Henry Krabbendam - James - World Evangelical Alliance

James editorializes about Genesis 22 in a fivefold manner. He starts out
by clearly stating his initial proposition (Jam. 2:21) and concludes with triumphantly
(“You see”) restating it as a universal proposition (Jam. 2:24). The
threefold substance of his argument is sandwiched in between.
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1. Abraham was justified by deeds: He “sacrificed” Isaac (2:21).
2. Faith was active along with his deeds: It originates them (2:22a).
3. Faith was completed by deeds: It requires them (2:22b).
4. Genesis 15:5 was fulfilled in deeds: It came into its own in them (2:23).
5. A man is justified by deeds and not by faith alone (2:24).
All five points are in need of elaboration. But before this is done, the pivotal
significance of Genesis 15:5 should be recognized. While its interpretation is
to be settled below, it ought to be emphasized already that both James and
Paul anchor their specific “doctrine of justification” in this pivotal verse.
James argues that his doctrine of justification by deeds is the natural extension
of Genesis 15, while Paul extrapolates his doctrine of justification by
faith from it. As such it proves to be a tree that carries two equally significant
branches, two equally necessary truths, each one in its own right. Now on to
the “five points” of James!
1. The first order of business is to settle the meaning of the phrase,
“Abraham was justified by his deeds.” How does James use the verb “to justify?”
According to the various commentators it can carry (a) a demonstrative
(Ezek. 16:51; Mt. 11:19), (b) a declarative (Is. 53:11; Lk. 18:14), or (c) an
“evaluative” force. The translation, then, would be “Abraham was (a)
‘shown,’ (b) ‘declared,’ or (c) ‘considered’ to be righteous by his deeds.” I
first lay out these views with the arguments that have been adduced in support.
After that I evaluate and assess them, and conclude by sharing my preference
and the reasons for it.
(a) If the verb in this context carries a demonstrative (or “expressive”)
force, James tells us that by virtue of his deeds, the long trek to Mt. Moriah,
and the near sacrifice of his son, there was no shadow of a doubt left about
Abraham’s standing before God as a thoroughly righteous person. It was out
in the open, for everyone to see. Here are some samples from commentators
who hold this view. “Our father Abraham was shown to be righteous on the
basis of his faith,” in line with Matthew 11:19, 12:37, and 1 Corinthians 4:4
(Johnson, 242). Likewise, “Wasn’t Abraham proved righteous (as demonstrated)
by his deeds?” (Martin, 91, with reference to Gen. 44:16 and Lk.
7:29-35). There is no doubt that this interpretation is linguistically possible
and respectable (Moo, 1985, 109, with reference to Gen. 44:6; Lk. 7:29, 35;