The Epistle to the Hebrews

 

    Hebrews was not written by Paul. This is maintained by most conservative scholarship.[1] Rotherham states it rather bluntly:

The one point which for myself remains firmly settled is the purely negative one: that whoever wrote this Epistle it was not the Apostle Paul. In holding fast to this conclusion, I find myself in excellent company. Professor Peake says: “Nothing is so certain with respect to the authorship as the negative conclusion that it was not written by Paul . . . . These differences not only preclude Pauline authorship; they show conclusively that Paul can have nothing to do with the Epistle directly or indirectly. It is in no sense a Pauline Epistle, and only in the loosest sense can it be spoken of as Pauline in theology.”[2]

    I do not think it is necessary to know who wrote Hebrews, but it is important to rule out Pauline authorship. This is essential to understand this epistle when we see the concepts presented by the writer. It would be presumptuous to say this epistle is Pauline in any sense unless it could be shown that the theology is the same as that of the Pauline Epistles.

2:3 How shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him.

    From this key passage, we see, “salvation . . . was confirmed to us by those who heard”, the most important portion of scripture against the Pauline authorship. If Paul received his gospel from “those who heard,” how could he write Galatians 1:1,11,12,16; 2:2?

Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead), 11 But I make known to you, brethren, that the gospel which was preached by me is not according to man. 12 For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ. 16 to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with flesh and blood, 2:2 And I went up by revelation, and communicated to them that gospel which I preach among the Gentiles, but privately to those who were of reputation, lest by any means I might run, or had run, in vain. No one confirmed salvation to Paul. Christ solely and directly revealed the gospel to him.

2:1-4 Therefore we must give the more earnest heed to the things we have heard, lest we drift away. 2 For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, 3 how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, 4 God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will?

    Here, we see that the writer was addressing, at least, nominal believers. He is concerned “lest we drift away.” In Hebrews 3:1 we have further evidence that the author considered his readers to be believers. He called them “holy brethren, partakers of the heavenly calling.” The author must have had some authority with these circumcision believers, for as we read the epistle, we quickly see that he is calling circumcision believers from the sacrificial system mandated by the law to the redemption provided by the high priest, Christ.

3:6 But Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end.”[3]

    A. T. Robertson comments about this verse in this way:

     If we hold fast (ean katascwmen). Condition of third class with ean and second aorist (effective) active subjunctive of katecw. This note of contingency and doubt runs through the Epistle. We are God’s house if we do not play the traitor and desert.[4]

    Robertson saw the great number of 3rd class conditional passages dealing with salvation in Hebrews. Because a 3rd class condition meant, in this case, maybe we will hold fast or maybe we won’t hold fast, he was constrained to make his “contingency” statement. This and the other passages we will deal with fit the conditional requirements of the covenant of circumcision. Many different faith-works are required under that covenant depending on the specific dispensation.

    The use of the term house, in the context of “Moses . . . in all his house,” is reminiscent of, “the lost sheep of the house of Israel” (Mat. 10:6) and “a slave does not abide in the house forever, but the son abides forever” (John 8:35), as well as its use later when quoted from Jeremiah in Hebrews 8:8-10. House seems to emphasize, the Jewishness of this epistle. The conditions are repeated in 3:6. They will be part of the house of Israel, God’s covenant nation, if they “hold fast.”

3:11-14 So I swore in My wrath, they shall not enter My rest. 12 Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; 13 but exhort one another daily, while it is called “Today,” lest any of you be hardened through the deceitfulness of sin. 14 For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end.

    Again, we find a 3rd class conditional statement in verse 14 similar to that of 3:6. The perfect tense, “we have become partakers,” offers no security for these believers. All the perfect does here is stress the present consequences of the past act of belief. They are currently partakers of Christ. They must hold “steadfast to the end” if they want to maintain that relationship. Theologians often appeal to the perfect to show the security of the believer. We have already seen in John eight[5] that this is not a valid argument. It is invalid here, also. However, these statements are in complete harmony with the conditional aspect of circumcision which God made with Abraham.

    I want to make one further comment about Greek tenses and a circumcision believer’s security. The perfect, “we have become partakers”, used here gives no more security to them than the aorist passive participle in Hebrews 6:4. There they “have become partakers of the Holy Spirit,” but if they fall away, they cannot be renewed to repentance.

    What does partaker mean? According to the lexicons and theological dictionaries, mevtoco" means: a sharer or participant in, a partner. The meaning of this word has nothing specifically to do with eternal salvation. The holding fast does. Obedience, faithfulness, and endurance are important under the covenant of circumcision. It is difficult to prove whether the author was writing about current blessings or eternal blessings by partaking in Christ. But if they did not hold their confidence to the end, the implied threat from the context of 12-19 was extremely serious. If they were like those who hardened their hearts (Psalm 95), they too would fail to enter into rest. They would be lost.

    Hebrews 4:3 contains an interesting statement. “For we who believed enter that rest, as He has said.” Is the writer contradicting himself by now saying that they “do enter that rest”? As we look at the Greek text behind the translation, we see that we have an aorist participle, pisteuvsante" (believed), showing an action which precedes the action of the main verb, eijsercovmeqa, (we are entering). Robertson says this is an “emphatic futuristic present middle indicative . . . . We are sure to enter in, we who believe.”[6]

    Greek grammars instruct us that the present tense should be translated progressively. Another rule states that the action of the aorist participle, we who believed, takes place before the concept expressed by the finite verb, eijsercovmeqa, (we are entering). In other words, looking back from the day of judgment, those who could be described as oiJ pisteuvsante", (the ones who believed), are the ones who are entering into the rest. This is similar to the enduring and abiding statements in portions such as Matthew 24:12-14 and John 15:6. Therefore, of course, the author did not contradict himself.

4:11 Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience.

    This passage supports our statements about 4:3. They must be “diligent to enter that rest.” When their whole life is viewed by God, it will have to fit the statement, “They were united by faith with those who heard [and believed]” (4:2).[7] Here again, we see the necessity of obedience (4:6) to enter into the rest. The rest seems to be salvation.

5:9 And having been perfected, He became the author of eternal salvation to all who obey Him.

    Although obedience is emphasized greatly in the circumcision writings, we also find it many times in Paul’s writings. In Romans 6:16-18 we find it is necessary for justification or imputed righteousness.

Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin unto death, or of obedience unto righteousness (h# u&pakoh'" ei*" dikaiosuvnhn)? 17 But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. 18 And having been set free from sin, you became slaves of righteousness.

Obedience is not the issue. What must be obeyed? That is the issue. In Paul’s ministry, this is the message that had to be obeyed: “Believe on the Lord Jesus Christ, and you will be saved” (Acts 16:31). Under the circumcision covenant and writings, the faith/obedience had to be demonstrated in works.

