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Exodus 12:13  Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: Romans 5:1 The Wonder of the GospelJustification, the legal act of God declaring us righteous on the basis of the cross, is the heart of the gospel. It is so because it establishes God’s righteousness. It reveals God to be the Lawgiver who establishes right and wrong, the Judge who determines what is in conformity with that law, and King who rules in righteousness, punishing or rewarding according to His law. And since it establishes God’s righteousness, it reveals the wonder of His grace in justifying men. As a Dutch Reformed theologian once put it, "What God most strictly condemns in His holy law, namely the justification of the wicked (Deut. 25:1), what He says of Himself He will never do (Exo. 23:7), that He nevertheless does. But He does it without jeopardizing His righteousness. This is the wonder of the gospel." Justification reveals God’s righteousness in establishing a relationship with us, it serves as the legal basis for the believer as a child of God. Justification serves as the basis for our relationship to God. There can be no relationship with God apart from justification, and no subsequent change in our condition by God, as the indwelling Holy Spirit, unless there is first a change in our status, that is our legal relationship to God, the legal right of God over us. "For it is God which worketh in you both to will and to do of his good pleasure." Philippians 2:13 Justification can be defined as that act of God whereby He declares absolutely righteous any and all who take shelter in the Blood of Christ as their only hope for salvation. Justification is a legal term which changes the believing sinner’s standing before God, declaring him acquitted and accepted by God, with the guilt and penalty of all his sins put away forever. Justification is the sentence of the Judge in favor of the condemned man, clearing him of all blame and freeing him of every charge. Justification does not make the sinner righteous, that becomes the job of God the indwelling Holy Spirit to effect the inner change to the outside. When God sees the sinner “in Christ,” by virtue of “the Blood of Christ”, God declares that the sinner is righteous, thereby pronouncing the verdict of “not guilty.” God is the Author of Justification. “It is God that justifieth” (Romans 8:33). Man has nothing to do with it except to receive it through faith. “… even God, who quickeneth the dead, and calleth those things which be not as though they were.” Romans 4:17.We assuredly are not perfect, but because of the “Blood of Jesus”, the perfect “Lamb of God”, the Sovereign God has chosen to see us as such. To those "whosoevers" that seeing their need have cried out to God for mercy and accepted His offer of salvation. How does God receive a sinful person?The Bible teaches that God declares the believing sinner righteous based upon the sinner putting his faith and trust in the death Jesus Christ to cover all his sins. Justification does not mean that God makes us righteous; that is the doctrine of progressive sanctification. The sinner is declared righteous. The key word is “declared.” The "lost and headed to hell" sinner becomes a "saved" sinner. Forgiveness cannot be effected, nor righteousness declared, until guilt has been established. This declaration of guilt is the purpose of the law, to condem. If a man is not guilty, no act or declaration of justification is needed. The man who contends that he does not need to be justified by God must first establish the evidence that there is no accusation against him. But he who believes the Scriptures, and examines his own heart honestly, must admit that he is an accused and guilty sinner before God. “All have sinned, and come short of the glory of God” (Romans 3:23). God chose the Apostle Paul to expound the doctrine of Justification. This Paul did in detail in his Epistle to the Romans. Romans 1:18-3:20 depicts a court scene. In 1:18-32 the unrighteousness of the Gentiles is exposed to the light. With great delicacy Paul alluded to some of the vile practices of which they were guilty. Then in clear and bold logic, he listed twenty-five charges against man. In chapter 2:1-16 he shows that the self-righteous are equally guilty before God. The moralists of Paul’s day were men of culture, refinement, and intellect, but they too were inexcusable. In the remainder of chapter 2, verses 17-29, the Apostle strips the Jew of every vestige of the cloak of self-righteousness, so that when we reach chapter 3, verse 19, God’s startling verdict is “Guilty!” Every mouth is stopped and all the world is accused before Him.
