Faith and Works

I want to thank God for yet another opportunity to declare God’s word. And I trust and pray that as we look to His word today; that we would in humility be transformed by the truths that is revealed to us. So for today let look to the word and read the passage that was read to us earlier this morning.

I want to thank God for yet another opportunity to declare God’s word. And I trust and pray that as we look to His word today; that we would in humility be transformed by the truths that is revealed to us. So for today let’s look to the Word and read the passage that was read to us earlier this morning.

I want to thank God for yet another opportunity to declare God’s word. And I trust and pray that as we look to His word today; that we would in humility be transformed by the truths that is revealed to us. So for today let look to the word and read the passage that was read to us earlier this morning.

I want to thank God for yet another opportunity to declare God’s word. And I trust and pray that as we look to His word today; that we would in humility be transformed by the truths that is revealed to us. So for today let’s look to the Word and read the passage that was read to us earlier this morning.

I want to thank God for yet another opportunity to declare God’s word. And I trust and pray that as we look to His word today; that we would in humility be transformed by the truths that is revealed to us. So for today let look to the word and read the passage that was read to us earlier this morning.

Please turn with me to the Book of

14 What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? 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? 17 So also faith by itself, if it does not have works, is dead.

18 But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works. 19 You believe that God is one; you do well. Even the demons believe—and shudder! 20 Do you want to be shown, you foolish person, that faith apart from works is useless? 21 Was not Abraham our father justified by works when he offered up his son Isaac on the altar? 22 You see that faith was active along with his works, and faith was completed by his works; 23 and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God. 24 You see that a person is justified by works and not by faith alone. 25 And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way? 26 For as the body apart from the spirit is dead, so also faith apart from works is dead.

Last week, we spent some time looking at the book of and saw how the James addressed the sin of partiality. Now, James has arrived at the central theme of the book and this theme is found in verse 17 when James says that, “So also faith by itself, if it does not have works, is dead.”

The last week, we spend some time looking at and discovered the Sin of favouritism and Partiality. We looked at the heart of the issue of Partiality and the importance and urgency with which it should be dealt with. Now James arrives at the next set of instructions, and this; I believe is the key and central theme of the book of James; if we were to imagine doing a treasure hunt in the book of James; then we have now hit the motherlode.

I believe that it will be beneficial for us to take a carefully observation of the nature of this passage. In order for us to not take this passage out of context or mis-construed the meaning of this passage as often people do.

In fact the entire book of James is made up of instructions about how a Christian ought to live and all of these instructions are based off the fact that a living faith must produce works. To be specific, James mentions 51 kinds of works that a Christian who claims to have living faith must be doing. In fact these 51 imperatives are to be used as a self-examination kit to test and see if our faith is the real deal or not.

I believe that it will be beneficial for us to take a carefully observation of the nature of this passage. In order for us to not take this passage out of context or mis-construed the meaning of this passage as often people do.

In fact the entire book of James is made up of instructions about how a Christian ought to live and all of these instructions are based off the fact that a living faith must produce works. To be specific, James mentions 51 kinds of works that a Christian who claims to have living faith must be doing. In fact these 51 imperatives are to be used as a self-examination kit to test and see if our faith is the real deal or not.

I believe that it will be beneficial for us to take a carefully observation of the nature of this passage. In order for us to not take this passage out of context or mis-construed the meaning of this passage as often people do.

To give you an example; one of the tests that we saw last week was the test of partiality and the test of love. We saw how James exposed the hypocrisy of someone who claim to have faith but exercised partiality.

In these verses James is highlighting the foundational argument that substantiates all of the 51 Imperatives/Instructions and this is found in verse 17 when James says “So also faith by itself, if it does not have works, is dead.” ; meaning that True living faith is evidenced by sanctifying works or else that faith is a dead faith. In fact I believe that through James, God has given us an examination kit to see how alive or dead our faith is as a church and as individuals.

To give you an example; one of the tests that we saw last week was the test of partiality and the test of love. We saw how James exposed the hypocrisy of someone who claim to have faith but exercised partiality.

And so as we look at today’s passage I request that you take a careful observation of yourself and your faith as we dive into this passage.

If you look at these verses carefully we can observe that James is presenting is arguments in the form of a Diatribe which is a Graeco-Roman literary style of arguments characterized by a question-and-answer structure; used in much literature of the period, including New Testament letters by Paul. And what’s interesting is that In chapter 1 James does not use this king of language and now in chapter two he’s ramped up his rhetoric and in so poses question in first, second and third person to make a point; he even poses questions sarcastically make a point.

Now, if we look at these verses that we just read carefully, then we can observe that James is presenting his arguments in the form of questions-and-answers (this also known as a diatribe). The use of such arguments is not seen in chapter 1 which leads me to think that he is on a roll and has now started asking rhetorical and sarcastic questions so that he can emphasise the point that he is about to make.

Now, you may ask me, why do I need to say this? It’s because I want us to understand the gravity of this truth. James had ramped up his argument in these verses because is they are the very much a part of the foundation of our Christian faith and this book.

Now, if we look at these verses that we just read carefully, then we can observe that James is presenting his arguments in the form of questions-and-answers (this also known as a diatribe). The use of such arguments is not seen in chapter 1 which leads me to think that he is on a roll and has now started asking rhetorical and sarcastic questions so that he can emphasise the point that he is about to make.

Now, you may ask me, why do I need to say this? It’s because I want us to understand the gravity of this truth. James had ramped up his argument in these verses because is they are the very much a part of the foundation of our Christian faith and this book.

The reason I say this is because I believe that James wants us to understand the gravity of these truth in this passage. I believe that James had ramped up his argument in these verses because the truths mentioned in this passage is very much a part of the foundation of our Christian faith.

So, as means of introduction James hits off his argument with the with a passionate rhetorical question in verse 14 when he says

The reason I say this is because I believe that James wants us to understand the gravity of these truth in this passage. I believe that James had ramped up his argument in these verses because the truths mentioned in this passage is very much a part of the foundation of our Christian faith.

So, as means of introduction James hits off his argument with the with a passionate rhetorical question in verse 14 when he says

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

So with that in mind let’s look at the text.

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

So with that in mind let’s look at the text.

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

And to paraphrase James; he’s basically asking “If you say you have faith and not works then how do you know whether you are a saved?” . I believe that he is addressing the most fundamental issues that has plagued the church since the start of Christianity and that is false or dead faith and false Christianity. James here is posing a question that helps one to determine whether the faith that we have is saving faith or damming faith and the key here is the resulting fruit that true saving faith produces.

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

And to paraphrase James; he’s basically asking “If you say you have faith and not works then how do you know whether you are a saved?” . I believe that he is addressing the most fundamental issues that has plagued the church since the start of Christianity and that is false or dead faith and false Christianity. James here is posing a question that helps one to determine whether the faith that we have is saving faith or damming faith and the key here is the resulting fruit that true saving faith produces.

And, as we progress through this passage and look at the arguments posed by want to pose this question to us; “If we have faith; then is our faith evidence by works?” How do we know that our faith is saving faith or damming faith?

Rather than beating around the bush James opens his argument with a direct question, “can you have faith without works and still be saved?”

And, as we progress through this passage and look at the arguments posed by want to pose this question to us; “If we have faith; then is our faith evidence by works?” How do we know that our faith is saving faith or damming faith?

Rather than beating around the bush James opens his argument with a direct question, “can you have faith without works and still be saved?”

And, as we progress through this passage and look at the arguments posed by want to pose this question to us; “If we have faith; then is our faith evidence by works?” How do we know that our faith is saving faith or damming faith?

I believe that James here is presenting 4 cases to help us understand what true faith is like. And so for today I would like to tackle this passage by presenting to you 4 Evidences of a living faith.

In asking this question he has hit the nail on the head and addressed one of the most fundamental issues that has plagued the church since the start of Christianity. You see the Church consists of two kinds of people they are either saved or they are not. They either have living faith or they have dead faith. They either have saving faith or they have damming faith.

I believe that James here is presenting 4 cases to help us understand what true faith is like. And so for today I would like to tackle this passage by presenting to you 4 Evidences of a living faith.

In asking this question he has hit the nail on the head and addressed one of the most fundamental issues that has plagued the church since the start of Christianity. You see the Church consists of two kinds of people they are either saved or they are not. They either have living faith or they have dead faith. They either have saving faith or they have damming faith.

I believe that James here is presenting 4 cases to help us understand what true faith is like. And so for today I would like to tackle this passage by presenting to you 4 Evidences of a living faith.

The four arguments for the Evidence of a living faith that we will be looking at are

And so James here is posing a question that helps one to determine whether the faith that you have is a saving faith or damming faith and the key here is the resulting fruit or works that true saving faith produces.

The four arguments for the Evidence of a living faith that we will be looking at are

And so James here is posing a question that helps one to determine whether the faith that you have is a saving faith or damming faith and the key here is the resulting fruit or works that true saving faith produces.

