Main Idea
Faith = Knowing + Believing + Obeying
Salvation = Justification + Sanctification + Glorification
Passage
James 2:14-26 (NIV)
14 What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them? 15 Suppose a brother or a sister is without clothes and daily food. 16 If one of you says to them, “Go in peace; keep warm and well fed,” but does nothing about their physical needs, what good is it? 17 In the same way, faith by itself, if it is not accompanied by action, is dead.
18 But someone will say, “You have faith; I have deeds.”
Show me your faith without deeds, and I will show you my faith by my deeds. 19 You believe that there is one God. Good! Even the demons believe that—and shudder.
20 You foolish person, do you want evidence that faith without deeds is useless? 21 Was not our father Abraham considered righteous for what he did when he offered his son Isaac on the altar? 22 You see that his faith and his actions were working together, and his faith was made complete by what he did. 23 And the scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” and he was called God’s friend. 24 You see that a person is considered righteous by what they do and not by faith alone.
25 In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction? 26 As the body without the spirit is dead, so faith without deeds is dead.
Supplemental
The Flow of the Passage
Fake Faith (14-19)
Dead “Faith” (14-17)
Partial “Faith” (18-19)
Genuine Faith (20-26)
Complete Faith (20-24)
Living Faith (25-26)
VERSES 14-17 - Dead “Faith”
Question - Verse 14
James sets up the formation of his argument here by asking what is the nature of saving faith.
James has been talking about faith a lot so far in the book, so now it is time to address what genuine faith is.
Rather than assume we are all on the same page about the nature of faith, he is going to define his terms.
I’m going to jump to a conclusion here, and if you want more discussion about how I got there, you can either watch the video or talk more with me, but I don’t believe that James is talking about the nature of salvation here.
This is an argument about the nature of faith.
And it's not an argument being done in a classroom to make sure that we have our theological formulations right - it is an argument being done by a pastor desperate to make sure that his people aren’t deceived.
If we claim that God saves people by faith in Messiah Jesus - and I believe that James does, then define faith for me so I know if I have it!
We need to make sure that we aren’t giving people false hope by giving them a fake faith, and we want to make sure we aren’t giving people false confidence by claiming that they can just do good things.
Salvation is by grace, through faith in Jesus the Messiah.
I believe James is going to argue that genuine faith is defined by our Faith Formula
So they can offer a benediction, a prayer for God to provide
But they miss the heart of faith that says, God wants to provide - and you’re the method to do so.
They’ve tasted and seen the provision of God through each other.
But Abraham’s faith is complete in the fact that he knows, he believes, and he does.
His faith is demonstrated, shown, proven, by what he does.
There is no partiality between what Abraham knew about God, what he believed about God, and how he acted.
She betrays her king, her city, her gods, everything to spare the servants of Yahweh.
Illustration - Verse 15-16
We have people here who supposedly have faith. James says if one of you - meaning this is someone in the faith community - someone who claims to be a follower of Jesus.
Someone is claiming to have faith, that’s why they are there. But when confronted with a sibling with needs, all they can offer is lip service.
They know what someone needs - and they know the Sermon on the Mount to know enough that Jesus teaches us to pray and to trust God to provide our daily food and our necessary clothes
If we use our faith formula, their faith is just knowledge.
So they can offer a benediction, a prayer for God to provide
But they miss the heart of faith that says, God wants to provide - and you’re the method to do so.
They’ve tasted and seen the provision of God through each other.
But Abraham’s faith is complete in the fact that he knows, he believes, and he does.
His faith is demonstrated, shown, proven, by what he does.
There is no partiality between what Abraham knew about God, what he believed about God, and how he acted.
She betrays her king, her city, her gods, everything to spare the servants of Yahweh.
James and his congregation should know what this looks like
They know the Golden Rule in Matthew 7:12: So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.
They were the Jerusalem Church in Acts 2 that cared for the needs of each other, even to the point of selling property and possessions to be able to do so.
