James 2:14
Verse
Context
Sermons
Manley Beasley
Keith Daniel
Jim CymbalaManley Beasley
Dennis KinlawKeith Daniel
Alistair BeggSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
What doth it profit - though a man say he hath faith - We now come to a part of this epistle which has appeared to some eminent men to contradict other portions of the Divine records. In short, it has been thought that James teaches the doctrine of justification by the merit of good works, while Paul asserts this to be insufficient, and that man is justified by faith. Luther, supposing that James did actually teach the doctrine of justification by works, which his good sense showed him to be absolutely insufficient for salvation, was led to condemn the epistle in toto, as a production unauthenticated by the Holy Spirit, and consequently worthy of no regard; he therefore termed it epistola straminea, a chaffy epistle, an epistle of straw, fit only to be burnt. Learned men have spent much time in striving to reconcile these two writers, and to show that St. Paul and St. James perfectly accord; one teaching the pure doctrine, the other guarding men against the abuse of it. Mr. Wesley sums the whole up in the following words, with his usual accuracy and precision: "From Jam 1:22 the apostle has been enforcing Christian practice. He now applies to those who neglect this under the pretense of faith. St. Paul had taught that a man is justified by faith without the works of the law. This some already began to wrest to their own destruction. Wherefore St. James, purposely repeating, Jam 1:21, Jam 1:23, Jam 1:25, the same phrases, testimonies, and examples which St. Paul had used, Rom 4:3; Heb 11:17, Heb 11:31, refutes not the doctrine of St. Paul, but the error of those who abused it. There is therefore no contradiction between the apostles; they both delivered the truth of God, but in a different manner, as having to do with different kinds of men. This verse is a summary of what follows: What profiteth it, is enlarged on, Jam 2:15-17; though a man say, Jam 2:18, Jam 2:19; can that faith save him? Jam 2:20. It is not though he have faith, but though he say, I have faith. Here therefore true living faith is meant. But in other parts of the argument the apostle speaks of a dead imaginary faith. He does not therefore teach that true faith can, but that it cannot, subsist without works. Nor does he oppose faith to works, but that empty name of faith to real faith working by love. Can that faith which is without works save him? No more than it can profit his neighbor." - Explanatory notes. That St James quotes the same scriptures, and uses the same phrases, testimonies, and examples which St. Paul has done, is fully evident; but it does not follow that he wrote after St. Paul. It is possible that one had seen the epistle of the other; but if so, it is strange that neither of them should quote the other. That St. Paul might write to correct the abuses of St. James' doctrine is as possible as that James wrote to prevent St. Paul's doctrine from being abused; for there were Antinomians in the Church in the time of St. James, as there were Pharisaic persons in it at the time of St. Paul. I am inclined to think that James is the elder writer, and rather suppose that neither of them had ever seen the other's epistle. Allowing them both to be inspired, God could teach each what was necessary for the benefit of the Church, without their having any knowledge of each other. See the preface to this epistle. As the Jews in general were very strenuous in maintaining the necessity of good works or righteousness in order to justification, wholly neglecting the doctrine of faith, it is not to be wondered at that those who were converted, and saw the absolute necessity of faith in order to their justification, should have gone into the contrary extreme. Can faith save him? - That is, his profession of faith; for it is not said that he has faith, but that he says, I have faith. St. James probably refers to that faith which simply took in the being and unity of God. See on Jam 2:19, Jam 2:24, Jam 2:25.
Jamieson-Fausset-Brown Bible Commentary
James here, passing from the particular case of "mercy" or "love" violated by "respect of persons," notwithstanding profession of the "faith of our Lord Jesus" (Jam 2:1), combats the Jewish tendency (transplanted into their Christianity) to substitute a lifeless, inoperative acquaintance with the letter of the law, for change of heart to practical holiness, as if justification could be thereby attained (Rom 2:3, Rom 2:13, Rom 2:23). It seems hardly likely but that James had seen Paul's Epistles, considering that he uses the same phrases and examples (compare Jam 2:21, Jam 2:23, Jam 2:25, with Rom 4:3; Heb 11:17, Heb 11:31; and Jam 2:14, Jam 2:24, with Rom 3:28; Gal 2:16). Whether James individually designed it or not, the Holy Spirit by him combats not Paul, but those who abuse Paul's doctrine. The teaching of both alike is inspired, and is therefore to be received without wresting of words; but each has a different class to deal with; Paul, self-justiciaries; James, Antinomian advocates of a mere notional faith. Paul urged as strongly as James the need of works as evidences of faith, especially in the later Epistles, when many were abusing the doctrine of faith (Tit 2:14; Tit 3:8). "Believing and doing are blood relatives" [RUTHERFORD]. What doth it profit--literally, "What is the profit?" though a man say--James' expression is not, "If a man have faith," but "if a man say he hath faith"; referring to a mere profession of faith, such as was usually made at baptism. Simon Magus so "believed and was baptized," and yet had "neither part nor lot in this matter," for his "heart," as his words and works evinced, was not right in the sight of God. ALFORD wrongly denies that "say" is emphatic. The illustration, Jam 2:16, proves it is: "If one of you say" to a naked brother, "Be ye warmed, notwithstanding ye give not those things needful." The inoperative profession of sympathy answering to the inoperative profession of faith. can faith save him--rather, "can such a faith (literally, 'the faith') save him?"--the faith you pretend to: the empty name of boasted faith, contrasted with true fruit-producing faith. So that which self-deceivers claim is called "wisdom," though not true wisdom, Jam 3:15. The "him" also in the Greek is emphatic; the particular man who professes faith without having the works which evidence its vitality.
John Gill Bible Commentary
What doth it profit, my brethren,.... The apostle having finished his discourse on respect of persons, and the arguments he used to dissuade from it, by an easy transition passes to treat upon faith and works, showing that faith without works, particularly without works of mercy, is of no profit and advantage: though a man say he hath faith, and have not works? it is clear that the apostle is not speaking of true faith, for that, in persons capable of performing them, is not without works; it is an operative grace; it works by love and kindness, both to Christ, and to his members; but of a profession of faith, a mere historical one, by which a man, at most, assents to the truth of things, as even devils do, Jam 2:19 and only says he has faith, but has it not; as Simon Magus, who said he believed, but did not. Can faith save him? such a faith as this, a faith without works, an historical one, a mere profession of faith, which lies only in words, and has no deeds, to show the truth and genuineness of it. True faith indeed has no causal influence on salvation, or has any virtue and efficacy in itself to save; Christ, object of faith, is the only cause and author of salvation; faith is only that grace which receives a justifying righteousness, the pardon of sin, adoption, and a right to the heavenly inheritance; but it does not justify, nor pardon, nor adopt, nor give the right to the inheritance, but lays hold on, and claims these, by virtue of the gift of grace; and it has spiritual and eternal salvation inseparably connected with it; but as for the other faith, a man may have it, and be in the gall of bitterness, and bond of iniquity; he may have all faith in that sense, and be nothing; it is no other than the devils themselves have; and so he may have it, and be damned.
