Are You For Real?: Meditations in the Epistle of James
The Orthodox Presbyterian Church
February 1
Are You For Real? (James 2:1)
Scripture for Day 32—James 2:1
1 My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory.
Devotional:
Notice that this verse begins—"My brothers." We could say "brethren" or "brothers and sisters" because the point is not gender-specific. The point is to appeal to fellow redeemed children of God. When you belong to Christ, you belong to everyone else who belongs to Christ. This verse appeals to you as a child of God.
Your central duty as a child of God is to "hold the faith in our Lord Jesus Christ." This is a command—"hold" or "have" "the faith in our Lord Jesus Christ." You see, contrary to the fears of Martin Luther and others, James is a deeply Christian book. As the Lutheran scholar R. C. H. Lenski commented:
It is worth noting that here and throughout this epistle James [not only] deals with Christian conduct, but ever does so on the basis of "the faith [in] our Lord Jesus Christ," in which James is one with his brethren.
Are you right with God through faith in Jesus Christ? That's central. It has many practical implications—as the book of James demonstrates—but they all flow out of this foundational fact: being right with God by grace alone through faith alone in Christ alone. Cry out to the Lord in prayer and renew your grip on Christ alone.
"My hope is built on nothing less than Jesus' blood and righteousness; I dare not trust the sweetest frame, but wholly lean on Jesus' Name. On Christ, the solid Rock, I stand; all other ground is sinking sand." (Edward Mote)†
We do good works because we are saved, not in order to be saved. "For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them." (Eph. 2:8–10).
Note well, this Scripture modifies the command to hold the faith in Christ by summoning us to live out its implications. Hold the faith in Christ, and do so without "partiality" (ESV; NKJV), without "favoritism" [NIV; NASB], or without "respect of persons" [KJV]. Favoritism contradicts faith. Showing partiality goes just as much against the grain of trusting Jesus as serving mammon goes against the grain of serving God.
Why? First, because "God shows no partiality" (Acts 10:34). Second, because "if you show partiality, you are committing sin and are convicted by the law as transgressors" (James 2:9). But third—and this is the emphasis here—because "our Lord Jesus Christ [is] the Lord of glory." If (when?) you deem certain people to be so very important, do you not thereby eclipse the one Person who actually is all-important?
1 My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory.
Devotional:
Notice again how this verse begins, "My brothers." We could say "brethren" or "brothers and sisters" because the point is not gender-specific. This verse appeals to believers—whether male or female—as redeemed children of God, those who "hold the faith in our Lord Jesus Christ, the Lord of glory." When you belong to Jesus, you belong to everyone else who belongs to him, and they belong to you. You are siblings in the Lord. For that reason, "show no partiality as you hold the faith in our Lord Jesus Christ."
Theodore Roosevelt once warned against "hyphenated Americanism," that is, dividing your loyalties between your country and an ancestral country (e.g., "German-American," "Irish-American"). But divided loyalties in the church can do even more serious damage. A New Horizons article once warned against:
"... a sometimes humorous, sometimes disturbing phenomenon in today's conservative church circles: the resurgence of the hyphenated church. A hyphenated church is one which, whether officially or unofficially, judges the orthodoxy or at least the 'real maturity' of people on the basis of their adherence to a preference that has been elevated to the status of an essential precept. It becomes a litmus test within the congregation.
"I speak of a hyphenated church because the 'insiders' in it think of their preference as if it were actually appended to their name: 'Trinity Church–KJV Only,' 'Grace Reformed Church–A Politically Active Church,' 'New Life Community Church–A Homeschooling Fellowship,' etc.
"Ecclesiastes informs us that 'there is nothing new under the sun' (1:9). Therefore, we should expect to see such sectarianism periodically. Scripture tells us that there were factions in Corinth that were evidently hyphenated (1 Cor. 3:4), and there were the Judaizers in Galatia. They had added an extrabiblical standard for evaluating spirituality.
"Hyphenation has resurfaced again, even as we are seeing a resurgence in churches teaching the doctrines of grace. This is not surprising, for as the church grows, the devil groans.
