nor does justification as a one-time act insure us
salvation. Justification makes possible a process whereby we
may become mature in God’s standard, the law.
Paul's fictitious Jew asks, Well then, what did our father
Abraham obtain by being circumcised? The phrase "as
pertaining to the flesh" is an obvious reference to Abraham's
circumcision. In other words, Abraham's circumcision was all
vain, is the argument being presented, if his circumcision did
not give him right to being an heir of the Kingdom of God.
Ro 4:1 What shall we say then that Abraham our father, as pertaining
to the flesh, hath found?
Paul responds to his own question, "If Abraham was
<justified> by the act of circumcision, he has something to
boast about." However, that is not the way it works with God!
2 For if Abraham were justified by works, he hath whereof to glory; but
not before God.
For what does the Bible have to say about how Abraham was
justified? Paul is giving an example of how God <counted>
Abraham as righteous. It was because Abram believed what
God said. Recall that faith is hearing what God has said and
believing what has been heard. Paul is showing that Abraham
was justified by his faith in God. For one is justified, when his
faith is <counted> for righteousness. If one was righteous
already, there would be no need for faith. But, when one has
become unrighteous, he must have faith in whatever means of
justification God has said will suffice - in order to be
<counted> as righteous. In this example, Abram had faith that
God was going to keep His promise and give him a son.
Now, why did Abram need to be justified in this case?
Because, God had already told Abram, more than once, that
He was going to make a great nation from him. Abraham was
told that his seed would be as the dust of the earth. Gen 15:3
shows that Abram had doubted that he would have an heir.
Abraham was trying to work things out in his own way. But, at
the point in time that Abraham believed God's promise, his
faith was counted to him for righteousness. At that time his
past sins were forgiven and he was justified before God. For
one to not believe God is a sin. We see later that he lost faith
concerning this promise again and tried to work it out by
having a child by Hagar. This is the most grievous sin that
Abraham ever committed. For the descendants of Ishmael
have been nothing but a trial to the Jews and much of the rest
of the world ever since.
Gen 15:3 And Abram said, Behold, to me thou hast given no seed: and,
lo, one born in my house is mine heir.
4 And, behold, the word of the LORD came unto him, saying, This shall
not be thine heir; but he that shall come forth out of thine own bowels
shall be thine heir.
5 And he brought him forth abroad, and said, Look now toward heaven,
and tell the stars, if thou be able to number them: and he said unto him,
So shall thy seed be.
6 And he believed in the LORD; and he counted it to him for
righteousness.
Ge 12:2 And I will make of thee a great nation, and I will bless thee,
and make thy name great; and thou shalt be a blessing:
Ge 13:16 And I will make thy seed as the dust of the earth: so that if a
man can number the dust of the earth, then shall thy seed also be
numbered.
3 For what saith the scripture? Abraham believed God, and it was
counted unto him for righteousness.
Paul explains that a person who works creates a debt for his
employer. The employer owes and is indebted to his
employees that work for him. Therefore, if Abraham had
received justification for his act of circumcision, then
justification would not be based on the loving-kindness of God,
but on one’s own work or effort.
Here we need to include a few words about the term
justification versus salvation. They are not the same things!
Justification is by faith alone. However, salvation is not by
faith alone! Salvation cannot be had without justification.
Salvation is all-inclusive in comparison to justification.
Salvation is based on one's living by the terms of the covenant.
When one breaks any of the terms of the covenant, then
justification is the means by which one is brought back into a
right standing with God. So, God has made a way to <count>
one as righteous, a way to adjust man's relationship with
Himself. But, God is not doing this because He prefers
justifying a person rather than having that person keep the
law! God is doing this because man is so feeble that otherwise
God's purpose would fail. God would prefer that we live
perfectly and not require justification. But, as <all> have
sinned, a means had to be devised for that purpose.
It is somewhat ludicrous to even mention the "keeping of the
law" as a means of being justified, for justification is to bring
one back into line with the law. Of course, here we are
speaking of the Ten Commandments. For there was also the
"law of sacrifices" that was really the "law of justification"
for the Old Covenant. The "law of justification" has been
replaced with the Reality of justification, faith in Joshua, the
Messiah.
4 Now to him that worketh is the reward not reckoned of grace, but of
debt.