Matthew Henry Bible Commentary
In this latter part of the chapter, the apostle shows the error of those who rested in a bare profession of the Christian faith, as if that would save them, while the temper of their minds and the tenour of their lives were altogether disagreeable to that holy religion which they professed. To let them see, therefore, what a wretched foundation they built their hopes upon, it is here proved at large that a man is justified, not by faith only, but by works. Now, I. Upon this arises a very great question, namely, how to reconcile Paul and James. Paul, in his epistles to the Romans and Galatians, seems to assert the directly contrary thing to what James here lays down, saying if often, and with a great deal of emphasis, that we are justified by faith only and not by the works of the law. Amicae scripturarum lites, utinam et nostrae - There is a very happy agreement between one part of scripture and another, notwithstanding seeming differences: it were well if the differences among Christians were as easily reconciled. "Nothing," says Mr. Baxter, "but men's misunderstanding the plain drift and sense of Paul's epistles, could make so many take it for a matter of great difficulty to reconcile Paul and James." A general view of those things which are insisted on by the Antinomians may be seen in Mr. Baxter's Paraphrase: and many ways might be mentioned which have been invented among learned men to make the apostles agree; but it may be sufficient only to observe these few things following: - 1. When Paul says that a man is justified by faith, without the deeds of the law (Rom 3:28), he plainly speaks of another sort of work than James does, but not of another sort of faith. Paul speaks of works wrought in obedience to the law of Moses, and before men's embracing the faith of the gospel; and he had to deal with those who valued themselves so highly upon those works that they rejected the gospel (as Rom. 10, at the beginning most expressly declares); but James speaks of works done in obedience to the gospel, and as the proper and necessary effects and fruits of sound believing in Christ Jesus. Both are concerned to magnify the faith of the gospel, as that which alone could save us and justify us; but Paul magnifies it by showing the insufficiency of any works of the law before faith, or in opposition to the doctrine of justification by Jesus Christ; James magnifies the same faith, by showing what are the genuine and necessary products and operations of it. 2. Paul not only speaks of different works from those insisted on by James, but he speaks of a quite different use that was made of good works from what is here urged and intended. Paul had to do with those who depended on the merit of their works in the sight of God, and thus he might well make them of no manner of account. James had to do with those who cried up faith, but would not allow works to be used even as evidence; they depended upon a bare profession, as sufficient to justify them; and with these he might well urge the necessity and vast importance of good works. As we must not break one table of the law, by dashing it against the other, so neither must we break in pieces the law and the gospel, by making them clash with one another: those who cry up the gospel so as to set aside the law, and those who cry up the law so as to set aside the gospel, are both in the wrong; for we must take our work before us; there must be both faith in Jesus Christ and good works the fruit of faith. 3. The justification of which Paul speaks is different from that spoken of by James; the one speaks of our persons being justified before God, the other speaks of our faith being justified before men: "Show me thy faith by thy works," says James, "let thy faith be justified in the eyes of those that behold thee by thy works;" but Paul speaks of justification in the sight of God, who justifies those only that believe in Jesus, and purely on account of the redemption that is in him. Thus we see that our persons are justified before God by faith, but our faith is justified before men by works. This is so plainly the scope and design of the apostle James that he is but confirming what Paul, in other places, says of his faith, that it is a laborious faith, and a faith working by love, Gal 5:6; Th1 1:3; Tit 3:8; and many other places. 4. Paul may be understood as speaking of that justification which is inchoate, James of that which is complete; it is by faith only that we are put into a justified state, but then good works come in for the completing of our justification at the last great day; then, Come you children of my Father - for I was hungry, and you gave me meat, etc. II. Having thus cleared this part of scripture from every thing of a contradiction to other parts of it, let us see what is more particularly to be learnt from this excellent passage of James; we are taught, 1. That faith without works will not profit, and cannot save us. What doth it profit, my brethren, if a man say he hath faith, and have not works? Can faith save him? Observe here, (1.) That faith which does not save will not really profit us; a bare profession may sometimes seem to be profitable, to gain the good opinion of those who are truly good, and it may procure in some cases worldly good things; but what profit will this be, for any to gain the world and to lose their souls? What doth it profit? - Can faith save him? All things should be accounted profitable or unprofitable to us as they tend to forward or hinder the salvation of our souls. And, above all other things, we should take care thus to make account of faith, as that which does not profit, if it do not save, but will aggravate our condemnation and destruction at last. (2.) For a man to have faith, and to say he has faith, are two different things; the apostle does not say, If a man have faith without works, for that is not a supposable case; the drift of this place of scripture is plainly to show that an opinion, or speculation, or assent, without works, is not faith; but the case is put thus, If a man say he hath faith, etc. Men may boast of that to others, and be conceited of that in themselves, of which they are really destitute. 2. We are taught that, as love or charity is an operative principle, so is faith, and that neither of them would otherwise be good for any thing; and, by trying how it looks for a person to pretend he is very charitable who yet never does any works of charity, you may judge what sense there is in pretending to have faith without the proper and necessary fruits of it: "If a brother or a sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be you warmed and filled, notwithstanding you give them not those things which are needful to the body, what doth it profit? Jam 2:15-17. What will such a charity as this, that consists in bare words, avail either you or the poor? Will you come before God with such empty shows of charity as these? You might as well pretend that your love and charity will stand the test without acts of mercy as think that a profession of faith will bear you out before God without works of piety and obedience. Even so faith, if it hath not works, is dead, being along," Jam 2:17. We are too apt to rest in a bare profession of faith, and to think that this will save us; it is a cheap and easy religion to say, "We believe the articles of the Christian faith;" but it is a great delusion to imagine that this is enough to bring us to heaven. Those who argue thus wrong God, and put a cheat upon their own souls; a mock-faith is as hateful as mock-charity, and both show a heart dead to all real godliness. You may as soon take pleasure in a dead body, void of soul, or sense, or action, as God take pleasure in a dead faith, where there are no works. 3. We are taught to compare a faith boasting of itself without works and a faith evidenced by works, by looking on both together, to try how this comparison will work upon our minds. Yea, a man may say, Thou hast faith, and I have works. Show me thy faith without thy works, and I will show thee my faith by my works, Jam 2:18. Suppose a true believer thus pleading with a boasting hypocrite, "Thou makest a profession, and sayest thou hast faith; I make no such boasts, but leave my works to speak for me. Now give any evidence of having the faith thou professest without works if thou canst, and I will soon let thee see how my works flow from faith and are the undoubted evidences of its existence." This is the evidence by which the scriptures all along teach men to judge both of themselves and others. And this is the evidence according to which Christ will proceed at the day of judgment. The dead were judged according to their works, Rev 20:12. How will those be exposed then who boast of that which they cannot evidence, or who go about to evidence their faith by any thing but works of piety and mercy! 