James 2:21
Was not our father Abraham justified by what he did when he offered his son Isaac on the altar?
Was not
This phrase introduces a rhetorical question, a common teaching method in Jewish tradition, designed to provoke thought and reflection. The Greek word used here, "οὐκ," implies an expectation of agreement from the audience. It sets the stage for a discussion on the nature of faith and works, encouraging believers to consider the evidence of faith in action.

our father Abraham
Abraham is a central figure in Jewish, Christian, and Islamic traditions, often referred to as the "father of faith." In the context of James, Abraham is presented as a patriarchal example of faith in action. The use of "our father" emphasizes a shared spiritual heritage among believers, linking them to the covenant promises made to Abraham. Historically, Abraham's life is a testament to obedience and trust in God, foundational principles in the Christian faith.

justified
The Greek word "ἐδικαιώθη" (edikaiōthē) is used here, which can mean "declared righteous" or "vindicated." In the context of James, this justification is not about initial salvation but about demonstrating the authenticity of one's faith through actions. This aligns with the conservative Christian perspective that faith without works is dead, as James argues throughout the chapter.

by what he did
This phrase underscores the importance of actions as evidence of faith. The Greek term "ἐξ ἔργων" (ex ergon) translates to "from works," indicating that Abraham's faith was proven genuine through his deeds. This challenges believers to reflect on how their actions reflect their faith, emphasizing that true faith naturally results in works.

when he offered his son Isaac
This refers to the account in Genesis 22, where Abraham's willingness to sacrifice Isaac is seen as the ultimate test of faith. The historical and scriptural context highlights Abraham's obedience and trust in God's promises, even when they seemed impossible. This act is a profound example of faith in action, demonstrating complete reliance on God.

on the altar
The altar symbolizes a place of sacrifice and worship, central to the Jewish faith. In offering Isaac, Abraham not only demonstrated his faith but also his willingness to surrender everything to God. This act of worship through sacrifice is a powerful reminder of the cost of true discipleship and the call to place God above all else.

Persons / Places / Events
1. Abraham
Known as the father of faith, Abraham is a central figure in the Bible. His willingness to obey God, even to the point of sacrificing his son Isaac, is a pivotal moment in biblical history.

2. Isaac
The son of Abraham and Sarah, Isaac was the child of promise through whom God would establish His covenant with Abraham's descendants.

3. The Altar
The place where Abraham was prepared to sacrifice Isaac, demonstrating his faith and obedience to God.

4. Mount Moriah
The location where Abraham was instructed to offer Isaac, which later becomes significant in biblical history as the site of the Temple in Jerusalem.

5. Justification
In this context, it refers to being declared righteous before God, not merely by faith alone but demonstrated through actions.
Teaching Points
Faith and Works in Harmony
True faith is evidenced by actions. Abraham's willingness to sacrifice Isaac was a demonstration of his faith in God. Our faith should also be visible through our deeds.

Obedience to God
Abraham's account teaches us the importance of obedience, even when God's commands are difficult to understand. Trusting God means following His will, even when it challenges us.

Testing and Growth
God tests our faith to strengthen and grow it. Like Abraham, we may face trials that test our commitment to God, but these are opportunities for spiritual growth.

Righteousness Through Action
While faith is foundational, it is through our actions that our faith is perfected and made complete. We are called to live out our faith actively.

Legacy of Faith
Abraham's faith left a lasting legacy. Our actions and faith can also impact future generations, encouraging them to trust and obey God.
Bible Study Questions
1. How does Abraham's willingness to sacrifice Isaac demonstrate the relationship between faith and works?

2. In what ways can we show our faith through our actions in everyday life?

3. How can we prepare ourselves to respond obediently to God's challenging commands, as Abraham did?

4. What are some modern-day "altars" where we might be called to demonstrate our faith through sacrifice or obedience?

5. How can the account of Abraham and Isaac encourage us during times of testing and trial in our own lives?
Connections to Other Scriptures
Genesis 22
This chapter provides the account of Abraham's test of faith when he was asked to sacrifice Isaac, highlighting his obedience and trust in God.

