The Meaning of James 2:23 Explained

James 2:23

KJV: 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.

YLT: and fulfilled was the Writing that is saying, 'And Abraham did believe God, and it was reckoned to him -- to righteousness;' and, 'Friend of God' he was called.

Darby: And the scripture was fulfilled which says, Abraham believed God, and it was reckoned to him as righteousness, and he was called Friend of God.

ASV: and the scripture was fulfilled which saith, And Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God.

KJV Reverse Interlinear

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. 

What does James 2:23 Mean?

Study Notes

imputation
Imputation is the act of God whereby He accounts righteousness to the believer in Christ, who has borne the believer's sins in vindication of the law.
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righteousness .
account
Philemon 1:17 ; Philemon 1:18 perfectly illustrate imputation: "Receive him as myself"--reckon to him my merit; "If he hath wronged thee or oweth thee ought, put that on mine account"-- reckon to me his demerit.
See "Imputation," Leviticus 25:50 . (See Scofield " James 2:23 ") .
righteousness of God
The righteousness of God is neither an attribute of God, not the changed character of the believer, but Christ Himself, who fully met in our stead and behalf every demand of the law, and who is, but the act of God called imputation Leviticus 25:50 ; James 2:23 , "made unto us. . righteousness" 1 Corinthians 1:30 .
"The believer in Christ is now, by grace, shrouded under so complete and blessed a righteousness that the law from Mt. Sinai can find neither fault nor diminution therein. This is that which is called the righteousness of God by faith."--Bunyan.
2 Corinthians 5:21 ; Romans 4:6 ; Romans 10:4 ; Philippians 3:9 ; Romans 3:26

Verse Meaning

Genesis 15:6 was "fulfilled" when Abraham offered Isaac in the sense that Abraham"s faith became abundantly clear on that occasion. What God had said about Abraham became obviously true when the patriarch trusted and obeyed God when tested.
"In the sacrifice of Isaac was shown the full meaning of the word ( Genesis 15:6) spoken ... years before in commendation of Abraham"s belief in the promise of a child." [1]
James seems to have included the fact that God called Abraham His friend for the following reason. He wanted to show that continued obedient faith, not just initial saving faith, is what makes a person God"s intimate friend (cf. James 4:4; 2 Chronicles 20:7; Isaiah 41:8; John 14:21; John 15:14).
"When a man is justified by faith he finds an unqualified acceptance before God ... ( Romans 4:6). But only God can see this spiritual transaction. When, however, a man is justified by works he achieves an intimacy with God that is manifest to men. He can then be called "the friend of God," even as Jesus said, "You are my friends if you do whatever I command you" ( John 15:14)." [2]
Why did James bring Abraham into his argument? Abraham is a clear example that it is possible to be declared righteous by God but not to be declared righteous by one"s works. It was as Abraham continued to live by faith (continued to trust and obey God) that, about20 years after his justification by faith in God, his works declared that he was righteous. By continuing to trust and obey God, as Abraham did, James" Christian readers could also validate their justification by faith in God by their good works and become true friends of God.

Context Summary

James 2:14-26 - Deeds The Evidence Of Faith
The Apostle is speaking here of a faith that does not result in a changed life. It is the faith which believes about Jesus Christ, as distinguished from that which believes in Him. We may believe about Him as we do about Luther or Washington, but such faith will not avail, either here or hereafter. It can no more affect our condition than the pious wish that a shivering beggar may be warmed, and fed will make him either one or the other.
The presence or absence of results in life and conduct is the real test of faith, as the green shoot of a living seed. James calls these results works. We are justified by works, because they prove our faith to be the real faith. Real faith binds the soul to the living Christ, produces deep penitence and humility, and brings about an absolutely new sort of behavior-as when Abraham was willing to offer Isaac, and Rahab received and assisted the spies. To reckon on God is to be a friend of God. [source]

Chapter Summary: James 2

1  Do not regard the rich and despise the poor brothers;
13  rather we are to be loving and merciful;
14  and not to boast of faith without deeds;
17  because faith without deeds is useless;
19  as is the faith of the demons;
21  however, Abraham displayed both faith and actions;
25  as did Rahab

Greek Commentary for James 2:23

Was fulfilled [επληρωτη]
First aorist passive indicative of πληροω — plēroō the usual verb for fulfilling Scripture. So James quotes Genesis 15:6 as proving his point in James 2:21 that Abraham had works with his faith, the very same passage that Paul quotes in Romans 4:3 to show that Abraham‘s faith preceded his circumcision and was the basis of his justification. And both James and Paul are right, each to illustrate a different point. [source]
And he was called the friend of God [και πιλος τεου εκλητη]
First aorist passive indicative of καληο — kalēo Not a part of the Scripture quoted. Philo calls Abraham the friend of God and see Jubilees 19:9; 30:20. The Arabs today speak of Abraham as God‘s friend. It was evidently a common description before James used it, as in Isaiah 41:8; 2 Chronicles 20:7. [source]
Was fulfilled [ἐπληρώθη]
Not was confirmed, which the word does not mean either in New-Testament or in classical usage, but was actually and fully realized. James here uses the formula which in the Old Testament is employed of the realizing of a former utterance. See 1 Kings 2:27; 2 Chronicles 36:22 (Sept.). [source]
Imputed [ἐλογίσθη]
Lit., as Rev., reckoned. [source]
He was called the friend of God []
The term, however, does not occur either in the Hebrew or Septuagint, though it is found in the A. V. and retained in Rev. Old Testament. In 2 Chronicles 20:7 (Sept.), thy friend is τῷ ἠγαπημένῳ , thy beloved. In Isaiah 41:8 (Sept.), my friend is ὃν ἠγάπησα , whom I loved. “The friend of God” is still the favorite title of Abraham among the Jews and Mohammedans. -DIVIDER-
-DIVIDER-
[source]

