Justification by Faith Defended!

[Bible Highlighter]

You are missing that to be Justified before a Holy God. You have to be Perfectly Righteous and without blemish!!! And since we are already convicted law breakers and under the curse of the Law. It is impossible for us to be justified through our works before or even after conversion.

Read this:

Justified by Faith​

Galatians 2:15We ourselves are Jews by birth and not Gentile sinners; 16yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.

I just love Galatians the clearest book in the Bible on Justification by Faith Alone, next to the Book of Romans. Please address the red highlights. Please do not try to twist it. Just read it, ponder upon it, pray about it. Then read it again, with eyes seeking the truth!!

I am happy to address this passage. But you have to address the verses I put forth to you, as well (So as to be fair).

Okay. Which Law is Paul talking about in Galatians 2 through Galatians 3?

Paul says,
"But neither Titus, who was with me, being a Greek, was compelled to be circumcised" (Galatians 2:3).

So Paul and Titus are talking about circumcision.

Is circumcision a part of the Old Testament Law given to Abraham and then to Moses?
Or is circumcision a part of the New Testament Law given to us by Jesus and His followers?

Clearly circumcision is a command given to us in the Old Law and not the New Law. So Paul is referring to the Old Law and not all law in general. Yes, we cannot be saved by keeping Law alone. We are initially and ultimately saved by God's grace through faith. But we are also saved unto good works. For one of the major reasons Christ died for us was so that we could be holy, blameless (Ephesians 5:25-27), and zealous of good works (Titus 2:14).

 

[ladodgers6]

Not at all. Both the OT saint and the NT saint were justified by both faith + works.
For James says works is how he shows a person his faith (James 2:18).
James says faith without works is dead (James 2:17).
Can a dead faith save anyone?
Hebrews says that without faith, it is impossible to please God.

Side Note:

Are you going to try and explain some of the verses I put forth to you in my previous post to you?

So let me understand what you are suggesting here. You are saying that sinners can provide righteous acts to merit salvation from God? I hope you understand that Justification & Sanctification are distinct from each other. To place any works of the sinner in the Justification category, turns it into a legalistic salvation not based on Mercy or Grace, but on demands of the Law.

Justified by Faith​

Galatians 2:15We ourselves are Jews by birth and not Gentile sinners; 16yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.

Now understand we are talking about how a sinner is justified before a Holy God! What hangs over every sinner is the curse of the Law. So before anything else, this curse needs to be taken care of. But there is a major problem. No flesh will be justified through the law. Why is Paul preaching this? To drive sinners away from their own filthy rags of righteousness; or what they think are righteous works! To Christ who saves the ungodly (Romans 4:5). God does not Justify the Righteous, but the ungodly!!!! Think about that before you reply. Why does God justify the one who does NOT WORK, but the one who believes in God who justifies the ungodly! Why?

 

[ladodgers6]

So it is possible for them to fall into Antinomianism?

Yes, all believers can fall into this. But remember that Christ dies for the sins of believers too! As Graeme Goldsworthy once wrote, "Even believers need to hear the Gospel everyday".

James said that they had respect of persons by giving favor to the rich brethren and not giving any honor or favor to the poor brethren (on the same equal level) is a huge problem for them.

James said, "But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors." (James 2:9).

Seems to me they have already sinned and James wanted to bring home the point even more that if they have faith without works to show for it, their faith is dead. Meaning, if they have respect of persons like they just did, their faith is dead. So they need to repent and or get their heart right with the Lord (by seeking His forgiveness).

James is preaching Antinomianism to them. They HAVE faith, but think they do not need works. True Faith in Christ produces works! This is what James is telling them. Why would James being making a contrast between Faith vs Faith with works, of they weren't believers already? James is admonishing them, and getting them back on track per se.

 

[Kenny'sID]

Justified before God.
Declared righteous by God because of our faith in His Son.

I believe we should do works for God.
But which works do you mean??

Ok, that all looks good, and as for "what works" Jesus mentioned several of them in the Sheep/Goats scripture.