Consider well and take seriously the fact of the universality of sin. You and I are guilty and condemned. No earthly or fleshly means, no court on earth can justify us in God’s sight. We lack righteousness. God has a righteousness which He desires to make ours. If we accept it, He will pardon, forgive, free, cleanse, and justify us. Upon this foundation God goes into action as the indwelling Holy Spirit, the guarantee of our acceptance. Man’s need and his inability to help himself occasion a move on God’s part. He must find a way to ransom His fallen creature and to remove both the penalty and guilt of man’s sin. This was the purpose of the Lamb of God's appointment with the cross of Calvary. "Mercy and truth are met together; righteousness and peace have kissed each other." Psalms 85:10 That one is justified does not mean sin is dead in the flesh of the believer. That should be clear not only from our experience, but Scripture. Job talked of the iniquities of his youth and that he abhorred himself because of his sin. While David speaks of his integrity in Psalm 7:8, he also confesses his iniquity and his depravity in Psalm 51. "Behold, I was shapen in iniquity; and in sin did my mother conceive me." And the apostle Paul, a justified saint, remarked, "So then with the mind I myself serve the law of God; but with the flesh the law of sin." (Rom. 7:25). Our justification before God and before our fellow men are not the same. Before God, we are justified by faith without works (Rom. 3:28; 4:5, 6). Before men we are justified by works which they can only see and not by faith which only God can see (James 2:24). As soon as the sinner accepts Christ by faith, his name is inscribed in the Lamb's book of life, the dead spirit within is reborn by the incoming indwelling Holy Spirit, he becomes a new creature before God, “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” 2 Corinthians 5:17. Outwardly the new believer still looks like the same old sinner the world has know all his life.
In the words of Calvin, "to obtain Christ’s righteousness, we must abandon our own righteousness…The heart cannot be open to receive God’s mercy unless it be utterly empty of all opinion of it’s own worth" . An example is the publican, who was justified when he cried out, "Be merciful to me, a sinner"—not, "be merciful to me, who used to be a sinner."
Since the Father is satisfied with His Son, He is also satisfied with those who believe and by faith trust in His Son's death and resurrection. He is satisfied with those who are “in Christ.” Then He sees not us in our sin, but the Blood of Christ applied the moment we grasp by faith Jesus as our savior. God sees our faith and declares us right with God! Pardoned! Forgiven! Acquitted! It is a once and for all act of God whereby He declares us righteous in His sight.
What is justification?Justification is God’s declaring those who receive Christ to be righteous, based on Christ’s righteousness being imputed to the accounts of those who receive Christ (2 Corinthians 5:21). Though justification as a principle is found throughout Scripture, the main passage describing justification in relation to believers is Romans 3:21-26:
We are justified, declared righteous, at the moment of our salvation. Justification does not make us righteous, but rather pronounces us righteous. Our righteousness comes from placing our faith in the finished work of Jesus Christ. His sacrifice, His Blood covers our sin, allowing God to see us as perfect and unblemished. Because as believers we are in Christ, God sees Christ's own righteousness reflected in the Blood sprinkled upon our soul when He looks at us. This meets God's demands for perfection; thus, He declares us righteous. He justifies us. Romans 5:18-19 sums it up well:
The Doctrine of JustificationThe doctrine of justification by faith provides the foundation that reconciles God and man. But the doctrine that the Reformers so painstakingly clarified, even spilled blood over, has become so muddled today that today many church goers barely recognize it. There are some who react against a clear presentation of justification, calling it nothing more than useless hair-splitting. In the 1500s a fastidious monk, who by his own testimony “hated God,” was studying Paul’s epistle to the Romans. He couldn’t get past the first half of Romans 1:17: “[In the gospel] is the righteousness of God revealed from faith to faith”.
