Tag Archives: The Gospel

James and Paul: Contradictory or Complementary?

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The relationship between James and Paul has sometimes been a source of consternation and confusion.  How can James 2:24 declare Christians are “justified by works and not by faith alone,” whereas Romans 3:28 says believers are “justified by faith apart from works?”  Is this not a clear case of intra-canonical contradiction?

Some have sought resolution by suggesting that James doesn’t belong in the scriptural canon.  For example, although he later changed his view, in his 1522 edition of Preface to the New Testament, Martin Luther called James an “epistle of straw,” wishing it had not been canonized by the early church.  Others have asserted that the two really do conflict with one another since the Scriptural witness is a human product and contains multiple streams of irreconcilable thought.

If, however, a commitment to the divine authority and consistency of the biblical canon is maintained, can James and Paul be understood as complementary?  The answer is at least two-fold.  First, we must consider how each author uses the Greek word, dikaióo (translated “justified” in English) within its semantic range of meanings.  Second, we should recognize how each one responds to the same basic problem of antinomianism.  Once these two issues are clarified, it becomes clear that James and Paul complement rather than contradict each other.

First, Paul and James use “justified” in two related but distinct ways.  Paul primarily (but not exclusively) uses the word in a forensic and legal sense to denote the notion of being juridically declared righteous before a holy God.  To be “justified” in this sense is to be pronounced legally righteous apart from any evidential basis.

Paul clearly uses the term this way in Romans 3:20-22 when he states, “For by works of the law no human being will be justified in his [God’s] sight, . . . and this righteousness from God comes through faith in Jesus Christ to all who believe.”  Paul is clear here that no one can be justified (seen as righteous) before God by doing good works (cf. Ephesians 2:8-9).

Why, then, does James 2:24 explicitly state “a person is justified by works and not by faith alone.”?  James, it seems, is concerned with evidential and visible proof that one is truly righteous.  In this sense, to “justify” is to visibly demonstrate to others that you really are a righteous person.  In fact, this use of the word is not uncommon in other New Testament authors.  Luke 10:29 and 16:15 demonstrate this “Jamesian” use of the word, and Paul himself appears to be using it this way in Romans 2:13.  As James says in 2:18, “Show me your faith without deeds, and I will show you my faith by my deeds.”

James then proceeds to use Abraham as his exemplar for demonstrating his faith by doing what God asked him to do, namely sacrifice Isaac.  But also notice that James 2:23 explains that Abraham was declared righteous before God way back in Genesis 15:6 but speaks (in James 2:22) of its completion and fulfillment in chapter 22 of Genesis.  This highlights the evidential proof of that Abraham’s righteousness is both genuine and maturing, versus superficial and insincere.  As James 2:19 points out, one may claim to believe in God but, like the demons, that assertion is insufficient proof that one’s faith is truly salvific.  This is the critical difference between believing that God exists and genuinely believing and trusting in God.

In Romans 4, Paul also highlights Abraham’s justifying faith in Genesis 15:6, but his primary concern is about the declarative and forensic aspects of saving faith.  Thus, he does not address the demonstration of that faith in subsequent life events until Romans 6.  There, Paul directly deals with the next logical question: If a person is justified before God by faith alone, then why care or be concerned about living righteously?  Why not continue doing wrong so God’s grace towards sin increases?  Here Paul makes it clear that a failure to be transformed by the gospel is a failure to understand the radical change that has taken place in the believer’s life when they place their faith in Jesus.

A common short-hand way of summarizing this is to say that true believers are saved by faith alone, but not a faith that is alone.  As John Calvin put in Acts of the Council of Trent in response to Canon II of the sixth session of the Council, “It is therefore faith alone which justifies, and yet the faith which justifies is not alone: just as it is the heat alone of the sun which warms the earth, and yet in the sun it is not alone, because it is constantly conjoined with light.”  Genuine faith will naturally and inevitably bear fruit in observable good works.  Paul was saying as much in Romans 6 and James was making the same point in James 2.

