James 2

OGC

‹ Chapter 1 James — All Chapters Chapter 3 ›

James 2:1-4

TEMPTATION IN THE CHURCH

Text 2:1-4

My brethren, hold not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.

For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing;

and ye have regard to him that weareth the fine clothing, and say, Sit thou here in a good place; and ye say to the poor man, Stand thou there, or sit under my footstool;

do ye not make distinctions among yourselves, and become judges with evil thoughts?

Queries

What contrast is implied in the title of Jesus: Lord of glory?

Is not the greatest of God’s creation man himself? Then what is wrong with holding respect of persons?

There is some dispute as to whether the Greek text intends this first verse to be imperative or interrogative. In our quoted text, it is imperative. How would it be expressed as interrogative?

To whom is this specific instruction addressed?

What is a synagogue? (We might note that the same word can also be translated assembly or meeting.)

A gold ring and fine clothing is descriptive of what?

What is vile clothing?

Should we have any regard for the rich man, or should we completely disdain him because of his riches? (Think carefully before you answer.)

Just who, in James 2:3, is saying Sit thou here. ?

Would it be more proper to ask the poor man to sit, and the rich man to stand or sit under a footstool?

What would be a proper solution to the problem in James 2:3?

What is the significance of sitting under a footstool?

What does the R.V. margin say instead of do ye not make distinctions?

Is this distinction between yourselves a disagreement between people within the church, or a generally divided mind the group as a whole holds?

What is evil about these thoughts of distinctions?

Paraphrases

A. James 2:1

My brothers, do not make a class distinction to the rich in matters pertaining to the faith of Jesus, who Himself should have the first glory of everyone.

For if a man, obviously wealthy because of his dress and trappings, should come into your assembly; and another man, obviously poor because of his shabby clothing, should also come;

And you show prejudice by saying to the rich man, Here, sir, take this good seat, and you say to the poor man, Hey you, stand over there; or You can sit on the edge of the platform;

Do you not have a prejudiced judgment that comes from an evil money-desire within yourself?

B.*James 2:1

Dear brothers, how can you claim that you belong to the Lord Jesus Christ, the Lord of glory, if you show favoritism to rich people and look down on poor people?

If a man comes into your church dressed in expensive clothes and with valuable gold rings on his fingers, and at the same moment another man comes in who is poor and dressed in threadbare clothes,

And you make a lot of fuss over the rich man and give him the best seat in the house and say to the poor man, You can stand over there if you like, or else sit on the floorwell,

This kind of action casts a question mark across your faith(are you really a Christian at all?)and shows that you are guided by evil motives.

Summary

Class distinction between the rich and the poor because of the Christian’s over-emphasis of the importance of money is caused by evil intentions.

Comment

Because of the particular grammatical construction in the original language, it is impossible to determine whether or not the first sentence is intended to be a question or a command. The context however, gives us more of a clue. The imperative form, Hold not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons, reads more smoothly with the beginning of the second sentence.. For if there come, etc. It also seems quite evident that James knows of instances where such undue prejudiced views are actually held so that the simple asking of a question does not have the force the explanation which follows, demands. The faith of our Lord Jesus Christ is an expression that here encompasses all Christianity. Hence, in Christian matters show no favoritism because of wealth. That we should give special honor and glory to an individual because he has been blessed with wealth, is incompatible with all Christian teaching. The special title given to the Christ is an indirect but powerful argument for this very point. Christ is the Lord of glory, the one in whom all saints should glory. How careful must we be lest we substitute glory in material possessions for His glory, and so by example and honor worship the golden calf, or at best worship God through the golden calf.

The incompatibility of receiving wealth with special favor in the church with Christianity, is in harmony with many other incompatible circumstances. For instance, one cannot love God and hate his fellow man, 1 John 4:20. Likewise, one cannot lift up the face of wealth at the same time that we glory in the Lord Jesus. In so doing we should be combining faith in Jesus with the wrong attitude toward the poor. Since poverty is often the means God uses to open a person’s eyes to his special need of Jesus, we should be especially careful not to disdain or humiliate a person in poverty-stricken circumstances. The Old Testament admonished, Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honor the person of the mighty; but in righteousness shalt thou judge thy neighbor. (Leviticus 19:15).

Neither must we humiliate the rich by ignoring him, nor humiliate the poor by disdaining him. We can respect God’s noblest creation, man, without showing undue regard for something of such minor consequence as money. The illustration used of the Holy Spirit seems to have included irony for the sake of emphasis. One might even say that the look of admiration and the offering of a particular kind of seat in James 2:3 is a sarcastic note, so obviously illustrated as to point out the humorous absurdity of the situation. Yet, when we realize the illustration is true to form in many instances, the seriousness of the matter overrides the humor; i.e., it would be funny if it were not so serious. When we see it in print, it appears absurd. When it happens to us, it is unjust. When we are the authors of the situation, then it seems a real temptation and problem. God sees the matter from all viewpoints.

The person speaking is not identified in James 2:3. It could be anyone who is showing special regard to the extent of snobbery of the more unfortunate. It could be the usher who is the church-appointed representative to politely greet all visitors with equal and just respect. It could be one of the church officers who by virtue of his position may represent the attitude of the entire congregation. Thus, the shoe has many sizes and fits many congregations.

The discourteous attitude of ignoring the poor man, or asking him to stand while offering a fine seat to the wealthy, or asking him to sit under my footstool is especially humiliating since the man cannot help the circumstances that apparently cause the discourtesy. To make a man suffer humiliation because of circumstances beyond his control is so completely unjust that the Christian, of all people, should recognize the inconsistency with Christianity. We might add that the illustration encompasses enough to cover many other current situations. In one particular congregation, the minister was putting on a special money-raising drive. He had prepared a large blackboard that covered a huge section of the front of the auditorium. At the top of the board in large letters was printed: $1,000.00 or over. Beneath this in slightly smaller letters with more space were the words: $500.00 TO $1,000.00. Then beneath this, with at least a dozen spaces, were the letters: $100.00 to $500.00, Finally, at the very bottom, in very small letters, were the words: $10 and under. Under this space was room for at least a hundred names in very small print. One young man was so impressed with the campaign that thirty-five years later he still remembered how the one millionaire’s name was printed at the top of the board in large, black, bold letters. The name of the young man’s father, together with a hundred others, was printed in small letters at the bottom of the board. The young man’s father was a poor carpenter, and his $10 gift was a real sacrifice!

The do ye not make distinctions of Jas 2:4 might also be translated: Are ye not divided in your own mind. (A.S.V. margin). Some might argue that the church was divided in this practice, some wanting to honor the rich and others seeing the impropriety of it. They might say, such a practice would divide the church, causing contention. More likely, the division-thought is within the mind of the church as a whole, i.e., there is a sharp distinction between that which the Christians think and profess at one time and what they practice at another time. Thus, the division is the inconsistency between what the Christian knows to be right and what he does when the rich and poor are present. It is a form of wavering like the waves of the sea, or doubting with a lack of faith, or hesitating between two desires.

The Saints who so conduct themselves are said to be judges with evil thoughts. The evil thought is descriptive of the judge, hence they are evil-thinking judges. Jesus said, For out of the heart come forth evil thoughts. Matthew 15:19. Wherein, you may ask, is the evil? For one thing, God is the judge and He judges according to the inner man and the heart. Man cannot know the heart; and even in the case of inappropriate action, man can only determine the heart by the action. God knows the heart. Second, the basis of judgment is completely unjust, that on the basis of possessions and dress and wealth we should show partiality. Third, it may be that the motives of this judgment are completely evil. Money-worship, adoration of things that perish, and subtle planning to obtain gifts and favors for honor bestowed would be particularly obnoxious to God.

James 2:1-13

CHAPTER IV

OVER-RATED RICHES

James 2:1-13

Introduction

The ability to accumulate riches, in the minds of many people, seems to qualify any man for any position. Even though the acquisition of riches usually goes with oppression of the poor, purchased political power, and arrogant flaunting of both the laws of God and man, it seems that riches enhance a man’s prestige and popularity, whether in politics or in the church. This tendency to honor the rich often results in honoring principles that are contrary to the principles of God and completely opposing all Christian warfare. This tendency to give undue honor to a man just because he is rich becomes a temptation to the saint within the church; and if carried far enough, can completely stifle the church’s growth and progress. Although there is clearly nothing wrong with being rich, there may be plenty wrong with the method of becoming rich; and the riches themselves can become the most terrible curse to befall a man. It is against this arrogancy that tempts the rich that God speaks. It is against this method of oppression that makes a man rich that God speaks. It is against over-rating riches and thus underrating all spiritual values that God warns. It is the love of money that is the root of all kinds of evil, says the Lord; and this constitutes a form of idolatry as adulterous in God’s sight as falling down before the dumb stone idols. Of all this the Christian must be constantly aware, lest his tendency to over-evaluate money and what money can buy completely blind him to the true riches from God. Treasures in heaven do not consist of things that decay, made with hands and purchased with money.

