James 2:14-26

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Introduction

Do you consider yourself to be a good person? On what grounds do you think people are “good” or “bad” people? Do you think you are a good enough person to “get into heaven?” (I have a lot of problems with even using that phrase, but that’s ok).

If someone were to ask you, “How do I get into heaven?” what would be your answer?

Michael Bloomberg thinks that donating a lot of money to charity will qualify him for heaven. After pledging 50 million dollars to a non profit aimed at reducing gun violence, he said to New York Times reporter Jeremy Peters, "I am telling you, if there is a God, when I get to heaven I'm not stopping to be interviewed. I am heading straight in. I have earned my place in heaven. It's not even close."

-Michael Bloomberg in an interview with New York Times reporter Jeremy Peters

Now please don’t miss the point here - don’t get bogged down in political differences you may or may not have with the man. Catch his point - giving a lot of money to charity earns a spot in heaven. And this general sentiment sums up much of American spirituality - if you are a “good person” God will let you into heaven.

Orthodox Christianity rejects this claim. No one can earn their way to heaven. This is because Christians believe the world is not divided up by “good” and “bad” people, but instead we believe that all people, while beautifully made in the image of God, are deeply broken by sin so that there in fact are no good people aside from Jesus, who is the Son of God who lived a perfect life in our place, died the death we deserved in our place, and gives us his life through no merit of our own but through our faith in him.

So the Christian life at its core is not about behavior modification and doing good deeds, but rather about coming into a personal, intimate, trusting relationship of faith with God through Jesus Christ. As Paul tells us in Romans 3:23, “All have sinned and fallen short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith.” This is a beautiful truth - notice there is nothing about your effort in that text at all! It means that you are loved by God and can be redeemed, forgiven, and saved no matter what your story and life has so far looked like.

But this theology over the centuries has been at various times abused to say that it does not in fact matter what we as Christians do - our actions are irrelevant because of God’s grace. No one wants to say it out loud like this, but essentially we give ourselves excuses to sin because “God will forgive me.”

This has resulted in recent decades in people pitting Paul against James, because of texts like the one above in Romans being compared in what I consider to be shallow ways with our text today, in which James will clearly say, “You see that a person is justified by works and not by faith alone.”

So what is it? Are Christians people of grace and mercy or of works and deeds? If this is sounding a little bit confusing and muddy, that’s ok. The church has been wrestling with grace and faith vs. works and deeds for centuries. Listen to Jonathan Edwards trying to untie this knot in his book Justification by Faith Alone.

There seems to be a great deal of ambiguity in such expressions as are commonly used (which yet we are forced to use), such as condition of salvation, what is required in order to salvation or justification, the terms of the covenant, and the like, and I believe they are understood in very different senses by different persons. And besides, as the word condition is very often understood in the common use of language, faith is not the only thing in us that is the condition of justification. or by the word condition, as it is very often (and perhaps most commonly) used, we mean anything that may have the place of a condition in a conditional proposition, and as such is truly connected with the consequent, especially if the proposition holds both in the affirmative and negative, as the condition is either affirmed or denied. If it be that with which, or which being supposed, a thing shall be, and without which, or it being denied, a thing shall not be, we in such a case call it a condition of that thing.

- Jonathan Edwards, Justification by Faith Alone

Confusing, right? This reminds me of one of my favorite lines from Tolkiens The Fellowship of the Ring:

“I don't know half of you half as well as I should like; and I like less than half of you half as well as you deserve.”

- Bilbo Baggins, The Fellowship of the Ring

The reason that this issue is so important is that it lies right at the heart of the Christian faith as well as our experience of God.

On what basis am I assured that I am in fact saved?

Does God truly love me? Is he disappointed in me because I’m not perfect? Is he angry with me?

What is the place of work and action in my faith?

