(From the book 'A Study on Romans' ... by CR Stam)
In Rom. 4:3-5 Paul clearly declares that men are justified by faith alone, without
works, but James 2:24 states with equal clarity:
"Ye see then how that by works a man is justified, and not by faith only."
Are these statements actually contradictory, or only apparently so? Let us see.
It has been explained that the recurrence of the words "ye see," in James'
argument, indicates that he refers to proof before men that those who profess
justifying faith actually have it. But Abraham did not offer Isaac before men, nor
does this argument explain how men are justified by works, as James 2:24
states. Surely both Romans 4 and James 2 refer to justification by God, but one
says that this is received by faith only while the other says it is gained by works,
and not by faith only."
We believe that the answer to this seeming contradiction is a dispensational
one, and with this in view let us note several background comparisons:
The writer in the first place is Paul; in the second place it is James. Paul
addresses Gentiles (Rom. 11:13), while James writes to "the twelve tribes [of
Israel] which are scattered abroad" (Jas. 1:1). Paul deals with Abraham before
his circumcision; James deals with him after his circumcision (as the father of the
Hebrew race). Paul quotes from Gen. 15:6 to prove his point; James cites Gen.
22:1-18. Paul mentions only Abraham's acceptance of the good news
concerning his seed (Gen. 15:4-6); James deals with his faith in a severe test
(Gen. 22:16-18). These are significant differences.
With these differences in view we quote from one of our former writings:
"Faith [will] most assuredly approach God in God's way at any time, and to
seek to gain acceptance with Him in any other way would, of course, be
unbelief and self-will. Thus, while works never did or could save as such,
they did once save as expressions of faith."
"When God says, 'Offer an animal in sacrifice and I will accept you,' what will
faith do? Faith will offer an animal in sacrifice, of course. Abel did this and
was accepted, not because the blood of beasts can take away sins, but
because he approached God in God's way. This is 'the obedience of faith.'
"In the case of Cain we have a clear indication that God is not satisfied with
mere works as such, for Cain offered a more attractive-looking sacrifice than
Abel, but was rejected because he did not bring the sacrifice which God had
required (Gen. 4:5).
"When God says, 'Build an ark and I will save you and yours from the flood,'
what will faith do? Faith will build an ark, of course. And when Noah did this
he showed his faith in God and 'became an heir of the righteousness which is
by faith.'
"When God says, 'Obey My voice indeed and you will be Mine,' what will
faith do? Faith will try earnestly to obey. You say: But they could not obey
perfectly, therefore would be rejected by God. We reply that we have already
proved that works in themselves cannot save. It was only as Israelites
recognized the Law as the Word of God to them and therefore sought to obey
it that they were saved. Such an effort to keep the Law represented 'the
obedience of faith.'
"When God says, 'Repent and be baptized for the remission of sins,' what
will faith do? Just one thing: repent and be baptized. We know that oceans
of water cannot wash away one sin, yet when John the Baptist and Peter
preached repentance and baptism for remission, not one of their hearers
would have interpreted their words to mean: 'Trust in the death of Christ for
salvation.' Indeed, when God required water baptism for salvation the only
way to manifest faith was to be baptized, and those who refused to do so were
condemned for their unbelief:
"But the Pharisees and lawyers REJECTED THE COUNSEL OF GOD
AGAINST THEMSELVES, BEING NOT BAPTIZED OF HIM" (Luke 7:30).
"But when God says, 'BUT NOW the righteousness of God without the law is
manifested' (Rom. 3:21); "To him that worketh not, but believeth on Him that
justifieth the ungodly, his faith is counted for righteousness' (Rom. 4:5) .... what
will faith do? Faith will say, 'This is the most wonderful offer ever made by God
to man. I cannot refuse it. I will trust Christ as my Savior and accept salvation
as the free gift of God's grace' " (Things That Differ, Pp. 22,42,43).
This we believe is the answer to the seeming contradiction between Romans
4:5 and James 2:24. The Epistle of James will fit into God's dispensational plan
just where it is found in the canon of Scripture: after the Pauline dispensation.
When "the dispensation of the grace of God" has run its course God will again
begin dealing with "the twelve tribes of Israel," now "scattered abroad." In that
day the "gospel of the kingdom" will again be proclaimed (Matt. 24:14) and
works will again be included in the terms of salvation as they were when our
Lord was on earth (Mark 1:4; Luke 7:29,30; 18:18-22; et al). Does this mean
that works will be efficacious in themselves? No. They will avail only as the
expression and evidence of faith as, indeed, James clearly teaches (Jas. 2:18-
26).
