The first eight verses of James 1 spell out the purpose of trials is to
test and prove our faith. A faith untested can't be trusted. But a faith that
is tested become trustworthy or worthy of our trusting it. That's because a
tested faith produces the patience we need to endure and persevere through
life. In this process James says if anyone lacks wisdom on how their trial is
testing their faith they only need ask the Lord for wisdom to understand and He
will give it (James 1:5).
Beginning in James 1:9 James begins to paint a picture of what
trustworthy faith looks like in various situations. For instance we have
already learned:
·
Trustworthy Faith has
a proper perspective on worldly wealth – 1:9-11
·
Trustworthy Faith
endures temptation successfully – 1:12-15
·
Trustworthy Faith
knows every good and perfect gift in life comes from God 1:16-18
·
Trustworthy Faith is
self-controlled – 1:19-20
·
Trustworthy Faith
obediently applies the word of God in life – 1:21-25
·
Trustworthy Faith has
pure and undefiled religion – 1:26-27
In chapter 2 of James we will
continue to see the nature of tested true trustworthy faith in various
situations of life.
James 2 (NKJV)
2 My brethren, do not hold the faith of our
Lord Jesus Christ, the Lord of glory, with partiality. 2 For
if there should come into your assembly a man with gold rings, in fine apparel,
and there should also come in a poor man in filthy clothes, 3 and
you pay attention to the one wearing the fine clothes and say to him, “You sit
here in a good place,” and say to the poor man, “You stand there,” or, “Sit
here at my footstool,” 4 have you not shown partiality among
yourselves, and become judges with evil thoughts?
5 Listen, my beloved brethren:
Has God not chosen the poor of this world to be rich in faith and heirs
of the kingdom which He promised to those who love Him? 6 But
you have dishonored the poor man. Do not the rich oppress you and drag you into
the courts? 7 Do they not blaspheme that noble name by which
you are called?
8 If you really fulfill the
royal law according to the Scripture, “You shall love your neighbor as
yourself,” you do well; 9 but if you show partiality, you
commit sin, and are convicted by the law as transgressors. 10 For
whoever shall keep the whole law, and yet stumble in one point, he is
guilty of all. 11 For He who said, “Do not commit adultery,”
also said, “Do not murder.” Now if you do not commit adultery, but you
do murder, you have become a transgressor of the law. 12 So
speak and so do as those who will be judged by the law of liberty. 13 For
judgment is without mercy to the one who has shown no mercy. Mercy triumphs
over judgment.
Trustworthy faith is welcoming;
it is fair to all and unprejudiced. God is impartial (Jn. 6:37; Acts 10:34; Rom. 2:11). So is Jesus
(Luke 20:21). Those who serve as God's ministers are advised to be impartial (1
Tim. 5:21). And in Christ equality of value is promoted (Gal. 3:26-29). Therefore,
the church should always be welcoming. When
an unbeliever or stranger enters a church they should be welcomed with open
arms no matter who they are. Disciples of Jesus are to be known by the love
they show (John 13:35). The evidence of the Spirit in us is the power of His
love flowing through us and to others (e.g. Romans 5:5). Yes, we always speak
the truth of God's word, but we speak it in love (Ephesians 4:15). A church of
trustworthy faith welcomes people impartially.
Impartiality
and treating people fairly does not mean people shouldn't be corrected for
their sins and exhorted to live holy lives. The Bible is written to correct
waywardness and sin. One of the reasons for the scriptures is to reprove and
correct people to live righteous lives
and in doing so people are prepared and equipped to work effectively for
the Lord's purposes (2 Timothy 3:16-17).
There
is no place for bigotry or prejudice in the Christian life. History is
unfortunately filled with far too many examples of bigotry in the church.
Bigotry and prejudice is a symptom of ignorance. This is especially the case
when it comes to racial discrimination. In Acts when the apostle Paul teaches
in the Areopagus on Mars Hill in Athens among the powerful truth he shares in
that message are the words, "And He
has made from one blood every nation of men to dwell on all the face of the
earth, and has determined their preappointed times and boundaries of their
dwellings" (Acts 17:26). Every "race" of humans comes from
"one blood." The only thing that makes the races look different is
the amount of melanin in a person's skin. Melanin serves as a protective
umbrella from the ultraviolet rays of the sun. The blood of every human is the
same (except for the types of course). The difference in skin color is simply
due to God's created skin protection melanin in various people groups.
Evolution has done a great disservice to humanity by promoting the idea of the
superiority of certain races. Biblical Christianity has the answer to the
racial divides in our world today. In Christ we are one! (e.g. Galatians
3:26-28). We need to start acting like it so the world can see that in this
area we have the answer to questions that divide and the solution to the
problem of racial bigotry.
We
need to practice liberty to be different in the church. Paul in his inspired
letter to the Romans speaks about the attitude we should have toward those in
the church who differ from us in nonessentials of the faith. For him the big
issue was eating meat that had been offered to pagan idols. For us it might be
a cultural difference, mode of dress, hair style, etc. In nonessentials in
which we in the church differ we need to be gracious. Older saints need to
tolerate younger saints and younger saints need to tolerate older saints. We
need to be generationally gracious. The bottom line for Paul was, "Let each be fully convinced in his own
mind" (Romans 14:5b). In nonessentials there needs to be tolerance
amongst brethren. Paul substantiated this by saying, "For none of us lives to himself, and no one dies to himself. For if we
live, we live to the Lord; and if we die, we die to the Lord. Therefore,
whether we live or die, we are the Lord's. . . . For we will all stand before
the judgment seat of Christ. . . . So then each of us shall give account of
himself to God." (Romans 14:8, 10b, and 12). We need to give room for
personal convictions in matters of nonessential aspects of our faith. The
determining factor as to whether we do or do not do something or practice
something is our faith conviction.