6:4-12 For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, 5 and have tasted the good word of God and the powers of the age to come, 6 if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame. 7 For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God; 8 but if it bears thorns and briars, it is rejected and near to being cursed, whose end is to be burned. 9 But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner. 10 For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister. 11 And we desire that each one of you show the same diligence to the full assurance of hope until the end, 12 that you do not become sluggish, but imitate those who through faith and patience inherit the promises.

    Controversy surrounds this important portion of Hebrews. If you pick up five different commentaries, you’ll find five different solutions. Solutions? Yes, because there is a serious problem here which must be solved no matter what your theological position is.

    The first question we must answer is this: were these people saved?[8] We must look at the word saved. What does it mean? Today we can say, “Yes, I am saved” (Eph 2:8). But under the covenant of circumcision and its gospel, there doesn’t appear to be enough evidence for a person to say what we mean when we say, “We’re saved.” When we say, “We’re saved,” we mean, “I know that I’m going to heaven no matter what.” We can say that because we are sealed by the Holy Spirit until the day of redemption (Eph. 4:30).

    The circumcision believers were in the process of salvation. If they believed, held fast, endured to the end, abided in Him, kept the commandments, then, they would receive salvation at the end of their lives (Mat. 24:13,14; John 15:5,6; 1 John 2:3; 1 Pet. 1:5). They could have assurance but not security. Assurance would be theirs if they were doing what God required. That’s why 1 John 2:3-5 is a passage on assurance, not security. Many passages from the circumcision writings give the same assurance. However, they can’t guarantee security of salvation. Salvation is always conditional under the covenant of circumcision. Therefore, considering the strong positive statements about them, we must conclude that they were believers before they sinned.[9] Once they fell away, they were in the worst situation possible. Why? Because once they had believed and then had fallen away, they could not re-enter the salvation process. Why? Because their sin would be similar to the sin in Numbers 15:30,31:

    But the person who does anything presumptuously, whether he is native-born or a stranger, that one brings reproach on the LORD, and he shall be cut off from among his people. Because he has despised the word of the LORD, and has broken His commandment, that person shall be completely cut off; his guilt shall be upon him.

    I believe the writer alludes to this Numbers passage in Hebrews 10:26-29:

For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. 28 Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. 29 Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?

Notice how Hebrews 10:28 points to the passage immediately following our quoted passage, Numbers 15:32,33:

Now while the children of Israel were in the wilderness, they found a man gathering sticks on the Sabbath day. 33 And those who found him gathering sticks brought him to Moses and Aaron, and to all the congregation.

Observe the dreadful declaration of verse 29. Similar passages are found in other circumcision epistles: 1 John 5:16 and 2 Peter 2:20. Why would God be so severe in this situation? This severity is not unwarranted, but consistent with the concepts of the circumcision covenant already distinctly stated in the gospels.[10]

    Under the domain of the circumcision covenant, the new covenant was replacing the old. The redemptive elements were already in place. Now, other aspects of the new covenant were being realized. All of the circumcision epistles display a greater responsibility in obedience and endurance because of the greater knowledge they have after they experienced the blessings of 6:4,5. They needed teachers in 5:12 because of their sluggish hearing. If they continued in their sluggishness (6:12) they would end up like those in 2 John 8-10 and Hebrews 6:4-6. By the time 1 John was written, John can tell those abiding in the word that they have no need of teachers. The anointing they received teaches them concerning all things (1 John 2:20-27). But it is for this reason that the fallen of Hebrews 6:6 cannot be renewed to repentance again. They have no excuse for falling away. They have experienced the blessings of the new covenant.

    The most important benefit of the new covenant was the work of the Holy Spirit as described in two passages: Ezekiel 36:26,27,

I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.

and Jer 31:34, “None of them shall teach his neighbor, and none his brother, saying, ‘know the Lord,’ for all shall know Me, from the least of them to the greatest of them.” These passages are referred to in Hebrews 8:10-13. I believe this new work of the Holy Spirit is described when it says they “tasted . . . the powers of the age to come.” If they would fall away, it would be impossible to renew them, because they would actually have partaken of the new covenant in its many facets by the power of the Holy Spirit and then rejected it. How appalling! How blasphemous! How inconceivable! How would they escape if they neglected “so great [a] salvation” (2:3)? It is clear. They would not escape.

    In Luke 12:8-12, Jesus gives a similar warning to His disciples concerning the unpardonable sin. Therefore, I conclude that the impossibility of being renewed is a divine penalty similar to the statement in Matthew 12:32: “It will not be forgiven him, either in this age or in the age to come.”

    “They crucify again for themselves the son of God,” shows they have no use for Him. In Galatians 6:14, Paul seems to be saying that the world has no use for him and he has no use for the world. Not only do they have no use for Him, but because of the persecution of believers in Rome, to whom Hebrews was written,[11] they “put Him to an open shame,” or made a public spectacle of Him in the act of denying Him.

    When he says he is “confident of better things concerning you, yes, things that accompany salvation,” he bases it upon their deeds introduced by the explanatory for, gar, in verse 10. I think it is clear that these believers are in the process of salvation. He is confident of this even though he is giving them such solemn warnings.

    Verses 11 and 12 express his desire for them. He doesn’t want them to imitate the fallen. He wants them to “imitate those who through faith and long-suffering inherit the promises.” To do this, they must be diligent to the end. Abraham “obtained the promise after he had suffered long” (6:15). Part of the method required by God for salvation under the circumcision covenant was endurance.

    From this warning passage with its conditional salvation, the author turns to the immutable, God’s oath, the hope, and the redemption provided by Jesus, the eternal priest according to the order of Melchizedek. The only complete citation of Jeremiah 31:31-34 is made as he contrasts the inadequacies of the old covenant with the sureties of the new in chapters 9 and 10. The greatest point of contrast is redemption. The priestly sacrifices were insufficient for a number of reasons, but the “offering of the body of Jesus Christ,” was a once for all event.

10:9-14 then He said, “Behold, I have come to do Your will, O God.” He takes away the first that He may establish the second. 10 By that will we have been sanctified through the offering of the body of Jesus Christ once for all. 11 And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins. 12 But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God, 13 from that time waiting till His enemies are made His footstool. 14 For by one offering He has perfected forever those who are being sanctified.

    By this “one offering,” He finished His work of redemption. Those in verse 14 described as being sanctified [present participle] are the ones who are perfected – if. It is conditional. This present participle shows only those who will continue in their process of sanctification will be the ones perfected. Why is this? Christ’s act applies to Israel collectively. Security for a member of the body of Christ depends upon his corporate membership in the body of Christ. He becomes a member of the body by faith. Then he is sealed. In the same manner, the covenant blessings only pertain to those united to the true Israel. This too is a matter of faith (Rom 2:28,29; 9:6-8,30-10:4). But that faith must be expressed by works and endurance (Mat 24:9-14). There is no sealing. After being purged in the tribulation (Zec 13:8,9), true Israel will be saved (Rom 11:25-27).[12] This is reason he exhorts them to draw near and “hold fast the confession of our hope without wavering” (Heb 10:23) as soon as he completes his quotation from Jeremiah 31. Then, he immediately launches into the most poignant warning passage in the whole epistle, Hebrews 10:26-39. But first we will deal with Hebrews 8:7-13.

