Recognizing Our Debt to Others
Study Scripture: Mark 12:28-34 James 2 : 14 – 17
Background Scripture: Mark 12 & James 2
Lesson 1 February 28, 2026
Key Verse
Even so faith, if it hath not works, is dead, being alone.
James 2:17
INTRODUCTION
Our Study Scripture is set in Jesus’ last week before His crucifixion and resurrection. We are therefore now dealing with the Biblical exposition of the life of the Suffering Servant and that is intricately bound up with the doctrine of the Atonement.
The focus therefore is on the relationship between God and human beings, and between human beings, especially between those that claim to be professing followers of the Lord Jesus Christ.
We therefore are looking at what God wants us to do.
We are of course faced with the fact that the Lord Jesus Christ is teaching us how to handle what we call the Old Testament Scriptures, realizing of course that they are the basic Scriptures and that Jesus and the Apostles based their teachings and admonitions on these Texts.
There are some however who do not want to recognize this fact about the Old Testament Scriptures and they stand against the warning of the Apostle Paul not to boast against the Jews, and be careful about what they will slip into when they do that.
Our Study Scripture following Jesus’ exposition in the book of Mark, then guides us in a practical fashion on Faith in Action, for this explicitly examines what God wants us to do.
To assist us James the brother of Jesus, is challenging an immature church which basically has two groups of people. One consists of people who have certain self serving ideas about the language of faith, because they really have little or no faith but want to be admired. They therefore engage in hollow religious speech which is lifeless and is of no significance or practical assistance to those around them. They really are foolish for they are engaged in competitive living, as well as self promoting speech which reflect on their ideas that they come up with when they are thinking about God.
Their conversations do not really exalt Christ, but they are really emphasizing what they may think about themselves.
These people who sit next to each other in worship services are supposed to be contributing to the life of the church, but they are really condescending and are oblivious to the needs of those around them who are their brethren. They therefore will when confronted with needy brethren put their hands on them in a posture of blessing and simply tell them to“keep warm and well fed”, so James will challenge them to show him their faith without deeds so that he will be able to show them his faith by what he does.
So we are back to Jesus speaking to Jewish people who had grown up with the law and the commandments. What would you do since you know what God wants them to do?.
Jesus in this context faces three groups. The scene is in the Temple. Let us remember that the context in these passages and Scripture are extremely important for us to understand what the Lord Jesus Christ and the Apostles and the prophets are really teaching us.
In verses 13-17 Jesus faces the secular and politically powerful people that are called Herodians. Because of who they are and their political and secular orientation they asked Jesus whether or not to pay tribute to Caesar, the ruler of the dominant world empire that controlled Israel. They are trying to trap Jesus into saying something that can be considered as sedition by the anti Roman rulers but Jesus responds to them that they should render to Caesar what is Caesar’s and unto God the things that are God’s.
Of course you should be aware that you will meet those kind of people in the church who are very engrossed in political and secular matters; though they appear to be religious, they are really interested only in Caesar and his power, and of course the obsession with power and wealth.
Then after disposing of these secularists Jesus faced the other group of those that tried to discredit Scripture, which are named as the Sadducees, the one- percenters who are at the top of the society. They will accept some parts of the Scriptures that suit themselves and their power, but they will reject a lot of Scripture.
So they asked Jesus the question based on the Law of Moses where a brother died. This question is recorded in verses 18-27. They want to know that if a man died and his succeeding brothers married the woman and then died, in the resurrection which one of the brothers would be regarded as the husband of the woman.
Jesus of course dealt with that by pointing out to them that they knew nothing about what the resurrection is really like. They seemed to know about the resurrection but they are ignorant of the nature and the plan of God and Jesus can call them desperate and foolish with a veneer of religious knowledge.
Then Jesus faces the ritualists or the scribes who now want Jesus to comment on the question of the norms of behaviour.
Note that this particular Scribe is pictured in Scripture as being somewhat honest, knowledgeable about Scripture, with a sincere need for a deeper spiritual understanding and so Jesus will take us back to Deuteronomy Chapter 6 and related passages.
This comment by Jesus of course brings us squarely to face the nature of God and we will look at this.
We should point out that the Apostle Paul in Philippians 4 also speaks about this matter of ethics.
Given the fact that we are professors who believe in the Lord Jesus Christ and God the Father we should be aware that when we are talking about what God wants we are speaking about the issue of faith and works or actions. We are looking at the relationship between faith and deeds and this Study will challenge believers to examine the authenticity of their faith.
We would hope that the Study will emphasize that genuine faith is not merely an intellectual acknowledgement of what they profess but should show itself in tangible actions.
