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Justified by Works

You see that a person is justified by works and not by faith alone. — James 2.24

“Faith apart from works is dead,” James quips. The assertion flies in the face of Paul’s theology: “For we hold that one is justified by faith apart from works of the law.” The book of James isn’t the only place where this is true; Galatians implores Christians to, “not grow weary of doing good, for in due season we will reap” and Philippians, perhaps more directly, calls the faithful to, “work out your own salvation.”

Theologians offer simple, nearly tweet-able, answers like, “We are not saved by deeds; we are saved for deeds; these are the twin truths of the Christian life. And Paul’s whole emphasis is on the first truth, and James’s whole emphasis is on the second truth.” In some ways this is true, but it is also insufficient.

James’ language, “justified by works and not by faith,” is abrasive in our current theological climate—and pushes us beyond the conversation of saved by and for. Part of the problem may be what comes to mind when we, modern Christians, talk about the idea of salvation. Joseph Dillow—whose three-volume series, Final Destiny, explores over 2,000 passages of Scripture in regards to salvation and works—explains:

It would be difficult to find a concept which is richer and more varied in meaning than the biblical concept of salvation. The breadth of salvation is so sweeping and its intended aim so magnificent that in many contexts the words used defy precise definition.

Yet these difficulties have not thwarted numerous interpreters from assuming, often without any contextual justification, that the words used invariably mean ‘deliverance from hell’ or ‘go to heaven when you die.’ It may come as a surprise to many that this usage of ‘salvation’ would have been the least likely meaning to come to the mind of a reader of the Bible in the first century.

Indeed, in 812 usages of the various Hebrew words translated ‘to save’ or ‘salvation’ in the Old Testament, only 58 (7.1 percent) refer to eternal salvation.

James and Paul aren’t bickering about faith and works—they are trying to draw our attention to the greater scope of what faith and salvation mean both now and for eternity. Dillow’s conclusion is heard best in the modern world—where nearly everything we come in contact with must have a value proposition—“when believers do not animate their faith with works, James does not say their faith is nonexistent; he says it is useless.”

Today’s Reading
Isaiah 8:1-9:7 (Listen – 7:02)
James 2 (Listen – 3:26)

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The Root of Wisdom

If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. — James 1.5

It’s not surprising, given their penchant for philosophy, that the Greek language uses multiple words to talk about wisdom. Ephesians, for instance, instructs, “Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil.” The Greek word for ‘wise’, sophos, alludes to intellectual precision—wisdom through thoughtfulness and intentionality.

The book of James opens by imploring Christians to pray for wisdom of a different kind. The Greek word here for wisdom, Sophia, refers to a person’s capacity to function in the world according to the understanding she’s been given. In modern language it could be called integrative wisdom—insight that catalyses and empowers life change.

The writers of Scripture believed integrative wisdom could come only through prayer. Thoughtful people can attain intellectual precision and disciplined people can force top-level changes to actions—but only the Spirit can give wisdom that changes our hearts, and through them, our lives.

A collection of prayers from Augustine reveals the aching cries for wisdom that can only come from God:

Almighty God, in whom we live and move and have our being, you have made us for yourself, so that our hearts are restless until they find their rest in you.

You know our necessities before we ask, and our ignorance in asking. Set free your servants from all anxious thoughts for tomorrow; give us contentment with your good gifts; and confirm our faith accordingly as we seek your kingdom. You will not keep us from any good thing through Jesus Christ our Lord.

Grant us purity of heart and strength of purpose—that no selfish passion may hinder us from knowing your will, no weakness from doing it—in your light we see light and in your service we find perfect freedom through Jesus Christ our Lord.

Look upon us, O Lord, and let all the darkness of our souls vanish before the beams of your brightness.

Fill us with holy love, and open to us the treasures of your wisdom. All our desire is known to you, therefore perfect the work you have begun, and what your Spirit has awakened in us to ask in prayer.

We seek your face; turn your face to us and show us your glory. Then shall our longing be satisfied, and our peace shall be perfect.

Today’s Reading
Isaiah 7 (Listen – 3:51)
James 1 (Listen – 3:26)

 

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Already, Not Yet :: Weekend Reading List

Around the turn of the twentieth century Princeton Theology professor Geerhardus Vos referred to the Kingdom of God as both “already” and “not yet.” He was highly criticized in his day because his theological vision stood in contrast to his contemporaries’ desire to focus solely on the future hope found in Scripture. Vos’ words clarified the tension between the present, active, and tangible nature of living as a Christian and the hope, completion, and perfection that are to come.

If Christianity were just about the not yet, there would be no need to grow in faith, no need to engage in culture, no need for faith to move to action now. The Christian life would be best lived in anticipation of future glory, and in separation from the “secular world.”

On the other side, if Christianity were just about the already, it would quickly become another tool, among many, to live a fulfilling, satisfying life. In this case, Christianity would become no better than self-help, no more demanding than what is required for comfort and no more transcendent that the general culture’s aspirations and desires.

