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13 James 2:14-19 - Faith and Works Part 1
Title: “Faith and Works” Part 1
Text: James 2:14-19
FCF: We often struggle with submitting to a Godly definition of true saving faith.
Prop: Because faith without works is neither useful, saving, living, nor provable, we must prove our living faith through obedience.
Scripture Intro:
[Slide 1] Turn in your bible to James chapter 2.
James has spent the last 40 verses preparing his readers for the point that he will make in the next 13. This is it. This is the heart of the letter. Everything flows to and from here.
In what is perhaps one of the most famous passages in the New Testament, James presses his readers to answer some very difficult questions. Questions that he is sure they haven’t considered. Questions that if they answer honestly – it will change their life.
I am in James 2, I’ll start reading in verse 14 from the ESV which you can follow on page 1361 in the pew bible or in whatever bible version you prefer.
Transition:
There is so much to get to. Really verses 14 through 26 are a complete thought. But I am going to be pressed for time as it is to try to cover these first 6. So let us dig in and get all we can from James this morning.
I.) Faith without works is neither useful nor saving; it is dead, so we must prove our living faith through obedience. (14-17)
a. [Slide 2] 14 - What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?
i. James will finish chapter 2 with what is perhaps the most important section in his book.
ii. I can’t overemphasize how important verses 14-26 are. Why is it so important? 5 really big reasons spring to my mind.
1. [Slide 3] First, James introduces a third lack for his audience.
a. You see back in the opening of the book he indicated that trials are used of God to test our faith, rendering it steadfast and perfecting it in us so that we don’t lack anything.
b. So, what are they lacking that God is using trials to perfect in them?
c. James goes into a 9 point investigation, showing them areas that the Lord is needing them to grow and is using trials to grow them.
d. The first three of these nine are quite basic. Almost fundamental lacks. If they were not lacking these 3, no doubt the rest of the six would begin to right on their own.
i. The first was wisdom – which is knowing what God says and doing it. Again – very basic. If your faith is going to endure and be perfected… it all starts with wisdom. If they lack wisdom– they need to ask in faith.
ii. The second was a godly perspective – again this is very basic. Although James breaks it down in a few ways the core of it all is having a high view of God’s goodness and sovereignty, a realistic view of mankind’s sin nature, and a heavenly view of status and wealth. It will be hard for them to grow in their trials with any or all of these perspectives out of whack.
iii. And now he will investigate the kind of faith that is necessary in order to endure and to be perfected so that we lack nothing. Again, this is so basic. What kind of faith do we need to have in order for it to endure and be perfected? Are there different kinds of faith? Why does faith need to endure anyway – isn’t faith just a decision or a choice to believe something is true? James will address all these questions and more in the next 13 verses.
2. The second reason this section is important is because this is the core of the letter. Indeed, this is at the heart of everything James is teaching them.
a. James is correcting some misrepresentation of faith and comparing it to genuine, living, and saving faith.
b. This is a theme that is spoken of in every single New Testament book. James stands against license with every other apostolic writer and declares that true faith looks a specific way compared to fake faith.
c. Everything in this book flows to and from this discussion.
3. Thirdly, James connects the context of loving others and showing no favor or prejudice with a faith that saves.
4. Fourth, James uses questions to instruct them on their skewed view of faith.
a. In this he mimics his half-brother and Lord, Jesus Christ’s style in teaching difficult things to those who oppose him.
b. This gives a wonderful example to Elders and any who would teach a controversial subject- to do so using questions and logic and reasoning to help their opponent see the truth of what is being taught.
5. Fifth, James uses two Old Testament examples to prove his point.
a. Both of them were once Gentiles, both of them are in the line of Christ, both of them express their faith in God and His word in the exact same way.
b. James uses this to prove that all faith that saves looks the same.
c. This may not hit hard with us but it would with a Jewish audience. And in doing this, James mimics Jesus’ style of teaching to the Jews.
iii. [Slide 4] And so, James asks some very poignant questions. Questions designed to get his audience to pause and consider something about their definition of faith.
iv. Are all faiths the same? Do all faiths save?
v. What about a faith that is not accompanied by good works?
vi. His first question takes aim at the implications for the church – if they have such a faith.
1. If they possess a faith that confesses all the right truths, believes all the right things, says all the right things but has no actual godly works that follow – what good is it for the church?
2. Can the church survive on a faith that believes all the right things but their lives are the same as the world around them?
3. How does the church benefit from those who confess all the right things but do not obey what God says?
4. And not just the church – but the world. Does the world benefit from a people who say they believe all God has said and yet still love their sin and refuse to love others?
vii. The second question targets the implications on an individual – if they have such a faith.
1. If they possess a faith that confesses all the right truths, believes all the right things, says all the right things but has no actual godly works that follow – can this kind of faith save them?
2. What about the passages in the Old Testament where God will give justice to every man according to their own deeds. Do those passages suddenly go away? Are they completely negated because we now have a faith that confesses everything rightly?
3. If such a faith can justify us – what about the Pharisees who believed every single word of the Old Testament – even the Prophets? There are even strong indications that some if not many of the Pharisees believed that Jesus was the Messiah.
4. Is this kind of faith strong enough to unite someone to Christ?
5. The New Testament reveals to us that it is by faith that we are justified, yes? But is the faith that justifies us one that merely confesses that God is right and continues to live as if nothing has changed?
6. What about those whom the apostle John says believed on Jesus but then abandoned him? Did they walk away justified?
7. Affirming Jesus is who He said, but never living like Him… is that what being united to Christ looks like?
viii. The implied answer to both of these questions is in the negative. A faith that confesses all the right doctrine, a faith that holds to God’s given truth – but does not change a person to be godly … Such a faith is worthless. Such a faith cannot save.
ix. James goes to prove his point- first with an illustration from the physical world.
b. [Slide 5] 15-16 – If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that?
i. James’ use of this illustration is quite brilliant, showing the telltale signs of the inspiration of the Holy Spirit.
ii. It works on multiple levels for us.
iii. First, and no doubt what most of us see, this is an illustration of someone not living out their faith.