8:7-13 For if that first covenant had been faultless, then no place would have been sought for a second. 8 Because, finding fault with them, He says: “Behold, the days are coming,” says the LORD, “when I will make a new covenant with the house of Israel and with the house of Judah; 9 not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them,” says the LORD. 10 “For this is the covenant that I will make with the house of Israel: After those days,” says the LORD, “I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. 11 None of them shall teach his neighbor, and none his brother, saying, ‘Know the LORD,’ for all shall know Me, from the least of them to the greatest of them. 12 For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more.” 13 In that He says, “A new covenant,” He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.

    The great advantage of the new covenant over the old seems to be the enabling power it has when it is written on their hearts. Jeremiah 32:40b gives another facet of the enabling power, that is, fear of God. The old covenant failed “because they did not continue in” it. The new covenant will succeed. Since He will put His laws in their minds, write them on their hearts, and put His fear in their hearts, they will have perfect knowledge of the Lord. That is why the punishment for faithlessness is so severe. If they turn from Him when they have that perfect knowledge, “it is impossible . . . . if they fall, to renew them again to repentance” (Heb. 6:4-6). The judgment is so severe because the knowledge is so complete. The warnings seem extreme until we view the content of the covenant and the distressing results of falling away.

    Hebrews 8:13 shows us the status of these believers in relation to the old covenant. For them, it is still in effect. It is becoming obsolete, [palaiouvmenon, present participle], and growing old, [ghravskon, present participle], but it has not yet vanished away. That is why James wrote that they will be judged by the law (James 2:12). We can see from the context, James 2:8-13, that the law of liberty is the Mosaic law.

    The ninth chapter of Hebrews contrasts some elements of the covenant which is vanishing away with the one which is beginning to be implemented. The emphasis is upon the redemptive portion of the new covenant. The tenth chapter continues these contrasts and emphasizes the perfection of Christ’s sacrifice.

10:10-12 By that will we have been sanctified through the offering of the body of Jesus Christ once for all. 11 And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins. 12 But this Man, after He had offered one sacrifice for sins, forever sat down at the right hand of God

    Verse 10 could be better translated, “In the accomplishment of this will is based all our sanctification, effected by the self-offering of Christ.”[13] The believers are in a state of sanctification. Their present state is a result of Christ’s once for all offering. We must look elsewhere in this epistle to see if their sanctification would continue and finally be completed. This is the reason the writer issues so many warning passages. He wants them to endure unto the end to complete their sanctification. Their salvation seems to be closely linked with their sanctification.[14] Their salvation is a process. It is progressive. The fourteenth verse shows the progressive nature of this sanctification.

10:14 For by one offering He has perfected forever those who are being sanctified.

    This priest, Christ, has offered one sacrifice for all times, in contrast to the priest who frequently offered. He does not have to repeatedly offer sacrifices for sins. Those being sanctified can rely on the perfection of this provision.[15] Therefore, because of the perfection of this sacrifice, the believer cannot take it lightly. They are exhorted to provoke one another to love and good works as they see the day drawing near (Heb 10:25).

10:26 For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins.

    This is willful sin. [16] There is no longer a sacrifice because the priest could sacrifice only for sins of ignorance, or unwillful sins as it shows in Heb 9:7,

But into the second part the high priest went alone once a year, not without blood, which he offered for himself and for the people’s sins committed in ignorance.

Here is a condition of their sanctification. Refer back to the discussion on 3:12,13 and 6:4-6. This sin is apostasy. There is no longer a sacrifice because the sacrifice has already been made, and they have rejected Him. Delitzsch accurately shows that true converts could fall from salvation.[17]

    The word “willfully,” found here, is eJkousivw" . It is the key to understanding the nature of the unpardonable sin discussed here. The LXX of Numbers 15 uses forms of this word repeatedly. However, in Numbers it is with the alpha privative which changes the meaning to, “unintentional.” This is used in 15:24-29. Willful, presumptuous sin has dire consequences in both Numbers and Hebrews. That’s why the writer of Hebrews issues such dreadful warnings. Numbers 15:30 tells them:

But the person who does anything presumptuously, whether he is native-born or a stranger, that one brings reproach on the LORD [Compare “put Him to an open shame” of Hebrews 6:6.], and he shall be cut off from among his people. Because he has despised the word of the LORD, and has broken His commandment, that person shall be completely cut off; his guilt shall be upon him.

Following this statement in Numbers, an incident is related which illustrates the severity of an intentional offense. Numbers 15:32-36 shows that death was the result of this kind of sin. “His guilt is upon him.” He was lost. The Hebrews, to whom this epistle was written, were well aware of the Numbers passage. Now, they too had this extremely severe warning. They heard, “It is a fearful thing to fall into the hands of the living God” (Heb. 10:31). What did they have to look forward to if they sinned willfully? Nothing but “a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries” (Heb. 10:27).

    Notice the allusion to the Numbers 15:32-36 incident in Hebrews 10:28, “Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses.” But here, the punishment is more severe because their knowledge is so complete. Compare Hebrews 10:16 with 1 John 2:20,27. The knowledge aspects of the new covenant are in place for them. Here, in Hebrews 10:29, we see that even though they were sanctified,[18] their punishment would be “much worse” than the man who was cut off in his guilt.

10:29 Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?

    There must be degrees of punishment.

10:35-39 Therefore do not cast away your confidence, which has great reward. 36 For you have need of endurance, so that after you have done the will of God, you may receive the promise: 37 For yet a little while, And He who is coming will come and will not delay. 38 Now the just shall live by faith; But if anyone draws back, My soul has no pleasure in him” [from Hab. 3:3,4 LXX]. 39 But we are not of those who draw back to perdition, but of those who believe to the saving of the soul.

    Here, we see it is possible for them to cast away their confidence. In Ephesians 3:12, we have our confidence because we are in Christ and sealed there (Eph. 4:30). In contrast, they must endure to receive the promise. Here, again, there is a condition. God required conditions right from the beginning of the conditional circumcision covenant. Notice how the Habakkuk quote ends: “If anyone draws back, my soul has no pleasure in him.” The interpretation of that verse is given immediately, “those who draw back to perdition.” It is interesting that the writer literally says, “But we are not of shrinking, unto destruction, but of faith unto preservation of soul.” Then he devotes himself to that great chapter on faith.

