Active Faith (Part Twelve): A Look at Living Faith

Transcript

JRNT 12
02/05/2023
Active Faith (Part Twelve): A Look at Living Faith
James 2:20-26
Jesse Randolph

Well, the Danish philosopher and theologian Soren Kierkegaard, is not a man whose writings I can usually in most instances comment or quote. But he once wrote a story that I think would be helpful for us as we get started here this morning. This story was about an imaginary country which was populated only by, get this, ducks. I’ll spare you all the details of the entire story. But as the story goes, on Sunday morning all the father ducks and the mother ducks gathered their ducklings and they headed off to duck church. And I’ll let Kierkegaard take it from here, “It was Sunday morning, and all the ducks dutifully came to church, waddling through the doors and down the aisle into their pews where thy comfortably squatted. When all were well-settled, and the hymns were sung, the duck minister waddled to his pulpit, opened the Duck Bible and read: ‘Ducks! You have wings, and with wings, you can fly like eagles. You can soar into the sky! Use your wings!’ It was a marvelous, elevating duck scripture, and thus all the ducks quacked their assent with a hearty ‘Amen!’ -- and then they plopped down from their pews . . .and waddled home!” In other words, the ducks -- that’s you -- heard a message from another duck, that’s me -- and rather than taking the message that they had heard to heart, and this version, “Extend your wings and fly,” they plop down from their pews and they waddle out the door.

Kierkegaard’s parody shines a bright light on a lot of what passes for Christianity today. And it fits so well with the section of scripture that we’re gong to be in this morning. Where like last week James is addressing both the marks of a fruitless faith, a faith that has nothing to show for it, a faith that’s without works, a faith that’s without a pulse, a faith that’s lifeless, a faith that is dead -- and, by contrast, the marks of a living faith, true faith, genuine faith, an abiding faith, active faith.

Turn with me, if you would, in your bibles, to James 2. Which is our text this morning, James 2:20-26. Last week we looked at 14-19, this morning we’ll look at 20-26. God’s word reads, “But are you willing to recognize, you foolish fellow, that faith without works is useless? Was not Abraham our father justified by works when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected; 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. You see that a man is justified by works and not by faith alone. In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? For just as the body without the spirit is dead, so also faith without works is dead.”

There’s a lot happening in our text today. We come across these Old Testament stories which no doubt, would have been very familiar to James’ Jewish Christian audience. We encounter these statements about the relationship between faith and works, which unfortunately, have caused much controversy and confusion over the centuries. Including statements which opponents of biblical Christianity have used to somehow pit James against the Apostle Paul. Statements which men like Martin Luther have grabbed onto, to express their disdain for the inclusion of James in the canon of the scripture. And statements which have opened the door for false churches like the Roman Catholic Church to invent a false theology which has sent countless millions to hell.

Well, with all that’s happening in our text, I’m going to do my best to explain it and preach it. And in doing so, I’ve broken this morning’s message through this passage into three parts. First, in verse 20 we have “The Central Question.” Then in verses 21-25, we have “The Contrasting Illustrations.” And then in verse 26, we have “The Conclusive Determination.” So, it’s “The Central Question,” “The Contrasting Illustrations, and “The Conclusive Determination.” With that, let’s get right into it.

Let’s look at “The Central Question,” verse 20. James says, “But are you willing to recognize, you foolish fellow, that faith without works is useless?” Now, right out of the gate, James throws out this question. And as he does so, James, who is never one to mince words, just launches right into it. You see the words there, “you foolish fellow.” He asks that this “foolish fellow” this question. “But are you willing to recognize . . . that faith without works is useless?”

Now, the question we should be asking is who’s James talking to here? The answer is, he’s addressing the same respondent, the same interlocutor, that he introduced last week in James 2:18. You’ll recall in verse 2:18, that James introduces this imaginary respondent, this conversational sparring partner. “Someone”, he calls him. And this “someone”, in verse 18, says to James, ‘You have faith and I have works.” And I made the case to you last week, that the quote, I believe, ends there. And then a new quote begins with the words “Show me,” meaning James is replying to the “someone” with these words in 2:18: “Show me your faith,” says James, “without the works, and I will show you my faith by my works.” In other words, James is saying to his challenger here, that faith and works cannot be separated. They’re always connected. The one always flows out of the other.

James then goes on, in verse 19, to address another objection that this respondent, the “someone,” may have had. And the objection comes from this “someone” who would have been a good Jew. Someone who would have been familiar with the Old Testament, specifically, the Shema of Deuteronomy 6:4. This someone believed in the unity of God and that God is one. And, as a result, he apparently believed that that’s enough. That he is good. Well, look at how James addresses this person in verse 19. He says, “You believe that God is one. You do well; the demons also believe, and shudder.” And as we saw last week, the words “You do well” weren’t intended to be complimentary. Instead, they’re drenched with sarcasm. James isn’t at all impressed with the fact that this respondent believes that God is one. Even the demons believe that truth. And in light of that truth, James says, the demons “shudder.”

