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Your kidding right? This wasn't Pauline theology it was from a direct revelation to Peter. So once again we are left with your maginalizing and trivializing the Apostle's words.
DD, it is the works of a person that is judged. I agree that we are not saved/regenerated because of our works, but we are to continue to be obedient to YHWH and his Commandments. Our works are our fruit of our walk with Him.
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. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? 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. Ye see then how that by works a man is justified, and not by faith only.
(Jas 2:18-24 KJV)
Though this epistle of St. James was rejected by the ancients, I praise it and consider it a good book, because it sets up no doctrines of men but vigorously promulgates the law of God.
In the first place it is flatly against St. Paul and all the rest of Scripture in ascribing justification to works 2:24). It says that Abraham was justified by his works when he offered his son Isaac (2:20); Though in Romans 4:22-22 St. Paul teaches to the contrary that Abraham was justified apart from works, by his faith alone, before he had offered his son, and proves it by Moses in Genesis 15:6. Although it would be possible to "save" the epistle by a gloss giving a correct explanation of justification here ascribed to works, it is impossible to deny that it does refer to Moses' words in Genesis 15 (which speaks not of Abraham's works but of his faith, just as Paul makes plain in Romans 4) to Abraham's works. This fault proves that this epistle is not the work of any apostle.
But this James does nothing more than drive to the law and its works. Besides, he throws things together so chaotically that it seems to me he must have been some good, pious man, who took a few sayings from the disciples of the apostles and thus tossed them off on paper. Or it may perhaps have been written by someone on the basis of his preaching. He calls the law a "law of liberty" [1:25], though Paul calls it a law of slavery, of wrath, of death, and of sin.
Moreover he cites the sayings of St. Peter [in 5:20]; Love covers a multitude of sins" [1 Pet. 4:8], and again [in 4:10], "Humble yourselves under he had of God" [1 Pet. 5:6] also the saying of St. Paul in Galatians 5[:17], "The Spirit lusteth against envy." And yet, in point of time, St. James was put to death by Herod [Acts 12:2] in Jerusalem, before St. Peter. So it seems that [this author] came long after St. Peter and St. Paul. In a word, he wanted to guard against those who relied on faith without works, but was unequal to the task in spirit, thought, and words. He mangles the Scriptures and thereby opposes Paul and all Scripture. He tries to accomplish by harping on the law what the apostles accomplish by stimulating people to love. Therefore I cannot include him among the chief books, though I would not thereby prevent anyone from including or extolling him as he pleases, for there are otherwise many good sayings in him. Therefore I will not have him in my Bible to be numbered among the true chief books, though I would not thereby prevent anyone from including or extolling him as he pleases, for there are otherwise many good sayings in him. One man is no man in worldly things; how then, should this single man alone avail against Paul and all Scripture.
But this James does nothing more than drive to the law and its works.
Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.
(1Co 3:13-15 KJV)
Also, once again, I will point out that our works are not what we are saved by, that we agree about, but our works of righteousness determine our standing to the covenant we are in.
And finally, I will point out once again what Messiah has said.
Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
(Mat 5:17-19 KJV)
Notice the words of Messiah, whosoever shall do and teach the law and the prophets shall be great in the kingdom of heaven.
Blessings, as we go over the same ideas again.
An attitude that we want to do this, not because the Law requires it, but because we love Him, love our neighbor, and do it out of thankfulness.
Paul plainly says we are already righteous, and justified by judical decree of God. (cf Rom. 8:33)
And Paul plainly tells us we are "accepted in the beloved". (cf. Eph. 1:6)
Isaiah says:
"I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness," -Isa. 61:10 (KJV)
So who is wrong here? Paul and Isaiah?
Peter is the only one who is correct?
Those things which you put so much stock in, aren't we supposed to be doing already?
Luke says:
"when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do." -Lk. 17:10 (KJV)
You place a lot of stock in Petrine Theology, while place mine in Pauline Theology.
No, I place mine in the inspired word of YHWH.
I am glad though that we finally got to the point where you are now admitting that in your hermeneutic scripture contradicts itself. this is very telling.
The Lord has called us beloved who were not so and made us a people who were not a people. But He has not withdrawn a grain of love from Jesus, whom He still calls, My Elect, in whom My soul delights. All the infinite love of God still flows to Jesus and then to us in Him. It pleased the Father that to Him a fullness of love should be given, that out of it we might each one receive. Gods love to us is His love to His Son flowing in a hundred channels. For His sake He makes the wedding feast and we are the happy guests who sit at the table. Not for our sakes is this done, but for Jesus sake, that so it might be all of Grace. His perpetual acceptance with God is our acceptancethat nothing legal, nothing of which we might boastmight be mingled with the work of Sovereign Grace. We are accepted in the Beloved.