Paul says, "for whatever is not
from faith is sin" (Romans 14:23b). People can differ on various
things that are not essential to salvation. The faith of each person is
different and progressing. In heaven we will be completed. Until then, "We then who are strong ought to bear
with the scruples of the weak, and not to please ourselves. Let each of us
please his neighbor for his good, leading to edification" (Romans
15:1-2). This is the attitude of genuine trustworthy faith toward those who
differ.
What
we find in the verses in James is an explanation that trustworthy faith is fair faith. These verses provide us with
the perfect and fair balance between fairness and correction. What does James
tell us about fair faith?
Fair faith is not partial. James states, " My brethren, do not hold the faith of our
Lord Jesus Christ, the Lord of glory, with partiality."
"Partiality" (Greek prosopolepsia
)means favoritism, respect of
persons. Partiality is treating people differently based on perceived
personal benefits you might receive from them. Partiality is forming likes or
dislikes based merely on outward appearance. We need to see all people as
people Jesus loved and saw worthy of His giving His life for on the cross.
Jesus died for the world. So should we. Jesus calls us to deny self, pick up
our cross and follow Him (Luke 9:23).
Fair faith does not treat
people differently based on perceived benefits. James illustrates partiality
in the following way - " For if there should come into your assembly
a man with gold rings, in fine apparel, and there should also come in a poor
man in filthy clothes, 3 and you pay attention to the one
wearing the fine clothes and say to him, “You sit here in a good place,” and
say to the poor man, “You stand there,” or, “Sit here at my footstool,” 4 have
you not shown partiality among yourselves, and become judges with evil
thoughts?" What's going on here? Partiality is paying attention to and
treating people differently based on a perception of possible benefits. In
James' illustration he speaks of a person who gives preferential treatment to a
rich person over a poor person. Why? Because what is implied is that a rich
person has money and resources that may come in handy to help you in some way.
A poor person is not going to profit you and possibly will require you give them
support from your resources therefore costing you instead of benefitting you. In
both cases the attitude is wrong because it is self-centered rather than Christ-centered.
James
says to show favoritism in such ways
makes us people who become "
judges with evil thoughts." "Judges"
(Greek krites) refers to a judge; one who passes judgment on others. God
alone is Judge. To judge others in the way we see in this context is to have "evil thoughts." "Evil" (Greek poneros ) means hurtful,
degenerate, diseased, morally culpable, derelict, vicious, bad, evil, wicked,
harmful. "Thoughts" (Greek
dialogismos ) are reasonings, inward discussion,
consideration, thoughts. When you act in such prejudiced ways you've
allowed your thinking to turn evil; devilish.
Our
attitude toward all people should be Lord
how do you want to use me to serve these people You have brought into my life?
Fair faith is not prestige
seeking. Another
reason a person may treat a rich versus poor person differently is that there
is a perceived prestige that comes with associating with a wealthy person and a
lack of prestige with associating with a poor person. A wealthy person may run
in societal circles and rub shoulders with other wealthy people. We may want to
associate with them in order to make
contacts with other wealthy people and thereby benefit from open doors of
opportunity.
But
there is prestige to be found in associating with the poor too! How many people
associate with and minister to the poor for the sake of building an image of
mercy and "selflessness" while all the while simply using the poor to
build that image? This ulterior motive is usually exposed by the compliments
from others that are sought or from publicizing one's interaction with the
poor. The poor are therefore used to build a popular image of humility and
service when in fact it is just another proud agenda being sought. Pride is at
the root of all such attitudes.
Fair faith doesn't use
rewards or punishments to influence people. When you prefer the rich and offer them a "good place" to sit in hope
of building a friendship or association that will benefit one's influence or
position, that is wrong. That is dishonest. When we punish people we don't want
around by various ways of communicating "sit at my footstool" or not blessing them in order to run them
off, this is heartless, and not Christlike. Fair faith freely treats people
equitably with no thought of trying to influence them other than to facilitate
them getting closer to the Lord.
Fair faith "pays
attention" equally to all people. The issue here is how we look at others. "Pays attention" (Greek epiblepo ) means to gaze at, look upon, regard, have respect to, turn one's eyes upon. If
prejudicial actions are based on our perceptions or first glances at people,
then the implication is that we need to guard against treating people a certain
way merely based on outward appearances. Again we should look at people through
the eyes of Jesus who demonstrated on the cross that He loved all people and
that He showed His love was genuine and real by going to the cross to redeem
them. Jesus looks at the heart in order to redeem and transform it. Jesus seeks
to apply His sin cleansing blood to people. So should we.
Fair faith doesn't treat
people differently but in love treats all as "beloved brethren." I don't believe it's an
accident that James calls the recipients of his letter to listen by referring
to them as "beloved brethren."
Fair faith looks with love toward all people, especially those in the body
of Christ. Such love is sacrificial in nature. Such love is looking lustfully
at people and treating them a certain way based on how we think they will
profit us. Fair faith looks in selfless love toward others.
This
is the "royal law." James
says, " If you really fulfill the
royal law according to the Scripture, “You shall love your neighbor as
yourself,” you do well." When Jesus was asked who a
"neighbor" was, He answered with the Parable of the Good Samaritan
which communicates that every person God brings across our path is a neighbor
to be loved, served, and if possible helped (Luke 10:25-37). This is how fair
faith is trustworthy faith.
