A JUSTIFIED FAITH: JAMES 2:21-23

Verses 21-23:Was not Abraham our father justified by works when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected. 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.

James now uses the examples of the faith of Abraham and Rahab (v.25) to validate his argument. We should be reminded that his audience is made up specifically of Jewish believers who had been dispersed (1:1), and so he appeals to their knowledge of their Jewish history of which they would have been well acquainted.

This question in the original Greek which James asks anticipates a yes response1—yes, Abraham was justified by works. But this must be interpreted considering who James is speaking to and within the framework of Old Testament teachings. For there is a distinct difference between what James and Paul mean by justified.

What Paul states in Romans 5:1, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ”, has all the appearance of being contradictory to James’ statement in this passage. However this seeming contradiction is explained and dispelled by Dr. L.S. Chafer:

The entire context, James 2:14-26, will be recognized as the central passage bearing on the general Biblical contention that a true regeneration is demonstrated by its fruits. The Apostle Paul discloses the truth in Romans 5:1 that the requirement on the human side for justification before God is faith; but the Apostle James declares that the requirement on the human side for justification before men is good works [emphasis added].2

Paul’s teaching of being justified refers to God’s declaration that the sinner is now in a righteous standing before Him, not because of any work the sinner can do to attain this standing—it was all accomplished by Christ on the cross. This declaration of justification is God’s response to the sinner believing in Jesus Christ for salvation (Acts 16:31).

But concerning James’ statement of Abraham being justified by works, Dr. Charles C. Ryrie states that “here in James it [justified] means ‘to vindicate’ or ‘show to be righteous’ before God and men.” 3 He goes on to state that,

Abraham's justification in Paul's sense is recorded in Genesis 15:6; Abraham's justification in James's sense took place 30 or more years later in the patriarch's crowning act of obedience in offering Isaac (Genesis 22). By this act he proved the reality of his Genesis 15 faith.4

What Ryrie mentions is the essential key to understanding the apparent contradiction between James and Paul: obedience. James is accentuating the distinguishing element of salvation—a moment-by-moment active relationship with our Lord that is evidenced by others. Abraham maintained an active one-on-one relationship with the Lord after his initial expression of faith as Scripture illustrates (Genesis 15-25). He further validated his saving faith by his obedience on two occasions. James mentions the offering of Isaac (Genesis 22), but there was another instance prior to this as recorded in Genesis 17:23-24 where Abraham obeyed God and had himself and all his male servants circumcised in order to establish the sign of the covenant relationship with the Lord and all of Abraham’s descendants.  

Faith Was Working

You see is a declarative statement which could be translated notice.5 In this instance James is asking that the reader to take note of this particular principle. The Greek verb to see [βλέπω] is used here as a technical term to perceive in one’s mind and does not always mean to see with one’s eyes.

So here, James is summarizing his conjecture that Abraham’s faith (his belief in God as an active, vibrant salvation) was working together with his works (his obedience in following the directive of the Lord). Lenski explains what James wants us to comprehend, that

 [I]t is faith through which the works have value in that they attest the genuineness and the living quality of the faith; faith proves itself in our life by the fact that it acts.6

It is as if James is asking us to “see that faith really works as it did in the case of Abraham, the father of faith.”7 And once we fully understanding and emulate Abraham’s example, our faith will also be perfected.

So what does James mean by perfected? How can genuine faith be perfected? Again, the term faith here refers to “that which is believed,”8 specifically, a belief system that maintains that the Christian faith is one in which outward manifestations are necessary. The Greek word9 for perfected has the meaning of “to complete, make perfect by reaching the intended goal.”10 A faith that is complete and reaches its intended goal is one which demonstrates the fruit of salvation.

Scripture Fulfilled

As James continues, he states that Scripture was fulfilled, that is, the Scripture concerning Abraham’s obedient faith had reached its intended goal: righteousness before God and justification before others who observe the evidence of his faith. For he states concisely that Abraham believed God—not believed in God, for he had already believed in God when He called him out of Ur (Genesis 12:1-3; Acts 7:2-3).