4. We are taught to look upon a faith of bare speculation and knowledge as the faith of devils: Thou believest that there is one God; thou doest well; the devils also believe, and tremble, Jam 2:19. That instance of faith which the apostle here chooses to mention is the first principle of all religion. "Thou believest that there is a God, against the atheists; and that there is but one God, against the idolaters; thou doest well: so far all is right. But to rest here, and take up a good opinion of thyself, or of thy state towards God, merely on account of thy believing in him, this will render thee miserable: The devils also believe, and tremble. If thou contentest thyself with a bare assent to articles of faith, and some speculations upon them, thus far the devils go. And as their faith and knowledge only serve to excite horror, so in a little time will thine." The word tremble is commonly looked upon as denoting a good effect of faith; but here it may rather be taken as a bad effect, when applied to the faith of devils. They tremble, not out of reverence, but hatred and opposition to that one God on whom they believe. To rehearse that article of our creed, therefore, I believe in God the Father Almighty, will not distinguish us from devils at last, unless we now give up ourselves to God as the gospel directs, and love him, and delight ourselves in him, and serve him, which the devils do not, cannot do. 5. We are taught that he who boasts of faith without works is to be looked upon at present as a foolish condemned person. But wilt thou know, O vain man, that faith without works is dead? Jam 2:20. The words translated vain man - anthrōpe kene, are observed to have the same signification with the word Raca, which must never be used to private persons, or as an effect of anger (Mat 5:22), but may be used as here, to denote a just detestation of such a sort of men as are empty of good works, and yet boasters of their faith. And it plainly declares them fools and abjects in the sight of God. Faith without works is said to be dead, not only as void of all those operations which are the proofs of spiritual life, but as unavailable to eternal life: such believers as rest in a bare profession of faith are dead while they live. 6. We are taught that a justifying faith cannot be without works, from two examples, Abraham and Rahab. (1.) The first instance is that of Abraham, the father of the faithful, and the prime example of justification, to whom the Jews had a special regard (Jam 2:21): Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Paul, on the other hand, says (in ch. 4 of the epistle to the Romans) that Abraham believed, and it was counted to him for righteousness. But these are well reconciled, by observing what is said in Heb. 11, which shows that the faith both of Abraham and Rahab was such as to produce those good works of which James speaks, and which are not to be separated from faith as justifying and saving. By what Abraham did, it appeared that he truly believed. Upon this footing, the words of God himself plainly put this matter. Gen 22:16, Gen 22:17, Because thou hast done this thing, and hast not withheld thy son, thine only son; therefore in blessing I will bless thee. Thus the faith of Abraham was a working faith (Jam 2:22), it wrought with his works, and by works was made perfect. And by this means you come to the true sense of that scripture which saith, Abraham believed God, and it was imputed unto him for righteousness, Jam 2:23. And thus he became the friend of God. Faith, producing such works, endeared him to the divine Being, and advanced him to very peculiar favours and intimacies with God. It is a great honour done to Abraham that he is called and counted the friend of God. You see then (Jam 2:24) how that by works a man is justified (comes into such a state of favour and friendship with God), and not by faith only; not by a bare opinion, or profession, or believing without obeying, but by having such a faith as is productive of good works. Now besides the explication of this passage and example, as thus illustrating and supporting the argument James is upon, many other useful lessons may be learned by us from what is here said concerning Abraham. [1.] Those who would have Abraham's blessings must be careful to copy after his faith: to boast of being Abraham's seed will not avail any, if they do not believe as he did. [2.] Those works which evidence true faith must to works of self-denial, and such as God himself commands (as Abraham's offering up his son, his only son, was), and not such works as are pleasing to flesh and blood and may serve our interest, or are the mere fruits of our own imagination and devising. [3.] What we piously purpose and sincerely resolve to do for God is accepted as if actually performed. Thus Abraham is regarded as offering up his son, though he did not actually proceed to make a sacrifice of him. It was a done thing in the mind, and spirit, and resolution of Abraham, and God accepts it as if fully performed and accomplished. [4.] The actings of faith make it grow perfect, as the truth of faith makes it act. [5.] Such an acting faith will make others, as well as Abraham, friends of God. Thus Christ says to his disciples, I have called you friends, Joh 15:15. All transactions between God and the truly believing soul are easy, pleasant, and delightful. There is one will and one heart, and there is a mutual complacency. God rejoiceth over those who truly believe, to do them good; and they delight themselves in him. (2.) The second example of faith's justifying itself and us with and by works is Rahab: Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? Jam 2:25. The former instance was of one renowned for his faith all his life long, This is of one noted for sin, whose faith was meaner and of a much lower degree; so that the strongest faith will not do, nor the meanest be allowed to go without works. Some say that the word here rendered harlot was the proper name of Rahab. Others tell us that it signifies no more than a hostess, or one who keeps a public house, with whom therefore the spies lodged. But it is very probable that her character was infamous; and such an instance is mentioned to show that faith will save the worst, when evidenced by proper works; and it will not save the best without such works as God requires. This Rahab believed the report she had heard of God's powerful presence with Israel; but that which proved her faith sincere was, that, to the hazard of her life, she received the messengers, and sent them out another way. Observe here, [1.] The wonderful power of faith in transforming and changing sinners. [2.] The regard which an operative faith meets with from God, to obtain his mercy and favour. [3.] Where great sins are pardoned, there must prefer the honour of God and the good of his people before the preservation of her own country. Her former acquaintance must be discarded, her former course of life entirely abandoned, and she must give signal proof and evidence of this before she can be in a justified state; and even after she is justified, yet her former character must be remembered; not so much to her dishonour as to glorify the rich grace and mercy of God. Though justified, she is called Rahab the harlot. 7. And now, upon the whole matter, the apostle draws this conclusion, As the body without the spirit is dead, so faith without works is dead also, Jam 2:26. These words are read differently; some reading them, As the body without the breath is dead, so is faith without works: and then they show that works are the companions of faith, as breathing is of life. Others read them, As the body without the soul is dead, so faith without works is dead also: and then they show that as the body has no action, nor beauty, but becomes a loathsome carcass, when the soul is gone, so a bare profession without works is useless, yea, loathsome and offensive. Let us then take head of running into extremes in this case. For, (1.) The best works, without faith, are dead; they want their root and principle. It is by faith that any thing we do is really good, as done with an eye to God, in obedience to him, and so as to aim principally at his acceptance. (2.) The most plausible profession of faith, without works, is dead: as the root is dead when it produces nothing green, nothing of fruit. Faith is the root, good works are the fruits, and we must see to it that we have both. We must not think that either, without the other, will justify and save us. This is the grace of God wherein we stand, and we should stand to it.
Tyndale Open Study Notes
2:14-26 James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25). 2:14 if you say you have faith: James writes to Christians who need to be stimulated to produce actions that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).
James 2:14
Faith and Works
13For judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment.14What good is it, my brothers, if someone claims to have faith, but has no deeds? Can such faith save him?15Suppose a brother or sister is without clothes and daily food.
- Scripture
- Sermons
- Commentary
Faith That Works
By Manley Beasley3.4K47:49FaithPSA 77:19MAL 3:10MAT 6:33ROM 3:27GAL 2:16HEB 11:6JAS 2:14In this sermon, the preacher emphasizes the importance of being properly related to Jesus through faith. He explains that surrendering all and doing what we can afford to do is not difficult, but true faith is tested when we are called to step out into the unknown, without any signs or guidance. The preacher highlights the significance of having a relationship with Jesus and how it is the only way to navigate through life's challenges. He references scriptures from Romans, Galatians, and James to emphasize the importance of staying connected to Jesus.
