BIBLE BOOK: A Faith that Works

The message of James’ Epistle…..

There can be no doubt that the Reformation is one of the landmarks of Church history. It was then that the doctrine of justification by faith alone was rediscovered, and the gospel of God’s redeeming grace was proclaimed with clarity that had been unknown for centuries. When Martin Luther read the Epistle of James its message appeared to be all wrong. To think that “by works a man is justified, and not by faith only,” (Jas.2:24, KJV) seemed preposterous. It contradicted the precious Reformation doctrine, and Martin Luther concluded that James was therefore “a right strawy epistle”.

 

Although correct in so many other ways, the great reformer here was wrong. No “straw” is to be found in the Word of God. Rather, this epistle contains “precious fruit” (5:7) and rightly deserves its place in the canon of Scripture, for it shows how God seeks precious fruit in our lives.

 

 

JUSTIFIED BY WORKS

To begin with, let us examine Luther’s contention. Does James contradict the other apostles, as Luther maintained, by declaring that a man is justified by works and not by faith only? The answer is found in the second half of chapter 2 where James asks a question: “What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him?” (2:14). What he means is, can faith of that kind save him? How can it be real faith if it is only expressed in words? James goes on to demonstrate that faith is intensely practical and manifests itself in certain very compelling ways.

 

An illustration is given at this point. Suppose a fellow believer has inadequate clothing and insufficient food to eat. On behalf of the local church, a member of the fellowship speaks kindly to the individual and sends him home simply with good advice. “The weather is cold, so do keep yourself warm,” he says, “and do make sure that you eat some good, nourishing meals.”  Speaking in this way is absurd!  “What doth it profit?” James asks (2:16). The voice may sound kind, but the words do nothing to help one who is in need of food and warmth. Such “faith” is really not faith at all. As there are no works to prove its existence, it is “dead”, (2:17).

 

Real faith is not merely mental belief. Why, even demons believe in the existence of God, (2:19)! Most certainly God can see our faith in Him, but people around us need to see our faith expressed in our behaviour – hence the statement, “I will show thee my faith by my works,” (2:18).

 

 

FROM THE SCRIPTURES

In order to make his point clear, James directs his readers to the Old Testament Scriptures and carefully selects two examples to show how a person is justified (declared righteous) by works. First, Abraham is considered as being justified by works when he offered his son, Isaac, upon the altar, (2:21). This act, James tells us, “fulfilled” the Scriptures which declared that “Abraham believed God, and it was imputed unto him for righteousness,” (2:23).

 

If we consult the Old Testament Scripture at this point, we at once discover that this quotation does not come from Genesis 22 (the chapter that describes the offering up of Isaac) but from Genesis 15:6. Even before Isaac was born, God promised Abraham many descendants. Hearing the promise, Abraham simply believed God and was declared righteous by God as a result of his faith. Paul refers to this very same incident in Romans 4:1-3 and confirms that it was not by works but by faith that Abraham was made righteous.

 

Returning to James 2:23, if we read the verse carefully we find that “the Scripture” (i.e.Gen.15:6) was fulfilled when Abraham placed Isaac on the altar. Remember, he was already righteous. His act of offering up Isaac simply proved that he was truly righteous, and, as a result, “he was called the Friend of God,” (2:23). “Can’t you see that his faith was working with his works, and his faith was perfected by his works?” James asks his readers (see 2:22). He was seen to be righteous by what he did. Isaac and the young men who had accompanied him were thus given clear evidence of Abraham’s faith – and we who read of these things centuries later witness the faith of Abraham here as well.

 

A very different example is considered next – and what a contrast! Not an honourable man but a very dishonourable woman – a Gentile, and a prostitute! We are told that Rahab the harlot was justified by works when she had received the spies and sent them out another way, (2:25). At first glance it may seem that Rahab obtained her righteousness by her works, but a study of the Old Testament incident clearly shows that this was not the case.