In order to clarify further, when Abraham first believed God, he believed the unseen God, the Creator, Who controls the universe. God had promised him that his descendants would be “innumerable as the sand which is by the seashore” (Hebrews 11:12). Abraham was not asked to do something or to perform a system of rituals in order to gain a righteous standing before God. He simply believed God just as the writer of Hebrews delineated:

“And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him.” (Hebrews 11:6)

This verse tells us that it is impossible to please God, that is, to obtain His righteous standing by doing some ritual. It must be by faith—a faith that simply says “Yes, I believe that you exist and that you desire an eternal relationship with me, your creature.” This faith would include the full understand that:

“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.” (Titus 3:5)

And as James points out, this faith which Abraham possessed was more than an affirmation to God, with the expectation of merely securing eternal salvation in the afterlife. Abraham understood that this faith was to be an active relationship with his Creator—that he would need to respond in obedience to God’s directives.

So here in this verse, James states that Abraham believed what God had told him, how he would be the father of immeasurable descendants (Genesis 22:17; 26:4), and that even if he obeyed and the sacrifice of Isaac had been completed, he knew that God would still provide an offspring to fulfill His promise.

In so doing, Abraham was called the friend of God. However, he earned this title not during his lifetime but from those who wrote about him as the prime example of genuine faith (2 Chronicles 20:7; Isaiah 41:8). Note how Our Lord declared the same of those who believe in Him:

“You are My friends if you do what I command you.” (John 15:14)

In this verse, James is illustrating Abraham’s faith which exemplifies the totality of genuine Biblical faith—that body of doctrine which is believed for salvation. It encompasses the initial belief that maintains that Christ accomplished the work necessary to satisfy the righteous demands of God for the forgiveness of sins, in order that the sinner may be forever justified before God (Romans 5:1) and that which maintains that the believer’s life is to be characterized by works of obedience to his Lord in order to prove (i.e. to justify) the reality of his saving faith before others.

 

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[1] There are two negative particles in the Greek: oὐ and μή; James employs oὐ in this verse. “Oὐ expects the answer ‘yes’ (cf. Mt.7:22) and μή the answer ‘no’ (cf. John 7:31).” Robertson, A.T. (1934). A Grammar of the Greek New Testament in the Light of Historical Research, Nashville, TN: Broadman Press, p.1175; Dana, H.E. and Mantey, Julius (1957). A Manual Grammar of the Greek New Testament, Toronto, Ontario: The Macmillian Co., p.265.

[2] Chafer, L.S. (1976), Systematic Theology, Dallas, TX: Dallas Seminary Press, 3.297-298.

[3] Ryrie, Charles C. (1995). Ryrie Study Bible, Chicago, IL: Moody Publishers, p. 1971, note 2:21.

[4] Ibid, Ryrie.

[5] Michaelis, W. (1964–). βλέπω → G. Kittel, G. W. Bromiley, & G. Friedrich (Eds.), Theological Dictionary of the New Testament (electronic ed.). Grand Rapids, MI: Eerdmans, 5.317, 344.

[6] Lenski, R.C.H. (2001). Commentary on the New Testament. Peabody, MA: Hendrickson Publishers, 10.591.

[7] Zodhiates, S. (1999). Faith, Love, & Hope: An Exposition of the Epistle of James (electronic ed., Jas 2:22). Chattanooga, TN: AMG Publishers.

[8] Arndt, W., Gingrich, F. W., & Bauer, W. (1957). A Greek-English Lexicon of the New Testament and other Early Christian Literature. Chicago: University of Chicago Press, p. 669.

[9] τελειόω [teleióō]

[10] Zodhiates, G5048.

THE USELESS FAITH: JAMES 2:18 - 20

Verses 18-20: But someone may well say, “You have faith and I have works.” Show me your faith without the works, and I will show you my faith by my works. You believe that God is one. You do well; the demons also believe, and shudder. But are you willing to recognize, you foolish fellow, that faith without works is useless?

The word ‘but’ continues the case in point which James made in the previous verses, particularly in response to the one who says “Go in peace,” etc. in verse 16. We may presume that the individual in verse 16 has faith and is saved; for the issue is not to determine whether they are saved but what type of faith do they have. James states what someone might say by way of a challenge to the ‘one’ mentioned in verse 16: “You have faith and I have works.” This challenge can be paraphrased as follows: “You have ‘faith’ (the type described as being dead in verse 17) but I have works (a faith that is active).” Dr. C.C. Ryrie maintains that:

The challenger’s statement ends before the first occurrence of the word show. James’s reply begins there.1

And the reply James gives is a decisive resolution to the essential issue of faith and works: “Show me your faith without the works, and I will show you my faith with my works.” The word “show” in this context means to display, to demonstrate the genuineness of one’s faith.2 This is addressed to James’ readers and to all of us today. Anyone who states that they have faith that is absent of works—producing divine good; fruit of the Spirit—they are directed to give evidence of how their faith can be observable to others. And then James states that he will manifest evidence of his faith by (with) his works, the production of divine good.