Artificial Christians
By Keith Daniel2.3K1:11:19False ConversionMAT 7:16LUK 13:6JHN 3:3JHN 15:1ROM 6:42CO 5:17JAS 2:14In this sermon, the preacher describes a beautiful location with magnificent mountains where he was invited to preach. Initially, people were more interested in enjoying their holidays and visiting the glass chapel in the hotel. However, after the preacher delivered a simple and powerful message about being born again, many people started attending the meetings instead of going on holiday. The preacher emphasizes the importance of bearing fruit in one's life, as God seeks fruit from His people. He warns against taking chances and playing the fool with God, urging listeners to stay close to Him for safety. The sermon ends with a personal anecdote about being led astray in a misty mountain area, highlighting the need to trust in God's guidance.
Beyond the Surface
By Jim Cymbala2.2K37:02Christian LifeMAT 6:33JAS 1:26JAS 2:14JAS 3:61PE 4:81JN 1:8In this sermon, the preacher emphasizes the importance of living out one's faith and the impact it should have on a person's life. He warns against the deception that can come from religious routines and urges listeners to wake up and truly experience salvation. The preacher highlights the corrupt values of the world and encourages believers not to conform to them, but to live according to God's values. He also emphasizes the need to care for the vulnerable, such as orphans and widows, as a demonstration of true religion that God accepts.
Be Ye Doers of the Word
By Manley Beasley1.9K24:52ObedienceLiving Out the WordFaith and ObedienceROM 3:27JAS 1:22JAS 2:14Manley Beasley emphasizes the critical relationship between faith and obedience in his sermon 'Be Ye Doers of the Word.' He explains that true faith is demonstrated through actions, highlighting that obedience to God's Word is essential for spiritual growth. Beasley contrasts the teachings of Romans and James, illustrating that while salvation is by faith alone, genuine faith naturally produces good works. He encourages believers to make conscious choices to act on God's Word, sharing personal experiences that illustrate the blessings of obedience. Ultimately, he calls the congregation to embody their faith through tangible actions, becoming doers of the Word.
Abraham's Faith
By Dennis Kinlaw1.7K51:35Faith and WorksTrust in GodFaithJAS 2:14Dennis Kinlaw emphasizes the profound relationship between faith and action through the story of Abraham, illustrating that true faith is demonstrated by deeds. He highlights that Abraham's willingness to sacrifice Isaac was not just a test of faith but a revelation of his deep trust in God, who ultimately desires a relationship with us rather than mere rituals. Kinlaw argues that faith must be active and transformative, leading to a life committed to God's purposes, and that God desires to use us in time and space, not just for eternal promises. The sermon concludes with a call to embody our faith in tangible ways, reflecting God's provision and love in our lives.
Message 1 of 5 - New Zealand
By Keith Daniel1.2K59:33New ZealandMAT 6:33MAT 7:21JHN 14:6ROM 10:92CO 5:172TI 3:16JAS 2:14In this sermon, the speaker shares a personal experience of witnessing a famous preacher in their country being exposed for sinful behavior. They emphasize the importance of living a genuine Christian life and not just speaking about it. The speaker then recounts a conversation with a young man who asks for their help in reaching someone who has been resistant to coming to Christ. The speaker quotes scripture and emphasizes the need for true faith and a transformed life, warning against hypocrisy. They conclude by mentioning a sermon they preached years ago on self-examination in the faith, using only Bible verses.
At Stake the Truth of the Gospel
By Alistair Begg1.2K42:12GospelMAT 6:33GAL 2:42TI 4:3JAS 2:14In this sermon, the preacher emphasizes the importance of sharing the gospel of Jesus Christ fearlessly and boldly. He encourages believers not to be hesitant or silent in a world that desperately needs the good news. The preacher warns against being swayed by changing human wisdom and false teachings, urging believers to hold fast to the truth of the gospel. He reminds Timothy, and by extension all believers, to guard the deposit of faith entrusted to them and to preach the word with patience and careful instruction. The sermon emphasizes the urgency of preserving and proclaiming the gospel for future generations.
If You Love Me, Keep My Commandments
By Rolfe Barnard97252:00MAT 22:39JHN 14:15JAS 2:141JN 2:31JN 4:20In this sermon, the preacher reflects on his own shortcomings and the importance of truly loving Jesus. He emphasizes the need to not just talk about loving Jesus, but to show it through obedience to His commandments. The preacher references several Bible verses, including John 14:15 and John 20:21, to support his message. He highlights four qualities of obedience that are found in every true lover of Christ, distinguishing them from others.
James 2
By Peter Maiden96041:12JamesJAS 1:26JAS 2:5JAS 2:8JAS 2:14JAS 2:17In this sermon, the preacher focuses on the issue of making distinctions and judging others with evil motives. He emphasizes the sin of inconsistency and how it can bring Christians down. The preacher gives a powerful illustration of two men entering a church, one rich and well-dressed, and the other a poor vagrant. He highlights the hypocrisy of treating the rich well and the poor poorly. The sermon also mentions how the rich were mistreating the poor Christians, yet the Christians were still favoring the rich. The preacher concludes by emphasizing the importance of genuine faith, which includes a real concern for those in need.
Faith and Revival
By Manley Beasley75537:34RevivalFaithMAL 3:10MRK 11:24ROM 4:16HEB 10:35JAS 2:14Manley Beasley shares his heartfelt message on faith and revival, emphasizing the need for both personal and corporate revival in the church and nation. He outlines a sequence of faith that includes the vision of faith, the act of faith, the work of faith, the patience of faith, and ultimately the manifestation of faith. Beasley encourages believers to claim God's promises actively and work in faith to see revival happen now, rather than waiting passively for it to occur. He draws parallels between the process of farming and the spiritual work required for revival, stressing the importance of patience and active participation in God's plan. The sermon serves as a call to action for believers to engage in prayer and works that align with their faith for a genuine revival.
Born Again Through Repentance and Faith
By Zac Poonen6841:12:20MAT 3:2MAT 22:36JHN 6:37ACT 20:21ROM 8:9EPH 1:13JAS 2:14REV 3:20
This sermon emphasizes the importance of understanding who Jesus is speaking to in the Bible, highlighting the need to discern the intended audience to grasp the message correctly. It delves into Revelation 3:20, explaining that Jesus' message is often misapplied to unbelievers when it was directed to believers, specifically the elder and churches in Laodicea. The sermon stresses the significance of repentance and faith, urging listeners to genuinely desire to love Jesus above all and treat others as they want to be treated. It concludes with a call for individuals to invite Jesus into their hearts, emphasizing the assurance of salvation and the transformative power of the Holy Spirit.
(Through the Bible) James
By Zac Poonen61854:43JAS 1:22JAS 2:14JAS 3:8JAS 4:6JAS 5:15
This sermon by James emphasizes the importance of faith that produces works, highlighting the need for genuine faith to be demonstrated through actions. James addresses various topics such as victory over temptation, love towards all, controlling the tongue, humility, and caring for the poor. He stresses the significance of humility, patience in suffering, and persistent prayer for healing. The sermon concludes with a call to manifest faith through righteous works and helping those in need.
