Bound, James Bound: Did James Really Teach Justification By Works?

7/23/2019 Bound, James Bound: Did James Really Teach Justification By Works?

1/17

BOUND, JAMES BOUND: DID JAMES REALLY TEACH JUSTIFICATION BY WORKS?

AN EXEGETICAL PAPER

of

James 2:1826

INTRODUCTION ------------------------------------------------------------------------------------- 01

THE EXEGETICAL PROBLEM IN JAMES 2:18-26------------------------------------------------- 02

THE HISTORICAL CULTURAL BACKGROUND OF JAMES 2:18-26------------------------------ 02

PURPOSE (02) AUTHOR (04) DATE (05)

AN EXEGESIS OF JAMES 2:18-26----------------------------------------------------------------- 08

TEXT-CRITICAL ISSUES (08) LITERARY CONTEXT (09) HANDLING THE TEXT (10)

CONCLUSION --------------------------------------------------------------------------------------- 13

BIBLIOGRAPHY ------------------------------------------------------------------------------------- 14

Appendix A: Block Diagram --------------------------------------------------------------------- 15


2/17

1

INTRODUCTION

Many sweat to reconcile St. Paul and St. James as does Melanchthon in his Apology, but

in vain, spoke the great reformer, Martin Luther, to his mealtime companions. He was clearly

frustrated over the troubling exegetical issue, Faith justifies and Faith does not justify

contradict each other flatly. If anyone can harmonize them I will give him my doctors hood and

let him call me a fool.1 Dr. Luther is certainly not the only Christian who ever wrestled with the

short epistle of James and particularly with the somewhat uncouth presentation of justification

presented in that letter. From the very outset James stood on shaky ground, struggling to gain

full acceptance by the believing community.2

Even today the debate continues.

A discussion of the full range of complaints against the letter goes well beyond the

present purpose; however, the shrill note of discord many hear in James theology plays no small

part in the trouble. A quintessential representative passage, James 2:18-26, seems to overtly

teach justification by workspoor Luther!and denies the efficacy of simple faith for eternal

salvation. Even the demons believe,3

(2:19) pens James almost in ridicule of the notion of

faith alone. If there is to be any fellowship then between James and Paul, if there is to be any

reconciliation between grace and works, the exegete must take up his many tools and mine this

1Preserved Smith, The Life And Letters Of Martin Luther, (Boston: Houghton Mifflin Company, 1911), p. 269.

Luther made many other disparaging remarks about James as well. In his Preface to the New Testament (1522), he

concluded that compared with other parts of the NT, James is really an epistle of straw, since, in his estimation, it

lacks in strong Gospel content. A note in the margin of Luthers Bible at James 1:6, reportedly read, This is the

only good place in the whole epistle. For all that however, the reformer admitted that James should not beforbidden since there are otherwise many good sayings in him.

2Douglas J. Moo, The Letter of James (Pillar New Testament Commentary) (Grand Rapids: Wm. B. Eerdmans

Publishing Co., Kindle Edition, 2000), Kindle Locations 133-42. Eusebius, for instance, could not bring himself to

grant the epistle full endorsement, and thus awarded it only the status of a disputed book. In fact, it was not until the

cusp of the fifth century that Jerome broke a church wide stalemate regarding its canonical place, by including it in

his Vulgate. When Augustine eventually followed suit the battle for James on the canonical level came to an end.

3Unless otherwise indicated all Scripture quotations in this exegesis are taken from the New English Translation.


3/17

2

deep vein of Gods Word, seeking to discover whether there is indeed housed here a treasure

trove of pure spiritual gold.