For the Gentile who is not circumcised, who does not have the
temple where he offers all sorts of sacrifices for justification -
but who understands and therefore, believes on/in the Messiah
through whom the ungodly are justified - that is exactly what
happens. His faith is <counted> for his righteousness or his
justification.
The idea of keeping the law (the Ten Commandments) for
justification is no where believed by those who understand the
truth. This is basically a lie hatched up by Satan to get people
off onto another gospel, that is no gospel. Those who don’t
understand the way the Old Covenant way to justification nor
the New Covenant way to salvation have long espoused this
theory. It is a doctrine that leads to more and more
ungodliness. This nation which calls itself a "Christian" nation
is building more and more prisons. But the number of criminals
is out-stripping the efforts to build the prisons. This travesty
and many others similar to it, lie at the root of the no-law
salvation doctrine of the last few generations. The wind has
been sown and the whirlwind is upon us!
5 But to him that worketh not, but believeth on him that justifieth the
ungodly, his faith is counted for righteousness.
To combat this Jewish idea that their salvation was secure
because they had gone through the ritualism of circumcision
and the works of the temple, Paul cites a Psalm of David. Paul
is stressing the part of David's Psalm that helps to explain
justification without works. However, notice that in the Psalm,
which Paul cited, David goes on to say, "...and in whose spirit
there is no guile." The word <impute> denotes credit, or as in
other places, God <counts> one's faith as righteousness by
means of justification.
Notice the whole package as it is laid out in these two verses of
the Psalms. The transgression is forgiven because the sinner
repented. As the Messiah taught His disciples to pray,
"Forgive us our trespasses as we forgive those who trespass
against us." The sin is covered by the means of justification,
Joshua, the Messiah. So, the man is now counted as righteous
and without deceit. He is free to build his house on the rock by
keeping the Covenant with confidence, knowing that his past
sins will not be counted against him.
Ps 32:1 <<A Psalm of David, Maschil.>> Blessed is he whose
transgression is forgiven, whose sin is covered. {A Psalm...: or, A
Psalm of David giving instruction}
2 Blessed is the man unto whom the LORD imputeth not iniquity, and
in whose spirit there is no guile.
The phrase, "will not impute sin" could be taken in a wrong
manner. This does not mean that God just goes ahead and
forgives our sins without us asking. This phrase is referring to
those sins, which have been justified. Another way of
expressing the thrust of what Paul is saying here is, "Happy is
the man who has been justified and the man whose sins have
been covered (justified) for then God does not impute (count
valid) his iniquity.
The previous verse must be included into the thought process
of this verse in order to get the full sense of the meaning. In
verse 7, iniquities are forgiven. One is not forgiven unless he
repents. If this were the case, it would be equivalent to paying
for debts that have not been acknowledged as debts by the
sinner. God is not in the business of helping little old ladies
across the street that want to stay where they are! If one
repents, then one's sins are covered (he is justified), and
blessed (happy) is that man - for there is then no condemnation.
Lu 17:4 And if he trespass against thee seven times in a day, and seven
times in a day turn again to thee, saying, I repent; thou shalt forgive
him.
6 Even as David also describeth the blessedness of the man, unto whom
God imputeth righteousness without works,
7 Saying, Blessed are they whose iniquities are forgiven, and whose
sins are covered.
8 Blessed is the man to whom the Lord will not impute sin.
So, Paul asks is this blessing of justification available only for
the Jews, or, is it not also available for the Gentiles? For, as
we saw above, justification or righteousness was reckoned, or
counted because of Abraham's faith.
9 Cometh this blessedness then upon the circumcision only, or upon
the uncircumcision also? For we say that faith was reckoned to
Abraham for righteousness.
A point Paul uses to help clinch his argument is that Abraham
was counted as righteous or justified, before he was
circumcised. Therefore, justification was not based on the act
of circumcision. Paul is showing that justification is something
we cannot do for ourselves. God has to do that part. We can
stray away from the standard of God's law; but we cannot
return to a pristine condition. Therefore, eternal life has been
lost and eternal death awaits us. Of course, the greater
picture is that we are already in sin by the time we learn what
the standard is! Therefore, all have sinned and are in need of
justification at the very start of their quest for eternal life.
Justification is the beginning and continuing process that must
be available to us, if we would inherit eternal life.