How bout sin? Does sin in any form keep you from salvation? Or is obeying God and trying not to sin/asking forgiveness if we do, a part of that faith for you? Meaning you can't just cut loose, do as you wish and still make it to heaven?

I ask because some feel they can do the latter there.

 

[amariselle]

Paul taught that we are justified by faith apart from works of the law- he didn't say that we are justified by faith alone (he doesn't use the word "alone", but "apart)- he said that justification can happen apart from works. Still, James in his epistle says that we are justified by works, not by faith alone. Yet, like Paul, he doesn't suggest that we are justified only one way. He makes it clear that both cause justification. Works are a sign of a true faith and cannot justify on their own- but neither does a dead faith (one without works) justify. Only when the two come together is one justified.

Are you saying that Paul and James don’t agree?

 

[GodsGrace101]

Ok, that all looks good, and as for "what works" Jesus mentioned several of them in the Sheep/Goats scripture.

How bout sin? Does sin in any form keep you from salvation? Or is obeying God and trying not to sin/asking forgiveness if we do, a part of that faith for you? Meaning you can't just cut loose, do as you wish and still make it to heaven?

I ask because some feel they can do the latter there.

Does sin keep us from salvation?
You must mean after salvation.
Sin is forgiven if we're sorry for it and ask forgiveness as both Jesus and John taught.
A Life Of Sin would be a problem.
IOW, we cannot do whatever we want and still be saved.
There are a lot of warnings in all the writings. Jesus spoke to this in Mathew 7, re lawlessness.

As to works,,,yes, Jesus spoke of works.

 

[Kenny'sID]

Does sin keep us from salvation?
You must mean after salvation.
Sin is forgiven if we're sorry for it and ask forgiveness as both Jesus and John taught.
A Life Of Sin would be a problem.
IOW, we cannot do whatever we want and still be saved.
There are a lot of warnings in all the writings. Jesus spoke to this in Mathew 7, re lawlessness.

As to works,,,yes, Jesus spoke of works.

Hope ladodgers6 will address the question as well, and AS well. (post 36 at present)

 

[amariselle]

Well, I am not discounting that one needs to first half faith or belief in Jesus Christ to be saved (and that one must continue to believe in Jesus). This does not undo how we must also go through the Sanctification process so as to be saved, too.

Sanctification is also a work of the Spirit, not the flesh.

Paul was arguing against those who thought they needed to be circumcised in order to initially or ultimately saved by God (See Romans 3:1 and Galatians 5:2).

That was the issue with the Judiazers at the time, but Scripture is clear, no one is saved by any works of the Law, period.

As for your claim that people who read the NT Scriptures about Abraham and his works as being a qualifier for being justified by works before men and not God:

Well, that sounds like a stretch of the imagination for me to believe that such is the case. Nowhere does the verse hint that we are justified by men with our works and not God in regards to men reading Scripture.

Sure it does. It specifically talks about showing our faith by our works. Clearly so that other people can “see” our faith lived out in action.

And when we hear or read of the OT “saints”, this is precisely the case. When James wrote to the “12 tribes scattered abroad”, had any of them personally known Abraham or seen his willingness to offer His son personally? Of course not.

It is the same for us with the entire word of God and specifically the Gospel. We “see” Christ crucified when we hear or read Scripture. Faith comes by hearing and hearing by the word of God.

One needs to have faith or belief in the Scriptures in order to truly accept that Abraham did works or not.

Of course.

The man who reads the Bible is not seeing Abraham actually doing these works. They have to take that by faith or belief and it is not by sight that Abraham did works. So your explanation doesn't fit. It is a forced explanation that just doesn't jive with what the rest of Scriptures says.

See above.

As for James 2:23:
If you were to keep reading it says,

"Ye see then how that by works a man is justified, and not by faith only." (James 2:24).

Exactly. “You see.” That is precisely what I am saying. God had imputed righteousness to Abraham when Abraham simply believed God 25 years before Issac was even born. (As the previous verse makes clear) His willingness to offer Issac, however, is when we “see” his faith in action.