They get that the saving faith in Jesus they experienced produces loving action.
They’ve tasted and seen the provision of God through each other.
But Abraham’s faith is complete in the fact that he knows, he believes, and he does.
His faith is demonstrated, shown, proven, by what he does.
There is no partiality between what Abraham knew about God, what he believed about God, and how he acted.
She betrays her king, her city, her gods, everything to spare the servants of Yahweh.
Conclusion - Verse 17
And so they get James’ conclusion is verse 17 - that kind of faith is dead - and saving faith is not dead, it’s living.
Faith isn’t just knowing the right things.
Faith is not being good at Bible Jeopardy, or being able to cite Bible verses.
Knowledge is a piece of it - and growing in knowledge can help grow our faith - but alone it’s not faith - it’s dead.
VERSES 18-19 - Partial “Faith”
“James moves on to a new stage in his argument by engaging in a discussion with another person whom he here quotes: But someone will say. But who, exactly, is James quoting? How far does the quotation extend? And what is the position that the person is adopting vis-à-vis James? These questions are difficult to answer; indeed, Martin Dibelius, one of the classic commentators on James, claims that vv. 18–19 is “one of the most difficult New Testament passages in general.” The problem arises from two factors. First, ancient Greek manuscripts, with a few exceptions, did not use punctuation marks. We therefore have no clear indication of where quotations in the NT begin and end. It is obvious in this case that the quotation begins immediately after the introductory formula someone will say; but where does it end? Second, whatever view one adopts, one is left with difficulties. No solution found in the literature provides a fully satisfactory explanation for every datum of the text. We will have to rest content with accepting the interpretation that has the fewest difficulties. But which interpretation this might be is, as one might expect, a very subjective decision. As a result, interpreters differ strongly on the sense to be given the verse. But the three main possibilities are the following.
James might be citing the opinion of an “ally” of his on the question of faith and works. James would cite this supporter in order to highlight even more clearly the questionable faith of the person whom he has described in vv. 14–17. A paraphrase will bring out just what the ally’s point is: “You [the false believer of the illustration] say that you have faith; and I have works. But you cannot show me your faith because you do not have works; I, on the other hand, can show you my faith by my works.” The undoubted strength of this interpretation is that it maintains consistency in the use of pronouns throughout the verse. “You” is always the person who claims to have faith but does not have works (i.e., the “man” of vv. 14–17); “I” is always James or his ally, who insists that faith must be evidenced in works. But the view also suffers from a serious handicap: it does not give a very natural interpretation to the introductory quotation formula, “But someone will say.” The strong adversative “but” (Gk. alla) suggests that the view that James is about to quote is in disagreement with his own. Moreover, “someone” (tis) seems to function like the same word in v. 14, to introduce on the scene a person with whom James will disagree. This “someone” also is most naturally identified with the “you” of v. 20—and James quite plainly does not consider him to be an ally—“O foolish man.” Adding considerable strength to this adversative reading of the introductory formula is the recognition that James is employing here a well-known device in ancient argumentation. A key component of the diatribe style was the frequent quotation of an imaginary interlocutor to advance one’s own argument. The author would use such an interlocutor to pose questions or to raise objections to the view the author was himself propounding as a method of presenting the issues to the reader in a clear and striking manner. Paul employs this device throughout Romans, as he raises questions sparked by his teaching that he will go on to answer (see, e.g., 3:1, 5, 9, 27; 4:1; 6:1, 15; 7:7, 13; 9:19, 30; 11:1, 11). But 1 Cor. 15:35 is the closest parallel to Jas. 2:18. In the midst of his defense of the resurrection body, Paul interjects: “But someone may ask, ‘How are the dead raised?’ ” The person asking this question is not necessarily hostile to Paul’s viewpoint; but neither here nor in the other examples of the diatribe style within the NT and in secular literature is the person who is introduced with this formula simply an “ally.”
The person whom James quotes may be an objector who is casting doubt on the reality of James’s faith. Three specific forms of this general approach deserve mention.
