The Test of True Saving Faith: Part 2 - James Lesson 15

 In the passage we just read we are looking at another of the tests of genuine faith from James. We have seen the test of how we respond to trials, the test of how we respond to temptation, the test of how we respond to the word of God, and the test of impartial love. James is writing to the brethren, but he is very concerned that these brethren fully understand that the transformative work of salvation will be evident in the life of the one who is truly born again. We are looking at these tests of James for the same reason. It is important to know for certain that we are genuinely saved. Paul challenged the Corinthian church in 2 Cor. 13:5 by writing, “Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you – unless indeed you fail the test?”

 There is, perhaps, no better passage to look to for test material than the book of James. And from the book of James there is perhaps no better test than this test of true saving faith. In this passage James has revealed to us the problem of dead faith. We saw, last week in verses 14-19 that there is, in fact, a faith that may make many claims, but it is a faith that does not save. It does not save because it is a dead faith. Dead faith is identified as dead faith because it is void of any truly righteous deeds. Dead faith may be, and probably will be accompanied by all kinds of religious deeds, but no truly righteous deeds.

Last week we saw that we may have a faith that makes a positive confession of belief, but it is a faulty confession if it is void of the accompanying good works which show it to be real. We may have a faith that involves a phony compassion because we ignore the real needs of the brothers and sisters in the church who lack the necessary things for survival. We may have a faith that makes claims of belief, but these claims are fruitless claims if one does not put the faith on display with works consistent with the claims. One may even claim to believe in orthodox doctrine, but so what, even the demons believe in orthodox doctrine, and they tremble. Certainly demons do not have saving faith.

 We know that Satan is the master of deception. He has been involved in deceiving people with lies and distorted interpretations of the truth ever since man was first created. He isn’t going to stop. But God has given us an infallible weapon in the word of God. Our Bible is our protection from deception. Jesus declared to His Father, “Your word is truth.” He prayed that we would be sanctified in the truth. (Jn. 17:17)

 Sometimes we find passages of truth which present us with some difficult interpretational challenges. Some passages, like the one we are looking at today, can leave us scratching our heads, asking questions, and wondering if we have a correct understanding of what has been written. This has often been the case with the passage we are looking at today.

 This section of James’ epistle has been the source of much debate among theologians. It has been widely misunderstood. Admittedly, it can be challenging to understand. It was enough of a problem for Martin Luther, the great reformer, that he called it “an epistle of straw.” He felt that this section of James, in particular, contradicted Paul’s teachings of grace. Luther was such an advocate of the doctrines of grace and so opposed to the Roman Catholic doctrines of salvation by works. He saw this passage as problematic. In reality, it just needs to be understood in the proper context. Sometimes all we need to do is look at the general context of a portion of Scripture.

 Let’s talk about the general context of the epistle of James. If you were to outline the teaching of the epistles, the letters to the church, you would be able to put the teaching of these letters into two main headings. In the teaching of the New Testament you have basically the doctrines of salvation under one heading, and the duties and disciplines of the one who has come to faith in Christ and has become a new creation as a result of the work of salvation. We have doctrine and duty.

 Most of Paul’s letters are clearly divided along those two categories. Romans 1-11 detail the doctrines of salvation. Chapter 12 begins Paul’s instruction regarding the duties and disciplines of the one who has been saved. You find similar divisions in most of Paul’s letters. In the pastoral epistles of Paul it may be a little more difficult to see this distinction, but the purpose of those letters is different than the purpose of the letters to the churches.

 If the original purpose of the text is ignored, you will inevitably end up with doctrinal errors. Doctrinal errors lead to doctrinal disputes. For example, those who defend the unbiblical practice of baptismal regeneration look primarily to the book of Acts. People who defend the practice of speaking in tongues also look primarily to the book of Acts. What is the overall purpose of the book of Acts? Was it written primarily for the purpose of doctrinal instruction to the church? It was not. The book of Acts is the historical record of the spread of the gospel by the early church. Its purpose is historical, not doctrinal. You need to be careful about forming doctrinal positions from a book of the Bible when its purpose was not intended as primarily teaching doctrine.

 So what is the purpose of James? Is James written primarily as a book of doctrine, or as instruction in the practical issues of the Christian life? Does it focus on doctrine or duty? James writes with clearly a practical emphasis on the duties and disciplines of the Christian life. James is not stressing doctrinal truth as much as he is emphasizing godly behavior. This letter is a passionate plea to his readers to be uncompromisingly obedient to the word of God. This does not mean that there is no doctrinal value in James, but it is important to understand the purpose for which James writes to his audience. He isn’t detailing the doctrines of the faith as much as he is detailing what a genuine life of faith looks like. He is describing the disciplines of a life of faith.

 If you don’t understand this basic principle of interpretation you could easily read this passage and assume that James has a completely different view of the doctrine of salvation by grace alone through faith alone in Christ alone than the view held by the Apostle Paul. In reality, this is not the case at all. I told you last week that James and Paul are not standing face to face in conflict with one another on the issue of salvation by grace. They are standing back to back confronting two different enemies of the gospel. Paul is confronting the legalist who insists that works must be added to grace in order for someone to be saved. James is confronting the antinomian who says that the keeping of God’s law is not important because we are saved by grace. James is confronting the error of licentiousness. He is challenging the person who says, “I have faith and that is all I need.”