Special honor and over-recognition of the man who gives a fraction of one percent of his income to buy the church a new carpet often results in complete disdain to the man who gives of his life’s service to keep that same rug clean, gives fifteen percent of his income to keep the lights burning over that rug on Sunday night, and gives his heart to Jesus Christ and his life in complete surrender. Over-honoring the man who purchased the rug may result in discouraging the sinful man whose feet should walk over that same rug to surrender his heart to Jesus. That rug may look very beautiful stretched down the expanse of the building’s isle, but it may also cover a lot of filth and dirt underneath which should be swept out of the presence of the saints. Over-rating riches and the things that riches can buy is a sin, which is in competition with God Himself.

Outline

Special respect to the rich at the expense of the poor and needy is a temptation within the church; for both the rich and the poor are under the same condemnation for disobedience, and both need salvation by grace from the same Savior.

TEMPTATION IN THE CHURCH James 2:1-4.

WHY OVER-RATING RICHES IS A SIN James 2:5-9.

GENERAL PRINCIPLES James 2:10-13.

TWELVE SERMON TITLES WITH THREE-POINT OUTLINES

TEMPTATION IN THE CHURCH James 2:1-4

Respect of PersonsGeneral teachings against prejudices.

Causes of false respectriches, society, politics, skin color, race, physical beauty, etc.

Judges with evil thoughtsplacing physical values above spiritual worth.

IN WHOM WE GLORY James 2:1

Jesus Christ, the Lord of glory.

The sin of putting our glory elsewhere.

Fading vs. never-fading glory.

PREJUDICE James 2:2-4

Come from improper regards.

Manifestations of prejudice.

Overcoming prejudices.

EVIL-THINKING Judges 2:4

The sin of arrogance in judging.

Sinful motives in judging.

Christ, the judge of us all.

THE CHOICE OF GOD James 2:5

God chooses all, including the poor, the sinner, etc.

God chooses those who love Him.

We choose to be chosen of God.

HEIRS! James 2:5

Heirs by promise.

Heirs of the Kingdom.

Heirs by choice (God’s choice and our choice).

THE SIN OF OVER-RATING RICHES James 2:5-9

God chooses those who love Him. (Riches are not involved).

Men misuse riches. (Oppress the poor, dishonor Christ).

The Royal Law demands that we love all alike.

DANGER OF RICHES James 2:6-7

Oppression of the poor.

Using influence of money for unjust purposes.

Blaspheming the name of Christ.

SINNERS James 2:10-11

What is sin. (The Law).

Transgressing the whole law. (The Transgression).

Guilty! (The Sentence).

FULFILLING THE ROYAL LAW James 2:8-9

What it demands in relationship to our fellow man.

The manner in which the royal law is broken.

The real fulfillment in Christ Jesus.

THE TWO PRINCIPLES THAT RELATE US TO GOD James 2:10-13

Justice.

Mercy.

The superiority of mercy over justice.

A LAW OF LIBERTY James 2:13

Freedom from the law, is not absolute freedom.

Free to love and be loved is not absolute freedom.

Christ doth set us free.

James 2:5-9

WHY OVER-RATING RICHES IS SIN

Text 2:5-9

James 2:5

Hearken, my beloved brethren; did not God choose them that are poor as to the world to be rich in faith, and heirs of the kingdom which he promised to them that love him?

But ye have dishonored the poor man. Do not the rich oppress you, and themselves drag you before the judgment seats?

Do not they blaspheme the honorable name by which ye are called?

Howbeit if ye fulfil the royal law, according to the scripture, Thou shalt love thy neighbor as thyself, ye do well:

But if ye have respect of persons, ye commit sin, being convicted by the law as transgressors.

Queries

Note the four words with which James opens the reasoning here. What is different about this and the manner of opening chapter 2?

Did God choose the poor who did not choose God? What poor are here chosen?

If God chooses those who are being saved, how can we encourage everyone to choose God?

What kind of poverty do these poor have? Of spirituality? Of spiritual blessing? Of material possessions?

God chose them to be rich in the faith. Does this mean that though they were poor before they became Christians, that now God will give them material riches since they are in the faith? If not, what does it mean?

If the kingdom of God is the church on earth (Mark 1:15; Mark 4:11; Luke 8:10; Mark 9:1; Mark 14:25; Mark 9:27; Mark 17:21, etc.), then how does it appear the saints are still heirs of the kingdom?

Although James 2:5 expressly states that these saints are chosen, what within this verse definitely proves that these chosen ones do the choosing themselves?

In James 2:6 the text says dishonored. What word is here used in the A.V.?

How do we know these rich people were not Christians?

What kind of oppression or persecution of Jas 2:6 is most likely? Persecution of people because they are Christians? What other reasons are possible?

What are judgment seats?

What is the difference between blaspheme and revile?

What is the honorable name of Jas 2:7?

State the royal law.

Why does James refer to the royal law?

Since the royal law is contained in the O. T. (Leviticus 19:18), why does James infer that the saints do well to keep it now?

Explain how respect of persons violates the royal law.

Relate James 1:13 and James 1:26 with James 2:8-9.

Paraphrases

A. 5.

Listen, my beloved brothers, did not God choose the poor who love him to have spiritual riches through faith and to be the ones who shall receive the kingdom that was promised?

But in honoring the rich you have humiliated the poor man. Do not these same exceedingly rich people humiliate you by bringing suits against you before the courts?

Do they not also make fun of the very name Christian which you wear?

When you say, But we honor them because we love them, you do well to love them even as the Old Testament law states, but

if in honoring them, you dishonor the poor you show respect because of riches, and by not loving the poor you violate the same law you claim to keep!

B.*5.

Listen to me, dear brothers: God has chosen poor people to be rich in faith, and the kingdom of heaven is theirs, for that is the gift God has promised to those who love Him.

And yet, of the two strangers, you have despised the poor man. Don-’t you realize that it is usually the rich men who pick on you and drag you into court?

And all too often they are the ones who laugh at Jesus Christ, whose noble name you bear.

Yes indeed, it is good when you truly obey our Lord’s command, You must love and help your neighbors just as much as you love and take care of yourself.

But you are breaking this law of our Lord’s when you favor the rich and fawn over them; it is sin.

Summary

This class distinction causes you to unjustly honor those who persecute the poor Christians and to neglect those who are poor. This is a plain sin, for God says, Love your neighbor as yourself.

Comments

Although James again uses his characteristic address my beloved brethren, he here adds hearken. If there is any possibility they did not get the point, he wants them to pay particular attention to the reasons. Undue concern over material things spoiled many Christians then, even as many thousands today lose their first love (Christ) because they love too much the things of this world. But the point goes beyond this. It is inconsistent with brotherly love, lacking in just judgment, and is open disobedience to God.

Their choosing to pamper the rich is in direct opposition to the nature of God’s choice, who chose the poor as to the world. Christ did not die for the worthy man, but for the unworthy. All men are unworthy (Romans 1, 2). But not all men know it. The poor of this world have a great physical need. Physical needs we feel, spiritual needs we do not feel. The soul does not have a stomach to growl for food in hunger nor muscles to grow restless for lack of exercise, thus many men are dying of spiritual hunger and their souls are wasting away from lack of use; and they know it not. But a man with a serious physical need.. ah, that is different! In desperation he turns to God in prayer for food, or for healing, or for rest or whatever his physical need may be. Having broken down the normal resistance man has to submitting himself in request, he is now more willing to search his heart and seek spiritual blessing from God as well. Yes, the sick, the lame, and the blind physically are more able to see their need for spiritual healing and have their spiritual eyes opened that they might see Jesus and find salvation. Brother, the greatest blessing you have may be the fact that you have very little of this world’s goods. If God sees fit to keep you in poverty, then He knows best. Thank God for poverty!

The riches in faith do not refer to material riches that are temporary and of no permanent value. These are the riches laid up in heaven, the riches of character and Christ-likeness, the fruits of the spirit, the samples of heaven we have on this earth. These are the riches that put a song on the lips of the poor, and an expression of rejoicing in the heart of the saint being persecuted. These are the treasures that neither moth nor rust doth consume, and where thieves do not break through nor steel. (Matthew 6:20).

It is true that the church is the kingdom of God on earth, but the kingdom of God is more than the church. The redeemed church is still the tempted church. The born again still live in the flesh, looking forward to being clothed again with a new body. The promise of salvation we now havebut there is more to come! There is a sum total of blessings that shall only be ours when we are with Jesus in eternity. This is a fulness of the kingdom such as this earth does not now know. We become heirs of the kingdom when we are washed in the blood of Christ, and we remain heirs until we shall be with Him in heaven. (Matthew 19:28 ff; Matthew 25:34; Mark 10:17; Luke 10:25; Luke 18:18; 1 Corinthians 6:9-10; 1 Corinthians 15:50; Galatians 5:21).

