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| Sandy, Utah |
Driving home from the YVR the other day, I was listening to a well-known local pastor on the radio speak on the book of James.
Paraphrased:
When Paul was discussing that one is not saved by works righteousness, but by faith through grace, the Apostle meant that no person provided a work or works for salvific merit.
The applied atoning and resurrection work of Jesus Christ is applied to believers, alone. See Romans, Galatians and Ephesians 1-2.
When James stated in 2: 24:
You see that a man is justified by works and not by faith alone.
This is not in regard to salvific faith, but a life of Christian virtues. In other words a human being that is actually justified and saved through the work of Christ will demonstrate Christian virtues. This is my view connects to Paul’s statements in Ephesians 2 that being saved through grace through faith, those in Christ are created for good works in Jesus Christ.
I have noted earlier on this website:
This celebrated passage was a stumbling block to Reformed Theologian Martin Luther. Carson (1986: 1541). And therefore one can acknowledge there is a level of sophistication involved with this subject. It continues to be a complex and controversial issue today.
For the Apostle Paul, faith in the New Testament has to do with legal justification before God, as in the texts of Romans and Galatians. Carson (1986: 1541-1543). For James, the half-brother of Jesus Christ, the meaning is somewhat different, as vindication is meant as in showing righteousness to God and humanity. Carson (1986: 1541-1543). In Paul's writings, deeds of law are discussed, in regard to the topic of merit (and lack of). Carson (1986: 1541-1543). In the Book of James, faith has to do with love and obedience. Carson (1986: 1541-1543). James is concerned with the evidence for faith before God and persons. As in a public testimony. Carson (1986: 1541-1543). Paul states human beings are not justified by works. Carson (1986: 1541-1543).
This is of course very notable in Ephesians as in Chapter 2, in Romans 4, and in Galatians 2. James does not contradict this in 2: 24. Carson (1986: 1541-1543). Legal justification and therefore salvation is not in mind but rather justification and righteousness in works for one that already has saving faith. Carson (1986: 1541-1543). Carson mentions Calvin's idea that faith alone justifies (saves) but faith alone should never be alone. Carson (1986: 1541-1543). Barclay writes that it is only through deeds that faith can prove itself and only through faith that deeds with be attempted and done. Barclay (1975: 78). Barclay reasons faith is bound to overflow into action. Barclay (1975: 78). 'Faith and deeds are the opposite sides of man's experience with God.' Barclay (1975: 79). Barclay views no one's faith as genuine unless it moves his/her to action. Barclay (1975: 79).
Bible Gateway.com
2: 17
οὕτως καὶ ἡ πίστις, ἐὰν μὴ ἔχῃ ἔργα, νεκρά ἐστιν καθ’ ἑαυτήν.
17 Even so faith, if it has no works, is [a]dead, being by itself. (New American Standard Bible)
So indeed - faith if it has not works, dead/useless is by itself. (Mine wooden Greek)
From the New Testament, Bauer views the term 'dead faith' in James, 2: 26, also 17 and 20 as useless faith. Dead works cannot bring about 'eternal life'. Bauer (1976: 534-535). Carson too used the term useless faith as in dead faith. Carson (1986: 1542).
BARCLAY, WILLIAM (1976) The Letters of James and Peter, Philadelphia, The Westminster Press.
BAUER, WALTER. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press. CARSON T. (1986) ‘James', in F.F. Bruce (ed.),The International Bible Commentary, Grand Rapids, Zondervan.
MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan.