It says very clearly here how we are justified by works and not by faith only (i.e. by faith alone). This is not before men because James says faith without works is dead (James 2:17).

Read chapter 1 and the beginning of chapter 2, they give the context of the letter. It was written to saved Jewish believers of the Diaspora. James calles them “beloved brethren” several times. He is chastising them for showing favouritism to wealthy people and failing to help those in need, but he is not writing to tell them how to be saved, they already are.

James 1:21 says, "Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls."

Yes. And what “is able to save your souls”? The word or works?

James here is saying we have to put away naughtiness and or filthiness out of our lives and receive the Word (Which is able to save our souls).

No one should argue against teachings regarding spiritual maturity and being faithful disciples, however, it is not our faithfulness and obedience that saves, it is Christ’s. The obedience of ONE.

So James is saying we have to put away sin as a part of receiving God's Word (Which is able to save our souls). This sounds like a salvation issue to me.

No, he is not. James wrote his letter to his “beloved brethren”, already saved Jewish believers. And we know Jesus died for sinners, and that there is none righteous, no not one. What you are suggesting is that people need to clean themselves up before Christ can save them. This is false. Jesus Himself rebuked the religious leaders for this mentality, they were good at “cleaning the outside of the cup”, but inside they were full of all uncleaness. Only God can clean the “inside of the cup.” Only in Him are we made new creations, born again and sealed by the Holy Spirit until the day of redemption.

James also says in James 1:12. "Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him." But in OSAS, you receive the crown of life regardless, right? But James says blessed is the man who endures temptation that when he is tried, he receives the crown of life. The crown of life is talking about salvation or eternal life.

Yes, we endure temptation, but true life is found only in the Son. Eternal life is a gift, not a wage or a reward. If there are certain Scriptures difficult to understand, we do well to study carefully on the matter to rightly divide the word of truth.

James says in James 2:24 that we are justified by works and not by faith alone.
So is Paul contradicting James? No. Paul is saying we are not justified by Works Alone (which would be at the expense of God's grace). In other words, Paul is saying we cannot put the cart before the horse.

Paul plainly taught that by the works of the Law no flesh will be justified in the sight of God, and that we are saved by, grace, through faith and not of works; salvation is a gift of God, lest any many should boast.

Sounds pretty clear to me.

 

[GodsGrace101]

Hope ladodgers6 will address the question as well, and AS well. (post 36 at present)

It seems like he might agree.
I've found, on these forums, that some cannot explain the difference between Jstfcn and Sanctfcn.
This is a problem.

 

[Doug Melven]

Sanctification is also a work of the Spirit, not the flesh.



That was the issue with the Judiazers at the time, but Scripture is clear, no one is saved by any works of the Law, period.



Sure it does. It specifically talks about showing our faith by our works. Clearly so that other people can “see” our faith lived out in action.

And when we hear or read of the OT “saints”, this is precisely the case. When James wrote to the “12 tribes scattered abroad”, had any of them personally known Abraham or seen his willingness to offer His son personally? Of course not.

It is the same for us with the entire word of God and specifically the Gospel. We “see” Christ crucified when we hear or read Scripture. Faith comes by hearing and hearing by the word of God.



Of course.



See above.



Exactly. “You see.” That is precisely what I am saying. God had imputed righteousness to Abraham when Abraham simply believed God 25 years before Issac was even born. (As the previous verse makes clear) His willingness to offer Issac, however, is when we “see” his faith in action.



Read chapter 1 and the beginning of chapter 2, they give the context of the letter. It was written to saved Jewish believers of the Diaspora. James calles them “beloved brethren” several times. He is chastising them for showing favouritism to wealthy people and failing to help those in need, but he is not writing to tell them how to be saved, they already are.



Yes. And what “is able to save your souls”? The word or works?



No one should argue against teachings regarding spiritual maturity and being faithful disciples, however, it is not our faithfulness and obedience that saves, it is Christ’s. The obedience of ONE.