The four arguments for the Evidence of a living faith that we will be looking at are

And, as we progress through this passage and look at the arguments posed by James, I want to pose these question to us; “If we have faith; then is our faith evidence by works?” How do we know that our faith is saving faith or damming faith?

· Firstly, Living faith produces mercy

And, as we progress through this passage and look at the arguments posed by James, I want to pose these question to us; “If we have faith; then is our faith evidence by works?” How do we know that our faith is saving faith or damming faith?

· Firstly, Living faith produces mercy

· Secondly, Living faith is more than a mental assent or acknowlegement

· Secondly, Living faith is more than a mental ascent/acknowlegement

PAUSE

· Secondly, Living faith is more than a mental assent or acknowlegement

· Thirdly, Living Faith is not about just knowing the word

So, for today I would like to tackle this passage by presenting to you 4 Evidences of a living faith.

· Thirdly, Living Faith is not about just knowing the word

· Thirdly, Living Faith is not about knowing the word

· Thirdly, Living Faith is not about just knowing the word

So, for today I would like to tackle this passage by presenting to you 4 Evidences of a living faith.

· Firstly we will be looking at the fact that, Living faith produces mercy

· Fourthly, Living Faith is about absolute obedience

· Secondly we will see how , Living faith is more than a mental assent or acknowledgement

Let’s Pray

· Secondly we will see how , Living faith is more than a mental assent or acknowledgement

Let’s Pray

· Thirdly we will see how , Living Faith is not about just knowing the word

· Fourthly we will see how, Living Faith is about absolute obedience

Let read verse 15& 16, “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? 17 So also faith by itself, if it does not have works, is dead. “

· Fourthly we will see how, Living Faith is about absolute obedience

Let read verse 15& 16, “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? 17 So also faith by itself, if it does not have works, is dead. “

So, the first kind of the dead faith that James is talking about here is a person who claims to have faith but has no mercy or compassion for another believer. This is the kind of faith that is NOT governed by a love for one another as we saw last week

Let’s Pray

So, the first kind of the dead faith that James is talking about here is a person who claims to have faith but has no mercy or compassion for another believer. This is the kind of faith that is NOT governed by a love for one another as we saw last week

Let’s Pray

He presents a scene where there is a brother or sister in the Church who is in need of basic and daily food and clothing; when using the word poorly clothed and lacking in daily food; it is clear that this person is a destitute. In fact we saw this same destitute in verse 2 of the same chapter and in last week’s sermon and we saw how he was treated with partiality and oppressed by the rich in verses 6.

Similarly, James here is exposing the hypocrisy or false faith exhibited when they failed to show compassion for the destitute. In fact, considering that they were Jewish Christians; of all people they should have known that God in the Old Testament has special care for the orphans, widows and destitutes. In fact in when giving instuction on Loving you neighbour as your self God says in Leveticus19:9 “When you reap the harvest of your land, you shall not reap your field right up to its edge, neither shall you gather the gleanings after your harvest. 10 And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the sojourner: I am the LORD your God. “

Let’s read verses 15& 16, “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? 17 So also faith by itself, if it does not have works, is dead. “

Similarly, James here is exposing the hypocrisy or false faith exhibited when they failed to show compassion for the destitute. In fact, considering that they were Jewish Christians; of all people they should have known that God in the Old Testament has special care for the orphans, widows and destitutes. In fact in when giving instuction on Loving you neighbour as your self God says in Leveticus19:9 “When you reap the harvest of your land, you shall not reap your field right up to its edge, neither shall you gather the gleanings after your harvest. 10 And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the sojourner: I am the LORD your God. “

So, the kind of the dead faith that James is talking about here is a person who claims to have faith but has no mercy or compassion for another believer and his needs. This is the kind of faith that is NOT governed by a love for one another as we saw last week.

Says “For six years you shall sow your land and gather in its yield, 11 but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave the beasts of the field may eat. You shall do likewise with your vineyard, and with your olive orchard. “

So, the kind of the dead faith that James is talking about here is a person who claims to have faith but has no mercy or compassion for another believer and his needs. This is the kind of faith that is NOT governed by a love for one another as we saw last week.

Says “For six years you shall sow your land and gather in its yield, 11 but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave the beasts of the field may eat. You shall do likewise with your vineyard, and with your olive orchard. “

You see, as Jewish Christians they should have known better. Also, if you remember last week, we looked at verse 8 & 9 and determined that the way to dealt with partiality was to love God and love one another. A vertical love for God resulting in a horizontal love for people.

James here, presents a situation where there is a brother or sister in the Church who is in need of daily food and clothing. When he uses the words “poorly clothed” and “lacking in daily food”; it is clear that this person is a destitute. In fact we saw this same destitute in verse 2 of the same chapter and in last week’s sermon.

You see, as Jewish Christians they should have known better. Also, if you remember last week, we looked at verse 8 & 9 and determined that the way to dealt with partiality was to love God and love one another. A vertical love for God resulting in a horizontal love for people.

James here, presents a situation where there is a brother or sister in the Church who is in need of daily food and clothing. When he uses the words “poorly clothed” and “lacking in daily food”; it is clear that this person is a destitute. In fact we saw this same destitute in verse 2 of the same chapter and in last week’s sermon.

So let now look at how James exposes their hypocrisy,

And so we see here that there is a believer who is in need of help in the church and has possibly sought for help from the congregation. But what is the response from the church?

So let now look at how James exposes their hypocrisy,

And so we see here that there is a believer who is in need of help in the church and has possibly sought for help from the congregation. But what is the response from the church?

So let now look at how James exposes their hypocrisy,

He says in verse 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?

Verse 16 says “ 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?”

He says in verse 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?

Verse 16 says “ 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?”

There are couple of observations I want to make

· Firstly, when saying “one of you” he may be implying that the other may not be guilty or he may be implying that the other were ignorant and I don’t think that this passage offer further clarity on that.

· Firstly, he says “Go in peace” – now the word peace here is a reference to a state of peace that is a blessing from God meaning that they have asked him to god with God’s peace and blessing. And the word “go” indicates that they have rejected the plea of the destitute and are probably seeing him through to the exit door without offering any help or assistance.

· Firstly, when saying “one of you” he may be implying that the other may not be guilty or he may be implying that the other were ignorant and I don’t think that this passage offer further clarity on that.

You see these hypocrites in the church spiritualised this situation by bringing God into the picture and saying that go with God’s peace while acting in absolute hypocrisy and opposition to scripture. They offered only spiritual comfort (at no cost to themselves) when the need to be met was material comfort. I personally think that this is the biggest hypocrite of all, this is the one who acts and talks spiritual without right meeting the needs of his fellow believer.

· Secondly, he says “Go in peace” – now the word peace or “Eirene” is a reference to a state of peace that is a blessing from God. And the word “go” indicates that they have reject the destitute and are probably seeing him off. I personally think that this is the biggest hypocrite of all, this is the one who acts all spiritual without meeting the physical needs.

You see these hypocrites in the church spiritualised this situation by bringing God into the picture and saying that go with God’s peace while acting in absolute hypocrisy and opposition to scripture. They offered only spiritual comfort (at no cost to themselves) when the need to be met was material comfort. I personally think that this is the biggest hypocrite of all, this is the one who acts and talks spiritual without right meeting the needs of his fellow believer.

· Secondly, he says “Go in peace” – now the word peace or “Eirene” is a reference to a state of peace that is a blessing from God. And the word “go” indicates that they have reject the destitute and are probably seeing him off. I personally think that this is the biggest hypocrite of all, this is the one who acts all spiritual without meeting the physical needs.

They offer spiritual comfort when the need is material comfort. Meaning that they spiritualised his situation by bringing God into the picture and saying that go with God’s peace while acting in absolute hypocrisy and opposition to scripture.

· Secondly, in saying “be warm and filled” it exposes the fact that; not only is there is a lack of compassion; but as a matter of fact he is cruel and evil when he says I can’t feed you but take care of yourself. How heartless and evil must a person be to send away a fellow brother by saying “hope you have enough to survive on” when it is our duty to care for his brother in Christ who is in need.

They offer spiritual comfort when the need is material comfort. Meaning that they spiritualised his situation by bringing God into the picture and saying that go with God’s peace while acting in absolute hypocrisy and opposition to scripture.

· Secondly, in saying “be warm and filled” it exposes the fact that; not only is there is a lack of compassion; but as a matter of fact he is cruel and evil when he says I can’t feed you but take care of yourself. How heartless and evil must a person be to send away a fellow brother by saying “hope you have enough to survive on” when it is our duty to care for his brother in Christ who is in need.

· Finally, in saying “be warm and filled” it exposes the fact that there is a lack of compassion and in fact cruel and evil in saying I can’t feed you but take care of yourself as if the poor man didn’t already know it.

In fact, considering that they were Jewish Christians; of all people they should have known that God in the Old Testament has special care for the orphans, widows and destitute. In fact in when giving instruction on loving you neighbour as yourself, God says in “When you reap the harvest of your land, you shall not reap your field right up to its edge, neither shall you gather the gleanings after your harvest. 10 And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the sojourner: I am the LORD your God. “

· Finally, in saying “be warm and filled” it exposes the fact that there is a lack of compassion and in fact cruel and evil in saying I can’t feed you but take care of yourself as if the poor man didn’t already know it.

