DALE RATZLAFF
Adventism’s belief that man is purely physical shapes their interpretation of the epistle of James to demand law-keeping. In context, James is teaching that our new hearts and spirits, born again by faith in the finished work of Jesus alone, yield visible gospel fruit that witnesses to our faith in Him.
For former Adventists, nothing is more cherished than the Pauline gospel of justification by faith without the works of the law. Amen! Those of us who used to read Ellen White’s writings remember the many quotes that took away all assurance and joy out of the Christian life.
If you want an example, look at the chapter, “Living in the Judgment” in my book The Cultic Doctrine of Seventh-day Adventists. Now, though, when we read the books of John, Romans, 2 Corinthians, Galatians, and Hebrews where we find the new covenant gospel clearly spelled out, we sing, dance, and shout, “Thank you, Lord!”
Before we look at James 2, which will be the focus of this study, I want us to review the testimony of Paul regarding justification by faith. We can never read these verses too many times.
For we maintain that a man is justified by faith apart from works of the Law (Rom. 3:28).
Nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified (Gal. 2:16).
Now that no one is justified by the Law before God is evident; for, “THE RIGHTEOUS MAN SHALL LIVE BY FAITH (Gal. 3:11).
Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith. But now that faith has come, we are no longer under a tutor (Gal. 3:24-25).
What do those texts mean?
Paul, the theologian of the Christian church, is clear and definite. We are justified by faith without any of the deeds of the law. However, when we turn to the epistle of James, chapter two, we find some seemingly difficult verses. Two problems arise.
First, many have used James 2 to promote continued Sabbath-keeping. We at Life Assurance Ministries have had many people use James 2 in this way. When I was an Adventist pastor, I did the same thing. Does James 2 promote Sabbath-keeping?
For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. For He who said, “DO NOT COMMIT ADULTERY,” also said, “DO NOT COMMIT MURDER.” Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law (Jam. 2:10-11).
Because James quotes from two of the Ten Commandments, that shows, some say, that the Ten Commandments are in view and are still binding; therefore, if you break the Sabbath commandment, then you have become a transgressor of the law.
That looks like good reasoning. Right?
The second problem strikes at the heart of the gospel of justification by faith. Speaking of Abraham, James says,
You see that a man is justified by works and not by faith alone.
In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? (Jas. 2:24, 25).
How do we harmonize James with Paul? Or, as some would say, which one is right and which one is wrong? I have had a number of calls from educated, degreed people who have told me that Paul misunderstood Christ, and James had it right.
Martin Luther even said that James was a “right strawy epistle, for it has nothing of the nature of the gospel about it.”
However, if we maintain the authority of Scripture, and we do, then we must start with a presupposition that there is underlying harmony if both Paul and James are interpreted correctly. Would you agree?
Therefore, let us do a contextual study of James 2 seeking answers to two questions:
One, Does James teach the continued application of the Ten Commandments, which would mean continued Sabbath-keeping?
Two, Does James teach that works are needed for genuine justification?
Harmonizing James and Paul
Often James is pitted against Paul. The Epistle of James has a strong moral or ethical tone, and Paul’s emphasis is the administration of the new covenant among born-again believers in Jesus. However, both James and Paul are part of inspired Scripture. Both teach truth, and when rightly interpreted, they agree. Therefore, instead of James and Paul standing in face-to-face conflict shouting at each other, as do the political activists in highly charged, mob-like demonstrations, they stand back to back addressing different concerns, each promoting truth.
I believe there are three keys to understanding James 2.
First key: Determine what law is in view when James refers to “law”. Is it the Ten Commandments, or is it the Law of Christ—the law of love?
Second Key: Recognize that James uses “faith” in three different ways.
Third Key: There are two types of justification; Paul emphasizes justification before God. James speaks primarily about justification before men. I like to call Paul’s justification “invisible justification”, and James’ justification, “visible justification.”
I cannot overemphasize the importance of contextual study. It will help us discover truth, and it will expose error which may be lurking in some dark corner of our belief system.
“My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism” (Jam. 2:1).
