True and Living Faith

Introduction

Children, let me ask you something: have you ever seen a toy or gadget that looks amazing on the outside—but when you press the button, nothing happens? Maybe it’s a remote-control car that won’t move because the batteries are dead. From the outside, it looks like it works—but there’s no power inside.

That’s a picture of what James is about to talk to us about tonight. He’s going to ask a piercing question: What good is faith if it doesn’t actually work? What good is it to say you believe if there’s no life, no love, no obedience flowing out of it?

Last time, we heard James tell us that it’s not enough to be hearers of the Word—we must be doers of the Word. Tonight, James takes that truth one step deeper. He moves from the Word we hear to the faith we claim to have. He asks us to hold our faith up to the light and see if it’s alive—or lifeless.

James 2:14 begins with a question that echoes through the centuries:

“What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?”

This is perhaps one of the most controversial, misunderstood passages in the entire Bible. He’s not denying that we’re saved by faith alone—he’s defining what true faith really is. Because real faith is never alone. The same grace that justifies us also transforms us.

While it is faith alone that justifies, the faith that justifies is never alone.

John Calvin (French Reformer); Warren W. Wiersbe; Christopher W. Morgan

And here’s the heartbeat of tonight’s message:

A faith that doesn’t work is no faith at all.

So before we dive in to our passage this evening, let me ask you: If someone looked at your life this week—your words, your actions, your compassion, your obedience—what would they conclude about your faith? Would they see faith that works, or faith that’s all talk?

Let’s Read James 2 beginning with verse 14.

I. The Question of Faith Without Works (2:14)

A. The rhetorical question posed

A main theme in this letter, as we considered last time in James 1, is that doing the word is absolutely essential to true religion. James begins with 2 rhetorical questions. He writes, “What good is it, my brothers, if someone says he has faith but does not have works? and secondly “Can that faith save him?”

What good is it or we could say What use is it? What is the profit? Is there anything of substance? What is the advantage or benefit?

I have two words circled here in my bible from verse 14 that are important to rightly understand this passage — It is the word “says” and the word “that”. I have both words circled with a line connecting both words. you see James is asking brothers and sisters, can someone who says or in other words someone who professes with their lips, someone who can articulate that they have faith but no works, can that specific profession save him? It is an important question, and worthy of our reflection.

In the Greek text, it is clear that the assumed answer to these two rhetorical questions is an emphatic NO. Such faith is worthless, and it cannot save.

There is an important law and Gospel question that arises from this verse. Is such a faith that has no regard for God’s righteous law to be identified with saving faith? Again the answer is a resounding, NO.

In the context that I grew up, there is the popular idea of the “carnal Christian.” The person who raised their hand to accept Jesus during the altar call at the end of a sermon. The pastor said everyone close your eyes, no peeking… someone would raise their hand, and they would be brought to the back and decisioned, then brought forward and announced to the whole church that so and so is now a believer. I witnessed this with my very eyes. And then sadly, you would never see that person again. Is that true, biblical faith? James is answering that question for us.

II. The Illustration of Empty Compassion (2:15–17)

A. The practical example (2:15–16)

James in verse 15-17 gives a negative example of what we just considered in verse 14 (Faith without works). He creates an analogy to illustrate the hypocrisy and pure vanity of a so called faith that is lacking in brotherly compassion.

Here this example may be hypothetical but very possible. It is not hard to imaging that some of these Christians found themselves in this exact situation. James already addresses Christians being exploited by the rich in 2:6.

James 2:15–16 “If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that?”

These are Mere words. The claim to have faith while lacking a desire for righteousness is equally as empty as saying, “be warmed and filled,”

Here is James’ point: Faith that is without works of righteousness, is like offering mere words instead of food. it does not satisfy. It is empty and vain.

This analogy however, does show us at least one way in which true faith is demonstrated:

John writes in: 1 John 3:17–18 “But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? Little children, let us not love in word or talk but in deed and in truth.”

James is clear brothers and sisters: The faith that says go in peace; be warmed and filled” is not a half faith, or a different type of faith, or a limited faith… It is a dead faith. He does not say Faith by itself, if it does not have works, is worthless, or useless, empty, or even void. But he says that it is “nekras” it is dead. it is lifeless.

III. The Argument Against a False Dichotomy (2:18–20)

A. The hypothetical objector (2:18)

If you’re familiar with the writings of the Apostle Paul in the New Testament, he would often use an argumentative style that was common in the ancient world. Paul uses it frequently in Romans, he would often address an imaginary opponent who raises a question and then provide his theological rebuttal. For example, think back to Romans 6:1; after having opened up the glorious grace of the gospel he anticipates someone may object to his teaching and he writes “What shall we say then? Are we to continue in sin that grace may abound?” By no means!

James, uses that same rhetorical dialogue here in verse 18. He constructs a hypothetical question that someone may raise in response to what he has taught so far in the preceding verses.