The objector’s words might be confined to the very first words of v. 18, construed as a question: “Do you [James] really have faith?” James then responds: “I do have works; and while you cannot show me your faith at all, since you lack works, I can show you my faith by those works.” But standing in the way of this interpretation is the strained interpretation that must be given the Greek word kagō, “and I,” which comes immediately after the question (on this view). It is very unlikely that that word could introduce a response to a question.
The objector’s words might occupy all of vv. 18–19: “You [James] claim to have faith, and I can just as well claim to have works. But you cannot show me your faith apart from works, whereas I, if I wanted, could show you my faith from my works. Your [James’s] faith is no better than that of the demons!” James’s response would then begin in v. 20. This view retains the natural force of the opening phrase, but, like the first option, it suffers from a strained interpretation of the phrase “and I have works.” Furthermore, the objector would here seem to be taking the same stance that James has, claiming to be able to demonstrate his faith through his works.
The difficulty of the current text has led a few to suggest an alternate text. Zane Hodges proposes the adoption of some variants in the Byzantine textual tradition, resulting in the following paraphrase (variants are reflected in the italicized words): “You have faith and I have works. Show to me your faith from your works, and I will show to you, from my works, my faith. You [James] believe that God is one. You do well. But the demons also believe [as you do] and tremble [for fear of judgment].” According to Hodges, the opponent of James is sarcastically challenging the idea that anyone could demonstrate one’s faith (a hidden matter of the heart) through works. Faith must always be a matter of confession, the opponent claims; and James’s view of faith is therefore deficient. However, quite apart from its dubious textual basis, the irony necessary to sustain this view is simply not evident.
The objector’s words are confined to the words quoted in most modern English versions, “You have faith; and I have works,” but the pronouns are not intended to identify James and the opponent specifically. Rather, they are used more generally to distinguish two different people, or two different positions: “One person has faith; another has works”; or “There is faith on the one hand; there is works on the other.” The REB adopts this view in its translation: “One chooses faith, another action.” With either construal, the objector’s point would be that faith and works are separate entities; separate “gifts” even. Did not Paul say that the Spirit sovereignly distributed such gifts (1 Corinthians 12)? And did he not say that faith itself was one such gift (1 Cor. 12:9; cf. Rom. 12:3)? How can James, then, demand that all Christians possess both faith and works? To this reasoning James responds that faith and works are not special gifts that a Christian may or may not have—neither is an “option” for any Christian. Only where works are seen is genuine, saving faith present. The difficulty with this view is that “you” and “I” in the quotation do not have their natural function, specifying definite individuals. To be sure, a few parallels to the generalized use of the pronouns in this way (equivalent to “someone” … “another one”) have been noted, but these are very much the exception.
Each view, then, has its difficulties; but, on the whole, we think the third view has the fewest. It gives a natural sense to the introductory formula, maintains the perspective on faith and works that James keeps throughout this paragraph, and fits naturally into the flow of the argument. James uses the device of the imaginary objector to further his argument for the inseparability of faith and works. In contrast to this objector, who argues that a person can have genuine faith without works, James insists that the two are always found together.” (Moo)
Point
This time, we are looking at someone who is going to try to separate out actions or deeds from faith.
Counterpoint
James’ counterpoint is - no, you can’t. Show me your faith without deeds.
Enchanted song - “That’s how you know”
How does she know you love her?How does she know she's yours?How does she know that you love her?How do you show her you love her?
Illustration
James’ illustration is of someone who has right beliefs, but not saving faith.
Someone doesn't have obedience, so they try to prove they have faith by quoting orthodoxy.
You believe there is one God. - This calls back to the heart of Old Testament orthodoxy, or right belief - the Shema in Deuteronomy 6:4-5.
I have faith - I believe in the Statement of Faith, or the Creeds, or the Bible.
James’ response is biting - good. Even the demons believe that-and they shudder.
