Post Introduction: Below is a short paper on the meaning of “justify” in James 2:21-25. This paper was meant to be no more than two pages and provide a general observation and summary of viewpoints about the controversy of this word. While much more can be said, this will introduce to the topic and give a general understanding without going into all the translation notes about the issue.
Justification is typically defined as a person being declared righteous, but does it mean that in James 2:21-25? The debate focuses on three possible options: to prove or vindicate, to demonstrate, or a secondary declaration of righteousness. Examining each option, this paper will provide biblical support for a secondary justification being the most likely interpretation.
The first viewpoint argues that justification means to vindicate or to prove faith. Matthew 11:19 supports this argument showing that wisdom is thus proven to be real by its results. Similarly, works justify in the sense that works vindicate faith. In James, Abraham’s faith is evident by offering up Isaac, and he was therefore justified.[1] Since this type of justification is before other people, James uses this word to mean “proved,” meaning genuine faith is proven to others through works..[2] James emphasized that Abraham’s faith was not confined to an intellectual acceptance at the time of his “conversion” or to an occasional verbal profession, but that it was active and constantly at work along with his deeds.[3] Rahab’s works were done in faith, but her actions were necessary to prove her inner change. James used these examples to show others the reality of faith that came only by producing obedient works.
The second option views justified to mean faith is demonstrated. This viewpoint also identifies Matthew 11:19 as Abraham demonstrating his faith in the offering up of Isaac. Similarly, the Pharisees were demonstrating their own righteousness before others by their deeds, not by giving legal declarations about themselves (Luke 16:15).[4] James uses Abraham’s act of faith to show that justification is due to Abraham’s living faith (Gen 22).[5] Abraham’s righteousness was made manifest by obediently offering Isaac (Jas 2:21).[6] The main objection against the first two viewpoints is that Abraham’s justification seems to be a justification by God, not by people since it was not demonstrated or proven before people (Gen 22:12-18).[7]
The final viewpoint sees justified as meaning being declared righteous based on living a righteous life wherein declaration follows imputation. The idea is that faithful works do justify after justification by faith, then there is a secondary sense of being declared righteous because a person lived a righteous life.[8] In Deuteronomy 25:1, a person is declared righteous and justified. While justify does not appear in Job 1:8, the idea is there since Job is blameless and upright.[9] First Timothy 3:16 could possibly mean vindicate, but it could also mean to declare righteous. Luke 7:29 provides an example of the people declaring God righteous or justifying Him.[10] Both Abraham and Rahab had this secondary sense of being declared righteous after they had already been justified by God. James says they were justified by faith alone, and that faith was perfected by resulting in works.11 James’s use of “justified” follows the Septuagint’s understanding of the term, meaning a righteousness that is lived out and affirmed by God.[11]
The second and third viewpoint are very similar but differ slightly. The demonstration viewpoint does not see works as a necessary result of faith, while the third viewpoint sees works as a necessary result of faith, thus providing reason for living a righteous life. Faith that remains alone and produces no works is not a true faith for James. He stresses a working faith. This author concludes that the justification in James 2:2-25 does not refer to the initial justification of a person, but to a secondary declaration of righteousness based on a faithful and righteous life.
BIBLIOGRAPHY
Blue, J. Ronald. “James.” In The Bible Knowledge Commentary: An Exposition of the Scriptures, edited by John F. Walvoord and Roy B. Zuck, vol. 2, 814-836. Wheaton: Victor Books, 1985.
Grudem, Wayne. Sytematic Theology. Leicester, England: Inter-Varsity Press, 1994.
Guthrie, George H. “James.” In The Expositor’s Bible Commentary: Hebrews–Revelation, edited by T. Longman III and D. E. Garland, vol. 13, 192-273. Grand Rapids: Zondervan, 206.
Hiebert, D. Edmond. The Epistles of James. Chicago, Moody Press, 1979.
Lea, Thomas D. “Hebrews, James.” In Holman New Testament Commentary, Vol. 10. Nashville: Broadman & Holman Publishers, 1999.
Moo, Douglas. The Letter of James. Grand Rapids: Eerdmans, 2000.
Radmacher, Earl D., Ronald B. Allen, and H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary. Nashville: Nelson, 1999.
Richardson, Kurt A. “James.” In The New American Commentary, vol. 35. Nashville: B & H Publishing Group, 1997.
Toussaint, Stanley. “Module 3 – Video 10: James 2:21-26.” Lecture, Dallas Theological Seminary, Dallas, TX, accessed September 24, 2016.
Footnotes:
[1] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 826.
[2] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1667.
[3] Douglas Moo, The Letter of James (Grand Rapids: Eerdmans, 2000), 136.
[4] Wayne Grudem, Sytematic Theology (Leicester, England: Inter-Varsity Press, 1994), 731.
[5] D. Edmond Hiebert, The Epistles of James (Chicago, Moody Press, 1979), 192.
[6] Kurt A. Richardson, “James,” in The New American Commentary, vol. 35 (Nashville: B & H Publishing Group, 1997), 141.
[7] Stanley Toussaint, “Module 3 – Video 10: James 2:21-26,” (lecture, Dallas Theological Seminary, Dallas, TX, accessed September 24, 2016).
[8] Ibid.
[9] Ibid.
[10] Ibid. 11 Ibid.
[11] George H. Guthrie, “James,” in The Expositor’s Bible Commentary: Hebrews–Revelation, eds. T. Longman III and D. E. Garland, vol. 13 (Grand Rapids: Zondervan, 2006), 241.