One simple, biblical truth changed that monk’s life, and ignited the Protestant Reformation. It was the realization that God’s righteousness could become the sinner’s righteousness. And that could happen through the means of faith alone. Martin Luther found the truth in the same verse he had stumbled over, Romans 1:17: “Therein is the righteousness of God revealed from faith to faith: as it is written, the just shall live by faith”. Luther had always seen “the righteousness of God” as an attribute of the sovereign Lord by which He judged sinners, not an attribute sinners could ever possess. He described the breakthrough that put an end to the theological dark ages: "I saw the connection between the justice of God and the statement that “the just shall live by his faith.” Then I grasped that the justice of God is that righteousness by which through grace and sheer mercy God justifies us through faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise. The whole of Scripture took on a new meaning, and whereas before the “justice of God” had filled me with hate, now it became to me inexpressibly sweet in greater love. This passage of Paul became to me a gate to heaven." Justification by faith was the great truth that dawned on Luther and dramatically altered the church. Because Christians are justified by faith alone, their standing before God is not in any way related to personal merit. Good works and practical holiness do not provide the grounds for acceptance with God. God receives as righteous those who believe, not because of any good thing He sees in them, not even because of His own sanctifying work in their lives, but solely on the basis of Christ’s righteousness. The righteousness of a perfect life which is reckoned to their account. “To the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness” (Romans 4:5). That is justification. Declared Righteous: What Actually Changes?
In its theological sense, justification is a forensic, or purely legal, term. It describes what God declares about the believer, not what He does to change the believer. In fact, justification effects no actual change whatsoever in the sinner’s nature or character. Justification is a divine judicial edict. It changes our status only, but it carries ramifications that guarantee other changes will follow.
When a jury foreman reads the verdict, the defendant is no longer “the accused.” Legally and officially he instantly becomes either guilty or innocent, depending on the verdict. Nothing in his actual nature changes, but if he is found not guilty he will walk out of court a free person in the eyes of the law, fully justified. In biblical terms, justification is a divine verdict of “not guilty, fully righteous” by reason that the full price of the offence has been paid in full. It is the reversal of God’s attitude toward the sinner. Whereas He formerly condemned, He now vindicates. Although the sinner once lived under God’s wrath, as a believer he or she is now under God’s blessing. "He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God" John 3"18
Justification is more than simple pardon; pardon alone would still leave the sinner without merit before God. So when God justifies He imputes divine righteousness to the sinner.
Therefore, because of justification, believers not only are perfectly free from any charge of guilt (Romans 8:33) but also have the full merit of Christ reckoned to their personal account (Romans 5:17). Here are the forensic realities that flow out of justification:
How Justification and Sanctification Differ
Justification is distinct from sanctification because in justification God does not make the sinner righteous; He declares that person righteous (Romans 3:28; Galatians 2:16). Notice how justification and sanctification are distinct from one another:
Those two must be distinguished but can never be separated. God does not justify whom He does not sanctify, and He does not sanctify whom He does not justify. Both are essential elements of salvation. Why differentiate between them at all? If justification and sanctification are so closely related that you can’t have one without the other, why bother to define them differently? That question was the central issue between Rome and the Reformers in the sixteenth century, and it remains the main front in renewed attacks against justification.
Justification in Roman Catholic DoctrineRoman Catholicism blends its doctrines of sanctification and justification. Catholic theology views justification as an infusion of grace that makes the sinner righteous. In Catholic theology, then, the ground of justification is something made good within the sinner, not the imputed righteousness of Christ. The Council of Trent, Rome’s response to the Reformation, pronounced anathema on anyone who says “that the [sinner] is justified by faith alone, if this means that nothing else is required by way of cooperation in the acquisition of the grace of justification.” The Catholic council ruled “Justification … is not remission of sins merely, but also the sanctification and renewal of the inward man, through the voluntary reception of the grace, and of the gifts, whereby man of unjust becomes just.” So Catholic theology confuses the concepts of justification and sanctification and substitutes the righteousness of the believer for the righteousness of Christ. What’s the Big Deal? The difference between Rome and the Reformers is no example of theological hair-splitting. The corruption of the doctrine of justification results in several other