Does James contradict Paul?

[PrincetonGuy]

Start on the premise that we are justified by faith....

This approach violates the most basic principles of Biblical hermeneutics. To study any book of the Bible starting with a premise is to read into the book that which is not there and to interpret the entire book upon preconceptions that may be entirely false. The correct approach is to first study the Epistle of James to learn what James actually wrote in his epistle. The second step is to piece together from the internal and exterior data the culture and people to whom the epistle was written, including the date in which it was written and the relevance of that date to the interpretation of the Epistle. For example, was James responding Paul’s teachings, or did James write his epistle at an early date which preceded the teaching of Paul on grace, faith, justification, and salvation? Moreover, was James familiar only with oral tradition expressed in the synoptic gospels, or was James also familiar with the oral tradition expressed in the Gospel According to John? Let us not forget that the concept of justification by faith is not so much as hinted at in the synoptic gospels, but rather we find Jesus answering the question, ‘What must one do to be saved?’ (Mark 10:17-30; Luke 10:25-37). We also have such passages as Matt. 16:27 and 25:34-46 to consider. Even in the Gospel According to John we have such passages as John 5:28-29 to consider.

I believe that we are saved by grace through faith, and not as a result of works, but did James believe that? Furthermore, what did Paul believe?

One of the first Bible passages that I memorized as a young Christian was Ephesians 2:8-9 in the King James Version,

8. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
9. Not of works, lest any man should boast.

I heard and read this passage being quoted very many times and frequently quoted it myself when witnessing to non-Christians. I thought that I understood it just fine until I began studying the Apostle Paul, his missionary journeys, the messages that he preached, and his epistles.* Then I became more and more familiar with Paul and his goals and objectives as the Apostle to the Gentiles and the obstacles that he encountered and dealt with.

Circumcision was a very important part of the Old Testament covenant of Law that in the Jewish mind separated Jews from Gentiles. The earliest Christians were all Jews and Christianity was understood by them to be a sect of Judaism. Therefore it was very difficult for them to accept the idea that an uncircumcised Gentile could be a Christian no matter how much he believed in Jesus. Explaining this mystery to both the Jews and Gentiles was one of Paul’s major goals and objectives, and hence a major theme in his Epistles to the Romans, the Galatians, and the Ephesians.

When Paul wrote of “works” that he contrasted with grace and faith, he was always referring to the works of the Law, that is, the Old Testament covenant of Law as opposed to the New Testament covenant of grace:

Gal. 2:16. nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified.

Gal. 3:2. This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith?
3. Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?
4. Did you suffer so many things in vain--if indeed it was in vain?
5. So then, does He who provides you with the Spirit and works miracles among you, do it by the works of the Law, or by hearing with faith?

Gal. 3:9. So then those who are of faith are blessed with Abraham, the believer.
10. For as many as are of the works of the Law are under a curse; for it is written, "CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE LAW, TO PERFORM THEM."

Rom. 2:4. Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?
5. but after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God;
6. who will render to every man according to his works: (ASV)

Rom. 3:27. Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.
28. For we maintain that a man is justified by faith apart from works of the Law.

And compare the following:

Gal. 2:21. “I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly.”

Gal. 5:4. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace.

Gal. 5:11. But I, brethren, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been abolished.

Gal. 6:12. Those who desire to make a good showing in the flesh try to compel you to be circumcised, simply so that they will not be persecuted for the cross of Christ.
13. For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised so that they may boast in your flesh.
14. But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
15. For neither is circumcision anything, nor uncircumcision, but a new creation.

Rom. 9:30. What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, even the righteousness which is by faith;
31. but Israel, pursuing a law of righteousness, did not arrive at that law.
32. Why? Because they did not pursue it by faith, but as though it were by works. They stumbled over the stumbling stone,
33. just as it is written, “BEHOLD, I LAY IN ZION A STONE OF STUMBLING AND A ROCK OF OFFENSE, AND HE WHO BELIEVES IN HIM WILL NOT BE DISAPPOINTED.”