But now we areoh, let me pronounce it like music!accepted in the Beloved. The criminal is now a child! The enemy is now a friend! The condemned one is now justified! Mark, it isnot said that we are acceptable, though that were a very great thing, but we are actually acceptedit has become not a thing possible that God might accept us, but He has accepted us in Christ! Lay this to your soul and may it fill you with delight! The Lord has chosen youHe has received you to Himself and set His love upon youand His delight is now in you! What a contrast from what you were a season ago in your own consciousnessin your own judgment.
We were chosen of God while in that pitiable condition and, although
forlorn, wretched and ruined, yet were we marked by His electing lovethis was still more encouraging. Then came a time of dealing with us and we were pardonedour transgressions were put awaywe were renewed in the spirit of our minds by the Holy Spirit! The righteousness of Christ was imputed to us and, at length, burst forth the light of this Word of God, He has made us accepted in the Beloved.
Being ourselves accepted, the right of access to Him is given us. When a person is accepted with God, he may come to God when he chooses. He is one of those sheep who may go in and out and find pasture. He is one of those courtiers who may come, even, to the royal Throne and meet with no rebuff. No chamber of our great Fathers house is closed against us!
No blessing of the Covenant is withheld from us! No sweet smile of the Fathers face is refused us. He that accepted us gives us access into all blessings. See, I have accepted you concerning this thing, also. You remember the story of King Ahasuerus and his poor trembling spouse, Estherhow she ventured in at peril of her lifefor if her royal lord and
master did not stretch out the golden scepter, the guards that stood about the throne would cut her down? The queen, royal though she was, dared to come unbidden into the despots presence. But today, when you and I come to God, we have no fear of that kind because we are already acceptedHe has already stretched out to us the golden scepter and He
bids us come boldly.
All is well between us and Him. We have access with boldness into this Grace in which we stand. And, being accepted, ourselves, ourprayers are also accepted. Children of God, can you sincerely believe this? Do you not sometimes pray as if you were beggars in the street, pleading with unwilling persons to give you a gratuity of coppers? I believe many children of God do so, but when we know we are accepted in the Beloved, we speak to God with a sweet confidenceexpecting Him to answer us! To us it is no surprise that our heavenly Father should hear our prayers. He does it so often and so generously that we expect Him to do so always! It is a way of His to hear the prayers of the Well-Beloved.
When unaccepted men pray, they pray unaccepted prayers. But when accepted men plead with God, He says, In an acceptable day have I heard you, and in a day of salvation have I succored you. When God delights in men, He gives them the desires of their hearts. Oh, the splendor of that mans position who is accepted in the Beloved! To him the Lord seems to say, Ask what you will and it shall be given you, not only to the half of My kingdom, but My kingdom, itself, shall be yoursyou shall sit with Me upon My throne. Oh, the blessedness of being accepted in the Beloved because the acceptance makes our prayers to be as sweet incense before the Lord! It follows, then, as a pleasant sequence, that our gifts are accepted, for those who are accepted with God find a great delight in giving of their substance to the glory of His name.
Now who is being obtuse?
Why do you not address Pauline Theology that says we are a;ready righteous, justified, and accepted?
Why don't you address the scripture that says we are already dressed with a robe of righteousness?
So far from what I've read, I'm pretty sure he can argue the position he's taking.He shouldn't be arguing that position then. From where I sit as Reformed believer, he is arguing against the believer following the law and doing works of righteousness as the law prescribes The alternative is what he has argued, the law is aborrogated by the work of Christ, which is the classical antinomian argument. BTW, I have posted the Reformed position in this thread.
He didn't. He said, and virtually all of Reformed theology agrees with him, that righteousness and acceptance are radically different under grace than under works.So let's get back to the verses at hand, now that you have admitted that Scripture contradicts itself.
I'd just point out that if lawkeeping were what Peter meant, clearly Peter's contradicting himself ... "why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear?" Ac 15:10Do you consider the teaching of Peter to contradict the teaching of Paul, as well?
Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him.
(Act 10:34-35 KJV)
Correct me if I’m wrong, and I’m sure that you will, but doesn’t the doctrine of Predestination teach, in effect, that God chooses who will be His? It’s His choice and no one else’s? Or am I close?
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