Here, “faith” is not so much “belief” or “trust” but rather “faith,” in this context, is a holder of moral and ethical values. For example, we might ask someone, “To what faith do you belong?” If they answered, “Baptist,” or “Pentecostal,” or “Seventh-day Adventist”, we would know at least something of their doctrines and ethical values.
So James is saying that the moral teachings of Christ do not contain an attitude of personal favoritism.
Next, James gives an illustration of how some may be showing favoritism (Jam. 2:2-7).
“For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in dirty clothes, and you pay special attention to the one who is wearing the fine clothes, and say, ‘You sit here in a good place,’ and you say to the poor man, ‘You stand over there, or sit down by my footstool,’ have you not made distinctions among yourselves, and become judges with evil motives? Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? But you have dishonored the poor man. Is it not the rich who oppress you and personally drag you into court? Do they not blaspheme the fair name by which you have been called?”
In these verses, James teaches that Christians are not to show personal favoritism based upon wealth or looks or any other reason.
The temptation to show favoritism is a real problem for pastors. When a wealthy person joins one’s church, it is so easy to put that person in a position of influence, hoping that he will give liberally. Then, when that person gives liberally, he often expects the pastor to do his bidding. He has power over the pastor. Most pastors have faced this temptation.
If, however, you are fulfilling the royal law according to the Scripture, ‘YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF,’ you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors (Jas. 2:8, 9).
What is the Royal Law? Notice that James does not say, “If you are keeping the Ten Commandments you are doing well.” Why? There are two reasons: first, Christians are not under the Ten Commandments; second, the Ten Commandments do not forbid having an attitude of favoritism.
The history of Israel is proof that focusing on law is not the way to achieve righteousness.
Look again with me at James 2:10, 11:
For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. For He who said, ‘DO NOT COMMIT ADULTERY,’ also said, ‘DO NOT COMMIT MURDER.’ Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law.
We note that James is using the Ten Commandments as an illustration. The Royal Law, or Kingly Law, however, is not the Decalogue; it is the Law of Christ:
This is My commandment, that you love one another, just as I have loved you (Jn. 15:12).
This “Law of Love” covers the whole spectrum of life, much more so than did the Ten Commandments. This fact is vitally important to understand. When we say that we are not under the Ten Commandments, we are not saying that we have no moral compass. Rather, under Christ’s Law applied by the Holy Spirit, we are to reach a higher moral standard than that found in the Ten Commandments.
James is writing to Jewish Christians. They understand that if one breaks one part of the law, he becomes guilty of all. However, the sin of favoritism in the context of James 2, is not found in the Ten Commandments, rather it is in the law of love. One cannot have unconditional love and at the same time hold an attitude of favoritism.
The problem with the righteousness of the old covenant law is twofold. First, the law does not speak to every moral and ethical situation. Second, no one keeps the law perfectly. Paul makes this failure clear in Galatians:
For as many as are of the works of the Law are under a curse; for it is written, ‘CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE LAW, TO PERFORM THEM.’ Now that no one is justified by the Law before God is evident; for, ‘THE RIGHTEOUS MAN SHALL LIVE BY FAITH.’ However, the Law is not of faith; on the contrary, ‘HE WHO PRACTICES THEM SHALL LIVE BY THEM.’ Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, ‘CURSED IS EVERYONE WHO HANGS ON A TREE’—in order that in Christ Jesus the blessing of Abraham might come to the Gentiles so that we would receive the promise of the Spirit through faith (Gal. 3:10-14).
Now we come to James 2:12:
So speak and so act as those who are to be judged by the law of liberty.
The law of liberty
Some will tell you that the Ten Commandments are the law of liberty. Is that true?
First, as noted above, the context for understanding “law” in James 2 is regarding holding an attitude of favoritism. This sin is not found in the Ten Commandments.
Second, the Ten Commandments are not called the law of liberty. Here is how Peter and Paul described the law:
Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are (Acts 15:10-11).
Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith. But now that faith has come, we are no longer under a tutor [law]. For you are all sons of God through faith in Christ Jesus (Gal. 3:24-26).