In fact, considering that they were Jewish Christians; of all people they should have known that God in the Old Testament has special care for the orphans, widows and destitute. In fact in when giving instruction on loving you neighbour as yourself, God says in “When you reap the harvest of your land, you shall not reap your field right up to its edge, neither shall you gather the gleanings after your harvest. 10 And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the sojourner: I am the LORD your God. “

· Finally, in saying “be warm and filled” it exposes the fact that there is a lack of compassion and in fact cruel and evil in saying I can’t feed you but take care of yourself as if the poor man didn’t already know it.

Says “For six years you shall sow your land and gather in its yield, 11 but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave the beasts of the field may eat. You shall do likewise with your vineyard, and with your olive orchard. “

James here I believe is exposing those who claim the faith but show no love or mercy. James is implying that a living faith should cause us to love people and to have compassion for the needs of the people spiritually and materially and physically.

Says “For six years you shall sow your land and gather in its yield, 11 but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave the beasts of the field may eat. You shall do likewise with your vineyard, and with your olive orchard. “

James here I believe is exposing those who claim the faith but show no love or mercy. James is implying that a living faith should cause us to love people and to have compassion for the needs of the people spiritually and materially and physically.

In Christ says – “Blessed are the merciful, for they will receive mercy.

You see, as Jewish Christians they should have known better. Also, if you remember last week, we looked at verse 8 & 9 and determined that the way to deal with partiality was to love your neighbour as yourself. A vertical love for God resulting in a horizontal love for people. This is why James here is exposing their hypocrisy or loveless faith as false.

In Christ says – “Blessed are the merciful, for they will receive mercy.

In regarding loving our enemies Christ says “Be merciful, even as your Father is merciful.”

James here I believe is exposing those who claim the faith but show no love or mercy. James is implying that a living faith should cause us to love people and to have compassion for the needs of the people spiritually and materially and physically.

In regarding loving our enemies Christ says “Be merciful, even as your Father is merciful.”

James here I believe is exposing those who claim the faith but show no love or mercy. James is implying that a living faith should cause us to love people and to have compassion for the needs of the people spiritually and materially and physically.

In regarding loving our enemies Christ says “Be merciful, even as your Father is merciful.”

You see when we show love and mercy it is a reflection of Christ; and in the same way that the moon reflects the light off the sun; we can only reflect Christ the more we are closer to him and exposed to His love. We can only love and show mercy to one another when we realise how much we have been loved and been shown mercy when even we didn’t deserve it.

In Christ says – “Blessed are the merciful, for they will receive mercy.

You see when we show love and mercy it is a reflection of Christ; and in the same way that the moon reflects the light off the sun; we can only reflect Christ the more we are closer to him and exposed to His love. We can only love and show mercy to one another when we realise how much we have been loved and been shown mercy when even we didn’t deserve it.

In Christ says – “Blessed are the merciful, for they will receive mercy.

You see when we show love and mercy it is a reflection of Christ; and in the same way that the moon reflects the light off the sun; we can only reflect Christ the more we are closer to him and exposed to His love. We can only love and show mercy to one another when we realise how much we have been loved and been shown mercy when even we didn’t deserve it.

As James finishes in ver 16; if one claims to have faith and at the same time does not care in the least for the need of a fellow brother or sister in Christ then what good is that?

In regarding loving our enemies Christ says “Be merciful, even as your Father is merciful.”

As James finishes in ver 16; if one claims to have faith and at the same time does not care in the least for the need of a fellow brother or sister in Christ then what good is that?

In regarding loving our enemies Christ says “Be merciful, even as your Father is merciful.”

If I were to translate that into questions to ask ourselves; do we love one another? If we love one another, is it marked by compassion and care for one another? If so, are we motive by a love for God or put ask differently how is the love and compassion that we show one another different from the world?

You see when we show love and mercy it is a reflection of Christ; and in the same way that the moon reflects the light off the sun; we can only reflect Christ the more we are closer and exposed to His love. We can only love and show mercy to one another when we realise how much we have been loved and been shown mercy even when we didn’t deserve it.

If I were to translate that into questions to ask ourselves; do we love one another? If we love one another, is it marked by compassion and care for one another? If so, are we motive by a love for God or put ask differently how is the love and compassion that we show one another different from the world?

You see when we show love and mercy it is a reflection of Christ; and in the same way that the moon reflects the light off the sun; we can only reflect Christ the more we are closer and exposed to His love. We can only love and show mercy to one another when we realise how much we have been loved and been shown mercy even when we didn’t deserve it.

In verse 17 James concludes this argument by saying that if one does not have love and compassion for his fellow brother then that faith is a dead faith.

James finishes in v16; if one claims to have faith and at the same time does not care in the least for the need of a fellow brother or sister in Christ then what good is that?

In verse 17 James concludes this argument by saying that if one does not have love and compassion for his fellow brother then that faith is a dead faith.

James finishes in v16; if one claims to have faith and at the same time does not care in the least for the need of a fellow brother or sister in Christ then what good is that?

In verse 17 James concludes this argument by saying that if one does not have love and compassion for his fellow brother then that faith is a dead faith.

If I were to translate that into questions to ask ourselves; do we love one another? If we love one another, is it marked by compassion and care for one another? Do you know what the need of your fellow believer is or are oblivious to the needs around you? How are you exercising the command “Love your neighbour as yourself”? Is our love motivated by a love for God?

So the first aspect of Living faith is that it produces mercy

If I were to translate that into questions to ask ourselves; do we love one another? If we love one another, is it marked by compassion and care for one another? Do you know what the need of your fellow believer is or are oblivious to the needs around you? How are you exercising the command “Love your neighbour as yourself”? Is our love motivated by a love for God?

In verse 17 James concludes this argument by saying that if one does not have love and compassion for his fellow brother then that faith is a dead faith.

Look at verse 18 But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works?

So the first aspect of Living faith is that it produces mercy.

Look at verse 18 But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works?

So the first aspect of Living faith is that it produces mercy.

Look at verse 18 But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works?

In this verse James tackles the prideful person has in shows mental and intellectual acknowledgement of having faith but does not have works. As I mentioned earlier James is speaking in a diatribe and is using questions and answers to argue his point using first, second and third persons.

In this verse James tackles the pride that a person has in show mental acknowledgement of having faith but does not have works. As I mentioned earlier James is speaking in a diatribe and is using questions and answer to argue his point using First, second and third persons.

In this verse James tackles the prideful person has in shows mental and intellectual acknowledgement of having faith but does not have works. As I mentioned earlier James is speaking in a diatribe and is using questions and answers to argue his point using first, second and third persons.

So in order to simplify the statement and avoid confusions as to who is speaking to whom; I will simply say that James is making the statement towards the hypocritical Jewish Christians “You have faith and I have works”. He is arguing against those who think that having faith is sufficient for Christian living and works are not required. Why I think this is important is because the church has since the beginning had people assent and acknowledge Christianity and espouse its value but have no evidence of God’s work in their lives.

Look at verse 18 But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works?

So in order to simplify the statement and avoid confusions as to who is speaking to whom; I will simply say that James is making the statement towards the hypocritical Jewish Christians “You have faith and I have works”. He is arguing against those who think that having faith is sufficient for Christian living and works are not required. Why I think this is important is because the church has since the beginning had people assent and acknowledge Christianity and espouse its value but have no evidence of God’s work in their lives.

So in order to simply the statement and avoid confusions as to who is speaking to whom; I will simply say that James is making the statement towards the hypocritical Jewish Christians “You have faith and I have works”. He is arguing against those who think that having faith is sufficient for Christian living and works are not required. Why I think this is important is because the church has since the beginning had people ascent and acknowledge Christianity and espouse its value but have no evidence of God’s work in their lives.

So in order to simplify the statement and avoid confusions as to who is speaking to whom; I will simply say that James is making the statement towards the hypocritical Jewish Christians “You have faith and I have works”. He is arguing against those who think that having faith is sufficient for Christian living and works are not required. Why I think this is important is because the church has since the beginning had people assent and acknowledge Christianity and espouse its value but have no evidence of God’s work in their lives.

Early this year during the Belgrave Heights Convention; Ninita & I attended a seminar by Murray Campbell from Mentone Baptist Church on the changes happening with regards to the socio-political environment in Australia and the subsequent effect it will have on Christians. And I distinctly remember him talking about statistics of Christians in the Australia and while commenting on the decline of Christianity in Australia he said that it was primarily because of a decline in cultural Christians. You see we belong to a Christian majority country yet the biggest percentage of Christians fall into this category of simply ticking a box that says that they are Christians by culture and have nothing to do with Christ. One of the first people I met in Australia was a Vietnam war veteran who care about making foreign student welcomes and would go and volunteer in community service; all this while proudly proclaiming that he belonged to the church of England and sadly but firmly believed that as a result of his church membership he would make it to heaven.

