The Two Administrations of Jesus Christ
By William Handschumacher
Rock of Offence Special Commentary
Why the Decision of the First
Jerusalem Council is Important
The core issue facing the Apostolic Council in Acts chapter 15 wasn't that the doctrine of these "believing Pharisees", which was designed to be taught only to the Jewish people ... was wrong. The error was insisting that their Law-based Jewish doctrine (identified earlier in this study as Messianic Judaism) must also be applied to the Church living under Christ's New Covenant of Grace. Since this involved an act that effectively cancels the Grace on which the Church's salvation is established ... the Apostolic Council was correct to condemn their teaching.
The struggle between these two gospels outlined in Acts chapter 15, and later in Paul's Epistle to the Galatians, continues within modern-day Christendom and poses the same threat to the authentic Gospel as it did in the first century.
The Gospel Paul preaches to the Church (which
includes all Christians living today) is not
the same as the one James preaches to the Jews
living among the twelve tribes of Israel in
his Epistle
In Galatians 2:7-9, it's important to notice that
James was part of the group appointed by God to
preach the gospel of the circumcision to the
Jewish people; which is a gospel that also
incorporates the works of the Law into its
requirements to obtain salvation. James plainly
stated this requirement when he said...
What doth it profit, my brethren, if a man say he hath faith, but have not works? can that faith save him? If a brother or sister be naked and in lack of daily food, and one of you say unto them, Go in peace, be ye warmed and filled; and yet ye give them not the things needful to the body; what doth it profit? Even so faith, if it have not works, is dead in itself. (James 2:14-17)
Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. (James 2:21-24)
For as the body apart from the spirit is dead, even so faith apart from works is dead. (James 2:26)
On the other hand, we must also notice that James
was not part of the group that was authorized to
preach the gospel of the uncircumcision to the
Church, which was "dead to the Law" and "delivered
from the Law"...causing it to now be under God's
unmerited favor known as Grace. (See Romans 7:4-6)
Paul made this important distinction when he
said...
"...not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior, that having been justified by His grace we should become heirs according to the hope of eternal life." (Titus 3:5-7)
"For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast." (Ephesians 2:8-9)
"And if by Grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work." (Romans 11:6)
In his gospel message to the Twelve Tribes of
Israel, James clearly states that works must
accompany faith to obtain salvation...
"...if a man say he hath faith, but have not
works? can that faith save him?" (James 2:14)
And...
"Ye see then how that by works a man is justified,
and not by faith only" (James 2:24).
However, in his gospel message directed at the Church
(which includes all Christians living today), Paul
states that it is now possible to possess a faith that
obtains salvation, yet is not accompanied by works...
"Now to him who works, the wages are not counted as grace but as debt. But to him who does not work but believes on him (or has faith in Jesus) who justifies the ungodly, his faith is accounted for righteousness, just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: "Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man to whom the Lord shall not impute sin." (Romans 4:4-8)
And...
"For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast." (Ephesians 2:8-9)
There is no way any honest minister can say that
James and Paul are saying the same thing. Yet,
for hundreds of years, theologians have tried to
reconcile this apparent contradiction that
continues to divide Christendom
today.
The most common explanation is that James is only emphasizing that real faith should produce good works, which is certainly a truth that applies to all Christians living today. However, in most cases all discussion ends here. But, when a careful examination is performed on all of James chapter 2, we find that this popular explanation is designed to hide something important. James is not giving Christians a model for Christ-like living - but preaching a gospel (or doctrine of salvation) that requires both faith and works - for he said; "Ye see then how that by works a man is justified, and not by faith only (James 2:24).
[Important Note: As we discovered earlier in this study; Justification is a New Testament term directly connected to salvation (See Romans 3:24-26]
As a result, James is clearly saying that works is necessary for salvation - for he said; "...if a man say he hath faith, but have not works? can that faith save him?" (James 2:14).
However, Paul stated the exact opposite when
he said...
"Now to him who works, the wages are not counted as grace but as debt. But to him who does not work but believes on him (or has faith in Jesus) who justifies the ungodly, his faith is accounted for righteousness, just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: "Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man to whom the Lord shall not impute sin." (Romans 4:4-8)
"For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast." (Ephesians 2:8-9)
The real issue here is Paul's Gospel of Grace vs the conditional salvation provided through the Law. Paul's Gospel is directed at the Church, while the conditional salvation of the Law (based on works) is always directed at the Jews - who are sometimes referred to as "The Twelve Tribes of Israel". Here's the problem: Grace and works cancel each other out when mixed together, which is why Paul gives this warning to the Church:
"And if by Grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work." (Romans 11:6)
Paul's gospel message to the Church declares that salvation only comes "By Grace through faith" (Ephesians 2:8-9), which can never require any kind of works. If even one good work is added as a requirement, then the Grace by which we are saved is cancelled.
This is an important distinction involving
'Biblical context' that directly affects our
understanding of New Testament salvation.
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