James 2:23 - Printer Friendly

ESV: and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God.

NIV: And the scripture was fulfilled that says, 'Abraham believed God, and it was credited to him as righteousness,' and he was called God's friend.

NASB: and the Scripture was fulfilled which says, 'AND ABRAHAM BELIEVED God, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS,' and he was called a friend of God.

CSB: and the Scripture was fulfilled that says, Abraham believed God, and it was credited to him as righteousness, and he was called God's friend.

NLT: And so it happened just as the Scriptures say: 'Abraham believed God, and God counted him as righteous because of his faith.' He was even called the friend of God.

KJV: And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.

NKJV: And the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him for righteousness.” And he was called the friend of God.

James cites the example of Abraham, making his case that genuine saving faith in God always leads to participating in good works. Specifically, James points to the moment when God commanded Abraham to sacrifice his only son Isaac. In obedience, Abraham set out to do exactly that, right up until the moment God told him to stop (Genesis 22).

Some see a contradiction here between James and Paul. Paul's writings are renowned for emphasizing that we are saved by grace, through faith, and without any contribution from our good deeds. James does not dispute this; rather, this entire passage is James's discussion of what kind of faith is "saving faith." James's point is that faith alone saves, but the faith which saves is the kind which leads to good works. Paul emphasizes our eternal salvation in God, James highlights how our actions prove the nature of our faith.

The fact that these two men are in agreement is shown in other similarities. For example, both Paul and James quote Genesis 15:6. Paul quotes it in Romans 4:3 as part of his teaching that salvation is available only through faith. James quotes it here in support of his teaching that genuine faith always leads to good works. James and Paul present arguments which do not contradict, but rather complement each other.

One must be counted by God as "righteous" in order to be in relationship with Him. Paul and the rest of the New Testament writers are clear that our only hope of being found righteous by God is to trust in Christ. That is "saving faith"—a submissive, repentant trust in Jesus Christ. When we express that faith, God forgives our sin and gives us credit for the righteous life Jesus lived while on earth. No good deeds can earn this, and none are required to keep this.

Here in this extended passage, James reminds us that those made righteous by faith in Christ will proceed to do good works. James also adds that Abraham was called a friend of God. Jesus, too, called His disciples friends (John 15:15). It's hard to imagine being God's friend, but that is available to those who trust in Christ and, in faith, obey the Father who loves us.

James 2:14–26 makes the case that how one acts—their ''works''—are a sign of the kind of ''faith'' they possess. So-called-''faith'' which doesn't lead a person to participate in good works is not a saving faith; it is a dead thing. It is pointless and meaningless to believe, or ''wish,'' a poverty-stricken person to be well, if such an opinion leads to no action. In exactly the same way, James insists that it is not enough to mentally agree about certain facts of God. If what a person believes about God does not lead them to act accordingly, then their ''faith'' is not saving faith. It is merely opinion. James never says that faith is not essential for salvation. He never claims works are required to obtain or keep salvation. He is, however, crystal clear that truly saving faith cannot be separated from the evidence of good works.

Genuine saving faith in God leads to good and loving actions: ''works.'' In chapter 1, James discussed the importance of acting on the words of God, not merely hearing them. Favoritism to the rich over the poor demonstrates a lack of faith. In fact, this is a sin. Following up on these ideas, James insists that ''faith'' which doesn't result in good works is dead. Such belief is merely intellectual agreement. It is not trust, or true, biblical saving faith. James doesn't deny that belief in God is essential to salvation, nor does he claim that works are necessary to obtain salvation. Rather, he makes the case that works are to faith what the breath is to the body: a sign of life. A ''faith'' without works is like a body without breath: dead.

In chapter 1, James taught that a saving belief in God changes how a Christian looks at trials in their lives. It affects where they turn for help, and who they credit for good. Believers hear the Word and do it. In this chapter, James insists that our faith in God should keep us from showing favoritism to the rich and powerful on earth and should provoke us to love our poor neighbors as ourselves. He also makes the case that so-called-''faith'' which does not result in works, is not saving faith, at all. Despite controversy, this does not clash with Paul's view of salvation by grace alone. James refers to good works as an expected outcome of salvation, not the source of it. In the following chapters, he will continue to show what a life of genuine faith looks like.

The book of James is about specifically understanding what saving faith looks like. How does faith in Christ reveal itself in a believer's life? What choices does real trust in God lead us to make? Those are the questions James answers. Most scholars believe the writer was Jesus' half-brother, a son born to Joseph and Mary after Jesus' birth. James may not have come to believe Jesus was the Messiah until after the resurrection. Eventually, though, he became one of the leaders of the Christian church in Jerusalem. This is possibly the earliest-written of all the New Testament books, around AD 40–50. James addresses his letter to Jewish Christians scattered around the known world.