justification by works

THE MEANING OF “JUSTIFY” IN JAMES 2:21-25

/ mattandracheltaylor

Post Introduction: Below is a short paper on the meaning of “justify” in James 2:21-25. This paper was meant to be no more than two pages and provide a general observation and summary of viewpoints about the controversy of this word. While much more can be said, this will introduce to the topic and give a general understanding without going into all the translation notes about the issue.

Justification is typically defined as a person being declared righteous, but does it mean that in James 2:21-25? The debate focuses on three possible options: to prove or vindicate, to demonstrate, or a secondary declaration of righteousness. Examining each option, this paper will provide biblical support for a secondary justification being the most likely interpretation.

The first viewpoint argues that justification means to vindicate or to prove faith. Matthew 11:19 supports this argument showing that wisdom is thus proven to be real by its results. Similarly, works justify in the sense that works vindicate faith. In James, Abraham’s faith is evident by offering up Isaac, and he was therefore justified.[1] Since this type of justification is before other people, James uses this word to mean “proved,” meaning genuine faith is proven to others through works..[2] James emphasized that Abraham’s faith was not confined to an intellectual acceptance at the time of his “conversion” or to an occasional verbal profession, but that it was active and constantly at work along with his deeds.[3] Rahab’s works were done in faith, but her actions were necessary to prove her inner change. James used these examples to show others the reality of faith that came only by producing obedient works.

The second option views justified to mean faith is demonstrated. This viewpoint also identifies Matthew 11:19 as Abraham demonstrating his faith in the offering up of Isaac. Similarly, the Pharisees were demonstrating their own righteousness before others by their deeds, not by giving legal declarations about themselves (Luke 16:15).[4] James uses Abraham’s act of faith to show that justification is due to Abraham’s living faith (Gen 22).[5] Abraham’s righteousness was made manifest by obediently offering Isaac (Jas 2:21).[6] The main objection against the first two viewpoints is that Abraham’s justification seems to be a justification by God, not by people since it was not demonstrated or proven before people (Gen 22:12-18).[7]

The final viewpoint sees justified as meaning being declared righteous based on living a righteous life wherein declaration follows imputation. The idea is that faithful works do justify after justification by faith, then there is a secondary sense of being declared righteous because a person lived a righteous life.[8] In Deuteronomy 25:1, a person is declared righteous and justified. While justify does not appear in Job 1:8, the idea is there since Job is blameless and upright.[9] First Timothy 3:16 could possibly mean vindicate, but it could also mean to declare righteous. Luke 7:29 provides an example of the people declaring God righteous or justifying Him.[10] Both Abraham and Rahab had this secondary sense of being declared righteous after they had already been justified by God. James says they were justified by faith alone, and that faith was perfected by resulting in works.11 James’s use of “justified” follows the Septuagint’s understanding of the term, meaning a righteousness that is lived out and affirmed by God.[11]

The second and third viewpoint are very similar but differ slightly. The demonstration viewpoint does not see works as a necessary result of faith, while the third viewpoint sees works as a necessary result of faith, thus providing reason for living a righteous life. Faith that remains alone and produces no works is not a true faith for James. He stresses a working faith. This author concludes that the justification in James 2:2-25 does not refer to the initial justification of a person, but to a secondary declaration of righteousness based on a faithful and righteous life.

BIBLIOGRAPHY

Blue, J. Ronald. “James.” In The Bible Knowledge Commentary: An Exposition of the Scriptures, edited by John F. Walvoord and Roy B. Zuck, vol. 2, 814-836. Wheaton: Victor Books, 1985.

Grudem, Wayne. Sytematic Theology. Leicester, England: Inter-Varsity Press, 1994.

Guthrie, George H. “James.” In The Expositor’s Bible Commentary: Hebrews–Revelation, edited by T. Longman III and D. E. Garland, vol. 13, 192-273. Grand Rapids: Zondervan, 206.

Hiebert, D. Edmond. The Epistles of James. Chicago, Moody Press, 1979.

Lea, Thomas D. “Hebrews, James.” In Holman New Testament Commentary, Vol. 10. Nashville: Broadman & Holman Publishers, 1999.

Moo, Douglas. The Letter of James. Grand Rapids: Eerdmans, 2000.

Radmacher, Earl D., Ronald B. Allen, and H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary. Nashville: Nelson, 1999.

Richardson, Kurt A. “James.” In The New American Commentary, vol. 35. Nashville: B & H Publishing Group, 1997.

Toussaint, Stanley. “Module 3 – Video 10: James 2:21-26.” Lecture, Dallas Theological Seminary, Dallas, TX, accessed September 24, 2016.

Footnotes:

[1] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 826.

[2] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1667.

[3] Douglas Moo, The Letter of James (Grand Rapids: Eerdmans, 2000), 136.