    As for us, even though our salvation is secure, we must strive to please God by loving Him and allowing His love to flow through us producing godly Christians. We must feed on God’s word and allow His spirit to make us men and women of faith, completely dependent on our great Father.

    Considering the covenant foundation of this epistle, it is fascinating to notice that the faith chapter does not mention the faith that Abram manifested for salvation when his faith was imputed for righteousness. It seems that the Holy Spirit chose the quotations from the records of the Old Testament very carefully on a dispensational basis. He chose those incidents which agreed with the faith-works concept of the covenant of circumcision, here. In Paul’s epistles, He chose the faith concept of Genesis 15:6.

12:25 See that you do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more shall we not escape, we who turn away[19] from Him who speaks from heaven.

     Again, the punishment was severe when they did not heed Him who spoke from the mountain (Heb. 12:18,26). But the punishment is worse for those who do not listen to Him when He speaks from heaven. Conditional is written all over this book. This is all in line with the standards of the covenant of circumcision which God began with Abraham. And for Israel, this conditional covenant will last forever. Genesis 17:7,19 said, And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you and your descendants after you. 19 Then God said: ‘No, Sarah your wife shall bear you a son, and you shall call his name Isaac; I will establish My covenant with him for an everlasting covenant, and with his descendants after him.’”

 

James To the Jewish Dispersion

 

1:1 James, a bondservant of God and of the Lord Jesus Christ, to the twelve tribes who are scattered abroad[20]: Greetings.

    How much more Jewish can you get? Some even say that this epistle was written by an unknown Jew just to Jews, not Jewish believers in Christ.[21] However, modern conservative scholars attribute this epistle to James, the Lord’s brother. Most believe it is written to Jewish Christians of the dispersion.

    Guthrie wrote, “In these circumstances the authorship of James, the Lord’s brother, must still be considered more probable than any rival.[22] He cited J.B. Mayor’s explanation for the reluctant acceptance of the epistle in the west:

    The difference is easily explained from the fact that the Epistle was probably written at Jerusalem and addressed to the Jews of the East Dispersion; it did not profess to be written by an apostle or to be addressed to Gentile churches and it seemed to contradict the teaching of the great apostle to the Gentiles.[23]

    When we remember that James is named by Paul in Galatians 2:9 as a pillar of the Jerusalem church who would limit his ministry to the circumcision, we recognize the credibility of Mayor’s observation. A.T. Robertson also supports the Jewish flavor of this epistle.[24] Because of this overwhelming testimony to the Jewishness of this epistle, then, we see that it is certainly resting on the foundation of the conditional covenant of circumcision. I think that is why J.C. O’Hair wrote, “The very first verse is a caution from the Holy Spirit to the Gentile believer to study this epistle in the light of other Scriptures.”[25]

    As we continue the study of the circumcision epistles, I want to make it very clear that we should teach and preach the practical truth found in them. As we rightly divide the truth, we must also rightly handle the truth and allow the Holy Spirit to apply it to our lives. We are investigating the good news of the circumcision which was given to Peter (Gal. 2:7). We must apply the practical exhortations, but we cannot appropriate the salvation material without severe hermeneutical problems. We in this dispensation possess salvation. We are sealed. We can’t lose it. But it was different for the believers under the gospel of the circumcision. Because it was a conditional dispensation, they were in the process of salvation. They would have to endure in the tribulation (Mat 24:13,14). They had to remain in Christ, the vine (John 15:6). They had to continue confessing their sins (1 John 1:9). If they did not endure or abide, they would be lost. All the circumcision writers warned of this danger. What did James write to these twelve tribes who were dispersed? He continued this endurance principle.

1:12 Blessed is the man who endures temptation; for when he has been proved, he will receive the crown of life which the Lord has promised to those who love Him.

    Endurance is a theme of the gospel of the kingdom. This is the special quality which must be demonstrated by circumcision believers in order for them to be saved. They would have to endure to the end to be saved (Mat. 24:13). The endurance of Matthew 24, like this, is to external forces of persecution (cf. 1:2-4). The endurance theme is repeated again in Revelation 2:10 where the reward is also the “crown of life.” What is this “crown of life” but salvation? Revelation 2:11 explains it by saying, “He who overcomes shall not be hurt by the second death.” Again, in contrast to this endurance theme, Paul wrote the security theme for the body of Christ in Ephesians 1:4-14.

    How do they overcome? They must remain “faithful until death” (2:10). This principle is spelled out in 1 John 5:4,5,

For whatever is born of God overcomes the world. And this is the victory that has overcome the world: our faith. Who is he who overcomes the world, but he who believes that Jesus is the Son of God?

“He who believes” is a substantive use of the present participle. The most common interpretation of the present participle would give the meaning, “The person who continues believing that Jesus is the Son of God is the one who continues overcoming the world.”

    When did the Lord promise this crown of life to those who love Him? Apparently, the Lord promised it to them in Exodus 20:6, “but showing mercy to thousands, to those who love Me and keep My commandments,” and Leviticus 18:5, “You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the LORD.” When these Scriptures are taken together, most of the conditional sentence recorded by James is there. However, no previous Scripture explicitly makes the statement found in James.

1:21 Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls.

    In light of the context, 1:2-20, this is a serious conclusion. A number of thoughts can be drawn from this conclusion. First, they have not yet received the implanted word to the extent that they are sure of salvation. This is true because receive is an aorist imperative. The thought expressed by an imperative is future action, doing what is commanded. The aorist imperative generally implies a start or cessation of the action commanded.[26] Here, it implies that they have not been doing what is commanded. Their souls are not now saved. This is in contrast to the salvation which is already possessed by the saints of the body of Christ in Romans 8:24 and Titus 3:5.[27] Further, the syntax implies a time in the future when the person who performed the action will be able to look back and see that he remained in the word and in Christ as shown in John 15:4-7.

    Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me. I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned.[28] If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you.

From the viewpoint of the one receiving the command, it is a continuous action.[29]

    Finally, the use of the complementary infinitive, to save (sw'sai), emphasizes the fact that they are not yet sure of their salvation. A woodenly literal translation would be, “receive the implanted, able to save your souls word.” How can they do this? It seems that the result of this reception is further developed in the next five verses. Compare this with Matthew 13:19-23 and Luke 8:11-15.

1:22-26 But be doers of the word, and not hearers only, deceiving yourselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; 24 for he observes himself, goes away, and immediately forgets what kind of man he was. 25 But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does.[30] 26 If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one’s religion is useless.

    Receiving the implanted word, then, is being a doer of the word by faith. We cannot overemphasize that faith is the all important heart attitude necessary for salvation in every dispensation. However, even when we see this emphasis, we must continue to recognize that under the covenant of circumcision, God requires the faith to be displayed by works.