Hebrews 11:17-19
This passage emphasizes Abraham's faith, noting that he believed God could raise Isaac from the dead, showing the depth of his trust in God's promises.

Romans 4:1-3
Paul discusses Abraham's faith being credited as righteousness, providing a broader understanding of faith and works in the life of a believer.
A Barren FaithM. Luther.James 2:14-26
A Child of God Cannot Live an Ungodly LifeSword and Trowel.James 2:14-26
A Dead FaithJ. H. Hambleton.James 2:14-26
A Living FaithAbp. Sumner.James 2:14-26
A Working Faith NecessaryR. Erskine.James 2:14-26
Abraham the Friend of GodEssex RemembrancerJames 2:14-26
Abraham the Friend of GodThos. Coleman.James 2:14-26
Abraham the Friend of GodT. Kidd.James 2:14-26
Abraham the Friend of GodJames 2:14-26
Abraham's Faith and PrivilegesT. Manton, D. D.James 2:14-26
Believing and DoingS. Rutherford.James 2:14-26
Believing and WorkingJames 2:14-26
Cheap BenevolenceJames 2:14-26
Conviction not ConversionJames 2:14-26
Creed and ConductT. Bagley.James 2:14-26
Doctrine and PracticeLife of Archbishop Whately.James 2:14-26
Doing Better than TalkingJames 2:14-26
Empty-HeadedA. Plummer, . D. D.James 2:14-26
FaithJ. Parker, D. D.James 2:14-26
Faith a Nerve-CentreRobt. Whyte, D. D.James 2:14-26
Faith and EmotionJ. Parker, D. D.James 2:14-26
Faith and its ManifestationA. Maclaren, D. D.James 2:14-26
Faith and WorksT. Guthrie, D D.James 2:14-26
Faith and WorksArchbishop Whately.James 2:14-26
Faith and WorksJeremy Taylor, D. D.James 2:14-26
Faith and WorksJ. Trapp.James 2:14-26
Faith and WorksBp. Beveridge.James 2:14-26
Faith and WorksA. Macdonald.James 2:14-26
Faith and WorksT.F. Lockyer James 2:14-26
Faith in Germ and ManifestedA. R. Fausset, M. A.James 2:14-26
Faith More than CreedDean Plumptre.James 2:14-26
Faith Perfected by WorksJ. A. Bengel.James 2:14-26
Faith Shown by WorksThe ChurchJames 2:14-26
Faith Without Works is DeadM. O'Sullivan, M. A.James 2:14-26
Friendship with GodS. Palmer.James 2:14-26
Friendship with GodD. Thomas.James 2:14-26
Friendship with GodC. P. Eyre, M. A.James 2:14-26
Good WorksJ. Donne.James 2:14-26
Good WorksR. W. Lowrie.James 2:14-26
Good WorksD. Swing.James 2:14-26
Inconsideration and IgnoranceT. Manton.James 2:14-26
JustificationR. W. Evans, B. D.James 2:14-26
JustificationWilliam Marsh, D. D.James 2:14-26
Justification by Works, and not by Faith OnlyJames Stark.James 2:14-26
Justification, According to St. Paul and St. JamesW. Weldon. Champneys, M. A.James 2:14-26
Living .Faith a Working FaithW. Arnot.James 2:14-26
Luther's View of FaithProctor's Gems of ThoughtJames 2:14-26
Mouth MercyJ. Trapp.James 2:14-26
On the Existence of a DeityG. Clayton, M. A.James 2:14-26
One FaithfulF. Jackson.James 2:14-26
Opposite FoesW. Arnot, D. D.James 2:14-26
Pretence of LiberalitR. Turnbull.James 2:14-26
Productive FaithG. Fisk, LL. B.James 2:14-26
RahabC. H. Spurgeon.James 2:14-26
Religion More than Intellectual AssentA. Maclaren, D. D.James 2:14-26
Saving FaithT. L. Cuyler, D. D.James 2:14-26
Scriptural Evidence of Saving FaithC. Yale.James 2:14-26
St. James and St. PaulA. R. Fausset, M. A.James 2:14-26
St. Paul and St. James on FaithW. H. M. Aitken, M. A.James 2:14-26
The Connection Between Faith and WorksB. Beddome, M. A.James 2:14-26
The Faith of Christians Contrasted in its Results with the Faith of Fallen SpiritsD. Thomas.James 2:14-26
The Faith of RahabT. Manton.James 2:14-26
The Friend of GodG. Brooks.James 2:14-26
The Friend of GodC. H. Spurgeon.James 2:14-26
The Friendship of GodHomilistJames 2:14-26
The Highest FriendshipHomilistJames 2:14-26
The Test of FaithJ. Eyre, M. A.James 2:14-26
The Vital Efficacy of FaithTheological Sketch-bookJames 2:14-26
Two Kinds of Faith -- the Spurious and the GenuineJohn King, M. A.James 2:14-26
Vain ManDean Plumptre.James 2:14-26
What Doth it ProfitA. Plummer, D. D.James 2:14-26
Words and DeedsJ. Trapp.James 2:14-26
Words UselessJ. Trapp.James 2:14-26
Works the True Test of FaithT. Hammond.James 2:14-26
Works Through FaithH. A. James, B. D.James 2:14-26
Justification by Faith and WorksC. Jerdan James 2:20-26
People
Isaac, James, Rahab
Places
Dispersion
Topics
Actions, Altar, Considered, Declared, Isaac, Judged, Justified, Offered, Offering, Result, Righteous, Righteousness, Wasn't, Works
Dictionary of Bible Themes
James 2:21