Every religious perspective will tell you that faith and works are intrinsically linked and some like the Catholics will say that faith is really the foundation of our relationship with God and that when we do things our faith will be shown to everyone. But then they will in insert the idea that the Eucharist and the confession are avenues through which believers will receive grace in order to perform good deeds and “to align their actions with their faith”. They will of course then add when attacked over this view that the sacraments are not what saves you only the grace of God can do that.
Then there are others like the Mormons who in insist that while faith in Jesus Christ is central it is through righteous deeds that individual show their commitment to the gospel. Righteous efforts or works will enable the believer to lay hand on the grace of God. But notice the fly in the ointment.
Of course they will tell you that they have the right to determine what these righteous deeds are that have to be done.
Then we must remember that there are evangelicals who believe that salvation is by faith alone, and that grace comes through Christ alone. Their belief is that genuine faith will eventually or inevitably produce good works. Works cannot earn salvation but they are in fact evidence of a living faith. They will point to the comment by Luther who we are told said, “ Good works do not make a good man but a good man does good works.
But of course thereis also the perspective of the pagans and one writer states,
“Many pagan traditions emphasize the importance of living in harmony with nature and the world around them. While the concept of faith might differ, the idea of aligning one’s beliefs with actions, especially in terms of respecting the earth and its cycles, resonates with many pagan beliefs a pagan who ignores the world, the spirits, and do certain rituals, is hardly living the life of paganism—which incorporates “ works into its systems of beliefs, regardless of the pagan tradition one belongs to.”
In addition to all this the Islamists, even though the Quran does not directly refer to this passage of James we will study believe that the five Pillars of Islam are a testament that muslims must do righteous deeds to be meaningful.
Hindus will tell you that the Bhagavad Gita, their religious ancient texts, speaks of the importance of selfless actions; it is through selfless deeds that one can attain spiritual growth and liberation. So much of their beliefs will involve works, which might consist of visiting a temple, making an offering at a home shrine, engaging in acts of devotion to a specific deity, or trying to improve the way one lives in order to get rid of karma, the endless recycling of life.
Buddhists also teach that there is an eightfold path which will guide one to ethical and mental development leading to enlightenment. Right actions are one of the steps in this path; some emphasize the importance of deeds in line with moral and ethical principles. But be warned that in their system Buddhism focuses heavily on non-attachment and mindfulness.
We must not leave out some of the modern Christian perspectives which will insist that while faith is personal relationship with Christ, this must influence one’s actions in the world; these actions must make a positive impact on society because of love for God and all His children.
In different manifestations therefore these modern Christian perspectives will focus on the social implications of faith which for them is not just about personal salvation but about working to achieve social justice, equality, and environmental stewardship
So let us remember that as we study we will be looking at the connection between faith and deeds, and we will learn a lot about this discussion between Jesus and this scribe in Mark 12.
We hope that because of this Study Lesson you will not think that you are the only ones on Earth that recognize that there is an interconnection between faith and works.
We hope that this Study Lesson will encourage you to look at yourself, look at what Jesus is teaching, make the necessary adjustments to your faith life and your lifestyle.
Now note this most important and the foundational fact.
The foundation of your faith however must rest on the fact that there is only one God and that there are two fundamental commandments on which all rests.
God wants us to love the Lord your God with everything that you have, that is, your entire being.
Without this faith in Him, the Lord Jesus Christ, whatever faith you profess has no value. Now Jesus will tell you what true faith is like. This true faith is what God the father wants from you.
But notice that after stressing that, in this passage Jesus will give us a bonus lesson though He was not asked to do this. Jesus cites Leviticus 19:18 which states that the people of Israel must “ love your neighbour as yourself”.
This of course means that you must look on your neighbour and treat them as fellow members of the covenant community which of course includes those that you might not like such as tax- collectors, people the opposite side of the political fence to you, non-observant people in the religious sphere, and even those pagans who are on the outside.
Note that we are examining the events that are leading up to the Passion of Christ.
This is most important for Mark for he devotes nearly 40% of his gospel to these events in Jesus’ last week.
Mark will follow up this passage with Jesus entering Jerusalem in triumph, then cursing a barren fig tree which of course is a comment on the barrenness of temple religion, then cleansing the Temple which arouses the hostility of the chief priests and scribes who now set out to kill Him. They want to know who gave Jesus the authority to do what He was doing (11:28).
Our Text will therefore now look at one Scribe who following the hostile questions by the opponents of Jesus asks about the first commandment.