 

In Joshua 2:9-11 we read Rahab’s own confession of her faith in God. “I know that the Lord hath given you the land,” she declared to the spies. “All the inhabitants of the land faint because of you. For we have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt.” Astounded by what God had done, she confessed, “the Lord your God, He is God in heaven above, and in earth beneath.” These words prove beyond question that Rahab already believed that the God of Israel was the true and living God. She had come to believe in Him because of what He had done. She was not made righteous by what she had done in receiving the spies, but her act of receiving them and sending them out by another way were the “works” that demonstrated the faith that already existed in her heart.

 

 

A WORKING FAITH

Both Abraham and Rahab provide us with evidence of a faith that works. Before God each was justified by faith; before men they were declared righteous by the works that proved their faith. It was their works that made their faith visible.

 

The Word of God (called “the perfect law of liberty”) is like a mirror that we must stoop down and look into, (1:25). Humbly, we must draw near to God (4:8) and examine ourselves in the light of His Word. Do we possess the kind of faith displayed by Abraham and Rahab? Christianity is intensely practical, and we are to demonstrate our faith by our works. Although faith is more than words, our words are also important. A person’s “religion” is “worthless” if he is unable to control his tongue, (1:26, NIV). So necessary is it to be careful with our words that James devotes almost a whole chapter (3:1-12) to the control of the tongue. He also stresses the importance of caring for the poor and needy. Orphans and widows in those days experienced particular difficulties. Welfare benefits that exist in many countries of the world today were not available then. Therefore believers should “visit” those passing through such “affliction” – and the word “visit” (which literally means “to exercise oversight”) implies helping them in practical ways, (1:27).

 

This practical expression of Christianity can often be detected in the epistle. The sick person who calls for the elders of the church to pray over him should also be anointed with oil in the name of the Lord, (5:14). The Greek word aleipho which is used here (and is also found in Mark 6:13) is not the same as the word generally used for sacred anointing. Its use in James 5:14 suggests that the elders of the church should demonstrate a practical care. They are to be concerned not only for his spiritual needs (praying for him) but also for his physical needs (applying comfort through the use of oil). Once again, faith must express itself in practical ways.

 

 

THE PRAYER OF FAITH

With faith being such a major theme in this epistle, it is hardly surprising to find a number of references to prayer. The Christian life can be perplexing. Troubles and trials can often come our way, and our faith can be tested greatly. James gives us sound advice under such circumstances. We must come to God in prayer, acknowledging our lack of wisdom and seeking “the wisdom that is from above” for our particular need, (1:5 & 3:17). We must not doubt Him as we pray, (1:6-7). Sometimes we do not receive from God because we do not ask (4:2), and at other times our prayer requests are denied because they are selfish, (4:3). Once again James uses the Scriptures to provide us with an example that will help us understand his instruction. Elijah was a man “just like us” (5:17, NIV). His earnest prayer requests were for God’s glory and were granted, (5:17-18), and his example should be an inspiration for us to be fervent in our prayers, (5:16).

 

 

WHAT IS YOUR LIFE?

Our life span is brief – indeed, our life is compared to “a vapour, that appeareth for a little time, and then vanisheth away,” (4:14, KJV). In God’s sight a rich man is like “the flower of the grass”, and he will soon pass away, (1:10). James issues stern warnings against those who misuse their riches and exploit the people who work for them, (5:1-5). Both rich and poor are equal before God. Therefore we should not show favouritism to the rich visitor who comes to our Christian meeting, (2:1-9). Our Lord never showed partiality – and neither should we.

 

In this article we have only been able to give a “taster” of the Epistle of James. There is much more to discover. Why not read the letter through yourself and let the Lord challenge your own attitudes? This is certainly no epistle of straw! Rather, it is a very practical and down-to-earth epistle showing the “precious fruit” that God seeks in our lives. Others need to see our faith in action, and fruitful lives will bring glory to our Father in Heaven, (Jn.15:8). The Lord is coming again. As we patiently wait for Him to return, we must live for Him and seek to bring God’s saving grace to those who are perishing, (5:8,19-20).