Faith that Works
Notes
Transcript
A few weeks ago, I made the comment that many have considered James to be the proverbs of the New Testament. A while I think that’s a great title - we should be careful that we do not approach James in the same manner that we approach Proverbs. Here’s what I mean by that: with the exception of a few chapters (1-9, 31) we read them like fortune cookies. We read one verse without consideration of the verses before or after them. And for many of the proverbs that is fine. Chapters 10-30 are short statements loaded with wisdom. They do not have a stacking argument.
In many cases, our text for today has been treated that way.
James however, is building up an argument and he is maintaining that line of thinking for extended portions of his writing. This is one of those instances in which our chapter and verse numbers, as well as section headings may do us more harm than good. James is still adding on to the idea that he presented in 1:22 that we ought to be doers of the word and hearers only. Additionally, James is still demonstrating that we cannot be partial to the wealthy and ignore the poor. AND ALL OF THAT is connected to the idea that if we say that we have saving faith - then that faith should be partnered with loving neighbor, with being slow to speak, and quick to listen and slow to anger, and to casting off partiality. That the one who understands that in Christ mercy has triumphed over judgment ought to also act accordingly.
However, this text that we are looking this morning has been met with a bit of controversy since the 1500s.
Many know that this is the text that Luther struggled with most in this book, as I referenced when we first began this study. Concerning this text he wrote:
“Many have mightily labored to reconcile James and Paul, just as Philip [Melanchthon]* has done in the Apology [to the Augsburg Confession] but not with real success. These are at odds: faith justifies [Rom. 3:28], faith does not justify [James 2:24]. If there is anyone who can bring these into harmony with one another, I will set my biretta [a type of hat] on him, and let him scold me as a fool.”
*A collaborator of Luther’s.
17 Cited by Timo Laato, ibid., 44.
Robert L. Plummer, “James,” in Hebrews–Revelation, ed. Iain M. Duguid, James M. Hamilton Jr., and Jay Sklar, vol. XII, ESV Expository Commentary (Wheaton, IL: Crossway, 2018), 249–250.
28 For we hold that one is justified by faith apart from works of the law.
24 You see that a person is justified by works and not by faith alone.
There were two developed responses to this:
The Catholic: We are justified by faith and works. This led to the sell of indulgences, and the Catholic doctrine of penance.
The Protestant: Sola Fide… we are saved by faith alone.
If we take the proverbs approach to what James is saying we’ll end up with Luther’s frustration.
This has led to a lot of ink being spilled since the 1500s.
The Catholic Church responded to the Protestant Reformation with The Council of Trent.
It has come to be known as the Counter Reformation.
The Council of Trent also declared a series of anathemas, or curses, against people who held certain beliefs. Among those anathemas was a declaration that those holding that justification by faith alone, and not justification by faith and works.
Many protestants have been attributed to state that “We are saved by faith alone, but the faith that saves is not alone.” While Luther wrote similar statements elsewhere. It is John Calvin who wrote in 1547 in his Antidote to the Council of Trent:
“I wish the reader to understand that as often as we mention Faith alone in this question, we are not thinking of a dead faith, which worketh not by love, but holding faith to be the only cause of justification. (Galatians 5:6; Romans 3:22.)
It is therefore faith alone which justifies, and yet the faith which justifies is not alone: just as it is the heat alone of the sun which warms the earth, and yet in the sun it is not alone, because it is constantly conjoined with light.”
And while the remainder of this chapter does heavily focus on the idea that works are the evidence of saving faith - however, we cannot remove this from the context of what James has been discussing.
While it is important to seek to reconcile Paul and James. We should use Scripture to understand Scripture. But if We should operate with the wise assumption that since Scripture is the word of God it will not contradict itself.
But do not lose what James is saying because of what Paul said elsewhere.
A simple resolution for this perceived tension is that James and Paul are using the same word for works in a different manner. Whereas Paul means works of the law, James means good deeds.
Paul is referring to works before conversion.
James is referring to works after conversion.
Neither of these works save.
Ergo: Paul is stating that keeping works of the law cannot save you, James is stating that saving faith is partnered with good deeds.
We are not saved by our works, but our works do demonstrate the sort of faith that we have.
Now that we addressed the historical background surrounded this text - let’s look a bit further.
James in verse 14 asks a question:
Does your Faith Work?
Does your Faith Work?
14 What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?
If someone says that they have faith - but their faith never drives them to good works - is that saving faith?
James in verse 14 asks a question - it’s a leading question. He’s going to answer the question for the reader but it’s interesting because as a protestant, and as I mentioned earlier - you might expect the answer to be yes.
As I’ve already mentioned, as protestants we proudly celebrate the doctrine of justification by faith. We believe that faith was a gift - we didn’t earn it - and for those whom God has given a new heart - we cannot, or would not, resist it. This was a core doctrine when we studied Galatians last year. You are not saved by anything you do - but rather by faith in what the Lord Jesus has already done.
James however, is getting at something different. And James gives us an illustration to flesh out his point.
15 If a brother or sister is poorly clothed and lacking in daily food, 16 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?