Thus, while both authors refer to Abraham’s faith, they highlight different manifestations and aspects of that faith.  Paul emphasizes the juridical aspect such that when Abraham trusts in God’s promise, God immediately declares him righteous (Genesis 15:6; cf. Romans 4).  James, on the other hand, emphasizes the living and visible proof of that divinely imputed righteousness which was revealed in his subsequent willingness to sacrifice Isaac, the son of the promise (Genesis 22; cf. Galatians 4:23).

In conclusion, then, when properly read and understood in their contexts, James and Paul come together like two side of the same coin.  Each one clarifies the significance of Christian faith, providing a complementary and more comprehensive understanding of what it truly means to believe in and subsequently be transformed by our Lord and Savior Jesus Christ.

The implication for anyone claiming to know Christ is clear: Do I convincingly demonstrate in everyday life that Christ is my King?  Am I becoming increasingly like Him over time or do my thoughts and actions merely reflect the ways and ideologies of the world around me?  Thank God, we do not have to earn our way into His family and kingdom, but if we truly have believed, there should be a growing family resemblance and ever-increasing loyalty to and affection for Jesus Christ as Lord and King.

When the Mighty Fall: Reflections on the Ravi Zacharias Scandal

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With the recent Ravi Zacharias scandal, many are sharing their thoughts and laments about his improprieties and sexual sins, so I wanted to add some brief reflections.

Our trust is in Jesus and the truth of His gospel.

For many, Ravi was something of a spiritual mentor and hero, instrumental in leading them to Christ and/or helping them strengthen their faith in the face of opposition and doubt.  But because Ravi claimed to represent Jesus and be living out his Christian walk with moral integrity, his double life and godless infidelity has served to strain the gospel’s credibility and deeply shaken the faith of some.

Whether we like it or not, the credibility of the message (not necessarily its truth value) is often directly related to the credibility of the messenger.  That credibility increases or decreases depending on whether or not the life of the messenger matches at the claims of the message.  This is why Paul repeatedly calls believers to live lives worthy of the God and the gospel (Phil 1:27; Eph 4:1).  At the same time, Paul makes it clear that even if the gospel is preached pretentiously by people with selfish and impure motives, as long as the message remains the gospel, he is glad it’s being shared (Phil 1:15-18).

Thus, despite the deep disconnect between Ravi’s personal life and his gospel message, we can still depend upon the truth of the gospel.  Why?  Because its persuasive power and transformative nature ultimately and finally rest upon the trustworthiness and perfection of God in Jesus Christ—and nothing and no one else.  He alone is the guarantor of the gospel’s reliability.  As Romans 3:4 reminds us, God and His gospel are dependable even if everyone else is a liar.

All sins are not equal: Some sins really are more egregious than others.

In the aftermath of Ravi’s indecencies, some have claimed that “sin is sin,” and that Ravi was, like all of us, just another “sinner saved by grace.”  While this may be true, putting it this way so soon after the revelations downplays the truly despicable nature of his sin.  Yes, everyone sins, but certain sins produce far greater social and moral impact and damage than others.  While all sins are wrong before a holy God, alienating us from Him, it’s not hard to see that the sin of murder (for example) has a far greater impact on one’s conscience and society as a whole than stealing a pack of gum.

Suggesting that Ravi was “just another sinner saved by grace” profoundly minimizes the tremendous authority and power he possessed.  It also dismisses the ways in which his deceitful abuse and misuse of these in order to gratify ungodly sexual desires makes the ramifications of his sin that much greater.  This is precisely why James 3:1 warns, “Do not become teachers in large numbers, my brothers, since you know that we who are teachers will incur a stricter judgment.”  It is also why in the Old Testament some sins incurred greater consequences than others—sometimes even death, because they had a much greater societal and moral impact on the horizontal level.