It should be noted that this is a purely hypothetical challenge. It is not a challenge designed to be employed by us with others. We should apply the challenge to ourselves asking: what type of faith do I have? Do I have the correct Biblical understanding of faith and the Christian way of life? We should not be judgmental about others, except in special instances, such as with our children (Proverbs 6:20, 23:22; Ephesians 6:1-3; Colossians 3:20) and for those who are seeking church leadership positions (1 Timothy 3:1-13; Titus 1:6-9).

God is One

He now challenges the thinking of those who are relying on a belief that merely asserts that God is ‘one’, that is, the one true God. This refers to the recitation of the creed by the Jews known as the Shema found in Deuteronomy 6:4: "Hear, O Israel: The Lord our God, the Lord is one."3 And to believe that God is one is splendid, for James applauds them that they ‘do well.’ The Greek word for ‘well’ means good. James is saying that they have come to a good and true conclusion about God.

However, just because they have arrived at a true understanding of God, it does not mean that their faith is productive. James is suggesting that to believe in God’s existence does not really substantiate that your faith is functioning as God intended—a life of love, submission and obedience towards Him. It is almost as if he is saying “Bully for you! The demons also believe.” However the demons’ belief “does not lead to love, submission, and obedience; instead it leads to hatred, rebellion, and disobedience.”4 In addition, the demons believe and shudder. This word ‘shudder’ is found nowhere else in the New Testament. It literally means “to bristle, to have one’s hair stand on end,”5 just like a cat that has been frightened. The movies have demonstrated this quite well when they depict exorcisms and show demons shaking and quaking.

The Useless Faith

In light of what James has stated in verse 19, he now questions whether they are willing to begin to distinguish what truly constitutes this life of faith. He characterizes them as a ‘foolish fellow.’ The word foolish means empty or hollow—and it is not meant to be very complimentary.6 Dr. Wuest notes that this person “is one in whom the higher wisdom has found no entrance, but who is puffed up with a vain conceit of his own spiritual insight.”7 What this implies, in essence, is this person is empty of accurate Biblical truth and is satisfied with and persuaded by the content of what he believes, however erroneous.

James is appealing to their volition asking if they are willing to recognize that faith without works is useless. He has already stated that faith having no works is 'dead'—inactive, inoperative (v.17). Now he wants to know if they will accept the Biblical truth that a faith without works is 'useless'—idle or unproductive.8 Robertson equates this to “money with no interest and land with no crops.”9

The bottom line is this: James maintains that a believer who does not produce good works, their walk of faith is unproductive in fulfilling the plan of God for their life. God’s plan for the believer to avoid being useless or unfruitful is provided in a condensed form by the Apostle Peter:

Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge, and in your knowledge, self-control, and in your self-control, perseverance, and in your perseverance, godliness, and in your godliness, brotherly kindness, and in your brotherly kindness, love. For if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ. (2 Peter 1:5–8)

The issue of faith and works has divided many believers throughout the ages, and still perplexes many even today. James is not attempting to determine whether a certain faith can bring about salvation—eternal life. But instead his intention is demonstrate that the productive faith is evidenced by divine good and the unfruitful faith is inactive, being idle and unproductive.

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[1] Ryrie, C. C. (1995). Ryrie Study Bible: New American Standard Bible, 1995 update. Chicago: Moody Press, p. 1970 note.

[2] Beetham, Christopher A. (Ed.) (2021). The Concise New International Dictionary of New Testament Theology and Exegesis, Grand Rapids, MI: Zondervan Academic, p. 197.

Schlier, Heinrich (1964–). In Theological Dictionary of the New Testament (Kittel, G., Bromiley, G. W., & Friedrich, G., eds.)Grand Rapids, MI: Eerdmans, 2.27 note₄.

[3] “The confession that God is One was the most basic confession of Judaism, found in the Shema and taken up into earliest Christianity (Mk. 12:29).” Burdick, Donald W. (2006). The Expositor’s Bible Commentary. Grand Rapids, MI: Zondervan, 13.240.

[4] Radmacher, E. D., Allen, R. B., & House, H. W. (1997). The Nelson Study Bible: New King James Version. Nashville: T. Nelson Publishers, (Jas 2:19).