[4] Wayne Grudem, Sytematic Theology (Leicester, England: Inter-Varsity Press, 1994), 731.

[5] D. Edmond Hiebert, The Epistles of James (Chicago, Moody Press, 1979), 192.

[6] Kurt A. Richardson, “James,” in The New American Commentary, vol. 35 (Nashville: B & H Publishing Group, 1997), 141.

[7] Stanley Toussaint, “Module 3 – Video 10: James 2:21-26,” (lecture, Dallas Theological Seminary, Dallas, TX, accessed September 24, 2016).

[8] Ibid.

[9] Ibid.

[10] Ibid. 11 Ibid.

[11] George H. Guthrie, “James,” in The Expositor’s Bible Commentary: Hebrews–Revelation, eds. T. Longman III and D. E. Garland, vol. 13 (Grand Rapids: Zondervan, 2006), 241.

Different Views of Justification Defended by their Preferred Scriptural Texts

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We continue our series by trying to defend each position using the preferred texts that each side uses to defend its position. For part one, please refer to the initial post on setting this brief series up.  Again, I am not a Roman Catholic and in this post I am trying to use the most widely preferred text that I found in research that support this view. I am sure there are a number of texts on justification that any Roman Catholic believer could point to in addition to the few listed here. The same argument about additional texts to support the Protestant position could be argued as well.

Defend each view using their preferred scriptural texts

Roman Catholics maintain that James 2 is basic to the Catholic denial of imputed righteousness based on faith alone. The Catholic Church attempted to reconcile Romans 3 with James 2 by declaring that faith begins the process of justification whereas works complete it. Catholics maintain that through the on-going process of justification, the righteousness of God through Christ is infused by the Holy Spirit in a believer. Romans 5:19 says, “For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.” Thus, a believer is made righteous and justified by obedience.[1] Both Psalm 15:2 and Matthew 25:46 speak of being righteous and doing deeds entitles a believer to enter heaven. First Corinthians 4:7 says, “What do you have that you did not receive?” meaning that God gave the believer grace and we cooperated with God to accept Jesus and the offer of salvation.[2] Romans 5:1-2 indicates that after having received the grace of justification a believer now has access to God’s grace by which they stand in Christ and can then rejoice in the hope (something that is not yet possessed) of sharing God’s glory (Rom 8:24). Ephesians 2: 10 points out that a believer must continue to work in Christ and only by the grace of God can believers do so. However, this grace can be resisted (2 Cor 6:1).

Protestants see the words of Paul in Romans 3 as referring to works of the law by which a person attempts to justify himself. James is speaking of works that demonstrate the genuineness of one’s justification. Where Catholics see works combining with faith to complete the process of justification, Protestants view works as evidence that one has actually been justified by God. A Protestant view of James 2 sees that a justified believer proves their faith by acts of obedience. In other words, faith is justified or made evident by works. Romans 5:1 says a believer is justified (made righteous) by faith. The faith that saves a person is not alone. It inevitably produces good works. Works are not a condition of salvation but a consequence of it. Someone who is truly saved will manifest good works. If there are no good works present, then there is no reason to believe that true saving faith is present either.

Roman Catholics view that a person is not justified by faith alone, but rather through works and faith together. This view contradicts Romans 3:28, “For we hold that one is justified by faith apart from works of the law.” Catholics may also argue that a person is justified by faith, and is preserved or kept in a state of grace through works. However, this too contradicts what Scripture says. Galatians 3:1-3 points out if the people received the Spirit by works of the Law or by hearing with faith. Ultimately, it is by grace through faith alone that justifies a person. Romans 11:6 says, “But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.” This supports the Protestant theology that justification is not by works in anyway but is by grace through faith in Christ and His sacrifice alone.

The Catholic view of justification seems to contradict passages such as Romans 4:1-12 and Titus 3:3-7 among others. Both of these passages speak to be justified by faith by the mercy and grace of God, not by works or anything of man. According to the Roman Catholic view, a person must await a final justification at death to know whether they have eternal life and will not see God’s condemnation. In contrast, Protestants view the Bible guaranteeing eternal life as a present possession of those who believe (John 3:36; 5:24; 1 John 5:13). John further states the only condition for obtaining eternal life is belief (John 3:16, 36; 5:24; 20:31).

[1] See Catechism of the Catholic Church # 1991: “Justification is at the same time the acceptance of God’s righteousness through faith in Jesus Christ. Righteousness (or ‘justice’) here means the rectitude of divine love. With justification, faith, hope and charity are poured into our hearts, and obedience to divine will is granted us.”

[2] See Council of Trent: Decree on Justification, Chapter XVI: “For, whereas Jesus Christ Himself continually infuses his virtue into the said justified,-as the head into the members, and the vine into the branches,-and this virtue always precedes and accompanies and follows their good works, which without it could not in any wise be pleasing and meritorious before God.” Also see Catechism of the Catholic Church # 1993.