James introduces this objection with the word “but.” This word indicates a person who is objecting to what we just considered in in verses 14-17.

Notice that this person James is introducing is seeking to separate faith and works as two separate entities. “You have faith, and I have works.”

You may as well separate weight from lead or heat from fire as works from faith.

Thomas Watson

There is a question of where should the quotation end. In the ESV which I am reading from, even in the NKJ and the majority of english translations the quotation encapsulates the phrase in verse 18 “You have faith and I have works.” The difficulty here is that in the greek text there are no such things as quotations, so as interpreters and translators it has been inserted to be helpful for us as modern readers. The most commonly accepted view is verse 18 begins with the object, “you have faith and I have works.” close quote and then James responds Show me your faith apart from your works, and I will show you my faith by my works.

Quoting again from Nettles, “So, the challenge comes, “Show me your faith apart from your works.” It is like requesting, “Show me the power of this engine apart from pressing the accelerator.” Or perhaps more to the point, “Show me that this heart is working apart from the flow of blood.””

Just as faith without true works of righteousness in accordance with God’s law of liberty is dead, the opposite is true as well: Works without faith, works that do not flow from faith are not really good works at all.

That is why James responds the way that he does.

James for You What Jesus Saw

We have an illustration of this from the life of Jesus. There was a famous occasion when Jesus was teaching a crowd jam-packed into a small home in Capernaum (

James drive the point home even more with an example of empty orthodoxy (2:19) Look at verse 19:

James 2:19 “You believe that God is one; you do well. Even the demons believe—and shudder!”

“God is one.”

James mentions this great and foundational doctrine of the existence of one God. There is ONE GOD. This doctrinal statement is foundational to true religion. Throughout the history of the world, this is one of the marks that distinguishes God’s people from pagan, heathen religion.

This doctrinal affirmation made by James echoes the words of Deuteronomy 6:4 ““Hear, O Israel: The Lord our God, the Lord is one.”

This was a portion of scripture that was central to the Old Testament believer. Jesus when he was asked to give his executive summary of the law, “Which commandment is the most important of all?” they asked him, he responded by quoting Deuteronomy 6:4.

For Christians since the 4th Century, we have been confessing these words from the opening line of the Nicene Creed:

We believe in one God,       the Father almighty,       maker of heaven and earth,       of all things visible and invisible.

Verse 19 has very large implications for understanding the true nature of saving faith.

Notice what James says, “You believe that God is one; you do well.

Other Modern english translations translate “you do well” as Good! or “Good for you!” to capture the clear sarcasm.

At the heart of what James is telling his readers is this: I’m afraid there are many who point to their knowledge of biblical truth, they point to their knowledge of biblical orthodoxy as the evidence of true saving faith.

Jonathan Edwards has a sermon that I recommend all of you read later this week - you can find it in volume 2 of The Works of Edwards published by Banner of Truth page 41; I’m sure if you google the title it should be available online: “True Grace distinguished from the experience of Devils.”

Here is the main point from his sermon on verse 19, listen carefully:

Jonathan Edwards: “Nothing in the mind of man, that is of the same nature with what the devils experience, or are the subjects of, is any sure sign of saving grace.” (REPEAT)

Look at how reformed I am! I have all my systematic theology in the right boxes and categories. I believe and confess with my lips all the orthodox creeds. I believe God is one! I believe in the Trinity!

James is saying, THE DEVIL BELIEVES THAT TOO.

Notice the warning here: intellectual assent, even to the most foundational doctrines of the faith, is not the same as saving faith. Knowledge of truth—orthodox belief, catechism, reciting creeds—is not the measure of your relationship with God. Even demons have knowledge. They know that God exists. They know the truth. And yet, their knowledge does not save them—it terrifies them! They shudder in the presence of God’s holiness and power.

This is why James is so pointed. He says, in effect: Don’t fool yourself into thinking that mere acknowledgment of God’s existence, or a correct theological opinion, is evidence of a living, saving faith.

Notice what Edwards emphasizes: “Nothing in the mind of man, that is of the same nature with what the devils experience, or are the subjects of, is any sure sign of saving grace.” This is a profound warning. The devils know doctrine, they know truth, and they tremble—but they are still lost.

James’ point is practical and pastoral: true faith is more than mere belief—it is a trusting, obedient, transformative faith. Faith that saves manifests itself in love, in obedience, and in works. A person may confess the unity of God, may affirm the Trinity, may know every article of the creed, but if that knowledge does not move them to trust, worship, and obedience, it is no different from the knowledge of demons. In fact it is far worse. At least the demons shudder and fear.

How often do we see people who know the Bible, can quote Scripture, and have theological knowledge—but their lives bear no fruit of love, humility, or service? James is challenging us: True faith is not measured by knowledge alone—it is measured by the heart that submits and obeys God.

So the question James wants each of us to ask ourselves is not, Do I believe God is one? He is, that is true but rather the question is, Does my belief move me to trust, to worship, and to live in accordance with His will? Knowledge without transformation is dangerous—it can give the illusion of faith without its saving power.