No, he is not. James wrote his letter to his “beloved brethren”, already saved Jewish believers. And we know Jesus died for sinners, and that there is none righteous, no not one. What you are suggesting is that people need to clean themselves up before Christ can save them. This is false. Jesus Himself rebuked the religious leaders for this mentality, they were good at “cleaning the outside of the cup”, but inside they were full of all uncleaness. Only God can clean the “inside of the cup.” Only in Him are we made new creations, born again and sealed by the Holy Spirit until the day of redemption.



Yes, we endure temptation, but true life is found only in the Son. Eternal life is a gift, not a wage or a reward. If there are certain Scriptures difficult to understand, we do well to study carefully on the matter to rightly divide the word of truth.



Paul plainly taught that by the works of the Law no flesh will be justified in the sight of God, and that we are saved by, grace, through faith and not of works; salvation is a gift of God, lest any many should boast.

Sounds pretty clear to me.

This was hard for me to tell when you were speaking and when you were quoting somebody else because you wrote a paragraph and then went on to refute it. Confusing.

 

[Kenny'sID]

It seems like he might agree.
I've found, on these forums, that some cannot explain the difference between Jstfcn and Sanctfcn.
This is a problem.

I agree, thought there are some that are very clear on some of the outrageous beliefs they have, others, are in an area like you mention, while others don't quite know what to think because they have so much conflicting info coming a them, and that too is a problem.

 

[Traveling teacher]

....
throughout the teaches in the OT and NT and especially Jesus teachings......

Faith was always less important than love.....
which is the greatest commandment

Faith alone without love is NOTHING....according to 1 corinthians 13

LOVE is the standard for salvation....
and if it is Love this can only come from a long term relationsihp with Jesus Christ

John 21:16
Jesus didnt ask Peter about his faith...but asked him if he loved him.....
as Peter earlier declared Jesus to be the Christ proving his faith.....

mathew 16:16

 

[GodsGrace101]

I agree, thought there are some that are very clear on some of the outrageous beliefs they have, others, are in an area like you mention, while others don't quite know what to think because they have so much conflicting info coming a them, and that too is a problem.

We shouldn't be learning our faith here. We should already have the basics.
.......night.

 

[redleghunter]

So to clear, the good works of the believer goes into the category of Sanctification, not Justification. When you understand this you will understand how to distinct the Law & Gospel in relation to Justification by Faith Alone!

Amen brother. And to add to your comments even the works we do are credited to Christ by His Grace as the Council of Orange makes very painfully clear.

CANON 6. If anyone says that God has mercy upon us when, apart from his grace, we believe, will, desire, strive, labor, pray, watch, study, seek, ask, or knock, but does not confess that it is by the infusion and inspiration of the Holy Spirit within us that we have the faith, the will, or the strength to do all these things as we ought; or if anyone makes the assistance of grace depend on the humility or obedience of man and does not agree that it is a gift of grace itself that we are obedient and humble, he contradicts the Apostle who says, "What have you that you did not receive?" (1 Cor. 4:7), and, "But by the grace of God I am what I am" (1 Cor. 15:10).

CANON 7. If anyone affirms that we can form any right opinion or make any right choice which relates to the salvation of eternal life, as is expedient for us, or that we can be saved, that is, assent to the preaching of the gospel through our natural powers without the illumination and inspiration of the Holy Spirit, who makes all men gladly assent to and believe in the truth, he is led astray by a heretical spirit, and does not understand the voice of God who says in the Gospel, "For apart from me you can do nothing" (John 15:5), and the word of the Apostle, "Not that we are competent of ourselves to claim anything as coming from us; our competence is from God" (2 Cor. 3:5).​

Historic Church Documents at Reformed.org

About the Council of Orange 529 AD:

The Council of Orange was an outgrowth of the controversy between Augustine and Pelagius. This controversy had to do with degree to which a human being is responsible for his or her own salvation, and the role of the grace of God in bringing about salvation. The Pelagians held that human beings are born in a state of innocence, i.e., that there is no such thing as a sinful nature or original sin.

As a result of this view, they held that a state of sinless perfection was achievable in this life. The Council of Orange dealt with the Semi-Pelagian doctrine that the human race, though fallen and possessed of a sinful nature, is still "good" enough to able to lay hold of the grace of God through an act of unredeemed human will. The Council held to Augustine's view and repudiated Pelagius.