grievous errors. If sanctification is included in justification, the justification is a process, not an event. That makes justification progressive, not complete. You can no longer say "I am saved", but that you are potentially on the list to get saved, eventually if you can just stay perfect - just hang on. Our standing before God is then based on subjective experience, not secured by an objective declaration. Justification can therefore be experienced and then lost. Assurance of salvation in this life becomes practically impossible because security can’t be guaranteed. The ground of justification ultimately is the sinner’s own continuing present virtue, not Christ’s perfect righteousness and His atoning work. What’s so important about the doctrine of justification by faith alone? It is the doctrine upon which the confessing church stands or falls. Without it there is no salvation, no sanctification, no glorification, nothing. Justification makes us dead to the penalty of sin and the law of sin in our flesh. For example, 1Peter 2:24 says Christ "bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness." And Romans 6:1-2: "Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?" The doctrine of justification is also significant for our relationship to the world and things that belong to it. Justification changes our entire relationship to the creation, to the law, to sin, and to members of the world. This change in our relationship to the world and the things in it, is indicated in Scripture. The operative phrase is that we "are dead to" them. By this means that our legal relationship to them is severed so that they no longer have any right over us, while at the same time a new relationship is established with Jesus Christ so we can derive all life and benefit from Him. The Holy Law of God that saw our sins, and cried for our just condemnation to hell, now sees the shed Blood of Christ applied to our soul, sees the death that spilled that precious blood, and is satisfied that God's justice was met. Justification, then, is the basis, possibility, and certainty of sanctification, the deliverance from the actual power of sin in our flesh. While Justification is instant the moment of Faith, Sanctification might just take a while to be evident to the world. After all, they knew us as the sinners we were. Justification and sanctification, then, are necessarily and inseparably related; the relationship is that of legal to actual, status to condition, right to reception, imputation to indwelling. And they are necessarily and inseparably related exactly because it is God that justifies. Justification gives the believer the right to be delivered from the dominion of sin. Through it the right of sin to reign in his flesh is legally overthrown. Because of their relationship to Christ by justification through faith, the believer is now dead to sin. Justification does not depend upon sanctification, but is the legal basis and certainty of it. When you commit your soul to the Lord for salvation, "Lord, save me from Hell", God then becomes responsible for the delivery of the soul to Heaven. "For whosoever shall call upon the name of the Lord shall be saved." Understanding justification’s change in our relationship to sin (that we are dead to sin, but sin is not dead in us) is also important so we do not minimize sin or God’s law. Those who attack the truth of justification on the basis that it hinders the performance of good works, generally do not uphold the perfect standard of God’s law or hold it in high esteem themselves. It is not the few cherry picked laws that you excel in and hope that God notices the effort to the point that He will let slide other insignificant infraction you may have. "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." James 2:10. This was true of the self-justifying Pharisees who paid lip service to the law in Jesus’ day. There is a reason for this. If one is justified in part by his works according to the standard of God’s law, then that standard must be attainable. Otherwise no sinner can be justified. The result of such thinking invariably is that the perfection demanded by the law is lessened, either by saying the law only demands perfect outward performance, or that God accepts imperfect performance as the basis of justification. Striking too, that when this is done, good works in the eyes of men become evil in the eyes of God, since they are not fruits of thankfulness for our justification, but are means to attain justification.
This fact explains why, immediately after teaching that "it is God that justifies," Paul asks those comforting rhetorical questions, "Who shall separate us from the love of Christ?
Justification and our Relationship to God: PeaceJustification is the exclusive means by which we are reconciled to God, that is, by which we enjoy any peaceful and blessed relationship to God. Negatively, that means those who justify themselves are not and cannot be reconciled to God. We are now not so concerned with those who would do so by excusing their sin, but those who attempt to attain justification on the basis of their own works, feigned 'obedience' to cherry picked ordances, either in whole or in part. It makes no difference what kind of works they try to make a part of their justification, whether works supposedly performed by an unregenerated person, or good works supposedly done with a sanctified heart. One who believes they play some part in their justification, simply is not justified, either in actuality or the experience.