Sharing the Good News of Jesus With Asia
By K.P. Yohannan54130:21MAT 16:24JAS 2:14
This sermon emphasizes the importance of living a life committed to Jesus, inspired by those who risk their lives for their faith. It challenges listeners to prioritize prayer, fasting, and serving others, highlighting the urgency of sharing the Gospel with those who have never heard. The speaker shares personal stories and practical recommendations to encourage a deeper dedication to God and His mission.
What Every Christian Must Believe
By Keith Hartsell4151:12:17AnglicanMRK 16:16ACT 2:38ROM 10:9EPH 2:8TIT 3:5JAS 2:14In this sermon, the speaker discusses the importance of having a clear understanding of the essential beliefs of Christianity. They highlight the negative impact of confusing optional beliefs and the potential for people to feel inadequate in meeting certain religious standards. The speaker shares a personal story of their father losing faith due to the belief that he had to meet a specific set of requirements to be saved. They emphasize the need for a concise catechesis that introduces essential beliefs and separates them from the more complex theological concepts. The sermon also touches on the significance of repentance, baptism, confessing Jesus as Lord, faith in Jesus, renewal by the Holy Spirit, and the importance of continuous growth in virtue and disciplines throughout one's life.
Schaffhausen Prayer - Session 3 (Eng-German)
By George Verwer12243:56GermanMAT 6:33JAS 2:14In this sermon, George Verwer discusses his journey of stepping out of leadership and focusing on addressing the global poverty crisis. He emphasizes the importance of not just giving Gospel booklets to those in poverty, but also providing them with the opportunity to live by addressing their physical needs. Verwer highlights the example of Billy Graham and Oswald J. Smith, as well as churches that passionately support missions and allocate a significant portion of their funds to global initiatives. He also addresses the abuse of women worldwide and calls for prayer for those working to address this issue. Overall, Verwer emphasizes the need for faith in not only sharing the Gospel but also in providing for the poor, suffering, and oppressed.
Faith Without Works Is Dead
By Shane Idleman1141:11Faith and WorksGenuine ChristianityJAS 2:14Shane Idleman emphasizes the critical relationship between faith and works in his sermon 'Faith Without Works Is Dead,' drawing from James chapter 2. He explains that genuine faith naturally produces good works, and without such works, faith is essentially dead. Idleman reflects on the historical context of Martin Luther's challenges to the Catholic Church's works-based salvation, asserting that true faith is evidenced by actions that reflect a relationship with God. He encourages believers to examine their lives for genuine fruit and to engage in acts of love and service, particularly towards those in need, as a demonstration of their faith. Ultimately, he calls for a balance between faith and works, reminding the congregation that both are essential for a vibrant Christian life.
Comfortable Christianity
By Horatius Bonar0SacrificeUrgency of ServiceMAT 25:40ROM 12:1PHP 2:21JAS 2:14Horatius Bonar challenges the notion of 'comfortable Christianity,' urging believers to reflect on their spiritual complacency and self-indulgence. He questions whether modern Christians are truly living as 'living sacrifices' to God, as exemplified by the apostles, or if they are merely seeking their own comfort while neglecting the needs of the world. Bonar calls for a wake-up call to action, emphasizing the urgency of serving others and dedicating oneself to God's work, rather than indulging in worldly pleasures. He warns that while Christians remain idle, souls are perishing, and the return of Christ is imminent. The sermon serves as a powerful reminder to prioritize spiritual commitment over personal comfort.
Luke 18:8
By Chuck Smith0FaithPreparedness for Christ's ReturnLUK 18:8JAS 2:14Chuck Smith emphasizes the urgency of being prepared for the return of Jesus, reminding believers that His coming is imminent and will mark the end of earthly life and opportunities. He poses a critical question: when Jesus returns, will He find faith on the earth? Smith challenges the congregation to reflect on their faith and actions, highlighting that true faith is evidenced by works, as illustrated in James 2:14-20. He stresses that while salvation is not earned by works, genuine belief should naturally lead to active service for God.
Not Words but Works
By Theodore Epp0Faith and WorksActive FaithJAS 2:14Theodore Epp emphasizes that faith must be accompanied by action, as outlined in James 2:14-26. He argues that mere intellectual belief in God is insufficient; true faith is demonstrated through works that reflect a personal relationship with Jesus Christ. Epp highlights that James warns against a faith that only speaks without acting, stressing that genuine faith results in a transformed life and behavior. The sermon underscores the importance of being justified before others through visible acts of faith, as faith without works is deemed dead. Ultimately, Epp calls for believers to live out their faith actively, aligning their actions with their professed beliefs.
On Visiting the Sick
By John Wesley0Visiting the SickWorks of MercyMAT 25:36EPH 2:10JAS 2:14John Wesley emphasizes the critical importance of visiting the sick as a means of grace, arguing that works of mercy are essential for the continuance of faith and salvation. He highlights that neglecting this duty can lead to spiritual weakness and ultimately separation from God, as illustrated in Matthew 25:36. Wesley encourages all believers, regardless of their status, to engage in this act of compassion, asserting that true faith is demonstrated through tangible acts of love and mercy. He outlines practical steps for visiting the sick, including personal presence, spiritual support, and the necessity of prayer. The sermon serves as a call to action for Christians to fulfill this vital duty, reminding them that their eternal destiny may hinge on their response to the needs of others.
World Missions in Review
By Paris Reidhead0MAT 25:34ACT 1:8GAL 3:29JAS 2:14REV 2:1Paris Reidhead preaches about the importance of every Christian being a missionary for Christ, emphasizing the need to renounce the doctrine of the Nicolaitanes that separates clergy and laity, and to understand that God expects every believer to have a worldwide ministry. He highlights the early principles of missions, the dedication of missionaries like Adoniram Judson and David Livingstone, and the need for a revival that returns to these foundational principles to address the challenges of modern missions and the vast number of unreached people. Reidhead urges individuals to be involved with people, not just souls, and to be filled with the Holy Spirit to fulfill their unique ministry for Christ.
Homily 14 on Romans
By St. John Chrysostom0MAT 6:19LUK 12:331TI 6:17JAS 2:14John Chrysostom preaches about the importance of shifting our focus from the temporary pleasures and riches of this world to the eternal glory and blessings of the Kingdom of Heaven. He emphasizes the need to show mercy, kindness, and love towards others, especially the poor and needy, as a way to store up treasures in Heaven. Chrysostom urges his listeners to prioritize acts of charity and compassion, highlighting the eternal value of helping those in need over accumulating material wealth. He paints a vivid picture of the glorious rewards awaiting those who choose to invest in acts of kindness and generosity towards others, aligning their actions with God's will and demonstrating love towards their fellow human beings.
The Rich Man and Lazarus Luke 16:19-31
By David Servant0PSA 95:7PRO 28:27MAT 6:24MRK 8:36LUK 16:132CO 9:7HEB 3:15JAS 2:14David Servant preaches on the parable of the rich man and Lazarus, emphasizing the dangers of serving money as a god instead of God. The rich man's lack of compassion for Lazarus reveals his true allegiance to money, leading to his torment in hell. Jesus highlights the importance of turning from sins and having true faith, which is shown through obedience to God. The story serves as a reminder that wealth does not determine one's salvation, but rather the condition of the heart and the priority given to God over money.