So, in verse 18, James explains how faith will always be shown by works. And that faith cannot be divorced from works. Then in verse 19, James explains that merely having the right theological answers to certain truths, in the immediate context, knowing that God is one, that does not mean that a person has a living and abiding faith. Which brings us back to our text, verse 20, where this dialogue, the diatribe, between James and the “someone” continues. And again, we see the words: “But are you willing to recognize, you foolish fellow, that faith without works is useless?” Now, we can’t just ignore the fact that James addresses his opponent here as “you foolish fellow.” What does he mean by that?
Now, the word here for “foolish” has connotations of stubbornness, hard-heartedness, ignorance. It’s not so much the idea of the fool of the Proverbs whose folly demonstrates more of a moral failure. Instead, the word that’s used by James here, signifies more of a lack of understanding, an emptiness, an empty headedness, a hollowness, an unwillingness to be taught. And unwillingness to learn. And what James has in view here, as he interacts with this fictional objector, is that person’s hard-hearted ignorance. See, this imaginary respondent has already gone back and forth with James in verse 18. He’s already tried to prop up his position in verse 19, that merely knowing that God is one is enough. And so what we have here in verse 20, is James expressing what appears to be some sense of impatience and exasperation. As he recognizes that there’s still some chipping away to do, that he needs to do with this respondent.

So, we see James here, say ok, “you foolish fellow.” “I guess I’m really going to have to start explaining this to you. I guess I’m going to really have to slow this down for you. And break this down for you. And lay this out for you.” And that’s all built into the first few words of verse 20, where he says: “But are you willing to recognize.” Or as other translations have it, “Do you want to be shown that,” or “Do you want evidence of,” or “Do you want clear proof that ” Now, there’s a bit of irony underlying this entire dialogue, because up to this point, this respondent has seemed so self-assured. You know, he confidently states back in verse 18, that he could rely upon his works. And then he confidently declares his knowledge that God is one in verse 19. So now, James here, in verse 20, is saying, “No, there’s something you really need to understand. There’s something you really need to recognize. There’s something you really need to be shown.” Which is what? He says that at the end of verse 20. “That faith without works in useless.”

What an important word from James here. What an under-emphasized truth in churches in our day. See, there are so many people who come into churches these days, “ducks” you could say, that say they know the gospel. That say they know sound doctrine. That say they know all the things that Christians are supposed to say they know. And not only do they say they know those things, but they say they believe those things. But here’s the thing. Many of them have nothing to show for it. There’s input, but there’s no output. The faith they say they have is like money that yields no interest, a vine that yields no fruit, a field that yields no crops. And James here is saying it’s “useless.” Now, interestingly, that word, “useless” can be translated in this way, “does not work.” That faith, without works, does not work. Your workless faith -- James is getting a little crafty here with his humor, “does not work.” He’s toying with his opponent. He’s playing, clearly here, some sort of cat-and-mouse game. And as he does so, he knows he’s got this trump card in his back pocket which he pulls out in verse 21, and here he brings in the examples of Abraham and Rahab. And as we get ready to unpack verses 21-25, the second heading for this morning’s sermon is the “Contrasting Questions,” verses 21-25.

Let’s pick it up in verse 21 and we’ll read all the way through verse 25. As we see these two questions set up here.
He says, “Was not Abraham our father justified by works when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected; and the scripture was fulfilled which says, ‘And Abraham believed God, and it was [counted to him] reckoned to him as righteousness,’ and he was called the friend of God. You see that a man is justified by works and not by faith alone. In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way?”

Now, what I just read makes up the majority of our text here today. So, we’re going to be spending most of our time this morning on this section of James’ writing. And on these two questions, specifically one related to Abraham and the other related to Rahab. Two contrasting questions, two diverse case studies, one involving a patriarch, the other involving a prostitute, and both demonstrating, as James is going to argue, the importance of having an active faith. Faith without works is faith in name only. It’s not the real thing. It’s not saving faith. Which is an important truth to hang onto, not only as we study the text today, but the book of James as a whole.

With that, let’s turn back to our text. And specifically, the first of these two questions that James is going to ask here. Look at verse 21 again. “Was not Abraham our father justified by works when he offered up Isaac his son on the altar?” Now, it’s here that you could say James has stirred the pot a bit. This is where James lost Martin Luther. This is where James causes many modern-day evangelicals to squirm in their seats. This is where we get uncomfortable with the prospect of debating our Roman Catholic friends, who can point to this verse, and say, aha! Well, the angst and the consternation come from what is plainly written here in the text, in James 2:21. The words on the page appear there as plain as day, that Abraham was “justified by works.” Yikes! And in verse 24, it doesn’t make it any easier. It says, “a man is justified by works and not by faith alone.” That doesn’t make it any better for us. And then you get to Paul’s writings in Romans 4, and he says something about Abraham, that appears to sound quite different. Or be quite different. Romans 4:1-3, Paul says, “What then shall we say that Abraham, our forefather according to the flesh, has found? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the scripture say?” And then here Paul quotes Genesis 15:6, “ ‘Abraham believed God, and it was credited to him as righteousness.’ ”

How are we supposed to untie this knot? How are we supposed to navigate our way through this potential minefield? Are the liberal theologians, right? Did James somehow contradict Paul? Is the Roman Catholic church, right? Is it true, as the Council of Trent teaches, that works do, in fact, somehow contribute to our salvation? Have we been looking at this wrong the whole time? I’m not sure how many questions I asked, but the answer to each one of those questions is no, no, no, and no. See, everything hinges on how we’re to take this word in verse 21, “justified.” The root word is “dikaio.” And, as many words in the Koine Greek, it has a wide range of meaning. And we’re going to zero in this morning on just two of those potential definitions or meanings of that term. One of those meanings, or definitions, picked up in the writings of Paul. And the other one of those meanings, is picked up in the writings of James.