Fair faith recognizes
partiality is sin. James states, " but
if you show partiality, you commit sin, and are convicted by the law as
transgressors. 10 For whoever shall keep the whole law, and yet
stumble in one point, he is guilty of all. 11 For He who
said, “Do not commit adultery,” also said, “Do not murder.” Now
if you do not commit adultery, but you do murder, you have become a
transgressor of the law." Sin is sin. If you live right in some areas
but err in one, you are guilty of sin, period. Fair faith sees prejudice and
partiality as sin and steers clear of it.
Fair faith is
liberal with mercy and restricts judgment. James continues, "So
speak and so do as those who will be judged by the law of liberty. 13 For
judgment is without mercy to the one who has shown no mercy. Mercy triumphs
over judgment." The "law
of liberty" is not a law or principle that frees people to sin. Far
from it! Grace and God's word always point us away from sin. Any interpretation
of scripture that condones or minimizes the seriousness of sin is in error. The
"law of liberty" based on
this context is properly interpreted to mean that mercy is to be liberally applied to all people. Even in
circumstances where judgment may be required James is inspired to write "Mercy triumphs over judgment."
James draws attention to the fact
that we will stand before judgment ourselves one day. And with that in mind he
states, "For judgment is without
mercy to the one who has shown no mercy." If we don't show mercy to
others. God won't show mercy to us. Jesus said similarly: “Judge not, and you shall not be
judged. Condemn not, and you shall not be condemned. Forgive, and you will be
forgiven. 38 Give, and it will be given to you:
good measure, pressed down, shaken together, and running over will be put into
your bosom. For with the same measure that you use, it will be measured back to
you.” (Luke 6:37-38). These
words should motivate us away from a judgmental preferential spirit toward a
more merciful and loving attitude to all other
people.
"Mercy" (Greek eleos
) is defined as compassion, kindness,
showing good will toward others, having a desire to help and see God's best for
others. When mercy and judgment are connected judgment is seen as a person getting what they deserve, while mercy
is not getting what one deserves. For
instance, we are all sinners who justly deserve to be condemned by God and
sentenced to an eternity in hell. But God in mercy provided a way for our
redemption and forgiveness even though we
did not deserve it. God is the "Father
of mercies" and we are so thankful for that (2 Corinthians 1:3). He is
"rich in mercy" (Ephesians
2:4). And because of God's mercy we have reason to be encouraged and not lose
heart when we err or sin (2 Corinthians 4:1). It is that spirit that we who
have been shown mercy by God should show mercy to others. Fair faith acts
toward others in a way that encourages them and prevents them from losing heart
no matter their circumstance. The very nature of being merciful is to show it
to those who don't deserve it. Jesus said, "Blessed
are the merciful, for they shall obtain mercy" (Matthew 5:7). Therefore, "put on tender mercies" toward
others (Colossians 3:12). Fair faith is
merciful; full of mercy. When you have fair faith, "Mercy triumphs over judgment."
Unity, Diversity and Division that Glorifies God
There is a unity that glorifies God. There is a diversity
that glorifies God. There is a division that glorifies God. God is clear on
what unity, diversity and division is acceptable to Him and brings glory to
Him. The Bible reveals that in the Last Days there will be a one world
religion. This religion of unity is referred to as Mystery Babylon and has its roots at the Tower of Babel (Genesis
11). This false religious system will ultimately be brought down by God (cf.
Revelation 17). The unity of Mystery
Babylon is not glorifying to God but opposes God with all deception and
rebellion against Him and His word. This false unity is on the rise today. That
is a unity true Christians do not want to be a part of. Having a Biblical God
ordained understanding of how unity, diversity and division relate to one
another is critical to glorifying God by both what we participate in and what
we separate from.
What marks the unity that glorifies God? Jesus expressed
that one of His main purposes was to bring a unity to His followers that would
be representative of the unity He experienced in the Triune Godhead (John
17:20-23). It glorifies God when people come together who are steadfastly
devoted to the Bible, fellowship, worship and prayer (Acts 2:42-47). God is
glorified by the unity of those who hold to “the foundation of the apostles and
prophets” with “Jesus Christ Himself
being the chief cornerstone” and where the Holy Spirit dwells (Ephesians
2:19-22; 4:4-6; Philippians 2:1-2).
What marks the diversity that glorifies God? Jesus
acknowledged diversity in ministry (Mark 9:38-41). He initially came to give
the gospel to Israel but thank God He also spoke of opening the gospel to the
diversity of the Gentile world! (John 10:16). When people of different races,
nations, actual genders, financial means, intellectual capacities, and cultural
backgrounds come together in Christ, it glorifies God. When people who have
different spiritual gifting, callings and roles in the church (1 Corinthians
12) come together in the love of Jesus (1 Corinthians 13) it glorifies God.
When people who worship God differently come together it glorifies God.
Whenever people who agree in the essentials of the faith but differ in
nonessentials of the faith come together, it glorifies God.
Diversity in the body of Christ is good. We can all learn
from those who are different from us. And diversity is necessary to make us
whole. God Himself is diverse in that He is One God in Three persons. My wife
and I are different in many ways. She is a woman. I am a man. She is practical.
I am not always practical. I am big and strong. She is delicate and soft. She
sees things I do not always see. I see things she does not always see.
Separately we might be vulnerable. Together we are strong and watch each
others’ back. The same is true of the church. When churches unite regardless of
denomination, location, or mode of worship, it glorifies God. People in the church are different in many
ways but our differences make us stronger. Our differences make us more
versatile, perceptive, sensitive to the needs of the lost and empathetic. Our
differences enable us to watch each other’s back. Such diversity does not only
glorify God, it is the will of God.