You either have all of Christ’s righteousness or none of it. You cannot get a part of it and fill in the rest ourselves." In Luke 18:44 Jesus declared frankly to the Pharisees who attempted this, that they were not justified. His sharp word to all who use their works as the basis for their righteousness before God, is this: "Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God" (Luke 16:15). The result of self-justification is everlasting death under the wrath of God. "The man who doeth those things shall live by them," that is he will not live at all but die by them (Rom. 10:5). God is a jealous God. "For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:" Exodus 1:14 jealous adj
But for those who believe that they are justified by means of faith alone, the pre-eminent benefit is peace with God, according to Romans 5:1. We are granted peace with God, because he grants unto us the right to enjoy every blessing in Jesus Christ. Justification is the basis for our adoption as His sons and daughters to enjoy all the rights and privileges of the inheritance which is His kingdom, and to live in conscious fellowship with Him which is the covenant of grace. Whenever the doctrine of justification by faith alone is overthrown, rejected, or minimized, and we believe we have some part, though ever so small, in our justification, we cannot be thankful to God. Instead we will not only be proud and complacent, focused on that 'one thing we do so well' even, as Calvin claims, "attempt to our great harm to filch from the Lord the thanks we owe His free kindness". There can be no real worship, heartfelt praise, honour and glory to God, with a doctrine of justification by faith and works, only self glory. Or as Scripture declares, "If Abraham were justified by works, he hath whereof to glory; but not before God" (Rom. 4:2). And this is abhorrent in the sight of God, for it robs Him of the glory of His righteousness. Calvin again: "Whoever glories in himself, glories against God. Man cannot without sacrilege, claim for himself even a crumb of righteousness, for just so much is plucked and taken away from the glory of God’s righteousness". But when we believe we are justified by faith alone, there will be true and acceptable thanksgiving, praise, honour and glory to God expressed in our lives and in worship. This 'love for the Lord" translates into fertile ground in our heart for the Holy Spirit to guide and mold our lives. This occurs because, as we stated earlier, when God justifies us, He establishes and causes us to experience in the most wonderful way his righteousness, which in turn magnifies and extols his grace. This is why Scripture calls the gospel of righteousness a glorious gospel. The Lord’s purpose in bestowing righteousness upon us graciously in Christ through justification by faith alone is "to declare His own righteousness" (Rom. 3:26). He wills that every mouth be stopped and all the world be rendered guilty before Him (Rom. 3:19), because as long as man has anything to say in his defense he detracts from God’s glory.
Without being justified by faith alone, there can be no confidence before the righteousness of God either. One can easily and readily chatter about the value of works in justifying men. But when we come before the presence of God we must do away with such amusements. How shall we reply to the heavenly judge when He calls us to an account. Let us envisage for ourselves that Judge. Not as our minds naturally imagine Him, but as He is depicted for us in Scripture. By whose brightness the stars are darkened, by whose strength the mountains are melted, by whose wrath the earth is shaken, whose wisdom catches the wise in their craftiness, besides whose purity all things are defiled, whose righteousness not even the angels can bear, whose vengeance when once kindled penetrates to the depths of hell. Let us behold Him sitting in judgment to examine the deeds of our life. Now you are going to stroll up to the bench and brag about how well you were baptized, or you populated a bench at this 'certain church', or you performed this obedience to one verse you feel so confident in. That you were just as good as his son, who was mocked, beaten, humiliated and crucified on calvary for some reason. Look at his nail scared hands and say "I was just as good as you".
Who will stand confident before His throne? The ONLY answer is the man who is justified by faith in the shed Blood of Jesus alone and only that man". Think of it this way, at what point of your best behavior and conspicuous religiosity, could you walk up to Jesus, look Him in the eye and say "I'm just as good as you". It is not how much better than 'those over there, who are not as good as you in piousness". Are you as good as Christ??
All these benefits for the justified believer as regards his relationship to God are summarized in one of the most beautiful passages of the Reformed Confessions: "The result of being justified freely by His grace is that the believer ascribes all glory to God, humbles himself before God, and acknowledging ourselves such as we really are, relies and rests upon the obedience of Christ crucified alone. This gives us confidence in approaching to God, freeing the conscience of fear terror and dread."
