Refutation of David Cloud's "Justification - James VS. Paul"
David's words are in blue; mine are in black.
FIRST, CONTEXT IS CRUCIAL IN UNDERSTANDING ANY BIBLE PASSAGE. To ignore context is to fill the Bible with contradictions. James was not addressing salvation in James 2:14-26;
Then why did he say, "Can faith save you?" (v.17) and use the same Greek word for "justified" that Paul used in Romans?
he was addressing the Christian life. Note verse 14 -- "my brethren..." He is contrasting dead faith with true biblical faith (verses 14-17). "Even so faith, if it hath not works, is dead, being alone" (verse 14). He is saying that true faith is evident by works.
All he says in verses 14-17 is that we need works; whether these works actually aid in justification or just prove our justification is not dealt with in these four verses.
This is all David says about James's epistle. Since he forgot to explain why James used the examples he did in verses 21-25, I will.
First he uses Abraham:
"Was not our ancestor Abraham justified by works when he offered his son Isaac on the altar? You see that faith was active along with his works, and faith was brought to completion by the works. Thus the Scripture was fulfilled that says, 'Abraham believed God, and it was reckoned to him as righteousness,' and he was called a friend of God. You see that a person is justified by works and not by faith alone." - James 2:21-24
Now, Protestants say that Abraham was justified in Genesis 15:1-6, and Catholics agree. The only difference, however, is that Protestants view this as the only time he was justified (they only believe in a one-time justification), whereas Catholics believe that this was part of Abraham's lifelong journey of justification. Here is the text of the passage:
"After these things the word of the Lord came to Abram in a vision, 'Do not be afraid, Abram, I am your shield; your reward shall be very great.' But Abram said, 'O Lord God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?' And Abram said, 'You have given me no offspring, and so a slave born in my house is to be my heir.' But the word of the Lord came to him, 'This man shall not be your heir; no one but your very own issue shall be your heir.' He brought him outside and said, 'Look toward heaven and count the stars, if you are able to count them.' Then he said to him, 'So shall your descendants be.' And he believed the Lord; and the Lord reckoned it to him as righteousness."
So, we see that Abraham was justified because he believed that God would give him another child. Now, before we examine how Abraham was justified when he offered up Isaac, let's examine James 2:23, where James says, "Thus the Scripture was fulfilled that says, 'Abraham believed God, and it was reckoned to him as righteousness.'" Usually when a Scripture passage is fulfilled, an event happens that was prophesied, but Genesis 15:6 was not a prophecy. To understand what James meant, let's look at what God promises Abraham after he offers up Isaac:
"By myself I have sworn, says the Lord�I will indeed bless you, and I will make your offspring as numerous as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of their enemies, and by your offspring shall all the nations of the earth gain blessings for themselves�" - Genesis 22:16-18
Here we see that God fulfills the promise He made in Genesis 15; He now SWEARS to uphold His word. It's important to note, however, that James says that Abraham's JUSTIFICATION, not God's promise, was fulfilled, indicating that Abraham continued to be justified in Genesis 22. However, I left out two parts of the quotation; one part in the middle and the part at the very end. Here is what I left out:
"Because you have done this, and have not withheld your son, your only son�because you have obeyed my voice."
So, we see that God fulfilled His promise BECAUSE OF ABRAHAM'S WORK. God didn't just look into Abraham's heart and see his faith; Abraham had to physically do what God commanded him to do! It was because of his work that Abraham was justified! And we can clearly see that the work was for God to see, not for men to see. Now, if we are justified by faith alone, then God would not have required this act of obedience from Abraham; he could've just looked into his heart and seen his faith.
The next example James uses is Rahab the prostitute:
"Likewise, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another road? For just as the body without the spirit is dead, so faith without works is also dead." - James 2:25-26
By saying "LIKEWISE, was not Rahab the prostitute also justified by works," James is implying that Rahab was justified in the same way as Abraham, by her works. The story of Rahab the prostitute is recounted in Joshua 2, and Rahab's words in Joshua 2:9-11 are crucial:
"And said to the men: 'I know that the LORD has given you the land, and that dread of you has fallen on us, and that all the inhabitants of the land melt in fear before you. 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 that were beyond the Jordan, to Sihon and Og, whom you utterly destroyed. As soon as we heard it, our hearts melted, and there was no courage left in any of us because of you. The LORD your God is indeed God in heaven above and on earth below."
Here we see why Rahab had to be justified by works and not faith alone. We see that everyone (or, at least other people) in Jericho had the same kind of fear that she did, but only she and her family were spared. If this kind of faith could save, why did God still destroy the city? Wouldn't God spare them if they repented? Just as James said, she was justified by her WORK when she lead the spies by a different route; Rahab, being the only one who did a good work for God, was the only one who was justified (her family might also have been justified, but we can't know for sure).
By using these two examples, James clearly shows that we are saved by both faith AND works.