Therefore, the “works” that Paul wrote of in Eph. 2:9 were not the things that Jesus taught one must do (Matt. 16:27, 25:34-46; Mark 10:17-30; Luke 10:25-37; John 5:28-29) or the things that James taught one must do (James 2:14-26) or the good deeds that we read of in the faith chapter in the New Testament (Heb. 11), but works of the Law and circumcision in particular. Therefore, we need to ask, “Did Paul teach that faith in the absence of obedience to Christ was efficacious for salvation?” “Did Paul teach that faith in the presence of disobedience to Christ was efficacious for salvation?” “What did Paul mean when he used the word “faith” in the context of justification and salvation?” Did Paul and James teach two opposing views, or the same view from different perspectives?”


(All quotations from Scripture are from the NASB, 1995, unless otherwise noted.)

 

[JSGuitarist]

This approach violates the most basic principles of Biblical hermeneutics. To study any book of the Bible starting with a premise is to read into the book that which is not there and to interpret the entire book upon preconceptions that may be entirely false. The correct approach is to first study the Epistle of James to learn what James actually wrote in his epistle. The second step is to piece together from the internal and exterior data the culture and people to whom the epistle was written, including the date in which it was written and the relevance of that date to the interpretation of the Epistle. For example, was James responding Paul’s teachings, or did James write his epistle at an early date which preceded the teaching of Paul on grace, faith, justification, and salvation? Moreover, was James familiar only with oral tradition expressed in the synoptic gospels, or was James also familiar with the oral tradition expressed in the Gospel According to John? Let us not forget that the concept of justification by faith is not so much as hinted at in the synoptic gospels, but rather we find Jesus answering the question, ‘What must one do to be saved?’ (Mark 10:17-30; Luke 10:25-37). We also have such passages as Matt. 16:27 and 25:34-46 to consider. Even in the Gospel According to John we have such passages as John 5:28-29 to consider.

I believe that we are saved by grace through faith, and not as a result of works, but did James believe that? Furthermore, what did Paul believe?

One of the first Bible passages that I memorized as a young Christian was Ephesians 2:8-9 in the King James Version,

8. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
9. Not of works, lest any man should boast.

I heard and read this passage being quoted very many times and frequently quoted it myself when witnessing to non-Christians. I thought that I understood it just fine until I began studying the Apostle Paul, his missionary journeys, the messages that he preached, and his epistles.* Then I became more and more familiar with Paul and his goals and objectives as the Apostle to the Gentiles and the obstacles that he encountered and dealt with.

Circumcision was a very important part of the Old Testament covenant of Law that in the Jewish mind separated Jews from Gentiles. The earliest Christians were all Jews and Christianity was understood by them to be a sect of Judaism. Therefore it was very difficult for them to accept the idea that an uncircumcised Gentile could be a Christian no matter how much he believed in Jesus. Explaining this mystery to both the Jews and Gentiles was one of Paul’s major goals and objectives, and hence a major theme in his Epistles to the Romans, the Galatians, and the Ephesians.

When Paul wrote of “works” that he contrasted with grace and faith, he was always referring to the works of the Law, that is, the Old Testament covenant of Law as opposed to the New Testament covenant of grace:

Gal. 2:16. nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified.

Gal. 3:2. This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith?
3. Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?
4. Did you suffer so many things in vain--if indeed it was in vain?
5. So then, does He who provides you with the Spirit and works miracles among you, do it by the works of the Law, or by hearing with faith?

Gal. 3:9. So then those who are of faith are blessed with Abraham, the believer.
10. For as many as are of the works of the Law are under a curse; for it is written, "CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE LAW, TO PERFORM THEM."

Rom. 2:4. Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?
5. but after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God;
6. who will render to every man according to his works: (ASV)

Rom. 3:27. Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.
28. For we maintain that a man is justified by faith apart from works of the Law.

