Paul has to do with Judaizing opponents who maintained the necessity of circumcision, and consequently of all legal works; but James, with such Christians who trusted to simple πίστις, and thought that this would secure their salvation, although destitute of corresponding works. James 2:14-17. 134-135). Often times, the best place to look for answers is righ… We must not, however, press the metaphor too far. ., pp45-54.]. 1. Already some of the older expositors, as Gomar, Piscator, Laurentius, Wolf, and others, and recently Philippi (Theile is undecided), explain πνεῦ΄α = breath. To me, works is our faith made visible. “For just as a body without the spirit is dead” … a corpse … “so faith without works is also dead” … a corpse (James 2:26). In such a case his or her faith is of no practical use here and now. [2.] This is maintained in recent times by Neander, Thiersch, Hofmann, Wiesinger, Lange, Hengstenberg, Philippi, and others. 4:5), ‘But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness.’ But James states that Abraham and Rahab were justified by works (James 2:21, 25). [1] James is describing any kind of work, from works of kindnes… Kirchenz. Justification by Faith. iv, p. 209. How can we have assurance of salvation? All partiality in judgment is in God's sight abominable. 1:5). James 2:26 Parallel Verses [⇓ See commentary ⇓] James 2:26, NIV: "As the body without the spirit is dead, so faith without deeds is dead." ‘For as the body apart from the spirit is dead, even so faith apart from works is dead.’. That the doctrine of James so understood is in agreement with that of Paul follows from the following remarks:—(1) James here evidently says nothing against the Pauline doctrine of justification, since his ἐξ ἔργων does not refer to being placed in a new relation to God, of which there is no mention. Is not the gospel chiefly preached to them, because they will hear it? Likewise also was not Rahab the harlot justified by works; and did she not give a solid proof of the faith she possessed; when, in consequence thereof, great as the danger was to which she must expose herself, she had received the messengers, who came to spy out the country, and had sent them out another way? Warns them against all undue respect of persons, because of their rank in life, especially in their judicial proceedings. Can faith, such a faith, save him? She ran an inn in Jericho that also was a house of ill repute. Strictly speaking, the works do not correspond to the spirit, but are only the outward manifestations of an internal living principle—the proof that there is life. Note the graphic nature of the illustration. III. If from what has been said it follows that the doctrine of James is not in contradiction with that of Paul, then every reason for the opinion that James wrote his Epistle with reference to Paul falls to the ground. Of course, this is a debate about the gospel itself. Leadership Mike Hudgins- 2.26.2017 Outline ° Leadship Training Pt.1 Marcus Warner 2.25.2017 9:30am Outline ° Emotional Healing + Spiritual Warfare Pt.1 Marcus Warner 2.24.2017 Outline ° Worshiping in Spirit and Truth Mike Hudgins- 2.19.2017 Outline ° Remembering God’s Benefits Mike Hudgins- 2.5.2017 Outline What amazing grace! For example, they teach that someone may believe in Christ for salvation, and yet live a completely sinful, worldly life. Do not they, who are high in the world, prove your bitterest persecutors, and blaspheme that worthy name by the which ye are called? But neither does he offer support to the widespread notion that a "dead faith" cannot exist in the life of a Christian. No way! As I said last week, this is not simply an academic debate, because it deals with the most crucial question, “How can I be right before a holy God?” Nothing is more important than understanding the biblical answer to that question! The debate there was over the matter of whether Gentiles were saved by faith in Christ alone, or whether they also had to keep the Jewish rite of circumcision. "Does James then contradict Paul"s doctrine of full grace, or John"s insistence on faith as the single condition for eternal life? and then surely you have no cause to caress them. He graduated from Dallas Theological Seminary (Th.M., 1976 in Bible exposition) and Califo... More, 4. James used "dead" ( James 2:17; James 2:26) as a synonym for "useless" ( James 2:14; James 2:16; James 2:20). All this indicates that the Epistle of James is subsequent to that to the Romans; long enough subsequent for that great epistle to have powerfully influenced the mind of the Church. He is dealing with sanctification primarily, not justification, here and throughout this epistle. He concludes with a brief illustration and restatement of his point (2:26). This is clear from James 2:19. disposed to favour the rich, and oppress the poor: and how criminal is such a behaviour? The exposition given in the above pages has shown that the idea of the word δικαιοῦσθαι with James is none other than what it is with Paul, but that by it James has in view the justification that places believers at the last judgment in the full enjoyment of salvation, whereas Paul denotes by it the justification that puts believers already in this world in a gracious relation toward God. [Eerdmans], p. 366): “I greatly longed to understand Paul’s Epistle to the Romans, and nothing stood in the way but that one expression, ‘the righteousness of God,’ because I took it to mean that righteousness whereby God is righteous and deals righteously in punishing the unrighteous…. ", [Note: Kendall, Once Saved . And I do beseech thee, O Lord, who leadeth thy people unto all truth, that I may so fully learn, from what thou hast here taught the Church, how unprofitable the dead faith of merely acknowledging divine truths, while not living under the influence of them, is before God; that my faith, like the faith of Abraham and Rahab, may be works of faith; in proof, that my profession and practice are in perfect correspondence to each other. If a brother or sister is naked and destitute of daily food, and one of you says to them, “Depart in peace, be warmed and filled,” but you do not give them the things which are needed for the body, what does it profit? Then he comes to his final conclusion. St. Paul speaks of faith as justifying the sinner as a sinner in the sight of God; St. James speaks of it as justifying us on the day of judgment, when all men shall be rewarded according to their works, for which St. Paul was equally an advocate. (165) But if this is the case, then in reference to this point there occurs a difference between Paul and James, not in thought, but only in expression; namely, Paul denotes by the word δικαιοῦν that declaration of righteousness or acquittal by God, by which the believer is placed in a new filial relation to God; whilst James means that declaration of righteousness or acquittal by God, by which he who is born again as a child of God receives the σωτηρία imparted at the judgment; but with both δικαιοῦν means “to declare righteous,” “to acquit,” but not “to prove one righteous,” or “to convert him into a righteous man.” So also, in what both say concerning Abraham, there is no difference in sentiment; the only difference is that ἐλογίσθη αὐτῷ εἰς δικαιοσύνην and ἐδικαιώθη are considered by James as two points, whilst Paul considers the second to be equivalent to the first. A mere dead body, unless it be animated by a most consideration... 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