Paul, on the other hand, in the book of Romans is addressing salvation directly. The sinner must trust exclusively in the grace of Jesus Christ for salvation. "Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works" (Romans 4:4-6).
By saying in verse 4 that those who are saved by works are owed salvation, Paul makes it clear that he is speaking of earning salvation on our own without God's grace, which is not what the Church teaches. So, when he says God saves those without works, he agrees with Catholics that we cannot save ourselves. Next, Paul uses the example of David as how one is justified, but David (Cloud) leaves out the quote from Psalm 32:
"Blessed are those whose iniquities are forgiven, and whose sins are covered; blessed is the one against whom the Lord will not reckon sin." - Romans 4:7-8
This is a quote from Psalm 32:1-2, one of the two Psalms David wrote after committing adultery with Bathsheba (the other one Psalm 51). David is speaking of being forgiven after committing adultery, and Paul, by quoting from this Psalm, says that David was justified at this point. By using this point in David's life as an example, Paul is showing that David, after losing justification, had to be RE-JUSTIFIED! Before committing adultery, he was called a man after God's heart (1 Samuel 13:14, Acts 13:22), but he committed a mortal sin (1 John 5:16-17), one of the sins that Paul says will cause us to lose salvation (1 Corinthians 6:9-11, Galatians 5:19-21, Ephesians 5:5). While we're on the topic of David, let's take a look at a quote from Psalm 51:
"Do not cast me away from your presence, and do not take your holy spirit away from me. Restore me to the joy of your salvation, and sustain in me a willing spirit." - Psalm 51:11-12
Here we see that David is pleading with God not to take away His Spirit and to restore him to salvation. If this doesn't show that we can lose justification, I don't know what does.
The sinner must trust Jesus Christ exclusively for salvation; he must reject his own filthy works (Isaiah 64:6) and all self-righteousness (Romans 9:30-33) and lean totally upon the Lord Jesus Christ, trusting wholly in His perfect and complete redemption.
I agree with Isaiah that all of our works are filthy rags before God; that's why we can't save ourselves. I also agree with Paul that we cannot be saved through the law by our own works; this is why we need God. This is why James said that we are no longer under law but grace (James 2:12). God judges our works and faith not by the strict, uncompromising standards of law, but by the standards of grace, which are far more lenient. This is why God can judge us according to our works (Revelation 20:14), even though we would be condemned if we were judged by the law (Romans 3:23).
SECOND, JAMES' TEACHING IS NO DIFFERENT FROM THAT OF THE OTHER APOSTLES.
Not only was James' teaching the same as that of the other apostles, it is also the same as that of the rest of the bible. Consider the following passages:
"The Phinehas stood up and interceded, and the plague was stopped, and that has been reckoned to him as righteousness from generation to generation forever." - Psalm 106:30-31
"For the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done." - Matthew 16:27
"For he will repay according to each one's deeds: to those who by patiently doing good seek for glory and honor and immortality, he will give eternal life; while for those who are self-seeking and who obey not the truth but wickedness, there will be wrath and fury." - Romans 2:6-8
"If you invoke as God and Father the one who judges all people impartially according to their deeds�" - 1 Peter 1:17
"And the dead were judged according to their works�" - Revelation 20:12
All of these passages say that we are justified by our works, which is exactly what James taught.
Consider the classic passage in Ephesians 2:8-10 -- "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." This passage puts faith and works in their proper order. It is faith alone that connects us with the free salvation offered in Jesus Christ. This salvation is a gift. Our puny, sin-tainted works have nothing to do with it, and cannot add to the completed salvation in Jesus Christ. Works, rather, follow after salvation and are the product of it and are created by God in the believing sinner.
Notice that Paul uses the past tense in Ephesians 2:8-10, unlike 1 Corinthians 1:8 and 2 Corinthians 2:15 in which he uses the present tense and Romans 5:9-10 in which he uses the future tense. Each tense means something different: we were saved by Jesus' sacrifice and our initial acceptance of Him, we are being saved by living the Christian life (Matthew 24:13), and we hope to be saved after we die. This is supported by the context in which Paul uses the past tense in Ephesians 2:8-10; he is talking about being freed from the power of sin, which happened when Jesus died for us. However, this does not mean that we have assurance of salvation. Scripture does say that we can lose justification (Romans 11:22, Hebrews 10:26-31, 2 Peter 2:20-21) and that we must continue in the Christian life until the end (Matthew 10:22; John 15:1-10; Philippians 2:12, 16; Colossians 1:22-23; Hebrews 3:14). This all fits together nicely and supports the Catholic belief that justification is a lifelong process that must be carried out until the end and not a one-time event in someone's life.
Another reason why this passage doesn't prove sola fide is because Paul isn't talking about the exact process of salvation; he is telling us why we can't boast. He says that we did not save ourselves by our own works, but Jesus saved us through our faith. This is exactly what the Catholic Church teaches.