THE EXEGETICAL PROBLEM IN JAMES 2:18-26

It will be seen that the Epistle of James is highly pragmatic, yet for all his practical talk,

the writer certainly made some provocative statements. Consider this breakdown of the nine-

verse passage of 2:18-26. Three times the writer uses the controversialphrase justified by

works. He applies it to Abraham (2:21), claims it for Rahab (2:25), and even demands it of all

humanity (2:24). Twice(three times if one counts the entire chapter)he claims the

uselessness of faith apart from the energizing factor of works (2:20, 26). One time, as noted

above, he even claims that faith alone is nothing less than demonic (2:19)! Viewing the passage

as a coherent whole does not automatically make the view any nicer either: essentially James

proposes a straw-man argument in which an objector claims justification by faith (2:18), only to

have his notion quickly and thoroughly demolished by the writers intense ideology.4

All of this

stands in tight tension against Galatians, Romans, and indeed large swaths of the New Testament

in which the Gospel message is one of a restful, dependence upon the finished work of Christ. 5

THE HISTORICAL CULTURAL BACKGROUND OF JAMES 2:18-26

Purpose. In 1954, the feature film Godzilla hit the big screen, destined to become a

cult classic with international acclaim. Yet at its release, critics were quite less than enamored.6

4

Verses 22 and 23, the only two individual verses from 2:18-26 untouched by this treatment, each offers its owncontroversial perspective. Verse 22 indicaes that works are the superior of the two facets, since it is works that

perfect faith. Verse 23 applies Genesis 15:6 to justification by works, whereas Paul in Romans 4:9 cites the very

same OT Scripture as an example of justification by faith.

5Jesus himself explicitly taught that [t]his is the deed [Gk: ergon, the very same word James uses] God requires

to believe in the one whom he sent (John 6:29).

6See David Bells online article, 10 Classic Movies that Critics Hated, at

http://www.filmschoolrejects.com/features/10-classic-movies-that-critics-hated-dbell.php.
http://www.filmschoolrejects.com/features/10-classic-movies-that-critics-hated-dbell.phphttp://www.filmschoolrejects.com/features/10-classic-movies-that-critics-hated-dbell.phphttp://www.filmschoolrejects.com/features/10-classic-movies-that-critics-hated-dbell.php


4/17

3

New Testament expert, Douglas J. Moo, observes a similar phenomenon in relation to the epistle

of James, a book not well loved by the scholarly community.

modern theologians often dismiss the letter as a holdover from Judaism that does not

truly express the essence of the Christian faith. Yet quite in contrast to the sometimes

negative view of the letter among academics and theologians is the status of James

among ordinary believers. Few books of the NT are better known or more often quoted

than James. It is probably one of the two or three most popular NT books in the church.7

And what is the cause of this disparity? Obviously theologians are basing their estimates on

theological concerns, but Moo points out that everyday Christians have a different agenda.

James is practical, concise, and full of vivid illustrations, a combination quite appealing to the

rank and file.8 Moo explains, James's purpose is clearly not so much to inform as to chastise,

exhort, and encourage.9

Despite its popularity, defending the orthodoxy of James against its theologian detractors

is sure to be no simple task. The evidence is stacked high, the case is tough: yet all is not lost.

Writer and scholar D. A. Carson, reflecting upon the New Testament Cannon reminds his readers

that there is sufficient evidence to suggest, that this final decision [regarding what spiritual

books should be accepted as Holy Scripture] did not originate solely at the human level.10 The

sovereignty implied in this truth, of course, demands that James be given a fair chance. In other

7Moo,Letter, 100-02.

8Ibid., 104-14.

9Ibid., 106-07.

10D.A. Carson and Douglas J. Moo,An Introduction to the New Testament, 2nd ed. (Grand Rapids, Mich.:

Zondervan, Kindle Edition, 2005), Kindle Locations 18818-821.


5/17

4

words, if God is sovereign over the church, then he superintended the process of canonization. If

he superintended the process of canonization, then James is inspired Scripture. If James is

inspired Scripture, then the church can trust it as a faithful guide pertaining to the Gospel and to

the life of sanctification.