Looking for the Kingdom of God
By Clement of Rome0MAT 6:33GAL 3:28EPH 4:25JAS 2:141PE 3:7Clement of Rome preaches about the importance of expecting the kingdom of God with love and righteousness, emphasizing the unity and truthfulness in relationships as a reflection of the kingdom's arrival. He highlights the unity of two individuals as one through speaking truth and having genuine unity of soul. Clement also stresses the importance of manifesting one's soul through good works, aligning inner beliefs with outward actions to reflect the kingdom. Lastly, he discusses the significance of seeing beyond gender roles and treating each other with purity and respect to usher in the kingdom of God.
Altar Calls - Are They a Biblical Approach?
By Shane Idleman0MAT 7:16LUK 3:8ACT 3:19TIT 1:16JAS 2:141JN 2:15Shane Idleman challenges the approach to altar calls in the church today, emphasizing the importance of genuine repentance and transformation of the heart over superficial responses. He highlights the danger of offering false assurance through emotional appeals that lack true fruit of repentance and a changed life. Idleman stresses the need for a deep understanding of biblical repentance, where turning from sin and turning to God is a condition of the heart that leads to genuine conversion. He urges for a shift from focusing on numbers and outward actions to emphasizing the inward transformation that comes from a true encounter with God's grace and love.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
What doth it profit - though a man say he hath faith - We now come to a part of this epistle which has appeared to some eminent men to contradict other portions of the Divine records. In short, it has been thought that James teaches the doctrine of justification by the merit of good works, while Paul asserts this to be insufficient, and that man is justified by faith. Luther, supposing that James did actually teach the doctrine of justification by works, which his good sense showed him to be absolutely insufficient for salvation, was led to condemn the epistle in toto, as a production unauthenticated by the Holy Spirit, and consequently worthy of no regard; he therefore termed it epistola straminea, a chaffy epistle, an epistle of straw, fit only to be burnt. Learned men have spent much time in striving to reconcile these two writers, and to show that St. Paul and St. James perfectly accord; one teaching the pure doctrine, the other guarding men against the abuse of it. Mr. Wesley sums the whole up in the following words, with his usual accuracy and precision: "From Jam 1:22 the apostle has been enforcing Christian practice. He now applies to those who neglect this under the pretense of faith. St. Paul had taught that a man is justified by faith without the works of the law. This some already began to wrest to their own destruction. Wherefore St. James, purposely repeating, Jam 1:21, Jam 1:23, Jam 1:25, the same phrases, testimonies, and examples which St. Paul had used, Rom 4:3; Heb 11:17, Heb 11:31, refutes not the doctrine of St. Paul, but the error of those who abused it. There is therefore no contradiction between the apostles; they both delivered the truth of God, but in a different manner, as having to do with different kinds of men. This verse is a summary of what follows: What profiteth it, is enlarged on, Jam 2:15-17; though a man say, Jam 2:18, Jam 2:19; can that faith save him? Jam 2:20. It is not though he have faith, but though he say, I have faith. Here therefore true living faith is meant. But in other parts of the argument the apostle speaks of a dead imaginary faith. He does not therefore teach that true faith can, but that it cannot, subsist without works. Nor does he oppose faith to works, but that empty name of faith to real faith working by love. Can that faith which is without works save him? No more than it can profit his neighbor." - Explanatory notes. That St James quotes the same scriptures, and uses the same phrases, testimonies, and examples which St. Paul has done, is fully evident; but it does not follow that he wrote after St. Paul. It is possible that one had seen the epistle of the other; but if so, it is strange that neither of them should quote the other. That St. Paul might write to correct the abuses of St. James' doctrine is as possible as that James wrote to prevent St. Paul's doctrine from being abused; for there were Antinomians in the Church in the time of St. James, as there were Pharisaic persons in it at the time of St. Paul. I am inclined to think that James is the elder writer, and rather suppose that neither of them had ever seen the other's epistle. Allowing them both to be inspired, God could teach each what was necessary for the benefit of the Church, without their having any knowledge of each other. See the preface to this epistle. As the Jews in general were very strenuous in maintaining the necessity of good works or righteousness in order to justification, wholly neglecting the doctrine of faith, it is not to be wondered at that those who were converted, and saw the absolute necessity of faith in order to their justification, should have gone into the contrary extreme. Can faith save him? - That is, his profession of faith; for it is not said that he has faith, but that he says, I have faith. St. James probably refers to that faith which simply took in the being and unity of God. See on Jam 2:19, Jam 2:24, Jam 2:25.
Jamieson-Fausset-Brown Bible Commentary
James here, passing from the particular case of "mercy" or "love" violated by "respect of persons," notwithstanding profession of the "faith of our Lord Jesus" (Jam 2:1), combats the Jewish tendency (transplanted into their Christianity) to substitute a lifeless, inoperative acquaintance with the letter of the law, for change of heart to practical holiness, as if justification could be thereby attained (Rom 2:3, Rom 2:13, Rom 2:23). It seems hardly likely but that James had seen Paul's Epistles, considering that he uses the same phrases and examples (compare Jam 2:21, Jam 2:23, Jam 2:25, with Rom 4:3; Heb 11:17, Heb 11:31; and Jam 2:14, Jam 2:24, with Rom 3:28; Gal 2:16). Whether James individually designed it or not, the Holy Spirit by him combats not Paul, but those who abuse Paul's doctrine. The teaching of both alike is inspired, and is therefore to be received without wresting of words; but each has a different class to deal with; Paul, self-justiciaries; James, Antinomian advocates of a mere notional faith. Paul urged as strongly as James the need of works as evidences of faith, especially in the later Epistles, when many were abusing the doctrine of faith (Tit 2:14; Tit 3:8). "Believing and doing are blood relatives" [RUTHERFORD]. What doth it profit--literally, "What is the profit?" though a man say--James' expression is not, "If a man have faith," but "if a man say he hath faith"; referring to a mere profession of faith, such as was usually made at baptism. Simon Magus so "believed and was baptized," and yet had "neither part nor lot in this matter," for his "heart," as his words and works evinced, was not right in the sight of God. ALFORD wrongly denies that "say" is emphatic. The illustration, Jam 2:16, proves it is: "If one of you say" to a naked brother, "Be ye warmed, notwithstanding ye give not those things needful." The inoperative profession of sympathy answering to the inoperative profession of faith. can faith save him--rather, "can such a faith (literally, 'the faith') save him?"--the faith you pretend to: the empty name of boasted faith, contrasted with true fruit-producing faith. So that which self-deceivers claim is called "wisdom," though not true wisdom, Jam 3:15. The "him" also in the Greek is emphatic; the particular man who professes faith without having the works which evidence its vitality.
