Henry Krabbendam - James - World Evangelical Alliance

(1) Paul teaches that justification is by faith alone, without the works of
the law. The justifying verdict is not based upon any accomplishment on the
part of man, nor contingent upon any merit in man. It is a gift that is appropriated
by faith alone.
(2) James teaches that the faith that justifies never remains alone, but
evidences itself in the deeds of the law. The justifying verdict is not appropriated
by just any type of “faith,” but by faith that proves to be alive and active
by definition.
Both James and Paul are right, in as much as they stress two equally important,
but totally different Scripture truths. Salvation is not on the basis of
works, nor by means of the law (Paul). Neither, however, is salvation without
works or inimical to the law (James). James’ focus is upon the nature of faith,
Paul’s focus upon the nature of justification. Both quote Genesis 15:5 (Jam.
2:23; Rom. 4:22; Gal. 3:6) in support of their teaching. Paul, on the one hand,
links it with the promise to which Abraham responds (Gen. 15:1ff) before he
was circumcised (Gen. 17:1ff). James, on the other hand, connects it with the
sacrifice Abraham brings (Gen. 22:2, 9) after righteousness was credited to
his account (Gen. 15:6). James makes his point crystal clear in the challenge
that he hurls at his “opponent.” This discussion partner is characterized as
“empty,” because he champions a faith without works, that is, a “dead” faith.
James now aims to substantiate this from the Scripture accounts of both
Abraham and Rahab. To infer that he hurls this challenge at least partly at
Paul, in as much as there would be a basic lack of sympathy between the two
(Laws, 113), is unacceptable. 256 As has been argued already, it would indicate
that he either does not understand Paul, or contradicts Paul. Besides, it would
overlook the fact that historically Paul was a “Johnny-come-later” in comparison
to James. Since James wrote his letter at an early date (AD 38-42?),
Paul’s letters that deal with justification may have arrived on the scene as
much as ten (Galatians: AD 49?) and fifteen (Romans: AD 57?) years later.
No, James’ indignation was not directed toward a faith that was empty of
human works, and therefore empty of merit, as the instrument in justification,
but toward a “faith” that was empty of deeds, and therefore empty of substance,
as the evidence of justification. Paul could not agree with him more
(Rom. 12:1ff; 1 Cor. 3:13; 2 Cor. 5:10). Is salvation based upon works? No!
Is it unto good deeds? Yes (Eph. 2:9-10)! Paul emphasizes both. James zeroes
worlds! They manned the same battlefield, although they fought different battles, and, shoulder
to shoulder, drew the same battle line, although they fought different enemies.
256 It should never be forgotten that all such pejorative ascriptions to James could not possibly
spring up in a “soil” that is suffused with gratitude to God for an inerrant Scripture. Truthfully,
such ascriptions must grieve the Spirit as its primary superintending Author!
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