In James 2:6 we note the rich often oppress the poor. The verb (oppress) means to dominate or exercise power over in a bad sense. The idea is to exploit people, such as to not pay the wages earned, or take to property and possessions from the helpless through use of the courts and of the power that wealth gives. (See Micah 2:2; Amos 8:4; Zechariah 7:10; and Jeremiah 7:6). Because of the use of themselves, we gather that these very people to whom the churches were giving honor were the ones dragging the saints into court. (i.e., the rich Sadducees of Act 4:1; Acts 13:50).

As if the treatment of the saints at the hands of these rich were not enough to show the inconsistencies of giving undue honor to them, James points out that the honorable name by which they were called, i.e. Christian (Acts 11:26; Acts 26:28; 1 Peter 4:16), was blasphemed (reviled) by them. These rich would speak evil of the name Christian, or of the name of Christ which the saints used in the name Christian. There is a slight difference in the use of the word blaspheme and revile. If their insult were directed toward God, or toward that which was holy and sacred it would be translated blaspheme (cf. Acts 18:37; Romans 2:24). If the insult were against man it would be revile. (cf. Titus 3:2; Romans 3:8).

James 2:8 seems to be answering an anticipated argument, perhaps like this: You say we are honoring the rich. We admit it. Are not these people as real as the poor people? When God commands us to love our neighbor as ourselves, did he not include the rich? Are not these our neighbors too? Certainly, some of them are unjust and take the poor to court. Certainly, some of them blaspheme the name of Christ, and these things we neither like nor approve. But we do love these as men, our neighbors, so what is wrong in giving them honor out of love?

James answers that if in doing so it is truly to fulfill the royal law, they do well. The royal law is summed up as loving one’s neighbor, and is fully stated in Leviticus 19:18. This is, probably, called the royal law because of the particular emphasis put upon it by Jesus (Matthew 22:39; Matthew 19:19, etc.). Thus, to be polite to the rich, and to give them normal courtesy and treat them like gentlemen, is evidently not considered to be in error, but rather an application of the royal law. Yet, their treatment went far beyond the normal courtesy given any stranger. It was a difference clearly measured by the amount of their wealth. It was such honor as to show distinct preference even to the point of insulting the poor. James points out inconsistencies of their (unstated) claim to be fulfilling the royal law.

If ye have respect of persons, ye commit sin. This is an obvious transgression. If they are obeying the royal law in their respect for the rich, why then do they not obey the royal law in respect for the poor? The same context with the royal law says, Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, not honor the person of the mighty. (see also Deuteronomy 1:17; Deuteronomy 16:19). The same law behind which they may hide concerning their treatment of the rich exposes their sin concerning their treatment of the poor. Next, James defines the principle transgressed in their actions.

James 2:10-13

GENERAL PRINCIPLES

Text 2:10-13

James 2:10

For whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all.

For he that said, Do not commit adultery, said also, Do not kill. Now if thou dost not commit adultery, but killest, thou art become a transgressor of the law.

So speak ye, and so do, as men that are to be judged by a law of liberty.

For judgment is without mercy to him that hath showed no mercy: mercy glorieth against judgment.

Queries

By what logic can we reason that to break one part of any law is to break it all?

How much is included by the expression whole law?

Who is the he that said Do not commit adultery? (James 2:11).

The two main themes of the epistle so far, speech and conduct, are both covered in one place in this segment of Scripture.. by what six words?

How can mercy glory against judgment?

What is the law of liberty of Jas 2:12?

What in the model prayer given by Jesus is the same as James 2:13 a?

What can James 2:13 have to do with the over-rating of riches about which James has been talking?

There are two great principles, one covering the Old Testament, and one covering the New Testament. Can you find them in this segment of Scripture and put them in your own words?

Paraphrases

A. James 2:10.

All the parts of the law form one whole law, and a man cannot break any part without breaking the whole law.

For one God gave the whole thing and if you break any one commandment, you have disobeyed the same God who gave the other parts.

So you would be better off to speak and act as men who are under the New Testament law of grace rather than under the Old Testament law of the covenant.

For if you insist on sticking to the letter of the law, you shall be judged by the letter of the law. The free gift of grace gives you much more than you have earned under the law of justice.

B.*James 2:10.

And the person who keeps every law of God, but makes one little slip, is just as guilty as the person who has broken every law there is.

For the God Who said you must not marry a woman who already has a husband, also said you must not murder, so even though you have not broken the marriage laws by committing adultery, but have murdered someone, you have entirely broken God’s laws and stand utterly guilty before Him.

You will be judged on whether or not you are doing what Christ wants you to, so watch what you do and what you think;

For there will be no mercy to those who have shown no mercy. But if you have been merciful, then God’s mercy towards you will win out over His judgment against you.

Summary

If you are hiding behind the law of loving your neighbor in your treatment of the rich, and you do not love the poor the same way, then you have broken a part of the law; therefore you are a lawbreaker and will be judged as such. You had better stay under the grace of Christ in your speech and deeds, for as a lawbreaker you need His grace!

Comment

An oft repeated teaching of both the Old and the New Testament is the fact that a sinner is not fit to stand in the presence of God. Any transgression makes a man a sinner. Men like to measure their righteousness percentage-wise. We act as if we would like to be able to say I am only 22.9% a sinner, and 77.1% righteous. God says, however, that if we are .1% a sinner, we are a transgressor of the law and not fit for heaven. One jot, one tittle of transgression, is enough to completely condemn us, and we are no more qualified to stand in the presence of God than the 100% sinner. When I measure my own meritorious works, my righteousness is as filthy rags; for one filthy thread contaminates the entire suit. (And who, save God, could possibly count my filthy threads?) If we could only understand the principle and stop using our bird-brain logic to rationalize our position before God, then in our ignorance plead for God to please be just with me and give me what I really deserve. What folly for us to appeal to the justice of God when we have earned nothing but death! By what self-deception do we try to hide behind the very law that condemns us? What brazen blindness must overcome us before we would dare to demand that God give to us what is our just due. This is a principle that every Christian must understand before he can begin to appreciate what Jesus has done for us. It is a general principle of the law of God that God will tolerate no transgression, and that no transgressor shall stand in his presence. Any one sin whatsoever makes man a transgressor against God, completely incapable of earning heaven, with absolutely no right to demand anything of God. Having told one lie I stand as guilty as the murderer, or the thief, or the drunkard, or the adulterer, or the man who has done all of these. This is the law-principle. The principle condemns me whether I take the law from the Old Testament or from the New Testament. This law-principle is the main lesson of the Old Testament and thus made the O.T. a tutor to lead the human race to Christ. By this principle, I know I stand condemned and in desperate need of a Savior.

The subject of guilt under the law in James 2:10 comes about by the possible appeal the Christian is making for his treatment of the rich. The law says love your neighbor, and this rich man is my neighbor.. I am merrily keeping the law! Then if so, I am merrily being condemned by that same law when I fail to treat my poor neighbor the same way! Although the principle is spelled out carefully many places in both covenants, James here repeats it with clarity. it is that important!

A second principle is introduced in James 2:12-13. This is the principle of grace and mercy under Christ. Under this principle I wear a robe of righteousness that is not my own. Because I put my faith in Jesus so completely that I put myself in subjection under Him, God counts this faith as if I were righteous, for He counts Christ’s absolute righteousness as if it were my own. This is all possible because of Jesus-’ death on the cross, although all the ramifications of it I do not understand. God said that it was so, and even though I do not understand it all, I put my complete confidence in His Word. This is the principle of grace, wherein I am given that which I have not earned: forgiveness and Christ’s righteousness. Thus my appeal is not to the law of God, but rather to the grace of Christ. Herein I have liberty to serve Jesus and to walk and talk with God, for my sins have been taken away by grace. For this reason I prefer to be under this law of liberty rather than the law of justice. If justice prevails in my life, I die. By God’s grace, Christ fulfilled the law of justice and I now live by the law of liberty.

James 2:13 states that judgment is without mercy to him that showed no mercy. Jesus put it a different way, but said the same thing in the model prayer: forgive us our debts, as we also have forgiven our debtors. (Matthew 6:12). I am not protected by the law of liberty unless I live under the law of liberty. For Christ to forgive me I must live the forgiving life, for this is the only way I can live in Christ. Rather than trying to justify the action of favoritism to the rich by appeal to the law, I should rather observe the Spirit of Christ and view all men, both the rich and the poor, through the eyes of compassion and love and liberty. This would govern both the way I talk and the way I live.

James 2:12 seems to summarize all that has gone before. Almost all to this point could be classified as instruction concerning speech and deeds of the Christian. So speak ye, and so do by this second principle. the law of liberty. Herein is the mercy of Joh 3:16; but I am only covered in this mercy when I choose to do (i.e., live) this mercy. The relationship of these deeds to the faith that saves involves the rest of chapter 2.

James 2:14

CAN FAITH-ONLY SAVE?

Text 2:14

James 2:14. What doth it profit, my brethren, if a man say he hath faith, but have not works? Can that faith save him?

Queries

What is the difference between profitable and non-profitable? i.e., What would make a thing have profit?