"As numerous children of God have experienced the Spirit's revitalization of their faith, the hyphens have arisen to muddy the waters. Again, hyphens are preferences that have been anointed as precepts, deviation from which leads to disfavor or even discipline. This hyphenation has become a new legalism."†
Examine yourself. Whether it is schooling choices, or political choices, or dress-style choices, or whatever, do you elevate your preferences to the level of precepts? Do people have to measure up to certain qualifications before you will accept them?
What did God require before he accepted you?
"Just as I am without one plea but that thy blood was shed for me, and that thou bidd'st me come to thee, O Lamb of God, I come, I come" (Charlotte Elliot).*
"Welcome one another as Christ has welcomed you, for the glory of God" (Rom 15:7). "My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory." (James 2:1).
1 My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. 2 For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, 3 and if you pay attention to the one who wears the fine clothing and say, "You sit here in a good place," while you say to the poor man, "You stand over there," or, "Sit down at my feet," 4 have you not then made distinctions among yourselves and become judges with evil thoughts? 5 Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? 6 But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? 7 Are they not the ones who blaspheme the honorable name by which you were called?
Devotional:
"Birds of a feather flock together." That's natural. Accordingly, many "church growth experts" urge that churches do demographic studies and that they seek to reach "homogeneous" (all the same kind of) people. And what do you know? It works! By following this philosophy, some congregations have grown not only into the hundreds, but into the thousands, even the tens of thousands. (Never mind that these members generally come from other local churches, a phenomenon that one friend calls "the circulation of the saints.") These congregations tend to be affluent. But what if "a poor man in shabby clothing also comes in"? Will the poor believer, the "heterogeneous" (different) believer, be welcomed as warmly as the rich believer? God says, "if you pay attention to the one who wears the fine clothing and say, 'You sit here in a good place,' while you say to the poor man, 'You stand over there,' or, 'Sit down at my feet,' have you not then made distinctions among yourselves and become judges with evil thoughts? "
But doesn't this cut both ways? Why do believers leave one church to go to another? Perhaps they have good reasons—such as the Lord has moved them to a new location, or the church is becoming more and more unfaithful to the Lord, or they and their family are spiritually starving. But often they have bad reasons—such as they feel that they are better than the people in that church, and so they look down on them and they don't want to work on their relationships with these unworthies. They don't want the demands of loving their heterogeneous brothers and sisters as Christ loved them.
And what if the Lord does put you in circumstances where you need to find a church home? How do you choose a congregation to attend? The Reformers had to face this question. People were being converted from apostasy. Where do you encourage them to go to truly worship and truly be fed? They agreed that, because Christ gathers and builds his church by his Spirit working through his Word, therefore a true church is one where the Word of Christ is proclaimed, where it is sealed in the sacraments of baptism and the Lord's Supper, where it is obeyed in pastoral care and discipline. These traits may be more strong, or less strong, but they are "marks of a true church." Go there because the Lord Jesus Christ himself is there to care for and feed you. Go there because the Lord Jesus Christ himself has given you gifts that he can use to help care for and feed his redeemed people. But what if they are different? What if they are "poor" in this way or that, they don't have enough young people, or children, or whatever. Is it a true church? Is it possible that the Lord intends for you to help turn the tide? Is he calling you to "seek first the kingdom of God and his righteousness" and promising that if you do, "all these things will be added to you" (Mt. 6:33)?
February 4
Are You For Real? (James 2:8–13)
Scripture for Day 35—James 2:8–13
8 If you really fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself," you are doing well. 9 But if you show partiality, you are committing sin and are convicted by the law as transgressors. 10 For whoever keeps the whole law but fails in one point has become accountable for all of it. 11 For he who said, "Do not commit adultery," also said, "Do not murder." If you do not commit adultery but do murder, you have become a transgressor of the law. 12 So speak and so act as those who are to be judged under the law of liberty. 13 For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.
Devotional:
To draw close to believers who can help you and to evade those who need your help might be natural. But it's not godly. If you really fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself"—if you genuinely love your neighbor as yourself, even though he or she is "poor" in some way—then "you are doing well."
God commands, "love your neighbor as yourself." To whom do you have this duty? "Your neighbor." Your neighbor is any fellow human whom God, in his providence, brings to you—whether rich or poor; whether your color or not; whether likable or not. A religious lawyer, trying to squirm out from under the force of this command, asked Jesus, "Who is my neighbor?" In response, Jesus told the story of "the good Samaritan" (Luke 10:25–37).
