FOR THE LOVE OF GOD

Scripture Reference: James 2:14-26

The Scriptural Argument – Continued. James now observes that faith and actions (deeds or works) can’t be separated. Faith which is only in the mind is not yet complete; faith starts there, but doesn’t finish there. It becomes complete when it results in a decision of the will and is carried out in action. In this Paul and James agree. Paul is against “works” in Romans 4 and Galatians 3-4 but only so much that the works he is against are “works of the law,” which are those ritual actions such as circumcision, dietary rules and sabbath-keeping which marked out a Jew from a non-Jew. People did not have to become Jews to be counted right with God. Yet when it comes to righteous deeds, Paul does not believe that one will go to heaven without them, as he points out in 1 Corinthians 6:9-10 and Galatians 5:19-21. That is because for Paul faith is not mere belief in orthodox doctrines, as it was for James’ imaginary opponent, but commitment and obedience to Christ. In the eyes of the various Apostles, commitment always does something, it obeys. That is precisely just what James is saying here, faith becomes true faith or complete when it is joined in obedience to Christ.

Now James quotes Genesis 15:6 and sees it fulfilled in Genesis 22. Paul, in Romans 4:3 and Galatians 3:6, also quotes Genesis 15:6, but Paul is interested in pointing out that God made this statement before Abraham was circumcised. James wants us to know that Abraham’s later actions showed that God’s declaration that he was righteous was accurate. Abraham did indeed live his faith and was in fact righteous. To this James adds a paraphrase of either 2 Chronicles 20:7 or Isaiah 41:8, Abraham was God’s friend. Friends must agree together, and by obeying God all his life, Abraham showed himself a true friend, one who lived in harmony with God.

A person, then, is justified by what he does and not just by faith alone. Paul uses the term “justified” to mean God’s declaration that a sinner has been acquitted. This was a new meaning for the term. James uses the word in its original sense (the one found in the Greek Old Testament), that a person is declared to be just or righteous. This declaration, he argues, does not come about because of what is unseen in a person’s heart, but because of what is seen in a person’s deeds. In essence, James is stating that a person’s hidden faith, is manifested in their deeds or works.

James now turns to a second scriptural passage, the story of Rahab in Joshua 2. This prostitute had heard about God’s deeds and believed in them in her heart. But that was not enough to save her. It may well be that many other people in Jericho believed the same things. Rahab, however, acted on what she believed by protecting the Hebrew spies. Because her faith translated into action, she was delivered. In Jewish eyes she was considered the mother of all who turned to Judaism from paganism, the first example of a convert.

The Conclusion. James’s summary is short, clear and straight to the point. Faith without deeds (or works) is like a corpse, a body without the spirit or breath of life. Such a thing is dead, useless, fit only to be buried. Such a faith will not and cannot save a person. True saving faith is belief which results in works or deeds demonstrating obedience to God. Faith with works results in demonstrating a God who is alive in each of us.

Unless otherwise noted, Scripture taken from the Holy Bible, New International Version®, NIV © 2011 by Biblica, Inc.
Used by permission. All rights reserved.

Scripture Reference: James 2:14-26

The Theological Argument. Such a strong example as James has given the readers, calls for a defense. James then proceeds to give it. He brings in an imaginary person to argue with him. This opponent treats faith and deeds as if they were separate gifts of God. “You have [the gift of] faith; I have [the gift of] deeds.” James replies that faith which is not seen outwardly through a person’s deeds is no different than having no faith at all. It can’t be seen or experienced. It is purely imaginary. Instead, says James, he will demonstrate his commitment to Christ, that is, his faith, through his deeds.

The opponent is then imagined to protest, “I believe that there is only one God!” This is the basic creed of Judaism from Deuteronomy 6:4-5, recited twice daily by every pious Jew. It is the faith that Abraham is said to have discovered. It is also the basis of Christianity as well (Mark 12:28-34; Romans 3:30; and also implied in Paul’s speech in Acts 17:22-31). Surely such orthodox belief/faith is enough. However, James replies in essence, that, “No it is not, for the demons themselves believe as much.” Satan’s own troops are fully orthodox, fully believing the truth; in fact, in the gospels they give a far fuller confession of Christ than the apostles (for example see Mark 1:24; 5:7). Also, unlike the person who claims to believe without showing any outward deeds, they act consistently upon their belief, they shudder and tremble. They shudder because they are in rebellion against God and know that their destination will most definitely lead them to a hell that has been promised for their rebellion. Perhaps, James implies, those who claim to have faith without deeds should be shuddering and trembling as well.

The Scriptural Argument. James now offers to give scriptural proof of what he has been arguing. He uses strong language like that of Jesus (Matthew 23:17) or Paul (Galatians 3:1), which was typical of the debates of his day. The evidence that he brings forward is that of Abraham and the story in Genesis 22:1-19. Abraham was “considered righteous” or declared to be righteous in Genesis 22:12, when God says, “Now I know that you fear God.” This was on account of his deed in preparing to offer Isaac. In other words, Abraham’s decision to follow God and put his trust in Him was so firm that when faced with the greatest of tests he followed through and resolutely obeyed, whatever the cost.