1. It is natural for us to see that because of context.
a. James only a few verses ago said that pure and undefiled religion before God is caring for those who are truly desperate.
b. James just had this large section on not treating the poor with prejudice because they are poor.
2. So, we come to this illustration and we see a person claiming to be of Christ who encounters another brother or sister who is clearly in need.
3. The need is great – they need their daily food. They need enough to survive another day. They need clothing – enough to keep warm at night.
4. And what does this “Christian” say to this person? This person of “faith” says, “Leave me – go from me – but go in peace. We are not enemies. Warm yourself. Go find warmth! Be filled to the brim with food my friend. Don’t worry – I’m praying for you. I truly want you to be cared for and all your needs met and I believe God will do that for you.”
5. After they say all this… they do not give any food or clothing to the person in need.
6. Such is a vivid illustration of having a faith without works.
7. However, this is NOT James’ only, or even primary meaning of this illustration.
8. James is NOT simply giving us an example of faith without works. Because he asks the question…
9. What good is that?
iv. The second point James is making, and what I think is the primary point, is a direct comparison to faith without works.
1. James is comparing the confession of truth, the belief of right doctrine, the faith that affirms all the right things – that kind of faith is the same as saying all the right things to this person in need.
2. Who can find fault in the statement – “go in peace – be warmed be filled”? There is absolutely nothing about what was said that is in error.
3. When we see this statement we naturally want to pick apart what was said to try to point out some hidden agenda or underhanded meaning. But the only reason we do that is because we already understand the point of James’ teaching.
4. Having this kind of faith that lacks works is the same as someone not meeting the need of the poor person.
5. You see it is because we already know and believe that this person was wrong to not give food and clothing to the poor person, that we go back to what they said and try to re-interpret it as something shady.
6. But that is NOT what James is teaching.
7. EVERYTHING this person said to the poor person was right and good.
8. But he did not help them.
v. James’ questions stand. What good is it to the poor person, to the church, to the world, to this individual – that he said all the right things but did nothing?
vi. It is valueless. Useless. It is a garbage faith. It is a faith that cannot save. A faith that cannot justify.
vii. That is why James concludes…
c. [Slide 6] 17 – So also faith by itself, if it does not have works, is dead.
i. I love James’ precision. He is concerned that he gets this exactly right. Again, this is evidence that what he writes is by the inspiration of the Holy Spirit.
ii. If he simply said that “faith by itself is dead” he would have led us down a difficult path.
iii. By adding “if it does not have works” he leaves no room for misunderstanding. It is through faith alone that we are saved from our sins.
iv. We see in the scriptures what the reformers saw – that it is by grace alone, through faith alone, in Christ alone that we are saved from our sins.
v. James is not suggesting that there is something that must be added to our faith to save us…
vi. Instead, James is expressing what kind of faith is necessary. What do we mean by “faith” when we say we are saved by faith alone?
vii. James hasn’t gotten yet to the discussion of what living and saving faith looks like. But here he explains that a faith that has no godly works flowing from it- a faith that confesses and professes all the right things with no works flowing out of that – that faith is dead faith. It was never truly living.
d. [Slide 7] Passage Truth: James teaches his audience through questions, proving that faith without works is neither useful nor saving. In fact, it is dead faith.
e. Passage Application: His audience must first reject a faith that is without works as an unprofitable and dead faith and must embrace and live out a faith that produces the spiritual fruit of righteousness.
f. [Slide 8] Broader Biblical Truth: But does the rest of the scriptures teach this truth? Does the whole bible truly teach that true and genuine trust in God and His Word includes obedience? Without trying to steal James’ thunder from next week, let me simply point out that the Old Testament resoundingly approves of such a teaching. God demands obedience to His law so much so that men were instantly killed for violating it in the smallest point. Both the Northern and Southern Kingdoms were judged for failing to worship Yahweh in the way He wanted to be worshipped. Do you think “trust that produces obedience” was important to God if He was willing to destroy His chosen nation if they did not have that kind of trust? I’d say it was of supreme importance. The nation of Israel had a dead faith. Not all of them – there was certainly a remnant. But the majority of the leadership, the royalty, the priests, - their faith was dead. And it did not save them and it was of no value to the nation as a whole.
g. Broader Biblical Application: So, CBC, what must we do? First, we must reject forever any idea that raw confession and mere profession of truth is somehow able to save us. Simply agreeing with and affirming that Jesus is the Son of God who died for sinners, was raised again the third day, and is seated with the Father – does not produce a living faith. It is not our intellectual decision to accept these things as truth that equals living faith. No, my friends, it is when that intellectual assent changes everything about us. It is when that truth transforms us into a new creature. It is when we have rejected sin and moved to obedience that we can truly say we have a saving and living faith. Second then, and quite natural to having a living faith, is to pursue, to seek, to strive to do all that our heavenly Father has commanded us. Why? Because we believe what He has said. Because we will be judged by the law of liberty. Because He has said that He has prepared good works for us to do from before the foundation of the earth. Indeed, as Peter says in the opening of his first letter, we were chosen, elected of God to obey Jesus Christ and to be purified of our sins through His blood. We were made… or rather… remade to obey Him. No one was saved to stay the exact way they always have been. That is why faith without works is dead faith.
Transition:
[Slide 9 (blank)] So, faith without works is of no value and cannot save. But what good is faith with works? Is it truly better than faith without works? That exact question is put to the test next.