Early this year during the Belgrave Heights Convention; Ninita & I attended a seminar by Murray Campbell from Mentone Baptist Church on the changes happening with regards to the socio-political environment in Australia and the subsequent effect it will have on Christians. And I distinctly remember him talking about statistics of Christians in the Australia and while commenting on the decline of Christianity in Australia he said that it was primarily because of a decline in cultural Christians. You see we belong to a Chrisitian majority country yet the biggest percentage of Christians fall into this category of simply ticking a box that says that they are Christians and have nothing to do with Christ. One of the first people met in Australia was a Vietnam war veteran who care about making foreign student welcome and would go and volunteer in community service; all this while proudly proclaiming that he belong to the church of England and firmly believed that he would make it to heaven.

In this verse James tackles the person who has mental and intellectual acknowledgement of having faith but does not have works.

Early this year during the Belgrave Heights Convention; Ninita & I attended a seminar by Murray Campbell from Mentone Baptist Church on the changes happening with regards to the socio-political environment in Australia and the subsequent effect it will have on Christians. And I distinctly remember him talking about statistics of Christians in the Australia and while commenting on the decline of Christianity in Australia he said that it was primarily because of a decline in cultural Christians. You see we belong to a Christian majority country yet the biggest percentage of Christians fall into this category of simply ticking a box that says that they are Christians by culture and have nothing to do with Christ. One of the first people I met in Australia was a Vietnam war veteran who care about making foreign student welcomes and would go and volunteer in community service; all this while proudly proclaiming that he belonged to the church of England and sadly but firmly believed that as a result of his church membership he would make it to heaven.

In this verse James tackles the person who has mental and intellectual acknowledgement of having faith but does not have works.

That is the kind of people that James is talking about here; those who make an acknowledgement about faith but have no works to prove their faith. In , we see Jesus exposing the hypocrisy of the Pharisees and scribes that held on to a faith that was based on tradition and in response to their disobedience to God for the sake of tradition Jesus quotes Prophet Isaiah and says in &9 “ ‘This people honors me with their lips, but their heart is far from me; 9 in vain do they worship me, teaching as doctrines the commandments of men.’ ”

He is arguing against those who think that having faith is sufficient for Christian living and that works are not required. Why I think this is important is because the church has since the beginning had people assent and acknowledge Christianity and espouse its value but have no evidence of God’s work in their lives.

That is the kind of people that James is talking about here; those who make an acknowledgement about faith but have no works to prove their faith. Those who say that

That is the kind of people that James is talking about here; those who make an acknowledgement about faith but have no works to prove their faith. In , we see Jesus exposing the hypocrisy of the Pharisees and scribes that held on to a faith that was based on tradition and in response to their disobedience to God for the sake of tradition Jesus quotes Prophet Isaiah and says in &9 “ ‘This people honors me with their lips, but their heart is far from me; 9 in vain do they worship me, teaching as doctrines the commandments of men.’ ”

The question for us is whether our faith is mere assent or acknowledgement? If one were to examine his or her faith, would it be turn out to be a mere acknowledgment of facts about Christianity and Jesus? Or does your faith cause you to response in the same way that a dead man would respond when life is given.

Early this year during the Belgrave Heights Convention; Ninita & I attended a seminar run by Murray Campbell from Mentone Baptist Church and I distinctly remember him talking about statistics of Christians in the Australia and while commenting on the decline of Christianity in Australia he said that it was primarily because of a decline in cultural Christians.

The question for us is whether our faith is mere assent or acknowledgement? If one were to examine his or her faith, would it be turn out to be a mere acknowledgment of facts about Christianity and Jesus? Or does your faith cause you to response in the same way that a dead man would respond when life is given.

So the second aspect of a living faith is that; Living faith is more than a mental assent or acknowledgement

19 You believe that God is one; you do well. Even the demons believe—and shudder! 20 Do you want to be shown, you foolish person, that faith apart from works is useless?

So the second aspect of a living faith is that; Living faith is more than a mental assent or acknowledgement

You see, we belong to a Christian majority country and the biggest percentage of Christians in Australia fall into this category of simply ticking a box on a government form and these are these are the kind of people who claim that they are Christians because of their culture, or the kind of people who attend church for a Christmas or Easter service and yet in their daily lives they have nothing to do with Christ. One of the first people I met in Australia was a Vietnam war veteran who proudly proclaimed that he belonged to the church of England and he firmly believed that his church membership would help him to make it to heaven regardless of his sinful lifestyle.

That is the kind of people that James is talking about here; those who make an acknowledgement about faith but have no works to prove their faith. In , we see Jesus exposing the hypocrisy of the Pharisees and scribes that held on to a faith that was based on tradition and he quotes Prophet Isaiah and says in “‘This people honours me with their lips, but their heart is far from me; 9 in vain do they worship me, teaching as doctrines the commandments of men.’ ”

The question for us is whether our faith is mere assent or acknowledgement? If one were to examine his or her faith, would it turn out to be a mere acknowledgment of facts about Christianity and Jesus? Or does your faith cause you to respond in the same way that a dead man would respond when life is given.

James uses another rhetorical question again and in verses 19 & 20 says “19 You believe that God is one; you do well. Even the demons believe—and shudder! 20 Do you want to be shown, you foolish person, that faith apart from works is useless?

The question for us is whether our faith is mere assent or acknowledgement? If one were to examine his or her faith, would it turn out to be a mere acknowledgment of facts about Christianity and Jesus? Or does your faith cause you to respond in the same way that a dead man would respond when life is given.

James uses another rhetorical question again and in verses 19 & 20 says “19 You believe that God is one; you do well. Even the demons believe—and shudder! 20 Do you want to be shown, you foolish person, that faith apart from works is useless?

James now exposes the hypocrisy of the so called theologians whose claim to faith stops at knowledge of the word. Now, it is important that we understand the crowd that James is talking to ; early Jewish Christians we raised as jewish but later converted to Christianity. And it is quite important to understand the upbringing in understanding this point

So the second aspect of a living faith is that; Living faith is more than a mental assent or acknowledgement

James now exposes the hypocrisy of the so called theologians whose claim to faith stops at knowledge of the word. Now, it is important that we understand the crowd that James is talking to ; early Jewish Christians we raised as jewish but later converted to Christianity. And it is quite important to understand the upbringing in understanding this point

In his discourse on the sketches of Jewish Social Life Alfred Edersheim quotes Philo says that the Jews "were from their swaddling clothes, even before being taught either the sacred laws or the unwritten customs, trained by their parents, teachers, and instructors to recognise God as Father and as the Maker of the world" (Legat. ad. Cajum, sec.16); and that, "having been taught the knowledge (of the laws) from earliest youth, they bore in their souls the image of the commandments" (Ibid. sec.31).

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In his discourse on the sketches of Jewish Social Life Alfred Edersheim quotes Philo says that the Jews "were from their swaddling clothes, even before being taught either the sacred laws or the unwritten customs, trained by their parents, teachers, and instructors to recognise God as Father and as the Maker of the world" (Legat. ad. Cajum, sec.16); and that, "having been taught the knowledge (of the laws) from earliest youth, they bore in their souls the image of the commandments" (Ibid. sec.31).

Even the early church father Josephus, says that "from their earliest consciousness" they had "learned the laws, so as to have them, as it were, engraven upon the soul"

James uses another rhetorical question again and in verses 19 & 20 says “19 You believe that God is one; you do well. Even the demons believe—and shudder! 20 Do you want to be shown, you foolish person, that faith apart from works is useless?

Even the early church father Josephus, says that "from their earliest consciousness" they had "learned the laws, so as to have them, as it were, engraven upon the soul"

James in this argument now exposes the hypocrisy of the so called theologians whose claim to faith stops at knowledge of the word. Now, it is important that we understand the crowd that James is talking to. You see, even though they are Christians, an insight into their Jewish upbringing is vital in understanding this point

You see Jewish upbringing involved rigorous training in the Torah including intense memorisation which meant that the word of God was at the tip of their tongue all the time. James is addressing people who have saturated with the knowledge of scripture; in fact not only would they have a excellent knowledge but also a form of orthodoxy in which they took pride in.

James in this argument now exposes the hypocrisy of the so called theologians whose claim to faith stops at knowledge of the word. Now, it is important that we understand the crowd that James is talking to. You see, even though they are Christians, an insight into their Jewish upbringing is vital in understanding this point

You see Jewish upbringing involved rigorous training in the Torah including intense memorisation which meant that the word of God was at the tip of their tongue all the time. James is addressing people who have saturated with the knowledge of scripture; in fact not only would they have a excellent knowledge but also a form of orthodoxy in which they took pride in.