10 How was it then reckoned? When he was in circumcision, or in
uncircumcision? Not in circumcision, but in uncircumcision.
Now, circumcision was a sign, a mark, and a token of the
covenant. It signified to others, and to the self, that this man
had a pact with God. The covenant has to do with the standard
of righteousness. Therefore, circumcision was a physical seal,
or confirmation that a covenant of righteousness had been
made between God and Abraham. However, Abraham's faith
for justification came before he was circumcised. Circumcision
was given to seal the pact between God and man, which had
already been made. Circumcision in the New Covenant is of
the mind. For, the holy spirit is given according to the terms of
the New Covenant. We saw that earlier in this study of
Romans.
Ro 2:29 But he is a Jew, which is one inwardly; and circumcision is
that of the heart, in the spirit, and not in the letter; whose praise is not
of men, but of God.
Paul is inspired with a fuller understanding of why Abraham
was justified by faith before his circumcision. He tells us that
God did this in such a way that Abraham might be the father of
<all> who believe, Gentiles as well as Jews. For righteousness,
or <justification> in the context of what Paul is explaining, is
imputed as a result of faith, not works of any kind.
11 And he received the sign of circumcision, a seal of the righteousness
of the faith which he had yet being uncircumcised: that he might be the
father of all them that believe, though they be not circumcised; that
righteousness might be imputed unto them also:
Abraham was the "father of circumcision" to both the Jew and
the Gentile. For all must be circumcised in their mind to be
considered a part of the New Covenant. In other words, if you
don't have the holy spirit, you are not part of the covenant.
Abraham had faith and was justified as a result of his faith -
while not circumcised, as a picture of those who would later be
called outside of the physical circumcision of the Jews. For,
obviously Abraham had the holy spirit before he was
circumcised. Therefore, Abraham pictured those who would
later rely on justification from God by faith. The Gentiles of
the church at Rome were walking in the steps of Abraham.
For although they were not physically circumcised, they had
the holy spirit (circumcision of the heart) and were living by
faith. Their justification was by means of faith in the sacrifice
and resurrection of Joshua, the Messiah.
Here we have the Jews who were physically circumcised and
who placed great store on the fact that they were in covenant
with God. They looked to Abraham as their father because he
was the first man to whom God gave the sign of the covenant.
But, this outward sign was only to signify that Abraham had
already been circumcised in his mind by the indwelling of the
holy spirit! This was the part the Jews had missed. Now they
were being left behind because they could not get past the type
to the Reality – that is, righteousness, or justification by faith.
The Jew had lived all his life going to the temple and offering
sacrifices for his righteousness, or justification. Yet, once the
perfect and only Sacrifice had been offered, he could not
accept it. Therefore, the laws of justification, more commonly
known as the temple worship became a stumbling block to him.
How could he give up a life of what he had been taught as
required of God if he did not want dire consequences to follow,
for something that was in the mind only? It seemed ridiculous
to a Jew. God used Paul for the purpose of explaining all the
intricacies of the transition from justification as a result of
animal sacrifices to justification as a result of believing that
God forgives our sins when we repent.
The fact that temple worship was so involved and laborious
should have shown those who practiced it that it was woefully
lacking and could never be adequate. It was required of God,
before the Messiah. However, the picture that should have
been perceived was that if this is the way we have to be
justified for our sins, then we are all lost. For, even the
wealthiest man among the Israelites, Solomon, did not have
enough lambs and goats to take away his sins. Sin must be
conquered from within, not from without. But, the picture
drawn by the Jews was - "All of these have I kept, what lack I
yet." The Messiah said, "Go sell all you have and give to the
poor!" In other words, He got the mind to working.
Something needs to change from within. But, temple worship
had been adequate in the past. Why should one follow this
radical? The mind begins to play in the direction of self and
what is the path of least resistance for self. And to a Jew,
temple worship had become the path of least resistance. He
had learned just how little he had to do to be accepted by his
fellow Jew and had convinced himself that God was also
accepting him. But, only God can justify man. And He chooses
the method that satisfies Him!
12 And the father of circumcision to them who are not of the
circumcision only, but who also walk in the steps of that faith of our
father Abraham, which he had being yet uncircumcised.