II.) Faith is only proven to be real through good works, so we must prove our living faith through obedience. (18-19)
a. [Slide 10] 18 – But someone will say, “You have faith and I have works.”
i. As we get into the second point of this sermon, we come across a rather tricky interpretational problem.
ii. As you know, the original autographs and the subsequent copies of the scriptures not only did not include verse and chapter divisions, but they also did not have any punctuation.
iii. Most of the time by context it is very clear where a period should be, whether or not it is a question, and when someone is being quoted – how far that quotation goes.
iv. In this text however, the context does not make it clear how far the quotation extends.
v. The first word we have to contend with is the first word in the sentence. “But.”
vi. This is a clear adversative conjunction expressing a contrasting idea. Contrasting to what? Well, he just said that faith that is alone without works is dead faith.
vii. By beginning the sentence with “but” he imposes upon his readers the expectation that there is a counter point coming.
viii. Then he raises a hypothetical person who will say something.
ix. Putting these two together we should be expecting this hypothetical person to speak against what James just said.
x. What follows though …is not what we would expect from an opposing response.
xi. “You have faith and I have works.”
xii. This is quite perplexing. And perhaps you don’t see why yet but let me dive in here.
xiii. The secret to understanding this problem and its solution - is in the pronouns. Who is “you” and who is “I”?
xiv. I believe it will be helpful for you as we go forward for me to replace “you” and “I” in the text as we consider 2 possible interpretations.
xv. If this opponent is responding directly to James – immediately we are struck with confusion. James just described a faith without works being dead and the contrasting response is “(James) has faith and (this opponent) has works.
xvi. So, this person almost seems to be agreeing with James. If we take it this way, then the quotation could extent all the way to the end of verse 19 – because all this agrees with James too. But there are some inherent difficulties with this interpretation.
1. Why does James begin the sentence with the adversative conjunction “but” if he is bringing in an ally to his position?
2. Also – we have to wonder why James is raising someone who agrees with his position of the importance of works with faith?
3. Why would James set aside his Elder authority, his apostolic authority and put the authority of this statement in the hands of a hypothetical person?
4. This only serves to weaken his case.
5. Because of this – I think we need to make sense of this in some other way.
6. So… back to the pronouns.
xvii. What if the pronouns were different? What if it was, “(his audience) has faith and (this objector) has works.” As if it will be a private conversation that the objector will have with them later.
xviii. Or perhaps James is not quoting verbatim and is instead summarizing what his opponents will argue. Meaning that the verse would be “But someone will say [that] (his audience) has faith and (James) has works.”
xix. Regardless of which of these two options you see, the meaning becomes far clearer as does the extent of the quote or paraphrase.
xx. The quote or paraphrase has ended right here because what follows is James’ response.
xxi. And the meaning of the objector’s argument is this… They are defending a separation of faith and works. They are saying…
1. It is possible to confess, believe, and affirm all the right teachings without it producing godly behavior – and that person is saved!
2. It is possible to live a godly life without confessing, believing, or affirming all the right teachings – and that person is saved!
3. So, whether you have a faith in Christ without works or works for God without faith in Christ – you still get the prize at the end.
xxii. This is exactly what James anticipates will be the reaction to his insistence that faith must be accompanied by works. And I can’t believe how much it sounds like something we’d hear in our culture today.
xxiii. You do you! You can have it your way! You can have faith without works. Heck – you can have works without faith. It doesn’t matter! We are all different right! To each their own. And who is James to judge anyway! He doesn’t know my experience. He hasn’t walked in my shoes. How can he judge my works-less faith! Who is he to question my faith journey. Its all about the journey anyway right? We will all get to the top of the mountain, even if we take different paths.
xxiv. You got faith and I got works… we aren’t that different! Let’s not divide over this.
xxv. James… disagrees.
b. [Slide 11] Show me your faith apart from your works, and I will show you my faith by my works.
i. James throws down the gauntlet.
ii. Probably the most aggressive thing James has said yet, but it is blunted some because it is said to a hypothetical person… but it still comes down like a hammer.
iii. What is he saying?
iv. Let’s compare our faiths.
v. You demonstrate your faith that has no works and I will demonstrate my faith with my works.
vi. You no doubt see the logical inconsistency.
vii. How can you demonstrate something without producing some sort of action?
viii. James is saying that a person with faith but no works is unable to demonstrate their faith at all. One must simply take their word for it that they do in fact believe unto life. Whereas James can prove his faith with His works.
ix. And what he says next will illustrate how dangerous and obscure a worksless faith can be.
c. [Slide 12] 19 – You believe that God is one. You do well.
i. Here we have James pointing to a real-life example where they might show their faith without works.
ii. They confess the truth of sound doctrine. And don’t be deceived this is no simple concept of doctrine.
iii. To confess that God is one is a HUGE doctrine. God in three persons but one in essence was the first great battle the early church faced. And the heretical errors fell on either side
1. Either they came to the conclusion that there were three gods not one
2. Or they denied the true deity of either the Son or the Spirit.
iv. Saying God is one also speaks to the unity of God. That He is not 3 agents operating with separate wills and separate agendas but one in essence co-operating in triunity
v. Finally, saying God is one is saying that He is unique and the only one of His kind. There is no other beside Him. All other gods, whether fictional, or powered by demonic forces, by comparison are not gods at all.
vi. To believe God is one is no small feat of theological precision.
vii. Indeed, there are many today who do not get this doctrine right.
viii. There is actually a preacher that is fairly popular who described God the triune as a pretzel with 3 holes. 3 holes tied together with one pretzel. In an effort to describe God as one in essence and three in persons he actually stepped into the heresy of Partialism which sees each person of the Godhead is a component of the one God. In other words – each person is not fully God in and of Himself.
ix. If you are swimming in this discussion thinking – wow I am lost… it only serves to prove my point.
x. Believing that God is ONE is not some petty doctrine to confess.
xi. This is pretty big.
xii. That is why James says – YOU DO WELL!
xiii. But here is why faith without works is useless. Here is why faith without works does not save anyone… are you ready?
d. [Slide 13] Even the demons believe – and shudder!
i. The forces of darkness know A LOT about God the Triune.
ii. Whereas godly men teeter on the line between orthodoxy and unorthodoxy – demons are always orthodox in their theology. They know their doctrine.
