James 2 - Introduction

EXCURSUS: JAMES AND PAUL.

The relation of Paul and James to each other in regard to justification is a matter of such importance that it requires for its discussion a separate consideration. It is impossible in our limited space to give a full statement of the subject; all that we aim at is to point out the probable solution of the difficulties connected with it. It is undeniable that there is at least an apparent opposition between these sacred writers in their view of justification. We have merely to state their views in their own language to perceive the difference. Paul, as the conclusion of his argument, affirms: ‘Therefore by the deeds of the law there shall no flesh be justified in His sight' (Romans 3:20); and, in the Epistle to the Galatians, he makes the same assertion: ‘By the works of the law shall no flesh be justified' (Galatians 2:16). Whereas James appears to assert the very opposite: ‘Ye see that by works a man is justified, and not by faith only' (James 2:26). And this apparent opposition is very obvious in their different statements concerning Abraham's justification, which both employ to illustrate or confirm their respective views. Paul says: ‘If Abraham were justified by works, he hath whereof to glory, but not before God' (Romans 4:2). James asks: ‘Was not Abraham our father justified by works?' (James 2:21). Thus, then, it would appear from the simple reading of these statements, that Paul ascribes our justification to faith without the works of the law; whereas James ascribes it, if not to works, at least to works combined with faith.

Accordingly, various modes of reconciliation have been adopted. These may be arranged into three classes, according to the meanings attached to the three principal terms works, justification, and faith. One class of writers suppose that the sacred authors employ the term works in different senses. Some think that Paul speaks of works done in obedience to the ceremonial law, and James of works done in obedience to the moral law. Others think that Paul speaks of the works of the unregenerate, James of the works of the true believer. And undoubtedly there is a certain difference in their use of this term. The works of which Paul speaks, are legal works done without faith; the works of which James speaks, are evangelical works which arise from faith. But this is not the true solution of the difficulty, as even evangelical works are excluded from Paul's idea of justification. A second class of writers suppose that the term justification is differently employed by them. Some suppose that Paul considers justification from God's point of view, which is by faith; and that James speaks of justification from man's point of view, which is by works. But such a distinction in the meaning of the term ‘justification' is not apparent: it would rather seem that both Paul and James employ the term in the same sense, as a declaration of righteousness on the part of God. [1] A third class of writers suppose that there is. difference in the use of the term faith. Paul, it has been maintained, speaks of faith as an active practical principle he recognises no other kind of faith; whereas James employs the term in a much more general sense, and includes in it theoretical as well as practical faith. It is in this direction that we consider the true solution of the question lies.

[1] Huther supposes that Paul has in view the justification that puts believers in a gracious relation to God in this world, and James the justification that places believers at the last judgment in the full enjoyment of God; an opinion which appears to be adopted by Dean Scott in his commentary. But the example of Abraham's justification, which was certainly in this life, is a refutation of this view.

In any solution we must not forget the peculiar characteristics of Paul and James, the one as the apostle of the uncircumcision, and the other as the apostle of the circumcision. They stood in different relations to the Mosaic law. Paul regarded it as abolished, and he himself freed from its requirements, whereas James adhered to it to the last; and therefore we may expect expressions and statements used by the one in reference to justification which would not be employed by the other, even where no real discrepancy exists. Paul is eminently doctrinal, and therefore faith occupies a prominent place in his theology. James is eminently practical, and therefore works occupy a prominent place in his teaching. Both agree in ascribing our justification to faith, and both assert that the faith must be living; but they contemplate the matter under different points of view. James would hardly assert with Paul that a man is justified by faith without the works of the law, because he regarded faith as only efficacious when it is productive of works; and Paul would hardly assert with James that by works, a man is justified and not by faith only, because he admitted of no other kind of faith than one that was living and active. Although, then, we believe that there is no real discrepancy in the opinions of these apostles, yet there is a remarkable difference in their terminology, arising from their individual peculiarities.