What is your duty? "Love your neighbor." Well, you say, I'd never hurt him. Good. You don't hate him. But God commands more—love him. Perhaps his ungodliness rightly offends you. That doesn't change the fact that God calls you to godliness—to God-likeness. And God so loved the world—the wicked realm of sinful rebels who lie in the power of the evil one—that he gave and sacrificed his only begotten Son in order to save them.
How should you love your neighbor? "You shall love your neighbor as yourself." "Whatever you wish that others would do to you, do also to them" (Matt. 7:12). Do you actively welcome those who visit your church? Do you show Christ-like concern for them?
If you really do this, then you are doing well. "But if you show partiality, you are committing sin and are convicted by the law as transgressors." If you do so discriminate, then God's law convicts you and finds you guilty as a transgressor. And when it comes to sinning against God, there's no such thing as a "little sin." Why is that? Because "whoever keeps the whole law but fails in one point has become accountable for all of it." And why is that? Because "he who said, 'Do not commit adultery,' also said, 'Do not murder.' If you do not commit adultery but do murder, you have become a transgressor of the law." Every sin is against God, and that's what makes it so sinful.
Again this underscores how important it is to follow Jesus Christ, the merciful Savior. The law convicts us as transgressors. Our predilection for showing partiality shows that we deserve God's wrath and curse, both in this life and in that which is to come. But Christ Jesus came into this world to save sinners. Ask the Lord to forgive you for failing to love your neighbors in a Christ-like way. Ask him to fill you with his Spirit to enable you to do so.
February 5
Are You For Real? (James 2:12–13)
Scripture for Day 36—James 2:12–13
12 So speak and so act as those who are to be judged under the law of liberty. 13 For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.
Devotional:
Here's something you don't hear every day—God will judge you. "So speak and so act as those who are to be judged …"
By what standard will God judge you? "So speak and so act as those who are to be judged under the law …" If there is no law of God, then there's no sin. Why? Because sin is the transgression of the law, 1 John 3:4. If there's no sin, then we need no salvation. But God makes it crystal clear that there is sin—"if you show partiality, you are committing sin and are convicted by the law as transgressors," (v. 9).
But if you are resting in Jesus Christ as he's offered in the gospel, remember the nature of the standard by which he will judge you. "So speak and so act as those who are to be judged under the law of liberty." God's law is a law of liberty for those who are resting in Jesus as Savior, and only for those. Why? Because Jesus sets sinners free! He sets them free from the guilt of sin, so that they needn't fear the punishment they deserve. He also sets them free from the power of sin, so that they are enabled to walk in newness of life. One believer had been a habitual thief. Every time he saw the Eighth Commandment—"Thou shalt not steal"—it pierced his conscience; it drove him to despair. But one day, after praying earnestly about this, he saw it again. But this time it suddenly struck him in an entirely new way—no longer as a condemning indictment but as a promise of empowering by the Spirit of Christ—"Thou shalt not steal!" He rejoiced that not only had Christ forgiven him of his theft, but also that Christ had set him free from committing theft.
When the fact that Lord shows such grace and mercy to undeserving sinners triumphs in your heart, then you will show mercy to others, even poor, undeserving others. "Judgment is without mercy to one who has shown no mercy." If you have no mercy toward others, then evidently you have never experienced God's mercy in Christ. Seek the Lord while he may be found!
"Mercy triumphs over judgment!" We see this most clearly at the cross of Christ. God visited his own Son in judgment so that he might visit sinners in mercy. He laid all our sins on the Lamb of God, and Jesus paid their full penalty, so that God is just in justifying us, Rom. 3:26. "Mercy triumphs over judgment!"
O living God, may the knowledge of your judgment make me afraid to sin against you; and may the experience of your mercy in Christ make me ashamed to sin against you!
February 6
Are You For Real? (James 2:14–26)
Scripture for Day 37—James 2:14–26
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.
Devotional:
In Pilgrim's Progress, John Bunyan warns us against a subtly counterfeit form of Christianity under the character "Talkative."