Therefore, as Paul pens in Hebrews":
We conclude with a fitting quote from Martin Luther: "Whoever departs from the article of justification does not know God and is an idolater. For when this article has been taken away, nothing remains but error, hypocrisy, godlessness and idolatry, although it may seem to be the height of truth, worship of God, and holiness." Give thanks to God for this unspeakable gift. Verses Showing Justification by FaithJustification is the legal act where God declares the sinner to be innocent of his or her sins. It is not that the sinner is now sinless, but that he is "declared" sinless. This declaration of righteousness is being justified before God. This justification is based on the shed blood of Jesus, "...having now been justified by His blood..." (Rom. 5:9) where Jesus was crucified, died, was buried, and rose again (1 Cor. 15:1-4). God imputed (reckoned to our account) the righteousness of Christ at the same time our sins were imputed to Christ when he was on the cross. That is why it says in 1 Pet. 2:24, "and He Himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed." Also, 2 Cor. 5:21 says, "He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him."To be saved means that God has delivered us (saved us) from His righteous wrathful judgment due us because of our sins against Him. It means that we will not be judged for our sins and be therefore sentenced to eternal damnation in hell. To be saved means that we are justified before God. Only Christians are saved. Only Christians are justified.
Following is a list of verses that show that salvation/justification is by faith.
James 2:24, not by faith aloneThe scriptures clearly teach that we are saved (justified) by faith in Christ and what He has done on the cross. This faith alone saves us. However, we cannot stop here without addressing what James says in James 2:24, "You see that a man is justified by works, and not by faith alone." There is no contradiction. All you need to do is look at the context. James chapter 2 has 26 verses: Verses 1-7 instruct us to not show favoritism. Verses 8-13 are comments on the Law. Verses 14-26 are about the relationship between faith and works. James begins this section by using the example of someone who says he has faith but has no works, "What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?" (James 2:14). In other words, James is addressing the issue of a dead faith; that is nothing more than a verbal pronouncement. It is empty of life and action. He begins with the negative and demonstrates what an empty faith is (verses 15-17, words without actions). Then he shows that that type of faith isn't much different from the belief of demons (verse 19). Finally, he gives examples of living faith that is words followed by actions. He writes of Abraham and Rahab as examples of people who demonstrated their faith by their deeds. In brief, James is examining two kinds of faith: one that leads to godly works and one that does not. One is true, and the other is false. One is dead, the other alive; hence, "that faith without works is dead?" (James 2:20). Also, notice that James actually quotes the same verse that Paul uses to support the teaching of justification by faith in Rom. 4:3. James 2:23 says, "and the Scripture was fulfilled which says, ‘and Abraham believed God, and it was reckoned to him as righteousness.'" If James was trying to teach a contradictory doctrine of faith and works than the other New Testament writers, then he would not have used Abraham as an example. Conclusion Justification is by faith. True faith is God's work (John 6:28-29), granted by God (John 1:29), and is concurrent with regeneration (2 Cor. 5:17), which God works in us by his will (John 1:13). This result of this justification and regeneration is that the sinner turns from his sin and towards doing good works. But it is not these works that earn our place with God nor sustain it. Jesus accomplished all that we need to be saved and stay saved on the cross. All that we need, we have in Jesus. All we need to do to be saved, to be justified, is to truly believe in what God has done for us in Jesus on the cross; this is why the Bible says we are justified by faith (Rom. 5:1). This true belief with justification before God and regeneration in the new believer, results in good works
Paul and James did not contradict each other; but rather they complemented each other. What both men wrote was inspired by God (2 Tim. 3:16) and true. Paul’s focus was on the unsaved man and how he might get right with God. James’ focus was on the saved person and how he might show his faith and demonstrate the reality of his faith to others. "Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works." James 2:18