     5076   Abraham, life of
     5651   ancestors

James 2:14-21

     8442   good works

James 2:14-26

     5635   work, and redemption
     6679   justification, results
     8255   fruit, spiritual
     8454   obedience, to God

James 2:17-26

     5635   work, and redemption

James 2:20-23

     5077   Abraham, character

James 2:20-24

     5078   Abraham, significance
     6674   imputation

James 2:21-23

     7449   slavery, spiritual

James 2:21-24

     8157   righteousness, as faith

Library
Fruitless Faith
"Even so faith, if it hath not works, is dead, being alone."--James 2:17. WHATEVER the statement of James may be, it could never have been his intention to contradict the gospel. It could never be possible that the Holy Spirit would say one thing in one place, and another in another. Statements of Paul and of James must be reconciled, and if they were not, I would be prepared sooner to throw overboard the statement of James than that of Paul. Luther did so, I think, most unjustifiably. If you ask
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914

Dr. Beardsley's Address.
The Rev. E. E. Beardsley, D.D., LL.D., rector of St. Thomas's Church, New Haven, historian of the diocese and biographer of Bishop Seabury, then made the following address: So much has been written and spoken about the consecration of Bishop Seabury, that it must be well understood by all intelligent Connecticut churchmen, if not by all American churchmen. It is quite unnecessary to take you over the familiar ground; but I have been sometimes asked; "What was the Scottish Episcopal Church, that her
Various—The Sermons And Addresses At The Seabury Centenary

Application
1. Is Jesus Christ altogether lovely? Then I beseech you set your souls upon this lovely Jesus. I am sure such an object as has been here represented, would compel love from the coldest breast and hardest heart. Away with those empty nothings, away with this vain deceitful world, which deserves not the thousandth part of the love you give it. Let all stand aside and give way to Christ. O if only you knew his worth and excellency, what he is in himself, what he has done for you, and deserved from
John Flavel—Christ Altogether Lovely