"This man is for any company, and for any talk; for he talketh now with you, so will he talk when he is on the ale-bench: And the more drink he hath in his crown, the more of these things he hath in his mouth. Religion hath no place in his heart, or house, or conversation [behavior], all he hath lieth in his tongue and his religion is to make a noise therewith."†
Through James, God says, "that faith" is "dead."
The first part of James 2 reveals that a tell-tale sign of such dead, "Talkative," counterfeit "Christianity" is to look down on the needy and show favoritism to the rich. Such partiality is incompatible both with genuine faith and with God's law (good works). This second part of James 2 focuses more specifically on the relation between faith and good works.
Martin Luther actually balked at whether James really belongs in the Bible on account of this text. The main difficulty is that James seems to contradict Paul. Paul says that we're justified by faith alone. James says that we're justified by works and not by faith alone.
But the difference is more apparent than real. When we read them in context, we see that even though Paul and James use the same words, they use them with different meanings.
Paul
James
"faith"
heart-trust in the Lord
mere intellectual assent to the truth
"works"
attempts to earn right standing with God
actions that make evident genuine faith
"justified"
possessing God's once-for-all verdict of righteousness
demonstrating that your faith is genuine
For James, then, to be "justified" means to be vindicated in your claim that you are a genuine believer. This use of the term can be found elsewhere, for example, in Matthew 11:19 — "Wisdom is justified [proved to be genuine] by her deeds."
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.
Devotional:
For James, to be "justified" means to be vindicated in your claim that you are a genuine believer. This use of the term can be found elsewhere, for example, in Matthew 11:19 — "Wisdom is justified [proved to be genuine] by her deeds."
Notice when this proof occurs. The "justification" of James's two examples—Abraham and Rahab—occurred after they first believed but before Judgment Day. Abraham was demonstrated to have a genuine faith when he offered his son Isaac in obedience to God's command. Rahab was demonstrated to have a genuine faith when she received the spies sent by Joshua.
Once we see that even though they use the same words, they use them with different meanings, then we see that the conflict between Paul and James is more apparent than real. They do give their own unique insights into the gospel, but these Scriptures are ultimately in perfect harmony with one another. How trustworthy God's Word is!
"The words proceeding from the LORD are flawless, as pure as silver which by fire is tried, like silver which, when molten in a furnace, from it emerges sev'n times purified." (Psalm 12:6, versified)
February 8
Are You For Real? (James 2:14)
Scripture for Day 39—James 2:14
14 What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?
Devotional:
We value learning and articulating sound doctrine. That is important! God says, "My people are destroyed for lack of knowledge" (Hos. 4:6). At the same time we'd better heed our God's probing through James. "What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?"
Notice that the "faith" this verse condemns is one of profession ("someone says he has faith") without practice ("but does not have works"). In other words, it's articulation with no corresponding action. It's all talk and no walk. This is the religion of Talkative, the counterfeit Christian in Pilgrim's Progress.
"Religion hath no place in his heart, or house, or conversation [behavior], all he hath lieth in his tongue and his religion is to make a noise therewith."†
Through James, God asks two rhetorical questions. "What good is it?" The implied answer is, "No good at all!" Second, "Can that faith save him?" The implied answer is, "NO!" "That" kind of "faith"—faith that's all talk and no walk—is not genuine saving faith.
What then is genuine saving faith? The Larger Catechism helpfully summarizes:
Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and his righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation. –Larger Catechism #72
Genuine faith is a "grace" that our Lord himself sovereignly works in the sinner's heart.
† John Bunyan, The Pilgrim's Progress (Oxford World's Classics paperback, 2003 edition), p. 77
February 9
Are You For Real? (James 2:14)
Scripture for Day 40—James 2:14
14 What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?
Devotional:
Genuine faith is a "grace" that our Lord himself works in the sinner's heart. Herein lies a big part of our modern difficulty with this text. For over a hundred years most of us have been indoctrinated with the view that faith is something that we ourselves work in our own hearts. According to this view, God has done his part to save us; now we must do our part. Our part is to use our own ability—our "free will"—to accept the salvation he offers. And if we do accept it, if we do assent that the gospel is true, then we have "fire insurance" from going to Hell, even if we live like the devil as "carnal Christians." This view contains enough truth to make it seem plausible, but in actuality it is a counterfeit.