Let’s start with Paul. When Paul speaks of justification or being justified he’s referring to that initial and immediate transfer of a person from the realm of death and sin, what Colossians 1:13 calls “the domain of darkness,” to the hope and the blessing and the reality of eternal life. And that transfer takes place once and for all. And it takes place immediately at the moment a sinner places his or her faith in Jesus Christ. As Paul uses that term “justify,” justification is a sovereignly ordained judicial decree, in which God, apart from any human works or deeds, declares as His divine gavel comes down that the heretofore-condemned sinner, is now justified before Him. We see Paul’s theology of justification and the emphasis of his writings on justification in various places in the scriptures. Romans 3:24 says, we have been “justified as a gift by His grace through the redemption which is in Christ Jesus.” Romans 4:5 says, “to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness.” Romans 5:1, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.” Romans 8:33, “Who will bring a charge against God’s elect? God is the one who justifies.” That’s Paul.

James, on the other hand, when he uses the word “justified” is looking at it from a different vantage point. He’s looking at it from a different point on the timeline of the life of the sinner. James is not using the term in a declarative sense the way Paul is. Rather, he’s using it in the demonstrative sense. That is, according to James, the righteous status, the justified status, of a person who has already come to faith in Jesus Christ is going to be demonstrated by the way they live. Namely, through their performance of good works, their performance of good deeds, their bearing of good fruit in keeping with repentance. As we’ve seen already in several places throughout this letter. James is emphasizing a faith that works, a faith which produces, a faith which is active. James is highlighting the fact that an already-declared-righteous sinner will demonstrate and prove that they indeed have been declared righteous. And that the faith that they say they have is in fact genuine. And that the salvation they claim to possess is in fact real.

The “Scofield Reference Bible” summarizes this distinction between Paul’s perspective and James’ perspective nicely. It says, “Paul speaks of that which justifies man before God, [namely,] faith alone, wholly apart from works; James of the proof before men, that he who professes to have justifying faith really has it. Paul speaks of what God sees – faith; James of what men see[s] – works, as the visible evidence of [their] faith.” And that’s exactly right. James is not writing this letter, the letter we’re studying, as some have argued, to correct Paul. Or to put forth a theology that’s different than Paul’s. As we’re going to see, as we keep working our through this text, is that the two authors, James and Paul, are not in conflict with each other. They’re actually very complimentary of each other.

And with that, let’s look again at verse 21. The first of these “Contrasting Illustrations.” The illustration involving Abraham. I’m going to read the whole thing, down to verse 24, so we get the full picture. He says, “Was not Abraham our father justified by works when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected; 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. You see that a man is justified by works and not by faith alone.” There’s so much here. And we’re going to handle this the way you eat an elephant. One bite at a time. There’s so much to do, in about 40 or so minutes. Or 60, depending on how much time you want to give me.

First, note that James here, refers to Abraham, verse 21, as “our father.” You know, Abraham, of course, was the patriarch to the Jewish people. He was this revered man of faith to these early Jewish Christians to whom James is now writing. And this again highlights James’ own Jewish heritage and the very Jewish context into which James was writing. And as he does throughout this letter, James here is skillfully weaving these various reference points and illustrations that would make sense to his audience. That would connect him to his audience, so that it would be easier for them to grab onto the major points he’s trying to communicate through this letter.

And then he asks the question, verse 21, “Was not Abraham our father justified by works when he offered up Isaac his son on the altar?” Now, James’ question here, is referring to that infamous scene from Genesis 22. If fact, why don’t you turn there with me to Genesis 22. That scene where God is testing Abraham by asking him to offer up his son, Isaac, as a living sacrifice, Genesis 22. Keep a finger in the book of Genesis, we’ll be back here a couple of times this morning. But Genesis 22, this sets the stage. This is what James has in mind in James 2. Genesis 22:1 says, “Now it came about after these things, that God tested Abraham, and said to him, ‘Abraham!’ And he said, ‘Here I am.’ He said, ‘Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I will tell you.’ So Abraham arose early in the morning and saddled his donkey, and took two of his young men with him and Isaac his son; and he split wood for the burnt offering, and arose and went to the place of which God had told him. On the third day Abraham raised his eyes and saw the place from a distance. Abraham said to his young men, ‘Stay here with the donkey, and I and the lad will go over there; and we will worship and return to you.’ Abraham took the wood of the burnt offering and laid it on Isaac his son, and he took in his hand the fire and the knife. So the two of them walked on together. Isaac spoke to Abraham his father and said, ‘My father!’ and he said, ‘Here I am, my son.’ And he said, ‘Behold, the fire and the wood, but where is the lamb for the burnt offering?’ Abraham said, ‘God will provide for Himself the lamb for the burnt offering, my son.’ So the two of them walked on together.”

“Then they came to the place of which God had told him; and Abraham built the altar there and arranged the wood, and bound his son Isaac and laid him on the altar, on top of the wood. Abraham stretched out his hand and took the knife to slay his son. But the angel of the Lord called to him from heaven and said, ‘Abraham, Abraham!’ And he said, ‘Here I am.’ He said, ‘Do not stretch out your hand against the lad, and do nothing to him; for now I know that you fear God, since you have not withheld your son, you only son, from me’.”