iii. And they not only know it, they believe it! They affirm the truth of it!
iv. And one more thing… they shudder.
v. The forces of darkness are absolutely terrified by God the Triune.
vi. Remember reading their squeals when Jesus walked among them – “Are you here to judge us before our time!?”
vii. They know they exist on gifted time.
viii. They know they are absolutely subject to a Sovereign God. That though they have been given freedom to oppose Him for now – there is nothing they can do that God does not allow them to do – and when God the Triune says enough is enough – they will be absolutely powerless to stop Him.
ix. The demons too have faith without works. Actually, the demons have a faith with emotions yet without works. A faith with feeling yet without works. A faith with fear but without works.
x. Therefore it is my estimation that James presents a faith that is superior to faith without works in the faith of demons.
xi. At least these confessors and professors cower at the Sovereignty of the Triune God. They won’t obey. They can’t go back. There is no redemption for them. Yet their faith is greater than the supposed, dead faith of those who profess without works.
e. [Slide 14] Passage Truth: James teaches that a faith that is without works is unable to be validated. And as a case study of that, he presents a faith without works present in demons who clearly oppose God. In fact, demons who oppose God express a superior faith to the faith they have that is without works since demons shudder at the God they believe in, yet do not obey.
f. Passage Application: So, his audience must first reject believing that faith without works is profitable or saving and instead confess a faith that produces good works.
a. [Slide 15] Broader Biblical Truth: But is this true in the rest of scripture? Does the bible actually teach us that works validate our faith? Of course, when we get to the New Testament we see books like I John that addresses that very thing. If you had to boil down I John’s message it would be – how do you know you are God’s child? You know because you live godly lives. And if we go to the Old Testament for this when the New Covenant is prophesied in Ezekiel and Jeremiah – in both contexts the Lord speaks about a Covenant that produces law abiding people. He tells of the core problem (our hearts of stone) being changed and how no longer do people need to teach others to obey – they will simply obey. The Old Testament looks forward to a time where God will make a people who obey Him. If our faith obeys Him we can rest in assurance that we have become partakers of this New Covenant. But if not – if we do not have this kind of faith… how do we know we have a faith that is better than demons? We can’t know – and that is the problem.
g. Broader Biblical Application: So CBC, since we have seen that living faith is only proven or validated by the godly works it MUST produce – we ought then to strive to produce these godly fruits with all our effort, relying on God’s Spirit to aid us. When our faith produces obedience we have confidence that we are partakers of the new covenant. We have confidence that our hearts are no longer stones but have been remade. We have hope that when we are judged by the law of liberty we will be presented before the throne spotless and in Christ. The good works which God has prepared for us to do, the obedience which we have been chosen to display serves to grant assurance of our faith. So that in the hardest of times – through the deepest of tests – through the darkest temptations – we may KNOW that we are His children and trust that we have not been abandoned, but rather that He will bring us through it all – refined like gold.
Conclusion:
[Slide 16 (blank)] My friends, if you are struggling with this teaching – let me try to help you. Your mind may be full of “what ifs” and scenarios that may serve to detract from the principles that James teaches. What if a person doesn’t produce works for a day, a month, a year – but they had produced godly works for a time. How long can we go without producing godly works from our faith to know it is dead faith.
Can I simply suggest to you that these are the wrong questions. The purpose of James writing what he does is not so we can find out how long we can stop producing godly works before our faith is declared to be dead. Instead, his purpose is to spur God’s true children, who truly have a saving faith, to prove that faith by producing godly works from it.
And although at the Reformation there was disagreement between the Roman Catholic Church and the Protestants as to where the emphasis on good works is placed – the church before the Reformation was united in the importance of true faith producing godly works.
Let me read to you from our church fathers – all of whom lived before 600 AD.
[Slide 17] Origen said, “If someone dies in his sins he has not truly believed in Christ, even if he has made a profession of faith in him, and if faith is mentioned but it lacks works, such faith is dead, as we have read in the epistle which circulates as the work of James.”
[Slide 18] Augustine says “I do not understand why the Lord said, “If you want to enter into eternal life, keep the commandments,” and then mentioned the commandments relating to good behavior, if one is able to enter into eternal life without observing them.”
[Slide 19] Chrysostom said, “Even if somebody believes rightly in the Father and the Son, as well as in the Holy Spirit, if he does not lead the right kind of life, his faith will not benefit him at all as far as his salvation is concerned. For although Jesus says, “This is eternal life to know you, the only true God,” we must not think that merely uttering the words is enough to save us. For our life and behavior must be pure as well.”
[Slide 20] Augustine also said, “Those who believe and act according to the true faith do live and are not dead, but those who do not believe, or else who believe like the demons, trembling but living evilly, proclaiming the Son of God but not having love, must rather be accounted dead.”
[Slide 21] Hilary of Arles “Those who believe but who do not fear God are even worse than the devils. And those who believe and tremble but who do not practice what they preach are just like the devils.”
[Slide 22] Salvian the Presbyter “Good works are witnesses to the Christian faith, because otherwise a Christian cannot prove that he has that faith. If he cannot prove it, it must be considered completely non-existent.
[Slide 23] Oecumenius “Take note of what spiritual understanding really is. It is not enough to believe in a purely intellectual sense. There has to be some practical application for this belief. What James is saying here does not contradict the apostle Paul, who understood that both belief and action were a part of what he called “faith.””
[Slide 24(blank)] My friends, this is what the universal church of Christ has ALWAYS believed.
Salvation is by faith alone – but the kind of faith required, the kind of faith that truly trusts Christ as Savior, is a faith that also submits to Him as Lord. It is a faith that will (is guaranteed) to produce a change in the person who has it. Simple confession is not enough to prove that faith is real. It must be confession and obedience.
If I can be so bold as to slightly amend the text of a hymn…
We must trust and obey – for truly there is no other way to be in Jesus and therefore be happy… but to trust and obey.