The task of the exegete, then, is to uncover the clues that will confirm this prognosis. In

investigating Scripture, it is useful to realize that clues most often hide themselves within context.

No manuscript is drafted in a vacuum and a perusal of the historical-cultural background in

which James wrote may reveal much.

Author. Though there is no definitive statement on the matter, the author of the epistle

was most likely the brother of the Lord Jesus, who came to faith following the resurrection (1

Cor. 15:7), tarried in the Upper Room with the 120 (Acts 1:14), and eventually became the

pastor of the church in Jerusalem, as revealed by his prominence at the highly important

Apostolic Council (Acts 15:4-29) His leadership is also confirmed by the commendation of the

Apostle Paul (Gal. 2:9).11

In vivid fashion Eusebius presents James as a deeply pious man by

reporting that he was so given to prayer that his knees were hard like the knees of a camel.12

Such a remark certainly matches the profile one would suspect of a man given to pragmatic,

experiential, busy Christianityjust the sort of author who could pen the epistle of James.

11

Thomas Lea,Holman New Testament Commentary. (Nashville, Tenn.: Holman Reference, 1999), p. 251. See Lea,pp. 251, 256 for a brief but clear discussion of this issue. Or for a longer treatment, including objections to this

identity and counter arguments see Douglas Moo, The Letter of James (Pillar New Testament Commentary) (Grand

Rapids: Wm. B. Eerdmans Publishing Co., Kindle Edition, 2000), Kindle Locations 209-401.

12Ibid. Indeed hints from Hegesippus via Eusebius indicate that James was a lifelong Nazsarite. This could

potentially explain his delay in accepting his brothers Messianic claims till after the resurrection, since Christ, took

a rather more liberal path through life. It certainly casts light on the hardline James takes in his epistle. See

Ecclesiastical History 2.23 for more information.


6/17

5

Date. Several factors are indicative of an early date for the writing of this letter. James,

himself suffered martyrdom in 62 A.D and many scholars assume that he wrote the epistle just

prior to this event.

13

Moo, however, takes a rather more ingenious approach, one which may

very well contain the key for unlocking the enigmatic second chapter. Partially based upon the

absence of any awareness of the conflict over torah that emerged in the early church as a result of

the Gentile mission14 he argues for a date not in the early-60s, but rather earlier, in the mid-

40s. Of course, arguments from silence are hollow at best, but Moo clarifies that it is not only

the writers omissions, but more particularly it is his assertions which are particularly important:

James's casual references to torah in the letter (1:24-25; 2:8-13) make more sense if this issue

had not yet arisen.15

There is a much more significant reason to accept such an early date for the epistle;

however it may first be worthwhile to piece together the scenario thus far. The Epistle of James,

full of lifestyle imperatives, but strangely lacking in references to the cross, or even theological

statements in general, is far more concerned with orthopraxy than it is in orthodoxy. In fact,

history points to a writer who in no small way followed his own advice, liv[ing] out the

message and not merely listen[ing] to it (James 1:22). As an active Nazarite, dedicated to

prayer, dedicated to personal holiness, James was a product of the Judaism of his age and thusly

a living witness to orthopraxy.

13Moo,Letter, 434-35.

14Ibid., 449-50. Moo is careful to note that the socio-economic conditions at this time, such as the famine of 46

and the crises which would lead to the Jewish rebellion against Rome, were also a good match for the conditions

described internally within the letter of James.

15Ibid., 456-57.


7/17

6

Julius Scott observed that during the intertestamental period a strong adherence to

orthopraxy was fomented amongst the Jews. He elaborates,

Whereas Christianity frequently stresses the importance of orthodoxy (right doctrine or

belief), Judaism is more concerned with orthopraxy (correct and proper behavior, actions,

practice). Even the discussion of whether right belief or right conduct should have

priority is more Christian than Jewish [T]he Hebraic mind has always stressed

orthopraxy; in the intertestamental period it did so even more. This was inevitable with

the increased focus upon the meaning of the law for daily life, the first shift of

emphasis.16

The objection that as a Christian, James no longer possessed a Judaist worldview is insignificant

since at this youthful stage Christianity had not yet fully distinguished itself from its mother

religion.17

To be a Jewish Christian at that stage was by almost by definition to share in the

Hebraic worldview, including most of its religious tenants. Particularly in this man James one

sees a deep Judeo-religious heritage which marked him quite as profoundly as his newfound faith.