    What is the “perfect law of liberty”? Luther wrote,

    The epistle of James however only drives you to the law and its works. . . . He calls the law a law of freedom (James 1:25; 2:12), although St. Paul calls it a law of slavery, wrath, death, and sin (Galatians 3:23f; Romans 4:15; 7:10f).[31]

Psalm 119:44,45 says “So shall I keep Your law continually, forever and ever. And I will walk at liberty, for I seek Your precepts.” Because we know from Paul that the law brings judgment and wrath (Rom 2:12; 4:15), we tend to think of the law as the Pentateuch alone and view it in a negative way. But Torah, to a Jew under the covenant of circumcision, means everything that “God’s word” means to us, including the entire Hebrew canon (cf. John 10:34; 15:25). As the Jewish believer attempted to obey God’s word by faith, he found the law to be a liberating instrument. It had no power to cleanse a soul from sin, but it certainly could enable a believer to live an abundant life (Psalm 19:7-13; 119). Therefore, I believe the law of liberty referred to by James is the whole Old Testament.[32] The sacrificial aspects have been superseded by Christ’s redemptive work, but the endurance[33] concepts so prevalent in the covenant of circumcision are reiterated here.

    Although James’ message does not apply to us for salvation, let us look at it in a practical way. What is vain, useless religion? James describes it in 1:27, but I would like to add this. How often have you criticized someone in your church, whether in leadership or the congregation as a whole, behind his back? I have, to my shame. If it was necessary to bridle one’s tongue to be saved under circumcision, we should go beyond this and speak graciously under grace (Col 4:6). As we focus on loving God, He produces a love in us. That’s my goal. How about you? As I reflect on my actions, I’m amazed how I can deceive myself. It is very easy for me to rationalize what I’m doing. God’s love unmasks our rationalizations. It is wrong for us to speak or write disparagingly of a brother in Christ.

2:8,9 If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you do well; 9 but if you show partiality, you commit sin, and are convicted by the law as transgressors.

    According to Schmidt,

    The phrase novmo" basilikov" (royal law) is a common literary expression. . . . It signifies the law as given to the basileuv" (king). . . . More generally it might refer to the predominant significance of the law. Yet it is better to give it the more specific sense and thus to see in it a reference to God as the basileuv" (king) who makes law.[34]

Further, Ropes declares,

    novmon basilikovn, ‘the royal law.’ novmo" means the Law of God, as known to the readers through the Christian interpretation of the O.T. The article is probably omitted because novmo" is treated as a quasi-proper noun, as in 211,12 411 . . . . Most take the “royal law” to be identical with the grafhv [scripture] . . . quoted immediately. But novmo" is not used in the sense of . . . [commandment], and it is therefore better to take basilikovn as a decorative epithet describing the law as a whole, of which the following precept is a part.[35]

Finally, we can see that it definitely refers to the law given through Moses, for James quotes Leviticus 19:18 from the heart of the law and cites two commandments from the decalogue.

    James initiated this discussion to address the problem of partiality. If they showed partiality, they committed sin and were convicted as transgressors. We are not under the law (Rom 6:14), but they are; otherwise they could not be convicted by the law as shown in verse nine.

2:12 So speak and so do as those who will be judged by the law of liberty.

    We have demonstrated that the law of liberty is the Old Testament Scriptures. Now the conclusion is given. “Speak and do as those who will be judged by the law.” Since they will be judged by the law, they must still be under the covenant of circumcision as codified in the Mosaic Law.

    Next, James uses that hopelessly misinterpreted series of illustrations to show how salvation and justification take place under the covenant of circumcision.

2:14 What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?

    “Faith” in the second question has the definite article in the original. This causes it to refer back to the previous mention of faith.[36] Therefore, the question is, “Can the faith without works save him?” From Greek syntax, the question requires a negative answer.[37] Works are a necessary expression of faith under that dispensation. So the answer is no, the faith without works cannot save a person. This is in agreement with the whole corpus of truth pertaining to the circumcision. Notice, James is writing about salvation, not fellowship.[38] This is very serious. Although the faith, [faithfulness[39]], of Christ and His death is the means of salvation for every dispensation, the method of salvation has progressively changed. Here, the method God requires to impute righteousness to the believer is faith-works. In contrast, God requires only faith in our dispensation, the dispensation of grace.

2:17 Thus also faith by itself, if it does not have works, is dead.

    For that dispensation, the faith had to be expressed in works. Why? Simply because God said so. That was the method of salvation. If someone said he believed God, then he would obey His commandments. Remember Deuteronomy 7:9-12?

Therefore know that the LORD your God, He is God, the faithful God who keeps covenant and mercy for a thousand generations with those who love Him and keep His commandments; and He repays those who hate Him to their face by destroying them. He will not be slack with him who hates Him; He will repay him to his face. Therefore you shall keep the commandment, the statutes, and the judgments which I command you today, to observe them. Then it shall come to pass, because you listen to these judgments, and keep and do them, that the LORD your God will keep with you the covenant and the mercy which He swore to your fathers.

Under that covenant, they had to obey or be lost.

2:18 But someone will say, “You have faith, and I have works. Show me your faith without your works, and I will show you my faith by my works.”

    We must be careful to see that God is always interested in the heart attitude. Here, James is not saying that God accepts works of the sort Paul castigates in Romans 9:32. No, a man must have faith that results in works in that dispensation or else his faith is useless.[40] True faith is the kind of faith that obeys God’s commandments. His commandment to us today for salvation is Acts 16:31. “So they said, ‘Believe on the Lord Jesus Christ, and you will be saved.’” The simplicity of the gospel given to Paul contrasts with the plethora of commandments to which they had to remain in obedience in order to obtain personal salvation. We must believe on Him as our Lord Jesus Christ. This is more than just a nominal belief. From 1 Corinthians 15:1-19, because some did not believe in the resurrection, we can see that some had an empty, futile faith and were still in their sins.

2:19 You believe that there is one God. You do well. Even the demons believe – and tremble!

    James clarifies what he means by faith. It is not just an intellectual assent to God’s existence or unity. No, faith is more than that. James’s illustrations imply that the faith which God expects is a faith of dependence upon Him.

    The demons’ belief is not a saving belief for other reasons besides the powerlessness of an intellectual assent to the existence of God for salvation. The demons are fallen angels. They had the opportunity to stay in God’s presence. They knew who God was. They saw His glory. With that tremendous knowledge they chose to rebel. When Christ came, we see from Hebrews 2:16-17 that He didn’t come to save angels. They had a much clearer knowledge of God. Their sin was too willful; more like the presumptuous human sin of Numbers 15:30-31.

    But the person who does anything presumptuously, whether he is native-born or a stranger, that one brings reproach on the LORD, and he shall be cut off from among his people [killed, as 33-36 shows]. Because he has despised the word of the LORD, and has broken His commandment, that person shall be completely cut off; his guilt shall be upon him.