Both Paul and James turned to the life of Abraham to illustrate justification. Paul writes, “For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. ” (Rom 4:2-3). James seems to contradict Paul when he writes, “Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?” (James 2:21) A careful analysis will help shed light on this apparent disagreement. Paul makes it clear that it was faith alone that justified Abraham. He was referring to Genesis 15:6, where Abraham put his trust in the divine promise that he would be the father of many nations. It was his assurance that God’s character guaranteed the completion of this promise for which God justified him. Thus, Abraham was not justified by works of the law, but by faith when he believed God. The event James is alluding to occurred in Genesis 22, when Abraham obediently offered Isaac as a sacrifice according to God’s command, until at the last moment God forbade him. It is notable that James also recites Genesis 15:6, thus inferring that Abraham was justified by faith earlier in is life, in agreement with Paul’s teaching. Likewise, verse 24 states, “You see that a person is justified by works and not by faith alone.” In addition, James teaches that Abraham was justified by works “when he offered his son Isaac on the altar.” Therefore, James is suggesting that Abraham was first justified by faith years before he was justified by works. Yet, the question remains: “If Abraham was completely justified by faith, why must he also have been justified by works?” The answer to this can be found by identifying the difference between what James and Paul mean by justification. The emphasis in James is that faith is not living unless it is outwardly shown and demonstrated and as God already knows, the demonstration of faith if for others to see. “Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.” (James 2:18). This is because, as Paul states, faith is a personal belief that takes place in the mind and heart, and thus cannot be seen in and of itself. Thus, while God, who can see the soul and spirit, knows whether or not one has faith, there is no way for another person to recognize it exists unless there are works, fruit of the indwelling spirit in his life that directly point to it. Consequently, while Paul is dealing with the necessity of faith before God, James is concerned with an outward demonstration of such faith before men through works. Christians were not ment to become spiritual recluse, God has chose us as the means to tell others,"How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?" Romans 10:6. Therefore, unlike Paul, who teaches justification before God, James portrays justification before men. However, their views on justification are complementary. Paul stresses acceptance before God entirely by grace through faith, whereas James presents the continual evidence before men of the initial transaction. Abraham’s life was chosen as an example because it wonderfully illustrates what kind of faith-evidencing works James had in mind. Works in James are the outworking of faith; apart from a living faith, they would be dead works. Abraham’s work of faith was seen not only in his obedience to God’s command, but especially in the fact that he believed that God would raise up his son (see Gen. 22:5; Heb. 11:19). God had promised Abraham that Isaac would have children (see Genesis 17:19; 21:12), and he believed that God would keep this promise even though God had commanded him to kill Isaac (Gen. 22:2). How can a dead Isaac have children? Abraham knew that the only solution to this impossible dilemma was that God would have to raise his son from the dead. Abraham’s momentous faith in God’s ability to fulfill His Word despite such difficulty, which faith is evident from Genesis 22:5 (“we will come back to you”), is commended by Paul in the book of Hebrews (Heb 11:19). Abraham’s faith manifested itself in his willingness to obey God when all reason would repudiate his actions.
The final example of justification by works given by James was that of Rahab, who belonged to Jericho just before Israel was about to attack it. Her good works involved sheltering Hebrew spies and ensuring them a safe passage. Like Abraham, she demonstrated faith by her belief in the supremacy of the God of Israel and His providential plan for his people, in spite of apparently insurmountable odds (conquering a great walled city!).
Reasons why Paul and James did not contradict each other:1. Each man had a very different perspective. Paul was declaring how a guilty, lost sinner could get right with God. James was writing about how a saved person could SHOW others that his faith was real. 2. Both writers used Abraham to illustrate their doctrine but they did not choose the same incident of his life. Paul used a time early in Abraham’s life, before he had given birth to any children, and the Genesis account declares that this was when Abraham was justified by faith. He believed God and because of this God put righteousness to his account (Gen. 15:6). James, while not disputing the fact that Abraham was justified by faith (see James 2:23), nevertheless chose an incident in Abraham’s life which took place many years later, when he offered up Isaac. According to James, this is when Abraham showed his faith by his works (the Genesis account indicates that this is when Abraham’s faith was “tested”—Genesis 22:1) and now his faith was visible to other people. 3. Both writers mention “works.” Paul teaches that works are unnecessary but James teaches that works are the result of the indwelling Spirit of Christ. This apparent contradiction is solved when we realize that Paul was speaking of those good works that an unsaved person tries to do in order to win God’s favor or work his way to heaven. James on the other hand was referring to those good works that a saved person performs by the leading of the Holy Spirit which gives evidence of a real, living, saving faith. 