Now I say, as long as the heir is a child, he does not differ at all from a slave although he is owner of everything, but he is under guardians and managers until the date set by the father. So also we, while we were children, were held in bondage under the elemental things of the world. But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, so that He might redeem those who were under the Law, that we might receive the adoption as sons. Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, “Abba! Father!” (Gal. 4:1-6).
In 2 Corinthians 3, Paul contrasts the Ten Commandments, which he calls the “ministry of condemnation,” with the “ministry of the Spirit.”
But to this day whenever Moses is read, a veil lies over their heart; but whenever a person turns to the Lord, the veil is taken away. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty (2 Cor. 3:15-17).
We see, then, that the Law of Liberty is not the Ten Commandments, but the Law of Christ. The Ten Commandments are a ministry of death. James continues:
For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment (Jam. 2:13).
The unsaved person who has a false faith will be shown no mercy in the judgment. The person who has saving faith and shows mercy will be exalted in the judgment.
Now we will see that James’s focus is ethical teaching, not a works-based salvation. Let’s first look at a summary of James 2:1-13:
- James uses “faith” as a holder of ethical and moral values.
- James uses “faith” as true, saving faith.
- Showing personal favoritism is a violation of the Royal Law, also called the Law of Liberty or the Law of Christ.
- James illustrates the concept of even one violation of the law, making one a transgressor of the law, even if he keeps all the rest of the law.
- We cannot escape judgment if we hold an attitude of favoritism, even if we abide by other aspects of moral living.
- God’s mercy is greater and triumphs over judgment. Even if we have sinned and held an attitude of personal favoritism, there is forgiveness in the blood of Christ.
Therefore there is now no condemnation for those who are in Christ Jesus (Rom. 8:1).
Even if we have shown personal favoritism, if we are believers, God’s mercy abounds to us as Paul said in Romans 5:20:
The Law came in so that the transgression would increase; but where sin increased, grace abounded all the more.
Now James is going to illustrate the third type of faith. He will show the difference between true, saving faith and a false faith that does not save.
What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and be filled,’ and yet you do not give them what is necessary for their body, what use is that? Even so faith, if it has no works, is dead, being by itself (Jam. 2:14-17).
At first read, it is hard to see how faith and taking care of a person with needs fit together. James is showing that the Royal Law—the Law of Love—covers all aspects of life.
The Royal Law of Love has a wider reach than does the Ten Commandments law. The “faith” that shows no compulsion to help a person in need of food or clothing is not saving faith but is a “dead faith.”
But someone may well say, ‘You have faith and I have works; show me your faith without the works, and I will show you my faith by my works.’ You believe that God is one. You do well; the demons also believe, and shudder. But are you willing to recognize, you foolish fellow, that faith without works is useless? (Jam. 2:18-20).
There are two things we need to recognize in verses 18-20. First, James states that the “faith” described in these verses is the same “faith” that the demons have. What kind of faith is that? It is only an intellectual faith, not a trusting faith; it is a false faith.
Let me illustrate. A person may know the basics of Christian doctrine. Yet that same person can be so demanding, confrontational, and so self-righteous and unloving that we may question if that person has true, saving faith.
Second, those who have true, saving faith, leave “footprints in the sand.”
For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them (Eph. 2:8-10).
We see now that James has used “faith” three different ways. (1) As a holder for moral and ethical values. (2) as true, saving faith, and (3) as false faith which cannot save, the same belief or faith that the devils have. In summary of this section: true faith leaves evidence.
The role of works
Next James moves from faith and works to justification and works. As James describes several types of faith, so in this section he describes two types of justification: invisible justification and visible justification. We might say it another way: justification by faith alone before God and justification by faith and works before men.
Was not Abraham our father justified by works when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected; and the Scripture was fulfilled which says, ‘AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS,’ and he was called the friend of God. You see that a man is justified by works and not by faith alone (Jam. 2:21-24).
Gen. 15:5-6 records Abraham’s justification by faith alone— “invisible justification”:
And He took him outside and said, ‘Now look toward the heavens, and count the stars, if you are able to count them.’ And He said to him, ‘So shall your descendants be.’
Then he believed in the LORD; and He reckoned it to him as righteousness.