Is there any profit whatsoever in a faith that would not be strong enough to prompt a man to action? (Think carefully, and consider the claims of modern psychologists.)

Does James 2:14 suggest that the person with such a faith does absolutely nothing? What kind of works is it then that is not accomplished by this person?

What profit does this verse say should be expected?

What answer does James expect to the question?

Paraphrases

A. James 2:14.

Of what use is it, my brothers, for a man to have a faith that is not strong enough to prompt him to action? Would such a faith bring him salvation?

B.*James 2:14.

Dear brothers, what’s the use of saying that you have faith and are Christians if you aren-’t proving it by helping others? Will that kind of faith save anyone?

Summary

Faith without works does no good and will save no one.

Comment

The man who says he has faith, yet does not conform his action, may be sincere in his belief. We should not imply from the say he hath of Jas 2:14 that the man is claiming something he does not have and he knows he does not have. There is no indication that the man does not believe, any more than James 2:19 indicates the devil does not believe. In fact, it would seem that the man is sincere in his conviction, but for some reason is not prompted to action. The point is that the faith is not to be blamed for the man’s lack of action, but the man himself is to be blamed. Evidently the will of the man has a flaw, or his love for Christ is faulty, or he wavers between two opinions, or he has too much affection for things of this world. Whatever his reason, it is the man himself that is condemned for his lack of action, (James 2:24). His conviction that Jesus is the Christ can be absolute, yet, because of other loves or other flaws he does not surrender himself to Christ.

The profitless state of the man who has faith without works is the emphasis of the verse. Modern psychologists will argue some tentative and emotional profit from a conviction that does not prompt action. A conviction that there is some one up there is supposed to give us a measure of assurance we need in moments when we revert to our childhood dependence upon our parents. Or a conviction that someone knows the answers to the problems that we find beyond us leaves us assurance that the world is not left in complete chaos and in aimless meandering. These profits (?) are so nebulous as to be worthless, especially in comparison with the grand profit that should be expected through faith in Christ. James question, can that faith save him? expects the obvious answer no! This is obvious not only because of the thought-logic of the sentence itself, but because of the illustration and explanation that follows. The obvious answer no is reinforced so that we can see the fruitlessness of clinging to a faith that is not accompanied by a life surrendered to Jesus.

What James means by works in James 2:14 is often questioned. Did he mean the fruits of the spirit, the good deeds of the Christian, the conduct of one who has long since surrendered to Jesus? (see Matthew 5:16; Matthew 23:3; Romans 2:6; John 3:20). Did he mean any obedience to the plain commandments of Christ? Did he mean what the world usually terms good deeds, i.e., visiting the widows and orphans? (James 1:21; James 1:25-26). Does he mean by works the same as Paul’s use of the term in Romans 3:28; Romans 4:2?

Quite obviously James is speaking of an entirely different concept of works than that of Paul in Romans 3, 4. Paul was speaking of works of merit, of works that earn the right to heaven, of works that are complete and perfect and will not require a Savior. James is speaking of works as obedience to Christ, the surrendered life that goes far beyond a mere conviction that Jesus is the Christ, Although James makes it clear the works of which he speaks are necessary (James 2:24), it is clear that these works earn nothing. The faith that works and prays is essential, but the salvation and healing come from the Lord, not from that faith. (see James 5:15). God has ordained to work through a faith that obeys. God works the salvation, which is a free gift, a grace. He gives this salvation to those who choose to surrender their life by faith. To have faith yet not to surrender the life in action, is to fail to meet the requirements for the free gift of salvation.

Paul, too, uses the word works in the way that James uses it. To keep the readers from misunderstanding the Roman letter, Paul began and ended the epistle with necessity for obedience to be coupled with faith. (see Romans 1:5; Romans 16:26). The obedience of faith of which Paul speaks is evidently very similar to the works of faith of which James speaks. In Philippians 2:12 Paul says the Christian must work out his salvation. In Ephesians 2:9 the Christian is created unto good works, In Romans 6:13 the Christian is admonished to present his members as instruments of righteousness. The kind of life lived by the Christian was very important in Paul’s teaching. If ye live after the flesh, ye shall die, Romans 8:13. Paul also has much to say about the fruit of the Spirit and bringing forth fruit unto God. To say that Paul and James did not agree in their doctrine is to completely misunderstand one of them, or both.

The salvation which faith without works does not bring, can mean nothing but the salvation from hell and eternal separation from God. This salvation that Christ gives through His death is not obtained except through a faith that works, or the obedience of faith.

In James 1:22 James warns to Be ye doers of the word, and not hearers only. He, also, makes it clear that the purpose is to save your souls, and that the person who hears and does not do has deluded himself.

Much in the same way he makes a contrast in James 2:14 that is developed in the rest of the chapter. A confession of Christ, coming from a real conviction, does nothing for the person who does not do the word. James is saying that the man who is saved and who has the promise of heaven must live a real Christian life, and not merely have faith without the life that goes with it.

James 2:14-26

CHAPTER V.

THE DEVIL’S FAITH

James 2:14-26

*Introduction

Faith* has come to mean some kind of magic word by which men shall do the impossible, even to the acquisition of heaven. The word really means to believe, and in most places in the scripture it could be so translated without doing violence to the intended thought of the writer. Thus, one who has faith is one who believes.

A popular song during the 1950s concerned a ram that did the impossible because he believed in himself. The ram butted a huge 10,000 kilowatt dam over and over until finally he broke down the dam. The point of the song was to believe in yourself with unwavering faith and don-’t give up; and the impossible will be accomplished. There is some point in the message of the song, for perseverance will often lead one to accomplish the seemingly impossible. The miraculous power often attached to faith in religion goes far beyond the power of perseverance.

Faith is assurance of things hoped for, a conviction of things not seen. Hebrews 11:1 is probably the most quoted definition of faith and perhaps the most concise statement in the Scriptures. Faith, however, is used with slightly differing variations of meanings. Sometimes the word is used of a belief in the truthfulness and accuracy of the Scriptural narrative and teachings. Sometimes it refers to the acceptance of God’s grace through Christ. Sometimes it refers to the truth and faithfulness of God. It is also used for the doctrine of the gospel, which is the object of faith.

In each case, however, faith is a conviction, an assurance or trust. It is an attitude through which we put our confidence in something else. the object of faith. Faith without this object in which we can trust has no meaning. Faith in itself is valueless, meaningless, fruitless, and completely vague, being void of concrete application. Yet, many people seem to have a faith with no object. They speak of the miraculous possibility of accomplishment if they have faith. This is not faith in something, or in someone, but just have faith. Their faith is really in faith. They believe that believing will make it so. This is a form of wishful thinking that enables a person to live completely in a make-believe world. In other words since a person has faith in the power of belief, he can believe anything he wishes and all is well. Faith in itself does absolutely nothing!

Then again, all objects of faith do not accomplish things for the believer. Faith may be put in an idol made of stone, and the idol would still do absolutely nothing. Faith may be put in a god fabricated out of one’s imagination, and since this god is non-existent and is not Jehovah God, nothing will be accomplished by that god. Faith may be put in a system of salvation or forgiveness not ordained by God and this system will promise nothing to the believer. Furthermore, if faith is placed in one not worthy of such confidence, the thing accomplished by the object of that faith may be the opposite of that which is expected. One may place faith in a person, in a minister, in a loved one; and then discover that this person does not accomplish the good and noble things expected. Instead may come evil and ignoble actions that disappoint and awaken one to his misplaced faith. In what is your faith? Have you placed your trust in Jesus? Do you implicitly trust Him who will never disappoint; and who, being the same yesterday, today and forever, will never change? Or do you place your faith in a person who is subject to change and sin? Do you place your faith in the elusive faith itself? And again, how much faith do you have? Is your faith in Jesus strong enough that you trust Him, and believe His Word? Is your conviction in the Christ whom you cannot see strong enough that you will act on this conviction, and conform your life to His revelation in the Word of God? Such is the question in the opening Scriptures of James treatment of faith without works, or the *devil’s faith.

Outline*

The deeds that come out of a worthwhile faith are so essential that to have a faith without such deeds would be completely profitless. Such a faith that will not cause the believer to work will not work for the believer. It is the kind of faith the devil has, and being alone without works is fruitless and will not justify.

THE RELATION OF FAITH AND WORKS James 2:14-26

(THE DEVIL’S FAITH)

CAN FAITH-ONLY SAVE? James 2:14

FAITH-ONLY IS DEAD, BEING ALONE (Example No. 1) James 2:15-17

GODLY FAITH VS. THE DEVIL’S FAITH James 2:2-26

FAITH-ONLY DOES NOT JUSTIFY (Example No. 2) James 2:21-24

FAITH MUST HAVE WORKS (Example No. 3) James 2:25-26

SERMON OUTLINE

THE DEVIL’S FAITH James 2:14-26

Introduction: John 3:16, the heart of the N.T. What does it mean? (Instead of looking for the answer in the theology of man, let us search the Scripture for God’s explanation!)