Which is why I believe that James is challenging them on this pride in their theology; He says in verse 19 “You believe that God is one, you do well”. Now, it is important to understand why James is making this statement, Please turn with me to “Hear, O Israel: The LORD our God, the LORD is one. 5 You shall love the LORD your God with all your heart and with all your soul and with all your might. 6 And these words that I command you today shall be on your heart. 7 You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. 8 You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. 9 You shall write them on the doorposts of your house and on your gates. “

In his discourse on the sketches of Jewish Social Life, Alfred Edersheim quotes Philo and says that “having been taught the knowledge (of the laws) from earliest youth, they bore in their souls the image of the commandments" (Ibid. sec.31).

Which is why I believe that James is challenging them on this pride in their theology; He says in verse 19 “You believe that God is one, you do well”. Now, it is important to understand why James is making this statement, Please turn with me to “Hear, O Israel: The LORD our God, the LORD is one. 5 You shall love the LORD your God with all your heart and with all your soul and with all your might. 6 And these words that I command you today shall be on your heart. 7 You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. 8 You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. 9 You shall write them on the doorposts of your house and on your gates. “

Now, this passage is where the greatest commandment is given to the children of Israel; and verse 4 is the Jewish confession of monotheism that they recited every morning. It’s also called the Shema.

Even the early church father Josephus, says that "from their earliest consciousness" they had "learned the laws, so as to have them, as it were, engraven upon the soul."

Now, this passage is where the greatest commandment is given to the children of Israel; and verse 4 is the Jewish confession of monotheism that they recited every morning. It’s also called the Shema.

You see James here is writing to people that knew all their catechism and all their theology and had a good grasp of it. And James sarcastically pointing out that they they do well. Or if I were to paraphrase he’s making fun of them by saying that they are doing well.

You see, Jewish upbringing involved rigorous training in the Torah and included intense memorisation which meant that the word of God was at the tip of their tongue all the time. James is addressing people who are saturated with the knowledge of scripture; in fact, not only would they have an excellent knowledge but also a form of orthodoxy in which they took pride in.

You see James here is writing to people that knew all their catechism and all their theology and had a good grasp of it. And James sarcastically pointing out that they they do well. Or if I were to paraphrase he’s making fun of them by saying that they are doing well.

You see, Jewish upbringing involved rigorous training in the Torah and included intense memorisation which meant that the word of God was at the tip of their tongue all the time. James is addressing people who are saturated with the knowledge of scripture; in fact, not only would they have an excellent knowledge but also a form of orthodoxy in which they took pride in.

He now drops the bomb and says in verse 19 “even the demons believe - and shudder!” ;

Which is why I believe that James is challenging them in their claim in theology; He says in verse 19 “You believe that God is one, you do well”. Now, it is important to understand why James is making this statement. If you look at we see that in verse 4 it says “Hear, O Israel: The LORD our God, the LORD is one.” This is known as the Jewish confession of monotheism that they recited every morning. It’s also called the Shema. And every Jew took pride in reciting this Shema because; it was their proud proclamation about their God being one.

He now drops the bomb and says in verse 19 “even the demons believe - and shudder!” ;

Which is why I believe that James is challenging them in their claim in theology; He says in verse 19 “You believe that God is one, you do well”. Now, it is important to understand why James is making this statement. If you look at we see that in verse 4 it says “Hear, O Israel: The LORD our God, the LORD is one.” This is known as the Jewish confession of monotheism that they recited every morning. It’s also called the Shema. And every Jew took pride in reciting this Shema because; it was their proud proclamation about their God being one.

He now drops the bomb and says in verse 19 “even the demons believe - and shudder!” ;

James is leaving no stone unturned in exposing what false faith looks like and in doing so he is compares dead faith of a person verse the faith of the demons. In fact the demons seemed to have done a bit better. If you are reading the ESV translation then you will notice that the text has a hyphen before the phrase “and shudder” and then and exclamation mark after it; leaving us to assume that James is making an emphatic statement.

You see, James here is writing to people that knew all their catechism and all their theology and doctrine and in fact these people had a good grasp of it and were quite proud of their knowledge.

James is leaving no stone unturned in exposing what false faith looks like and in doing so he is compares dead faith of a person verse the faith of the demons. In fact the demons seemed to have done a bit better. If you are reading the ESV translation then you will notice that the text has a hyphen before the phrase “and shudder” and then and exclamation mark after it; leaving us to assume that James is making an emphatic statement.

If you think about it; demons are probably the best theologians and know the truth far better than any of us. Considering that they fell from heaven; they have gotten the most accurate theology. If Satan’s attack on the Church through false doctrine has been successful it is because he is a better biblical scholar than any of us.

Which is why James sarcastically drops the bomb and says in verse 19 says “even the demons believe - and shudder!”

If you think about it; demons are probably the best theologians and know the truth far better than any of us. Considering that they fell from heaven; they have gotten the most accurate theology. If Satan’s attack on the Church through false doctrine has been successful it is because he is a better biblical scholar than any of us.

And their end result of knowing all about God is that they shudder. The word shudder is defined as trembling convulsively from fear. What James is saying is that the end result of the demons knowing all about God is that they tremble with fear knowing the doom that awaits them. James is sarcastically saying that the demons at least shudder with fear compared to those that have dead faith.

James is leaving no stone unturned in exposing what false faith looks like and in doing so he compares dead faith of a theologically knowledgeable person verses the faith of demons. In fact the demons seemed to have done a bit better. If you are reading the ESV translation then you will notice that the text has a hyphen before the phrase “and shudder” and then an exclamation mark after it; leaving us to assume that James is making an emphatic statement.

And their end result of knowing all about God is that they shudder. The word shudder is defined as trembling convulsively from fear. What James is saying is that the end result of the demons knowing all about God is that they tremble with fear knowing the doom that awaits them. James is sarcastically saying that the demons at least shudder with fear compared to those that have dead faith.

And their end result of knowing all about God is that they shudder. The word shudder is defined as trembling convulsively from fear. What James is saying is that the end result of the demons knowing all about God is that they tremble with fear. James is sarcastically saying that the demons at least shudder with fear compare of a fearless dead faith that some have.

James is leaving no stone unturned in exposing what false faith looks like and in doing so he compares dead faith of a theologically knowledgeable person verses the faith of demons. In fact the demons seemed to have done a bit better. If you are reading the ESV translation then you will notice that the text has a hyphen before the phrase “and shudder” and then an exclamation mark after it; leaving us to assume that James is making an emphatic statement.

And he continues his rhetoric in verse 20 and says; “Do you want to be shown, you foolish person, that faith apart from works is useless?”

If you think about it; demons are probably the best theologians and knows the truth far better than any of us. Especially considering that they were in the presence of God. It is safe to say that they have gotten the most accurate theology. If Satan’s attack on the Church through false doctrine has been successful, it is because he is a better biblical scholar than any of us.

And what do these demons do as a result of their knowledge?- they shudder. The word shudder is defined as trembling convulsively from fear. What James is saying is that the end result of the demons knowing all about God is that they tremble with fear knowing the doom that awaits them.

As with the first two argument that James closes this one by saying that faith apart from works in useless.

And what do these demons do as a result of their knowledge?- they shudder. The word shudder is defined as trembling convulsively from fear. What James is saying is that the end result of the demons knowing all about God is that they tremble with fear knowing the doom that awaits them.

As with the first two argument that James closes this one by saying that faith apart from works in useless.

But what interesting is that James call this person who has all his theology and doctrine and intellectual knowledge lined up quite well as a foolish person. What James is saying is that if we think that we have faith because of the knowledge and intellect that we have without producing works then we are foolish? A foolish person in his pride depends on his knowledge as his faith. In a church like GCBC where we hold to a high view of scripture; it is easy to equate bible knowledge to maturity or living faith but if the word for not bear fruit it simply is dead faith.

And James is sarcastically saying that the demons at least shudder with fear compared to those that have dead faith. If even the demons who have got the most accurate theology shudder, then how can you take pride in your limited knowledge and yet live contrary to what you know?

But what interesting is that James call this person who has all his theology and doctrine and intellectual knowledge lined up quite well as a foolish person. What James is saying is that if we think that we have faith because of the knowledge and intellect that we have without producing works then we are foolish? A foolish person in his pride depends on his knowledge as his faith. In a church like GCBC where we hold to a high view of scripture; it is easy to equate bible knowledge to maturity or living faith but if the word for not bear fruit it simply is dead faith.

And James is sarcastically saying that the demons at least shudder with fear compared to those that have dead faith. If even the demons who have got the most accurate theology shudder, then how can you take pride in your limited knowledge and yet live contrary to what you know?

And he continues his rhetoric in verse 20 and says; “Do you want to be shown, you foolish person, that faith apart from works is useless?”

So the third aspect of living faith is that it is not only about knowing the word.

And he continues his rhetoric in verse 20 and says; “Do you want to be shown, you foolish person, that faith apart from works is useless?”

So the third aspect of living faith is that it is not only about knowing the word.