In Rom. 4:3-5 Paul clearly declares that men are justified by faith alone, without
works, but James 2:24 states with equal clarity:
"Ye see then how that by works a man is justified, and not by faith only."
Are these statements actually contradictory, or only apparently so? Let us see.
It has been explained that the recurrence of the words "ye see," in James'
argument, indicates that he refers to proof before men that those who profess
justifying faith actually have it. But Abraham did not offer Isaac before men, nor
does this argument explain how men are justified by works, as James 2:24
states. Surely both Romans 4 and James 2 refer to justification by God, but one
says that this is received by faith only while the other says it is gained by works,
and not by faith only."
We believe that the answer to this seeming contradiction is a dispensational
one, and with this in view let us note several background comparisons:
The writer in the first place is Paul; in the second place it is James. Paul
addresses Gentiles (Rom. 11:13), while James writes to "the twelve tribes [of
Israel] which are scattered abroad" (Jas. 1:1). Paul deals with Abraham before
his circumcision; James deals with him after his circumcision (as the father of the
Hebrew race). Paul quotes from Gen. 15:6 to prove his point; James cites Gen.
22:1-18. Paul mentions only Abraham's acceptance of the good news
concerning his seed (Gen. 15:4-6); James deals with his faith in a severe test
(Gen. 22:16-18). These are significant differences.
With these differences in view we quote from one of our former writings:
"Faith [will] most assuredly approach God in God's way at any time, and to
seek to gain acceptance with Him in any other way would, of course, be
unbelief and self-will. Thus, while works never did or could save as such,
they did once save as expressions of faith."
"When God says, 'Offer an animal in sacrifice and I will accept you,' what will
faith do? Faith will offer an animal in sacrifice, of course. Abel did this and
was accepted, not because the blood of beasts can take away sins, but
because he approached God in God's way. This is 'the obedience of faith.'
"In the case of Cain we have a clear indication that God is not satisfied with
mere works as such, for Cain offered a more attractive-looking sacrifice than
Abel, but was rejected because he did not bring the sacrifice which God had
required (Gen. 4:5).
"When God says, 'Build an ark and I will save you and yours from the flood,'
what will faith do? Faith will build an ark, of course. And when Noah did this
he showed his faith in God and 'became an heir of the righteousness which is
by faith.'
"When God says, 'Obey My voice indeed and you will be Mine,' what will
faith do? Faith will try earnestly to obey. You say: But they could not obey
perfectly, therefore would be rejected by God. We reply that we have already
proved that works in themselves cannot save. It was only as Israelites
recognized the Law as the Word of God to them and therefore sought to obey
it that they were saved. Such an effort to keep the Law represented 'the
obedience of faith.'
"When God says, 'Repent and be baptized for the remission of sins,' what
will faith do? Just one thing: repent and be baptized. We know that oceans
of water cannot wash away one sin, yet when John the Baptist and Peter
preached repentance and baptism for remission, not one of their hearers
would have interpreted their words to mean: 'Trust in the death of Christ for
salvation.' Indeed, when God required water baptism for salvation the only
way to manifest faith was to be baptized, and those who refused to do so were
condemned for their unbelief:
"But the Pharisees and lawyers REJECTED THE COUNSEL OF GOD
AGAINST THEMSELVES, BEING NOT BAPTIZED OF HIM" (Luke 7:30).
"But when God says, 'BUT NOW the righteousness of God without the law is
manifested' (Rom. 3:21); "To him that worketh not, but believeth on Him that
justifieth the ungodly, his faith is counted for righteousness' (Rom. 4:5) .... what
will faith do? Faith will say, 'This is the most wonderful offer ever made by God
to man. I cannot refuse it. I will trust Christ as my Savior and accept salvation
as the free gift of God's grace' " (Things That Differ, Pp. 22,42,43).
This we believe is the answer to the seeming contradiction between Romans
4:5 and James 2:24. The Epistle of James will fit into God's dispensational plan
just where it is found in the canon of Scripture: after the Pauline dispensation.
When "the dispensation of the grace of God" has run its course God will again
begin dealing with "the twelve tribes of Israel," now "scattered abroad." In that
day the "gospel of the kingdom" will again be proclaimed (Matt. 24:14) and
works will again be included in the terms of salvation as they were when our
Lord was on earth (Mark 1:4; Luke 7:29,30; 18:18-22; et al). Does this mean
that works will be efficacious in themselves? No. They will avail only as the
expression and evidence of faith as, indeed, James clearly teaches (Jas. 2:18-
26).