Their belief is saving - isn’t life changing. Their belief is completely right, they know God better than I do, and they respond still in rebellion against Him.
Faith isn’t just believing the right things.
Intellectual, or even emotional assent is not enough
Genuine faith takes what you know and what you believe and turns it into love, into devotion, into passation desire to please God.
You can’t separate out parts of the Faith Formula, you need the whole thing.
VERSES 20-24 - Complete “Faith”
Question
So here James sets up his point that what he is saying about genuine faith is rooted in the Scriptures, while the claim that a faith that doesn’t produce action is actually just fake faith.
Illustration - Abraham
James assumes that his readers know their Bibles, because that was a fair assumption for his Jewish Christian readers - they would know the Scriptures.
But, I’m not going to assume that, so a quick recap just in case you don’t know the story.
In Genesis 12 God picks Abraham to be the instrument by which he would bring about his plan of salvation for the world
He chose Abraham to bless in order that Abraham would be a blessing, and to be the father of a people that would represent God to the world.
In Genesis 15, Abraham still doesn’t have a son, and God says I will give you a son and your descendants shall be as numerous as the stars in the sky.
God keeps his promise, Abraham has his son Isaac, and then in Genesis 22 God says, sacrifice Isaac to me.
That isn’t uncommon for the gods to demand in that region
In fact, child sacrifice is one of the reasons God wants to purge Canaan, and something that the Israelites practiced and God denounced as idolatry.
Abraham knows Yahweh’s promise - Isaac is the means by which Yahweh will bless the world.
Abraham believes Yahweh’s promise, and character.
But Abraham also obeys Yahweh.
God shows up, true to His character, provides a sacrifice instead of Isaac, and keeps his promise.
But Abraham’s faith is complete in the fact that he knows, he believes, and he does.
His faith is demonstrated, shown, proven, by what he does.
There is no partiality between what Abraham knew about God, what he believed about God, and how he acted.
She betrays her king, her city, her gods, everything to spare the servants of Yahweh.
Scripture
But before we get it twisted, and think James is saying that it was only Abraham’s actions that made him righteous, James quotes a famous text in Genesis 15:6.
Quick question - is Genesis 15 before or after Genesis 22?
Abraham believed God was credited as righteousness before Isaac was born.
But that belief, that faith, was put to the test in Genesis 22, and was fulfilled.
There is no partiality between what Abraham knew about God, what he believed about God, and how he acted.
She betrays her king, her city, her gods, everything to spare the servants of Yahweh.
His faith and His actions worked together, his faith was made complete.
Genuine faith that is tested and proven and refined - themes that go all through James, right?
Abraham’s actions proved, fulfilled, what was declared true of him - the belief made manifest.
Conclusion
And so James sums up - we don’t consider people righteous by a declarative faith, we consider them righteous by a lived out faith
Habakkuk 2:4 The righteous person will live by his faithfulness
In contrast to partial faith - we can know faith is genuine because faith is acting on what you believe
Faith is acting on what you believe
VERSES 25-26 - Living “Faith”
Illustration
Rahab - Joshua 2
The people of Israel are coming into the land to conquer it. They come to the city of Jericho and Joshua sends two spies to check it out.
When they do, they come to the house of Rahab the prostitute.
The king of Jericho calls her before him saying gives us the spies, and she leads him and his people on a wild goose chase
She betrays her king, her city, her gods, everything to spare the servants of Yahweh.
And we see why when she says to them, I know that the LORD has given you the land…please spare me and my family
Rahab acts on what she knows to be true about Yahweh.
The spies agree, and after they take Jericho, they spare her and her family and her and her family become a part of Israel.
These outsiders become insiders, because of Rahab’s faith - faith that was demonstrated by her acting on what she knew.
Conclusion
Verse 26 contrasts Rahab’s living faith with the dead faith from verses 15-16, when the people did nothing but give lip service.
Rahab put her life on the line because she knew Yahweh was in control and greater than any danger.