And compare the following:

Gal. 2:21. “I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly.”

Gal. 5:4. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace.

Gal. 5:11. But I, brethren, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been abolished.

Gal. 6:12. Those who desire to make a good showing in the flesh try to compel you to be circumcised, simply so that they will not be persecuted for the cross of Christ.
13. For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised so that they may boast in your flesh.
14. But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
15. For neither is circumcision anything, nor uncircumcision, but a new creation.

Rom. 9:30. What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, even the righteousness which is by faith;
31. but Israel, pursuing a law of righteousness, did not arrive at that law.
32. Why? Because they did not pursue it by faith, but as though it were by works. They stumbled over the stumbling stone,
33. just as it is written, “BEHOLD, I LAY IN ZION A STONE OF STUMBLING AND A ROCK OF OFFENSE, AND HE WHO BELIEVES IN HIM WILL NOT BE DISAPPOINTED.”


Therefore, the “works” that Paul wrote of in Eph. 2:9 were not the things that Jesus taught one must do (Matt. 16:27, 25:34-46; Mark 10:17-30; Luke 10:25-37; John 5:28-29) or the things that James taught one must do (James 2:14-26) or the good deeds that we read of in the faith chapter in the New Testament (Heb. 11), but works of the Law and circumcision in particular. Therefore, we need to ask, “Did Paul teach that faith in the absence of obedience to Christ was efficacious for salvation?” “Did Paul teach that faith in the presence of disobedience to Christ was efficacious for salvation?” “What did Paul mean when he used the word “faith” in the context of justification and salvation?” Did Paul and James teach two opposing views, or the same view from different perspectives?”


(All quotations from Scripture are from the NASB, 1995, unless otherwise noted.)

I think I see where you're going but I'm still uncertain. What exactly is your position here? That we are saved by only having faith, and works spring up as a direct result of that faith (though if it be this one I don't see why you would disagree with me)? That we must not only have faith but perform works to earn salvation? That we have to add works to our faith to prove to God that our faith is authentic? What exactly are you arguing for here?

 

[Hentenza]

Works do not save. They never have. One cursory reading on the OT makes that rather plain. Jesus atonement is judicial consequently Jesus purchased us with His blood. No one can be saved without God's grace through faith. If one has to work for grace then it is not grace since grace, by definition, is free. No one can earn grace. No one.

Brothers, be careful about those here that try to deceive you into thinking that somehow we can save ourselves. They will deny it under a well devised smoke screen but at the end their works salvation deception is evident. If our works save us then Jesus died in vain.

 

[PrincetonGuy]

Works do not save. They never have. One cursory reading on the OT makes that rather plain. Jesus atonement is judicial consequently Jesus purchased us with His blood. No one can be saved without God's grace through faith. If one has to work for grace then it is not grace since grace, by definition, is free. No one can earn grace. No one.

A careful, prayerful, and thorough study of the Old Testament makes it very clear that the prevailing Jewish belief in Old Testament times was that faith is inseparable from works, these works being an integral and essential part of that faith rather than a mere consequence of that faith. According to that Jewish belief, works in the absence of faith have no atoning value, but faith in the absence of works is not genuine faith. Martin Luther believed that James was teaching that Jewish belief, but there are distinct difference between that Jewish belief and the teaching of James in his epistle.

God’s grace is the dynamic of God by which He saves us from sin and its consequences through our faith in Christ and his atoning death on the cross, a faith that is inseparable from obedience to Christ, obedience to Christ being an integral and essential part of that faith rather than a mere consequence of that faith. Once we are saved, God’s grace is the dynamic of God by which He sanctifies us and equips us for His service.

Brothers, be careful about those here that try to deceive you into thinking that somehow we can save ourselves. They will deny it under a well devised smoke screen but at the end their works salvation deception is evident. If our works save us then Jesus died in vain.

No one in this thread is either saying or implying that anyone can be saved based on his or her works. James did not teach that; Paul did not teach that; Jesus did not teach that; and no one in this thread is teaching that.