[5] Zodhiates, S. (2000). The Complete Word Study Dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers, G5425

[6] The New American Bible translates this word as ignoramus.

[7] Wuest, K. S. (1997). Wuest’s Word Studies from the Greek New Testament: for the English Reader. Grand Rapids: Eerdmans, 21.139.

[8] Arndt, W., Gingrich, F. W., & Bauer, W. (1957). A Greek-English Lexicon of the New Testament and other Early Christian Literature, Chicago: University of Chicago Press, p. 104.

[9] Robertson, A. (1997). Word Pictures in the New Testament. Oak Harbor: Logos Research Systems, James 2:20

© 2023 David M. Rossi

Pontius Pilate vs. Truth

Holy Week which began March 28th (Palm Sunday), includes Good Friday and followed by Easter Sunday commemorating the Resurrection of Jesus Christ.

But it is Good Friday which has always been an important day to me because of its stark reminder of the reality of the Passion of Jesus Christ. I recall from my youth, when my brother and sister and I, at our father’s direction, would pause on this day between noon and three o’clock and read aloud from our Catholic Bible History book and quietly reflect upon those solemn events.

In the years since, I have studied these events in more detail. I am intrigued at the number of trials that Jesus had to endure, especially the one with the Roman Procurator, Pontius Pilate. Jesus was brought before Pilate having been charged by the Sanhedrin of proclaiming to be the Christ and a king:

And they began to accuse Him, saying, “We found this man misleading our nation and forbidding to pay taxes to Caesar, and saying that He Himself is Christ, a King.” (Luke 23:2)

The intention of those who accused Him was to characterize Jesus as a threat against the Roman Government. In the Gospel of John chapter 18, we observe Pilate questioning Jesus concerning this charge against Him. In verse 33, Pilate asked Jesus, “Are you the King of the Jews?” While Jesus avoided answering yes or no, instead He answered:

 “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.” (John 18:36)

Pilate answered as if annoyed, “So you are a King?” To which Jesus replied:

“You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice.” (John 18:37)

In apparent frustration, Pilate asked, “What is truth?” Nevertheless, even though he found no guilt in Jesus but because of political expediency, Pilate sent Him to be scourged and crucified.

This question of Pilate’s has reverberated throughout the ages: What is truth? Theologians have suggested various ideas of what Pilate meant by his question, although the context shows that Pilate was certainly perplexed by the situation that confronted him. As he saw it, there was the truth of Jesus’ testimony, the ‘truth’ statement of His accusers, and there was also that which he thought to be ‘truth’—that none of this mattered to him outside of how this unpleasant incident could affect his political standing with Rome. And while Jesus indeed spoke the truth to him, Pilate was confused and would not believe what he heard from Jesus.

So, what is truth? Even today it is very difficult to separate fact from fiction. We have trouble differentiating what is truth within every segment of society: in the workplace, our government, the media, entertainment, and even within the Church. How are we to know what is truth? Are we even able to know what is truth?  Happily we can. For there is a standard which God has provided man—His Word. It was devised to enable all mankind to distinguish fact from fiction and therefore to know what is truth.

In the opening verses of his Gospel account, John proclaimed the truth of who Jesus Christ is:

In the beginning was the Word, and the Word was with God, and the Word was God…And the Word became flesh and dwelt among us, and we saw His glory, glory of the only begotten from the Father, full of grace and truth (John 1:1, 14).

Little did Pilate know that standing before him was the embodiment of truth in the person of the Son of God. Jesus himself testified to this fact in John 14:6: “I am the way, the truth and the life; no one comes to the Father but through Me.” And He declared as He prayed to the Father: “Your word is truth” (John 17:17).  Pilate literally had a close encounter with the “Truth” and turned instead to his own wisdom.

The truth of God, revealed in His Son, Jesus Christ, and explained by His written Word, is what we see being rejected in our own culture today. His truth is meant to give meaning and purpose for all mankind, and to answer the questions that men have concerning God and His creation. For the truth is that God provided redemption all mankind by the death of His Son on the cross. Jesus Christ bore the penalty for our sins, as Peter wrote:

And He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed. (1 Peter 2:24)

 We Christians should endeavor to make known His truth by permeating His truth into every area of our present culture—with family, in the workplace, with all who we come in contact. We should aspire to ensure that no one ever asks: “What is truth?”