What marks the division that glorifies God? Division based
on prejudice, ignorance and a lack of love never glorifies God. Division
characterized by backbiting and gossip in the church does not glorify God. But
there is a division that glorifies God. God glorified Himself when His people
separated from Egypt (Exodus 4-14). And when God’s people were about to enter
the Promised Land He warned them through Moses to remain separate from the
pagan peoples, false prophets and their false teaching (Deuteronomy 7; 13 and
18). God tells us to watch out for those who cause division because of
doctrinal deception and false teaching and that we are to “keep away from them”
(Romans 16:17). It is not doctrine or the teaching of God’s word that we are to
keep away from; we are to unite in the truth of God’s word. We are to stay away
from those who teach false doctrine. Whether a person or group holds to the
teaching of God’s word determines whether they belong to God and so this is
eternally important and therefore worth dividing over (2 John 9).
What makes this area of division a bit more complicated
sometimes is the mindset expressed by the Arabian quote the enemy of my enemy is my friend. There are certain circumstances
and situations in life where we are tempted to join with those who we had
previously opposed to unite in confronting a common foe. Is it ever right to
unite with a secular group or religious group who has unscriptural or Christ
denying ways? There are many diverse groups that oppose abortion, immorality, and
what we would call sin. Uniting with those who believe differently than God
says in His word is permissible if and only if you can maintain your scriptural
Christian identity. But don’t allow yourself to be manipulated into a situation
where you compromise the truth of God’s word. If uniting in such situations
means approving of or condoning sin or scriptural heresy and falsehood, then it
would be better to fight whatever cause it is separately. God put Joseph in a
position that was second in command to Pharaoh of pagan Egypt to save the messianic line (Genesis 37-50).
God used the pagan Persian King Artaxerxes to help Nehemiah rebuild the walls
of the holy city of Jerusalem (Nehemiah 1-2). God can use the unsaved for His
purposes. And it is by infiltration rather than isolation that we can be salt
and light (Matthew 5:13-16). In such situations
we serve as a restraining force against evil (2 Thessalonians 2:6-7).
But the Bible also says we are to “come out” and not be
“unequally yoked with” unbelievers (2 Corinthians 6). We are not to be united
with unbelievers in a way that disregards the holy difference of God’s people.
Unity with the ACLU, NOW, or the Church of Satan would not glorify God but
division from them would. A worship service where Christians unite with Hindus,
Muslims, Buddhists, and other religions would be inappropriate because all of
these groups define “God” in unscriptural and even blasphemous ways. What about
certain church movements? Would it glorify God to unite with churches that ordain
homosexuals or who perform same sex marriages or who approve of abortion, even
partial birth abortion? No, divisions from such groups and opposition to their
sin by proclaiming the truth of God’s word in love to them is what would bring
glory to God. What about uniting with those who claim to be a church but whose
teachings deny the truth of God’s word? For instance, what if a “church” group
denies the deity of Christ or teaches that salvation is by works and not by
God’s grace through faith alone in Christ alone? What if a “church” teaches
that Jesus is not the only way of salvation but that there are many roads of
many religions that are acceptable to God? (See John 14:6 and Acts 4:12.) Do we
really want to unite with “churches” that misrepresent God? God is clear on how
He feels about those who misrepresent Him; His judgment is on them. God barred
Moses from the Promised Land because he misrepresented God (Exodus 17:1-7 and
Numbers 20:1-13). God allowed His people to be defeated and taken into captivity
because of their associations with pagan sinful peoples and adopting their
sinful religious practices (2 Chronicles 36:14-21). The New Testament is full
of exhortations to maintain purity and unity in the teachings of God’s holy
word (for example Jude 3-4). When we divide from those who disregard or rebel
against God, it glorifies God. It glorifies God because it demonstrates we put
Him and His word above the comfort that comes from tolerance of sin and
compromising the truth He has revealed (for example Matthew 5:10-16; 10:32-39).
But even if we disagree with someone and have to remain separate from them, it
should still always be in love (John 13:34-35).
Making the distinction and separating from the groups I just mentioned
is clear cut to anyone who respects and holds dear God and His word. We speak
the truth in love and share the gospel with such groups, but we do not unite
with them. Division sometimes glorifies God.
There is a unity, diversity and a division that glorifies
God. I pray we obey God and submit to Him in these things and that He is
glorified greatly as a result.
14 What
does it profit, my brethren, if someone says he has faith but does not
have works? Can faith save him? 15 If a brother or sister is
naked and destitute of daily food, 16 and one of you says to
them, “Depart in peace, be warmed and filled,” but you do not give them the
things which are needed for the body, what does it profit? 17 Thus
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 without your works, and I will
show you my faith by my works. 19 You believe that there is one
God. You do well. Even the demons believe—and tremble! 20 But
do you want to know, O foolish man, that faith without works is dead? 21 Was
not Abraham our father justified by works when he offered Isaac his son on the
altar? 22 Do you see that faith was working together with his
works, and by works faith was made perfect? 23 And the
Scripture was fulfilled which says, “Abraham believed God, and it was
accounted to him for righteousness.” And he was called the friend of God. 24 You
see then that a man is justified by works, and not by faith only.
25 Likewise, was not Rahab the
harlot also justified by works when she received the messengers and sent them
out another way?
26 For as the body without the
spirit is dead, so faith without works is dead also.