 Let me show you why James and Paul do not contradict one another. Look at verse 23 of our text. “and the Scripture was fulfilled which says, ‘And Abraham believed God, and it was reckoned to him as righteousness,’ and he was called the friend of God.” This is a quote from Genesis 15:6. Turn there with me. Read verses 1-6. 

 Abram’s faith was credited to him as righteousness, not based on anything Abram did, but solely on the basis of his faith in the promise of God. Abraham believed God and was justified. He was counted righteous in the sight of God. This was the result of his faith, not because of anything he did to be justified. It was not on the basis of works. At this point there were no works involved. There was only faith.

 Paul also quoted this same verse in Romans 4:3. Let’s look at this for a moment. Read Romans 4:1-8. Paul leaves no question that righteousness was credited to Abraham because he believed God and not because of anything Abraham had done to earn God’s favor. 

 James knew this. James is not trying to convince us that Abraham was justified before God because of his works. James knew the book of Genesis as well as all the Old Testament. His brief letter has more than 40 quotes or allusions to the O.T. He would not intentionally distort the meaning of a passage he quotes from Genesis by trying to make it say something it was not intended to say.

 So then, what is James trying to demonstrate by quoting Genesis 15:6? James is clearly trying to demonstrate the fact that genuine saving faith will be exhibited with the good works that inevitably accompany the work of salvation. There is a repeated emphasis in our passage on what is evident, what is seen, what is apparent. If a brother or sister shows up in the fellowship and they are without enough clothing to keep them warm and they are hungry, and you don’t meet their need, you show evidence of a dead faith. James says in verse 18, “I will show you my faith by my works.” The question of verse 20 is, “But are you willing to recognize, you foolish fellow…” This is a challenge to see the evidence. In verse 22 James says, “You see that faith was working with his works…” The evidence is visible.  In verse 24 James say, “You see that a man is justified by works and not by faith alone.” The emphasis is on what is visibly revealed. James is clearly emphasizing not what a person believes, but what a person does to demonstrate, or give proof that what he or she believes has brought about a the genuine work of salvation.

 James is really being blunt. He is trying hard to get someone to acknowledge the error of their thinking. Look at how he frames the proposition in verse 20. “But are you willing to recognize, you foolish fellow, that faith without works is dead?” He is challenging a fool, who up to this point has stood firm on his assertion that he has faith even though his life produces no outward evidence of genuine saving faith. This person is a fool because his mind was made up and he wasn’t interested in being confused by the facts. The fact is that a faith that cannot be confirmed through the demonstrated evidence of both righteous works and a transformed character is, in fact, a dead faith that saves no one.

 The fact that James calls this fellow a foolish fellow gives us some insight. The Greek word for “foolish” is “kenos.” It means empty, hollow, or vain. It speaks of one in whom there is nothing of truth or reality. In this case there were only empty claims of faith that prove nothing. This person is deceived. This man is a fool because he will not acknowledge the truth about the condition of his spiritual life. He is not just weak in the faith. He is not just shallow in his understanding. He is not just infantile in his stage of spiritual development. He is empty, hollow, having only the meaningless claims of faith.

 James tells this foolish fellow that what he should be recognizing is the fact that his faith, if it is void of the evidence of righteous works, is useless. I have no idea why the NASB translators translated this word as useless here. It is the Greek word “nekros” and it is the same word that is translated “dead” in verses 17 and 26. It is a word describing a corpse. It describes something that is absolutely inactive, inoperative, and unresponsive.

 It is the same word used in Ephesians 2 to describe our spiritual condition prior to the work of the Spirit of God which awakens us to spiritual life. Ephesians 2:1 says, “and you were dead in your trespasses and sins.” It is used again in Eph. 2:5 which says, “even when you were dead in your transgressions, (God) made us alive together with Christ (by grace you have been saved).

 This is no small problem, especially for the foolish fellow. If his eyes are not opened to the reality of the deadness of his faith, he will perish in his sin and face the judgment of God for eternity. James issues this urgent plea. Are you willing to recognize, you foolish fellow? Are you willing to see what should be obvious to anyone?

 James then turns to the example of Abraham. James uses Abraham as an example of true saving faith. I am convinced that Abraham is perhaps the greatest example of true saving faith found in the Bible. In the Bible’s chapter known as the “Hall of Faith” Hebrews 11, more is written of Abraham than any other O.T. character. James points to the greatest test of faith that anyone could have faced. We find the account in Genesis 22. This is years after Abraham believed God regarding the promise and his faith was reckoned to him as righteousness. Read through and discuss verses 1-19. 

 Abraham was not a perfect man. He did not manifest a perfect faith and he did not demonstrate perfect faith 100% of the time. James does demonstrate that through the overall pattern of his life Abraham vindicated his saving faith through the good works of obedience and trust. He did this, above all else, in his willingness to sacrifice his son.