That’s why I believe He did

    not give aid to angels, but He does give aid to the seed of Abraham. Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people (Heb 2:16,17).

2:20 But are you willing to know, O foolish man, that faith without works is dead?

    He reiterates verse seventeen. Under circumcision, faith and works together are required for salvation. Now he introduces his strongest illustration: Abraham.

2:21-24 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 22 Do you see that faith was working together with his works, and by works faith was made perfect? 23 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. 24 You see then that a man is justified by works, and not by faith only.

    Many have attempted to neutralize this statement by James on “justification by works” because it flies in the face of the cardinal doctrine of justification by faith. There are many explanations. I must say that some have been quite good.[41] Others are really lacking. Some explain that James referred to justification before men in this passage.[42] I have yet to see anywhere in Scripture where God seeks justification before men. That would be legalism. Where was Abraham when he was justified? He was on the mountain. Who else was there? Only his son, the willing sacrifice. Before whom, then, was he really justified? The Bible says,

    But the Angel of the LORD called to him from heaven and said, “Abraham, Abraham!” So he said, “Here I am.” And He said, “Do not lay your hand on the lad, or do anything to him; for now I know that you fear God, since you have not withheld your son, your only [son], from Me” (Gen 22:11,12).

This scripture shows he was justified before God.

    Under the covenant that God had made with Abraham, it was important for faith to be working together with works. By works faith is made mature (ejteleiwvqh). This word not only means “to mature,” but also, “ to bring to an end, finish, complete, carry out, accomplish, perform, fulfill, and keep.”[43] Therefore, we can see that this statement meant Abraham’s faith was carried out in his works. In that sense, it was matured or perfected. We are not under the law. We are not under the covenant of circumcision. We are not in this process of salvation which required works for justification. Our salvation is secure. It is secure from the moment of belief according to Ephesians 1:13, “In whom you also, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed by the Holy Spirit of promise;” and Ephesians 4:30, “And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.”

2:23 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.

    What is the meaning of “the Scripture was fulfilled”? Many times, “fulfilled” seems to be better translated, “illustrated.” For example, Matthew 2:15 says, “that it might be fulfilled which was spoken by the Lord through the prophet, saying, ‘Out of Egypt I called My Son.’” When we read Hosea 11:1, we see that this refers to Israel. But the event of Hosea 11:1 is illustrated by the act recorded in Matthew. There are many such statements in the New Testament.

    What was accounted to Abraham for righteousness?[44] The most important meaning of this statement was: Abraham’s faith was accounted to him for righteousness. But that would be of no avail unless there was some provision of righteousness which God purposed to be unlocked by that expression of faith. When the Scripture saw before “that God would justify the nations by faith, and preached the gospel to Abraham beforehand, saying, ‘In you all the nations shall be blessed’” (Gal 3:8), we see the expression of God’s redemption for all mankind. God’s purpose for redemption is belief. He demonstrates His righteousness and justifies anyone who believes in what He says. This way He remains just and can apply the righteousness provided by Christ’s faithfulness and blood[45] to his account. Man’s faith could not provide the righteousness of God. But God has set down the principle for man’s justification, faith. This allows God to remain just as He justifies a man based on the righteousness that Christ provided (Rom 3:24-26).

    Did the imputation of God’s righteousness make Abram secure? We must realize that Abram, though justified by faith under the dispensation of promise (Gen 15:6) was not sealed by the Holy Spirit. His salvation was not secure. Eternal security is a spiritual blessing which we, in the dispensation of grace, alone possess. We have already seen the multitude of Scripture passages which show the contingency of salvation outside of this dispensation. Now we will see that Abraham was justified again under the covenant and dispensation of circumcision.

2:24 You see then that a man is justified by works, and not by faith only.

    When Abram was justified in Genesis 15, it was by faith alone. The conditional covenant of circumcision was ratified with Abram and his name was changed to Abraham in Genesis 17. Under the circumcision covenant, faith-works were required. Therefore, when he was justified in Genesis 22, it was by a faith-work. The faith-work was the method under circumcision. Under the covenant of promise, the method of salvation was faith by itself. No matter what some say, in both these acts of justification, Abraham was justified before God. When the Judaizers presented the justification by law keeping and circumcision as James does in 1:21-2:13, Paul reacted by saying that their gospel was not even another of the same order as his gospel of grace.[46] Yet, back in Jerusalem it was still the message that the Circumcision Apostles taught.[47]

    The statement, “Therefore we conclude that a man is justified by faith apart from the deeds of the law” (Rom 3:28), is the exact opposite of the method of salvation in James. James wrote about keeping the law by faith. He wrote in a context of law keeping. He did mean that justification was procured by doing the works of the law by faith. The faith which did not have faith-law-works would not save under the circumcision gospel. No matter how many expositors try to circumvent the meaning of this Scripture, face it, no one feels really comfortable with their ingenious solutions. That’s because they don’t ring true. They go against the obvious meaning of the text.

    It is very important for us to see what God is saying through Paul and James. How is a man saved? Paul says, “Believe on the Lord Jesus Christ, and you will be saved” (Act 16:31). He explicitly applies this to Abram in Romans 4. James says “a man is justified by works and not by faith only” (2:24). Because James 2:14[48] refers to salvation, we have further evidence that James is not referring to justification or salvation before men. James uses justification in this passage in a way which shows us it is linked with the kind of faith which results in salvation. Faith-works save. On the basis of faith and works, a man is saved and justified.

    Paul forcefully declares just the opposite. He says, “Knowing that a man is not justified by the works of the law but by [the] faithfulness of[49] Jesus Christ, even we have believed in Christ Jesus, that we might be justified by [the] faithfulness of Christ and not by the works of the law; for by the works of the law no flesh shall be justified” (Gal 2:16). When we carefully examine Paul’s statements,[50] we find that Paul is writing about the means of providing the righteousness of God for man so that man can be justified. This righteousness is provided for all (Rom 3:22) by the faithfulness of Christ, not by our faith in Christ. Our faith is necessary to appropriate the righteousness of God. It comes on all who believe (Rom 3:22). But our faith in no way provides it. James is not writing about providing the righteousness of God. He is showing how a man appropriates it under circumcision; the method.

    When we understand that the covenant of circumcision was a conditional covenant, we can see that salvation, for them, was a matter of continuous faith-works. These works included:

    1.   Baptism. Mk 16:15,16 And He said to them, “Go into all the world and preach the gospel to every creature. 16 He who believes and is baptized will be saved; but he who does not believe will be condemned.” Lk 3:3 And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins. Act 2:38 Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.” 1 Pet 3:21 There is also an antitype which now saves us – baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ.