Trustworthy faith is seen as
genuine when it is evidenced in tangible works. If fair faith is impartial, genuine faith is
practical. James has just addressed the fact that faith should be fair. He
wrote quite clearly that people with trustworthy faith should not treat people
bad or good based on what they might think they could get out of them. Fair
faith doesn't treat people good simply because they think they can profit from them. And fair faith doesn't
treat people bad simply because they think they won't profit from them. This provides the transition point for James to
speak about the genuineness of a person's faith. Such situations and the other
examples given in this epistle serve to test and show the genuineness of a
person's faith.
Faith versus Works
From the start of this section we need to clarify the relationship
between faith and works. There has been a perceived conflict between faith and
works as it relates to salvation. We look at the apostle Paul's clear statement
that we are not saved by works but through faith and then at what James says in
chapter two here emphasizing works and we perceive and conflict. But this is
not the case.
James and Paul a problem solved with the proper perspective. The relationship between Paul's and James
discussion of faith is clarified when we see that each was writing from a
different perspective. Paul was apparently writing to relay the truth about
faith from a heavenly God-oriented
perspective. The context proves this. In Ephesians one Paul gives one of
the most glorious attestations to the redemptive blessings we have from the
Father in Jesus. He begins by saying, "Blessed be the God and Father of our Lord Jesus Christ, who has blessed
us with every spiritual blessing in the heavenly places in Christ" (Ephesians
1:3). Then he is inspired to rattle off the particulars of such a blessing in
Jesus by mentioning our being chosen in Him (election), imputed holiness, His
predestined plan, our adoption into His eternal family, "the good pleasure
of His will," His gracious provisions, our acceptance in Christ,
redemption through His blood, forgiveness of sins, the riches of His abundant
wise prudent grace, the revealed mystery of the church (elaborated on in Ephesians
3), unity in Christ, our inheritance in Him, that we become the "praise of
His glory," and being sealed in the Holy Spirit (Ephesians 1:3-14). Paul
then offers a beautifully inspired prayer where he asks that God provide "the spirit of wisdom and revelation in the
knowledge of Him" (Ephesians 1:17). And then Paul concludes by saying,
"And He put all things under His
feet. and gave Him to be head over all things to the church, which is His body,
the fullness of Him who fills all in all" (Ephesians 1:22-23). It
truly is a majestic passage of scripture.
From the context and perspective of Paul's inspired letter to the
Ephesians it is clear that God saves people by
grace when they accept through faith.
The atoning redemptive work of Jesus on the cross and belief that God raised
Jesus from the dead affirms the sufficiency and just fulfillment of His holy
heavenly just basis for forgiving humanities' sins. Paul therefore is
presenting salvation from God's gracious perspective.
James on the other hand was looking at faith from a human perspective. James was concerned with how we as human
beings with limited perspective can discern true from false faith. This was
important for personal self assessment as well as for discerning between holy
saints and unholy heretics. Remember, James is writing to people who are being
persecuted. Many of these people have lost everything. There may have been
wolves in sheep's clothing who were creeping into the flock of God to spy on
them and gather evidence to base persecution on. There may have been
false-Christians undermining the body of Christ. There may have been agents of
the enemy Satan who were infiltrating the church and compounding the pain of
the persecuted by promoting a hollow talking disingenuous faith. True genuine
believers in Christ needed to be identifiable so that counterfeit workless
"Christianity" could be exposed and dealt with. What James was
inspired to teach as the solution to this problem was that on a human level, from a human perspective, genuine faith is evidenced by its works.
While a person is not
saved by works but by faith, the faith that saves works. When
we examine the great portion of Ephesians that speaks of salvation by grace
through faith in Ephesians 2:1-10 we see God’s salvation plan involves a faith whose
purpose does not end at salvation but is meant to press on to do "good works, which God prepared beforehand
that we should walks in them." Paul's inspired passage reads:
- Ephesians 2:8-10 – “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God,9 not of works, lest anyone should boast.10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.”
So we see here that even with Paul there is an involvement
with "good works." We simply need to put works in their right place.
A person is saved by God’s grace. We are created in the
image of God (Genesis 1:26). That doesn't mean we are or ever will be
"God." But it does mean God created humanity with the capacity to
reason, relate relationally with others, know right from wrong, and exert a
free will to chooses right or wrong. We would have no capacity to choose or
step one way or the other by faith if
it weren't for God creating us with that capacity. Therefore, we can take no
credit for how we exert our faith. When it comes to salvation grace is God's riches at Christ's expense. Humanity
is hopeless lost in sin (Romans 3:9-20). And it is only as a free gift of God's
grace that in love He made a way for our sins to be justly forgiven by the
atoning work of Jesus (Romans 3:21-31). God by grace made a way for humanity to
be forgiven their sins and spared an eternity in hell (Romans 5). This is all
God's work not ours. Salvation is a gift to be received by faith (e.g. John
1:12). Salvation therefore is "not of yourselves.”
The Ephesians passage says, “we are His workmanship,” we
are His artwork. The English word translated “workmanship” is translated from
the Greek term poema from
which we get another English word, “poem.”
The person who is saved is like a piece of God’s poetry. The gracious
God-incidents and work of God to save a soul bears witness to the beautiful
poetic work of God in life.
But look at God’s stated purpose for our salvation. It
states, “created in Christ Jesus for good works, which God prepared
beforehand that we should walk in them.”
God doesn’t save a soul so that soul can sit around with one’s head
in the clouds. God has redemptive work, ministry, for the saved to do. God plans
on and wants us to do, “good works.” We are not saved by our “good
works,” but the faith that saves, received by grace, is purposeful. We are not saved by OUR good works; but the
faith of God’s grace that saves us is proved authentic and real in fulfilling
GOD’s GOOD WORKS that He prepares for the saved to do. And the good works we do are not in our own
strength, (i.e. our flesh), but God empowers us by the Spirit to do them. Good works are good only when God is the
Author and Enabler of them.
