Justified by Works

[Johann]

I stand by my view on the verses--and I stand by the fact that faith is not merely to be held but to be walked in, proven by the fact that the believer who does not walk in faith is "condemned" not justified, because we're justified by God's righteousness by grace through faith, but, walking in doubt, he is not retaining God's righteousness, thus he is condemned.

You are correct, but we can do some tweaking, not compromise-

Romans 1:17 (LEB)

"For the righteousness of God is revealed from faith to faith, just as it is written, 'But the one who is righteous by faith will live.'"
Greek: δικαιοσύνη γὰρ Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπται Ὁ δίκαιος ἐκ πίστεως ζήσεται.
Grammar Focus: The dative of faith (ἐκ πίστεως) here shows that righteousness comes out of faith, emphasizing that faith is not static but active in one’s life.
Galatians 5:6 (LEB)

"For in Christ Jesus neither circumcision counts for anything nor uncircumcision, but faith working through love."
Greek: ἐν γὰρ Χριστῷ Ἰησοῦ οὔτε περιτομὴ τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις διʼ ἀγάπης ἐνεργουμένη.
Grammar Focus: πίστις διʼ ἀγάπης ἐνεργουμένη (faith working through love) uses a present participle, indicating an ongoing, active nature of faith that manifests in actions.
James 2:17 (LEB)

"In the same way also faith, if it does not have works, is dead by itself."
Greek: οὕτως καὶ ἡ πίστις, ἐὰν μὴ ἔχῃ ἔργα, νεκρά ἐστιν καθ’ ἑαυτήν.
Grammar Focus: The conditional phrase ἐὰν μὴ ἔχῃ ἔργα (if it does not have works) stresses that faith requires action (ἔργα), showing that it cannot remain passive.
Romans 14:23 (LEB)

"But the one who doubts is condemned if he eats, because he does not do so from faith, and everything that is not from faith is sin."
Greek: ὁ δὲ διακρινόμενος ἐὰν φάγῃ κατακέκριται, ὅτι οὐκ ἐκ πίστεως· πᾶν δὲ ὃ οὐκ ἐκ πίστεως ἁμαρτία ἐστίν.
Grammar Focus: κατακέκριται (he is condemned) shows the result of actions taken outside of faith. The present tense here indicates an ongoing state of condemnation for those who do not act in faith.
Romans 3:28 (LEB)

"For we consider a person to be justified by faith apart from the works of the law."
Greek: λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου.
Grammar Focus: The dative of means (πίστει) shows that justification comes through faith, but this faith must be demonstrated in actions, as clarified by other scriptures.
Ephesians 2:8-10 (LEB)

"For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; not from works, so that no one can boast. For we are his creation, created in Christ Jesus for good works, which God prepared beforehand, so that we may walk in them."
Greek: τῇ γὰρ χάριτί ἐστε σεσῳσμένοι διὰ πίστεως, καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται. αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς οἷς προητοίμασεν ὁ Θεὸς, ἵνα ἐν αὐτοῖς περιπατήσωμεν.
Grammar Focus: The purpose clause ἵνα ἐν αὐτοῖς περιπατήσωμεν (so that we may walk in them) uses the subjunctive mood, indicating an action to be realized (walking in good works).
Philippians 2:12-13 (LEB)

"So then, my dear friends, just as you have always obeyed, not as in my presence only, but now much more in my absence, accomplish your own salvation with fear and trembling, for the one at work in you, both to will and to work for his good pleasure, is God."
Greek: μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε· Θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας.
Grammar Focus: κατεργάζεσθε (accomplish) is a present imperative, showing that this is an ongoing process of working out one’s faith.
Colossians 2:6-7 (LEB)

"Therefore, as you have received Christ Jesus the Lord, live in him, rooted and built up in him and established in the faith, just as you were taught, abounding with thanksgiving."
Greek: Ὡς οὖν παρελάβετε τὸν Χριστὸν Ἰησοῦν τὸν Κύριον, ἐν αὐτῷ περιπατεῖτε, ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ καὶ βεβαιούμενοι τῇ πίστει.
Grammar Focus: περιπατεῖτε (live/walk) is a present imperative, indicating the ongoing nature of walking in faith.
James 1:22 (LEB)

"But be doers of the message and not hearers only, deceiving yourselves."
Greek: γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ ἀκροαταὶ μόνον παραλογιζόμενοι ἑαυτούς.
Grammar Focus: γίνεσθε (become) is a present imperative, showing that faith should result in ongoing actions (doers of the word).
Romans 6:16 (LEB)