That intertestamental heritage was not so much concerned with formulizing a doctrine of God as

it was in living a life for God.

Whereas such things as the atonement and justification certainly impacted James in the

most intimate of ways, the salvation of his eternal soul, they were not to be broken down and

analyzed (as the Hellenist might have done), but they were to be experienced and enjoyed.

James would rather walk it out than figure it out. As Moo reminds his readers, the suggestion is

16J. Julius Scott Jr,Jewish Backgrounds of the New Testament(Grand Rapids, Mich.: Baker Academic, Kindle

Edition, 2000), Kindle Locations 1833-840.

17Everett Ferguson, Church History (Grand Rapids, Mich.: Zondervan, 2005), Kindle Locations 685-89.


8/17

7

certainly not that James was somehow un-theological. He possessed a definite worldview which

radiates through the epistle he wrote.18

However, it seems abundantly clear that theology was

not his primary concern.

Returning to the issue of dating James epistle to the mid-40s, it is important to note that

the Apostolic Council, at which the leaders of the first century church met together to reach a

consensus on the status of Gentile converts did not take place till the late- 40s. In other words,

according to the current theory, the event did not even occur until after James wrote.19

It was at

the Apostolic Council that the early church hammered out the rough relationship between law

and grace. Therefore, when James penned his epistle, he not only did so from a basically non-

theological frame of reference, but he did so firmly according to the perspective of torah Law,

since the grace doctrine was not yet formulated by the church as a whole. Reports probably

reached James, in Jerusalem, that the Apostle Paul was experiencing great success amongst the

Gentiles and that he did not require them to keep Judeo-orthopraxy, but at the time of the writing

of James epistle in the mid-40s, the meaning of such things would have remained quite

mysterious. Moo expounds,

James shows awareness of Paul's distinctive emphasis on "justification by faith alone,"

but does not really come to grips with what Paul meant by this doctrine. Such a

misunderstanding of Paul's teaching was unlikely after the two had met and hashed out a

consensus on the requirements to be imposed on Gentiles for entry into the people of God

[Furthermore some] were apparently using the slogan "justification by faith alone" as

18Moo,Letter, Kindle Locations 107-08.

19Ibid., Kindle Locations 450-51.


9/17

8

an excuse for neglecting a commitment to discipleship and practical Christian living. It is

this "perverted Paulinism" that James attacks in chap. 2.20

In the end, it is patently unfair, like charging Dr. Seuss with teaching faulty zoology, to accuse

James of heresy. The purpose of his letter was never to elucidate theology in the first place, and

if the present theory on the date of his writing is correct, he himself did not yet fully understand

the nature of justification anyhow.

AN EXEGESIS OF JAMES 2:18-26

Text-Critical Issues. Already enough evidence is assembled within the epistles

historical-cultural context, to reasonably clear Brother James of all charges. A large part of the

task, however, remains ahead since the text itself is yet essentially untouched. A quick note on

manuscript issues: the textual critic will probably find himself a bit bored during this study.

Although James is conflicted somewhat with various readings, only one directly affects the

current exegesis in a significant way.

That instance is found in James 2:10 which reads, But would you like evidence, you

empty fellow, that faith without works is useless []? The Majority Text, however, reads

or dead and though this is a well attested rendering, it is quite likely an example of

harmonizing with the similar instances found in verses 17 and 26. A final alternate reading,

or empty, probably stems from a duplication of the same word earlier in the verse.21 However,

no argument can be made that James is not actually discussing dead faith, since he directly says

so on two other undisputed occasions. For the present purpose at least, the alternate readings

here are a nondeterministic issue no matter what stand one takes.