A fatal flaw in this view is that it ignores the fact that we simply do not have the ability to produce faith in Christ. We enter this world, not somewhat hindered by, but literally "dead in ... trespasses and sins"—inert and helpless when it comes to the things of God. Thankfully, God did not leave us in our helpless state. "By grace" he intervened to "save" (or rescue) us. His work saves us, but we receive it "through faith." But even "this is not your own doing; it is the gift of God." In sovereign grace, God changes our hearts in order to enable us to receive and rest on Christ in faith (Eph. 2:1–10).
Second, when God does graciously change a heart, it will always produce the fruit of a changed heart. The other fruits or "graces" that flow along with faith from a born-again heart are not instruments that receive God's verdict of justification. We must be justified through faith alone! Why? Because we can be justified on account of Christ alone! "It depends on faith in order that the promise may rest on grace" (Rom. 4:16).
Faith justifies a sinner in the sight of God—not because of those other graces which do always accompany it, or of good works that are the fruits of it, nor as if the grace of faith, or any act thereof, were imputed to him for his justification; but—only as it is an instrument by which he receiveth and applieth Christ and his righteousness. –Larger Catechism, #73
But when God does change a sinner's heart, he will also produce those other graces which always accompany genuine saving faith.
In stark contrast, "Talkative" faith is self-produced. It therefore does not involve a transformed heart. Consequently, it does not have any attending graces. It's not saving faith. It's a counterfeit. "What good is it?"
How Talkative at first lifts up his plumes! How bravely doth he speak! How he presumes to drive down all before him! But so soon as Faithful talks of HEART-WORK, like the moon that's past the full, into the wane he goes. And so will all, but he that HEART-WORK knows. †
† John Bunyan, The Pilgrim's Progress (Oxford World's Classics paperback, 2003 edition), p. 83
February 10
Are You For Real? (James 2:14–17)
Scripture for Day 41—James 2:14–17
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.
Devotional:
"Talkative" faith—faith that's all talk ("someone says he has faith") and no walk ("but does not have works") is not saving faith ("Can that faith save him?"). No. Instead, it's like cheap talk. "If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, 'Go in peace, be warmed and filled,' without giving them the things needed for the body, what good is that?"
Taking our cue from the Golden Rule, turn this around. What if you are such in dire straits that you finally swallow your pride and go to your well-heeled brother for help? What if he's in a position to help with ease, but instead he says, "I really feel for you. I hope it all works out. Best of luck to you," and then he shuts the door in your face? "What good is that?" No good at all!
"So also faith by itself, if it does not have works, is dead." Genuine saving faith will always be accompanied by corroborating works. Accordingly, if you don't have the fruits, then you don't have the roots. Equally, if you do have the roots, then you will have the fruits.
The reason is that the absence of fruit is evidence that the heart is unchanged, unregenerated. Consider this exchange between Talkative and Faithful from Pilgrim's Progress:
TALKATIVE. I thought we should have had a great deal of talk by this time.
FAITHFUL. Well, if you will, we will fall to it now; and since you left it with me to state the question, let it be this: How doth the saving grace of God discover [evidence] itself when it is in the heart of man?
TALK. I perceive, then, that our talk must be about the power of things. Well, it is a very good question, and I shall be willing to answer you. And take my answer in brief, thus: First, Where the grace of God is in the heart, it causeth there a great outcry against sin. Secondly…
FAITH. Nay, hold, let us consider of one at once. I think you should rather say, It shows itself by inclining the soul to abhor its sin.
TALK. Why, what difference is there between crying out against and abhorring of sin?
FAITH. Oh, a great deal. A man may cry out against sin [as a matter] of policy, but he cannot abhor it but [except] by virtue of a godly antipathy against it. I have heard many cry out against sin in the pulpit who yet can abide it well enough in the heart, house, and conversation [behavior]. Joseph's mistress cried out with a loud voice, as if she had been very holy; but she would willingly, notwithstanding that, have committed uncleanness with him. Some cry out against sin even as the mother cries out against her child in her lap, when she calleth it slut and naughty girl, and then falls to hugging and kissing it.