"Do you not know that to whomever you present yourselves as slaves for obedience, you are slaves to whomever you obey, whether sin, leading to death, or obedience, leading to righteousness?"
Greek: οὐκ οἴδατε ὅτι ᾧ παριστάνετε ἑαυτοὺς δοῦλα εἰς ὑπακοήν, δοῦλοί ἐστε ᾧ ὑπακούετε, ἢ ἁμαρτίας εἰς θάνατον ἢ ὑπακοῆς εἰς δικαιοσύνην;
Grammar Focus: The present tense of παριστάνετε (you present) and ὑπακούετε (you obey) indicate ongoing action, showing that justification [sanctification] and righteousness involve active obedience.

Shalom to you and family @GracePeace.
J.

 

[GracePeace]

You keep me on my toes, good for you!
Some references re faith is both passive and active-

1. James 2:17
"Thus also faith by itself, if it does not have works, is dead."
Greek: οὕτως καὶ ἡ πίστις, ἐὰν μὴ ἔχῃ ἔργα, νεκρά ἐστιν καθ’ ἑαυτήν.
πίστις (pistis, faith) as the subject is active, but ἔχῃ ἔργα (echē erga, does not have works) shows that it needs works to be alive. The present subjunctive ἔχῃ (have) emphasizes continuous action—faith needs works in an ongoing way.

2. Galatians 5:6
"For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love."
Greek: πίστις δι’ ἀγάπης ἐνεργουμένη.
The present participle ἐνεργουμένη (energoumenē, working) is a middle/passive form, indicating that faith is both expressing itself actively through love but also being worked out in a process.

3. Philippians 2:12-13
"Work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure."
Greek: τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε... Θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν.
κατεργάζεσθε (katergazesthe, work out) is an imperative in the middle voice, showing an active response from the believer. Meanwhile, ὁ ἐνεργῶν (ho energōn, God who works) indicates God's passive yet enabling role in making this action possible.

4. Romans 1:17
"For in it the righteousness of God is revealed from faith to faith; as it is written, 'The just shall live by faith.'”
Greek: ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται.
ἐκ πίστεως ζήσεται (ek pisteōs zēsetai, shall live by faith) employs the future indicative ζήσεται (shall live), showing that faith actively sustains life in an ongoing, future-oriented sense.

5. Ephesians 2:8-10
"For by grace you have been saved through faith, and that not of yourselves; it is the gift of God... For we are His workmanship, created in Christ Jesus for good works."
Greek: χάριτί ἐστε σεσῳσμένοι διὰ πίστεως.
σεσῳσμένοι (sesōsmenoi, have been saved) is perfect passive, showing a completed action in the past, while διὰ πίστεως (dia pisteōs, through faith) shows the role of faith as the channel, indicating a passive reception of salvation through active faith.

6. Hebrews 11:8
"By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance."
Greek: Πίστει Ἀβραὰμ ὑπήκουσεν.
ὑπήκουσεν (hypēkousen, obeyed) is aorist active indicative, emphasizing the one-time active response of Abraham, but πίστει (pistei, by faith) shows that this obedience was grounded in his faith, which passively received God's promise.

7. Romans 10:17
"So then faith comes by hearing, and hearing by the word of God."
Greek: ἄρα ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος Χριστοῦ.
ἡ πίστις (hē pistis, faith) is passively ἐξ ἀκοῆς (ex akoēs, from hearing), suggesting that faith is received through hearing. The passive form indicates that faith is something initiated by God's word, though hearing is active.

8. 1 Thessalonians 1:3
"Remembering without ceasing your work of faith, labor of love, and patience of hope in our Lord Jesus Christ."
Greek: ἔργου τῆς πίστεως.
ἔργου (ergou, work) in the genitive with πίστεως (pisteōs, of faith) shows that faith is active in producing works. The genitive construction implies that faith is the source or cause of the work.

9. Colossians 2:6-7
"As you therefore have received Christ Jesus the Lord, so walk in Him, rooted and built up in Him and established in the faith."
Greek: ἐν αὐτῷ περιπατεῖτε... ἐν τῇ πίστει βεβαιούμενοι.
περιπατεῖτε (peripateite, walk) is a present imperative, indicating continuous, active obedience in faith. Meanwhile, βεβαιούμενοι (bebaioumenoi, being established) is a present passive participle, showing that faith passively grounds the believer, while walking is the active expression.

