- Discussion:
-This article serves as a rebuttal to the claims of Trent Horn at Catholic Answers in regards to the question of whether Jesus Christ taught justification by faith alone. Following are a few excerpts from the author alongside with a critique:
"Protestants usually claim that Jesus means our words are indicative of the content of our hearts, and so it is our hearts (and the faith they contain) that will be judged rather than our words or actions. But in Revelation 2:23, Jesus says, “I am he who searches mind and heart, and I will give to each of you as your works deserve.” Jesus does not render a judgment based solely on what our hearts deserve but also on what our works deserve."
Good works are an integral part of the Christian life. However, they are not the cause but the result of having been justified before God. The heavenly rewards which He bestows upon us are dependent on our good works. The author seems to conflate the terms salvation and reward.
"But this parable doesn’t teach the sufficiency of faith for justification; it teaches the necessity of repentance...When Jesus explains this parable, he does not say the tax collector was justified rather than the Pharisee because the former did not rely on works for his justification. Instead, the Pharisee was not justified because he was guilty of the sin of pride, whereas the tax collector was humble and recognized his need to repent. Jesus even explains why the tax collector rather than the Pharisee was justified: “For every one who exalts himself will be humbled, but he who humbles himself will be exalted” (Luke 18:14)—indicating it is the tax collector’s humble, repentant attitude that is the distinguishing factor."
Why cannot the parable of the Rich Man and Tax collector address both faith as being the instrument of justification and the necessity of repentance from sin? If faith is not sufficient for justification, then it would not make sense to say that the humble tax collector went home justified before God. Moreover, it is fairly obvious that the rich man trusted in his good works to get right with God (Luke 18:9; 11-12).
"In fact, in the next chapter an actual tax collector, Zacchaeus, repents of his wrongdoings and seeks forgiveness from Jesus. It is only after Zacchaeus declares he will pay back everyone he defrauded that Jesus tells him, “Today salvation has come to this house” (Luke 19:9)."
The desire of Zacchaeus to make restitution to the people that he stole from serves as evidence of him having truly repented of his sins. Good works are a consequence or product of a saving faith.
"Finally, MacArthur cites John 5:24, because Jesus said, “He who hears my word and believes him who sent me, has eternal life; he does not come into judgment, but has passed from death to life.” But just four verses later Jesus says that, at the final judgment, “All who are in the tombs will hear his voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment.”
The Expositor's Greek Testament has this commentary on John 5:24:
"John 5:24. ὁ τὸν λόγον μου ἀκούων; it was through His word Jesus conveyed life to the impotent man, because that brought Him into spiritual connection with the man. And it is through His claims, His teaching, His offers, He brings Himself into connection with all. It is a general truth not confined to the impotent man. But to hear is not enough: καὶ πιστεύων τῷ πέμψαντί με, belief on Him that sent Jesus must accompany hearing. Not simply belief on Jesus but on God. The word of Jesus must be recognised as a Divine message, a word with power to fulfill it. In this case, by the very hearing and believing, ἔχει ζωὴν αἰώνιον. As the impotent man had, in his believing, physical life, so whoever believes in Christ’s word as God’s message receives the life of God into his spirit. Faith has also a negative result; εἰς κρίσιν οὐκ ἔρχεται [cf. οὐκ ἐθελόντων ὑμῶν ἐλθεῖν εἰς κρίσιν, quoted from Demosthenes by Wetstein. Herodotus also uses the expression]. Literally this means “he does not come to trial”; but has it not the fuller meaning “come under condemnation”? Meyer says “yes”: Godet says “no”. Meyer is right. This clause is the direct negative of the former: to come to judgment is to come under condemnation, cf. John 3:19, αὕτη δὲ ἐστιν ἡ κρίσις, etc. ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν. The perfect shows (1) that the previous ἔχει is an actual present, and does not merely mean “has in prospect” or “has a right to”; and (2) that the result of the transition continues. Had the impotent man not believed and obeyed, he would have remained in his living death, in now a self-chosen and self-fixed condemnation: but accepting the life that was in Christ’s command, he passed there and then from death to life."