Reverse Greek Commentary Search for James 2:23

John 15:15 No longer [ουκετι]
As he had done in John 13:16. He was their Rabbi (John 1:38; John 13:13) and Lord (John 13:13). Paul gloried in calling himself Christ‘s δουλος — doulos (bond-slave). Servants Bond-servants, slaves. I have called you friends Perfect active indicative, permanent state of new dignity. They will prove worthy of it by continued obedience to Christ as Lord, by being good δουλοι — douloi Abraham was called the Friend of God (James 2:23). Are we friends of Christ? [source]
Romans 4:17 Calleth [καλοῦντος]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER-
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2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER-
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3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER-
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4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER-
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5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER-
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In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER-
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[source]

Romans 1:17 For therein is the righteousness of God revealed [δικαιοσύνη γὰρ Θεοῦ ἐν ἀυτῷ ἀποκαλύπτεται]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER-
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Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER-
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There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER-
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In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER-
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Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER-
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Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER-
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The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER-
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It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER-
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Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER-
1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER-
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2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER-
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Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER-
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3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER-
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Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER-
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The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER-
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In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]

Hebrews 11:19 Accounting [λογισαμενος]
First aorist middle participle of λογιζομαι — logizomai Abraham had God‘s clear command that contravened God‘s previous promise. This was his solution of his difficult situation. God is able God had given him Isaac in his old age. God can raise him from the dead. It was Abraham‘s duty to obey God. In a parable See note on Hebrews 9:9 for παραβολη — parabolē Because of (οτεν — hothen whence) Abraham‘s superb faith Isaac was spared and so he received him back (εκομισατο — ekomisato) as almost from the dead. This is the test that Abraham stood of which James speaks (James 2:23). [source]
James 4:4 Enmity with God [εχτρα του τεου]
Objective genitive τεου — theou with εχτρα — echthra (predicate and so without article), old word from εχτρος — echthros enemy (Romans 5:10), with εις τεον — eis theon (below and Romans 8:7).Whosoever therefore would be (ος εαν ουν βουλητηι — hos ean oun boulēthēi). Indefinite relative clause with ος — hos and modal εαν — ean and the first aorist passive (deponent) subjunctive of βουλομαι — boulomai to will (purpose).A friend of the world Predicate nominative with infinitive ειναι — einai agreeing with ος — hos See note on James 2:23 for πιλος τεου — philos theou (friend of God).Maketh himself (κατισταται — kathistatai). Present passive (not middle) indicative as in James 3:6, “is constituted,” “is rendered.”An enemy of God Predicate nominative and anarthrous and objective genitive (τεου — theou). [source]
James 4:4 A friend of the world [πιλος του κοσμου]
Predicate nominative with infinitive ειναι — einai agreeing with ος — hos See note on James 2:23 for πιλος τεου — philos theou (friend of God).Maketh himself (κατισταται — kathistatai). Present passive (not middle) indicative as in James 3:6, “is constituted,” “is rendered.”An enemy of God Predicate nominative and anarthrous and objective genitive (τεου — theou). [source]
James 4:5 The Scripture [η γραπη]
Personification as in Galatians 3:8; James 2:23. But no O.T. passage is precisely like this, though it is “a poetical rendering” (Ropes) of Exodus 20:5. The general thought occurs also in Genesis 6:3-5; Isaiah 63:8-16, etc. Paul has the same idea also (Galatians 5:17, Galatians 5:21; Romans 8:6, Romans 8:8). It is possible that the reference is really to the quotation in James 4:6 from Proverbs 3:34 and treating all before as a parenthesis. There is no way to decide positively. [source]

What do the individual words in James 2:23 mean?

And was fulfilled the Scripture - saying Believed then Abraham - God it was counted to him for righteousness a friend of God he was called
καὶ ἐπληρώθη γραφὴ λέγουσα Ἐπίστευσεν δὲ Ἀβραὰμ τῷ Θεῷ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην φίλος Θεοῦ ἐκλήθη

ἐπληρώθη  was  fulfilled 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: πληρόω  
Sense: to make full, to fill up, i.e. to fill to the full.
γραφὴ  Scripture 
Parse: Noun, Nominative Feminine Singular
Root: γραφή  
Sense: a writing, thing written.
  - 
Parse: Article, Nominative Feminine Singular
Root:  
Sense: this, that, these, etc.
λέγουσα  saying 
Parse: Verb, Present Participle Active, Nominative Feminine Singular
Root: λέγω 
Sense: to say, to speak.
Ἐπίστευσεν  Believed 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
Ἀβραὰμ  Abraham 
Parse: Noun, Nominative Masculine Singular
Root: Ἀβραάμ  
Sense: the son of Terah and the founder of the Jewish nation.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεῷ  God 
Parse: Noun, Dative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἐλογίσθη  it  was  counted 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: λογίζομαι  
Sense: to reckon, count, compute, calculate, count over.
αὐτῷ  to  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
δικαιοσύνην  righteousness 
Parse: Noun, Accusative Feminine Singular
Root: δικαιοσύνη  
Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God.
φίλος  a  friend 
Parse: Adjective, Nominative Masculine Singular
Root: φίλος  
Sense: friend, to be friendly to one, wish him well.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἐκλήθη  he  was  called 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: καλέω  
Sense: to call.