James come to final aspect of faith that spell out the reality of true saving and living faith and so,

James calls this person who has all his theology, doctrine and intellectual knowledge lined up quite well as a foolish person. What James is saying is that if we think that we have faith because of the knowledge and intellect that we possess then we are foolish. The foolish person in his pride depends on his knowledge as his faith and fail to obey what he knows. In a church like GCBC where we hold to a high view of scripture; it is easy to equate bible knowledge to maturity or living faith but if the word does not bear fruit it simply is dead faith.

James come to final aspect of faith that spell out the reality of true saving and living faith and so,

So the third aspect of living faith is that it is not only about knowing the word.

James now comes to final aspect of faith that spell out the reality of true saving and living faith and so,

Having looked at three aspects of what faith is not to look like; James now arrives at the last argument of what faith is meant to look like.

James now comes to final aspect of faith that spell out the reality of true saving and living faith and so,

Having looked at three aspects of what faith is not to look like; James now arrives at the last argument of what faith is meant to look like.

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Look at verse 21-25 with me; 21 Was not Abraham our father justified by works when he offered up his son Isaac on the altar? 22 You see that faith was active along with his works, and faith was completed by his works; 23 and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God. 24 You see that a person is justified by works and not by faith alone. 25 And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way

Having looked at three aspects of what faith is not to look like; James now arrives at the last and most important argument of what faith is meant to look like.

Now, James here offers insight into the lives of two heroes of faith that these Jewish Christians held in high regard ; both representing varying contrasts in life. But the common thread that runs through both these Biblical characters is the absolute obedience that they showed towards God and his word during the worst possible trial of their life; and that is the reason why in Hebrew 11:17&31 they have been portrayed as among the great heroes of our faith.

Now, James here offers insight into the lives of two heroes of faith; both representing varying contrasts in life. But the common thread that runs through both these Biblical characters is the absolute obedience that they showed towards God and his word during the worst possible trial of their life; and that is the reason why in Hebrew 11:17&31 they have been portrayed as among the great heroes of our faith.

Having looked at three aspects of what faith is not to look like; James now arrives at the last and most important argument of what faith is meant to look like.

Look at verse 21-25 with me; 21 Was not Abraham our father justified by works when he offered up his son Isaac on the altar? 22 You see that faith was active along with his works, and faith was completed by his works; 23 and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God. 24 You see that a person is justified by works and not by faith alone. 25 And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way

In verse 21 -23 Abraham is the first hero of faith that James introduces; he’s says 21 Was not Abraham our father justified by works when he offered up his son Isaac on the altar?.

Now, James here offers insight into the deciding moments of the lives of two heroes of faith that these Jewish Christians held in high regard; first Abraham and then Rahab. And through these examples James is hoping to drive the point to these Jewish Christians that living faith results in absolute obedience even in the most difficult and near impossible trials of life was the case with Abraham, and Rahab.

Now, in order to understand this we need to dial back to the account of Abraham in Genesis and examine the life of Abraham leading up to the offering up his son for sacrifice.

Now, James here offers insight into the deciding moments of the lives of two heroes of faith that these Jewish Christians held in high regard; first Abraham and then Rahab. And through these examples James is hoping to drive the point to these Jewish Christians that living faith results in absolute obedience even in the most difficult and near impossible trials of life was the case with Abraham, and Rahab.

Now, in order to understand this we need to dial back to the account of Abraham in Genesis and examine the life of Abraham leading up to the offering up his son for sacrifice.

, and 14 gives an account of the life of Abraham and the his faith in God; and while Abraham did generally live a life of faith he was yet to meet the biggest test of his faith yet. It starts with a promise in Genesis chapter 15:5 “And he brought him outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then he said to him, “So shall your offspring be.” 6 And he believed the LORD, and he counted it to him as righteousness. “

In verse 21 -23 Abraham is the first hero of faith that James introduces; he’s says 21 Was not Abraham our father justified by works when he offered up his son Isaac on the altar?

, and 14 gives an account of the life of Abraham and the his faith in God; and while Abraham did generally live a life of faith he was yet to meet the biggest test of his faith yet. It starts with a promise in Genesis chapter 15:5 “And he brought him outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then he said to him, “So shall your offspring be.” 6 And he believed the LORD, and he counted it to him as righteousness. “

The start of the test of Abraham faith began when God made a promised to him that he would have offspring’s like the number of stars. And in verse 18 God promises and shows him all the land that would one day be possessed by his offsprings.

James is bringing to their memory the account of where God asked Abraham to sacrifice his only son Isaac as a burnt offering. We all know the ending of that story so I do not intend to explain that; but what is vital for James here is not the story in itself the way Abraham responded. It says that “he offered up his son Isaac on the altar”. Being a father myself; I know how I would respond is God ask me to sacrifice my son on the Altar let alone abraham who we know has his only son Isaac after living 100 years without having any children.

The start of the test of Abraham faith began when God made a promised to him that he would have offspring’s like the number of stars. And in verse 18 God promises and shows him all the land that would one day be possessed by his offsprings.

James is bringing to their memory the account of where God asked Abraham to sacrifice his only son Isaac as a burnt offering. We all know the ending of that story so I do not intend to explain that; but what is vital for James here is not the story in itself the way Abraham responded. It says that “he offered up his son Isaac on the altar”. Being a father myself; I know how I would respond is God ask me to sacrifice my son on the Altar let alone abraham who we know has his only son Isaac after living 100 years without having any children.

The start of the test of Abraham faith began when God made a promised to him that he would have offspring’s like the number of stars. And in verse 18 God promises and shows him all the land that would one day be possessed by his offsprings.

And all of this promise of offsprings and possession of land finally culminates after waiting for many years till Abraham was 99 years in the miraculous conception and birth of Isaac.

Now think about it, if we look at the life of Abraham we know from That God has promised Abraham that his offsprings would be numbered as the stars of the sky and we also know from verse 18 in the same chapter that God promised Abraham that he would possess all the land around him.

And all of this promise of offsprings and possession of land finally culminates after waiting for many years till Abraham was 99 years in the miraculous conception and birth of Isaac.

Now think about it, if we look at the life of Abraham we know from That God has promised Abraham that his offsprings would be numbered as the stars of the sky and we also know from verse 18 in the same chapter that God promised Abraham that he would possess all the land around him.

And all of this promise of offsprings and possession of land finally culminates after waiting for many years till Abraham was 99 years in the miraculous conception and birth of Isaac.

And then the most bizarre thing happens; In &2 God Test Abraham and asks him to take his only son Issac and offer him as a burnt offering. You see this is most interesting and bizarre because Abraham has spent is life time believing that God will bless him with and offspring even though Sarah was barren. He spent a life time believing that through this one offspring that all the nation will be blessed and that they would possess the land that God had promised. And after all this years of waiting and trusting God finally God is asking him to sacrifice the only mean that Abraham has by which the plan of God would be fulfilled.

So, essentially God had revealed a grand plan to Abraham for the future but there was a problem!! Abraham and Sarah couldn’t have children. I’m not getting into the details of Abraham’s life but we all know that all of this finally culminates in the miraculous conception and birth of Isaac when Abraham was 100 years old.

And then the most bizarre thing happens; In &2 God Test Abraham and asks him to take his only son Issac and offer him as a burnt offering. You see this is most interesting and bizarre because Abraham has spent is life time believing that God will bless him with and offspring even though Sarah was barren. He spent a life time believing that through this one offspring that all the nation will be blessed and that they would possess the land that God had promised. And after all this years of waiting and trusting God finally God is asking him to sacrifice the only mean that Abraham has by which the plan of God would be fulfilled.

But what did Abraham do. Without hesitation in verse 3 ; he rose early next morning and went and if we study the account of what happened it is evident that Abraham did not hesitate even once in obeying God. Here was a man about to lose everything that he had lived his life for and it was about to vanish and yet he obeyed God completely which is why James here says that Abraham was Justified by works.

After all these years of waiting on God to fulfil his promise and hardship that Abraham had endured; God now is asking him to sacrifice his only son on the altar? How could God do that? How could God make such great promises to Abraham and yet ask him to kill the only means by which these promises could be fulfilled? Issac was his only son and for any father one this would be a defining moment because even the character and nature of God as a promise keeping God was in question.

But what did Abraham do. Without hesitation in verse 3 ; he rose early next morning and went and if we study the account of what happened it is evident that Abraham did not hesitate even once in obeying God. Here was a man about to lose everything that he had lived his life for and it was about to vanish and yet he obeyed God completely which is why James here says that Abraham was Justified by works.

After all these years of waiting on God to fulfil his promise and hardship that Abraham had endured; God now is asking him to sacrifice his only son on the altar? How could God do that? How could God make such great promises to Abraham and yet ask him to kill the only means by which these promises could be fulfilled? Issac was his only son and for any father one this would be a defining moment because even the character and nature of God as a promise keeping God was in question.

When James here in verse 22 says that “Abraham our father justified by works” and in verse 23 he says “Abraham believed God, and it was counted to him as righteousness”; If James says this then the question that this brings to our minds are Firstly, Does one become justified by faith and works? Secondly Is James in contradiction when Apostle Paul says in & 3 “For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? "ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS." ?