How do I navigate this conundrum - my actions do not earn God’s love for me, and yet my actions are clearly very important, because I get angry when I see people who claim to be Christians and don’t live lives in obedience to Jesus, and I get discouraged in my own life when I sin because at times my sin makes me wonder if I’m even a Christian!

We turn today to the book of James to help us with this and teach us about the relationship of faith to works.

James is a book of the Bible in the New Testament, a letter written by James, an early leader in the church and brother of Jesus, to a group of Christians.

We are going to work through James’ argument here in a way that I hope will shed some light on this and be of great encouragement and conviction to us.

I. Faith without good deeds is dead

James begins his argument with two rhetorical questions.

James 2:14 ESV

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

First, we need to understand what James means when he talks about “works.”

Definition of “works”

Some try to ease the tension here by suggesting that “works” is short for “works of the law” and refer to the keeping of ceremonial law in the Torah.

But James follows this question with an example that clearly has nothing to do with ritual ceremonial laws.

When James uses the word “works” he is referring simply to good deeds done in service to God.

In starting his discussion about the relationship of faith to works, James asks us two questions.

Rhetorical Questions

What good is it if someone says he has faith but does not have works?

Can such a faith save him?

In case we have difficulty in seeing his point and answering these questions, he follows with a clear example.

Clarifying Example James 2:15-16

James 2:15–16 ESV

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?

The situation

A brother or sister is poorly clothed and lacking in food

Someone says to them “Go in peace, be warmed and filled”

That person does not give them the things needed for the body

This example brings up again James’ concern for the poor that his readers don’t seem to share

He has already blasted his readers for showing favoritism to the rich and neglecting the poor

The reiterated rhetorical question

What good is that?

It’s NOT GOOD! At the risk of overstating the obvious, it does absolutely no good to see a person lacking in clothing and food and offer only verbal sentiments - the person is still at risk from the elements, still at risk for malnutrition

James is using this as an example to make abundantly clear the answer to his rhetorical questions about faith and works.

The clear answer to all of these rhetorical questions is negative - it is no good for someone to say he has faith but not have works, and such a faith in fact cannot save him.

This leads James to a conclusion he repeats twice in this passage: James 2:17

James 2:17 ESV

17 So also faith by itself, if it does not have works, is dead.

The conclusion: Faith without good deeds is dead

Faith by itself, if it does not have works, is dead

Dead = inert, lifeless, motionless, useless

Application

James uses a particular example here that we should pay attention to: We have a responsibility to bear one another’s burdens

This is particularly true in the church (notice James says “if a brother or sister...”

This responsibility does not end with the church

The broader principle here is that verbal sentiments offered without action are useless

If we verbally profess love for God and then don’t obey him, those words are meaningless

What we say we believe is not truly what we believe: what we do is what we believe.

James proceeds to preemptively answer a counter argument and ends up expounding upon his argument that faith without deeds is dead; it is dead because faith without good deeds is not faith at all.

II. Faith without good deeds is not faith at all

James 2:18 ESV

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.

Hypothetical Counterpoint

A person might try to argue that “faith” and “works” are two different things that not all Christians possess

This would follow the logic that “faith” and “works” are perhaps two different spiritual gifts, and that one person can possess faith and another person possess works

This happens all the time: People look at spiritual gifts and then justify not actually having the character of Jesus

I don’t have the gift of evangelism, so I don’t have to tell anyone about Jesus

Never mind the fact Jesus says that everyone who is ashamed of him before men will find that he is ashamed of them before the Father

I don’t have the gift of mercy, so I don’t have to empathize with others

Never mind the fact that Jesus says blessed are the merciful, for they will receive mercy

I don’t have the gift of service, so I don’t have to perform the tasks that I don’t like

Never mind the fact that after washing the disciples feet, Jesus commanded them, “for I have given you an example, that you also should do just as I have done to you.”