Proposition: The devil has faith, he believes that Jesus is the Christ. Yet the devil’s faith is not coupled with obedience. Will such a faith save him?

NO! James 2:14.

God’s illustration: James 2:15-16 (faith without works will not feed nor save).

Propositional question: WHY NOT? I. Jas. 2:17 The devil’s faith is alone.

i.e. the devil deceives by separating the word of God. thus using only part of it.

He did so with Adam and Eve. He did so with the temptation of Jesus.

He does so in separating John 3:16 from James 2.

II.

James 2:18 Godly faith is not alone, but with works.

III*.*

James 2:19 Devil’s faith makes him TREMBLE.

Why? He knows his destiny. (Revelation 20:10).

He believes in Jesus (Luke 8:26-33).

IV.

James 2:20 Devil’s faith is dead.

James 2:21-23 God’s illustration about Abraham, (His obedience was necessary).

VI.

James 2:24 Faith only is the devil’s faith, and is deceptive.

VII. James 2:26 Works are to faith what the spirit is to the body.

Conclusion: As the spirit is necessary to give the body physical life, so works are necessary to give faith spiritual life.

THREE-POINT SERMON STARTERS

PROFIT IN CHRIST James 2:14

Begins with faith.

Completed in works.

Results in Salvation.

BELIEVING IN DEMONS James 2:19

They do believe (Luke 8:26 ff; Mark 3:7 ff).

They shudder because they only believe. Luke 8:28 b; Revelation 20:10.

We do well to also believe and couple this with works.

HOW ABRAHAM WAS JUSTIFIED James 2:23

He believed God enough to obey.

His obedient faith was counted as righteousness.

He was called the friend of God.

RAHAB HAD IT James 2:25

Rahab had sin.

Rahab had believing works.

Rahab had justification.

DEATH James 2:26

Death is apartness.

Physical death is separation of body and spirit.

Spiritual death is separation of faith and works.

(God and man)

SPECIAL STUDY

WORKS

WORKS THAT EARN! This kind of works emphasizes justice. It is concerned with wages deservedwith payment that is due. Righteousness that is absolute righteousness is a state of God. He is the Rock, his work is perfect (Deuteronomy 32:4) For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin (Hebrews 4:15). If we are absolutely righteouswithout sinthen we have earned the right to be with God forevermore. Heaven is ours by right fellowship with God; it is not a matter of grace but a rightful place for a righteous man in God’s image. But no man has earned such a right! All we like sheep have gone astray; we have turned every one to his own way; and Jehovah has laid on Him the iniquity of us all. (Isaiah 53:6). For we are all become as one that is unclean, and all our righteousness are as a polluted garment: and we all do fade as a leaf; and our iniquities like the wind, take us away. (Isaiah 64:6). For all have sinned and fallen short of the glory of God. (Romans 3:23). If we say that we have no sin, we deceive ourselves, and the truth is not in us. (1 John 1:8).

Sinfulness is the state resulting from having committed a sinany sinone sin is enough. For whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou dost not commit adultery, but killest, thou art become a transgressor of the law. (James 2:10-11). For as many as are of the works of the law are under a curse: for it is written, Cursed is everyone who continueth not in all things that are written in the book of the law, to do them. (Galatians 3:10). Having committed one sin we have earned the wages of a sinner; DEATHBe not deceived my beloved brethren. (James 1:16). For the wages of sin is death: but the free gift of God is eternal life in Christ Jesus our Lord. (Romans 6:23).

If I insist on being treated justlythat I get what is coming to methen I should realize I am really asking for death and hell. This is the wage I, a sinner, have earned! Throughout the New Testament the point is made clear that we cannot earn heaven if we have committed a single sin. The books of Romans and Galatians are particular in pointing out the futility of demanding wages we have earned. These wages are often referred to as the works of the law. Because by the works of the law shall no flesh be justified in his sight; for through the law comes the knowledge of sin. (Romans 3:20). Yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified. (Galatians 2:16). For by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; not of works that no man should glory. (Ephesians 2:8-9).

Works that perform. When reference is made to works in this sense, the emphasis is upon active participation. In this sense, I am admonished to have a love and devotion so strong that I give of myself. I must surrender so completely as to include my body as well as my heart. This works that perform, refers to action, as well as confession and profession. I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good and acceptable and perfect will of God. (Romans 12:1-2).

Works, in this sense, emphasizes complete Faitha complete devotiona complete surrender. This is the perfection (completeness) the Scripture continually demands of us. God does not want us to view our work as a flawless action done with a purpose of earning but rather a complete surrender that includes my way of life as well as my devotion. The blood of Christ makes me as though I had not sinned, and God does this because I have surrendered completely. This includes my bodyits deedsmy very life. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. (Matthew 7:21). Ye see that by works a man is justified, and not only by faith. (James 2:24). If ye know that he is righteous, ye knoweth that every one also that doeth righteousness is begotten of him. (1 John 2:29).

James 2:15-17

FAITH-ONLY IS DEAD, BEING ALONE (EXAMPLE NO. 1)

Text 2:15-17

James 2:15.

If a brother or sister be naked and in lack of 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 hath not works, is dead in itself.

Queries

Just what is dead in James 2:17?

Is the brother or sister of Jas 2:15 a Christian? Would this question have any bearing on the point of the illustration?

Do you think that helping the hungry or naked is the only kind of works intended to here be coupled with faith?

What is the obvious expected answer to the question in James 2:16?

Is James arguing that people who say faith alone is enough for salvation will act this way?

Do you think the person was absolutely naked when he was sent away?

Explain how the action of the person who sent them away illustrates faith. (i.e. faith without works).

Is James contrasting faith and works here? What is he contrasting?

What doth it profit? What does the it refer to?

How would we properly express Go in peace today?

Paraphrases

A. James 2:15

If a Christian comes to you in threadbare clothing and hungry.

and you say to him: Goodbye. I hope you find something to wear and something to eat! And yet you do not give him anything to wear or eat, have you helped him?

In the same way your belief in Jesus, if it is not coupled with obedience, is a dead faith.

B.*James 2:15

If you have a friend who is in need of food and clothing

And you say to him, Well, goodbye, and God bless you stay warm and eat hearty, and then don-’t give him clothes or food, what good does that do?

So you see, it isn-’t enough just to have faith. You must also do good to prove that you have faith. Faith without good deeds is dead and useless.

Comment

So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of the faith. Galatians 6:10. In James 2:16 James makes the same emphasis in his illustration regarding the necessity for good works. For a Christian not to do good to members of his own family (or faith), is unthinkable. Thus, the absurdity of faith without works (i.e., compassion without mercy, James 2:13) is made all the clearer. He has chosen for the illustration the one we would love the most (the Christian) and placed him in a position of most dire necessity. The naked refers to scanty clothing, or clothing which is so threadbare that it could hardly be counted as clothing. It does not mean absolutely no clothing (see margin John 21:3 ASV).

The phrase go in peace is an expression of genuine concern for the needy, and is not intended to sound hollow or mocking. Rather the genuineness of the expression stands in sharp contrast with the lack of action to bring the wish about. It may be proper here to point out the possible argument in favor of the church’s caring for its own needy. This seems to be the assumption of the context. And if intended, seems in contrast with the church’s practice of releasing its members to the government relief rolls. This is not suggesting that the man should be a cold ward of the church budget, but the help comes of genuine compassion of one brother for another. The possibility of faith without works is made clear; but how is this faith different from the faith that does have works? James seems to indicate that the only difference is in the possession of works, (and of course the results are different). A great many seem to prefer to emphasize a kind of faith, rather than the absence of presence of works. They would seem to infer that the presence of the works is of no importance, but rather the genuineness of the faith. They would claim that it is a genuine and a sham faith that is contrasted, rather than a faith with works and a faith without works. In the next illustration James clears up the question when he affirms the devils really do believe, even to the extent of trembling!

When James 2:17 points to the deadness of the faith, it is not to say the faith is non-existent; but rather it is dead and profitless as far as results are concerned. Perhaps it could be best said this way: we have no right to accuse a man of lying who said he believed but did nothing about the belief. But rather, as does James, we should encourage that man to do something about that which he professes to believe. The trouble may not be with his belief, but rather with his will-power, with his commitment, and, possibly, his love of sin.

But there is a difference in the kind of faith, for James himself says that one is a dead faith within itself, you may argue. To keep the thought in harmony with the rest of his teaching, we might put it this way: Faith, if it have not works, is dead being by itself. What is James really comparing? He is not comparing faith, with works. Nor is he really comparing two different kinds of faith, but rather he seems to be comparing a faith only (faith that is not accompanied by works) with the same faith that is not alone (faith with works). It seems to be the works that makes one dead (fruitless) and one alive (with results).

Among the faculties of the inner man (Spiritual man) are man’s intellect, his will, and his emotion. With the intellect man believes, (faith). With the will man determines that which he should do, (choice). Which the emotion man is motivated to act, (deeds). Faith, if it is to bring profit must go all the way… from belief, to choice, to action. If your conviction goes no further than your intellect, you may have faith, but you are not a Christian! And because this faith, being alone, does not bring the hoped-for results of salvation, James calls it a dead faith.