10. James 1:22
"But be doers of the word, and not hearers only, deceiving yourselves."
Greek: Γίνεσθε δὲ ποιηταὶ λόγου.
Γίνεσθε (ginesthe, be) is a present middle imperative, showing an ongoing, active command. ποιηταὶ (poiētai, doers) indicates that faith must actively manifest itself in deeds, contrasting with the passive reception of merely hearing.

These scriptures reflect both the active aspect of faith (obedience, walking, doing) and its passive nature (receiving grace, being established, hearing). The Greek grammar highlights this dual nature, where faith receives salvation passively (through God's work) but expresses itself actively in love and obedience.

Make sense?

J.

Yes, "Or do you despise the riches of God's kindness, not knowing that the kindness of God leads you to repentance?" : both passive and active elements are here, because it is God's kindness being given (passive) that empower the return to Him (active).

 

[Johann]

Yes, "Or do you despise the riches of God's kindness, not knowing that the kindness of God leads you to repentance?" : both passive and active elements are here, because it is God's kindness being given (passive) that empower the return to Him (active).

I'm tired, should have typed passive AND active brother.
Johann.

 

[GracePeace]

James 1:22 (LEB)
"But be doers of the message and not hearers only, deceiving yourselves."
Greek: γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ ἀκροαταὶ μόνον παραλογιζόμενοι ἑαυτούς.
Grammar Focus: γίνεσθε (become) is a present imperative, showing that faith should result in ongoing actions (doers of the word).

Notice he refers to "the Word ingraft"--that is, "I will write My Law on their heart", which is the convictions being written on our hearts :

21Therefore, ridding yourselves of all filthiness and all [t]that remains of wickedness, in humility receive the word implanted, which is able to save your souls.

He also calls this "the law of Liberty"--ie, walking in agreement with your own thoughts, not doing things your thoughts accuse you over.

 

[GracePeace]

I'm tired, should have typed passive AND active brother.
Johann.

No, i thought you DID say "passive and active", and I was agreeing with what you said!

 

[Johann]

Yes, "Or do you despise the riches of God's kindness, not knowing that the kindness of God leads you to repentance?" : both passive and active elements are here, because it is God's kindness being given (passive) that empower the return to Him (active).

Correct-

Passive Element:

The riches of God's kindness (τῆς χρηστότητος τοῦ Θεοῦ) are passively received. The subject (implicitly "you") is the recipient of God's kindness, forbearance, and patience.
The grammar shows that God's kindness is acting on the person (passively), with the person in an ongoing state of not fully knowing (ἀγνοῶν) the nature of this kindness.
Active Element:

God's kindness leads (ἄγει) to repentance, which requires active participation by the person. The verb ἄγει (leads) is in the present active indicative, showing that God's kindness is actively leading or guiding the individual.
The prepositional phrase εἰς μετάνοιαν ("to repentance") shows that the goal of this action is for the person to turn around (repent), an act that requires human agency (active response).

This verse indeed captures both passive and active elements. God's kindness is given to the person (passive), but this kindness is also actively working to lead the person to repentance. In terms of grammar and syntax, the present active participle (ἀγνοῶν) and present active indicative (ἄγει) highlight this dynamic interplay between passive reception and active response.

Shalom.
J.

You showed much perseverance and kindness to me.

 

[GracePeace]

Correct-

Passive Element:

The riches of God's kindness (τῆς χρηστότητος τοῦ Θεοῦ) are passively received. The subject (implicitly "you") is the recipient of God's kindness, forbearance, and patience.
The grammar shows that God's kindness is acting on the person (passively), with the person in an ongoing state of not fully knowing (ἀγνοῶν) the nature of this kindness.
Active Element:

God's kindness leads (ἄγει) to repentance, which requires active participation by the person. The verb ἄγει (leads) is in the present active indicative, showing that God's kindness is actively leading or guiding the individual.
The prepositional phrase εἰς μετάνοιαν ("to repentance") shows that the goal of this action is for the person to turn around (repent), an act that requires human agency (active response).

This verse indeed captures both passive and active elements. God's kindness is given to the person (passive), but this kindness is also actively working to lead the person to repentance. In terms of grammar and syntax, the present active participle (ἀγνοῶν) and present active indicative (ἄγει) highlight this dynamic interplay between passive reception and active response.

Shalom.
J.

You showed much perseverance and kindness to me.

We are both being enriched by God's grace working in one another. God is good!

 

[Johann]

Notice he refers to "the Word ingraft"--that is, "I will write My Law on their heart", which is the convictions being written on our hearts :

21Therefore, ridding yourselves of all filthiness and all [t]that remains of wickedness, in humility receive the word implanted, which is able to save your souls.