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By Christopher FreemanTitle: “Faith and Works” Part 1
Text: James 2:14-19
FCF: We often struggle with submitting to a Godly definition of true saving faith.
Prop: Because faith without works is neither useful, saving, living, nor provable, we must prove our living faith through obedience.
Scripture Intro:
[Slide 1] Turn in your bible to James chapter 2.
James has spent the last 40 verses preparing his readers for the point that he will make in the next 13. This is it. This is the heart of the letter. Everything flows to and from here.
In what is perhaps one of the most famous passages in the New Testament, James presses his readers to answer some very difficult questions. Questions that he is sure they haven’t considered. Questions that if they answer honestly – it will change their life.
I am in James 2, I’ll start reading in verse 14 from the ESV which you can follow on page 1361 in the pew bible or in whatever bible version you prefer.
Transition:
There is so much to get to. Really verses 14 through 26 are a complete thought. But I am going to be pressed for time as it is to try to cover these first 6. So let us dig in and get all we can from James this morning.
I.) Faith without works is neither useful nor saving; it is dead, so we must prove our living faith through obedience. (14-17)
a. [Slide 2] 14 - What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?
i. James will finish chapter 2 with what is perhaps the most important section in his book.
ii. I can’t overemphasize how important verses 14-26 are. Why is it so important? 5 really big reasons spring to my mind.
1. [Slide 3] First, James introduces a third lack for his audience.
a. You see back in the opening of the book he indicated that trials are used of God to test our faith, rendering it steadfast and perfecting it in us so that we don’t lack anything.
b. So, what are they lacking that God is using trials to perfect in them?
c. James goes into a 9 point investigation, showing them areas that the Lord is needing them to grow and is using trials to grow them.
d. The first three of these nine are quite basic. Almost fundamental lacks. If they were not lacking these 3, no doubt the rest of the six would begin to right on their own.
i. The first was wisdom – which is knowing what God says and doing it. Again – very basic. If your faith is going to endure and be perfected… it all starts with wisdom. If they lack wisdom– they need to ask in faith.
ii. The second was a godly perspective – again this is very basic. Although James breaks it down in a few ways the core of it all is having a high view of God’s goodness and sovereignty, a realistic view of mankind’s sin nature, and a heavenly view of status and wealth. It will be hard for them to grow in their trials with any or all of these perspectives out of whack.
iii. And now he will investigate the kind of faith that is necessary in order to endure and to be perfected so that we lack nothing. Again, this is so basic. What kind of faith do we need to have in order for it to endure and be perfected? Are there different kinds of faith? Why does faith need to endure anyway – isn’t faith just a decision or a choice to believe something is true? James will address all these questions and more in the next 13 verses.
2. The second reason this section is important is because this is the core of the letter. Indeed, this is at the heart of everything James is teaching them.
a. James is correcting some misrepresentation of faith and comparing it to genuine, living, and saving faith.
b. This is a theme that is spoken of in every single New Testament book. James stands against license with every other apostolic writer and declares that true faith looks a specific way compared to fake faith.
c. Everything in this book flows to and from this discussion.
3. Thirdly, James connects the context of loving others and showing no favor or prejudice with a faith that saves.
4. Fourth, James uses questions to instruct them on their skewed view of faith.
a. In this he mimics his half-brother and Lord, Jesus Christ’s style in teaching difficult things to those who oppose him.
b. This gives a wonderful example to Elders and any who would teach a controversial subject- to do so using questions and logic and reasoning to help their opponent see the truth of what is being taught.
5. Fifth, James uses two Old Testament examples to prove his point.
a. Both of them were once Gentiles, both of them are in the line of Christ, both of them express their faith in God and His word in the exact same way.
b. James uses this to prove that all faith that saves looks the same.
c. This may not hit hard with us but it would with a Jewish audience. And in doing this, James mimics Jesus’ style of teaching to the Jews.
iii. [Slide 4] And so, James asks some very poignant questions. Questions designed to get his audience to pause and consider something about their definition of faith.
iv. Are all faiths the same? Do all faiths save?
v. What about a faith that is not accompanied by good works?
vi. His first question takes aim at the implications for the church – if they have such a faith.
1. If they possess a faith that confesses all the right truths, believes all the right things, says all the right things but has no actual godly works that follow – what good is it for the church?
2. Can the church survive on a faith that believes all the right things but their lives are the same as the world around them?
3. How does the church benefit from those who confess all the right things but do not obey what God says?
4. And not just the church – but the world. Does the world benefit from a people who say they believe all God has said and yet still love their sin and refuse to love others?
vii. The second question targets the implications on an individual – if they have such a faith.
1. If they possess a faith that confesses all the right truths, believes all the right things, says all the right things but has no actual godly works that follow – can this kind of faith save them?
2. What about the passages in the Old Testament where God will give justice to every man according to their own deeds. Do those passages suddenly go away? Are they completely negated because we now have a faith that confesses everything rightly?
3. If such a faith can justify us – what about the Pharisees who believed every single word of the Old Testament – even the Prophets? There are even strong indications that some if not many of the Pharisees believed that Jesus was the Messiah.
4. Is this kind of faith strong enough to unite someone to Christ?
5. The New Testament reveals to us that it is by faith that we are justified, yes? But is the faith that justifies us one that merely confesses that God is right and continues to live as if nothing has changed?
6. What about those whom the apostle John says believed on Jesus but then abandoned him? Did they walk away justified?
7. Affirming Jesus is who He said, but never living like Him… is that what being united to Christ looks like?
viii. The implied answer to both of these questions is in the negative. A faith that confesses all the right doctrine, a faith that holds to God’s given truth – but does not change a person to be godly … Such a faith is worthless. Such a faith cannot save.
ix. James goes to prove his point- first with an illustration from the physical world.
b. [Slide 5] 15-16 – If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that?
i. James’ use of this illustration is quite brilliant, showing the telltale signs of the inspiration of the Holy Spirit.
ii. It works on multiple levels for us.
iii. First, and no doubt what most of us see, this is an illustration of someone not living out their faith.
