Eternal Life: Harmonizing Yeshua, James, and Paul

by Stephen Otto
Website:  www.HRR7.com

Email:  HRR7Connect@Outlook.com

Introduction

Paul wrote, “Therefore, we conclude that a man is justified by faith apart from the works of the Law” (Rom. 3:28; cf. vv. 21-22; Gal. 2:16) In contrast, James wrote, “...by works, a man is justified, and not only by faith” (James 2:24). At first glance, it appears that they are contradicting each other. However, a closer examination will reveal that their statements on justification are actually in complete harmony.

Peter noted that some of Paul's letters contain difficult teachings that “…untaught and unstable people twist to their own destruction” (2 Pet. 3:14-16). This suggests that we would do well to strive to understand Paul’s statement in its proper context. Paul wrote, “Therefore, we conclude that a man is justified by faith apart from the works of the Law” (Rom. 3:28; cf. vv. 21-22; Gal. 2:16) In contrast, James wrote, “...by works, a man is justified, and not only by faith” (James 2:24). At first glance, it appears that they are contradicting each other. However, a closer examination will reveal that their statements on justification are actually in complete harmony. Peter noted that some of Paul's letters contain difficult teachings that “…untaught and unstable people twist to their own destruction” (2 Pet. 3:14-16). This suggests that we would do well to strive to understand Paul’s statement in its proper context.

Paul’s Use of the Term Justification

Paul was well-acquainted with Greco-Roman culture and used his knowledge to spread the Gospel, the Good News, more effectively. He wrote to the Corinthians in chapter/verse saying:

“For though I am free from all men, I have made myself a servant to all, that I might win the more; to the Jews I became as a Jew, that I might win Jews; to those who are under the law, I became as one under the law, that I might win those who are under the law; to those who are without law, I became as one without law (though not being without law toward God, but under law toward Christ) so that I might win those who are without law; to the weak, I became weak, that I might win the weak. I have become all things to all men, that I might by all means save some.”

It was in this way that Paul used the legal term “justified” (Isa. 43:9, 26; 45:26; 50:8; etc.), which resonated with the Gentile Greco-Romans to describe the theological act of accepting Yeshua (aka. Jesus) as Savior and having our past sins forgiven (Rom. 5:1; 3:24; 4:24-25; Titus 3:7; etc.).

James used the term “justified” one time, most likely to clarify his position with Paul’s use of the word. He wrote, “You see then that by works, a man is justified, and not only by faith” (James 2:24).

As the apostle to the Gentiles, Paul addressed the early Roman congregation and, by extension, all Gentile converts to the faith. In contrast, James spoke to the Jewish congregation in Jerusalem and “the twelve tribes who are in the dispersion” (James 1:1). The reason Paul stated that “…a man is justified by faith apart from the works of the Law,” while James insisted that “…by works, a man is justified, and not only by faith,” is that their respective groups were at different stages in their spiritual journeys.

James told his followers, “…by works, a man is justified, and not only by faith”, because they were already in covenant with God and, as a result, were required to keep the Law (James 1:2, 16, 19, etc.). In contrast, Paul told his followers that, “…a man is justified by faith apart from the works of the Law,” because they were in the process of converting to the faith and, as a result, were not required to keep the Law. However, once they were justified by faith and had entered into a covenant with God, they too were required to keep the Law, just as the Jews were.

Two Steps to Eternal Life / Salvation

While Paul’s statements on justification are the most cited, he actually taught the Gentiles that salvation consists of two steps. The first step is Justification. Again, this is the one-time act of accepting Messiah Yeshua as Savior and having our past sins forgiven. The second step is sanctification, a lifelong process of keeping the Law by faith and overcoming sin to the end (Matt. 10:22; Matt. 24:13; Mark 13:13; Rev. 2:26), when we receive salvation (Rom. 6:22; 1 Thess. 4:1-10; 1 Cor. 1:2; etc.). In his letter to the Romans, Paul addressed the difference between them. About justification he wrote, “Having been therefore justified by faith, we have peace with God through our Master Yeshua Messiah” (Rom. 5:1). Concerning the relationship between justification and sanctification, he wrote, “But now, having been set free from sin, and having become servants of God, have your fruit unto sanctification, and its end, eternal life” (Rom. 6:22). He also wrote, “For God called us not unto uncleanness, but onto sanctification” (1 Thess. 4:7). He added, “Adam wasn’t deceived, but the woman, being deceived, has fallen into transgression, but she will be saved through her childbearing, if they continue in faith, love, and sanctification with sobriety” (1 Tim. 2:14-15). He also added, “Follow after peace with all men, and sanctification, without which no man will see the Lord…” (Heb. 12:14). Notice that in each of these Scriptural references, with the one exception of the first that addresses justification, Paul referred to sanctification as a lifelong process.