He also calls this "the law of Liberty"--ie, walking in agreement with your own thoughts, not doing things your thoughts accuse you over.

The syntax of the passage emphasizes the active reception of the implanted word (δέξασθε – "receive") and highlights that the word is already implanted within the believer. The present participle (δυνάμενον) shows that the word has the continuous power to save, while the aorist infinitive (σῶσαι) points to the definitive result—salvation of the soul. This salvation is made possible by actively welcoming the implanted word with humility, once the believer has decisively removed all moral impurity and wickedness (active element).
James 1:21 (Lexham English Bible):
"Therefore, putting aside all filthiness and abundance of wickedness, welcome with humility the implanted word which is able to save your souls."
Greek: διὸ ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας ἐν πραΰτητι δέξασθε τὸν ἔμφυτον λόγον τὸν δυνάμενον σῶσαι τὰς ψυχὰς ὑμῶν.

Grammar and Syntax Breakdown:
διὸ (dio) – Conjunction (therefore):
This conjunction indicates a causal connection to the previous statements in the text, introducing a conclusion or exhortation.

ἀποθέμενοι (apothemenoi) – Aorist participle, middle voice, nominative plural (having put away, laying aside):
This aorist middle participle refers to the act of putting aside something (in this case, filth and wickedness) before welcoming the word. The aorist tense suggests a decisive action completed before the next step (receiving the word). The middle voice implies the action is done by the subject (the believers) for their own benefit.

πᾶσαν ῥυπαρίαν (pasan rhuparian) – Accusative singular, feminine noun + adjective (all filthiness):
Accusative of direct object, indicating what is being laid aside. The adjective πᾶσαν ("all") modifies ῥυπαρίαν ("filthiness"), emphasizing the need to remove every kind of moral impurity.

καὶ περισσείαν κακίας (kai perisseian kakias) – Accusative singular, feminine noun + genitive singular, feminine noun (abundance of wickedness):
Similarly, this phrase continues the description of what is being put aside. περισσείαν ("abundance") is in the accusative, while κακίας ("of wickedness") is in the genitive, showing that abundance is modified by wickedness, indicating an overflowing or excessive amount of evil.

ἐν πραΰτητι (en prautēti) – Prepositional phrase, dative singular, feminine noun (with humility):
ἐν (in/with) followed by the dative noun πραΰτητι (humility, meekness) shows the manner in which the implanted word is to be received. Humility is the attitude that believers should have.

δέξασθε (dexasthe) – Aorist imperative, middle voice, second person plural (receive, welcome):
This is a command in the aorist imperative, calling for a decisive, once-for-all action. The middle voice implies that the action is to be done by the believers themselves for their own benefit, emphasizing personal responsibility in receiving the word.

τὸν ἔμφυτον λόγον (ton emphyton logon) – Accusative singular, masculine article + adjective + noun (the implanted word):
This is the object of the verb δέξασθε (receive). τὸν λόγον ("the word") is in the accusative case, showing what is to be received. ἔμφυτον (implanted) is an adjective modifying λόγον, referring to the word that has been planted or implanted in believers. It implies a living, growing presence within the heart, drawing on the imagery of something planted in the soil.

τὸν δυνάμενον (ton dunamenon) – Accusative singular, masculine article + participle, present middle/passive, singular (which is able):
This present middle/passive participle modifies τὸν λόγον (the word) and indicates the ability or power of the word. The present tense suggests a continuous, ongoing ability of the word to act.

σῶσαι (sōsai) – Aorist infinitive (to save):
This aorist infinitive expresses the purpose of the implanted word. The aorist tense highlights a definitive action—the salvation of the soul. The word is capable of bringing about salvation.

τὰς ψυχὰς ὑμῶν (tas psuchas humōn) – Accusative plural, feminine noun + genitive plural, second person pronoun (your souls):
This phrase functions as the direct object of the verb σῶσαι (to save). ψυχάς (souls) is in the accusative plural, and ὑμῶν (your) is a genitive plural pronoun that modifies "souls." This shows that the salvation is specifically for the souls of the believers.
Engrafted word -- the Word compared to seed implanted in the heart (RSV, etc,, cf Jesus' parable of the sower.)
“Planted” (emphyton, used only here in the NT) contrasts with grafted. The Word is to be rooted in the fertile soil of the soul. It is that Word of God which can save, Rom_1:16.
James describes the gospel as a seed that is planted in the heart (Jer_31:33).
James' wording in the "laying aside" and "receiving" indicate the voluntary nature of man's response to the gospel.