But what did Abraham do? Without hesitation in verse ; he rose early next morning and went and if we study the account of what happened it is evident that Abraham did not hesitate even once in obeying God. Here was a man about to lose everything that he had lived his life for and it was about to vanish and yet he obeyed God completely which is why James here says that Abraham was Justified by works.

When James here in verse 22 says that “Abraham our father justified by works” and in verse 23 he says “Abraham believed God, and it was counted to him as righteousness”; If James says this then the question that this brings to our minds are Firstly, Does one become justified by faith and works? Secondly Is James in contradiction when apostle Paul says in & 3 “For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? "ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS." ?

When James here in verse 22 says that “Abraham our father justified by works” and in verse 23 he says “Abraham believed God, and it was counted to him as righteousness”; If James says this then the question that this brings to our minds are Firstly, Does one become justified by faith and works? Secondly Is James in contradiction when Apostle Paul says in & 3 “For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? "ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS." ?

But what did Abraham do? Without hesitation in verse ; he rose early next morning and went and if we study the account of what happened it is evident that Abraham did not hesitate even once in obeying God. Here was a man about to lose everything that he had lived his life for and it was about to vanish and yet he obeyed God completely which is why James here says that Abraham was Justified by works.

Often this verse in and verse 24 has been misunderstood and misrepresented by many which why Martin Luther the great reformer called the book of James a “Epistle of Straw” because he couldn’t quite understand it.

When James here in verse 22 says that “Abraham our father justified by works” and in verse 23 he says “Abraham believed God, and it was counted to him as righteousness”; Meaning that his righteousness came from believing God not by his works.

Often this verse in and verse 24 has been misunderstood and misrepresented by many which why Martin Luther the great reformer called the book of James a “Epistle of Straw” because he couldn’t quite understand it.

When James here in verse 22 says that “Abraham our father justified by works” and in verse 23 he says “Abraham believed God, and it was counted to him as righteousness”; Meaning that his righteousness came from believing God.

Now before we go any further I belive that there are two question that need to be addressed in order to avoid any confusion. Firstly, Is James here saying that one become justified by faith and works? Secondly Is James in contradiction when Apostle Paul says in & 3 “For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? "ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS." ?

Now before we go any further I believe that there are two question that need to be addressed in order to avoid any confusion. Firstly, Is James here saying that one become justified by faith and works? Secondly Is James in contradiction when Apostle Paul says in & 3 “For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? "ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS." ?

Now I believe the key to resolving this conflict is to look at the word justified, I want to tackle the meaning of the word justified here because when we rightly understand the usage of this word then we will understand that Paul and James do no stand in opposition but as MacArthur puts it “they stand back to back against” legalism and antinomianism or liberalism both of which corrupt the meaning and purpose of grace.

Now I believe the key to resolving this conflict is to look at the word justified, I want to tackle the meaning of the word justified here because when we rightly understand the usage of this word then we will understand that Paul and James do no stand in opposition but as MacArthur puts it “they stand back against” legalism and antinomianism/liberalism

Now I believe the key to resolving this conflict is to look at the word justified, I want to tackle the meaning of the word justified here because when we rightly understand the usage of this word then we will understand that Paul and James do no stand in opposition but as MacArthur puts it “they stand back to back against” legalism and antinomianism or liberalism both of which corrupt the meaning and purpose of grace.

does one need slavation

Often this verse in & 24 has been misunderstood and misrepresented by many which is why Martin Luther the great reformer called the book of James an “Epistle of Straw” because he couldn’t quite understand it.

Without going in to the details of nuances of grammar and technical word study; I want to simply state that the word justified has two usages the one is justification in relation to God and the other is justification in relation to man.

Now I believe the key to resolving this conflict is to look at the word justified; because when we rightly understand the usage of this word then we will understand that Paul and James do no stand in opposition but as MacArthur puts it “they stand back to back against” legalism and antinomianism or liberalism both of which corrupt the meaning and purpose of grace.

In When Paul talks about the faith that Abraham was a result of the justification with God; now when Paul is using the phrase “Abraham Believed in God and it was credited to him as righteousness” he is referring to the fact that in 6” And he believed the LORD, and he counted it to him as righteousness.“ meaning that this simple faith Abraham had in God was sufficient for God to declare him as righteous. Now what’s interesting is that this account of Abraham’s justification in happened way before God asked Abraham to sacrifice Isaac in ; therefore it doesn’t make sense that Abraham was justified with God by offering Isaac if Abraham was already made and declared righteous.

So, then what if then the Paul is talk about the justification between God and man then what is James talking about here. This is answered by the second usage of the word justified; which is a reference to the justification of one’s faith in relation to man; or the justification/display of one’s possession of faith by one actions.

Without going in to the details of nuances of grammar and technical word study;

Without going in to the details of nuances of grammar and technical word study; I want to simply state that the word justified has two usages the one is justification in relation to God and the other is justification in relation to man.

I want to simply state that the word justified has two usages the first one is justification in relation to God

Paul is referring to the Justification of Abraham by which God declares him as righteous and saves him. Now, while this is the most common usage of the word justification;

You see the difference? While Paul is talking about the Justification in which man is made right with God; James here is talking about the justification in which one’s possession of true saving faith is displayed in the way he lives and the fruit or works he bears and does.If there is doubt about James’s position in justification with God by faith alone then it can be put to rest by looking at verse 18 of James chapter 1 where he says ““He brought us forth by the word of truth “ – meaning that salvation was entirely as a result of God and not man’s works.

I want to end this argument by quoting Mayhue & MacArthur Systematic Theology

Let me read to you a quote from Mayhue & MacArthur’s Systematic Theology

Paul is referring to the Justification of Abraham by which God declares him as righteous and saves him. Now, this is the most common usage of the word justification; all of us who are in Christ were justified by God and declared righteous.

I want to end this argument by quoting Mayhue & MacArthur Systematic Theology

“Scripture often uses the word “justification” in this sense. For example, when a lawyer purposed to test Jesus by asking him what he must do to gain eternal life, Jesus instructed him to love his neighbor as himself. Luke tells us that, in response, the lawyer “desir[ ed] to justify himself, [and] said to Jesus, ‘And who is my neighbor?’” (). In saying this, the lawyer was not seeking a legal pronouncement of his righteousness; he was attempting to demonstrate to others that he was already righteous. In other words, he was seeking to vindicate his own righteousness. Similarly, we read in a confession of the early church that Christ “was manifested in the flesh” and “vindicated [Gk. edikaiōthē] by the Spirit” (). Certainly, the Lord Jesus stood in no need of forensic justification, of being legally declared righteous. Rather, this passage speaks of the Spirit’s vindication of Christ by the many miracles he performed (), as well as the ultimate vindication of the resurrection (). In the same way, James uses the term “justified” in the sense of “vindicated” or “demonstrated.”

“Scripture often uses the word “justification” in this sense. For example, when a lawyer purposed to test Jesus by asking him what he must do to gain eternal life, Jesus instructed him to love his neighbor as himself. Luke tells us that, in response, the lawyer “[desired] to justify himself, [and] said to Jesus, ‘And who is my neighbor?’” (). In saying this, the lawyer was not seeking a legal pronouncement of his righteousness; he was attempting to demonstrate to others that he was already righteous. In other words, he was seeking to vindicate his own righteousness. Similarly, we read in a confession of the early church that Christ “was manifested in the flesh” and “vindicated [Gk. edikaiōthē] by the Spirit” (). Certainly, the Lord Jesus stood in no need of forensic justification, of being legally declared righteous. Rather, this passage speaks of the Spirit’s vindication of Christ by the many miracles he performed (), as well as the ultimate vindication of the resurrection (). In the same way, James uses the term “justified” in the sense of “vindicated” or “demonstrated.”

“Scripture often uses the word “justification” in this sense. For example, when a lawyer purposed to test Jesus by asking him what he must do to gain eternal life, Jesus instructed him to love his neighbor as himself. Luke tells us that, in response, the lawyer “desir[ ed] to justify himself, [and] said to Jesus, ‘And who is my neighbor?’” (). In saying this, the lawyer was not seeking a legal pronouncement of his righteousness; he was attempting to demonstrate to others that he was already righteous. In other words, he was seeking to vindicate his own righteousness. Similarly, we read in a confession of the early church that Christ “was manifested in the flesh” and “vindicated [Gk. edikaiōthē] by the Spirit” (). Certainly, the Lord Jesus stood in no need of forensic justification, of being legally declared righteous. Rather, this passage speaks of the Spirit’s vindication of Christ by the many miracles he performed (), as well as the ultimate vindication of the resurrection (). In the same way, James uses the term “justified” in the sense of “vindicated” or “demonstrated.”

However there is another usage of the word Justification and that is particularly used in relation to man.

Reading verse 25 “And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way”

Let me read to you a quote from Mayhue & MacArthur’s Systematic Theology help us understand the second usage of the word justification.

What they are essentially saying is that Paul and James do not contradict each other. On one hand Paul is referring to Justification as the act of being made righteous by God and whereas James here is referring to the justification as the actions through which the authenticity of one’s faith is displayed.