1. It is natural for us to see that because of context.
a. James only a few verses ago said that pure and undefiled religion before God is caring for those who are truly desperate.
b. James just had this large section on not treating the poor with prejudice because they are poor.
2. So, we come to this illustration and we see a person claiming to be of Christ who encounters another brother or sister who is clearly in need.
3. The need is great – they need their daily food. They need enough to survive another day. They need clothing – enough to keep warm at night.
4. And what does this “Christian” say to this person? This person of “faith” says, “Leave me – go from me – but go in peace. We are not enemies. Warm yourself. Go find warmth! Be filled to the brim with food my friend. Don’t worry – I’m praying for you. I truly want you to be cared for and all your needs met and I believe God will do that for you.”
5. After they say all this… they do not give any food or clothing to the person in need.
6. Such is a vivid illustration of having a faith without works.
7. However, this is NOT James’ only, or even primary meaning of this illustration.
8. James is NOT simply giving us an example of faith without works. Because he asks the question…
9. What good is that?
iv. The second point James is making, and what I think is the primary point, is a direct comparison to faith without works.
1. James is comparing the confession of truth, the belief of right doctrine, the faith that affirms all the right things – that kind of faith is the same as saying all the right things to this person in need.
2. Who can find fault in the statement – “go in peace – be warmed be filled”? There is absolutely nothing about what was said that is in error.
3. When we see this statement we naturally want to pick apart what was said to try to point out some hidden agenda or underhanded meaning. But the only reason we do that is because we already understand the point of James’ teaching.
4. Having this kind of faith that lacks works is the same as someone not meeting the need of the poor person.
5. You see it is because we already know and believe that this person was wrong to not give food and clothing to the poor person, that we go back to what they said and try to re-interpret it as something shady.
6. But that is NOT what James is teaching.
7. EVERYTHING this person said to the poor person was right and good.
8. But he did not help them.
v. James’ questions stand. What good is it to the poor person, to the church, to the world, to this individual – that he said all the right things but did nothing?
vi. It is valueless. Useless. It is a garbage faith. It is a faith that cannot save. A faith that cannot justify.
vii. That is why James concludes…
c. [Slide 6] 17 – So also faith by itself, if it does not have works, is dead.
i. I love James’ precision. He is concerned that he gets this exactly right. Again, this is evidence that what he writes is by the inspiration of the Holy Spirit.
ii. If he simply said that “faith by itself is dead” he would have led us down a difficult path.
iii. By adding “if it does not have works” he leaves no room for misunderstanding. It is through faith alone that we are saved from our sins.
iv. We see in the scriptures what the reformers saw – that it is by grace alone, through faith alone, in Christ alone that we are saved from our sins.
v. James is not suggesting that there is something that must be added to our faith to save us…
vi. Instead, James is expressing what kind of faith is necessary. What do we mean by “faith” when we say we are saved by faith alone?
vii. James hasn’t gotten yet to the discussion of what living and saving faith looks like. But here he explains that a faith that has no godly works flowing from it- a faith that confesses and professes all the right things with no works flowing out of that – that faith is dead faith. It was never truly living.
d. [Slide 7] Passage Truth: James teaches his audience through questions, proving that faith without works is neither useful nor saving. In fact, it is dead faith.
e. Passage Application: His audience must first reject a faith that is without works as an unprofitable and dead faith and must embrace and live out a faith that produces the spiritual fruit of righteousness.
f. [Slide 8] Broader Biblical Truth: But does the rest of the scriptures teach this truth? Does the whole bible truly teach that true and genuine trust in God and His Word includes obedience? Without trying to steal James’ thunder from next week, let me simply point out that the Old Testament resoundingly approves of such a teaching. God demands obedience to His law so much so that men were instantly killed for violating it in the smallest point. Both the Northern and Southern Kingdoms were judged for failing to worship Yahweh in the way He wanted to be worshipped. Do you think “trust that produces obedience” was important to God if He was willing to destroy His chosen nation if they did not have that kind of trust? I’d say it was of supreme importance. The nation of Israel had a dead faith. Not all of them – there was certainly a remnant. But the majority of the leadership, the royalty, the priests, - their faith was dead. And it did not save them and it was of no value to the nation as a whole.
g. Broader Biblical Application: So, CBC, what must we do? First, we must reject forever any idea that raw confession and mere profession of truth is somehow able to save us. Simply agreeing with and affirming that Jesus is the Son of God who died for sinners, was raised again the third day, and is seated with the Father – does not produce a living faith. It is not our intellectual decision to accept these things as truth that equals living faith. No, my friends, it is when that intellectual assent changes everything about us. It is when that truth transforms us into a new creature. It is when we have rejected sin and moved to obedience that we can truly say we have a saving and living faith. Second then, and quite natural to having a living faith, is to pursue, to seek, to strive to do all that our heavenly Father has commanded us. Why? Because we believe what He has said. Because we will be judged by the law of liberty. Because He has said that He has prepared good works for us to do from before the foundation of the earth. Indeed, as Peter says in the opening of his first letter, we were chosen, elected of God to obey Jesus Christ and to be purified of our sins through His blood. We were made… or rather… remade to obey Him. No one was saved to stay the exact way they always have been. That is why faith without works is dead faith.
Transition:
[Slide 9 (blank)] So, faith without works is of no value and cannot save. But what good is faith with works? Is it truly better than faith without works? That exact question is put to the test next.