Grace Greater than Our Sin

1. Marvelous grace of our loving Lord,
grace that exceeds our sin and our guilt!
Yonder on Calvary's mount outpoured,
there where the blood of the Lamb was spilt.
Refrain:
Grace, grace, God's grace,
grace that will pardon and cleanse within;
grace, grace, God's grace,
grace that is greater than all our sin!

2. Sin and despair, like the sea waves cold,
threaten the soul with infinite loss;
grace that is greater, yes, grace untold,
points to the refuge, the mighty cross.
(Refrain)

3. Dark is the stain that we cannot hide.
What can avail to wash it away?
Look! There is flowing a crimson tide,
brighter than snow you may be today.
(Refrain)

4. Marvelous, infinite, matchless grace,
freely bestowed on all who believe!
You that are longing to see his face,
will you this moment his grace receive?
(Refrain)

Text: Julia H. Johnston
Music: Daniel B. Towner

 

[PrincetonGuy]

I think I see where you're going but I'm still uncertain. What exactly is your position here? That we are saved by only having faith, and works spring up as a direct result of that faith (though if it be this one I don't see why you would disagree with me)? That we must not only have faith but perform works to earn salvation? That we have to add works to our faith to prove to God that our faith is authentic? What exactly are you arguing for here?

I am arguing for a straightforward interpretation of James 2:14-26 without any presuppositions based upon contemporary theological systems or constructs, and an interpretation that is independent of the other New Testament writers.

My personal understanding of salvation is that we are saved by grace through faith, that grace being the dynamic of God by which He saves us from sin and its consequences through our faith in Christ and His atoning death on the cross, a faith that is inseparable from obedience to Christ, obedience to Christ being an integral and essential part of that faith rather than a mere consequence of that faith. Once we are saved, God’s grace is the dynamic of God by which He sanctifies us and equips us for His service. Very simply stated, I agree with Paul,

Rom. 3:28. For we maintain that a man is justified by faith apart from works of the Law. (NASB, 1995)

Furthermore, I believe that James also believed that a man is justified by faith apart from works of the Law, but not apart from works altogether. I disagree with the conclusion of James, as he stated it, “that a man is justified by works and not by faith alone.” I agree, however, with the conclusion of James, as he stated it, that “faith without works is dead.”

 

[Hupomone10]

Then it would seem that James is addressing a problem, not giving a doctrinal thesis; the problem being that of equating mental belief in a doctrine or doctrinal system as equivalent to saving faith.

And it would seem that Paul was both giving a doctrinal thesis and addressing a problem; the equally prevalent problem that one could achieve righteousness by dead works done through self-effort rather than through faith.

You cannot be justified by the works of self-effort, even those done through consecrated self-effort. And you cannot be justified by mental agreement with a doctrine, even if the doctrine is true.

 

[PrincetonGuy]

Then it would seem that James is addressing a problem, not giving a doctrinal thesis; the problem being that of equating mental belief in a doctrine or doctrinal system as equivalent to saving faith.

And it would seem that Paul was both giving a doctrinal thesis and addressing a problem; the equally prevalent problem that one could achieve righteousness by dead works done through self-effort rather than through faith.

You cannot be justified by the works of self-effort, even those done through consecrated self-effort. And you cannot be justified by mental agreement with a doctrine, even if the doctrine is true.

I agree.

 

[Hentenza]

A careful, prayerful, and thorough study of the Old Testament makes it very clear that the prevailing Jewish belief in Old Testament times was that faith is inseparable from works, these works being an integral and essential part of that faith rather than a mere consequence of that faith. According to that Jewish belief, works in the absence of faith have no atoning value, but faith in the absence of works is not genuine faith. Martin Luther believed that James was teaching that Jewish belief, but there are distinct difference between that Jewish belief and the teaching of James in his epistle.