Saying Ravi was “just another sinner” also suggests that what happened to these sexually abused women should just be “forgiven and forgotten” so we can just move on and get it over with.  That’s easy for the unaffected to say but shows little concern or care for those (including Ravi’s immediate family) who have been profoundly hurt and damaged by his deceit, misuse of funds, sexual duplicity, and predatory behavior.  While we recognize the power of and need for God’s forgiveness and grace, when serious and egregious wrong has been done, we must also make real restitution and provide genuine care for those who have been wronged.  We should not use flippant calls for “grace” and “forgiveness” to undermine or minimize the horrific nature of what has been done and try to avoid any responsibility to make proper amends.

Was Ravi actually a Christian?

I’ve heard the question raised, “Was Ravi a true believer or a wolf in sheep’s clothing?”  For some, even asking this question is shocking and inappropriate.  Given his repeated claims to be a genuine believer in Jesus alongside the powerful ways God used His ministry, the answer might seem obvious: “Of course Ravi was a true Christian!”

But before we rush to make such definitive conclusions, I think it’s fair to admit there is some conflicting evidence here.  By all outward appearances, Ravi’s faith was sincere.  However, the ongoing level of deception, the despicable nature and extent of the sin, as well as Ravi’s complete lack of public or private remorse and repentance—even when facing his impending death, means that ultimately only God, the perfect and righteous Judge, knows if Ravi was sincere or was merely “peddling the word of God” (2 Cor 2:17) for his own selfish ends.

At the very least, passages like Matthew 7:21-23 and 23:25-27 should be sobering reminders to us all that even successful and seemingly righteous religious leaders can actually be wolves in sheep’s clothing (Matthew 7:15).  We should not be too shocked or devastated when respected religious leaders who have thriving ministries and who may even look morally impeccable on the outside (just like the Pharisees did in Jesus’ time) turn out to be filthy and ungodly on the inside.  Ravi’s life is one more reminder that we should not be too enamored by someone’s giftedness and ministerial success.  Just because someone is brilliant, exceptionally talented, and powerfully used of God does not prove they are right with Him or living a holy life.

Ravi was not given adequate accountability, and we are also susceptible to such sin.

The many ongoing failures of the RZIM ministries to provide appropriate accountability structures for Ravi give a sobering and gravely negative example that every Christian and ministry organization can and should learn from.  But because we might be legitimately outraged and angered by what Ravi did, we also need to be very careful here.  The great temptation is to look at Ravi or the ministry and be disgusted and judgmental without realizing that we need to take a hard and honest look at our own hearts.  As humbling as it is to admit, none of us are immune from the possibility of becoming just like Ravi—or even worse, if we fail to put moral safeguards into place.

I suspect that Ravi’s life and ministry started out well enough.  Over time, however, small and secret sins crept into his life, sins which remained unrevealed and unconfessed.  These eventually and progressively became larger and more horrific.  As he simultaneously became increasingly powerful and popular, more was at stake and there was greater temptation and pressure to hide his mounting moral struggles and failures.  Over time, his conscience was seared, and his heart became callused and hard.

Instead, we need to be utterly honest about and constantly seeking to eradicate even the so-called “little sins” in our lives, sins that could easily lead us down a similar path of destruction and moral degradation.  Are you hiding something out of fear and shame?  Don’t let it remain hidden!  Bring it into the freeing light of confession with a trusted friend and let the power of that secret sin finally be broken (James 5:16)!

At the end of the day, the lesson is clear: We need God’s daily grace, a deep desire for humility and holiness, as well as close friends and genuine accountability structures to help us avoid suffering the same fate as Ravi.

What will your legacy be?

My final challenge is to carefully consider the legacy you are leaving for the generations that follow. Everyone is an example.  What kind of example are you setting for others, a good one, a bad one, or perhaps somewhere in between?  And when you are gone and people sift through the hidden aspects of your life, what will they ultimately find?  What do you want them to find, and how will you make your public and private life coincide with each other?

It’s too late for Ravi, but so long as you are living, there’s still time to turn your heart toward the gospel of our Savior Jesus Christ and through confession and repentance experience His cleansing power to forgive and redeem any and all sin, public or private, known or unknown.