TALK. You lie at the catch, I perceive. [I see you asked a trick question to trap me.]†
There's nothing tricky or entertaining about it. Your eternal destiny is at stake. Are you born again?
† John Bunyan, The Pilgrim's Progress (Oxford World's Classics paperback, 2003 edition), pp. 79–80
Daily Devotional
February 11
Are You For Real? (James 2:17–19)
Scripture for Day 42—James 2:17–19
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!
Devotional:
We must always distinguish faith and works. "One is justified by faith apart from works of the law" (Rom. 3:28). But we must never divorce them. "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."
Somewhat ironically, no-one has captured the basic message of James 2:14–26 more forcefully than [Martin] Luther (from his preface to Romans):
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. †
Faith that's all talk and no walk is not genuine saving faith. "You believe that God is one; you do well." The "Shema" was kind of like the "Apostles' Creed" of orthodox Judaism, "Hear, O Israel! The LORD our God, the LORD is one" (Deut. 6:4). Surely if you believe this truth—or even better, the truths of the Apostles' Creed and the Nicene Creed … or even better, the truths of the Westminster Standards or the Three Forms of Unity—surely you are saved! In fact, however, "even the demons believe." Even the devils of hell "believe" orthodox doctrine! They know the truth and in their hearts they know that it's true! But they refuse to obey God. Theirs is not a saving faith!
Their minds know the truth—much more precisely than ours do. Their hearts assent to the truth—so much so that James adds, "the demons believe—and shudder!" They quake with fear at the truth! That's a whole lot more than can be said of "Talkative" Christians! If even demons have a faith that's superior to that of "Talkative" Christians, then clearly "Talkative" faith is not genuine saving faith. Saving faith involves the mind, the emotions, and the will.
† Douglas J. Moo, The Letter of James (Eerdmans: Tyndale New Testament Commentaries, 1985), p. 117
February 12
Are You For Real? (James 2:17–19)
Scripture for Day 43—James 2:17–19
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!
Devotional:
Jean François Gravelet (1824–1897), also known as Charles (or Chevalier) Blondin, was a French acrobat and tight-rope walker. "The Great Blondin" was especially famous for crossing Niagara Falls on a tightrope. He did this repeatedly, always with creative theatrics.
To walk across the gorge at Niagara Falls once seems foolhardy, to do it seventeen times seems like madness. Yet this was only one of Blondin's impressive feats on the high wire. Chevalier Blondin made his name crossing Niagara Gorge on a tightrope for the first time on 30th June 1859 on a rope 50 metres (160 feet) above the water, nearly half a kilometre (over quarter of a mile) long and just 7.5cm (three inches) in diameter. He had wanted to cross at the falls a kilometre upstream but the owner, fearing an accident, refused permission.
Blondin made several more crossings of Niagara, each one more daring than the last. He crossed it blindfolded, pushing a wheelbarrow; once he carried a stove, stopped half way across and cooked himself an omelette, another time he crossed on stilts. In August 1859 he crossed the gorge with his manager Harry Colcord on his back. According to legend Colcord claimed that the trip was truly terrifying with broken guy ropes causing the rope to swing violently and Colcord had to dismount half way across.
In 1860 the Prince of Wales watched Blondin cross Niagara Gorge. He was asked if he would like to be carried on Blondin's back for the return journey. He refused. †
The Prince of Wales had knowledge; he knew what the stunt involved. He had assent; he believed Blondin could do it. But he was not willing to entrust his life to the tightrope walker. His faith never moved from the theoretical to the real.
That's a good illustration of how saving faith involves not only knowing about Christ, not only assenting to the truth of the gospel, but also entrusting yourself to the Lord Jesus Christ for salvation. Saving faith stands in stark contrast to merely "Talkative," dead faith.
Living, saving faith cannot be self-produced. It is the fruit of the Holy Spirit's regenerating work in hearts.
"I will give them a heart to know that I am the LORD, and they shall be my people and I will be their God, for they shall return to me with their whole heart" (Jeremiah 24:7).
"And I will give them one heart, and a new spirit I will put within them. I will remove the heart of stone from their flesh and give them a heart of flesh" (Ezekiel 11:19).