20Moo, Letter, 443-47.

21NET Bible, text-critical (tc) note on James 2:20,https://net.bible.org/#!bible/James+2:17(accessed July 01, 2012).
https://net.bible.org/#!bible/James+2:17https://net.bible.org/#!bible/James+2:17https://net.bible.org/#!bible/James+2:17https://net.bible.org/#!bible/James+2:17


10/17

9

Literary Context. More pertinent to this study is a survey of the epistle as a whole, to

discover the meta-sense of what James is trying to say. In his opening chapter James takes up

the issue of practical righteousness. Crucial to the task, he lists a right attitude toward money

(1:9-11), listening ears (1:21), a calm disposition (1:19, 20), a bridled tongue (1:26), a

commitment to care for those in need (1:27), and a distancing of oneself from the evil world

(1:21, 27). Most of these items to one extent or another involves the way Christians interact with

others. Righteousness then is not the superficial lists of rights and wrongs so many churches

unfortunately enjoin upon their parishioners, but simply a matter of love. Calling the injunction

to deeply love ones neighborthe royal law (2:8), James demands that the church literally put

their money where their mouth is, that they directly and practically care for those who lack.

Throughout the short book, he never looks back either, filling each chapter with

instructions that answer the implied question of the Great Commandments. How are we to love

our neighbor as ourselves? The answer of course is purposefully and very, very practically.

Along with what weve already discovered in the first two chapters, James 3 is the New

Testaments classic exhortation on the power and proper use of the tongue , which is meant to

bless God and not to curse men. Chapter four continues that theme with the aim of quieting

quarrels and gutting gossip, since those vices have nothing to do with heavenly wisdom and have

no place in the church. Finally, chapter five begins as a treatise against the greedy rich whose

miserly ways exploit the hurting poorwatch out Corporate America!and ends with

instructions for body ministry in which Christians minister to the sick and sinning amongst

themselves. Whereas George Stulac sees in James a Holy Spirit given commentary on Jesus

sermon on the Mount and Sermon on the Plain22 one could also (and quite ironically) view

22George M. Stulac,James (IVP New Testament Commentary) (Downers Grove, IL: IVP Academic, 2010), p. 34.


11/17

10

James as a Holy Spirit given commentary on Pauls famous description of -love in 1

Corinthians 13.

James 2 opens with a definitive statement that the church is no place for socio-economic

prejudice (2:1-4). The one who faithfully loves his neighbor, i.e. the least of these my brethren,

is a law keeper (2:8), but the one who fails to do so is convicted by the law (2:9). Since the

Law is tough and everyone ultimately needs mercy, everyone should also be given to a lifestyle

of mercy (2:10-13). Echoes of Micah 6:8 with its profound, simple necessitiesTo act justly

and to love mercy and to walk humbly with your God (New International Version)fill the

conversation.

Handling the Text. James 2:14 begins the discussion of a pragmatic, hypothetical

situation which leads into and encompasses the specific text under consideration in this study

(2:18-26). A fellow Christian, a spiritual sibling, in fact, lacks the necessities of life: her

cupboards are bare, his wardrobe looks like a warzone, full of holes, shabby, ineffective to

protect against the elements. Though it lies entirely within the power of the Christian brother to

be a blessing by opening his purse, he decides instead to utter a blessing by extending an empty

platitude: God bless you, bro. Eat well tonight and make sure to keep warm. Its freezing out

here! James asks a simple question: Can someone who acts like that claim to be right with God

on the basis of faith (2:14)?

This is exactly where so much of the trouble comes from. Divorced from their context

statements like, faith without works is dead (2:26) and a person is justified by works and not

by faith alone (2:24) come across as legalistic and ignorant of the work of the cross. In its

natural setting though, James does not even come close to suggesting self-salvation based upon


12/17

11

toil and sweat. He simply expects that saved people will do their best to save others from the

hardships of life.