James 2:18-20

GODLY FAITH VS. THE DEVIL’S FAITH

Text 2:18-20

James 2:18

Yea, a man will say, Thou hast faith, and I have works: show me thy faith apart from thy works, and I by my works will show thee my faith.

Thou believest that God is one; thou doest well: the demons also believe and shudder.

But wilt thou know, O vain man, that faith apart from works is barren?

Queries

What did the man of Jas 2:18 really say? (Could you put it in your own words?)

Just who is the speaker in James 2:18? Is it the man who has faith without works? (Look carefully at what he said!)

Who said, show me thy faith apart from thy works, etc?

To whom did he say it?

Is it possible to show faith apart from thy works, as James 2:18 states?

Can faith exist apart from works?

Can works exist apart from faith?

How is this faith apart from works defined in James 2:19?

What do the demons have to do with the argument?

James 2:19 a appears to obviously be faith without works, then why does James say, Thou doest well?

Why do the demons shudder?

Do we have any proof from the gospel narratives that the demons believe?

Why refer to the man of Jas 2:20 as a vain man?

What is the meaning of barren?

Paraphrases

A. James 2:18

Yes, some man might possibly say, You have the faith, and I have the works. Let someone show to me his faith without works, if he can. As for me, I will show my faith by the works I do.

You have faith that Jehovah is the only God, and this is good; but just remember the demons also believe this and they tremble with fear of their fate!

Do you really desire proof, O man with the futile reasoning, that faith without works does not work?

B.* 18.

But someone may say, You think the way to God is by faith alone, plus nothing; well, I say that good deeds are important too, for without good deeds you cannot show me whether you have faith or not; but anyone can see that I believe by the way I act.

You think believing is enough, do you? Believing in one God? Well, remember that the devils believe this too, and believe it so strongly that they tremble in terror!

Dear foolish man! When will you ever learn that believing is useless without doing what God wants you to? Faith that does not result in good deeds is not real faith.

Comment

The man speaking in this verse seems to be some observer outside. neither James, nor the ones to whom James is speaking. The speaking man is obviously not the one who has faith only, for he says: You have faith, and I have works. It appears here that this third party is introducing a new thought. You have the faith with no works. I have the works with no faith. You claim the belief in Jesus, but your life is no different. Your submission to the Lord goes no further than your lips. The life you live does not agree with what you say. You have compassion without expression. Now as for me, I have the works. I show my compassion by helping my fellow man. When I see a brother in need, I go to his service. No, I don-’t need your faith, for I do the good deeds without your faith. I am a doer, not a believer. You might call my gospel a social gospel for we are not so concerned with what a man thinks in his heart as what he does in his life. Our missionaries show the helpless people around the world how to raise better crops. Our ministers visit the jails and offer psychological help to those who are in need of such help. We offer food to the hungry, and clothing to the -naked-’. If this is the argument of the third party, James dismisses it with a very brief statement, implying that we all know this man is wrong. It is as if this third party is quoted in defense of the man who has faith without works. This faith-only party may be saying: Well, it’s better to have faith without works than to have works without faith. Works only will get you nowhere! All right, says James, show me your -faith only-’. But as for me, I will show you my faith by my works! There seems to be a bit of sarcasm in James reply. Let’s see you demonstrate without doing, if you can! It would be difficult indeed to do without doing, to demonstrate without demonstrating, to show without showing! The faith-only man may tell of his faith, but his fellowman would have to take his word for it. He could not show it. Fallacious is the conviction that religion is only for the inside manthat God’s grace could not possibly have conditions attached that required man to act; that man is saved without deeds; that the teaching of God is salvation by faith only. Proof for such a faith-only doctrine is usually taken from Paul’s Roman epistle. Yet Paul is most emphatic in stating that a man must work out his salvation; that a man must obey, that a man must present his body as a living sacrifice; holy, acceptable unto God. Not only must a man do this, but it is a reasonable servicethat which is no more that what is right and properthat which everyone should understand is God’s right to expect. (See Romans 1:5; Romans 12:1 ff; Romans 16:26).

As for me, I will show you my faith by my works. What other way is there to show a faith? And how many times has the apostle John taught that by expressing our love for our fellow man we express our love for the Father? Did not Jesus Himself show us that As ye have done it unto the least of these, my brethren, you have done it unto me? And if James is unable to convince a man that God requires a man show his faith in God by deeds to his fellow-man, then he should read carefully the epistles of John, the words of Jesus, the teaching of Paul; in fact the entire new Testament!

When James turns aside to an imaginary person, and argues, Show me your faith without your works (if you can), he is using the Greek Diatribe style of argument. He turns to the imaginary opponent and addresses him directly as if he were there in person. This is a very effective debating style, used often by the Old Testament prophets, as well as the Greek debaters. It is very unlikely that James had ever talked with a person who believed that God would justify by faith without any works required. The tendency of the Jews was to say that God required works, but they often lacked faith. Then, you might ask, Why does James make such a strong point of the argument? James was trying to convince people to do that which they already knew was right and reasonable. He is not just trying to change the conviction of his readers. but their action. They already have faith, and this James recognizes. What they lack is the works to go with the faith. Not only do they need to trust Jesus (as they already do) but they need to obey Him. Trust, and obey, for there’s no other way to be happy in Jesus but to trust and obey. This they knew, but this they were not doing.

How tragic today to realize that there are many sincere people who have been taught that a man is saved by faith without works. They believe that for God to expect a man to do as well as to believe is neither reasonable nor consistent with the logic of salvation by grace. (This is not meant to say that a man is saved by earning his salvation. Paul refutes this very effectively in more than one of his epistles. Earning salvation by works is impossible for any sinner. Obedience however, can be required as a condition of salvation without that obedience earning one ounce of the salvation gift. James and Paul are in perfect harmony here. (See the chart later in this chapter).

James 2:19 shows that James does not despise faith. He honors the Jewish confession that God is one (the Shema). This conviction that Jehovah is one God, and the only God, is the essential starting point in all revelation. In the beginning God. is the fundamental faith upon which further faith and action is built. This James recognizes. A man who believes this doest well, but has not done that which is required. He has the basis upon which a saving commitment to Christ can be made. But without this surrender of both life and deed to Jesus, he has only made a start that accomplishes nothing by itself. He is on his way, but if he goes no further, he is no better off than the demons.

Some may feel that James-’ thou doest well is a touch of the ironical. They may feel that such a man is only doing well if the demons are doing well, and that James is saying: Fine, you are on about the same basis as the demons if you go no further. There could be a touch of irony here, but James is not belittling belief. The intellectual conviction of the truth is important, and basic. James is saying: Good, as far as it goesbut you haven-’t gone anywhere yet! The demons believe and shudder. If there is anything odd about this, it is not that the demons believe. It is that man sometimes refuses to believe that which even the demons believe! The demons have the conviction that God is real and that His eternity of heaven and hell is real. Their conviction is so strong that they shudder at their destiny. This shuddering they do is similar to the bristling of an animal’s hair when he is cornered and frightened because his life is in danger. When the demons contemplate Jesus, they bristle at the prospect of hell that looms before them. Men would do well to have such a conviction of the existence of God’s heaven and hell!

What the devil (and demons) believe that makes them tremble is clearly outlined in John’s vision. And the devil that deceived them was cast into the lake of fire and brimstone, where are also the beast and false prophet; and they shall be tormented day and night for ever and ever. (Revelation 20:10) The false prophet should open his heart to the Word of God and know his destiny. The demons know!

The facts are so fundamental and basic in this God-created world that it takes many years of brain washing to convince young men and women that there is no God. Pupils often are exposed to these subtle suggestions (of there being no God) in their early school years, then during their teens in high school they often see scornful rejection of God on the face of many of their teachers. At the college level, the professor who believes in God is such a rarity that the pupil often is convinced that education and a belief in God are opposed to one another. In a world created by God, with the evidence of God in every leaf, every star, every thing that has been made (see Romans 1:20-21), the student is brainwashed to blind himself to the evidence, is shamed into a denial of that which is obvious, is ridiculed openly, laughed at and scorned, until he himself turns to join the professors in open scorn of those few students who yet dare to believe. Now walking with the scoffers, he takes his stand with them that he may one day sit in their seat. (See Psalms 1:1) Yes, 2% of the world’s population, the educated elite, need to come up to the faith of the demons before they can go further. They need to become convinced of the reality of Jehovah and His eternity of heaven and hell. To believe this, they would do well; but still they would be no better than the demons if they should go no further than an intellectual acknowledgment of the facts.