IV. The Examples of Living Faith (2:21–25)

James now moves from doctrine to demonstration. He wants his readers to see what real, saving faith looks like in practice. To do this, he gives us two vivid examples from the Old Testament: Abraham the patriarch and Rahab the prostitute.

A. Abraham: Faith Perfected Through Obedience (2:21–24)

James begins with Abraham, the father of faith.

Abraham is celebrated not just because he professed with his lips to believe God, but because his faith moved him to action. James points to the story in Genesis 22, when Abraham was willing to offer his son, Isaac, his only son in obedience to God. This was not a trivial test—he was willing to surrender what was most precious to him, the son of the promise.

Notice James’ wording: “Was not Abraham our father justified by works when he offered Isaac his son on the altar?”  The word “justified” here doesn’t mean that Abraham earned salvation by works; rather, his faith was made complete, proven, and visible through obedience. His works validated the reality of his faith.

the NIV says Abraham’s “faith was made complete by what he did”. Apart from his obedience to Gods commands, his faith would have been dead and unprofitable, and thus of no value in inheriting the promises made to him. Abraham, however rightly could have said, “show me your faith without your works [something that cannot be done], and I will show you my faith by my works.”

This is the heart of James’ argument: faith without works is incomplete and lifeless, like a body without a soul. Abraham’s faith was real because it acted, and his action demonstrated the depth of his trust in God.

Application: True faith is tested in obedience. What God asks may be costly, even counterintuitive, but living faith will respond faithfully. Faith is not passive—it acts, even when it hurts.

B. Rahab: Faith Expressed Through Courageous Action (2:25)

James also cites Rahab, a Canaanite prostitute who sheltered the Israelite spies in Jericho.

Rahab’s faith is striking because it is expressed in risk-taking action. She did not merely confess belief in the God of Israel; she protected His people at great personal risk.

James says: “In the same way, was not Rahab the prostitute justified by works when she received the messengers and sent them out by another way?” Rahab’s deeds flowed naturally from her faith, showing her trust in God’s promises and sovereignty.

This shows that faith is not limited by social standing, past sins, or background. God can transform anyone whose faith is active. Rahab, once an outsider and sinner, became a model of living faith through courageous action. She was not known for her righteousness but for her idolatry and sexual promiscuity. Yet, it is said that she was justified by works. It is obvious that she was not justified in the sense that Paul uses the term, she was not declared righteous because of her own works because apart from the gift of faith, she had nothing to offer God.

Application: Faith is practical and courageous. It shows itself in deeds, especially when those deeds involve risk, sacrifice, or stepping outside our comfort zone.

Transition: Both Abraham and Rahab demonstrate the principle James is pressing: faith without works is dead. Faith is not a theoretical assent; it is alive, active, and transformative.

V. The Final Analogy and Conclusion (2:26)

James concludes his argument with a final, unforgettable analogy: faith is like the body.

A. The Analogy

James writes: “For as the body without the spirit is dead, so faith without works is dead also.”

Just as a body cannot live without the breath of life, faith cannot exist as true, saving faith without being expressed in action. You cannot separate faith from works any more than you can separate life from the body.

This analogy is powerful because it is simple, tangible, and universal—everyone understands that a body without life is dead. In the same way, faith that does not produce obedience, love, and good works is spiritually lifeless.

B. The Climactic Conclusion

James brings everything together: knowledge alone is not enough, belief alone is not enough, confession alone is not enough. Faith must be living, active, and evident in works.

Application for today: Ask yourself, “Is my faith alive?” Are there areas where my faith remains theoretical, confined to my mind or lips? True, saving faith will show itself in love, obedience, sacrifice, and action.

Perhaps you’re sitting here tonight and you feel the tug of conviction. You know that you have been professing Christ with your lips, maybe you’re even a member of this Church but your life is not consistent with your profession of faith. Your life has been a lie. You’ve been able to deceive many, but you cannot deceive God. He knows your heart. Repent. Leave behind a life of dead, lifeless orthodoxy. Stop trying to make it seem like you’ve got it all together because of how much you know, or how clean your life is. When inside you are dead.

I fear that some of you may hear this message from the book of James and think fine, I just need to do more.

1554You admire Abraham’s giving up his son to God. Much more admire Jehovah’s giving up his Son for sinners.—29.437

Charles Spurgeon

The call from this sermon from James is NOT to go out and do as many good works as you can in order to somehow prove that you have true faith. No amount of supposed good works will artificially give you true saving faith. Good works that are acceptable in the sight of God, that bring him glory, spring from a believing heart that is trusting in Christ alone for salvation. Look to Christ and live. The person who believes in Jesus, from him will flow springs of living water.

Benediction: 

May our Lord, who has laid up for you a hope in heaven where moth and rust cannot destroy, keep you strong to the end, so that you will be blameless on the day of our Lord Jesus Christ.