Reading verse 25 “And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way”

This second hero of faith stand in stark contrast to Abraham; the story of Rahab in the bible reminds me of the thief on the cross. You see; Rahab like that thief on the cross lived and absolutely immoral life; if there was anything she brought to the table it was her active lifestyle of sin as a prostitute. But in a moment of realisation and conviction of the truth she made a choice to believe and obey God by protecting his people. Now if you think about it; why does James talk about Rahab here; why not talk about some on else? I believe the answer to that lie in the kind of people that James was addressing; I believe that James was using this example of Rahab helping to correct their thinking of partiality and their act of disregarding the poor. I believe that he was exposing the fact that the people God called to his kingdom could be as rich and powerful and great as Abraham and at the same time be as vile and wicked as Rahab but that the common result of their calling to faith was their absolute obedience to God.

“Scripture often uses the word “justification” in this sense. For example, when a lawyer purposed to test Jesus by asking him what he must do to gain eternal life, Jesus instructed him to love his neighbor as himself. Luke tells us that, in response, the lawyer “[desired] to justify himself, [and] said to Jesus, ‘And who is my neighbor?’” (). In saying this, the lawyer was not seeking a legal pronouncement of his righteousness; he was attempting to demonstrate to others that he was already righteous. In other words, he was seeking to vindicate his own righteousness. Similarly, we read in a confession of the early church that Christ “was manifested in the flesh” and “vindicated [Gk. edikaiōthē] by the Spirit” (). Certainly, the Lord Jesus stood in no need of forensic justification, of being legally declared righteous. Rather, this passage speaks of the Spirit’s vindication of Christ by the many miracles he performed (), as well as the ultimate vindication of the resurrection (). In the same way, James uses the term “justified” in the sense of “vindicated” or “demonstrated.”

This second hero of faith stand in stark contrast to Abraham; the story of Rahab in the bible reminds me of the thief on the cross. You see; Rahab like that thief on the cross lived and absolutely immoral life; if there was anything she brought to the table it was her active lifestyle of sin as a prostitute. But in a moment of realisation and conviction of the truth she made a choice to believe and obey God by protecting his people. Now if you think about it; why does James talk about Rahab here; why not talk about some on else? I believe the answer to that lie in the kind of people that James was addressing; I believe that James was using this example of Rahab helping to correct their thinking of partiality and their act of disregarding the poor. I believe that he was exposing the fact that the people God called to his kingdom could be as rich and powerful and great as Abraham and at the same time be as vile and wicked as Rahab but that the common result of their calling to faith was their absolute obedience to God.

So the final aspect of a living faith is that it reuqires absolute obedience

This second hero of faith stands in stark contrast to Abraham; the story of Rahab in the Bible reminds me of the thief on the cross. You see; Rahab like that thief on the cross lived and absolutely immoral life; if there was anything she brought to the table it was her active lifestyle of sin as a prostitute. But in a moment of realisation and conviction of the truth she made a choice to believe and obey God by protecting his people. Now if you think about it; why does James talk about Rahab here; why not talk about someone else? I believe the answer to that lie in the kind of people that James was addressing; I believe that James was using this example of Rahab to help correct their thinking of partiality and their act of disregarding the poor. I believe that he was exposing the fact that the people God called to his kingdom could be as rich and powerful and great as Abraham and at the same time be as vile and wicked as Rahab but that the common result of their calling to faith was their absolute obedience to God.

So the final aspect of a living faith is that it reuqires absolute obedience

What they are essentially saying is that Paul and James do not contradict each other. On one hand Paul is referring to Justification as the act of being made righteous by God and whereas James here is referring to the justification as the actions through which the authenticity of one’s faith is displayed.

Moving on to verse 25 “And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way”

At the start of this passage, James posed a question in verse “14 What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?”

So the final aspect of a living faith is that it requires absolute obedience

I believe that he answered that question in verse 17 and also now in verse 26 when he says 26 and says “For as the body apart from the spirit is dead, so also faith apart from works is dead.”

At the start of this passage, James posed a question in verse “14 What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?”

This second hero of faith stands in stark contrast to Abraham; the story of Rahab in the Bible reminds me of the thief on the cross. You see; Rahab like that thief on the cross lived and absolutely immoral life; if there was anything she brought to the table it was her active lifestyle of sin as a prostitute. But in a moment of realisation and conviction of the truth she made a choice to believe and obey God by protecting his people. Now if you think about it; why does James talk about Rahab here; why not talk about someone else? I believe the answer to that lie in the kind of people that James was addressing; I believe that James was using this example of Rahab to help correct their thinking of partiality and their act of disregarding the poor. I believe that he was exposing the fact that the people God called to his kingdom could be as rich and powerful and great as Abraham and at the same time be as vile and wicked as Rahab but that the common result of their calling to faith was their absolute obedience to God.

I believe that he answered that question in verse 17 and also now in verse 26 when he says 26 and says “For as the body apart from the spirit is dead, so also faith apart from works is dead.”

Dear Church as we conclude I want to say that James has presented to us a serious litmus test by which we are to examine our lives; In Paul in this final warning ask his readers to “Examine yourselves, to see whether you are in the faith. Test yourselves.” And this is quite important because in Jesus says. 21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

So the final aspect of a living faith is that it requires absolute obedience

Is our faith a dead fait or a living faith? Is our faith a damming faith of a saving faith? Our faith is not determined by a prayer that we prayed when we were in school asking Jesus to come into our heart or by taking baptism in church; our faith is only evidence by a lifestyle of obedience to Christ and his word.

Dear Church, as we conclude I want to say that James has presented to us a serious litmus test by which we are to examine our lives; In Paul in this final warning ask his readers to “Examine yourselves, to see whether you are in the faith. Test yourselves.” And this is quite important because in Jesus says. 21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

At the start of this passage, James posed a question in verse “14 What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?”

In the light of the 4 argument that we look at today how does your faith measure up against it.

I believe that he answered that question in verse 17 and also now in verse 26 when he says 26 and says “For as the body apart from the spirit is dead, so also faith apart from works is dead.”

Is our faith a dead faith or a living faith? Is our faith a damming faith of a saving faith? Our faith is not determined by a prayer that we prayed when we were in school asking Jesus to come into our heart or by taking baptism in church; our faith is only evidence by a lifestyle of obedience to Christ and his word.[AG1]

Let’s pray

Dear Church, as we conclude today it’s essential that we realise that James has presented to us a serious litmus test by which we are to examine our lives; In Paul in this final warning ask his readers to “Examine yourselves, to see whether you are in the faith. Test yourselves.” And this is quite serious because in Jesus says. 21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

In the light of the 4 argument that we look at today how does your faith measure up against it.

Faith that does now show mercy is a ded faith, faith that simply acknowledge Christ is a dead faith, faith that is reliant only on knowledge or theology is dead faith, a faith that is void of obedience is a dead faith.

Let’s pray

Is our faith a dead faith or a living faith? Is our faith a damming faith of a saving faith?

You see our faith is not determined by a moment of epiphany in which we prayed a prayer and asked Jesus to come into our heart or by taking baptism in church; true faith is only evidence by a lifestyle of obedience to Christ and his word.

[AG1]?

Let’s pray

Faith and Works

Faith and Works ()

Introduction

Introduction

Introduction

Introduction

Introduction

Introduction

Introduction

So, the first aspect of living faith is that, Living faith produces mercy

So, the first aspect of living faith is that, Living faith produces mercy

So, the first aspect of living faith is that, Living faith produces mercy

So, the first aspect of living faith is that, Living faith produces mercy

So, the first aspect of living faith is that, Living faith produces mercy

So, the first aspect of living faith is that, Living faith produces mercy

So, the first aspect of living faith is that, Living faith produces mercy

The second aspect of Living faith is that, Living faith is more than a mental assent

The second aspect of Living faith is that, Living faith is more than a mental assent

The second aspect of Living faith is that, Living faith is more than a mental assent

The second aspect of Living faith is that, Living faith is more than a mental assent

The second aspect of Living faith is that, Living faith is more than a metal ascent

The second aspect of Living faith is that, Living faith is more than a mental assent

The second aspect of Living faith is that, Living faith is more than a mental assent

Thirdly , Living Faith is not about the word

Works without faith

Thirdly, Living Faith is not about just knowing the word

Thirdly, Living Faith is not about just knowing the word

Thirdly, Living Faith is not about just knowing the word

Thirdly, Living Faith is not about just knowing the word

Knowledge without faith

Heritage based faith

Thirdly, Living Faith is not about just knowing the word

Thirdly, Living Faith is not about just knowing the word

Finally and Fourthly, Living Faith is about absolute obedience

Heritage based faith

Finally and Fourthly, Living Faith is about absolute obedience

Finally and Fourthly, Living Faith is about absolute obedience

Finally and Fourthly, Living Faith is about absolute obedience

Finally and Fourthly, Living Faith is about absolute obedience

Finally and Fourthly, Living Faith is about absolute obedience