Such a powerful scene, with such unforgettable details. Including the fact that Abraham here, was commanded to offer up his “only son,” the son whom he loved. And the fact that Abraham’s obedience was immediate, as he arose early and saddled his donkey to go perform the deed. And the fact that Abraham’s obedience was not any way derailed by the questions his son, Isaac, was asking him as they walked up the mountain on that fateful day. How could Abraham do it? How could he take the son whom he loved on this death march? How could he bind him up? How could he look him in the eyes? How could he raise the knife? How could he be willing to go through all of it?

Well, bringing it back to our context in the study of James, how could Abraham perform this kind of deed? The answer is faith. Abraham had faith. Just as James is calling on his earlier audience here to have faith which shows itself through works, Abraham was in his context demonstrating his faith through his works. And how do we know that Abraham had faith? Well, there are clues in the text of Genesis 22 itself. Genesis 22:5, Abraham says to those he’s leaving behind, “I and the lad will go over there; and we will worship and return to you.” “We will worship” and we will “return to you.” Well, who’s the “we”? Abraham and Isaac! Meaning Abraham believed that the God who had commanded him to sacrifice his son, would somehow also raise his son back to life. Because it was going to be through that son that God was going to fulfill the promises He made earlier to Abraham. More on that later.

And the author of Hebrews picks up on that very truth. Hebrews 11:17-19, speaking of the faith of Abraham, says “By faith . . .” There it is again, the same word, “faith”. “By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only begotten son; it was he to whom it was said, ‘In Isaac your descendants shall be called.’ ” And then it says, “He considered,” that’s Abraham, “that God is able to raise people even from the dead, from which he also received him back as a type.” Abraham had faith.

Here’s another clue from Genesis 22 that Abraham had faith. The reaction of the angel of the Lord in verse 12, when he says to Abraham, “Do not stretch out you hand against the lad, and do nothing to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me.”
“For now I know that you fear God.” Not because you say you fear God. Not because you say you love God. Not because you say you believe in God. But because you’ve shown that you fear Him. Which is evidence that you truly do believe in Him, that you really do have true faith.

Here’s another way that we can know that Abraham’s actions here in Genesis 22 were born of a true faith in the living God. It’s because James himself, a Spirit-directed author of scripture, tells us so.
Look at James 2:22, as we move onto the next verse. He says, “You see that faith was working with his works, and as a result of the works, faith was perfected.” He starts with “You see”, there in verse 22. Even with those words James is subtly indicating here the observable nature of true faith. Genuine faith is not something that’s merely professed. It’s not something that’s merely verbalized. No, it’s something that is visual. Something that can be seen. And then James here says while still speaking of Abraham, “that faith was working with his works.” Abraham’s “faith was working with his works.” Now, the verb there for working is “sunergei,” and it literally means working together. James here is highlighting the close connection between Abraham’s faith and his works. They were working together. Not only that though, the verb here for working is in the imperfect tense. And all that means, is that Abraham’s faith was not demonstrated just one time, in one isolated event, in this offering of Isaac. But instead, this would have been a characteristic of his life. Faith and works, working together, were this continual characteristic of Abraham’s life, both before and after this event.

Now, this would probably be a good time to explore the question, when was it that Abraham actually came to faith. For that answer, we go back to Genesis 15 (told you we’d be going back), Genesis 15. Now, as you’re turning there, the events that are recorded in Genesis 15, these took place about 40 years or so before Abraham’s near-sacrifice of Isaac in Genesis 22. And by way of context, here in Genesis 15 we’ve just had Abram come off this great military victory in Genesis 14, where he and several of his men had rescued his nephew, Lot, and defeated these kings in battle. He’s already, by this point, older, he’s weary, he’s worn. He’s already been told by God, back in Genesis 12, that God was going to make him a great nation, and that in him all the families of the earth would be blessed.
And then we get to Genesis 15:1. It says, “After these things,” meaning the battle of Genesis 14, “the word of the Lord came to Abram in a vision, saying, ‘Do not fear, Abram, I am a shield to you; your reward shall be very great.’ ” Now, while those words in verse 1 would have been a great encouragement to Abram, he didn’t yet demonstrate faith.

In fact, we see the opposite in verses 2-3, as Abram replies to God, says, “O Lord God, what will you give me, since I am childless, and the heir of my house is Eliezer of Damascus?’ And Abram said, ‘Since You have given no offspring to me, one born in my house,’ ” that’s Eliezer, “ ‘is my heir.’ ” So, Abram at this point is discouraged and he’s fearful. He and his wife have no child. And he’s doubting how God, who’s promised back in Genesis 12 to make a great nation through him, how that’s going to happen. That’s the low point of the Genesis 15 narrative. But then it shifts in verse 4, where Yahweh, God, intervenes, and says, “Then behold, the word of the Lord came to him, saying, ‘This man,’ ”meaning Eliezer,’ ”will not be your heir; but one who will come forth from your own body, he shall be your heir.”