When we balance the already and not yet aspects of the Kingdom in practice we form a robust, and life-giving faith that can address the current condition without losing focus on the fullness of God’s work yet to come. George Eldon Ladd captured this beautifully in his book Gospel of the Kingdom:

Love is that gift of the spirit, above all others, which will characterize our perfected fellowship in the age to come. This love we now enjoy, and the church on earth will be a colony of heaven, enjoying in advance the life of the age to come.

Faith that is focused on the here and now demands our hearts are shaped to be more like God. It’s from this wellspring that every good and perfect deed flows into contact with a broken world. And the part of our faith that focused on the yet-to-come gives us a hope beyond what this world can offer and draws us closer as we anticipate the return of Christ.

Weekend Reading List

Today’s Reading
Isaiah 3-4 (Listen – 4:34)
Hebrews 11 (Listen – 6:22)

This Weekend’s Readings
Isaiah 5 (Listen – 4:48) Hebrews 12 (Listen – 4:36)
Isaiah 6 (Listen – 2:24) Hebrews 13 (Listen – 3:31)

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The Meaning of the Ascension :: Throwback Thursday

By Charles Haddon Spurgeon (1834-1892)

A reflection for Ascension Day 2016:

While he blessed them, he parted from them and was carried up into heaven. — Luke 24.51

Jesus will come again. Our Lord is doing the best thing for his kingdom in going away. It is clear that he has not quit the fight, nor deserted the field of battle. It was in the highest degree expedient that he should go, and that we should each one receive the Spirit. He has not taken his heart from us, nor his care from us, nor his interest from us: he is bound up heart and soul with his people.

The scriptures tell us—and this is a reason why we should get to our work—that he is coming in the same manner as he departed: “This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.” [What does this mean?]

Do not let anybody spiritualize away all this from you. Jesus is coming as a matter of fact, therefore go down to your sphere of service. Give of your wealth and don’t talk about it. Consecrate your daily life to the glory of God. Live wholly for your Redeemer.

Jesus is not coming in a sort of mythical, misty, hazy way, he is literally and actually coming, and he will literally and actually call upon you to give an account of your stewardship. Therefore, now, today, literally not symbolically, personally and not by proxy, go out through that portion of the world which you can reach, and preach the gospel to every creature according as you have opportunity.

Be ready to meet your coming Lord. What is the way to be ready to meet Jesus? If it is the same Jesus that went away from us who is coming, then let us be doing what he was doing before he went away.

Don’t stand gazing up into heaven, but wait upon the Lord in prayer, and you will receive the Spirit of God, and you will proclaim, “Believe and live.” Then when he comes he will say to you, “Well done, good and faithful servant, enter into the joy of the Lord.” So may his grace enable us to do. Amen.

*Abridged and language updated from Spurgeon’s sermon The Ascension and the Second Advent Practically Considered.

Today’s Reading
Isaiah 2 (Listen – 3:00)
Hebrews 10 (Listen – 5:33)

 

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Christ, Offered Up to Heaven

But when Christ appeared as a high priest of the good things that have come… he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. — Hebrews 9.11–12

Tomorrow Christians around the world will celebrate the Day of Ascension. “While he blessed them,” records the gospel of Luke, “he parted from them and was carried up into heaven.” The Greek word translated carried up is the same word used throughout the New Testament for offering. In other words, Christ was offered up to Heaven—the spiritual posture of the savior became physical reality in his final moments on earth.

The language of offering ties directly into the symbolism presented by the author of Hebrews. Christ is the fulfillment of the old system. Yet if he brought that system to its end, what can we learn from the New Testament’s continual use the language of high priest, temple, and law? N.T. Wright explains:

This puzzle, very close to Paul’s frequent question as to why God gave the Law, is often answered in terms of religious development: people in earlier days thought they needed animal sacrifices, but we’ve grown out of such things. That’s not the New Testament answer.

The Temple was given as a true signpost; there was nothing wrong with it. But the signpost isn’t the reality, and if people are mistaking the one for the other the time may come to chop the signpost down.

A person draws near to Christ, Dr. Wright explains, “Not because you’re climbing a ladder of spiritual advancement, but because you’ve grasped the truth at the heart of Jesus’ ministry: Jesus has come to offer, and accomplish, the reality to which the Temple points but which it cannot ultimately deliver.”

Hebrews teaches that Christ is seated at the right hand of God—he offered himself to the father to bless his Church by interceding on their behalf. The only way we can reject this blessing, N.T. Wright concludes, is by trying to create our own sacrifice, temple, and high priest:

We don’t go in for killing bulls and goats, but do we show evidence of the reality to which their blood was supposed to point? Or have we substituted a new regime of ‘dead works’ which impede, rather than facilitate, our worship of the living God?

Today’s Reading
Isaiah 1 (Listen – 4:36)
Hebrews 9 (Listen – 4:40)