"the word implanted" This is the metaphor of planting (cf. Mat_13:8; 2Pe_1:4). The Greek text implies that humans already have the implanted word which they must receive by faith. This could be referring to the original creation of humanity, as could Jas_1:18. If so it would refer to God's image in humans (cf. Gen_1:26-27), which was marred by the Fall (cf. Genesis 3), but is restored by faith in Christ. Three metaphors are used to illustrate the "word of truth": a seed (Jas_1:21); a mirror (Jas_1:23); and a law (Jas_1:25). The gospel must be received and then lived out.
Jas_1:21 contains both prerequisites of NT salvation: repentance (laying aside) and faith (receiving, cf. Mar_1:15; Act_3:16; Act_3:19; Act_20:21). Salvation involves a negative "turning from" (repentance) and a positive "turning to" (faith).

My apologies for the rather lengthy response but I do love a deep dive into the Scriptures!
J.

 

[GracePeace]

"the word implanted" This is the metaphor of planting (cf. Mat_13:8; 2Pe_1:4). The Greek text implies that humans already have the implanted word which they must receive by faith. This could be referring to the original creation of humanity, as could Jas_1:18. If so it would refer to God's image in humans (cf. Gen_1:26-27), which was marred by the Fall (cf. Genesis 3), but is restored by faith in Christ. Three metaphors are used to illustrate the "word of truth": a seed (Jas_1:21); a mirror (Jas_1:23); and a law (Jas_1:25). The gospel must be received and then lived out.

Wouldn't you say he writes to "believers", who have had the Word ingraft/implanted, so that they are to "receive" the Word as it speaks to them, not harden their hearts, but to walk in faith, moment by moment, as the ingraft Word directs their minds, thus it refers not to "humans", but specifically believers"?

 

[GracePeace]

Wouldn't you say he writes to "believers", who have had the Word ingraft/implanted, so that they are to "receive" the Word as it speaks to them, not harden their hearts, but to walk in faith, moment by moment, as the ingraft Word directs their minds, thus it refers not to "humans", but specifically believers"?

"Whoever drinks the water I give him will never thirst, but the water I give him will become a well of water springing up to eternal life" : We have the word implanted/we drink the water, and the water becomes a well/the Word implanted continues speaking to us internally. We have the Law in us.
@Johann

 

[Johann]

Wouldn't you say he writes to "believers", who have had the Word ingraft/implanted, so that they are to "receive" the Word as it speaks to them, not harden their hearts, but to walk in faith, moment by moment, as the ingraft Word directs their minds, thus it refers not to "humans", but specifically believers"?

Absolutely!

James’s exhortation is specifically aimed at believers who are to actively engage with the Word, allowing it to shape their lives. The focus is on a dynamic relationship with God through His Word, where faith is expressed not just in belief but in ongoing action and responsiveness to divine instruction.

J.

 

[Johann]

"Whoever drinks the water I give him will never thirst, but the water I give him will become a well of water springing up to eternal life" : We have the word implanted/we drink the water, and the water becomes a well/the Word implanted continues speaking to us internally. We have the Law in us.
@Johann

I do believe we are in agreement.
J.

 

[Johann]

I do believe we are in agreement.
J.

The underlying theme of the epistle of James is the saint’s perseverance in the faith amidst the trials of this Christian life. This journey of perseverance must be walked out joyfully if one is to find the strength to endure its trials, for the joy of the Lord is our strength. We first make a decision to endure trials joyfully (Jas_1:2). This decision is based upon the hope that is set before us (Jas_1:3-4) (compare Heb_12:1-2). Once this decision is made, we must start the journey by getting divine wisdom (Jas_1:5). At first, walking in divine wisdom is not easy, for we have not tested it in our lives, having lived with carnal reasonings (Jas_1:6-7). If we will humble ourselves before the Lord (Jas_1:9-18), He will show us exactly what to do to walk through each trial victoriously (Jas_1:19-27). Thus, the author will take us on a series of lessons in order to learn how to walk in the wisdom of God so that we can persevere. We can be certain that God’s plan for our lives always leads us into victory (Rom_8:37, 1Co_15:57, 2Co_2:14).
Rom_8:37, “Nay, in all these things we are more than conquerors through him that loved us.”
1Co_15:57, “But thanks be to God, which giveth us the victory through our Lord Jesus Christ.”
2Co_2:14, “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.”
This passage in Jas_1:2-27 gives us the steps to overcoming trials by faith in God.
Outline - Note the proposed outline:
1. Facing the Trial — Jas_1:2-4
2. Asking for Wisdom — Jas_1:5-8
3. Responding with Humility or with Pride — Jas_1:9-18
4. Become Doers of God’s Word — Jas_1:19-27

J.