    2.   Endurance. Mat 24:13-14 But he who endures to the end shall be saved. And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come. Mk 13:13 And you will be hated by all for My name’s sake. But he who endures to the end shall be saved. Heb 3:6 but Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end. Heb 3:14 For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end. Heb 10:38-39 Now the just shall live by faith; but if anyone draws back, my soul has no pleasure in him. But we are not of those who draw back to perdition, but of those who believe to the saving of the soul. Rev 2:10 Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.

    3.   Keeping the law. James 1:21-2:13

    4.   Keeping His commandments. John 15:14 You are My friends if you do whatever I command you. 1 Jo 2:3-5 Now by this we know that we know Him, if we keep His commandments. He who says, “I know Him,” and does not keep His commandments, is a liar, and the truth is not in him. But whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in Him. Rev 22:14 Blessed are those who do His commandments, that they may have the right to the tree of life and may enter through the gates into the city.

    Therefore, Paul and James do not contradict each other if we observe that the means of justification is always the same but the method changes from dispensation to dispensation. Although we should be careful not to create dispensational distinctions when there are none, we must be very careful to observe the dispensational differences when they exist.

    Hendriksen, an excellent expositor from a covenant theology viewpoint, makes this statement about Galatians 1:6-9:

    In their present condition, then, the Galatians are turning to a different gospel, that is, to a gospel that differs radically from the one which they had received from Paul. The latter gospel was: “that a man is not justified by law-works but only through faith in [of] Jesus Christ” (2:16; cf. Rom. 3:24; Eph. 2:8; Titus 3:4-7). That gospel the Galatians were abandoning in favor of a different gospel, one which proclaimed faith plus law-works as the way to salvation. It stands to reason that the substitute to which the addressed were turning was a gospel only in name, not in reality. . . . the context is clear and decisive: the gospel (?) to which the Galatians are in the process of turning is the perversion of the true gospel (verse 7); it is a gospel (?) different in quality from the one which Paul and his assistants had preached to the Galatians (verse 8), and which the latter had embraced (verse 9).[51]

This would be true only if we limited ourselves to the gospel revealed to Paul and recorded in the latter part of Acts and in his epistles. But what do we find Peter saying on the day of Pentecost (Acts 2:38)? What did he say much later, even when he addressed a Gentile?

    Peter said: “In truth I perceive that God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him. The word which God sent to the children of Israel, preaching peace through Jesus Christ – He is Lord of all – that word you know, which was proclaimed throughout all Judea, and began from Galilee after the baptism which John preached (Acts 10:34-37, my emphasis).

    We see that the gospel to which the Galatians were turning was the gospel Peter had preached in Acts 2 and Acts 10. Peter had preached a gospel of faith-works. The circumcision leaders certainly appear to be teaching a gospel of works in their epistles as we have seen here in James. Their gospel was correct in its dispensational setting. They were ministering under the covenant of circumcision with the gospel of the circumcision. However, it is now wrong because a different gospel was committed to Paul outside of the circumcision covenant. “But on the contrary, when they saw that the gospel of the uncircumcision had been committed to me, as the gospel of the circumcision was to Peter” (Gal 2:7, my rendition). Paul was concerned that the Galatians were turning to a gospel which was no longer in order for their time. This is why Paul kept contrasting himself with the circumcision apostles in his Galatian epistle. He defended himself pointedly by saying, “And I went up by revelation, and communicated to them that gospel which I preach among the Gentiles” (Gal 2:2). If Paul’s gospel had been the same gospel which Peter preached, why would he present it privately at first? It differed in many ways because it was not a gospel under the covenant of circumcision. It was a gospel of a different order, a different rank. Therefore, we must accept the conclusion: It is a different gospel.

    We must also accept James’ conclusion: “You see that a man is justified by works, and not by faith only.” A man was made right before God in the process of salvation by his obedience to the dispensational presentation of the gospel under the covenant of circumcision.

2:26 For as the body without the spirit is dead, so faith without works is dead also.

    Under the covenant of circumcision, the kind of faith which did not have the works of obedience was a dead faith. This faith was not effective for salvation. As far as God was concerned, this alleged faith didn’t exist. From its inception with Abraham, the process of salvation under circumcision demanded works. In contrast, under the dispensation of grace, we are saved by faith unto good works. These good works were prepared by God for us to walk in (Eph 2:10). The Spirit freed us from the law with its resultant sin and death and enables us to fulfill its righteous requirement from the heart (Rom 8:2-4).

    What are the practical ramifications of these principles today? I think it can be stated this way. God demanded a faith expressed by works for salvation under the covenant of circumcision. Under grace, He demands faith alone. Today, He rejects a works-oriented gospel: “You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace” (Gal 5:4). The faithfulness of Christ provides righteousness in all dispensations, and man’s faith appropriates that righteousness in all dispensations. However, in the dispensations under the covenant of circumcision, some work is required as an expression of that faith. Under grace, works are expected as a result of salvation. From our viewpoint, if a man shows no change in his life after he claims he has believed, we doubt whether he has truly believed. But he still may be saved despite our doubts. We can’t know for sure. Just as the Father “has committed all judgment to the Son” (John 5:22), so must we. If the person has believed, he will still be saved even though his entire work may be burned (1 Cor 3:9-15). If we doubt his salvation, we should care for him, love him, admonish him, and continue to minister to him with the word of God.

5:14-16 Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. 15 And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. 16 Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much.[52]

    Health is promised to Israel under the covenant (Ex 15:26; Deu 7:15; 28:58-61) and invoked as a sign of the kingdom by Christ (Mat 9:35; 10:1,6,7; Lk 7:22 cf. Isa 29:18; 31:4-32:4; 35:1-6; 42:1-8,16). The same dispensational principles which we have observed for salvation could be used to show that this kind of healing is not in order today.

    What sins would be forgiven this person? We in the body of Christ have been justified from sin (Rom 6:7) and set free from it (Rom 6:18). Therefore, we do not have to ask for forgiveness. We already possess it. In contrast, the circumcision believers had to confess their sins (Jam 5:16; 1 Jo 1:9) to have them forgiven. This agrees with the principle of abiding we observed in John’s gospel. From this passage (Jam 5:15,16), it appears that health and salvation are closely related under the covenant of circumcision.

5:19-20 Brethren, if anyone among you wanders from the truth, and someone turns him back, 20 let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins.

    Only a person who first had the truth could wander from it. The hypothetical person in James’ scenario would have to be one who had believed. If he wandered too far, he would be like the man of Hebrews 6. Remaining in Christ and enduring to the end are themes in all of the circumcision writers. Contingency is the major theme under the circumcision dispensation. Further, he who turned the sinner back wouldn’t save a soul from death if he already had eternal security. The wanderer had to be turned back because he was in the process of salvation and was on his way to losing it.