Nothing visible took place here. Abraham was counted righteous based upon God’s declaration. Not long after this declaration, we find in Genesis 20 where Abraham lied, stating Sarah was his sister. We see that in his person, Abraham was still not righteous.
Yet James also says, “Was not Abraham our father justified by works when he offered up Isaac his son on the altar?”
The offering of Isaac took place about 50 years after Abraham was declared righteous by his faith. His previous invisible justification has now become visible to all.
He said, “Do not stretch out your hand against the lad, and do nothing to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me” (Gen. 22:12).
He was invisibly justified many years before by faith alone by God’s declaration. Fifty years later, by his obedience to the word of God, we can all see that his justification was for real. Now his righteousness is visible to all.
Next James gives the example of Rahab the harlot:
In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? (Jas. 2:24-25).
Here we have an example of someone who was justified as a sinner. She had an immoral lifestyle and told a lie to protect the spies.
For we have heard how the LORD dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you utterly destroyed. When we heard it, our hearts melted and no courage remained in any man any longer because of you; for the LORD your God, He is God in heaven above and on earth beneath. [Here we have her declaration of faith in God.] Now therefore, please swear to me by the LORD, since I have dealt kindly with you, that you also will deal kindly with my father’s household, and give me a pledge of truth (Jos. 2:10-12).
Here we see that Rahab the harlot believed in the Lord. She was counted righteous with an invisible justification.
Then, sometime later, her actions in hiding the spies and sending them out another way gave visible evidence that she was a believer, trusting in God. This is visible justification.
A short time later, when Joshua took the city of Jericho, we have this record:
However, Rahab the harlot and her father’s household and all she had, Joshua spared; and she has lived in the midst of Israel to this day, for she hid the messengers whom Joshua sent to spy out Jericho (Jos. 6:25).
Notice that she is still described as Rahab the harlot. We can follow Rahab the harlot in Scripture; she is listed in the genealogy of Christ and in Faith’s Hall of Fame:
Salmon was the father of Boaz by Rahab, Boaz was the father of Obed by Ruth, and Obed the father of Jesse was the father of David” (Mt. 1:5,6).
By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace” (Heb. 11:31).
Over time both Abraham and Rahab allowed God to work in their lives. They both were justified by faith alone—invisible justification before God. Then, sometime later, they were justified by visible justification before men—the outworking of righteousness in the life.
Paul speaks primarily of justification by faith alone— “invisible justification” before God. James speaks primarily of justification by works— “visible justification” which is the outworking of being justified before God by faith alone.
Earlier in James 2, James declares that true faith will leave evidence. There will be evidence in the life of a person who has saving faith.
However, we must be very careful in judging another’s standing in Christ. Only God can look at the heart. The amount of personal righteousness one develops in the Christian life depends upon many factors, including one’s cooperation with the Spirit of God. Paul, when considering this concept said this:
According to the grace of God which was given to me, like a wise master builder I laid a foundation, and another is building on it. But each man must be careful how he builds on it. For no man can lay a foundation other than the one which is laid, which is Jesus Christ. Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw, each man’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man’s work. If any man’s work which he has built on it remains, he will receive a reward.
If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire” (1 Cor. 3:10-15).
Summary
- James 2 says nothing about keeping the Sabbath and nothing in James can legitimately be used to support Sabbath keeping.
- Christians are to live by the Royal Law, the Law of Liberty, called the Law of Christ or the Law of Love.
- The Royal Law encompasses all the situations of life.
- True saving faith leaves evidence.
- There is justification before God by faith alone—which I call “invisible justification.”
- There is justification before men, as seen by a person’s work—which I call “visible justification.”
- We must be very careful in evaluating another’s walk with God. Only God knows the heart, but we should always seek to encourage others to trust Christ when we do not see evidence of saving faith.
Yes, we can still rejoice that we are counted righteous by faith alone. As we focus on the gospel and our standing “in Christ” we will be transformed into the image of Christ. We can sing, dance, and shout “Thank you, Lord!” When we place our faith in Christ, we are righteous with the very righteousness of God “in Christ.” †
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