Other Examples of Justification and Sanctification

1. The Israelites' sacrifice of the Passover lambs in Egypt, which were a type of Yeshua, speaks to justification, and their victory over their enemies, which was a type of sin, and their subsequent arrival in the Promised Land, which is a type of God’s kingdom, speaks to sanctification.

2. Yeshua’s forgiveness of the woman caught in adultery (John 8:1-11) speaks to justification. His command, “go, and sin no more,”[1] speaks to sanctification.

3. The Jerusalem council addressed what was immediately required of the new converts to the faith (Acts 15:1-21). James’ statement, “Therefore, my judgment is that we do not trouble those from among the Gentiles who are turning to God” (vs. 19), speaks to justification. His follow-up statement, “For Moses from generations of old has in every city those who proclaim him, being read in the synagogues every Sabbath” (vs. 21), speaks to sanctification.

4. In Paul’s letter to the Romans, his statement, “Therefore we conclude that a man is justified by faith apart from the works of the Law” (Rom. 3:28), speaks to justification outright. His follow-up statement, “Do we then make void the Law through faith? Certainly not! On the contrary, we establish the Law” (Rom. 3:31), speaks to sanctification.

5. In Paul’s letter to the Ephesians, his statement, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, that no one may boast” (Eph. 2:8-9), speaks to justification. His follow-up statement, “For we are His workmanship, created in Messiah Yeshua to do good works, which God prepared before that we would walk in them” (vs. 10), speaks to sanctification.

Notice that in the Scriptures cited above, the process of sanctification through Law observance was required of both the Israelites and the Gentile converts to the faith. This is exactly what the Scriptures tell us, that both the native-born in Israel and those who are grafted in are required to keep the Law (Ex. 12:49; Lev. 24:22; Num. 9:14; 15:15-16).

Yeshua and Eternal Life

Now, let’s compare what Paul taught about Eternal life with what Yeshua taught. Matthew wrote, “Behold, one came to Him [Yeshua] and said, 'Good Teacher, what good thing shall I do, that I may have eternal life?” He said to him, “Why do you call Me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments” (Matt. 19:16-17).

Isiah wrote, “To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them.” When Yeshua arrived on the scene, He made it clear that He was the light (John 8:12), and that He upheld the Torah and the testimony. He stated, “Do not think that I came to destroy the Torah or the prophets. I did not come to destroy, but to fill it to its fullest. For amen, I tell you, until the heavens and the earth pass away, not even one yod[2] or one stroke[3] shall in any way pass away from the Torah, until all things are accomplished” (Matt. 5:17-18). Then, in verses 21 through 28, Yeshua shared a series of “You have heard that it was said to those of old … But I say to you” statements, in which He elevated the Law to its fullest significance and intent.

Yeshua also stated, “Not everyone who says to Me, ‘Lord, Lord,’ will enter into the Kingdom of Heaven, but he who does the will of My Father who is in heaven. Many will tell Me on that day, ‘Lord, Lord, did we not prophesy in Your name, cast out demons, and in Your name do many miracles?’ Then I will tell them, ‘I never knew you. Depart from Me, you who practice Torahlessness!’” (Matt. 7:21-23). Again, He stated, “…But if you want to enter into life, keep the commandments” (Matt. 19:17).

Conclusion

Many Believers are uncomfortable with the uncertainty of not knowing if they are going to receive salvation, so they deceive themselves into believing that the Scriptures teach that they have already received it in this lifetime. This is not so. While we do not achieve our ultimate salvation in this lifetime, we can certainly live our lives in the hope of it. Paul wrote, “But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and for a helmet, the hope of salvation” (1 Thess. 5:8).

Paul also states, “For we know that the whole creation groans and travails in pain together until now. Not only so, but ourselves also, who have the first-fruit of the spirit, even we ourselves groan within ourselves, waiting for adoption as sons, the redemption of our body. For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? But if we hope for that which we do not see, we wait for it with patience” (Rom. 8:22-25).

May יהוה bless you!

Stephen P. Otto

[1] The words of God in the Old Testament and the words of Yeshua in the New Testament are presented in blue type, which is consistent with the reason why God commanded the children of Israel to attach a blue cord in their tassels (Num. 15:37-41). See also: Introduction of “The Holy Bible: Ancient Paths Version” for the full description.

[2] Gr, “iota,” which is the equivalent of the Hebrew “yod” (י), the smallest letter in the Hebrew alphabet.

[3] Gr. “keraia,” which is the smallest part of a letter, or stroke of a pen, referred to as “horns.” The fact that Greek letters do not have horns suggests that Matthew was originally written in the Hebrew alphabet and language.