Important principle here: Just because something is identified as a spiritual gift does not mean it’s not part of the essential character of a person who is following Jesus

James’ counter argument: James is likely arguing against the idea that a person can have the gift of faith without the “gift” of works

He challenges this hypothetical person to demonstrate their faith apart from works, while meanwhile he will be showing his faith BY his works

This is another rhetorical device; James’ point is to give an ironic contrast

You cannot show, prove, display your faith because you have no works

I on the other hand can show you my faith BY my works

James drives his point home with a startling argument drawn from the type of “faith” demons display James 2:19

James 2:19 ESV

19 You believe that God is one; you do well. Even the demons believe—and shudder!

James compares the “faith without works” faith to what demons have

The demons believe and “shudder” - they shake with fear that is awakened by the weight of the one true God

James is making two points here:

A terrifying comparison: As the demons shake with fear of the judgment that awaits them precisely because they know who God is, so too should a person shake with fear if they have a “faith” without works

But I think even a more subtle and profound point is that James is drawing a tragically ironic contrast between these believers who say they have faith and the demons

At least the demons display an actual reaction to their belief - they quake with fear! This is contrasted with the people James is writing to that say they have faith but possess no actual actions

All of this simply makes the point that the person who believes faith and works are two different things is woefully mistaken: Faith without works is in fact not really faith at all.

This leads to James’ third main conclusion about faith without deeds. It in fact cannot justify.

III. Faith without good deeds cannot justify

James uses two examples from the OT to prove his point here: Rahab and Abraham.

James 2:20–25 ESV

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?

Why does James use two examples?

Because it shows the beautifully impartial grace of God in Abraham the great Patriach and Rahab the prostitute

Because it shows different dimensions of faith being displayed through works

Abraham’s story focuses on his radical devotion and obedience to God

Rahab’s story focused on her actions to care for the needs of the people of God at great risk to herself

He is proving with these examples that faith without works is useless - not only is it useless to help others as he has said in vs. 15-17, it is useless to save a person - it cannot justify a person

James’ use of Abraham’s story in James 2:21-24 vs. Paul’s use of Abraham’s story in Romans 4:1-12

This section is where people pit James against Paul because of shallow misunderstandings of them

Both of them quote Genesis 15:6

Genesis 15:6 ESV

6 And he believed the Lord, and he counted it to him as righteousness.

Paul quotes Genesis in order to show that righteousness has always come through faith first before any works to earn it

Paul’s emphasis was that a person was justified by faith. He wanted to ensure that people understood that the gospel is not that good people can earn their salvation by being good enough while bad people are destined for hell, but rather that God redeems bad people and justifies them by faith, not by their own meritorious works.

James does not so much disagree with that point as take it further

James references not only Genesis 15:6 but also Genesis 22, where Abraham was called to offer Isaac as a sacrifice to God, which did not end with Isaacs death but rather with God’s provision of a sacrifice

What is James point? He gives it to us in James 2:22-23

James 2:22–23 ESV

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.

Abraham’s very real and true faith was nonetheless completed by his works

James is using the same word here for “completed” and fulfilled” that he used in the opening of his letter in James 1:4

Remember, the word “telos” refers to the right end of something, the fulfillment of his purpose, its completion or maturity

Faith is brought to its right conclusion, maturity and purpose when it is acted upon

Illustration: Jumping off of a rock

Some friends of ours from the Portland area were visiting us awhile back, and we went to Smith Rock to hike around for awhile. Our friends have a four year old little girl who is adventurous and loves excitement, partly because her parents are active and love adventures too. At one point she climbed up on top of a rather large boulder and triumphantly stood upon it. Her dad then told her to jump off the rock into his arms, and that he would catch her. Now, she’s pretty adventurous and loves to jump into her dads arms - he’s been throwing her and catching her since she was a baby. But she was pretty high up and a little bit scared. Eventually, at his coaxing, the leapt from the top of this boulder into his arms where he caught her and laughed and laughed with great joy.