And then verse 5, God takes “him outside and said, ‘Now look toward the heavens, and count the stars, if you are able to count them.’ And He said to him, ‘So shall your descendants be.’ ” And then the climax of this section is Abram’s response in verse 6, here we go, “Then he believed in the Lord; and He reckoned it to him as righteousness.” Abraham believed in the Lord. He believed in God. This, by the way, is the first instance of the word “believe” in the Old Testament, and therefore in all of the scripture. And that belief was “reckoned,” counted… “to him as righteousness.” This was the moment, that singular moment, of Abraham’s justification. And this is the point in Abraham’s life, that Paul locked in on, in his writings. This Genesis 15 scene where Abraham was once and forever declared justified before the God of Israel.

That’s what Paul says again in Romans 4. He says, “What then shall we say that Abraham, our forefather according to the flesh, has found? For if Abraham was justified,” one time justified, “by works, he has something to boast about, but not before God. For what does the Scripture say? ‘Abraham believed God, and it was credited to him as righteousness.’ ” Paul would also say, in Galatians 3:5-6, “So then, does He who provides you with the Spirit and works miracles among you, do it by the works of the Law, or by hearing with faith? Even so Abraham believed God, and it was reckoned to him as righteousness.”

See, Paul is saying, and James would affirm, that faith was the basis of Abraham’s justification. When Abraham believed God, that’s when God’s righteousness was credited to his account. That’s when he, Abraham, was declared righteous. And then 40 years or so later -- there would be 40 years passing between Genesis 15 and Genesis 22 -- where God would call on Abraham to sacrifice Isaac. And that’s what James is zeroing in on, in his letter, in that 40-years-later moment in Genesis 22, not the moment of justification back in Genesis 15. See, what James is recognizing here back to James 2, is that while Abraham possessed faith in Genesis 15, he was living out his faith 40 years later in Genesis 22. That while Abraham believed God back in Genesis 15, he was obeying God 40 years later in Genesis 22. That while Abraham was declared righteous back in Genesis 15, he was living righteously 40 years later in Genesis 22. And going back to James 2:22, that’s what he’s getting at, when he says, “You see that faith was working with his works, and as a result of the works, faith was perfected.”

See, Paul was highlighting Abraham’s justification being declared in Genesis 15. While James is highlighting Abraham’s justification being shown in Genesis 22. Paul is arguing for the priority of faith. James is arguing for the proof of faith. James would have no quibble with Paul’s statements, that a man is justified by faith. And Paul would not disagree with James’ statements, that a man’s justification is shown through his works.

You can just write down a few of these verses. These are the words of Paul and see how closely these marry up with what James is saying. Paul was the one who said in Galatians 5:6 that we are to have “faith working through love.” Paul was the one in Romans 1:5 who referred to an “obedience of faith.”
Paul in 2 Thessalonians 1:11 referenced the “work of faith.” Paul in Ephesians 2:10 said, we are “created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.” Paul was the one who said in Titus 2:14, that Christ Jesus “gave Himself for us to redeem us from every lawless deed,” that means deeds that could have worked our way to God, as if you could do such a thing, “and to purify for Himself a people for His own possession, zealous for good deeds.”

Paul was writing against those who had more of that legalistic bent. Those who thought that justification could still involve some mixture of faith in Christ plus the works that we do.
James, on the other hand, is writing to those of that libertine bent. Who think that just because one has had that past-tense justifying moment, that your faith now, does not have to be lived out or demonstrated in any palpable way. They wrote in different contexts. And they wrote with totally different objectives and focal points.

Which brings us to the end of verse 22, where he says, “And as result of the works,” speaking of Abraham, “faith was perfected.”
What does that mean, “faith was perfected?” Well, I can start by telling you what that does not mean. It does not mean that Abraham’s faith back in Genesis 15, was defective or insufficient for God to declare him righteous in that very moment. It does not mean that Abraham was ultimately declared righteous because of his sacrifice, or attempted sacrifice, or near sacrifice of Isaac, some 40 years later. No. There are no degrees of justifying faith. One either believes and is justified or they don’t and they aren’t. It’s not a sliding scale. As we’ve just seen, Abraham was justified, once for all, back in Genesis 15. So what does James then mean, when he says in verse 22 here, that Abraham’s “faith was perfected” and that it was a result of his works? Well, the verb there for “perfected” could also be translated was made complete, was brought to its end, was brought to its goal. Meaning he was carried all the way to its purpose, it’s intended point of maturity, the goal line. And that highlights James’ overall point, which is that works do not cause faith or bring about faith, but faith will always, and inevitably produce works. And our works, in turn, will end up perfecting the faith that we possess. Meaning, our works will bring our faith to its completion. That sounds a lot like some of the first words we encountered in James, a couple of months ago.

Turn with me if you would, back to James 1, starting in verse 2. As we read this, see if you see any parallels between what James is describing here and the faith of Abraham. James 1:2, “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.” See, perseverance in trials brings about endurance, which leads to its “perfect result.” That what’s being said in James 1. And in James 2, we see that demonstrating faith through works will bring about a perfected faith. We’re not talking about Wesleyan perfectionism, or second blessing theology here. We’re talking about a complete faith, a mature faith. That’s what James has in view here, as he references Abraham.