It is not just some action that God requires as evidence of our faith. It is obedience He requires. To do without eating kidneys on Fridays (which one may not like to eat, anyway) is no evidence of a Godly faith. Fasting from kidneys is action and this action may be that by which we would choose to demonstrate our faith. This is just the point! It is our selfish choice of action that makes our faith void. It is our refusal to submit our will to God’s that limits our faith to a dull intellectual conviction that prompts no action. Likewise the person who stubbornly refuses to obey God in any commandment is by this refusal making his faith dead. The perfection which God requires of us is supplied by Jesus Christ. But the submission He requires, we must do ourselves.

The demons who believe actually do something about their belief, but what they do does not come from a will surrendered to Christ. An example of demons acting on their faith is found in Luke 8:26-33. Here the demons who occupy a man cause the man to fall down before Jesus in a position of worship, and through the man’s lips confess, so that all may hear, their conviction that this is Jesus, the son of God. (See also Mark 3). The demon’s faith, even when coupled with confession of that faith, is pointless without the surrendered life. The person who by his deeds shows he wills to obey Jesus Christ, with faith in God and His promises, can expect the grace of salvation through the blood of Jesus.

Wilt thou know? Do you not see the point yet, says James? Do you desire proof? Do you yet wish to know? Faith without works is barren. Is the believer in faith only for justification yet willing to recognize and acknowledge the truth? There appears to be here a point of vexation against the man who still does not see that faith only does not offer salvation. Yet, James with a tenacious spirit is ready to offer other arguments from the Scripture of the Old Testament to convince the most stubborn.

Faith without works is barren offers a subtle play upon words in the Greek. Barren (aggos) denotes idleness, or a lack of results because of lack of work. James is saying, Faith without works doesn-’t work! The absurdity of holding that a workless faith works explains further the note of exasperation in the question.

James 2:21-24

FAITH-ONLY DOES NOT JUSTIFY (EXAMPLE NO. 2)

Text 2:21-24

James 2:21.

Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar?

Thou seest that faith wrought with his works, and by works was faith made perfect;

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.

Ye see that by works a man is justified, and not only by faith.

Queries

What is meant when it is said that Abraham was justified?

Why does the title father applied to Abraham have particular application to the argument?

How can it be said that Abraham completed the work, when God stopped him before he completed the sacrifice?

What is the similarity between this illustration and the one used in Romans 4:1 ff.?

Why did James choose this particular obedience of Abraham to prove his working faith?

Just what was reckoned unto Abraham for righteousness?

How many similarities can you find between James 2:14-26 and Hebrews 11?

How would you put by works faith made perfect in your own words?

Does and he was called the friend of God add anything to the argument? What?

Harmonize James 2:24 a with Galatians 2:16.

Is James eliminating the importance of faith in James 2:24?

If Abraham’s faith was reckoned unto him for righteousness, how can James conclude that we see clearly that the man was justified by works?

Paraphrases

A. James 2:21

Recall how the father of the faithful, Abraham, was counted as if he were righteous when he obeyed in offering the life of his son upon the altar.

It is clearly evident that faith was built along with his works of obedience and not separate from them, and by these same works was his faith completed.

The Scripture spoke accurately of that which happened when it said. And Abraham believed God, and this obedient conviction was counted in God’s sight as if he were righteous, being called the friend of God.

And so it is, you see, that a man is counted as if he were righteous in God’s sight by what he does as well as what he believes.

B.*James 2:21

Don-’t you remember that even father Abraham was declared good because of what he did, when he was willing to obey God, even if it meant offering his son Isaac to die on the altar?

You see, he was trusting God so much that he was willing to do whatever God told him to; his faith was made complete by what he did, by his actions, his good deeds.

And so it happened just as the Scriptures say, that Abraham trusted God, and the Lord declared him good in God’s sight, and he was even called The Friend of God.

So you see, a man is saved by what he does, as well as by what he believes.

Summary

The example of Abraham agrees with the Old Testament teaching in showing that the obedience of a man is important in his justification, even as his belief is important. When we separate faith from obedience, we destroy salvation.

Comment

I believe I should, and someday I shall. If this had been Abraham’s response to God’s instruction about sacrificing his son, the story would have read quite differently. And yet today so many will declare that the moment a man accepts the proposition of God in his heart, that moment the man is saved. Obedience is today looked upon by many as an after-work, a result of salvation, that which comes after faith rather than that which builds faith. Many would rewrite this section of James to say: The moment a man really believes, before he ever begins to obey, that moment God justifies him. Such a statement completely redefines the faith of the New Testamentan obedient faith in Jesus. Jesus asked the question as to which man is the better of the twothe man who believes but in the end refuses to obey, or the man who begins by denying but in the end he does obey. The chief priests and Jesus both affirmed that the man who began by denying, but ended by doing, was far better than the one who started with belief. All scriptures, both the Old and New Testaments affirm this in many ways.

The Holy Spirit, perhaps in anticipation that the book of Romans would be used as a proof text for a faith-only salvation theory, so inspired the writer that the book both begins and ends with the proposition that the obedience of faith among all the nations is the purpose of the apostolic revelation within the text. In the first chapter (Romans 1:6) Paul begins the argument with Through whom (Jesus Christ) ye received grace and apostleship, unto obedience of faith among all the nations, for his name’s sake. In the last chapter (Romans 16:26), Paul concludes the entire epistle with the statement that the revelation of Jesus is made known unto all the nations unto obedience of faith.

The book of Galatians is often used as a proof text for the faith-only doctrine. Yet all through the text Paul again affirms the important thing is the end product of doing, walking, working, living the faith in Jesus (as contrasted with the meritorious works of the law. Galatians 2:16). Paul says that the life which I now live in the flesh I live in faith. Thus, righteousness is not through the earning power of the deeds of the law, but through the grace of Christ which is ours when we live in faith (Galatians 2:20-21).

In the Galatian text Paul also affirms that as many as were baptized into Christ did put on Christ: (Galatians 3:27) that faith working through love is what avails rather than the earning deeds of the law. (Galatians 5:6); that the Galatians were hindered because they did not obey the truth (Galatians 5:7); and that they should walk by the spirit… that they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof (Galatians 5:23); and let each man prove his own work (Galatians 6:4) and Whatsoever a man soweth that shall he also reap (Galatians 6:7); so he concludes So then, as we have opportunities, let us work that which is good toward all men, and especially toward them that are of the household of the faith. (Galatians 6:10).

Abraham was justified, i.e., he was pronounced righteous. The word does not imply that Abraham was always just in the sight of God, without sin; but rather that at one time he stood in need of being justified; that once he was unjust and then became just in God’s sight. Was justified implies that he passed from the state of non-justification to the state of justification. The word is also quite clear (this being the main point of the book of Galatians), that once a man becomes unjustified, he cannot justify himself; once having sinned, the wage is death and must be paid. A man cannot justify himself by earning justification with good works. The justification must be by the grace of God with Jesus paying the penalty. So Abraham was justified by the grace of God through Jesus Christ! yet when did this justification apply? During Abraham’s life, you may reply; but when during his life? Did not God require of Abraham both belief and obedience? Does not the Scripture clearly affirm that he was justified when he obeyed? So it is, that to affirm I believe, I am justified because I believe and someday I shall obey, is to completely warp and twist the very teaching of God’s revelation.

Note how the hypothetical case of Jas 2:16 proves the same point as the historical case of Abraham’s sacrifice of Isaac in James 2:22. James is not contrasting faith and works, but rather showing how works complete faith, and how faith without the works is so incomplete as to be ineffectual.

The perfecting of faith by works (James 2:22) again emphasizes the beautiful relationship between them. The culmination of faith is obedient works. Faith without works is much like parents without children, unsatisfied, fruitless, void of its function. Faith leads us on, but we travel the journey only by works. To have faith without works would be like being led, yet not going anywhere. The wise men saw the star in the east and believed in its purpose. This may be likened unto faith. The wise men were led by the star and actually travelled to see King Jesus. This travelling may be likened unto works. Faith without works would not have taken them to King Jesus. Both were necessary!

Note how both Romans 4:1 ff. and James 2:21 affirm that Abraham was justified, or saved. Both are using the same illustration, but answering a different problem. Paul, in Roman 4, is arguing against the Jew who depends upon his obedience of the law to earn him heaven. James is arguing against the careless Christian who is depending upon a faith in Jesus that is not working. Neither one is justified. The Jew (of Romans) is not justified because he is not under the blood of Christ, and no man can earn salvation. The Christian (?) is not justified because his faith is incomplete, and does not take him to Christ. The Christian who is justified will go where He sends and do what He commands. His faith is a going and doing faith. It is a working faith. This is the only faith that will take a person to Jesus.

Another New Testament location of Abraham, Isaac and Rahab illustrations of faith is found in Hebrews 11. Here Paul argues that the fruit of faith is works, and that only faith can produce these works. This is similar to the argument in James 2:14-26 where James shows that works complete faith. The obedience of Abraham in sacrificing his son appears to be a supreme example of the obedient faith, being a shadow of the obedience of Christ in sacrificing His life for us. (Romans 5:19).

