Thursday, March 31, 2022

Zacharias Ursinus' Attempt to Defend Sola Fide in light of James 2:24 and Psalm 106:30-31

  

Obj. 8. James says, (James 2:24) “Ye see then how that by works a man is justified, and not by faith only.” Therefore faith only does not justify. Ans. There is here a double ambiguity. In the first place, the apostle James does not speak of that righteousness by which we are justified before God, or on account of which God regards us as just; but of that righteousness by which we are justified before men by our works. That this is so, is clear from the following considerations. In verse 18, he says, “Shew me thy faith without thy works.” Shew me, he says, who am a man. He, therefore, speaks of the manifestation of faith and righteousness in the sight of men. In verse 21, he says, “Was not Abraham, our father, justified by works, when he had offered his son upon the altar.” This can not be understood of justification in the sight of God; for Abraham was accounted righteous in this sense long before he offered his son. Paul also says, that Abraham was justified before God, not of works, but of faith. James, therefore, in the chapter to which reference is had, means that Abraham was not justified before God by faith, because it is written, “Abraham believed God, and it was counted unto him for righteousness;” (Rom. 4:3) but he gave evidence to men of his righteousness, by his good works, and obedience to God. This is the first ambiguity in the word justify. The other is in the word faith; for when this apostle denies that we are justified by faith, which consists in mere knowledge, without confidence and works. This is evident from what he says, in verse 17: “Even so faith if it hath not works is dead, being alone;” and attributes such a faith to the devils who certainly have no true justifying faith. Finally, in verse 20, he compares that faith which he says does not justify to a dead body; but such is no true, or justifying faith. In a word, if the term justify, as used by the apostle James, is understood properly of justification before God, then the term faith signifies a dead faith; and if we understand the faith here spoken of as true, or justifying faith, then the ambiguity in it is the word justify. (The Commentary of Zacharias Ursinus: On the Heidelberg Catechism—The Protestant Christian Doctrines, Dating to 1563 [trans. G. W. Williard; Pantianos Classics, 1888], 351-52)

 

Obj. 10. The work of Phinehas (Ps. 106:30, 31) is said to have been counted unto him for righteousness. Therefore we are justified by works. And This, however, is a wrong interpretation of the passage alluded to; for the sense is, that God approved of his work; but not that he was justified on account of it: for by the works of the law, no flesh shall be justified in the sight of God. (Ibid., 352)

 

For a refutation of Ursinus' (desperate) attempt to salvage Sola Fide, see, for instance:


Response to a Recent Attempt to Defend Imputed Righteousness


Refuting Christina Darlington on the Nature of "Justification"


Eisegeting James: Why the Book of James Doesn't Support Protestant "Demonstration/Vindication" Arguments


John Murray on Genesis 15:6 and Psalm 106:31