Paul and James view justification from different standpoints, according to the different nature of the errors which they opposed. Paul is arguing against those who supposed that they would be justified by their good works. His opponents are the self-righteous Pharisees, who trusted to their own righteousness, and boasted of their obedience to the law. He tells them that their own obedience was imperfect, that the law of God, far from justifying, condemns them, and that the only method of salvation was to exercise faith in Christ. But the faith, to which Paul attaches salvation, is presupposed to be a true and living faith, not the mere assent of the understanding to the proposition that Jesus Christ came into the world to save sinners, but an application of this to our souls' necessities. James, on the other hand, is arguing against those who supposed that an orthodox faith could save, though unaccompanied with a holy life. Such an error was very common among the Jews. They placed their confidence in their external privileges, in their belief in the unity of the Godhead in contrast to the polytheism of the Gentiles; and this spirit was carried by the converted Jews into the Christian Church. James tells them that such a faith, which was merely theoretical and unproductive of good works, was useless; as useless as a barren charity which expended itself in kind wishes. Saving faith must be active; it must be productive of good works; if these be absent, the faith is dead, and will never save the soul. Thus, then, Paul opposes Pharisaical legalism those who trusted to their own works for salvation. James opposes Pharisaical antinomianism those who trusted to their religious knowledge and speculative faith. Paul teaches us how a guilty sinner may be justified before God; James reminds us that no man living in sin can be justified, whatever his profession may be. Paul answers the question of the awakened sinner, ‘What must I do to be saved?' James exhorts professed believers to walk worthy of their calling. Paul discloses to the Pharisaical legalist the worthlessness of his works; James discloses to the Pharisaical antinomian the worthlessness of his faith.

But not only do the apostles contemplate the doctrine of justification under different points of view; they also employ the term faith in different senses. The faith to which Paul assigns justification is a real, active, and living belief in Jesus Christ; it is the assent of the will to the doctrines of revelation; it is a faith which worketh by love; he knows no other kind of faith. The faith of the Gospel requires action-something to be done; and it is the action which proves the reality and constitutes the value of the faith. Faith, if real, must work; if there are no works, it is a proof that the faith is unreal and a mere pretence. James, again, places his chief stress on the activity of living faith. He uses the term faith in a much more general sense than Paul, as including theoretical as well as practical belief. Faith, he asserts, can only justify when it is operative; if inoperative, if it is a mere speculative belief, it cannot justify; it is a dead faith, a mere body without the living spirit. Not by a mere general faith is a man justified, but by a faith productive of good works.

Paul and James then speak of different faiths, so that, although the one asserts that we are justified by faith without the works of the law, and the other that by works a man is justified and not by faith only, there is no contradiction between them, as they employ the term faith in different senses. Paul asserts that a living faith in Christ is the only cause of justification; James affirms that the faith which justifies must be living, and productive of good works. Paul descends from saving faith to good works as its necessary effects; James ascends from good works to saving faith as their cause and origin. Paul dwells on faith as the efficient cause; James insists on works as the indispensable effects. Paul assigns our justification to a faith which worketh by love; James denies that it can be assigned to a faith which is destitute of works. Paul speaks of a living faith by which the justified man lives; James of a dead faith, even as the body without the spirit is dead. The faith whereof Paul treats is that of the true believer; the faith which James reprobates is that of the nominal professor. If, then, these apostles use the term faith in different senses, there is no contradiction in their statements, even although there is a contradiction in the words by which these statements are expressed.

The full doctrine of Scripture on justification is that a man is justified not on account of his own righteousness, but on account of the merits of Christ received by faith; but that this faith must be active, a faith which works by love, and leads a man to act according as he believes. The first part of this doctrine, that a man is justified by faith and not by his own righteousness, is chiefly dwelt upon by Paul; the second part, that the faith which justifies must be active, is chiefly dwelt upon by James. Paul addresses himself chiefly to those who are unbelievers, and who are trusting for salvation to their own works, and he urges them to faith in Christ James addresses himself chiefly to professing Christians who neglect to walk up to their profession, and he urges them to prove their faith by their works, because a mere speculative faith in Christ will profit them nothing.