How do we understand James 2:24 in the light of justification
for sin being without works of any kind by man?
James is not saying in the following verse that works are
required for the justification of our past sins. Past sins are not
even mentioned. The context is that of living a godly life.
There are two sides to the salvation process. First, one is
justified from his past sins, then he continues on his way living
by faith according to the word of God. What James shows us
here is that a one-sided religion of God doing His part of
justifying, and the man not using the justification offered to
advantage by going on to perfection is a totally lost cause.
James is saying that without the deeds of keeping the law,
justification is of no value. For God is not going to carry a man
into the Kingdom who has no interest in doing what God
requires of him.
Paul is speaking of the subject of <justification> in the specific
sense of being forgiven of our past sins. James is showing that
one must live godly or justification of his past sins is without
value.
The only work that is required for our past sins to be justified
is that we repent and ask forgiveness of them. We are then
baptized to show that we understand that we are dead to sin,
which means that sin is not a way of life for us in the future.
Then we begin keeping the law, as best we understand for the
moment. We learn better how to keep the law as we practice
keeping it in our lives. If we fall along the way, we are
justified again upon repentance and continue on. That is the
reason we are forgiven of our sins, so we can have a clean
slate and start on the way to perfection.
But James is showing that if we don't live by the law our
justification is in vain for we did not go on as we were
expected to do. James is speaking of justification in the
broader sense of living a righteous life. For salvation requires
that we not only be justified, but that we also keep the law.
When I first looked at this verse, I thought - How could James
make this statement? Paul has shown clearly that justification
from our past sins is not based on our works. James seems to
be saying that works are required for justification. However,
that is not what James is saying in the same narrow sense that
Paul is discussing. Paul is being specific. James is speaking in
the broad sense of salvation.
Even if we are justified without works, that justification does
not amount to a hill of beans unless we continue on and keep
the law. Therefore, our works makes our justification
profitable. Faith alone is not sufficient for salvation.
James 2:24 Ye see then how that by works a man is justified, and not by
faith only.
To show that this is the case, take an example that James gave
leading up to this statement. What were the works that
Abraham did? He offered Isaac his son upon the altar, but for
what reason? He certainly did not do this for the justification
of his past sins. The reason Abraham offered Isaac upon the
altar is because God told him to do so! Therefore, the type of
work that James is referring to is the keeping of God's
commands. It was not for the justification or washing away of
our past sins. Rather, because that is the requirement of the
covenant. And if we break the covenant we have need for
justification of our past sins all over again.
Ja 2:21 Was not Abraham our father justified by works, when he had
offered Isaac his son upon the altar?
22 Seest thou how faith wrought with his works, and by works was faith
made perfect? {Seest...: or, Thou seest}
So, James is approaching the subject as a whole package, not
just one aspect of the package as Paul is doing. Paul is
combating circumcision and the temple worship as a means of
justification, showing that faith in the Messiah is the
requirement of justification from our sins. James is not
disagreeing with that, but showing that something beyond
justification is required for salvation.
Faith alone does not bring us to perfection. Faith and works
are required to do that. But, faith only is required for the
justification side of the salvation equation – unless we want to
call the prayer of repentance work. For we have nothing to
offer that will bring us back to a right condition with God once
we have gone astray.
Paul shows that if righteousness, so far as justification is
concerned, comes by the law, then the Messiah died in vain.
Our justification is made possible by the blood of the Messiah
only. However, righteousness is more than just being
justified. Justification is for our righteousness after we have
gone astray from righteousness. The preferred condition is
that we do not stray from righteousness to begin with.
However as we are human that is impossible, therefore, a way
had to be made to bring us back.
Ga 2:21 I do not frustrate the grace of God: for if righteousness come
by the law, then Christ is dead in vain.
So, righteousness is two pronged and represents the two parts
of salvation. We live righteously in order to keep our part of
the covenant. When we break covenant by sinning, then we
are justified and <counted> as righteousness – upon
repentance. Therefore, we have two ways of being
righteousness. One way is by <being> righteous. The other
way is to be <counted> as righteous, when we lack. Both are
required for salvation, for justification was only made possible
so that the righteousness of doing could be furthered and
brought to perfection.
1Jo 3:7 Little children, let no man deceive you: he that doeth
righteousness is righteous, even as he is righteous.