In his own way, he writes again about the servant of the king who wanted to settle

accounts (Matthew 18:23-35). How could that man having been forgiven so much expect to

walk in blessing, when he refused to be a blessing to the ones who were in his power to touch?

Two preacher friends were conversing. One said, This Sunday Im going to preach on How to

Get a Miracle. The other wisely responded, Thats funny, because this Sunday I plan to preach

on How to Be a Miracle. James would expect every Christian to live out the later message.

Those who have been forgiven much love much, and true love always expresses itself in service

(Luke 7:40-48).

It is not the bare concept of saving faith with which James has trouble. Throughout the

passage he uses the Greek feminine noun, , along with its verbal cognate , whose

meanings speak simply of belief. In 2:18 he sets up an argument in which a person ridiculously

implies that believing is enough, in and of itself.23

Even though this objector uses the same Greek

vocabulary as do true Christians, the definition he applies is far different. SeeAppendix A,

where verse 18 is blocked out to observe this clearly. In that block diagram,Number (3), Show

me your faith, in juxtaposition to number (4), and I will show you my faith clearly reveals

two different kinds of faith. Their respective modifiers, without the works and by my works

reveal just what the difference is. One definition of faith is incomplete, an empty believing, like

the demon who fully believes in God, but to no personal avail. The other right definition is truly

23NET Bible, translators note (tn) on James 2:18,https://net.bible.org/#!bible/James+2:18(accessed July 02, 2012).

There is some uncertainty, as can be seen by comparing translations, where exactly the quotation marks should be

placed, thus defining the parameters of the textual argument. The NET translators argue that by placing them

around the opening phrase alone, You have faith and I have works, The someone is then an objector, and thesense of his words is something like, Some have faith; others have works; dont expect everyone to have both.
https://net.bible.org/#!bible/James+2:18https://net.bible.org/#!bible/James+2:18https://net.bible.org/#!bible/James+2:18https://net.bible.org/#!bible/James+2:18


13/17

12

a faith expressing itself through love (Gal. 5:6, NIV): in the end this is the only kind of faith

that matters.

Somewhat parallel to this, Matthew Henry sees the issue as two different kinds of works

under discussion in the New Testament. (Interestingly there is a single Greek word for work, a

Greek neuter noun, , meaning deeds, throughout the passage and quite often in the NT as

a whole.) Furthermore, he points out that it is not merely James who is misunderstood, but it is

also Paul!

When Paul says that a man is justified by faith, without the deeds of the law (Rom. 3:28),

he plainly speaks of another sort of work than James does, but not of another sort of faith.

Paul speaks of works wrought in obedience to the law of Moses, and before men's

embracing the faith of the gospel; and he had to deal with those who valued themselves

so highly upon those works that they rejected the gospel (as Rom. 10, at the beginning

most expressly declares); but James speaks of works done in obedience to the gospel, and

as the proper and necessary effects and fruits of sound believing in Christ Jesus Paul

may be understood as speaking of that justification which is inchoate, James of that

which is complete; it is by faith only that we are put into a justified state, but then good

works come in for the completing of our justification at the last great day; then, Come

you children of my Fatherfor I was hungry, and you gave me meat, etc.24

It is no wonder then that James could proclaim Abraham, Rahab, and even the New

Testament believer to be justified by works, since the belief those people expressed toward

God was an active, working belief. In other words, some were proclaiming a type of

irresponsible faith that wallowed in the self, refused sanctification, and contributed nothing to the

24Matthew Henry,Matthew Henry's Complete Commentary On the Whole Bible, 5th Edition (Osnova, Kindle

Edition, 2010), Kindle Locations 295544-548 & 295564-566.