 

[amariselle]

This was hard for me to tell when you were speaking and when you were quoting somebody else because you wrote a paragraph and then went on to refute it. Confusing.

Where? Honestly, I’m not sure what you’re referring to.

 

[faroukfarouk]

Justification by Faith — It is Out of Date?
Benjamin B. Warfield

Sometimes we are told that Justification by Faith is "out of date." That would be a pity, if it were true. What it would mean would be that the way of salvation was closed and "no thoroughfare" nailed up over the barriers. There is no justification for sinful men except by faith. The works of a sinful man will, of course, be as sinful as he is, and nothing but condemnation can be built on them. Where can he get works upon which he can found his hope of justification, except from Another? His hope of Justification, remember — that is, of being pronounced righteous by God. Can God pronounce him righteous except on the ground of works that are righteous? Where can a sinful man get works that are righteous? Surely, not from himself; for, is he not a sinner, and all his works as sinful as he is? He must go out of himself, then, to find works which he can offer to God as righteous. And where will he find such works except in Christ? Or how will he make them his own except by faith in Christ?

Justification by Faith, we see, is not to be set in contradiction to justification by Works. It is set in contradiction only to justification by our Own Works. It is justification by Christ's Works. The whole question, accordingly, is whether we can hope to be received into God's favor on the ground of what we do ourselves, or only on the ground of what Christ does for us. If we expect to be received on the ground of what we do ourselves — that is what is called Justification by Works. If on the ground of what Christ has done for us — that is what is meant by Justification by Faith. Justification by Faith means, that is to say, that we look to Christ and to him alone for salvation, and come to God pleading Christ's death and righteousness as the ground of our hope to be received into his favor. If Justification by Faith is out of date, that means, then, that salvation by Christ is out of date. There is nothing, in that case, left to us, but that each man must just do the best he can to save himself.

Justification by Faith does not mean, then, salvation by believing things instead of doing right. It means pleading the merits of Christ before the throne of grace instead of our own merits. It may be doing right to believe things, and doing right is certainly right. The trouble with pleading our own merits before God is not that merits of our own would not be acceptable to God. The trouble is that we haven't any merits of our own to plead before God. Adam, before his fall, had merits of his own, and because he had merits of his own he was, in his own person, acceptable to God. He didn't need Another to stand between him and God, whose merits he could plead. And, therefore, there was no talk of his being Justified by Faith. But we are not like Adam before the fall; we are sinners and have no merits of our own. If we are to be justified at all, it must be on the ground of the merits of Another, whose merits can be made ours by faith. And that is the reason why God sent His Only Begotten Son, that whosoever believeth on him should not perish but have everlasting life. If we do not believe in him, obviously we must perish. But if we believe in him, we shall not perish but have everlasting life. That is Justification by Faith. Justification by Faith is nothing other than obtaining everlasting life by believing in Christ. If Justification by Faith is out of date, then salvation through Christ is out of date. And as there is none other name under heaven, given among men, wherein we must be saved, if salvation through Christ is out of date, then salvation itself is out of date. Surely, in a world of sinful men, needing salvation, this would be a great pity.

Reprinted from The Christian Irishman, Dublin, May, 1911, p.71.

Romans 5.1.

Follow what BB Warfield wrote on justification in 1911, not what Karl Barth wrote on the subject in his commentary on Romans in 1918. BB W believed in a Scriptural reckoning by faith; KB tried to advance a supposed infused righteousness not appreciably different from what Rome has taught for centuries.

 

[Bible Highlighter]

So let me understand what you are suggesting here. You are saying that sinners can provide righteous acts to merit salvation from God? I hope you understand that Justification & Sanctification are distinct form each other. To place any works of the sinner in the Justification category, turns it into a legalistic salvation not based on Mercy or Grace, but on demands of the Law.

So if you don't do good works as a part of the salvation process, that can only lead one to conclude that one can do evil works as a part of the salvation process.

There are only two options that you are faced with.