4. James does not teach that good works are necessary in order to gain salvation and Paul never teaches that good works are unnecessary after a person is saved. On the contrary, Paul agreed with James that for the person justified by faith, good works are a result of the indwelling Spirit (Phil. 2:12-13; Titus 3:5-8; Eph. 2:8-10). Likewise, James agreed with Paul that the only condition for inheriting the kingdom was faith and faith alone (see James 2:5 and also Acts 15 where at the Jerusalem Council James never expressed disagreement over Paul’s teaching that salvation was by faith and not by the works of the law). 5. The Jerusalem Council of Acts 15 very clearly shows that James was not in disagreement with Peter or Paul in their teaching that salvation was by grace through faith and not by works. In Acts 15:1 we see that certain men were teaching that a person could not be saved unless he kept the deeds of the law (in this case, circumcision). Peter, in his speech, made it very clear that people are saved in only one way: by faith through grace [see v.7—“ should hear the word of the gospel, and believe. ”; verse 9—“purifying their hearts by faith.”; verse 11—“through the grace of the Lord Jesus Christ we shall be saved.”] Soon thereafter James gave his speech, and if he had been in disagreement with Peter and Paul, this would have been the time to say so. He could have said, “Men, I must respectfully but very strongly disagree with your teaching that salvation is by simple faith in Christ alone. I agree with these men who are teaching that justification is by the works of the law, and not by faith alone. It’s not enough to simply believe on Christ. We also must try to keep the law of Moses and in this way try to earn our way to heaven.” But James never said any such thing. He was in complete harmony with the teaching of Peter and Paul. purifying their hearts by faith. 6. Both men speak of justification but there is a slight difference of emphasis or meaning. Paul is speaking of a lost sinner being justified or declared righteous before a holy God based on the work of Christ on the cross. James is speaking of a saved person being justified or vindicated before his brethern by works. In other words, the works prove that his faith was real and not just a dead faith. Paul’s message: In order to be saved, you must be justified by faith. James’ message: If you have really been justified by faith, then prove it! Show me your faith by your works! Paul was writing about something that an unsaved person needed to do; James was writing about what a saved person lead by the Spirit of God would want to do. So it is with the example of Abraham. Abraham at the beginning was justified by faith as God knows the future. Abraham later on in his life needed to have his faith tested and vindicated. Not for God's sake, He already knows, but others watching would need proof they could see. Abraham showed that his faith was real. His faith was so real and vibrant that he believed that if he were to kill his only son, God would raise him back to life (see Hebrews 11:17-19 and see Genesis 22:5–“we will come again to you”). 7.We are justified by faith alone (Paul’s teaching). The faith that justifies us is not alone; it must be accompanied by good works (James’ teaching). Faith alone saves but the faith that saves is not alone! Jesus now resides in our life. Philippians 2:12~13 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. But, but, buttt.... Righteous B. Goat "you need to be baptized like me" or "you need to .... like me" That's the refrain of critics responding to ‘God’s Simple Plan' to save those willing to call upon Jesus in faith. Jesus tells us that "whosoever believes" is saved. Jesus doesn't go much further than that in his declaration in John 3:16. He doesn't add any "ands, ifs or buts." He merely says "whosoever believes" in him is saved. But, as our critics love to point out, even the demons believe -- and shudder!(James 2:19) Simply believing is not quite enough, they tell us. Anyone can believe -- the demons are proof! Why even the faith of some men has not gone as far as that of the demons. They believe and tremble. Some men say they believe, but have never trembled before the Lord at the thought of the seriousness of sin. Many have never trembled at the thought of being called into account by God. There is no mercy for a trembling demon, but when a human trembles before the Lord, he is nigh unto salvation. "But to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word" (Is. 66:2). Remember, there are no unbelievers in hell, however by then it will be too late. Weeping and gnashing of teeth will be the lot of the unsaved forevermore. What fact can you, and only you, believe about Jesus, that no devil/demon can possibly believe? Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:2 Every Demon in hell, believes that Jesus saves, knows that Jesus saves, but not one of them can know in their heart and say "Jesus has saved me". Has Jesus saved you? Or, are you still trying to clean up the outside first. Matt 23:27. Just the fact that you would be waiting to be saved should show you that you are not now saved. Do you really Trust Jesus?Depend on God,
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good intentions.AMAZING GRACE BIBLE INSTITUTE