Now, what James is saying in the verse under consideration is
that justification alone will not suffice, there is something else
required. Another way to put this is that righteousness by faith
alone is not sufficient. Rather, a life of righteousness must
accompany our faith.
1Jo 3:10 In this the children of God are manifest, and the children of
the devil: whosoever doeth not righteousness is not of God, neither he
that loveth not his brother.
Once we understand the whole equation of salvation, we can
see that justification alone is not sufficient. One translation
has James 2:24 as follows, "You see that a man is shown to be
upright by his good deeds, and not merely by his faith."
This is more in balance with the subject from the perspective
of the context of what James is saying. The Greek word
#1344 used here for <justify> can mean to declare one
righteous, as Paul is using the term. Or, #2) "To show, exhibit,
evince, one to be righteous, such as he <is> and wishes himself
to be considered - as James is using the term.
Abraham was righteous not just because of his faith, but also
because of his works. If we use the above translation, we get
the proper perspective of what James is saying – for no man is
justified, in the sense of having his sins forgiven, as a result of
his works of any kind.
*****************************************************
1344 dikaiow dikaioo dik-ah-yo'-o
from 1342; TDNT - 2:211,168; v
AV - justify 37, be freed 1, be righteous 1, justifier 1; 40
1) to render righteous or such he ought to be
2) to show, exhibit, evince, one to be righteous, such as he is
and wishes himself to be considered
3) to declare, pronounce, one to be just, righteous, or such as
he ought to be
*****************************************************
The above definition shows that the word #1344 can be used in
two different senses. #3 above) To declare someone just or
righteous according to what he ought to be. #2 above) To
show, exhibit, or demonstrate one's self to be righteous as he
really is, or as he wishes himself to be considered.
Paul is using definition #3 above; and James is using definition
#2 above.
This word is translated as <righteous> in the following verse.
Rev 22:11 He that is unjust, let him be unjust still: and he which is
filthy, let him be filthy still: and he that is righteous, let him be
righteous (1344) still: and he that is holy, let him be holy still.
If we use the translation of <righteous> we get the correct
sense that James is intending.
Ja 2:24 You see then how that by works a man is righteous, and not by
faith only.
I want to go into the entire section of James, from which the
above question was gotten. I feel that I finally got to the
bottom of what James was saying by the end of the above
answer, although I may have somewhat muddied the water in
the beginning of that answer. It is best to take the full context
into consideration in order to get at what a writer is saying.
Because the translators used the term justify in translating
#1344 in this chapter, they have created a problem for those
who read in English what James is supposed to have said. No
doubt the same was done in German, as Martin Luther called
the book of James an epistle of straw. It is obvious that he
could not reconcile James' writing with Paul's; or, he would not
have made such a statement.
The term <justify> in English according to The American
Heritage Dictionary (Third Edition): Theology. To free (a
human being) of the guilt and penalty attached to grievous sin.
Used only of God.
The Greek word #1344 can mean exactly the same as the
above definition. But it can also mean righteousness as is
possible by a person doing what is right. The translators should
never have translated the word as <justify> in James 2. The
word, in the three instances used there, should have been
translated righteous, instead.
I want to go through this entire section to bring out exactly
what James is saying, to show this to be the case.
In verse 8, James shows that, If we live according to, execute,
or accomplish the royal law according to the scripture, we do
well. James shows that the royal law he is referring to is the
10 commandments. He is referring specifically to the last 6 of
these ten, which tells us how to love our neighbor, even as
ourselves.
Notice that James is continuing here with a section on how we
are to live and express our lives according to the commands of
God. The subject is not in any way about how to be brought
back to a right standing with God after we have gone astray.
The context has been set as righteous living.
8 If ye fulfil the royal law according to the scripture, Thou shalt love
thy neighbour as thyself, ye do well:
But, on the other hand, if you live according to the law in the
case of one person and not in the case of another person, you
have committed sin. And once you have sinned, you are a
transgressor! James had previously referred to those who
showed partiality to the rich over the poor. He is continuing
that thought here.
9 But if ye have respect to persons, ye commit sin, and are convinced of
the law as transgressors.