In the 16th century the church had gotten far
away from Biblical Christianity. During this time God spoke to a man named
Martin Luther. Martin Luther’s Spirit illuminated revelation of Romans 1:17, “The just shall live by faith,” brought
a mighty revolution and regeneration to the church. In Luther’s commentary on
the book of Romans he gives the following comment on faith saying:
“Instead, faith is God's work in us, that changes us and gives new
birth from God. (John 1:13). It kills the Old Adam and makes us completely
different people. It changes our hearts, our spirits, our thoughts and all our
powers. It brings the Holy Spirit with it. Yes, it is a living, creative,
active and powerful thing, this faith. Faith cannot help doing good works
constantly. It doesn't stop to ask if good works ought to be done, but before
anyone asks, it already has done them and continues to do them without
ceasing. Anyone who does not do good
works in this manner is an unbeliever. . . . Faith is a living, bold trust in God's grace, so certain of God's favor that it would risk death a
thousand times trusting in it. Such confidence and knowledge of God's grace
makes you happy, joyful and bold in your relationship to God and all creatures.
The Holy Spirit makes this happen
through faith. Because of it, you
freely, willingly and joyfully do good to everyone, serve everyone,
suffer all kinds of things, love and praise the God who has shown you such
grace. Thus, it is just as impossible to separate faith and works as it is to
separate heat and light from fire! Therefore, watch out for your own false
ideas and guard against good-for-nothing gossips, who think they're smart
enough to define faith and works, but really are the greatest of fools. Ask God
to work faith in you, or you will remain forever without faith, no matter what
you wish, say or can do.” [1]
Now what does James say about the working out of trustworthy faith?
Trustworthy genuine faith is
personally worthless without works. James writes, " What does
it profit, my brethren, if someone says he has faith but does not have
works? Can faith save him?" This is a rhetorical question with an
implied negative answer. Faith without works has no "profit." "Profit" (Greek aphelos ) means gain,
advantage, profit, benefit, accumulated worth. Faith without works
degenerates to a useless assent. It means little to nothing to believe your
house is on fire and it will profit you nothing if you are too lazy to get up
off the couch to rescue others and yourself escape.
Trustworthy genuine faith is corporately
worthless without works. James
continues, " If a brother or sister
is naked and destitute of daily food, 16 and one of you says to
them, “Depart in peace, be warmed and filled,” but you do not give them the
things which are needed for the body, what does it profit?" Again,
the rhetorical question has an implied negative response. If our
"faith" dismisses or disregards the needs of others, if our
"faith" has no action to it, then it is profitless to others. Just
think if God has such workless attitude when He looked down on sinful humanity?
We would still be lost and for eternity! Thank you Lord for modeling works and
actions to be joined to our faith.
Trustworthy genuine
faith is dead without works. James therefore concludes, " Thus also faith by itself, if it does not
have works, is dead." "Dead" (Greek nekros ) means a corpse, one
that has breathed their last, lifeless, deceased, departed, destitute of life,
inanimate, dead. The Holy Spirit is referred to as the "Spirit of life" (Romans
8:2). The Holy Spirit regenerates us at conversion and gives us spiritual life
(e.g. John 3; Titus 3:4-7). Therefore, if our faith is devoid of works and
according to James "dead," then it also shows that we are not
spiritually alive. If we are merely paying lip service to what we believe and
not living it out in life, we remain in our sins and are dead spiritually.
Trustworthy genuine
faith is evidenced by works. James states, "But someone will say, “You have
faith, and I have works.” Show me your faith without your works, and I will
show you my faith by my works." It's not enough to talk a good talk about what you believe. For your
words to mean anything they must be lived
or worked out in life. There
should never be a separation of faith from works. Some theologies seek to do
this in their explanation of justification. But James here speaks God's truth
that the evidence for a trustworthy genuine faith is how it works out in life.
Trustworthy genuine faith
without works is demonic. James
states, "19 You
believe that there is one God. You do well. Even the demons believe—and
tremble!" In the gospels the demons who possessed people proclaimed to
Jesus, "I know who you are - the
Holy One of God!" (Mark 1:24). These demons had their theology right!
But they were still devilish and degenerate. It's not enough to know and even
believe all the right things about Jesus and the word of God. It's not enough
to have merely an academic kind of
faith. Right belief and right doctrine need to be practically lived. And
really, if someone has right doctrine and belief they will be living it our
practically in life. (See Faith Like a
Demon below.)
Trustworthy genuine faith
without works is a foolish view. James corrects his readers by stating, "20 But do you want to know, O foolish man, that faith
without works is dead?" It's foolish to think of faith being genuine
without the necessary practical works attached to it. The Bible describes a
fool as someone who says there is no God (e.g. Psalm 14:1). A fool therefore is
someone who fails to factor God into their life equation. The one who thinks
faith is worth anything without works has failed to factor God into their life
equation. It's godless to think of faith without works. It's foolish!
Trustworthy genuine
faith is validated by works. James argues, "21 Was not Abraham our father justified by
works when he offered Isaac his son on the altar? 22 Do you see
that faith was working together with his works, and by works faith was made
perfect? 23 And the Scripture was fulfilled which says, “Abraham
believed God, and it was accounted to him for righteousness.” And he was
called the friend of God. 24 You see then that a man is
justified by works, and not by faith only." James uses the phrase,
"justified by works" and this is what some find confusing. But what
we need to understand is that James is talking more about a faith validated and verified by works than
about working our way to heaven. He is simply describing the faith of the
patriarch Abraham. Paul also referred to Abraham as a model of faith (Romans
4). These verse are meant to gives us a picture of genuine faith that was
exhibited in the life of Abraham.