God’s grace is the dynamic of God by which He saves us from sin and its consequences through our faith in Christ and his atoning death on the cross, a faith that is inseparable from obedience to Christ, obedience to Christ being an integral and essential part of that faith rather than a mere consequence of that faith. Once we are saved, God’s grace is the dynamic of God by which He sanctifies us and equips us for His service.

The writer of Hebrews makes it clear that works are a result of faith not a requirement of faith. Salvation is by the grace of God through faith in the son alone. Works do not play a role in our salvation. Works flow naturally from saving faith and we do them from salvation not for salvation. Anything else makes works the deciding factor in our salvation which would be works based salvation.

 

[DeaconDean]

Seems to me, I remember someone saying:

In 2:20-26 James is saying absolutely nothing about a genuine faith in Christ producing good works! He is saying that “faith without works is useless.” It is useless both for one’s justification and one’s salvation! In verse 24, in the Greek text, James is summarizing his point that “a man is justified by works and not by faith alone.” I could cite numerous commentaries on the Greek text of James to document this fact.

According to the above, faith alone will not save you, good works will not save you, you absolutely must have faith and works.

Faith alone is is useless "for one’s justification and one’s salvation".

In other words, faith alone will not save nor justify you.

It takes both faith and works according to the above.

Now that...is a load of (insert adjective).

God Bless

Till all are one.

 

[PrincetonGuy]

The writer of Hebrews makes it clear that works are a result of faith not a requirement of faith. Salvation is by the grace of God through faith in the son alone. Works do not play a role in our salvation. Works flow naturally from saving faith and we do them from salvation not for salvation. Anything else makes works the deciding factor in our salvation which would be works based salvation.

Heb. 11:4. By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks.

Over the centuries, many prominent scholars of the Greek text of Hebrews (including Ecumenius, Theophylact, Westcott, and Spicq) have interpreted this verse to be saying that through Abel’s sacrifice he obtained the testimony that he was righteous. They base this interpretation upon the fact that the immediate antecedent of the expression δι ης (through which) is the word θυσιαν (sacrifice) rather than the word πιστει (faith). Furthermore, our English expression “by faith” here in v. 4 and throughout the chapter is a translation of the single Greek word πιστει (faith) in the instrumental case where πιστις is the agency by which Abel offered his sacrifice, Noah “prepared an ark for the salvation of his household” (Heb. 11:7), Abraham “obeyed” God (Heb. 11:7), etc. In none of these instances is it said that faith and the related actions resulted from salvation; in all of these instances, faith is very closely associated with performing works.

The anonymous author of the Epistle to the Hebrews does not go so far as James in writing that “a man is justified by works and not by faith alone” (James 2:24), but he does very closely associate faith with works.

Paul, however, wrote to Titus,

3:3. For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another.
4. But when the kindness of God our Savior and His love for mankind appeared,
5. He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit,
6. whom He poured out upon us richly through Jesus Christ our Savior,
7. so that being justified by His grace we would be made heirs according to the hope of eternal life.
8. This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God will be careful to engage in good deeds. These things are good and profitable for men.

To these words I can only write, “Amen!” and “Amen!”

(All quotations from Scripture are from the NASB, 1995)

 

[Hentenza]

Heb. 11:4. By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks.

Over the centuries, many prominent scholars of the Greek text of Hebrews (including Ecumenius, Theophylact, Westcott, and Spicq) have interpreted this verse to be saying that through Abel’s sacrifice he obtained the testimony that he was righteous. They base this interpretation upon the fact that the immediate antecedent of the expression δι ης (through which) is the word θυσιαν (sacrifice) rather than the word πιστει (faith). Furthermore, our English expression “by faith” here in v. 4 and throughout the chapter is a translation of the single Greek word πιστει (faith) in the instrumental case where πιστις is the agency by which Abel offered his sacrifice, Noah “prepared an ark for the salvation of his household” (Heb. 11:7), Abraham “obeyed” God (Heb. 11:7), etc. In none of these instances is it said that faith and the related actions resulted from salvation; in all of these instances, faith is very closely associated with performing works.