A great principle we should always keep in mind is expressed in
verse 10. If you keep the whole law except for one point in
which you offend, stumble, or fall, you are then guilty of the
entire law. God's law is not something we can use as a
smorgasbord. We can't ignore one point and be proud of our
righteousness. For if we fail to keep the smallest point of the
law we are guilty of the entire law. The reason for this is that
the law is the basis of the covenant. And once any point of the
covenant is broken, the entire covenant is broken. James is
not saying that if we commit adultery we have killed someone,
but we have broken the covenant with God that He has made
with us regardless of which point of that covenant we have
broken.
10 For whosoever shall keep the whole law, and yet offend in one point,
he is guilty of all.
In the following verse, James is giving an example. Regardless
of how perfect you may be in relationship to the law, which
says you shall not commit adultery, if you murder someone you
have become a transgressor of the law. The law is a package,
not isolated commandments. The Ten Commandments are in
fact the covenant as we have shown in the article on the
covenant. This is why we continually stress that anyone who
does not keep the Sabbath has broken the entire law. Society
may be happy with a man who keeps all commandments except
the Sabbath, but God does not think like man. Therefore, we
are to think of the law as the terms of the covenant made with
us. If we break any one of the laws that make up the
covenant, we have broken the covenant.
11 For he that said, Do not commit adultery, said also, Do not kill.
Now if thou commit no adultery, yet if thou kill, thou art become a
transgressor of the law. {he that: or, that law which}
So, our conduct, the action of our lives, is to be such as is
required of the law, for that is exactly what we are going to be
judged by. As I have shown before, the law is the standard. A
judge has to have a standard in order to know how to judge.
One is not to be judged by the figments of the judge's mind.
The judge has a standard the he must adhere to in making his
judgments. God's standard is the law. Here James calls it the
law of liberty.
Even the fathers of this country understood that liberty
without law was not possible. The term <liberty> as used here
by James means <freedom> - but liberty or freedom from
what? Freedom or liberty from sin! If one lives his life
according to the law, he is without or free from sin.
12 So speak ye, and so do, as they that shall be judged by the law of
liberty.
For, the person who has not been merciful to others will be
shown no mercy when judgment is being made concerning him.
To live according to the law is to show mercy to our neighbors.
If you refrain from murdering your neighbor, you have shown
mercy to him and God in return will show mercy to you.
Therefore, mercy in this context is living according to what is
right. And living righteously rejoices or exults over judgment.
In other words, one who has done right cannot be judged to
have done wrong. A good judgment will be rendered if one has
done what is right.
Notice that the context continues to be – living according to
righteousness, not justification of past sins.
13 For he shall have judgment without mercy, that hath shewed no
mercy; and mercy rejoiceth against judgment. {rejoiceth: or, glorieth}
At this point in James' epistle, he turns his thoughts to faith
and how it relates to living righteously. What is the profit of
having faith if you do not live righteously? James is addressing
those who are in the church - my brothers. Can just believing
save him? Notice that James is speaking concerning the broad
subject of salvation. Salvation is the end product of faith and
righteous living, not faith alone! The context of James is
salvation as righteous living relates to it, not justification,
which is made possible only by the sacrifice of the Messiah.
14 What doth it profit, my brethren, though a man say he hath faith,
and have not works? Can faith save him?
James gives an example. If a brother or sister is naked and
without food to eat, and another brother or sister says to him
or her, "Depart in peace, may you be warm and your hunger be
satisfied," and does not give those things which are needed,
what good is it? The need was recognized. The right thing to
do was not done. How will the Judge consider this when the
time comes to make a judgment? How will the actions of the
person who withheld be considered? Mercy was not shown,
therefore, how will mercy triumph over judgment is such a
case? As we can see, James is continuing to speak of how we
should live.
15 If a brother or sister be naked, and destitute of daily food,
16 And one of you say unto them, Depart in peace, be ye warmed and
filled; notwithstanding ye give them not those things which are needful
to the body; what doth it profit?
So, faith alone is not sufficient, as it does not have the works
or actions necessary to fulfill the law. The person who said,
"Depart in peace, be you warmed and filled," was showing a
semblance of faith. He believed that everything was going to
be OK for this person, but he did nothing to make it OK.
17 Even so faith, if it hath not works, is dead, being alone. {alone: Gr.
by itself}
Look at verse 18 in the JNT:
18 But someone will say that you have faith and I have actions. Show
me this faith of yours without the actions, and I will show you my faith
by my actions!