Well, as Abraham’s faith was “perfected,” as we see here in verse 23 something else was happening. Look at verse 23, it says, “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.” Now, when James here says that “the Scripture was fulfilled,” he’s referring to a specific scripture, and specifically, Genesis 15:6. But in what sense does James mean that “the Scripture was fulfilled”? Now, oftentimes when we see that word “fulfilled” it is in reference to some aspect of some future-oriented prophecy being fulfilled. Well, Genesis 15:6, is not a prophecy. Now, as we’ve seen, Genesis 15:6, was a present-day, present-tense (in the days of Abraham) declaration that when Abraham believed God. His belief at that moment, was counted to him, credited to him, reckoned to him as righteousness. That concept of counting, or reckoning, is a judicial term, it’s a forensic term. And it indicates that as of the moment of Abraham’s belief, God declared right then and there that Abraham had a right standing before Him. He was right then and immediately justified.

So, James here, as we look at 2:23, is not talking about the fulfillment of some future oriented prophecy in this context. So, that being so, what was this pronouncement? How was this fulfilled in Abraham’s life? What James is getting at here in James 2:23, is that the faith of Abraham, God’s verdict of acquittal, the bestowing of this righteous status upon Abraham, it was filled up. Meaning, it was given its ultimate significance, when Abraham’s faith was “perfected,” that is, when his faith was brought to completion, or maturity, through his works. And the works that are in view here, of course, are the works that we’ve already considered, which are the works surrounding the near sacrifice of his son, Isaac. Abraham was declared righteous all the way back in Genesis 15. And the righteousness that Abraham was given by God was brought about by faith.

But James’ point here is that Abraham’s faith was not an isolated instance of mental assent. It was not static or superficial. Rather, Abraham’s faith was dynamic and ongoing and continual. It was living and it was active. And it generated in him a willingness to sacrifice his son, very son, his only son, the one he loved, Isaac. Not because he wanted to. Not because he found any pleasure in doing so. Not because he didn’t love or treasure his son. But instead, because he loved and treasured his God more. And he loved and he treasured his God most. And through this test, Abraham’s faith was brought through the fire of adversity. And again ‘fire of adversity,’ that sounds a lot like what James is saying back in James 1. And brought to it’s full maturity. And it’s in that sense that the scripture James 2:23 was fulfilled, and the reality of Abraham’s faith was demonstrated.

He elaborates though, as he keeps going on in verse 23. He says that not only was the scripture fulfilled in that way, but that Abraham was “called the friend of God.” Now, what James here says about Abraham being “the friend of God” is not part of the original quote of Genesis 15. But it does echo what we see elsewhere in the Old Testament where Abraham is given a similar description. You could jot down 2 Chronicles 20:7, where Jehoshaphat says, “Did You not, O our God, drive out the inhabitants of this land before your people Israel and give it to the descendants of Abraham Your friend forever?”
You could also write down Isaiah 41:8, where God Himself refers to “you, Israel, My servant, Jacob whom I have chosen, descendant of Abraham My friend.” “My friend,” “The friend of God,” the term for friend here in James 2:23 is calling to attention the amazing privilege of the close and intimate relationship that Abraham enjoyed with God. A relationship that was rooted in God’s love, rooted in Abraham’s faith, and rooted in God having declared Abraham righteous.

And so it is with us, for us, those of us who have a faith like Abraham. In our case, faith in the Christ who would come through Abraham’s line. And for those of us whose faith is manifested like Abraham’s through our works. We, too, can have this privileged status, to be called God’s friends. And this idea of being friends of God calls to mind what our Lord, the Lord Jesus Christ, said to His disciples in
John 15:14-15, where He says, “You are my friends if you do what I command you.” Then he goes on to say, “No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for things that I have heard from My Father I have made known to you.”
Note that condition there, “You are my friends if you do what I command you.” That sounds very James like. Also though, what James is saying here in 2:23 about being friends of God, it previews and it informs what James will say later in James 4:4. Which is that if we are friends of God. Based on the righteous position we have been given before Him through the finished work of Jesus Christ on the cross, we’re not going to be friends of the world. We won’t be running back to the very sins for which Christ died. Because if we run back to the world. It shows that we’re not His friends at all. But rather, what? His enemies. He’s at enmity with us.

Well, that now leads to verse 24. The verse that has caused so many to scratch their head. The verse that has caused so much heartburn in so many Tums purchases. To countless evangelical scholars and pastors. Which has caused, as I’ve mentioned, some in church history, like Martin Luther, to question the canonicity of James. But, as we’re going to see as we go through this verse, there’s really no cause for worry or concern or fretting here. Because what James’ is going to say here in verse 24 is really just a part of his overall train of thought about genuine faith being active, that he’s been developing throughout this entire section. See, James 2:24, does not represent James taking some drastic theological U-turn from all that he has said so far. And James 2:24 does not pit James against Jesus or Paul or anyone else. Rather, what James is saying here can be fully understood by us -- as spiritually apprised followers of Christ -- as connecting everything he’s said so far in this section to what he’s already said in chapter 2. And to other things he’s going to say throughout this book about our faith being a faith that works.

With that let’s read it, James 2:24. He says, “You see that a man is justified by works and not by faith alone.” Gulp! I mean, you can understand, as you just read it, how in isolation this verse could cause some nervous thoughts. Maybe this is the silver-bullet verse that’s going to pierce the shield of biblical truth. Maybe this verse will be the crashing wave that’s going to sink the ship of biblical orthodoxy.
No. No need to worry. Theology, first of all, was never meant to be built on a single proof text. And ripping verses out of their context and making them say what you want them to say is how cults are formed, and churches go wayward, and doctrine goes adrift. What we need to understand again, is that what James is saying here is a continuation of the thoughts he’s already articulated up to this point.