The anonymous author of the Epistle to the Hebrews does not go so far as James in writing that “a man is justified by works and not by faith alone” (James 2:24), but he does very closely associate faith with works.

That is all you have? Come on PG there is more that just verse 4 in Hebrews 11. The writer of Hebrews understands the relationship of faith over works. All of the works depicted by the many patriarchs in Heb. 11 are ONLY possible because of faith. They are a result of their saving faith. All were saved by the faith not the works.

Brother, even the works that we do are not our own but those "prepared beforehand so that we would walk in them" (Eph. 2:10).

Paul, however, wrote to Titus,

3:3. For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another.
4. But when the kindness of God our Savior and His love for mankind appeared,
5. He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit,
6. whom He poured out upon us richly through Jesus Christ our Savior,
7. so that being justified by His grace we would be made heirs according to the hope of eternal life.
8. This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God will be careful to engage in good deeds. These things are good and profitable for men.

To these words I can only write, “Amen!” and “Amen!”

(All quotations from Scripture are from the NASB, 1995)

I second the amen, although, these verses do not help your case.

 

[PrincetonGuy]

That is all you have? Come on PG there is more that just verse 4 in Hebrews 11.

No, it is not all that I have; I could quote from 127 commentaries on the Epistle to the Hebrews and hundreds of academic papers published by New Testament scholars representing a very wide spectrum of theological thought, including numerous Baptist scholars who sharply disagree with each other. What, however, would that avail?

The writer of Hebrews understands the relationship of faith over works. All of the works depicted by the many patriarchs in Heb. 11 are ONLY possible because of faith.

No, the writer of Hebrews understands the relationship of faith to works.

They are a result of their saving faith. All were saved by the faith not the works.

I believe that, in the case of Christians, works are the result of saving faith. The author of the Epistle to the Hebrews, however, never says or implies that either the faith of, or the works performed by, Abel, Noah, Sarah, Isaac, Jacob, Joseph, Moses, Rahab, Barak, Samson, Jephthah, David, and Samuel and the prophets were the result of their salvation. Perhaps it was; perhaps it was not, the author of the Epistle to the Hebrews does not tell us nor do any of the other books in the Bible. In the case of Abraham, however, we read,

Genesis 15:6. Then he believed in the LORD; and He reckoned it to him as righteousness.

Romans 4:3. For what does the Scripture say? “ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS.”

James 2:21. Was not Abraham our father justified by works when he offered up Isaac his son on the altar?
22. You see that faith was working with his works, and as a result of the works, faith was perfected;
23. and the Scripture was fulfilled which says, “AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS,” and he was called the friend of God.
24. You see that a man is justified by works and not by faith alone. (NASB, 1995)

From the point of view of James, still tenaciously clinging to his Jewish roots, faith without works is not perfect (v. 22); indeed, it is “dead” (v. 26). Therefore, from the point of view of James, Abraham was “justified by works when he offered up Isaac his son on the altar” (v. 21), the works perfecting his faith. To Jewish recipients of the epistle this would have been obvious, and James would not have had to write it, so we can be certain that the intended recipients of the epistle were gentiles, or at least partially so.

Paul, however, in his Epistle to the Romans, is writing to a congregation that is largely Jewish, and therefore devotes a whole chapter to teaching that Abraham was reckoned by God as being righteous (and his readers with Abraham) prior to his subsequent works—a very difficult sale to the first-century Jewish mind!

I second the amen, although, these verses do not help your case.

Apparently, you do not understand what my “case” is.

 

[Hentenza]

No, the writer of Hebrews understands the relationship of faith to works.

We will continue to disagree.

I believe that, in the case of Christians, works are the result of saving faith.

Right, however, the works are not our own but those prepared for us in advance, consequently, we do these works from salvation not for salvation.

Apparently, you do not understand what my “case” is.

I do. I've heard it many times.