The Middle Colonies: the Jerseys, Delaware, and Pennsylvania --The Quaker Colonization --Georgia.
THE bargainings and conveyancings, the confirmations and reclamations, the setting up and overturning, which, after the conquest of the New Netherlands, had the effect to detach the peninsula of New Jersey from the jurisdiction of New York, and to divide it for a time into two governments, belong to political history; but they had, of course, an important influence on the planting of the church in that territory. One result of them was a wide diversity of materials in the early growth of the church.
Leonard Woolsey Bacon—A History of American Christianity

The American Church on the Eve of the Great Awakening --A General view.
BY the end of one hundred years from the settlement of Massachusetts important changes had come upon the chain of colonies along the Atlantic seaboard in America. In the older colonies the people had been born on the soil at two or three generations' remove from the original colonists, or belonged to a later stratum of migration superimposed upon the first. The exhausting toil and privations of the pioneer had been succeeded by a good measure of thrift and comfort. There were yet bloody campaigns
Leonard Woolsey Bacon—A History of American Christianity

Progress of Calvinism
(a) In Switzerland. /Calvini Joannis, Opera quae supersunt/ in the /Corp. Reformatorum/, vols. xxix.-lxxxvii. Doumergue, /Jean Calvin, les hommes et les choses de son temps/, 1900-5. Kampschulte, /Johann Calvin, seine Kirche und sein staat in Genf/, 1899. Fleury, /Histoire de l'Eglise de Geneve/, 3 vols., 1880. Mignet, /Etablissement de la reforme religieuse et constition du calvinisme a Geneve/, 1877. Choisy, /La theocratie a Geneve au temps de Calvin/, 1897. /Cambridge Mod. History/, ii., chap.
Rev. James MacCaffrey—History of the Catholic Church, Renaissance to French Revolution

James the Brother of the Lord.
He pistis choris ergon nekra estin.--James 2:26 Sources. I. Genuine sources: Acts 12:17; 15:13; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12. Comp. James "the brother of the Lord," Matt. 13:55; Mark 6:3; Gal. 1:19. The Epistle of James. II. Post-apostolic: Josephus: Ant. XX. 9, 1.--Hegesippus in Euseb. Hist. Ecc. II. ch. 23.--Jerome: Catal. vir. ill. c. 2, under "Jacobus." Epiphanius, Haer. XXIX. 4; XXX. 16; LXXVIII. 13 sq. III. Apocryphal: Protevangelium Jacobi, ed. in Greek by Tischendorf, in "Evangelia
Philip Schaff—History of the Christian Church, Volume I

The Jewish Christian Theology --I. James and the Gospel of Law.
(Comp. § 27, and the Lit. given there.) The Jewish Christian type embraces the Epistles of James, Peter, and Jude, the Gospels of Matthew and Mark, and to some extent the Revelation of John; for John is placed by Paul among the "pillars" of the church of the circumcision, though in his later writings he took an independent position above the distinction of Jew and Gentile. In these books, originally designed mainly, though not exclusively, for Jewish Christian readers, Christianity is exhibited
Philip Schaff—History of the Christian Church, Volume I

Comenius and the Hidden Seed, 1627-1672.
But the cause of the Brethren's Church was not yet lost. As the Brethren fled before the blast, it befell, in the wonderful providence of God, that all their best and noblest qualities--their broadness of view, their care for the young, their patience in suffering, their undaunted faith--shone forth in undying splendour in the life and character of one great man; and that man was the famous John Amos Comenius, the pioneer of modern education and the last Bishop of the Bohemian Brethren. He was
J. E. Hutton—History of the Moravian Church

Ken
Ken, Thomas, a bishop of the Church of England, one of the gentlest, truest, and grandest men of his age, was born in Berkhampstead, England, in July, 1637; was educated at Winchester School and Oxford University, graduating B.A. in 1661. He held several livings in different parts of England. In 1680 he returned to Winchester. In 1685 he was appointed by Charles H. Bishop of Bath and Wells. In connection with six other bishops, he refused to publish the "Declaration of Indulgence" issued by James
Charles S. Nutter—Hymn Writers of the Church