Let’s read it again. We can read it twelve times; it’s going to say the same thing and we’re going to have the same answer. “You see that a man is justified by works and not by faith alone.” What’s he saying? He’s saying what he’s said already. James is not saying that when a man is justified by his works that he’s saved by his works. He is not saying, as some would say, that we are through our works positionally declared righteous before a holy God. In fact, James would be alarmed, James would be shocked to hear, if anyone would dare to suggest that he was arguing for salvation by works. You’ve got to remember, James has already stressed the importance of faith back in places like James 2:18 where in that debate, that dialogue, that diatribe with that challenger, he says, “show me your faith without the works.” And then James say back to him, “and I will show you my faith by my works.” He believed in faith, justification by faith, just like Paul. James would heartily affirm the great Pauline passages on justification, Romans 3:21-26, Ephesians 2:8-9.

James is not refuting Paul or writing against Paul. He’s writing independent of Paul. With an entirely different focus and angle and concern in his context. Paul again, wants us to avoid thinking that we can work in order to earn our salvation. While James wants us to avoid thinking that works are not necessary as an evidence of our salvation. With Paul we say, faith alone justifies. But with James we can ask, but does all faith justify, all forms of faith, even the ones that have nothing to show for it?

Let’s look again at verse 24 though, because in looking through this, we need to zero in on an important word. One that we tend to read over very quickly. But one which gives us an important clue as to what James is getting after here. He says, “You see that a man is justified by works and not by faith alone.” Note that James does not say, a man is justified by works and not by faith. Then we’d have cause for concern. No, the sentence doesn’t end there. Rather, James says “a man is justified by works and not by faith alone.” The addition of that word “alone” there is key. Because again, it’s consistent with everything he’s said up to this point where he’s calling out deedless faith, workless faith, which is a bogus faith. That’s why he’s been calling out and attacking for the entirety of this letter. James is not in anyway dismissing faith. In fact, he’s emphasizing faith, he’s showcasing faith. But what he’s highlighting here is that while we are saved by grace through faith alone, the kind of faith that saves is never alone. It's always accompanied by good works, it’s always accompanied by good deeds. Good works are not the basis for our justification. Amen, Paul! But good works are the fruit of true faith. True faith is shown, true faith is proven, true faith is demonstrated.

Well, that’s just one of the illustrations given by James here. Remember our second point here this morning is the “Contrasting Illustrations.” And we’ve only worked through one of those illustrations so far, that related to Abraham. Next up is the second illustration involving Rahab. Look at verse 25, he says, “In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way?” So, Abraham is put forth by James as example number one. And his demonstrating his willingness to sacrifice his only son, Isaac, is given as an expression of genuine faith put into action. Faith he already had, but faith that was not active. Now, in verse 25, James jumps to this other example, this example of Rahab, who he introduces with these words, “In the same way,” or “in like manner.” In other words, James is saying here, I’m not introducing new truth here, rather, I’m going to give you another example, I’m going to drive the nail in even deeper to give you an example of what it means to have true faith, real faith, active faith.” And the example he gives us, is somebody incredibly strong and mighty, right? Somebody very regal and respected? Wrong.
The example he uses is Rahab.

And her story is told in Joshua 2. In fact, why don’t you turn there with me in Joshua 2. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, and then Joshua, the sixth book of the Old Testament. And the scene, (as you’re turning there to Joshua 2) is this: the Israelites after they escape from slavery in Egypt, they wander in the wilderness for forty years as a consequence for their disobedience to Yahweh. They finally enter the promised land of Canaan, and they do so with this eye toward conquering the Promised Land under the leadership of Joshua. And as they do so, Joshua sends ahead these two messengers, or spies, to the first major city in Canaan, Jericho. So, let’s pick it up here in verse 1 of Joshua 2. It says, “Then Joshua the son of Nun sent two men as spies secretly from Shittim, saying, ‘Go view the land, especially Jericho.’ So they went and came into the house of a harlot whose name was Rahab, and lodged there.” Well, the king of Jericho, they had these kings over the cities during this time, learns that these spies are in the land and he gives this command. In verse 3 he says, “Bring out the men,” this is the king speaking to Rahab, “who have come to you, who have entered your house, for they have come to search out all the land.”

Well, Rahab disobeys. She hides the men on the roof of her house and then she lies about their whereabouts, which we see in verse 4. This is now the dialogue with Rahab back to the king. It says, “Yes, the men came to me, but I did not know where they were from. It came about when it was time to shut the gate at dark, that the men went out; I do not know where the men went. Pursue them quickly, for you will overtake them.” Well, she did know where they were. They were on her roof! But the king’s men believed her lie and they went running off after the men that were actually right there under their nose. They hightail it out of town. And then at that point, Rahab approaches these two spies. Goes back up on the roof and explains to them why she covered for them.
Look at verse 9. It says, “I know,” this is Rahab speaking now, “that the Lord has given you the land, and that the terror of you has fallen on us, and that all the inhabitants of the land have melted away before you. For we have heard who 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 utterly destroyed. When we heard it, our hearts melted and no courage remained in any man any longer because of you,” and then get this, “for the Lord your God, He is God in heaven above and on earth beneath.”