John 5:28-29 contrasts the lives of people who placed their trust in Jesus Christ and those who rejected Him as Lord and Savior. Those who fit into the later category will of course stand eternally condemned at the Last Judgement.
Good works are an integral part of the Christian life. However, they are not the cause but the result of having been justified before God. The heavenly rewards which He bestows upon us are dependent on our good works. The author seems to conflate the terms salvation and reward.
"But this parable doesn’t teach the sufficiency of faith for justification; it teaches the necessity of repentance...When Jesus explains this parable, he does not say the tax collector was justified rather than the Pharisee because the former did not rely on works for his justification. Instead, the Pharisee was not justified because he was guilty of the sin of pride, whereas the tax collector was humble and recognized his need to repent. Jesus even explains why the tax collector rather than the Pharisee was justified: “For every one who exalts himself will be humbled, but he who humbles himself will be exalted” (Luke 18:14)—indicating it is the tax collector’s humble, repentant attitude that is the distinguishing factor."
Why cannot the parable of the Rich Man and Tax collector address both faith as being the instrument of justification and the necessity of repentance from sin? If faith is not sufficient for justification, then it would not make sense to say that the humble tax collector went home justified before God. Moreover, it is fairly obvious that the rich man trusted in his good works to get right with God (Luke 18:9; 11-12).
"In fact, in the next chapter an actual tax collector, Zacchaeus, repents of his wrongdoings and seeks forgiveness from Jesus. It is only after Zacchaeus declares he will pay back everyone he defrauded that Jesus tells him, “Today salvation has come to this house” (Luke 19:9)."
The desire of Zacchaeus to make restitution to the people that he stole from serves as evidence of him having truly repented of his sins. Good works are a consequence or product of a saving faith.
"Finally, MacArthur cites John 5:24, because Jesus said, “He who hears my word and believes him who sent me, has eternal life; he does not come into judgment, but has passed from death to life.” But just four verses later Jesus says that, at the final judgment, “All who are in the tombs will hear his voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment.”
The Expositor's Greek Testament has this commentary on John 5:24:
"John 5:24. ὁ τὸν λόγον μου ἀκούων; it was through His word Jesus conveyed life to the impotent man, because that brought Him into spiritual connection with the man. And it is through His claims, His teaching, His offers, He brings Himself into connection with all. It is a general truth not confined to the impotent man. But to hear is not enough: καὶ πιστεύων τῷ πέμψαντί με, belief on Him that sent Jesus must accompany hearing. Not simply belief on Jesus but on God. The word of Jesus must be recognised as a Divine message, a word with power to fulfill it. In this case, by the very hearing and believing, ἔχει ζωὴν αἰώνιον. As the impotent man had, in his believing, physical life, so whoever believes in Christ’s word as God’s message receives the life of God into his spirit. Faith has also a negative result; εἰς κρίσιν οὐκ ἔρχεται [cf. οὐκ ἐθελόντων ὑμῶν ἐλθεῖν εἰς κρίσιν, quoted from Demosthenes by Wetstein. Herodotus also uses the expression]. Literally this means “he does not come to trial”; but has it not the fuller meaning “come under condemnation”? Meyer says “yes”: Godet says “no”. Meyer is right. This clause is the direct negative of the former: to come to judgment is to come under condemnation, cf. John 3:19, αὕτη δὲ ἐστιν ἡ κρίσις, etc. ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν. The perfect shows (1) that the previous ἔχει is an actual present, and does not merely mean “has in prospect” or “has a right to”; and (2) that the result of the transition continues. Had the impotent man not believed and obeyed, he would have remained in his living death, in now a self-chosen and self-fixed condemnation: but accepting the life that was in Christ’s command, he passed there and then from death to life."