Whether one who Disbelieves one Faith Can have Unformed Faith in the Other Articles
Whether One Who Disbelieves One Article of Faith can Have Unformed Faith in the Other Articles We proceed to the third article thus: 1. It seems that a heretic who disbelieves one article of faith can have unformed faith in the other articles. For the natural intellect of a heretic is no better than that of a catholic, and the intellect of a catholic needs the help of the gift of faith in order to believe in any of the articles. It seems, then, that neither can heretics believe in any articles of
Aquinas—Nature and Grace

Whether Justice and Mercy are Present in all God's Works
Whether Justice and Mercy are Present in all God's Works We proceed to the fourth article thus: 1. Justice and mercy do not appear to be present in every work of God. For some of God's works are attributed to his mercy, as for example the justification of the ungodly, while other works are attributed to his justice, as for example the condemnation of the ungodly. Thus it is said in James 2:13: "he shall have judgment without mercy that hath showed no mercy." Hence justice and mercy are not present
Aquinas—Nature and Grace

Whether Fear is an Effect of Faith
Whether Fear is an Effect of Faith We proceed to the first article thus: 1. It seems that fear is not an effect of faith. For an effect does not precede its cause. But fear precedes faith, since it is said in Ecclesiasticus 2:8: "Ye that fear God, believe in him." Hence fear is not an effect of faith. 2. Again, the same thing is not the cause of contrary effects. Now it was said in 12ae, Q. 23, Art. 2, that fear and hope are contraries, and the gloss on Matt. 1:2, "Abraham begat Isaac," says that
Aquinas—Nature and Grace

Whether Fear is Appropriately Divided into Filial, Initial, Servile, and Worldly Fear
Whether Fear is appropriately Divided into Filial, Initial, Servile, and Worldly Fear We proceed to the second article thus: 1. It seems that fear is not appropriately divided into filial, initial, servile, and worldly fear. For in 2 De Fid. Orth. 15 the Damascene names six kinds of fear, including laziness and shame, which were discussed in 12ae, Q. 41, Art. 4. But these are not mentioned in this division, which therefore seems inappropriate. 2. Again, each of these fears is either good or evil.
Aquinas—Nature and Grace

Whether Unformed Faith Can Become Formed, or vice Versa
Whether Unformed Faith can become Formed, or Vice Versa We proceed to the fourth article thus: 1. It seems that unformed faith cannot become formed, nor formed faith unformed. It is said in I Cor. 13:10: "when that which is perfect is come, then that which is in part shall be done away." Now in comparison with formed faith, unformed faith is imperfect. It will therefore be done away when formed faith is come. It follows that it cannot be numerically one habit with formed faith. 2. Again, the dead
Aquinas—Nature and Grace

The King James Version --Its Influence on English and American History
THE King James version of the Bible is only a book. What can a book do in history? Well, whatever the reason, books have played a large part in the movements of men, specially of modern men. They have markedly influenced the opinion of men about the past. It is commonly said that Hume's History of England, defective as it is, has yet "by its method revolutionized the writing of history," and that is true. Nearer our own time, Carlyle's Life of Cromwell reversed the judgment of history on Cromwell,
McAfee—Study of the King James Bible

Whether all Sins are Connected with one Another?
Objection 1: It would seem that all sins are connected. For it is written (James 2:10): "Whosoever shall keep the whole Law, but offend in one point, is become guilty of all." Now to be guilty of transgressing all the precepts of Law, is the same as to commit all sins, because, as Ambrose says (De Parad. viii), "sin is a transgression of the Divine law, and disobedience of the heavenly commandments." Therefore whoever commits one sin is guilty of all. Objection 2: Further, each sin banishes its opposite
Saint Thomas Aquinas—Summa Theologica