Rahab proves that faith is acting on what you know.
Examine Yourself
Paul in 2 Corinthians 13:5 says Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?
We need to make sure that we haven’t bought into a false faith - that we can think that we are safe and secure because we are here, because we read the Bible, because we do good things, because we know the right answers.
We need to constantly come to God with a mind desperate to know him, with a heart desperate to please him, and a body desperate to serve him.
Genuine faith is holistic, it grabs every aspect of who we are and gives it over to Jesus.
We need to examine ourselves to see if there is an aspect of our lives where we have not brought it under the authority and lordship of Jesus.
And if we examine ourselves, and we find that we aren’t in the faith, good news.
Today is the day of repentance. Today is the day where we can turn that around and come to Jesus. Today is the day where we can submit all that we are to the Lordship and Salvation of Jesus the Messiah.
A quick pastoral word of warning - this examination that I am calling us to, is something that is dangerous. We can become self-righteous looking at our deeds and thinking that those justify us, thinking we are good people because of what we do.
Or we can become self-loathing, looking at our lack of deeds and thinking that condemns and that we are worthless and maybe we never loved Jesus at all.
Paul, James, and I are not calling us to either extreme. We are calling us to examine to make sure that we are in the faith - that we haven’t settled for something less, or been deceived into thinking we are good when in fact we aren’t.
The Spirit convicts, the Enemy condemns. If we examine ourselves and our found wanting, then we are driven to repentance, and the forgiveness and freedom of the cross.
Trust Jesus
Which brings me to the most important thing - we need to Trust Jesus. I can’t trust myself, I can’t trust my works, I can’t trust my knowledge, I can’t trust my belief, all I can do is trust in Jesus.
Galatians 6:14 says May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
The only hope, the only thing I have is Jesus - his work is good enough, his life, death, his resurrection, his ascension, his return - he is the one who is perfect and good and righteous and has overcome.
Genuine faith is putting everything, everything on him. It’s going all-in on Jesus, no hedging, no backup plan, nothing else.
I can’t rest in my deeds, I can’t rest in my knowledge, and I can’t rest in my belief. But I can rest in Jesus
He is everything, or he’s nothing.
Philippians 2:12-13 Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose.
A genuine faith is one that is working out our salvation - not by our own efforts, but God at work in us to will and to act, in order to do his good purpose.
We can trust Jesus - trust his work, trust his person, trust his will, trust his promise, trust his blood, trust his resurrection.
Jesus is the key, Jesus our hope, Jesus is our rest. Put genuine faith in Jesus.
Resources Used
Allison, Gregg R. Historical Theology: An Introduction to Christian Doctrine : a Companion to Wayne Grudem's Systematic Theology. Zondervan, 2011.
Barclay, William. The Letters of James and Peter. The Daily Study Bible. Rev. ed. Louisville: Westminster John Knox, 2003.
Blomberg, Craig L., and Mariam J. Kamell. James. Zondervan Exegetical Commentary on the New Testament. Grand Rapids: Zondervan, 2008.
Bray, Gerald L., ed. James, 1–2 Peter, 1–3 John, Jude. Ancient Christian Commentary on Scripture, New Testament XI. Downers Grove: InterVarsity Press, 2000.
Imes, Carmen Joy Bearing God’s Name: Why Sinai Still Matters. Downers Grove: IVP Academic, 2019.
Moo, Douglas J. The Letter of James. Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2000. (Digital edition)
Motyer, J. Alec. The Message of James. The Bible Speaks Today. Downers Grove: InterVarsity Press, 1985. (Digital edition)
Packer, J. I. “Faith.” Evangelical Dictionary of Theology, edited by Walter A. Elwell, Baker Publishing Group, 2001.
Wright, N. T. The Early Christian Letters for Everyone: James, Peter, John, and Jude. Louisville: Westminster John Knox, 2011.
Wright, N. T., and Michael F. Bird. The New Testament in Its World. Grand Rapids: Zondervan Academic, 2019.