 

[GracePeace]

The underlying theme of the epistle of James is the saint’s perseverance in the faith amidst the trials of this Christian life. This journey of perseverance must be walked out joyfully if one is to find the strength to endure its trials, for the joy of the Lord is our strength. We first make a decision to endure trials joyfully (Jas_1:2). This decision is based upon the hope that is set before us (Jas_1:3-4) (compare Heb_12:1-2). Once this decision is made, we must start the journey by getting divine wisdom (Jas_1:5). At first, walking in divine wisdom is not easy, for we have not tested it in our lives, having lived with carnal reasonings (Jas_1:6-7). If we will humble ourselves before the Lord (Jas_1:9-18), He will show us exactly what to do to walk through each trial victoriously (Jas_1:19-27). Thus, the author will take us on a series of lessons in order to learn how to walk in the wisdom of God so that we can persevere. We can be certain that God’s plan for our lives always leads us into victory (Rom_8:37, 1Co_15:57, 2Co_2:14).
Rom_8:37, “Nay, in all these things we are more than conquerors through him that loved us.”
1Co_15:57, “But thanks be to God, which giveth us the victory through our Lord Jesus Christ.”
2Co_2:14, “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.”
This passage in Jas_1:2-27 gives us the steps to overcoming trials by faith in God.
Outline - Note the proposed outline:
1. Facing the Trial — Jas_1:2-4
2. Asking for Wisdom — Jas_1:5-8
3. Responding with Humility or with Pride — Jas_1:9-18
4. Become Doers of God’s Word — Jas_1:19-27

J.

Yep, and Ja 2 is just a call to repentance by walking in faith, not merely holding faith--as he says, "Adulteresses! Don't you know friendship with the world is enmity with God!?"

 

[GracePeace]

Absolutely!

James’s exhortation is specifically aimed at believers who are to actively engage with the Word, allowing it to shape their lives. The focus is on a dynamic relationship with God through His Word, where faith is expressed not just in belief but in ongoing action and responsiveness to divine instruction.

J.

And, specifically, as I see it, a dynamic relationship with God (eg, "I asked the Lord to remove it, but He said "No, My grace is sufficient. My strength is made perfect in weakness.") through His Word that now lives in us and is "written on the heart".

 

[Johann]

Yep, and Ja 2 is just a call to repentance by walking in faith, not merely holding faith--as he says, "Adulteresses! Don't you know friendship with the world is enmity with God!?"

"Our faith"
A gift of God-
Or mere intellectual assent?

J.

 

[GracePeace]

"Our faith"
A gift of God-
Or mere intellectual assent?

J.

It's a gift, both in its being affirmed AND in its being walked out--and it is to both be held and walked in--the Law of Faith is a twofold command ("This is God's command : that you believe in the Name of God's Son AND love one another [walk in faith which works by love]"--a single command with two parts, or stages).

 

[GracePeace]

"Our faith"
A gift of God-
Or mere intellectual assent?

J.

It's a gift, both in its being affirmed AND in its being walked out--and it is to both be held and walked in--the Law of Faith is a twofold command ("This is God's command : that you believe in the Name of God's Son AND love one another [walk in faith which works by love]"--a single command with two parts, or stages).

The Law of Moses contained both commands to "REMEMBER", and to DO--remembering what Christ has done, and walking consistently with our convictions should not be understood as being in conflict, especially bc He commands "as I have loved you, so love one another", so, as we are receiving His love on His terms ("I forgive you, so you are right with Me"), we are to be consistent with that and love through mercy.

 

[Johann]

It's a gift, both in its being affirmed AND in its being walked out--and it is to both be held and walked in--the Law of Faith is a twofold command ("This is God's command : that you believe in the Name of God's Son AND love one another [walk in faith which works by love]"--a single command with two parts, or stages).

Your statement encapsulates a holistic view of faith that includes both belief and action, aligning with key biblical principles about the nature of faith and the believer's responsibility to live it out in love.

J.

 

[GracePeace]

Your statement encapsulates a holistic view of faith that includes both belief and action, aligning with key biblical principles about the nature of faith and the believer's responsibility to live it out in love.

J.

It is what I have asked God for, so I don't have to be confused when I read. LOL