We are saved by:

#1. God's grace + good works (or):
#2. God's grace + evil works.

You cannot avoid the works issue, unless you are the thief on the cross, and or you were presented the gospel while you were on your death bed.

Justified by Faith​

Galatians 2:15We ourselves are Jews by birth and not Gentile sinners; 16yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.

Question: Do you believe David was saved while he was committing his sins of adultery and murder?

As for being justified by faith:
Well, I believe we are initially and ultimately justified by God's grace through faith in Jesus Christ and not by the works of the Law alone.

When Paul says the "works of the Law" he is talking about the Old Testament Law of Moses and not all law. This is evident by the fact if you were to read Galatians 2:3, Galatians 5:2, and Romans 3:1.

Paul is concerned with those who are trying to be justified by the Old Law without God's grace.

Now understand we are talking about how a sinner is justified before a Holy God! What hangs over every sinner is the curse of the Law. So before anything else, this curse needs to be taken care of. But there is a major problem. No flesh will be justified through the law. Why is Paul preaching this? To drive sinners away from their own filthy rags of righteousness; or what they think are righteous works! To Christ who saves the ungodly (Romans 4:5). God does not Justify the Righteous, not the ungodly!!!! Think about that before you reply. Why does God justify the one who does NOT WORK, but the one who believes in God who justifies the ungodly! Why?

Jesus is the great physician. He came to heal those who were sick. The sickness or disease is sin. So if Jesus is not curing men of their sin, then he is not being a very good doctor. Jesus says he comes to call sinners to repentance.

Repentance is seeking forgiveness with the Lord (Which is then followed by the fruits of repentance, i.e. forsaking sin).

Romans 13:14 says,
"But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof."

Galatians 5:24 says,
"And they that are Christ's have crucified the flesh with the affections and lusts."

Jesus says if you love me, keep my commandments (John 14:15).
Paul says if any man love not the Lord Jesus Christ, let him be accursed (1 Corinthians 16:22).

As for Romans 4:5:

When Paul says "to him that worketh not," he is referencing the believer who first comes to Jesus Christ so as to be justified by faith by seeking His forgiveness and believing in His death and resurrection vs. those who wanted to wrongfully be circumcised in order to be right with God (under the New Covenant). For Romans 3:1 says, "What advantage then hath the Jew? or what profit is there of circumcision?"

Paul is talking in context to those who want to be circumcised to be right with God.

When Paul says, "...believeth on him that justifieth the ungodly, his faith is counted for righteousness." He again is talking about coming to Jesus for salvation for the first time and or how one is ultimately saved. Paul is not saying that the Lord justifies those who continue to live ungodly. Paul is talking about how he justifies a person who used to be an ungodly sinner.

Ephesians 2:2-3 says,
2 "Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others."

1 Peter 1:14 says,
"As obedient children, not fashioning yourselves according to the former lusts in your ignorance:"

1 Corinthians 6:9-11 says,
9 "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,
10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
11 And such were some of you..."

2 Peter 2:5-6 says,
5 "And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly;
6 And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly;"

 

[Doug Melven]

Where? Honestly, I’m not sure what you’re referring to.

It looks like these are responses to the ones below the lines.

Sure it does. It specifically talks about showing our faith by our works. Clearly so that other people can “see” our faith lived out in action.

Of course.

See above.

Yes. And what “is able to save your souls”? The word or works?

No, he is not. James wrote his letter to his “beloved brethren”, already saved Jewish believers. And we know Jesus died for sinners, and that there is none righteous, no not one. What you are suggesting is that people need to clean themselves up before Christ can save them. This is false. Jesus Himself rebuked the religious leaders for this mentality, they were good at “cleaning the outside of the cup”, but inside they were full of all uncleaness. Only God can clean the “inside of the cup.” Only in Him are we made new creations, born again and sealed by the Holy Spirit until the day of redemption.

Yes, we endure temptation, but true life is found only in the Son. Eternal life is a gift, not a wage or a reward. If there are certain Scriptures difficult to understand, we do well to study carefully on the matter to rightly divide the word of truth.