There is, however, more than this in the text. The phrase “what he did” in the NIV should read “from or by his works [or deeds],” as other translations state it. Notice that it is “works” (plural) and not just “work” (one work). James is not thinking of only the one deed of Abraham. In Jewish eyes the offering of Isaac was the end of a long string of obedience beginning in Genesis 12:1. Their question was, “Why did God command the offering of Isaac and then not make Abraham actually do it?” Their answer to that was that since Abraham had been obedient so many times before, including, according to their stories, being great in his care for the poor, God righteously rewarded his works in Genesis 22 by sparing Isaac. The release of Isaac comes, not after a single deed, but after a lifetime of obedience.

To Be Continued

Unless otherwise noted, Scripture taken from the Holy Bible, New International Version®, NIV © 2011 by Biblica, Inc.
Used by permission. All rights reserved.

Scripture Reference: James 2:14-26

The term for ‘mercy’ referenced in the verse preceding our text is often related to that for giving to the needy. One form of mercy I’d like to discuss in relation to faith and works, is charitable giving. Therefore, if one is not supposed to discriminate against the poor, the question arises as to how one should treat them? The answer is, with mercy, that is, amongst other things, with charitable giving. This idea introduces another study, a study, or message, on the relationship of works, mainly charitable deeds or generosity, to faith.

The Principle. James states the principle very simply, “What good is it . . . if a man claims to have faith but has no deeds?” In other words, if a person or persons states that he or she believes all of the right doctrines, but their life does not show obedience to Christ, what good is this type of faith? The answer, which is implied in the question, is, “No good at all.”

In case any of us have missed the point, James adds, “Can such faith save them?” In Greek the way you state a question implies the expected answer. In this case the answer James expects is clearly, “No, it can’t save them.”

The Example. James adds an example to make it very clear what he is talking about. He paints a picture of a Christian brother or sister in real need. It is not about whether they have nice clothes, but rather do they have enough clothing to keep warm and decent. It is not about whether they have any food for the rest of the week, but rather do they have anything to eat today. What does their fellow-Christian do? He or she says a prayer. A statement that might be said, “Go, I wish you well,” is a blessing meaning, “Go in peace.” The “keep warm and well fed” makes this blessing specific. Its point is to be, or appear, pious. It is full of faith, the person saying it, believing that God will provide. It is very religious. It is theologically correct. However, it is not spiritually correct. What it lacks is the going to their own wardrobe and pantry and getting out their own clothing and food and sharing it with their unfortunate brother or sister. Because of this James says that such a prayer is totally useless, there is no merit to it. He also concludes, so are all forms of faith which are not accompanied by action. We may believe that Jesus is Lord, but if we do not obey Him in actively loving one another, that belief is just empty words. We may believe that God loves the poor, but if we do not care for them in a loving and unselfish way, our faith is in essence dead, non-existent.

To Be Continued

Unless otherwise noted, Scripture taken from the Holy Bible, New International Version®, NIV © 2011 by Biblica, Inc.
Used by permission. All rights reserved.

Scripture Reference: Galatians 6:11-14

The Cross – A Sign of Our Hope of Heaven – Continued

That cross is a sign of our hope of glory. If, (and I say that rhetorically) there is any tomorrow, if there is any Heaven, if there is any God and life yet to be, the cross is a sign of that hope.

Pass by any large cemetery and you will find that most of them have an area filled with hundreds, if not thousands of white crosses. When you look at them you can’t help but think of many other cemeteries, especially American military cemeteries around the world, such as at Arlington, Virginia, in the Philippines, in the Hawaiian Islands, in France. Everywhere, erected above that fallen American boy who has died in battle, our people erected a cross. Why? Because it is a hope. It is a prayer, it is a vision, it is a dream, it is an expectation, it is a promise, it is an assurance that God has prepared some better thing for us than what we know in the sorrow and tears of this life. If we have any hope, any forgiveness, any tomorrow, it lies in the atoning death of the Son of God.

I’m reminded of a story of a little girl in Charing Cross in London:

There was a little girl in the city who lost her way. She just wandered around in the streets of London, crying heart-brokenly, piteously. An English bobby saw the child wandering and stopped her to ask her why her sobbing. The child answered that she was lost and did not know how to find her way home. The bobby said to her, ‘Do not cry. Sit down here by my side and we will find where you live, where home is.’ So the bobby sat on the curb of the street and the little brokenhearted girl sat by his side. He said, ‘Now I am going to ask you some places in London and you tell me if you recognize any of them. Piccadilly Circus?’ ‘No.’ ‘Westminster?’ ‘No.’ ‘Charing Cross?’ ‘Ah,’ said the little girl in her tears, ‘Yes, yes. Take me down to the cross and I can find my way home from there!’ ”

How true for all humanity, for all mankind, for our hopes and our hearts, and our lives! Take me to the cross and I can find my way home from there. This is God’s invitation to each and everyone of us. This is God’s love and mercy poured out in the earth. This is God’s sweet invitation to us today. I invite you all, especially as we celebrate this season of the resurrection, come, come, to the cross. The cross is where we all have to start!

Unless otherwise noted, Scripture taken from The Holy Bible, English Standard Version®, ESV © 2016 by Crossway Bibles.
Used by permission. All rights reserved.