The Holy Spirit especially uses the preaching of the gospel to perform this gracious work. Saving faith includes:
1. knowing the facts of the gospel;
2. assenting in your heart to the truth of those facts; and
3. receiving and resting on Jesus Christ alone for salvation.
Doctrinal demons don't have saving faith. Nor do "Talkative" Christians. Do you?
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.
Devotional:
Faith without works is dead, useless, no better than the faith of demons; genuine saving faith demonstrates itself through actions. This really ought not to seem like a radical, new concept. "Do you want to be shown, you foolish person, that faith apart from works is useless?"
Consider Exhibit A—Abraham. "Was not Abraham our father justified by works when he offered up his son Isaac on the altar? You see that faith was active along with his works, and faith was completed by his works; 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."
James highlights two different points in Abraham's spiritual pilgrimage, one early in his walk; the other at the end.
Verse 21 starts with the end point—"Was not Abraham our father justified by works when he offered up his son Isaac on the altar?" This refers to Genesis 22. Abraham stepped out in faith and offered his son in obedience to God's command. As a result, God said, "Now I know that you fear me, since you have not withheld your only son from me." Abraham's works demonstrated that his faith was genuine. That's the endpoint in Abraham's life.
But verses 22-23 rewind to a point early in Abraham's pilgrimage—"You see that faith was active along with his works, and faith was completed by his works; 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." This refers to Genesis 15. But there we see Abraham struggling with doubts about God's promises. Abraham even wondered if he should adopt Eliezer, his servant, as the covenant heir. But the Lord said, "This man shall not be your heir; your very own son shall be your heir ... Look toward heaven and number the stars, if you are able to number them. So shall your offspring be." And then God's Word says something utterly amazing: "Abraham believed the Lord and he counted it to him as righteousness." Having God's promise alone, even though humanly he and Sarah could not bear a child, Abraham believed God. And God reckoned Abraham's faith to him as righteousness.
What connects Genesis 15 and Genesis 22 is Abraham's faith, specifically Abraham's trust in God to provide the promised heir through whom salvation would come to the world (Gen 12:3). Notice how verse 22 links these two events—"You see that faith was active along with his works, and faith was completed by his works." They may be two distinct events, but the offering of Isaac in Genesis 22 was the outworking of the very same faith that Abraham had in Genesis 15. It's not that Genesis 22 is about Abraham's works, while Genesis 15 is about his faith. No! Both are about Abraham's faith. But Genesis 22 tells how God used testing to bring that faith to completion and maturity.
Abraham was reckoned righteous through faith alone. But Abraham's status as genuine believer was demonstrated when he unconditionally obeyed his Lord. This showed that his profession was more than words and religious talk.
Words and religious talk are not unimportant, but neither are they adequate to make you right with God. Only Jesus Christ can do that. Rest in Christ alone as he is offered in the gospel. Take up your cross daily and follow him in faith, as did Abraham.
February 14
Are You For Real? (James 2:20, 25–26)
Scripture for Day 45—James 2:20, 25–26
20 Do you want to be shown, you foolish person, that faith apart from works is useless? 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.
Devotional:
"Do you want to be shown … that faith apart from works is useless?" Now look at Exhibit B—Rahab. "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?"
Listen to Joshua 2:8–11—
"8 Before the men lay down, she came up to them on the roof 9 and said to the men, "I know that the Lord has given you the land, and that the fear of you has fallen upon us, and that all the inhabitants of the land melt away before you. 10 For we have heard how the Lord dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you devoted to destruction. 11 And as soon as we heard it, our hearts melted, and there was no spirit left in any man because of you, for the Lord your God, he is God in the heavens above and on the earth beneath."
Rahab heard about the mighty deeds of the Lord. She heard how the Lord saved Israel from Egypt by many miracles. She heard the gospel—how the Lord himself delivers his people by means of judgment.
And what's utterly breathtaking is that this Canaanite woman identified with the people of the living and true God. She took sides against her own people. By grace through faith, she agreed that the Lord's judgment upon her own people was just. By grace through faith she saw that Joshua and the Israelites had a true claim to this land from God himself. Gripped by this faith, she acted on it by showing hospitality to the spies, and then by hiding them and helping them to escape. She didn't wait for their evangelistic overtures. She made them take an oath to spare her and her family.