James also refers to Rahab as an example of faith being
validated by works. He states, "25 Likewise,
was not Rahab the harlot also justified by works when she received the
messengers and sent them out another way?" Rahab had only heard
rumors of how God had delivered His people and defended them in the wilderness.
But whether or not she believed was proven
and verified when the spies sent
out by Joshua to scope out the city of Jericho were received into her home and
protected by her. And she did this at under the threat and danger of personal
loss of life for herself and her loved ones. But she trusted in God enough to
protect his men. If she had just paid lip service and said to them, "Sure,
come on in. I'll protect you" and then when Jericho soldiers came she gave
up the two spies, her "faith" would have been exposed as really no
faith at all. It's one thing to talk a good talk. It's another to follow
through on it.
James really strikes the perfect balance when he states,
"Do you see that faith was working
together with his works, and by works faith was made perfect?" Both
faith alone and works alone are inadequate to save or justify us. Faith without
works is dead. Works without faith in Jesus are weak and inadequate. We can
never work our way to heaven. There is no work we can do that would offset our
sin and offense to Holy God Almighty. It is only when a person puts their
God-given faith in Jesus and it is verified as real through its working out in
life that the connection is complete and we, like Abraham, can enter into a
relationship with God described as being "called
the friend of God."
We are "justified
by works, and not by faith only." Works are to faith as the
resurrection is to the cross of Christ. The resurrection validates and shows
the atoning work of Jesus was completely sufficient and acceptable to God. If
Jesus hadn't risen from the dead we would still be in our sins and lost for
eternity (1 Corinthians 15). But Jesus
did rise from the dead and therefore we have full assurance that all He said
and lived and promised is true. Similarly, we on this human level can know our
faith and the faith of others is genuine when it is validated and verified true as it is practically carried out in life
through works. God can look into a heart and know simply by a person's faith
that they are saved (i.e. Ephesians 2:8-9). We can't do that. But we can see
the outward manifestation and realization of genuine faith when it is tangibly
seen with evidence of good works.
The bottom line is that "26 For as the body without the spirit is dead, so faith
without works is dead also." If you are settling for a faith that is
in word only and never takes a stand for God and His truth and never shows
itself in helping or ministry to others, then you should question its
genuineness. A faith that is devoid of works is not trustworthy. A faith
without works is like a dead corpse in a casket, it's lifeless and departed.
“I know who You are—the Holy One of God!” –
Mark 1:24
Do you have faith? What kind of
faith do you have? Is it an informed faith? Do you take comfort in defining
your faith as knowing who Jesus is? Do you think that is sufficient faith for
eternal life? If so, I have to inform you that you are relying on demonic
faith. The demons believe in God. Demons know quite a lot about God. In the
gospels they knew more about Jesus than the
religious people of the day. They believed and knew that Jesus was:
“Jesus of Nazareth . . . the Holy One of God!” (Mark 1:24; Luke 4:34); “the Son
of God” (Mark 3:11); and “the Christ, the Son of God!” (Luke 4:41). Demons
demonstrated their knowledge by identifying the apostles as, “These
men are the servants of the Most High God, who proclaim to us the way of
salvation” (Acts 16:17-18). Their proclamation was annoying and
counterproductive to the ministry. Paul eventually cast them out of their human
vessel. But demons believe in the existence of God and know who His ministers
are.
This demonic faith in
God is more than a lot of people have today. Today many people deny the
existence of God or that Jesus was a literal historical figure. Many deny that
Jesus is the Son of God or that He is “the Christ,” the Savior of the world.
Many deny that Jesus is God, the second Person of the Triune Godhead. This is
because the god of this age has blinded unbelievers (2 Corinthians 4:4-5). He
has blinded the lost and deluded them into thinking either there is no God
(e.g. atheism), that there are many gods (e.g. polytheism), or that God is
everywhere and in everything (e.g. pantheism). There are those who have been
deceived into thinking “God” is who they conjure Him up to be. This is nothing
more than idolatry; God in man’s image. God is who He says He is, not who we say
He is. Still others follow false religious views of God (e.g. Islam). The god
of this age, Satan, has deluded people into misinterpreting faith in God and in
particular the genuine saving faith of the gospel. This should not surprise us.
Scripture warns, “Now the Spirit expressly says that in the latter times some
will depart from the faith, giving heed to deceiving spirits and doctrines of
demons” (1 Timothy 4:1).
The deceptive
doctrinal teaching of demons seeks to strike at the core of genuine saving
faith. It pitches the idea that saving faith is merely the accumulation of
knowledge or assent to certain things. But such a definition is no better than
the faith the demons themselves hold! And they are not going to heaven. They
are destined for an eternal existence in hell. Is that the kind of faith you
want? Is that the kind of faith you are relying on? The apostle James spoke of
such faith saying, “You believe that there is one God. You do well. Even
the demons believe—and tremble!” (James 2:19). In these words James enlightens
his readers in telling them that not even belief in a monotheistic God is
enough to save them. No, demons have a
theology; and much of it is correct theology; but they are still destined for
hell. What’s your theology? What kind of faith are you relying on for your
salvation? “Examine yourselves as to whether you are in the faith. Test
yourselves. Do you not know yourselves, that Jesus Christ is in you? - unless
indeed you are disqualified” (2 Corinthians 13:5).