Sounds pretty clear to me.

------------------------------------------------------------------------------------------------------------------------------------------------------

And when we hear or read of the OT “saints”, this is precisely the case. When James wrote to the “12 tribes scattered abroad”, had any of them personally known Abraham or seen his willingness to offer His son personally? Of course not.

It is the same for us with the entire word of God and specifically the Gospel. We “see” Christ crucified when we hear or read Scripture. Faith comes by hearing and hearing by the word of God.

Read chapter 1 and the beginning of chapter 2, they give the context of the letter. It was written to saved Jewish believers of the Diaspora. James calles them “beloved brethren” several times. He is chastising them for showing favouritism to wealthy people and failing to help those in need, but he is not writing to tell them how to be saved, they already are.

No one should argue against teachings regarding spiritual maturity and being faithful disciples, however, it is not our faithfulness and obedience that saves, it is Christ’s. The obedience of ONE.

Paul plainly taught that by the works of the Law no flesh will be justified in the sight of God, and that we are saved by, grace, through faith and not of works; salvation is a gift of God, lest any many should boast.

These look like response words to me.

Sure it does

No, he is not

Yes, we endure temptation, but

 

[Bible Highlighter]

Yes, all believers can fall into this. But remember that Christ dies for the sins of believers too! As Graeme Goldsworthy once wrote, "Even believers need to hear the Gospel everyday".

How would you classify an Antinomian believer?
Are Antinomian believers saved?

James is preaching Antinomianism to them. They HAVE faith, but think they do not need works. True Faith in Christ produces works! This is what James is telling them. Why would James being making a contrast between Faith vs Faith with works, of they weren't believers already? James is admonishing them, and getting them back on track per se.

So you believe they were saved despite their hating the poor brethren by their actions?
1 John 3:15 says if we hate our brother, we are like a murderer and no murderer has eternal life abiding in them.

 

[redleghunter]

Is this is why some tried to cast the epistle of James as an epistle of straw? Something to be burned up and forgotten?

You mean lead theologian at the Council of Trent Cardinal Cajetan?


Cajetan Responds by Jared Wicks:

Cajetan's biblical commentaries occasioned no little admiratio. From Luther, there is a recorded remark, "Cajetan, in his later days, has become Lutheran." Considerable zeal was expended by Ambrosius Catharinus, O.P., against the exegetical work of his retired Master General. Catharinus submitted a denunciation before the still acerbic faculty in Paris and proceedings began that could have led to another book-burning Clement VII intervened in a letter to the Parisian professors in September, 1533, to protect the man who was by then the Pope's regular source of valued theological advice. Proceedings were halted at this time in Paris, but not before an open letter of the Parisian theologians had begun to circulate listing the censurable propositions excerpted from the commentaries. The Sorbonne masters charged Cajetan with imprudently taking these notions from Erasmus or even Luther. The letter ended with a stinging rebuke of Cajetan's rashness in abandoning the long approved Vulgate text to base his work on new versions in no way guaranteed for their exactness. In 1534 a Wittenberg printer, no doubt with considerable glee over this discomfiture of Luther's old adversary, brought out the open letter in pamphlet form. Catharinus published his criticisms of Cajetan's commentaries in 1535, revised and expanded them in 1542, and obtained a censure by the Paris faculty against Cajetan's biblical works in August, 1544.

The specific charges brought against Cajetan concerned the reservations and plain doubts he had expressed about the apostolic origin of the final eleven verses of Mark's gospel, the story of the adultress in John 8, and five whole epistles of the New Testament (Hebrews, James, Jude, and 1 and 2 John). These views were especially serious in Cajetan's case, since he had laid down the rule that apostolic authorship or direct approval by an apostle was normative for inclusion in the New Testament canon. Following Jerome, Cajetan also relegated the deuterocanonical books of the Old Testament to a secondary place where they could serve piety but not the teaching of revealed doctrine.

Jared Wicks tr., Cajetan Responds: A Reader in Reformation Controversy (Washington: The Catholic University Press of America, 1978).

Cajetan Responds