What’s the point: This little girl had faith, and the word I’d prefer to use there to describe that faith is trust - she trusted her father. But get this: her trust was made truly real in the moment that she jumped.

Now imagine if our friends little girl never jumped - what would that say about her trust? It would say that at least in that moment, she in fact did not trust her dad.

Trust, or faith, is active with deeds, and faith is completed, matured, proven by deeds.

James’s point in bringing up Abraham’s story is that yes, Abraham believed God, and that belief was credited to him as righteousness, but how was that belief made real? Abraham jumped.

Principle: You don’t have faith until you jump.

This is why James can say in a very real sense that Abraham was “justified by works,” that Rahab was “justified by works,” and that “a person is justified by works and not by faith alone.”

He’s NOT saying that a person’s works earn the love or favor of God, or salvation, or justification.

He’s nuancing the idea that people are justified by faith by making sure we understand that faith is not real unless it actually transforms the life of a person and spurs them on to deeds of obedience to God.

Conclusion

As we consider how to respond to this word from the Lord, it is so critical that we get the order here right.

The order of the Christian faith is NOT 1) You work really hard and do good deeds, 2) God looks on your good deeds and decides you are worth saving, 3) He offers Jesus for you and 4) You receive Jesus by faith

The gospel is that 1) God looks upon your hopeless position as a broken sinner in need of redemption, 2) God loves you, 3) God, in the person of Jesus, gives his Son as a ransom for you, 4) You receive Jesus by faith, meaning that you trust him, 5) God transforms you by the power of the Holy Spirit, so that 6) You increasingly live a life of good deeds in service to God.

The very WORST thing you could do in response to a message like this is decide that what you really need to do is to just try harder, to white knuckle this thing tighter, to just to be better, even though in a very real sense you don’t truly trust Jesus.

To do this is like tying fruit to a dead tree to try to make it look like you’re alive.

The answer that the Christian faith to the brokenness of the human condition is not “try harder,” but “trust Jesus.”

But here’s the reality: Trusting Jesus will lead you to jump into the arms of a perfect heavenly Father who loves you. And you don’t really trust him until you jump.

So how do we apply this?

We trust Jesus

We turn away from ourselves and our sins toward Jesus in faith and trust

We follow through on our faith

We don’t just give verbal sentiments of faith in Jesus

We act on our faith in him! We jump!

We do what we say we will do.

We submit ourselves to the teachings of the scriptures no matter what.

We sacrifice of ourselves for others

We live lives of increasing holiness and devotion to God

We worship God with everything we have

Martin Luther from his preface to Romans

The Pillar New Testament Commentary: The Letter of James D. Saving Faith Reveals Itself in Works (2:14–26)

O it is a living, busy active mighty thing, this faith. It is impossible for it not to be doing good things incessantly. It does not ask whether good works are to be done, but before the question is asked, it has already done this, and is constantly doing them. Whoever does not do such works, however, is an unbeliever. He gropes and looks around for faith and good works, but knows neither what faith is nor what good works are. Yet he talks and talks, with many words, about faith and good works.

Transition to Communion

It is appropriate that James uses Abraham’s story in his argument here. Because in the story of Abraham and Isaac, we are reminded of the gospel: Abraham’s story is one of almost sacrificing his son in order to display his love for God, but in Jesus, God actually sacrificed his son in order to display his love for us.

God himself ultimately gives the example to us of action that displays his sentiments and words - In Jesus, God does not just offer a verbal sentiment of well wishing that we would find our way out of sin, but rather takes action and makes the ultimate sacrifice in order to rescue us.

As we take communion, may we be encouraged by the example of Jesus, whose faith was displayed in the ultimate action of self sacrifice on our behalf, and may we be convicted to renew our commitment to Jesus not just with verbal sentiments of belief but with action and deeds.

Let’s take the next five minutes to pray and meditate upon the sacrifice of Jesus, and then we will take communion all together.

Song: I Surrender