Rahab thus demonstrated that she believed the stories about Israel's God. More than that! She had come to turn from idols to commit herself to the living and true God, "the Lord your God, he is God in the heavens above and on the earth beneath." Her actions, then, were actions of faith. They showed that God's grace had worked in her heart. She was a genuine believer in the Lord.
What makes this all the more striking is that she was "Rahab the prostitute!" A prostitute isn't someone you usually choose as a model of earning God's favor by moral obedience. No, God saves sinners. He declares his verdict of righteous because of his grace alone in Christ alone, and it is received through faith alone! The works that demonstrated that Rahab really did belong to God were the fruits of her genuine faith in the Lord.
What's the bottom line? "You see that a person is justified by works and not by faith alone." Your religious claims are proved to be true, not merely by your talk—no matter how orthodox or eloquent—but by the walk that flows from faith. That's the difference between dead faith and living faith. "For as the body apart from the spirit is dead, so also faith apart from works is dead." If you don't have the fruits, you don't have the roots. Do you have the fruits?
February 15
Are You For Real? (James 2:17–26)
Scripture for Day 46—James 2:17–26
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.
Devotional:
Before we leave this text, we do well to consider—if faith without works is dead, then good works are necessary in those who are saved. Does that mean that God renders his divine verdict of "justified" (fully forgiven and perfectly righteous in his sight) because of the good works that accompany genuine saving faith?
In a nutshell, does your getting right with God depend on the good works that you will do by the help of the Holy Spirit?
It may be helpful to consider the answer of Zacharias Ursinus, the primary author of the Heidelberg Catechism (paraphrased slightly):
Objection 3:
That which is not alone does not justify by itself. Faith is not alone. Therefore it does not justify alone.
Answer:
If this is understood as resulting from the premises that faith does not justify alone, meaning that faith does not exist alone, then the conclusion is proper. Why? Because justifying faith is never without its fruits or effects. "Faith by itself, if it does not have works, is dead."
But if it is understood to mean that the righteousness of Christ is not received through faith alone, then either there is more in the conclusion than in the premises or else the major premise—"That which is not alone does not justify by itself"—is false.
I alone may speak in my chamber, but I may not be alone. A thing may not be alone but joined with something else, and yet it alone may have this or that act. For instance, the will is not alone, but is joined with the understanding, and yet it alone wills. Likewise, the soul of man is not alone, but is united with the body, and yet it alone perceives. Similarly, the edge of a razor is not alone but is joined with a handle, and yet it alone cuts.
This is what is usually, and correctly, called a "fallacy of composition." Why? Because the exclusive particle "alone," which is connected to "faith" with the verb "is" in the minor premise ("Faith is not alone"), is separated from it in the conclusion and attached to the word "justify" ("Therefore it does not justify alone").
Objection 4:
Faith does not justify without that which is required in those who are justified. Good works are required in those who are justified. Therefore, faith is not without good works, and so does not justify alone.
Answer:
This is the same fallacy to which reference has just been made on account of the doubtful construction of the particle "without." Indeed, faith does not justify without those things which are required in those who are justified. But even though genuine faith never exists alone and is always joined with the love by which it works, yet faith alone justifies. Why? Because faith is the act of embracing and applying to itself the merits of Christ.
The minor premise—"Good works are required in those who are justified"—must also be more fully explained. Faith and good works are not required in the same sense in those who are justified.
Faith, with its own peculiar act—without which it cannot be considered—is required as the necessary instrument by which we apply to ourselves the merits of Christ.
Good works, on the other hand, are not required so that by them we may apprehend the merits of Christ, much less that we may be justified on account of them; but that we may thereby prove our faith, which without good works is dead, and can only be known by their presence. Good works are required as the fruits of our faith, and as the evidences of our gratitude to God.
That is not always necessary for the accomplishment of a certain result which is necessarily connected with the cause of the same thing.
So even though good works are necessarily connected with faith, they are nevertheless not necessary to apprehend the merits of Christ. †
The bottom line is—does Christ freely and fully save you? Or do you save yourself with Christ's help? Thank God, Jesus saves! Jesus saves!
† Zacharias Ursinus, Commentary on the Heidelberg Catechism, Q. 64, [Presbyterian & Reformed], pp. 336–337