Whether a Man who Disbelieves one Article of Faith, Can have Lifeless Faith in the Other Articles?
Objection 1: It would seem that a heretic who disbelieves one article of faith, can have lifeless faith in the other articles. For the natural intellect of a heretic is not more able than that of a catholic. Now a catholic's intellect needs the aid of the gift of faith in order to believe any article whatever of faith. Therefore it seems that heretics cannot believe any articles of faith without the gift of lifeless faith. Objection 2: Further, just as faith contains many articles, so does one science,
Saint Thomas Aquinas—Summa Theologica

Whether Sins once Forgiven Return through a Subsequent Sin?
Objection 1: It would seem that sins once forgiven return through a subsequent sin. For Augustine says (De Bapt. contra Donat. i, 12): "Our Lord teaches most explicitly in the Gospel that sins which have been forgiven return, when fraternal charity ceases, in the example of the servant from whom his master exacted the payment of the debt already forgiven, because he had refused to forgive the debt of his fellow-servant." Now fraternal charity is destroyed through each mortal sin. Therefore sins already
Saint Thomas Aquinas—Summa Theologica

Whether Mercy Can be Attributed to God?
Objection 1: It seems that mercy cannot be attributed to God. For mercy is a kind of sorrow, as Damascene says (De Fide Orth. ii, 14). But there is no sorrow in God; and therefore there is no mercy in Him. Objection 2: Further, mercy is a relaxation of justice. But God cannot remit what appertains to His justice. For it is said (2 Tim. 2:13): "If we believe not, He continueth faithful: He cannot deny Himself." But He would deny Himself, as a gloss says, if He should deny His words. Therefore mercy
Saint Thomas Aquinas—Summa Theologica

Whether in Every Work of God There are Mercy and Justice?
Objection 1: It seems that not in every work of God are mercy and justice. For some works of God are attributed to mercy, as the justification of the ungodly; and others to justice, as the damnation of the wicked. Hence it is said: "Judgment without mercy to him that hath not done mercy" (James 2:13). Therefore not in every work of God do mercy and justice appear. Objection 2: Further, the Apostle attributes the conversion of the Jews to justice and truth, but that of the Gentiles to mercy (Rom.
Saint Thomas Aquinas—Summa Theologica

Whether the Judge Can Lawfully Remit the Punishment?
Objection 1: It would seem that the judge can lawfully remit the punishment. For it is written (James 2:13): "Judgment without mercy" shall be done "to him that hath not done mercy." Now no man is punished for not doing what he cannot do lawfully. Therefore any judge can lawfully do mercy by remitting the punishment. Objection 2: Further, human judgment should imitate the Divine judgment. Now God remits the punishment to sinners, because He desires not the death of the sinner, according to Ezech.
Saint Thomas Aquinas—Summa Theologica

Whether all those who Perform Works of Mercy Will be Punished Eternally?
Objection 1: It would seem that all who perform works of mercy will not be punished eternally, but only those who neglect those works. For it is written (James 2:13): "Judgment without mercy to him that hath not done mercy"; and (Mat. 5:7): "Blessed are the merciful for they shall obtain mercy." Objection 2: Further, (Mat. 25:35-46) we find a description of our Lord's discussion with the damned and the elect. But this discussion is only about works of mercy. Therefore eternal punishment will be awarded
Saint Thomas Aquinas—Summa Theologica

Whether in the Demons There is Faith?
Objection 1: It would seem that the demons have no faith. For Augustine says (De Praedest. Sanct. v) that "faith depends on the believer's will": and this is a good will, since by it man wishes to believe in God. Since then no deliberate will of the demons is good, as stated above ([2335]FP, Q[64], A[2], ad 5), it seems that in the demons there is no faith. Objection 2: Further, faith is a gift of Divine grace, according to Eph. 2:8: "By grace you are saved through faith . . . for it is the gift
Saint Thomas Aquinas—Summa Theologica

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