Now, keep in mind, this is no Israelite speaking here. This is a pagan! And a pagan prostitute at that! And what is she expressing? Faith! Rahab acted on her faith. Some version of faith that she had in the God of Israel, who is the God of all, which she acknowledges here at the end of verse 11. “For the Lord your God, He is God in heaven above and on earth beneath.” Rahab’s faith, in other words, led to her action. She welcomed the spies, she hid the spies, she sent the spies away. And why? Because of her belief that the God of Israel lives. And is, in fact, God. As with Abraham, Rahab showed that real faith, true faith, acts. It’s an active faith.

And by the way, we just have to point out the fact, that James could not have picked two more different people, to illustrate his point, right? You have the Jew and the Gentile. You have the man and the woman. You have the patriarch and the prostitute. The one who was of nobility and the one who was a nobody. He couldn’t have picked two more different people, but pick them he did and point he made. And not only is Abraham in the Hall of Faith in Hebrews 11, we know that Rahab is as well.
Hebrews 11:31 says, “By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace.” And of course, when you go to the genealogy of Jesus our Lord in Matthew 1, not only is Abraham there, but Rahab is as well, Matthew 1:5

And what an encouragement that is to all of us in the room here this morning, you know, who don’t come from nobility, who don’t have a recognized name, who don’t have maybe prestige or titles, who don’t come from old money. In the economy of God and in the household of faith it doesn’t matter. God is looking for a purity of heart and a faith-fueled obedience which we see in both Abraham and in Rahab.
And going back to the main idea of our passage again, true faith works. True faith is shown. True faith is demonstrated, whether it be as in Abraham’s case a wielded knife, whether it be in Rahab’s case the scarlet cord, or whether it be in the variety of ways that we as Christian believers are called to live for and serve our Lord in our day.

Well, as we turn to our final verse in our section here, James 2:26, we have one more point, one more heading, which is the “Conclusive Determination,” verse 26. Look at verse 26, “For just as the body without the spirit is dead, so also faith without works is dead.” James’ conclusion here is crystal clear. Faith and deeds are as essential to each other as the body and the spirit. You know, when a person dies their body goes into the ground and their soul goes on. But while they’re living, their body and their soul are joined. They are inseparable. So it is with faith is what James is saying here. If faith is living it will be joined by works, just as a living body will be joined by a soul. But if faith is dead it will have no works. And if professed faith has no works the conclusion that we reach is it’s dead.” Faith without works, in James’ estimation, is not half-faith, it’s not sort-of faith, it’s not limited faith. It’s dead faith. Faith without works is dead.

Now, as I’ve mentioned already a few times in this series, even today, Martin Luther was no friend of the book of James. And largely, that’s because of the passages that we’ve been studying both today and last Sunday. Luther infamously called James an “epistle of straw.” And he even once said, that he almost felt like “throwing Jimmy,” meaning James, “into the stove.”
But do you know what also Luther said, of all places in his commentary on the book of Romans? He said this, “Faith is a living, restless thing. It cannot be inoperative. We are not saved by works, but if there be no works, there must be something amiss with faith. It is quite impossible to separate works from faith as to separate heat and light from fire.” Who does Luther sound like in that quote? He sounds just like James! I mean, for a man who had so many negative things to say about the book of James, he actually had no trouble embracing and espousing the central theological thread of the letter of James. Which is that just like you cannot separate the spirit from the body, and you can’t separate heat and light from fire, you cannot separate faith from works. They always go together. Always.

As we wrap up James 2, and this section of the letter, it’s worth reminding you that the words the Lord gave James here to give to us, are really a call to integrity. They’re a call to get real. They’re a call to measure your life. They’re a call to evaluate your life. Not based on words you might have professed or articulated 5 years ago, or 15 years ago, or 45 years ago. But instead, based on the works you’ve performed, or not performed, the kind of life you’ve lived or not lived, since you made that profession of faith in Jesus as Savior. Yes, there were some in James’ day, as there are in our day, who were tempted to fall into that ditch of works-based legalism. But there were also some in James’ day, as there are in our day, who are tempted to fall into that place of libertine complacency. Resist the temptation to fall into either ditch. Instead, fully embrace the teachings of Jesus, Paul, and James, not only intellectually, but practically. Live out your faith, as our Lord said in Matthew 5:16, “Let you light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.” Demonstrate, as Paul says, a “faith [that is] working through love,” Galatians 5:6. And show your faith, as James says in James 2:18, through your works.

Let’s pray. Father, thank You so much for the clarity of Your word. Thank You for Your Spirit, which indwells we who are in Christ. Allowing us to read Your word, to study Your word, to engage with Your word, and to come to an understanding of Your word. But not understanding for the sake of understanding. Understanding for the sake of living a life that brings glory to You. Living a life that’s faith to the one who is eminently faithful to us. God, I pray for our church, that we would be known as a church that is not all head knowledge, but a church that is about action. Taking the things that we know about You as You’ve revealed them to us in Your word and putting them into practice in our lives -- here in the church, in our homes, in the community, on campus, wherever You send us God. Help us to be those people that are truly living our faith. Help us to be people who understand that faith without works is dead. And that one who has been saved by the grace of Jesus Christ, by the blood of Jesus Christ, will not sit on their hands, will not be like the ducks who waddle out after service. But rather, we will be those who seek to put into practice the grand truths, that You’ve revealed to us, in our lives. We thank You for the truth of Your word. We thank You that You are a true and a faithful God. And we give You thanks and praise. In Jesus name. Amen