    The theme of Hebrews 10, shrinking back until an intentional sin is committed, is repeated here. If anyone sees a brother wandering from the truth, as in 2 John 9, and turns him back, he “will save a soul from death.” The covenant principles set down in Numbers 15 and used in Hebrews to warn the believers are the basis for this admonition. The penalties are severe, the warnings real. If anyone can help turn someone back, he will actually “save a soul from death.” We must also realize that we can be the instrument of God to save souls from death. When we avoid presenting the gospel to someone, we are saying by our actions, die in your sins! Go to hell! Let us remember why we are here. We are here as Christ’s ambassadors.

    In conclusion, if we removed the two references to Jesus Christ (1:1; 2:1) from the epistle of James, we could probably pass it off as an Old Testament writing. As O’Hair wrote, “James refers to religion, ‘threskia,’ . . . . James 1:27 . . . . because he wrote to Jews, religious Jews. ‘To the twelve tribes.’ He wrote in terms that were familiar to them. They, like himself, continued to observe much that belonged to Old Testament Judaism, even after they had been turned to Christ.”[53] They were right in doing so. We would be wrong. This writing is harmonious with the standards of the covenant of circumcision, not the- dispensation of grace.

 

 

 

 

 

 

 

 

 

 

 

 


[1] A. T. Robertson, Zahn, E. F. Harrison, F. Delitzsch, J. B. Rotherham, Alford, Farrar, Westcott, G. Lunemann in Meyer’s Commentary, and Moll in Lange’s Commentary are a few of the authors. In Moulton’s Grammar of New Testament Greek, v. 2, p. 11, this statement is made in relation to the number of compound verbs found per page of Greek text. “A fondness for compounds is fairly enough noted as a characteristic of an individual style: for example, the contrast between the figures for Paul and for Hebrews (3.8 per page and 8.0) is enough to discredit the Pauline authorship of the Epistle, were there further need of witnesses.” Also, an interesting book by A. Welch, The Authorship of the Epistle to the Hebrews, (Edinburgh & London: Oliphant, Anderson & Ferrier, 1898) argues cogently for a Petrine authorship. I agree with him. However, the important point is: Paul did not write it as Hebrews 2:3 further shows.

[2] J. B. Rotherham, Studies in the Epistle to the Hebrews, p. 7.

[3] The Majority Text, a, A, C, and D support the text against p46 & B.

[4] A. T. Robertson, Word Pictures in the New Testament, p. 355.

[5] The Journal of Theology, v. 4 n. 4, 1990-91, p. 8.

[6] Robertson, p. 361.

[7] Majority Text and Egyptian Text. ajkouvw seems to have the meaning “hear and believe” in these portions of Hebrews: 2:3; 3:7,15.

[8] See Fisher’s articles in The Journal of Theology, v. 4 n. 1, 1990, pp. 11-13, and  v. 4 n. 2, pp. 11-15.

[9] Michaelis in TDNT, v. VI, p. 171, says, “Although the sense seems to be ‘fallen away’ along the lines of . . . parapivptw does not mean ‘to fall away,’ but ‘to offend,’ ‘to fall,’ ‘to sin,’ as in the LXX. In elucidation one may adduce eJkousivw" aJmartavnein in the related Hb. 10:26, especially as the reference in both cases is not to specific offences as such, but to these as the expression of a total attitude.”

[10] The Journal of Theology, v. 4 n. 4, 1990-91, pp. 6-8.

[11] D.S. DeWitt, “The Value of Hebrews 13:24 for Determining the Destination of the Epistle,” Journal of Grace Theology, v. 1 n. 1, 1964, pp. 10-17. I agree that it was sent to Rome.

[12] I think Paul refers to the circumcision believers as the Israel of God (Gal 6:16).

[13] Franz Delitzsch, Commentary on the Epistle to the Hebrews, (Minneapolis: Klock & Klock, 1978), v. II, p. 156.

[14] Delitzsch, pp. 158-163. Delitzsch shows that forever, ei*" toV dihnekeV", in verse 12 refers to Christ’s sitting in contrast to the frequent, pollavki", standing of the priest. “This man, on the contrary, having offered one sacrifice on behalf of sins, sat down for perpetuity on the right hand of God.” In verse 14, he comments on teteleivwken, the perfect, “it is perfect, requiring no addition; but, at the same time, it is not as to its effect a past work, but one perpetually realized in those who accept it, and as thereby being sanctified (touV" a&giazomevnou", pres. part.). It needs therefore no repetition. . . . The a&giazovmenoi are those who by acts of faith  . . . make the accomplished work of Christ individually their own.”

[15] Delitzsch, p. 163. I think his concluding comments are excellent. “The being sanctified (in which is here included both imputed and imparted holiness, and cleansing from sin, justification and sanctification) is the subjective process by which the perfected objective work of Christ is realized in believers. Those who submit themselves to the gracious rule of the high-priestly King, find Him all that they can require by His one self-sacrifice: they can add nothing to His perfect work.”

[16] Delitzsch, p. 184. Delitzsch states that sin, “  JAmartanei'n [to sin] is here the same as peripesei'n [fall away] at ch. vi. 6, and ajposth'nai ajpoV Qeou' [depart from God] at ch. iii. 12. . . . The sin meant is that of apostasy; unfaithfulness to God, and to His manifestation in Christ, being the ground and foundation of all other sin.”

[17] Delitzsch, pp. 184,185. “ejpivgnwsi" designates an active application of the mental powers to some one definite object, and consequently a complete and intelligent apprehension of its nature: whence it follows that we may speak of a false gnw'si", but not of a false or unreal ejpivgnwsi". The sacred writer, therefore, clearly intimates by the very choice of the word that it is not a mere outward and historical knowledge of which he is here speaking, but an inward, quickening, believing apprehension of revealed truth. That after such apprehension of truth apostasy is possible, that even those once truly converted may fall away from grace, has been already shown at ch. vi. 4-8; and we have already come to the conviction that the impossibility of renewal there predicated of such apostates is not to be understood as a merely relative, but as an absolute impossibility. The same assertion is made here. To those who after full enlightenment thus fall away, all prospect of future grace and repentance is foreclosed.”

[18] Notice how this precludes limited atonement. Here is a person who was sanctified (aorist passive) by the blood of Christ. Now he is lost.

[19] Robertson, Word Pictures in the New Testament. It’s a present participle, a*postrefovmenoi.

[20] To the twelve tribes which are in the dispersion (tai'" dwvdeka fulai'" tai'" ejn th'/ diaspora'/) The New Testament Greek-English Dictionary, World Library Press, Inc., Springfield, Missouri, defines dispersion, diasporav, thoroughly. Here are some excerpts. “The term . . . occurs infrequently in secular Greek, but it appears regularly in Jewish and Christian documents where it is a technical term of the Jewish settlements outside the borders of Palestine. . . . In later Judaism diaspora was the u