14/17

13

church. In response to that James spoke of being Justified by works and probably meant the

same thing others do when speaking of justification by faith! Abraham walked in a faithful,

obedient relationship to God, leaving his home country, living in tents, and waiting for the

fulfillment of the promise. Likewise, Rahab expressed her faith in the God of Israel by caring

for his people, the very thing James has been talking about. The New Testament believer stands

in an active relationship with the Lord Jesus which impacts every facet of his life and progresses

toward ever greater sanctification. In each example grace is an absolutely free gift extended to

one whose faith is expressed in obedience.

CONCLUSION

Every now and then James faces charges of heresy because of the stringent demands and

firm expectations he places upon the believer, along with his direct, somewhat non-theological

phrasing. It becomes clear, though, that when one considers the historical, cultural situation

from which he wrote, the thrust of his epistle as a whole, and even the details of the arguments

which he employs, that James said nothing different from what the Lord Jesus had already taught.

Even Paul is more theologically similar to James than different, though the two men certainly

approach the message from differing perspectives.

Where faith is properly understood justification by faith is probably the most correct

wording for the redemptive process, since it excludes any self-righteousness and all notions of

earning the grace of God. However, where faith is seen as a blind, lazy belief that expects

nothing of the indulgent, sinful self, is indifferent to the plight of Gods people, and does nothing

to motivate an actual trust relationship between the believer and the Lord, then the church

certainly needs another James to come along and straighten out the mess.


15/17

14

Bibliography

Carson, D.A., and Douglas J. Moo.An Introduction to the New Testament. 2nd ed. Grand Rapids,

Mich.: Zondervan, 2005.

Ferguson, Everett. Church History. Grand Rapids, Mich.: Zondervan, 2005.

Henry, Matthew.Matthew Henry's Complete Commentary On the Whole Bible, 5th Edition.

Osnova, Kindle Edition, 2010.

Lea, Thomas.Holman New Testament Commentary. Nashville, Tenn.: Holman Reference, 1999.

Moo, Douglas J. The Letter of James. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co.,

2000.

NET Bible. https://net.bible.org/(accessed July 01, 2012).

Scott, J. Julius, Jr.Jewish Backgrounds of the New Testament. Grand Rapids, Mich.: Baker

Academic, 2000.

Smith, Preserved. The Life and Letters of Martin Luther. Boston: Houghton Mifflin Company,

1911.

Stulac, George M.James (IVP New Testament Commentary). Downers Grove, IL: IVP

Academic, 2010.
https://net.bible.org/https://net.bible.org/https://net.bible.org/


16/17

15

Appendix A: Block Diagram

James 2:1826 (NASB):

[The Argument in Thesis]2:18

But someone may well say,(1)You have faith(2)and I have works;(3)show me your faith without the works,(4)and I will show you my faith by my works.

[An Inadequate Definition of Faith]

2:19You believe

that God is one.

You do well;

the demons (1) also believe,

(2) and shudder.

2:20

you foolish fellow,

But are you willing to recognize,that faith is useless?

without works

[Example 1: Abraham Justified by Works]2:21

our father

Was not Abraham justified by workshis son

when he offered up Isaac on the altar?

2:22

You see that faith

(1)was working with his works,and as a result of the works,

(2)faith was perfected;2:23

(3)and the Scripture was fulfilledwhich says,

(c.r. Ge. 15:6) And Abraham believed God,

and it was reckoned to him as righteousness,(4)and he was called the friend of God.


17/17

16

2:24

You see that a man is justified

(1)by works(2)and not by faith alone.

[Example 2: Rahab justified by works]

2:25In the same way,

was not Rahab the harlot also justified by works

(1)when she received the messengers(2)and sent them out by another way?

2:26

For just asthe body is dead,

without the spirit

so alsofaith is dead.

without works

Bound, James Bound: Did James Really Teach Justification By Works?

Documents

Transcript of Bound, James Bound: Did James Really Teach Justification By Works?