James is saying here that the argument could be put forth that
one man had faith and the other had works. He goes further to
show that this is impossible so far as righteousness is
concerned. If a person is asked to show his faith, where there
are no works, he has nothing to show! But a person who has
works must have faith. Works are a manifestation of faith.
What kind of faith do these works show? If they are works of
righteousness they show a person who is faithful to God's law.
If they are works of unrighteousness they show a person who is
unfaithful to God's law.
18 Yea, a man may say, Thou hast faith, and I have works: shew me thy
faith without thy works, and I will shew thee my faith by my works.
You believe that God exists? Hey, that is great! Here James
is speaking mockingly. The demons also believe that God
exists and they are horrified, they shudder with extreme fear,
because they know what He is going to do to them in the end!
They <know> that God exists. So, what good does it do them?
It has no value at all for they have no intentions of changing
the way they live. James is giving an example that cannot be
controverted that faith without works is of no value.
19 Thou believest that there is one God; thou doest well: the devils also
believe, and tremble.
James concludes, therefore, can you not then see that faith
without works is dead? James refers to a person who believes
in faith alone as sufficient for his righteousness, as a person full
of vanity. This man is empty of the fruits of faith. He says he
has faith, but there is nothing in his life that manifests that his
faith is living. He believes, but it amounts to no more than the
belief of demons. He says he has faith, but he is unfaithful to
the law of God. Such a man is vain and useless.
20 But wilt thou know, O vain man, that faith without works is dead?
Now James gives another example. Up to this point, James has
not used the Greek word #1344. He has used other words that
were obviously referring to righteousness. As the context is
righteous living to back up what we have faith in, or believe is
the right way to live, there was no justification to translate the
following words as <justify> based on the context.
Therefore, James continues, "Was not Abraham our father
righteous because of his works, when he had offered Isaac his
son upon the altar?" If Abraham had believed that God was
right when He told him to sacrifice Isaac, but did not set out
for the mountain where God told him to go, what kind of
righteousness would Abraham have had? He would have had
unrighteousness, for he would have disobeyed God. His faith
would have been dead, vain, and useless!
21 Was not Abraham our father justified by works, when he had offered
Isaac his son upon the altar?
But, what happened? Abraham believed God and proceeded to
act on that belief. He had the servants get out the donkeys
and told Isaac that they must go and offer a sacrifice to God.
Abraham put into motion the actions to show that he believed
that God was right in requiring him to do what he understood
God to be saying. We know now that God was testing
Abraham to see if he would do what He told him to do, even to
the limit of sacrificing his only begotten son of the promise, no
doubt, a type of the Messiah.
Abraham's faith in what God said added with his actions to
prove that he did believe wrought perfection in him. For,
notice what God said to him after he had proved his faith:
Ge 22:12 And he said, Lay not thine hand upon the lad, neither do thou
any thing unto him: for now I know that thou fearest God, seeing thou
hast not withheld thy son, thine only son from me.
Do we get the full intent of what God is saying here? God was
fairly sure that Abraham would be faithful to Him in all things,
but God wanted to be sure in Abraham's case, for He was
about to bestow upon Abraham a blessing that was far greater
than most other men receive. God wanted Abraham to be a
<known quantity> before He made the next step of promising
to Abraham this great blessing. Read what God promised
Abraham. The conclusion was that Abraham would be the
father of the Messiah through whom all the nations of the
earth would be blessed. Why? Abraham put actions with his
faith and obeyed God.
Ge 22:15 And the angel of the LORD called unto Abraham out of
heaven the second time,
16 And said, By myself have I sworn, saith the LORD, for because thou
hast done this thing, and hast not withheld thy son, thine only son:
17 That in blessing I will bless thee, and in multiplying I will multiply
thy seed as the stars of the heaven, and as the sand which is upon the
sea shore; and thy seed shall possess the gate of his enemies; {shore:
Heb. lip}
18 And in thy seed shall all the nations of the earth be blessed; because
thou hast obeyed my voice.
God is not interested in words of faith. God is looking for
those who have actions, those who put their actions where
their mouths are! Anyone can talk. Where are the few good
men who will go the limit and live according to the words of
God? The words are there for us to read and believe, but only
if we live by those words is our faith living.