John Gill Bible Commentary
What doth it profit, my brethren,.... The apostle having finished his discourse on respect of persons, and the arguments he used to dissuade from it, by an easy transition passes to treat upon faith and works, showing that faith without works, particularly without works of mercy, is of no profit and advantage: though a man say he hath faith, and have not works? it is clear that the apostle is not speaking of true faith, for that, in persons capable of performing them, is not without works; it is an operative grace; it works by love and kindness, both to Christ, and to his members; but of a profession of faith, a mere historical one, by which a man, at most, assents to the truth of things, as even devils do, Jam 2:19 and only says he has faith, but has it not; as Simon Magus, who said he believed, but did not. Can faith save him? such a faith as this, a faith without works, an historical one, a mere profession of faith, which lies only in words, and has no deeds, to show the truth and genuineness of it. True faith indeed has no causal influence on salvation, or has any virtue and efficacy in itself to save; Christ, object of faith, is the only cause and author of salvation; faith is only that grace which receives a justifying righteousness, the pardon of sin, adoption, and a right to the heavenly inheritance; but it does not justify, nor pardon, nor adopt, nor give the right to the inheritance, but lays hold on, and claims these, by virtue of the gift of grace; and it has spiritual and eternal salvation inseparably connected with it; but as for the other faith, a man may have it, and be in the gall of bitterness, and bond of iniquity; he may have all faith in that sense, and be nothing; it is no other than the devils themselves have; and so he may have it, and be damned.
Matthew Henry Bible Commentary
In this latter part of the chapter, the apostle shows the error of those who rested in a bare profession of the Christian faith, as if that would save them, while the temper of their minds and the tenour of their lives were altogether disagreeable to that holy religion which they professed. To let them see, therefore, what a wretched foundation they built their hopes upon, it is here proved at large that a man is justified, not by faith only, but by works. Now, I. Upon this arises a very great question, namely, how to reconcile Paul and James. Paul, in his epistles to the Romans and Galatians, seems to assert the directly contrary thing to what James here lays down, saying if often, and with a great deal of emphasis, that we are justified by faith only and not by the works of the law. Amicae scripturarum lites, utinam et nostrae - There is a very happy agreement between one part of scripture and another, notwithstanding seeming differences: it were well if the differences among Christians were as easily reconciled. "Nothing," says Mr. Baxter, "but men's misunderstanding the plain drift and sense of Paul's epistles, could make so many take it for a matter of great difficulty to reconcile Paul and James." A general view of those things which are insisted on by the Antinomians may be seen in Mr. Baxter's Paraphrase: and many ways might be mentioned which have been invented among learned men to make the apostles agree; but it may be sufficient only to observe these few things following: - 1. When Paul says that a man is justified by faith, without the deeds of the law (Rom 3:28), he plainly speaks of another sort of work than James does, but not of another sort of faith. Paul speaks of works wrought in obedience to the law of Moses, and before men's embracing the faith of the gospel; and he had to deal with those who valued themselves so highly upon those works that they rejected the gospel (as Rom. 10, at the beginning most expressly declares); but James speaks of works done in obedience to the gospel, and as the proper and necessary effects and fruits of sound believing in Christ Jesus. Both are concerned to magnify the faith of the gospel, as that which alone could save us and justify us; but Paul magnifies it by showing the insufficiency of any works of the law before faith, or in opposition to the doctrine of justification by Jesus Christ; James magnifies the same faith, by showing what are the genuine and necessary products and operations of it. 2. Paul not only speaks of different works from those insisted on by James, but he speaks of a quite different use that was made of good works from what is here urged and intended. Paul had to do with those who depended on the merit of their works in the sight of God, and thus he might well make them of no manner of account. James had to do with those who cried up faith, but would not allow works to be used even as evidence; they depended upon a bare profession, as sufficient to justify them; and with these he might well urge the necessity and vast importance of good works. As we must not break one table of the law, by dashing it against the other, so neither must we break in pieces the law and the gospel, by making them clash with one another: those who cry up the gospel so as to set aside the law, and those who cry up the law so as to set aside the gospel, are both in the wrong; for we must take our work before us; there must be both faith in Jesus Christ and good works the fruit of faith. 3. The justification of which Paul speaks is different from that spoken of by James; the one speaks of our persons being justified before God, the other speaks of our faith being justified before men: "Show me thy faith by thy works," says James, "let thy faith be justified in the eyes of those that behold thee by thy works;" but Paul speaks of justification in the sight of God, who justifies those only that believe in Jesus, and purely on account of the redemption that is in him. Thus we see that our persons are justified before God by faith, but our faith is justified before men by works. This is so plainly the scope and design of the apostle James that he is but confirming what Paul, in other places, says of his faith, that it is a laborious faith, and a faith working by love, Gal 5:6; Th1 1:3; Tit 3:8; and many other places. 4. Paul may be understood as speaking of that justification which is inchoate, James of that which is complete; it is by faith only that we are put into a justified state, but then good works come in for the completing of our justification at the last great day; then, Come you children of my Father - for I was hungry, and you gave me meat, etc. II. Having thus cleared this part of scripture from every thing of a contradiction to other parts of it, let us see what is more particularly to be learnt from this excellent passage of James; we are taught, 1. That faith without works will not profit, and cannot save us. What doth it profit, my brethren, if a man say he hath faith, and have not works? Can faith save him? Observe here, (1.) That faith which does not save will not really profit us; a bare profession may sometimes seem to be profitable, to gain the good opinion of those who are truly good, and it may procure in some cases worldly good things; but what profit will this be, for any to gain the world and to lose their souls? What doth it profit? - Can faith save him? All things should be accounted profitable or unprofitable to us as they tend to forward or hinder the salvation of our souls. And, above all other things, we should take care thus to make account of faith, as that which does not profit, if it do not save, but will aggravate our condemnation and destruction at last. (2.) For a man to have faith, and to say he has faith, are two different things; the apostle does not say, If a man have faith without works, for that is not a supposable case; the drift of this place of scripture is plainly to show that an opinion, or speculation, or assent, without works, is not faith; but the case is put thus, If a man say he hath faith, etc. Men may boast of that to others, and be conceited of that in themselves, of which they are really destitute. 2. We are taught that, as love or charity is an operative principle, so is faith, and that neither of them would otherwise be good for any thing; and, by trying how it looks for a person to pretend he is very charitable who yet never does any works of charity, you may judge what sense there is in pretending to have faith without the proper and necessary fruits of it: "If a brother or a sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be you warmed and filled, notwithstanding you give them not those things which are needful to the body, what doth it profit? Jam 2:15-17. What will such a charity as this, that consists in bare words, avail either you or the poor? Will you come before God with such empty shows of charity as these? You might as well pretend that your love and charity will stand the test without acts of mercy as think that a profession of faith will bear you out before God without works of piety and obedience. Even so faith, if it hath not works, is dead, being along," Jam 2:17. We are too apt to rest in a bare profession of faith, and to think that this will save us; it is a cheap and easy religion to say, "We believe the articles of the Christian faith;" but it is a great delusion to imagine that this is enough to bring us to heaven. Those who argue thus wrong God, and put a cheat upon their own souls; a mock-faith is as hateful as mock-charity, and both show a heart dead to all real godliness. You may as soon take pleasure in a dead body, void of soul, or sense, or action, as God take pleasure in a dead faith, where there are no works. 