If someone calls you while you’re making dinner and tells you that they had some unexpected bills this month, they don’t get paid until tomorrow, they tell you that a rat got into their pantry and tore through their food, they aren’t able to afford dinner tonight and you reply “I’m sorry to hear that. I pray the Lord meets your needs and fills your belly.” Rather than inviting them over for dinner - then what good is your faith?
They have made their needs known, they are tangible needs, you have the ability to help them. And you respond “That’s a bummer, I’m sorry you have to deal with that. I’ll pray for you.”
This text is by no means a condemnation of wishing well on someone in need.and certainly not discouraging you from praying for someone in need. But if your brother or sister is in need and you can help but you merely send them off with “good luck” then you are the person James is describing.
If you have been shown mercy in Christ ought to also be willing to care for others. When you have the ability to meet the needs of another but pass because it is an inconvenience and merely utter a spiritual blessing on them. They are shivering and you speak positive words and happy thoughts over them… that doesn’t stop hypothermia but that spare jacket in your car might.
This is not James being a first century curmudgeon about people saying that they will pray for others. Rather it is James critiquing the man who is able to meet their brothers needs and refuses to.
James has demonstrated clearly in his epistle that God cares for those who cannot care for themselves - and we ought to care for them as well. And he is continuing that point here.
But James puts feet to caring for those people caring is not merely feeling bad for them and wishing them well, but meeting their needs as you are able to do so.
Helping them find work. providing a meal. Fixing a car. Etc.
And even going so far as to say that this is a reliable metric for measuring the health of one’s faith.
Is the faith that you have one that leads you to love your neighbor, and to care for the needs of your brother or sister? Or do you claim to have faith but find yourself too busy to
I’m not going to name names but I know many of you are quick to jump in your car to help anyone who calls. And that’s wonderful keep doing that… and do that for the glory of God.
But even so this is an illustration of his point from verse 14 - but even so it is all building on top of James’ point from chapter one. In 1:26 - James teaches that worthless religion is that of one who does not tame their tongue. But that pure and undefiled religion before the Father is to visit orphans and widows and to keep oneself unstained from the world.
And here in 14-24, he introduces another possible form of religion: Dead Religion.
Dead Religion
Dead Religion
17 So also faith by itself, if it does not have works, is dead.
James is not saying works + faith = salvation. You will not find that formula anywhere in James’ epistle. Or the Bible.
But what James is saying is faith - works = dead faith. Faith either has works or it doesn’t. And if it doesn’t that faith is dead.
The true religion of 1:26 is the faith that works in 14-24.
He asks twice in this section “What Good is this faith?” first in verse 14, and then against in verse 16? And the answer is that faith that does not result in good deeds is worthless.
The faith that does not result in good deeds for the glory of the king is a dead, useless, lifeless faith.
The point of this text is that in light of everything that was just said your actions, your love for neighbor, your desire to not be partial, your being a doer and not just a hearer of the word are evidence of saving faith. James isn’t even interested in whether or not works save - what he is interested in is showing that the saints of God who have been saved and justified in Christ ought to sow good deeds for the kingdom in response to the salvation they have found. Those who have been shown great mercy - that triumphs over judgment - should show mercy to others - but also they should
Works in caring for the poor. James has still not left his initial point. While he is making a point about our salvation - the results of it - yet is also still discussing how we care for the poor. v15
The faith that does not result in good deeds for the glory of the king is a dead, useless, lifeless faith.
And it certainly is true and appropriate that we look at this text and note James’ point that faith is a proof of saving faith - however, let us look at the meaning of the text as a whole. That works that prove saving faith are works that will care for the poor.
James’ argument in this text is all connected - to be doers of the word and not just hearers of the word, to not show partiality, but to love our neighbor and to care for the poor. The widows and the orphans. to guard our tongue… all of these deeds are an evidence of saving faith.
I want to give you a few questions to think about as you go out into the world again…
What kind of faith do you have?
What kind of faith do you have?
Do you have a dead faith or a living faith?
There’s a really tough question to ask in response to this text: What sort of faith do my works show?
Do my works prove a living faith? Or do they prove a dead faith?
Do you joyously seek to serve the Lord, and serve others? James is not speaking of serving others out of obligation but out of joy. What attitudes do you have when you serve others?
And as we will read in the remainder of this text next week - James even goes on to say that you can know the finer points of theology - get Ph.Ds, or Doctorates of Ministry - be an expert in Greek and Hebrew, write a systematic theology - but if your life does not demonstrate that faith it is a dead faith. We are not saved by an acquisition of facts or memorization of verse - we are saved by faith alone in Christ Jesus - but that saving faith is driven to serve others like Jesus served.
Rest in Jesus. Have joy in knowing that the only work that is necessary for your salvation is the finished work of Jesus. If you trust in Jesus, as the Son of God, the savior who took our sins upon himself so that he might restore us to the Father, then your salvation is accomplished. Now in joy go do good deeds for the Kingdom of God. Prove/Demonstrate your faith by joyously loving and serving others.