The point is clear that it is not Abraham’s conviction that was reckoned unto him for righteousness (counted as if he were righteous), but rather his active faithhis obedience in faith, or his righteous acts that was a result of his faith. (see Psalms 106:30-31; Genesis 15:6; Deuteronomy 24:13; Deuteronomy 6:25; Proverbs 27:14). Furthermore, the use of the expression reckoned unto him makes it clear that this obedient action did not merit his righteousness. Rather his action demonstrated a faith that God counted as if he were righteous. Even as all men have sinned, so did Abraham; and the scripture is bold to record his sin. Abraham, fearing for his life, instructed his wife to lie regarding her marital relationship to Abraham. For this Abraham was expelled from the country, being forced to take gifts from the heathen Pharaoh as he went. (Genesis 12:11-20). On another occasion Abraham repeated the same sin before Abimelech, king of Gerar (Genesis 20), and the father’s example led the son into the same sin (Genesis 26:7 ff.).

Yet, in spite of his sin, Abraham’s willingness to obey God out of faith in His promises was counted as if Abraham were righteous: Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws (Genesis 26:7 ff; James 2:23.) This substitution of an obedient faith for absolute righteousness becomes possible through the wage of sin being paid by the blood of Christ, and was applied in Abraham’s case through the promise given unto him of the Messiah to come.

The verb reckoned has the force of crediting something to one’s account which does not actually belong to him (Psalms 31:2). The verb may also provide manner of expressing the same, counted as if it were equivalent to, thus having the same force and weight as something mentioned. Thus, God counts the faithful obedient life as a whole as approved as if the individual acts themselves were all righteous. (See p. 22, Ropes, on James).

How grateful we should be to God that we, who are so unworthy, could be counted as if we were righteous. That, even as Abraham, our obedient faith may be reckoned unto us as if we were righteous. Not receiving that which we really merit: hell itself, we receive that which we do not, and now cannot, merit: heaven. Such a love for us is pure grace, for we can in no way earn nor merit it. That we through a disobedient life should reject such an undeserving gift is unthinkable. Yet men do just that, perhaps in ignorance, or through self-deception arising out of a desire to continue in sin. God help us to speak with all persuasion and conviction as we attempt to lead others to accept the free gift of God’s salvation, and become friends of God.

The grand conclusion in James 2:24 seems amply proved. There seems to be no need for further examples. He does not now say, But wilt thou know.. (James 2:20), but now Ye see.. The evidence has been overwhelming. Works complete faith, and faith without its completion in works is dead, bringing no salvation, no results, fulfilling no purpose. A man is justified not only by faith, clearly meaning here the faith without works he has been discussing so repeatedly.

Faith only is a bone of contention among religious groups. Anticipating such a dangerous religious philosophy (that a man is saved by what he believes without the necessary obedient action) the Holy Spirit has here revealed the will of God so clearly that it may be said, Ye see.. Yet a man’s desire not to see, or not to believe, can still blind him, and being self-deceived, he cannot (or will not) see the truth. Seeing, they see not. A desire not to obey the Lord creates a desire not to believe the Lord’s teaching regarding obedience in faith. And the desire not to believe can blind a man as effectively as if he had no possibility of spiritual sight. Tragedy of tragedies that the point is made so clear that all men can see, yet men choose not to see!

James 2:25-26

FAITH MUST HAVE WORKS (EXAMPLE NO. 3)

Text 2:25-26

James 2:25

And in like manner was not also Rahab the harlot justified by her works, in that she received the messengers, and sent them out another way?

For as the body apart from the spirit is dead, even so faith apart from works is dead.

Queries

Of what nationality or from what people was Rahab?

Why do you think James used her for an example when there were so many examples from Israel he could have used? (As in Hebrews 11.)

Rahab was so positively identified as a law breaker (adultery and fornication are strictly forbidden in the law of Moses), how could it be said that she was justified by works?

Do you think this justifies Rahab’s lying to the soldiers who were searching for the spies hidden on her roof-top? (The account is in Joshua 2).

What does Hebrews 11:31 say about the reason for Rahab’s being spared?

How many times in this section (James 2:14-26) has James repeated the thought that faith apart from works is dead?

What is the meaning of dead?

Paraphrases

A. James 2:25

In the same way Rahab, whose very occupation broke the law, was saved because she acted upon her faith by hiding the spies and telling them how to escape.

James 2:26.

For just as the body is dead when it has no spirit, in the same way faith is dead when it has no works.

B.*James 2:25 Rahab, the wicked woman, is another example of this. She was saved because of what she did when she hid those messengers and sent them safely away by a different road.

James 2:26.

Just as the body is dead when there is no spirit in it, so faith is dead if it is not the kind that results in good deeds.

Summary

Rahab, the harlot, was a sinner, yet when she acted upon her faith she was justified; so faith must be coupled with action for justification.

Comment

Every person of every race upon the earth, of every sex; yes, and of every occupation and condition of life may find justification upon the principle of faith herein described. True, the occupation may of necessity be changed, and most certainly the condition of life may be changed by salvationbut the point is that every person may be justified if he so chooses.

Rahab was a Canaanite, a woman whose very occupation was a continual violation of one of the ten commandments, under the full weight of sin. Her sinful state would not be questioned by anyone with the remotest understanding of God’s revelation. The fact that she is here chosen as a case in point has at least two reasons. First, her sinful state. The fact that man does not and cannot earn his way into heaven seems most evident in this particular example. It seems that some people would prefer to grade sins as they would grade a paper in school. The A- sins are very mild; while the B+, while still acceptable, are not quite so good. Perhaps here some would like to call them white lies. Most certainly many people would like to grade their sins between C-and A, mostly not so good, but passing! The F sins would include the ones committed by the other fellow, or the ones not continued by the person. The grading of sins is completely foreign to God’s revelation. All sins are F! There are no passable sins.

When a person realizes his own sins are condemningreally F grade, and he (with his sins) is completely unacceptable to God, then his salvation by works doctrine becomes completely inadequate. In despair he realizes that nothing he can do will earn salvation. He is absolutely incapable of undoing his sinful state. Rahab was an F grade sinner, as is every person. Of her state there is no doubt. Yet she found justification.

How many people in torment, filled with guilt complexes, knowing they do not deserve heaven, could find joy through justification in Christ Jesus! The fact that Rahab was justified, and her working faith was counted as if she were righteous, should give us hope too. We are justified by works, as James puts it, not by earning our salvation; but by the mercy of God, who counts a faith that works obedience in us as if we were righteous. Rahab’s example is an argument for a faith completed by works, and against salvation by deserving works (i.e. the works of law).

Not only does James emphasize the works of Rahab in connection with her justification, but the details of her working conviction in God are clearly stated in the account of the Old Testament, (Joshua 2 and Joshua 6:23). Paul declares By faith Rahab the harlot perished not with them that were disobedient, having received the spies with peace. Thus Paul (assuming he wrote the Hebrew epistle) agrees with James. Her faith worked with, helped her works; and her faith was perfected by what she did; and she was justified because of that perfected (completed) faith.

The entire discourse is concluded with a final argument, an illustration. In repetition once again, he affirms that faith apart from works is dead, adding this to the conclusion in James 2:24.

The illustration regarding body and spirit might not be put together in the expected manner. One might expect that the body and works should be partners, and that faith and spirit would be the counterparts. However, James joins the body with spirit, and faith with works. Through such an unusual statement, James emphasizes his point with all the more force. Even as the spirit is the quickening force that gives life to the body, so works is the perfecting force that gives life to faith. As the body has no fruit without spirit, so faith has no fruit without works. The simple, beautiful, and powerful illustration concludes his discourse on the great principle. It has been affirmed seven times within twelve verses. (James 2:14; James 2:17-18; James 2:20; James 2:22; James 2:24; James 2:26.)

Repetition has always been a means of emphasis and memory. It is extremely difficult to read this passage and miss the point! The sinner who reads the passage is not content to ask, What must I believe to be saved, but as on the day of Pentecost must ask, What must we do? (Acts 2:37). The Christian who reads is forced to the conclusion that a genuine life of obedience and surrender of action to the will of Christ is necessary for his justification by grace. This, of course, is applicable in all fields: in morality, in work, in recreation, in worship. Instead of affirming in typical faith-only fashion, for me to believe is Christ, let us affirm with the apostle Paul, for me to live is Christ! (Philippians 1:21; Galatians 2:20).

Old Green Commentaries

The College Press Bible Study Textbook Series — 59 volumes by 25 authors, published between 1961 and 1992 and affectionately known as the 'old green' commentaries for their green hardback bindings. Each volume is a commentary, workbook and teaching manual in one, written by Restoration Movement …

View all chapters →

Old Testament

GEN EXO LEV NUM DEU JOS JDG RUT 1SA 2SA 1KI 2KI 1CH 2CH EZR NEH EST JOB PSA PRO ECC SOS ISA JER LAM EZK DAN HOS JOL AMO OBA JON MIC NAH HAB ZEP HAG ZEC MAL

New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

‹ Chapter 1 James — All Chapters Chapter 3 ›