II.) Faith is only proven to be real through good works, so we must prove our living faith through obedience. (18-19)
a. [Slide 10] 18 – But someone will say, “You have faith and I have works.”
i. As we get into the second point of this sermon, we come across a rather tricky interpretational problem.
ii. As you know, the original autographs and the subsequent copies of the scriptures not only did not include verse and chapter divisions, but they also did not have any punctuation.
iii. Most of the time by context it is very clear where a period should be, whether or not it is a question, and when someone is being quoted – how far that quotation goes.
iv. In this text however, the context does not make it clear how far the quotation extends.
v. The first word we have to contend with is the first word in the sentence. “But.”
vi. This is a clear adversative conjunction expressing a contrasting idea. Contrasting to what? Well, he just said that faith that is alone without works is dead faith.
vii. By beginning the sentence with “but” he imposes upon his readers the expectation that there is a counter point coming.
viii. Then he raises a hypothetical person who will say something.
ix. Putting these two together we should be expecting this hypothetical person to speak against what James just said.
x. What follows though …is not what we would expect from an opposing response.
xi. “You have faith and I have works.”
xii. This is quite perplexing. And perhaps you don’t see why yet but let me dive in here.
xiii. The secret to understanding this problem and its solution - is in the pronouns. Who is “you” and who is “I”?
xiv. I believe it will be helpful for you as we go forward for me to replace “you” and “I” in the text as we consider 2 possible interpretations.
xv. If this opponent is responding directly to James – immediately we are struck with confusion. James just described a faith without works being dead and the contrasting response is “(James) has faith and (this opponent) has works.
xvi. So, this person almost seems to be agreeing with James. If we take it this way, then the quotation could extent all the way to the end of verse 19 – because all this agrees with James too. But there are some inherent difficulties with this interpretation.
1. Why does James begin the sentence with the adversative conjunction “but” if he is bringing in an ally to his position?
2. Also – we have to wonder why James is raising someone who agrees with his position of the importance of works with faith?
3. Why would James set aside his Elder authority, his apostolic authority and put the authority of this statement in the hands of a hypothetical person?
4. This only serves to weaken his case.
5. Because of this – I think we need to make sense of this in some other way.
6. So… back to the pronouns.
xvii. What if the pronouns were different? What if it was, “(his audience) has faith and (this objector) has works.” As if it will be a private conversation that the objector will have with them later.
xviii. Or perhaps James is not quoting verbatim and is instead summarizing what his opponents will argue. Meaning that the verse would be “But someone will say [that] (his audience) has faith and (James) has works.”
xix. Regardless of which of these two options you see, the meaning becomes far clearer as does the extent of the quote or paraphrase.
xx. The quote or paraphrase has ended right here because what follows is James’ response.
xxi. And the meaning of the objector’s argument is this… They are defending a separation of faith and works. They are saying…
1. It is possible to confess, believe, and affirm all the right teachings without it producing godly behavior – and that person is saved!
2. It is possible to live a godly life without confessing, believing, or affirming all the right teachings – and that person is saved!
3. So, whether you have a faith in Christ without works or works for God without faith in Christ – you still get the prize at the end.
xxii. This is exactly what James anticipates will be the reaction to his insistence that faith must be accompanied by works. And I can’t believe how much it sounds like something we’d hear in our culture today.
xxiii. You do you! You can have it your way! You can have faith without works. Heck – you can have works without faith. It doesn’t matter! We are all different right! To each their own. And who is James to judge anyway! He doesn’t know my experience. He hasn’t walked in my shoes. How can he judge my works-less faith! Who is he to question my faith journey. Its all about the journey anyway right? We will all get to the top of the mountain, even if we take different paths.
xxiv. You got faith and I got works… we aren’t that different! Let’s not divide over this.
xxv. James… disagrees.
b. [Slide 11] Show me your faith apart from your works, and I will show you my faith by my works.
i. James throws down the gauntlet.
ii. Probably the most aggressive thing James has said yet, but it is blunted some because it is said to a hypothetical person… but it still comes down like a hammer.
iii. What is he saying?
iv. Let’s compare our faiths.
v. You demonstrate your faith that has no works and I will demonstrate my faith with my works.
vi. You no doubt see the logical inconsistency.
vii. How can you demonstrate something without producing some sort of action?
viii. James is saying that a person with faith but no works is unable to demonstrate their faith at all. One must simply take their word for it that they do in fact believe unto life. Whereas James can prove his faith with His works.
ix. And what he says next will illustrate how dangerous and obscure a worksless faith can be.
c. [Slide 12] 19 – You believe that God is one. You do well.
i. Here we have James pointing to a real-life example where they might show their faith without works.
ii. They confess the truth of sound doctrine. And don’t be deceived this is no simple concept of doctrine.
iii. To confess that God is one is a HUGE doctrine. God in three persons but one in essence was the first great battle the early church faced. And the heretical errors fell on either side
1. Either they came to the conclusion that there were three gods not one
2. Or they denied the true deity of either the Son or the Spirit.
iv. Saying God is one also speaks to the unity of God. That He is not 3 agents operating with separate wills and separate agendas but one in essence co-operating in triunity
v. Finally, saying God is one is saying that He is unique and the only one of His kind. There is no other beside Him. All other gods, whether fictional, or powered by demonic forces, by comparison are not gods at all.
vi. To believe God is one is no small feat of theological precision.
vii. Indeed, there are many today who do not get this doctrine right.
viii. There is actually a preacher that is fairly popular who described God the triune as a pretzel with 3 holes. 3 holes tied together with one pretzel. In an effort to describe God as one in essence and three in persons he actually stepped into the heresy of Partialism which sees each person of the Godhead is a component of the one God. In other words – each person is not fully God in and of Himself.
ix. If you are swimming in this discussion thinking – wow I am lost… it only serves to prove my point.
x. Believing that God is ONE is not some petty doctrine to confess.
xi. This is pretty big.
xii. That is why James says – YOU DO WELL!
xiii. But here is why faith without works is useless. Here is why faith without works does not save anyone… are you ready?
d. [Slide 13] Even the demons believe – and shudder!
i. The forces of darkness know A LOT about God the Triune.
ii. Whereas godly men teeter on the line between orthodoxy and unorthodoxy – demons are always orthodox in their theology. They know their doctrine.