22 Seest thou how faith wrought with his works, and by works was faith
made perfect? {Seest...: or, Thou seest}
As James shows, Abraham's belief earlier, which God had
counted as righteousness was now fulfilled, or shown to have
not been misplaced by God, for his actions had proved that he
was a man of his word. Abraham did not just believe God – he
obeyed God – even to the limit of sacrificing his only son of the
promise.
And God called Abraham His friend. This is one of the
greatest relationships that a man can have. God took
Abraham for His friend because he was a known quantity to
Him and a man who could be trusted to do what he was told to
do. If any man could be trusted, Abraham could be. God liked
that. God loved that. God was willing to walk and talk with
Abraham because he had that quality. That is what God is
looking for is us! Will we be so obedient to God to the point
that He will call us His friend?
Ge 15:6 And he believed in the LORD; and he counted it to him for
righteousness.
Isa 41:8 But thou, Israel, art my servant, Jacob whom I have chosen,
the seed of Abraham my friend.
Notice that James later showed that a person who is a friend of
the world is the enemy of God. And what makes one a friend
of the world? That which takes one in the opposite direction to
what God commands. Forsake the law of God and you will be
a friend of the world, but an enemy of God. God will become
your Adversary.
Jas 4:4 Ye adulterers and adulteresses, know ye not that the friendship
of the world is enmity with God? Whosoever therefore will be a friend
of the world is the enemy of God.
So, James is continuing to talk about how we are to live
righteously in order to make our faith something more than
empty words of belief.
23 And the scripture was fulfilled which saith, Abraham believed God,
and it was imputed unto him for righteousness: and he was called the
Friend of God.
Now we come to verse 24, which has been much misunderstood
because the translators used the term <justified> instead of
<righteous>. James says, "You see then how that by action a
man is righteous, and not by faith only." One must have faith
or he cannot have works. However, if one has faith only and
does not go on to have the works that are made possible by the
knowledge of faith, then his faith is dead.
24 Ye see then how that by works a man is justified, and not by faith
only.
James gives another example. Was not Rahab, the harlot,
righteous because of her works? For, she received the
messengers in one way and sent them out another way. Rahab
did the right thing toward the messengers. Her action of
letting the messengers escape over the wall of Jericho was so
they could get away from those evil men who would have killed
them. These were messengers sent at God's bidding. She was
aiding God's purpose.
Now, we can know that James is not saying here that Rahab
was justified from all her past wrong because she helped these
messengers to escape. If such action was able to justify a
person back to righteousness, then the death of the Messiah
was in vain. But this righteous act done because of her faith in
believing that these were men of God resulted in her being
spared from death when Israel conquered the city. Even
though she was a temple prostitute, she did what was right in
God's sight and received an honorable reward for her works.
Her faith with her works of righteousness resulted in her
physical salvation. We see that James is speaking of faith and
actions based on that faith resulting in salvation, the broader
picture, not justification that brings one back to a right
standing before God after sin has done its damage.
25 Likewise also was not Rahab the harlot justified by works, when she
had received the messengers, and had sent them out another way?
We will then conclude with this last verse of chapter 2. James
says, Just as the body is dead without the spirit, so faith
without works is dead. Faith is meant to result in righteous
living. Faith is not an end in itself. God expects us to use faith
to move us away from the herd of humanity and cause us to
obey Him and do what is right.
26 For as the body without the spirit is dead, so faith without works is
dead also. {spirit: or, breath}
We can see then, that James is writing about the subject of
righteousness as it pertains to the side that is possible with
man. He is not writing about what happens when man has gone
astray and how he is to get back right with God. Paul wrote of
justification and how that was possible only by the sacrifice of
the Messiah. James is speaking of our daily living and showing
that faith alone is not sufficient for salvation.
It is unfortunate that the word for <justify> was used by the
translators in this chapter. James is not speaking of
justification from sin. But, this translation has caused us to
focus more on this passage than we would have otherwise, and
in the long run it has been ferreted out.
Continue
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Commentaries
Chapters:
One
Two
Three
Four Continued
Five
Six
Seven
Seven Continued
Eight
Eight Continued
| Chapter Four |
| Answering a Question |
| Expanding on the Above Question |