What then is the nature of the
faith that saves us? What is the difference between the genuine saving faith of
gospel and the faith of demons? The apostle John addresses this very question
of distinction when he is inspired by God to write:
·
1 John
3:7-10 - 7 Little children, let no one deceive you. He who practices
righteousness is righteous, just as He is righteous. 8 He who sins
is of the devil, for the devil has sinned from the beginning. For this purpose
the Son of God was manifested, that He might destroy the works of the devil. 9
Whoever has been born of God does not sin, for His seed remains in him; and he
cannot sin, because he has been born of God. 10 In this the children
of God and the children of the devil are manifest: Whoever does not practice
righteousness is not of God, nor is he who does not love his brother.
From these inspired words of
God’s revelation truth we see that genuine saving faith, faith that is of God,
is faith that “practices righteousness.” It is faith that is applied to life.
It is faith that makes a difference in the way we live life. It is faith that
leads to measureable change in a person claiming to be a Christian. Genuine
saving faith does not practice sin. “He who sins is of the devil.” A “faith”
that does not lead to righteous living is not a saving faith. This is not a
works righteousness statement for the faith that genuinely saves merely opens
the door to God’s working in and through us for righteousness’ sake
(Philippians 2:12-13).
These verses tell us that the
purpose for Jesus coming was to destroy the works of the devil. That would
include all his false and deceptive doctrines about the nature of faith. Jesus
came to establish the sincere truth that “Whoever is born of God does not sin”
(cf. John 3:1-21). The person with genuine saving faith hates sin. They have
received spiritual eye transplants so that like their God they have become “of
purer eyes than to behold evil, and cannot look on wickedness” (Habakkuk 1:13).
You can’t claim to be genuinely saved if you are living in a sinful state
contrary to the word of God. You aren’t genuinely saved if you live in
contradiction to God’s holy word which He esteems more highly than His own very
name! (Psalm 138:2). You can’t be a walking contradiction to God’s word and be
a true genuinely saved Christian. If you think you can, you have fallen prey to
the pernicious deceptive influences of Satan and his demons.
There is one distinguishing
characteristic of those who are genuinely saved. There is one evidence that
separates the child of God from those with mere demonic faith. There is one
point of clarity that reveals the truth about who you are and whether or not
God sees you as an opponent or ally. That one all determining characteristic
that exposes the truth is love. It is
not the love of the world. It is not love that saves. But it is love defined by
God and it is love that is the fruit of the enlivening Holy Spirit in a person
(Gal. 5:22a). Without the Holy Spirit indwelling you, you aren’t genuinely
saved (Romans 8:9-11). And when the Spirit is in a person, so is His love. “Now
hope does not disappoint, because the love of God has been poured in our hearts
by the Holy Spirit who was given to us” (Romans 5:5). John says this is the
message given by Jesus from the beginning (1 John 3:11). He states, “We know we
have passed from death to life, because we love the brethren. He who does not
love his brother abides in death” (1 John 3:14).
God defines and illustrates that
love through Jesus’ atoning work. It is a love that acts. It is a love that
makes a difference (1 John 3:16-18). He demonstrates “His own love toward us,
in that while we were still sinners, Christ died for us” (Romans 5:8). It is a
love that even loves its enemies (Mat. 5:44). The kind of love that
distinguishes godly from demonic faith is particularly illustrated by God in
the cross of Christ. Demonic worldly “love” can sit by and complacently watch
those in need without moving a finger. Demonic worldly “love” refuses to give
glory to God. Demonic worldly “love” is a tool for getting glory for yourself.
Demonic worldly “love” is self-centered. It can give the appearance of being
selfless. Demonic worldly “love” uses emotions to justify selfishness or
inaction. Demonic worldly “love” can even seek to show the world that “good”
can be done apart from God. Such demonic “love” manifests itself in secular or
false religious humanitarian efforts (few as they may be). This demonic worldly
love proves one is not of God. This is not God’s true love.
But what we need to understand is
that demonic faith is faith that resides solely in thought. Demonic faith
believes but continues with a rebellious heart. Genuine saving gospel faith is
a matter of the heart. God pours out His love in our hearts. “If you believe in your heart” is where genuine saving
faith resides (cf. Romans 10:9). “For with the heart one believes unto
righteousness, and with the mouth confession is made unto salvation” (Romans
10:10). Demons believe and tremble because they have and continue to rebel
against God in their hearts. They
want people to settle in the anti-salvation state of mere cerebral faith.
Demons preach a doctrine of assent to knowledge that is cut off from any actual
application to life.
The bottom line is the faith that
saves; the faith that is all God intends it to be, is faith of the heart.
Genuine saving faith involves giving Jesus your heart. It is total surrender.
It is forsaking all alternatives and trusting completely in the saving work of
Christ for salvation. It is knowing Him,
fully surrendering to Jesus, IN YOUR HEART. It is faith that relinquishes
control and lordship to the King of kings and LORD of lords, Jesus.
Do you have faith? What kind of
faith do you have? Is it an informed faith? Is it faith like a demon? Or do you
have genuine saving faith; faith that not only knows who Jesus is, but
gives your heart to Him in full
surrender? “Examine yourselves as to whether you are in the faith.”
[1] Martin
Luther's Definition of Faith: An excerpt from "An Introduction to St.
Paul's Letter to the Romans,"
Luther's German Bible of 1522by Martin
Luther, 1483-1546Translated by Rev. Robert E. Smith
from DR. MARTIN LUTHER'S VERMISCHTE
DEUTSCHE SCHRIFTEN. Johann K. Irmischer, ed. Vol. 63
(Erlangen:
Heyder and Zimmer, 1854), pp.124-125. [EA 63:124-125]August 1994
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