2004-02-21T23:26:00.000-08:00

Exegetical-Theological Integration on Justification as expounded in Galatians 2:16 and James 2:24

The exegesis of these two texts is at the center of a theological landmine which is the historic dispute over the doctrine of justification by faith alone during the Reformation. While some have suggested that James and Paul have irreconcilably conflicting views , the present presentation works on the basis that Scripture is the Word of God and such apparent contradictions could be harmonized satisfactorily with sound hermeneutical principles.

At first sight, the conundrum seems insurmountable as both Paul and James spoke on the theme of justification and quoted Abraham’s experience as precedence. However, careful attention on the contextual/rhetorical structure shows that each author is not discussing justification in the same sense, or in the same relationship. In the Pauline corpus, the term “justification” often has a forensic or legal sense, as when the court judge pronounces a verdict on the accused as “not guilty” or vindicated from the charges leveled against him. For the apostle, both Jews and Gentiles are declared by God Himself as righteous through faith, apart from the works of the Law so that none could boast. However, as Carson pointed out in his book “Exegetical Fallacies”, we cannot assume that a New Testament writer always uses a term in the exact, same meaning as other NT authors.
Moreover, Wayne Grudem highlighted that ‘justification’ could also be used in another sense - “to demonstrate or show to be righteous” as in Luke 16:15 . Here, the Pharisees were rebuked by Jesus for trying to “justify” themselves before men, while sinning against God. It did not mean that they went around proclaiming themselves as legally righteous, rather that they put on an outward display of their righteous conducts. James is evidently employing this different meaning of the term when he wrote, “Show me your faith without the works, and I will show you my faith by my works”. (James 2:18) Upon closer inspection on other Pauline texts like Romans 4:1-5, we could also note that Paul cited Genesis 15:5-6 as Scriptural ground for justification by faith. The passage was located at the beginning of Abraham’s pilgrimage with God when the divine promise was made concerning his descendants being as numerous as the stars in the sky. He believed in the Lord, and God reckoned it to him as righteousness. He did not earn or merit his salvation, less there would be reason for pride.

In contrast, when James defended justification by works, he was alluding to an event much later in Abraham’s life recorded in Genesis 22. On Mount Moriah, Abraham demonstrated his righteousness or proved his faith when he offered up his son, Isaac, on the altar. (James 2:21) He was not declared righteous for the second time. Rather, Abraham was already reckoned as righteous when he believed the Lord, but his faith was not merely intellectual assent. He expressed his genuine faith in obedience to the Lord’s command. Therefore, after the Lord graciously stayed his hand and provided a ram as substitute, He could say, “Now I know that you fear God, since you have not withheld your only son from me.” It does not imply that God was not aware of Abraham’s inward faith. Rather, his obedience was a public evidence or demonstration of his long-held faith.
As James would put it, “And the Scripture was fulfilled which says, “And Abraham believed God and it was reckoned to him as righteousness”. (James 2:23)

Bringing these observations together, Paul was discussing justification before the eyes of God who judges our hearts (faith) while James was discussing justification before the eyes of man who could only observe our conduct. Paul insisted that genuine, living faith is the sole means of justification while James criticized a spurious profession of faith - mere mental assent or verbal service. Paul spoke against legalistic works to earn salvation while James stressed on the fruits of sanctification, which inevitably follow true faith. Genuine faith expresses itself through love. (Galatians 5:6) It must do so or it is the kind of dead, non-justifying faith that even the demons have. (1 John 2:4)

Conclusion
To sum up the theological position of both biblical authors, we may use the old dictum that: “Justification is by faith alone, but not by a faith that is alone.” Genuine faith is always accompanied by good works. Otherwise, the absence of good works cast serious doubts about whether the profession of faith is genuine in the first place. By paying attention to both Paul and James in their own contexts, the church would do well to avoid the extremes of legalism on one hand and antinomianism on the other. Instead of being contradictory, both biblical writers represent two sides of the same coin .

James vs Paul?