Consider also Titus 3:4-8; Hebrews 6:9; 10:39; 1 John 3:6; 3 John 11.
"But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of any works of righteousness that we had done, but according to his mercy, through the water of rebirth and renewal by the Holy Spirit. This Spirit he poured out on us richly through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs according to the hope of eternal life. The saying is sure. I desire that you insist on these things, so that those who have come to believe in God may be careful to devote themselves to good works; these things are excellent and profitable to everyone." - Titus 3:4-8
Where do you see sola fide? I don't. Again, Paul stresses that God saved us by His grace and not by works, and this particular passage supports baptismal regeneration. God saves us "THROUGH THE WATER OF REBIRTH AND RENEWAL BY THE HOLY SPIRIT."
"Even though we speak in this way, beloved, we are confident of better things in your case, things that belong to salvation." - Hebrews 6:9
If we read this verse in context, we see that the author of Hebrews is talking about losing salvation. In the verse in question, all he says is that he is CONFIDENT that his readers will be saved, but confidence is by no means 100% assurance. Even Paul wasn't 100% sure he would be saved (1 Corinthians 4:4, 9:27, Philippians 3:10-14). Plus, if we read for 3 more verses, we that this passage actually supports the Catholic view of salvation!
"For God is not unjust; he will not overlook your work and the love that you showed for his sake in serving the saints, as you still do. And we want each one of you to show the same diligence so as to realize the full assurance of hope to the very end, so that you may not become sluggish, but imitators of those who through faith and patience inherit the promises." - Hebrews 6:10-12
Here we see that God saves us because of our work and that we must persevere until the very end.
"We, however, are not of those who draw back unto destruction, but of those who have faith to the saving of the soul." - Hebrews 10:39 (Douay-Rheims)
Taken in isolation, this verse may seem to support sola fide, but we must take it in context. Consider Hebrews 10:26-31, 36:
"For if we willfully persist in sin after having received the knowledge of truth, there no longer remains a sacrifice for sins, but a fearful prospect of judgment, and a fury of fire that will consume the adversaries. Anyone who has violated the Law of Moses dies without mercy 'on the testimony of two or three witnesses.' How much worse punishment do you think will be deserved by those who have spurned the Son of God, profaned the blood of the covenant by which they were sanctified, and outraged the Spirit of grace? For we know the one who said, 'Vengeance is mine, I will repay.' And again, 'The Lord will judge his people.' It is a fearful thing to fall into the hands of the living God. For you need endurance, so that when you have done the will of God, you may receive what was promised."
Here we see the author warning his readers not to fall away, but in verse 39, he seems to assure them that they're already saved. Did he contradict himself? Not at all. All he meant was that they CURRENTLY have the kind of faith that saves, but he does NOT say they can't lose it.
"No one who abides in him sins; no one who sins has either seen him or known him." - 1 John 3:6
How is this relevant to the topic at hand? Is David now saying that true Christians NEVER sin? John was just using a hyperbole to say that Christians shouldn't sin, and he was contrasting the sinful lifestyle of children of Satan with the holy lifestyle of children of God (1 John 2:29-3:10).
"Beloved, do not imitate what is evil but imitate what is good. Whoever does good is from God; whoever does evil has not seen God."
This verse means pretty much the same thing the previous one did; John was contrasting the lifestyle of unrepentant sinners with that of Christians.
If I think that my works and my righteousness and my obedience and my law-keeping is a part of salvation, I am denying the sufficiency of Jesus Christ and of His Atonement. "For by one offering he hath perfected for ever them that are sanctified" (Hebrews 10:14). I cannot add one iota to this perfect salvation that is freely offered through Jesus Christ.
Ok, we are perfected by grace through Jesus' sacrifice; I agree. What the Church condemns is saying that we can earn salvation on our own, WITHOUT GOD.
"Being justified FREELY by his grace through the redemption that is in Christ Jesus" (Romans 3:24). If works or church sacraments or law keeping are required in any sense whatsoever for salvation, it is not FREE and the Bible is a lie. If something is free and is a gift, it cannot be associated with works or with a payment in any sense whatsoever. "And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work" (Romans 11:6).
I agree; salvation is a gift that God gives freely to all who accept Him; however, to accept Him we must do good works (1 John 1:6, 2:3-11, 3:10, 4:20). Salvation is a gift in the sense that God still saves us even though we don't deserve it. When Paul says that salvation is a gift, he is in opposition to self-righteous works done to gain salvation on our own (Romans 4:4); he does not oppose good works judged under grace (Romans 2:6-16). God doesn't have to save us, but He does anyway. Plus, if we take David's reasoning to its logical conclusion, we wouldn't need faith either; having to believe can be considering a sort of "earning" salvation (in a loose sense). However, we know that we have to believe to be saved.
The sacraments do not earn us salvation; they are merely means of receiving God's grace through physical gestures and objects.