iii. And they not only know it, they believe it! They affirm the truth of it!
iv. And one more thing… they shudder.
v. The forces of darkness are absolutely terrified by God the Triune.
vi. Remember reading their squeals when Jesus walked among them – “Are you here to judge us before our time!?”
vii. They know they exist on gifted time.
viii. They know they are absolutely subject to a Sovereign God. That though they have been given freedom to oppose Him for now – there is nothing they can do that God does not allow them to do – and when God the Triune says enough is enough – they will be absolutely powerless to stop Him.
ix. The demons too have faith without works. Actually, the demons have a faith with emotions yet without works. A faith with feeling yet without works. A faith with fear but without works.
x. Therefore it is my estimation that James presents a faith that is superior to faith without works in the faith of demons.
xi. At least these confessors and professors cower at the Sovereignty of the Triune God. They won’t obey. They can’t go back. There is no redemption for them. Yet their faith is greater than the supposed, dead faith of those who profess without works.
e. [Slide 14] Passage Truth: James teaches that a faith that is without works is unable to be validated. And as a case study of that, he presents a faith without works present in demons who clearly oppose God. In fact, demons who oppose God express a superior faith to the faith they have that is without works since demons shudder at the God they believe in, yet do not obey.
f. Passage Application: So, his audience must first reject believing that faith without works is profitable or saving and instead confess a faith that produces good works.
a. [Slide 15] Broader Biblical Truth: But is this true in the rest of scripture? Does the bible actually teach us that works validate our faith? Of course, when we get to the New Testament we see books like I John that addresses that very thing. If you had to boil down I John’s message it would be – how do you know you are God’s child? You know because you live godly lives. And if we go to the Old Testament for this when the New Covenant is prophesied in Ezekiel and Jeremiah – in both contexts the Lord speaks about a Covenant that produces law abiding people. He tells of the core problem (our hearts of stone) being changed and how no longer do people need to teach others to obey – they will simply obey. The Old Testament looks forward to a time where God will make a people who obey Him. If our faith obeys Him we can rest in assurance that we have become partakers of this New Covenant. But if not – if we do not have this kind of faith… how do we know we have a faith that is better than demons? We can’t know – and that is the problem.
g. Broader Biblical Application: So CBC, since we have seen that living faith is only proven or validated by the godly works it MUST produce – we ought then to strive to produce these godly fruits with all our effort, relying on God’s Spirit to aid us. When our faith produces obedience we have confidence that we are partakers of the new covenant. We have confidence that our hearts are no longer stones but have been remade. We have hope that when we are judged by the law of liberty we will be presented before the throne spotless and in Christ. The good works which God has prepared for us to do, the obedience which we have been chosen to display serves to grant assurance of our faith. So that in the hardest of times – through the deepest of tests – through the darkest temptations – we may KNOW that we are His children and trust that we have not been abandoned, but rather that He will bring us through it all – refined like gold.
Conclusion:
[Slide 16 (blank)] My friends, if you are struggling with this teaching – let me try to help you. Your mind may be full of “what ifs” and scenarios that may serve to detract from the principles that James teaches. What if a person doesn’t produce works for a day, a month, a year – but they had produced godly works for a time. How long can we go without producing godly works from our faith to know it is dead faith.
Can I simply suggest to you that these are the wrong questions. The purpose of James writing what he does is not so we can find out how long we can stop producing godly works before our faith is declared to be dead. Instead, his purpose is to spur God’s true children, who truly have a saving faith, to prove that faith by producing godly works from it.
And although at the Reformation there was disagreement between the Roman Catholic Church and the Protestants as to where the emphasis on good works is placed – the church before the Reformation was united in the importance of true faith producing godly works.
Let me read to you from our church fathers – all of whom lived before 600 AD.
[Slide 17] Origen said, “If someone dies in his sins he has not truly believed in Christ, even if he has made a profession of faith in him, and if faith is mentioned but it lacks works, such faith is dead, as we have read in the epistle which circulates as the work of James.”
[Slide 18] Augustine says “I do not understand why the Lord said, “If you want to enter into eternal life, keep the commandments,” and then mentioned the commandments relating to good behavior, if one is able to enter into eternal life without observing them.”
[Slide 19] Chrysostom said, “Even if somebody believes rightly in the Father and the Son, as well as in the Holy Spirit, if he does not lead the right kind of life, his faith will not benefit him at all as far as his salvation is concerned. For although Jesus says, “This is eternal life to know you, the only true God,” we must not think that merely uttering the words is enough to save us. For our life and behavior must be pure as well.”
[Slide 20] Augustine also said, “Those who believe and act according to the true faith do live and are not dead, but those who do not believe, or else who believe like the demons, trembling but living evilly, proclaiming the Son of God but not having love, must rather be accounted dead.”
[Slide 21] Hilary of Arles “Those who believe but who do not fear God are even worse than the devils. And those who believe and tremble but who do not practice what they preach are just like the devils.”
[Slide 22] Salvian the Presbyter “Good works are witnesses to the Christian faith, because otherwise a Christian cannot prove that he has that faith. If he cannot prove it, it must be considered completely non-existent.
[Slide 23] Oecumenius “Take note of what spiritual understanding really is. It is not enough to believe in a purely intellectual sense. There has to be some practical application for this belief. What James is saying here does not contradict the apostle Paul, who understood that both belief and action were a part of what he called “faith.””
[Slide 24(blank)] My friends, this is what the universal church of Christ has ALWAYS believed.
Salvation is by faith alone – but the kind of faith required, the kind of faith that truly trusts Christ as Savior, is a faith that also submits to Him as Lord. It is a faith that will (is guaranteed) to produce a change in the person who has it. Simple confession is not enough to prove that faith is real. It must be confession and obedience.
If I can be so bold as to slightly amend the text of a hymn…
We must trust and obey – for truly there is no other way to be in Jesus and therefore be happy… but to trust and obey.