3. We are taught to compare a faith boasting of itself without works and a faith evidenced by works, by looking on both together, to try how this comparison will work upon our minds. Yea, a man may say, Thou hast faith, and I have works. Show me thy faith without thy works, and I will show thee my faith by my works, Jam 2:18. Suppose a true believer thus pleading with a boasting hypocrite, "Thou makest a profession, and sayest thou hast faith; I make no such boasts, but leave my works to speak for me. Now give any evidence of having the faith thou professest without works if thou canst, and I will soon let thee see how my works flow from faith and are the undoubted evidences of its existence." This is the evidence by which the scriptures all along teach men to judge both of themselves and others. And this is the evidence according to which Christ will proceed at the day of judgment. The dead were judged according to their works, Rev 20:12. How will those be exposed then who boast of that which they cannot evidence, or who go about to evidence their faith by any thing but works of piety and mercy! 4. We are taught to look upon a faith of bare speculation and knowledge as the faith of devils: Thou believest that there is one God; thou doest well; the devils also believe, and tremble, Jam 2:19. That instance of faith which the apostle here chooses to mention is the first principle of all religion. "Thou believest that there is a God, against the atheists; and that there is but one God, against the idolaters; thou doest well: so far all is right. But to rest here, and take up a good opinion of thyself, or of thy state towards God, merely on account of thy believing in him, this will render thee miserable: The devils also believe, and tremble. If thou contentest thyself with a bare assent to articles of faith, and some speculations upon them, thus far the devils go. And as their faith and knowledge only serve to excite horror, so in a little time will thine." The word tremble is commonly looked upon as denoting a good effect of faith; but here it may rather be taken as a bad effect, when applied to the faith of devils. They tremble, not out of reverence, but hatred and opposition to that one God on whom they believe. To rehearse that article of our creed, therefore, I believe in God the Father Almighty, will not distinguish us from devils at last, unless we now give up ourselves to God as the gospel directs, and love him, and delight ourselves in him, and serve him, which the devils do not, cannot do. 5. We are taught that he who boasts of faith without works is to be looked upon at present as a foolish condemned person. But wilt thou know, O vain man, that faith without works is dead? Jam 2:20. The words translated vain man - anthrōpe kene, are observed to have the same signification with the word Raca, which must never be used to private persons, or as an effect of anger (Mat 5:22), but may be used as here, to denote a just detestation of such a sort of men as are empty of good works, and yet boasters of their faith. And it plainly declares them fools and abjects in the sight of God. Faith without works is said to be dead, not only as void of all those operations which are the proofs of spiritual life, but as unavailable to eternal life: such believers as rest in a bare profession of faith are dead while they live. 6. We are taught that a justifying faith cannot be without works, from two examples, Abraham and Rahab. (1.) The first instance is that of Abraham, the father of the faithful, and the prime example of justification, to whom the Jews had a special regard (Jam 2:21): Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Paul, on the other hand, says (in ch. 4 of the epistle to the Romans) that Abraham believed, and it was counted to him for righteousness. But these are well reconciled, by observing what is said in Heb. 11, which shows that the faith both of Abraham and Rahab was such as to produce those good works of which James speaks, and which are not to be separated from faith as justifying and saving. By what Abraham did, it appeared that he truly believed. Upon this footing, the words of God himself plainly put this matter. Gen 22:16, Gen 22:17, Because thou hast done this thing, and hast not withheld thy son, thine only son; therefore in blessing I will bless thee. Thus the faith of Abraham was a working faith (Jam 2:22), it wrought with his works, and by works was made perfect. And by this means you come to the true sense of that scripture which saith, Abraham believed God, and it was imputed unto him for righteousness, Jam 2:23. And thus he became the friend of God. Faith, producing such works, endeared him to the divine Being, and advanced him to very peculiar favours and intimacies with God. It is a great honour done to Abraham that he is called and counted the friend of God. You see then (Jam 2:24) how that by works a man is justified (comes into such a state of favour and friendship with God), and not by faith only; not by a bare opinion, or profession, or believing without obeying, but by having such a faith as is productive of good works. Now besides the explication of this passage and example, as thus illustrating and supporting the argument James is upon, many other useful lessons may be learned by us from what is here said concerning Abraham. [1.] Those who would have Abraham's blessings must be careful to copy after his faith: to boast of being Abraham's seed will not avail any, if they do not believe as he did. [2.] Those works which evidence true faith must to works of self-denial, and such as God himself commands (as Abraham's offering up his son, his only son, was), and not such works as are pleasing to flesh and blood and may serve our interest, or are the mere fruits of our own imagination and devising. [3.] What we piously purpose and sincerely resolve to do for God is accepted as if actually performed. Thus Abraham is regarded as offering up his son, though he did not actually proceed to make a sacrifice of him. It was a done thing in the mind, and spirit, and resolution of Abraham, and God accepts it as if fully performed and accomplished. [4.] The actings of faith make it grow perfect, as the truth of faith makes it act. [5.] Such an acting faith will make others, as well as Abraham, friends of God. Thus Christ says to his disciples, I have called you friends, Joh 15:15. All transactions between God and the truly believing soul are easy, pleasant, and delightful. There is one will and one heart, and there is a mutual complacency. God rejoiceth over those who truly believe, to do them good; and they delight themselves in him. (2.) The second example of faith's justifying itself and us with and by works is Rahab: Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? Jam 2:25. The former instance was of one renowned for his faith all his life long, This is of one noted for sin, whose faith was meaner and of a much lower degree; so that the strongest faith will not do, nor the meanest be allowed to go without works. Some say that the word here rendered harlot was the proper name of Rahab. Others tell us that it signifies no more than a hostess, or one who keeps a public house, with whom therefore the spies lodged. But it is very probable that her character was infamous; and such an instance is mentioned to show that faith will save the worst, when evidenced by proper works; and it will not save the best without such works as God requires. This Rahab believed the report she had heard of God's powerful presence with Israel; but that which proved her faith sincere was, that, to the hazard of her life, she received the messengers, and sent them out another way. Observe here, [1.] The wonderful power of faith in transforming and changing sinners. [2.] The regard which an operative faith meets with from God, to obtain his mercy and favour. [3.] Where great sins are pardoned, there must prefer the honour of God and the good of his people before the preservation of her own country. Her former acquaintance must be discarded, her former course of life entirely abandoned, and she must give signal proof and evidence of this before she can be in a justified state; and even after she is justified, yet her former character must be remembered; not so much to her dishonour as to glorify the rich grace and mercy of God. Though justified, she is called Rahab the harlot. 7. And now, upon the whole matter, the apostle draws this conclusion, As the body without the spirit is dead, so faith without works is dead also, Jam 2:26. These words are read differently; some reading them, As the body without the breath is dead, so is faith without works: and then they show that works are the companions of faith, as breathing is of life. Others read them, As the body without the soul is dead, so faith without works is dead also: and then they show that as the body has no action, nor beauty, but becomes a loathsome carcass, when the soul is gone, so a bare profession without works is useless, yea, loathsome and offensive. Let us then take head of running into extremes in this case. For, (1.) The best works, without faith, are dead; they want their root and principle. It is by faith that any thing we do is really good, as done with an eye to God, in obedience to him, and so as to aim principally at his acceptance. (2.) The most plausible profession of faith, without works, is dead: as the root is dead when it produces nothing green, nothing of fruit. Faith is the root, good works are the fruits, and we must see to it that we have both. We must not think that either, without the other, will justify and save us. This is the grace of God wherein we stand, and we should stand to it.
Tyndale Open Study Notes
2:14-26 James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25). 2:14 if you say you have faith: James writes to Christians who need to be stimulated to produce actions that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).