 The point is obvious. When a man truly possesses genuine saving faith, and not a counterfeit dead faith, his will prove the reality of that faith by the things produced and seen by others. All who are truly saved will live in a way that reflects the reality of the transformation of salvation. Imputed righteousness will manifest practical righteousness. John Calvin said, “Faith alone justifies, but faith that justifies is never alone.”  It will be just as James says in verse 22, “You see that faith was working with his works, and as a result of his works, faith was perfected.”

 Saving faith will be seen as having come to fruition, completion, and fullness. It is like the fruit of a fruit tree. The evidence of a fruit tree is the fruit it produces. The evidence of saving faith will be the evidence it reveals.

 The most difficult verse to reconcile in this passage is verse 24. James says, “You see that a man is justified by works and not by faith alone.” Let me try to explain why this is not in direct conflict with the rest of Scripture.

 The key to understanding verse 24 is in the various meanings of the word which is translated “justified.” The Greek word “dikaioo” (dik-i-ah-ow) has several nuance meanings but two most commonly used general meanings. “The first pertains to acquittal, that is to declaring and treating a person as righteous. That is its meaning in relationship to salvation and is the sense in which Paul almost always uses the term. He declares, for example, that we are ‘justified as a gift by [God’s] grace through the redemption which is in Christ Jesus.’ Romans 3:24”

 “The second meaning of dikaioo pertains to vindication, or proof of righteousness. It is used in that sense a number of times in the New Testament in relation to God as well as men. Paul says, ‘Let God be found true, though every man be found a liar, as it is written, “That You may be justified in Your words, and prevail when You are judged.”’” (Rom. 3:4) (MacArthur)

 When Paul says we are justified by God through faith and not as a result of works, he uses the word in the sense of acquittal, and the divine declaration of imputed righteousness which comes from God through faith. When James says we are justified by works and not faith alone, he is speaking of vindication of faith and proof of righteousness which always accompanies genuine saving faith. This distinction is important to understand.

 When James says that Abraham our father was justified by works when he offered up Isaac, he uses the word which speaks of vindication and proof of righteousness. Abraham’s righteous deeds of obedience to God justified, or vindicated, or proved that his faith was a genuine saving faith. He uses the word in the same sense in verse 24. A man is vindicated, his faith is proven to be genuine, by his works and not his faith alone.

 In the second illustration James points his audience to Rahab the harlot. She is everything Abraham is not. He was a man, she a woman. He was the father of God’s chosen people. She was a pagan. He was, for the most part, a morally upright man. She was an illicit woman. Abraham was a prominent man. She was a nobody. Because of her faith, not her works, we find her listed in the “Hall of Faith” in Hebrews 11, and we know she is part of the lineage of Jesus, being the great-grandmother of David. We find her story in Joshua 2. Read Joshua 2:1-12.

 Rahab is another who was justified in the sight of God because of her faith, and was justified in the sight of men because her righteous deeds were a vindication and proof of righteousness. Her righteous deeds in protecting God’s two spies were the proof that her justification before God had resulted in genuine saving faith.

 I want us to consider what was revealed in the two examples James provides for us. Just what did Abraham’s actions prove? Just what did Rahab’s actions prove? Both of them were willing to entrust everything that meant the most to them to the sovereign, all-powerful God. Nothing in the world meant as much to Abraham as Isaac. Every promise of God depended on the survival of that child. He could not have loved a son more than he loved Isaac. But he did prove that he loved God more than that son. He did prove that his faith was a genuine saving faith because he was willing to obey what God told him to do no matter what God told him to do.

 Likewise, for Rahab, she was willing to turn her back on her life in Jericho. She walked away from her people, her business, her sinful way of life, everything she had only always known, to be identified with the people of God. That was evidence of genuine saving faith.

 That is the nature of genuine saving faith. Genuine saving faith is always willing to count the cost. Genuine saving faith will die to self. Genuine saving faith results in laying down our lives and taking up our cross and following Jesus, no matter what sacrifice it requires. Genuine saving faith causes us to turn from everything and forsake all, and acquire the pearl of great price.

 Let’s close with verse 26. “Just as the body without the spirit is dead, so also faith without works is dead.” Is there anything more obvious than physical death? When the human spirit departs the human body, there is never any doubt about the fact that the body is dead. There is never any room for debate, discussion, or doubt. The human body without the human spirit will never be able to display any signs of life.

 James wants the foolish fellow he addressed in verse 20 to acknowledge an indisputable reality. Just as indisputable as the reality that the body without the spirit is dead, so is the faith that never produces any evidence of righteous deeds.

 We must know that a day is coming when the true nature of our faith will be revealed. We will be found to have a genuine saving faith, or a dead faith. My plea is that we all are willing to examine ourselves to see if we are in the faith. Test yourselves. Do you see the evidence of righteous works and renewed character that marks the true child of God? Do not be among those deceived who call Jesus Lord, Lord, but hear Him say, Depart from Me I never knew you, you workers of iniquity.

 Let’s pray.