THE TEXT
MARK 12: 28-34
Verse 28 all the three synoptic gospels recount this story about the Scribe asking Jesus what is the first and greatest commandment after he heard Jesus’s response to the question of the Herodians, and the Sadducees.
In Matthew’s gospel we are told that the Scribe comes as an adversary to test Jesus, for in the Gospels Scribes are always placed in a negative light and linked with the Pharisees, but Mark has a more favourable view of this Scribe.
Very interestingly and most important, the parable of the Good Samaritan is recorded in Luke 10: 29-37 immediately at the close of this encounter with the Scribe. Jesus there makes it absolutely clear who the “neighbour” is and how we should define our neighbour.
This Scribe does not seem to want to trap Jesus and Mark indicates that he seems to be honest in his questioning about which commandment is the core or the centre of the Torah.
He really is asking Jesus whether there is one law or commandment that is the key to understanding all the other laws.
Now you should know that Jewish law as taught by the Scribes and Pharisees and their predecessors has 613 commandments and these consist of 365 prohibitions and 248 Positive Commandments.
Scholars tell us that,
“scribes divide these into “ light” and “ heavy” commandments, the light Commandments being less important and the heavy ones more important. Scribes examine each law in minute detail, and devise complex rules to help people understand how to obey each law in every conceivable situation”.
It is important that at this stage you ask yourselves whether you do something quite similar to the scribes and Pharisees. Do you construct a lot of rules to explain the commandments, try to summarize the law of God and make life difficult and burdensome for the believers?
Whether you like it or not many do exactly what the scribes and Pharisees did.
We advise you to remember what Micah the prophet says in Micah 6:8:
“ What does Yahweh require of you but to act justly, to love mercy, and to walk humbly with your God?”
Do your many rules in the church match up to that?
Be careful!
The Scribe asks Jesus which commandment is the greatest of all and this is a good question and a honest question. You should ask yourself the same question.
Verse 29. Jesus refers to Deuteronomy 6:4,5 and Jesus deals with the first and the second commandment. Let us look exactly at what Jesus said, noting the patterns in the language which are reflected in the commas, for this is important.
“Jesus answered, “The greatest is, ‘Hear, Israel, the Lord our God, the Lord is one.
You shall love (Greek agapesis—Agape love) the Lord your God with (Greek: ex—out of—from) all your heart ( Greek: kardias) and all your soul (Greek: psuches) and with all your mind (Greek: dianoias) and with all your strengths’ (Greek: ischuos). This is the first commandment.
The second is like this, ‘You shall love your neighbour as yourself’. There is no other commandment greater than these”.
This commandment or “words” isconsidered in Israel as the “ Shema”, this word means “ to hear” and of course comes from Deuteronomy 6:4-5.
These words are recited over and over again in every synagogue worship and during daily prayers. They of Israel even kept a copy of these words and some other Scriptures in the small containers they wore attached to their clothing.
So what Jesus is actually doing is emphasizing the core of Jewish faith and practice and stressing the commandment to love God.
This now is “agape love” and this is love ‘out of’ ‘from’ all your heart, and might.
Notice that Jesus added with one’s mind so that you know that your heart is linked with your thinking, as well as with the source of your physical strength, your beauty, your wealth, your position, your reputation, or your talent..
It must be stressed that you are to love God with “agape love”, and that this kind of love is more than just a “feeling”. This is an action word and so it involves also not only “feeling”, but “doing”.
So if you really love God you will try to obey God in everything you do and try to seek opportunities to serve God. You will raise your children in the faith, do all kinds of acts to make the church better, use your musical talents to improve the worship service, contribute your money to the work of the Gospel and the administration of the church, and altogether involve yourself in the worship activities of the church
“ Agape love” therefore requires practical expressions.
Do not therefore try to fool yourself that you do not have to show a practical expression of your “agape love”.
Verse 31. Jesus now instead of answering this Scribe’s request for one commandment, gives him two commandments and puts the two of them together; these two commandments love God and love your neighbour summarizes the first and second tables of the 10 Commandments with the first emphasizing the relationship to God by requiring loyalty to God, ( Exodus: 20:3), never committing idolatry (4-6), respecting the name of God ( verse 7), and the longest part of this command about relationship to God, keeping the Sabbath holy ( verses 8-11).
The other parts of the 10 Commandments emphasize the believer’s relationship to other people, so believers are told to honour father and mother, abstain from murder, adultery, theft, false witnessing, and covetousness.
Jesus now stresses right relationships by referring the Scribe to Leviticus 19: 18 which emphasizes both relationships, one to God, and one to others.
So note writers point us to the tough language in 1 John 4:20-21:
“ if a man says, ‘ I love God’, and hates his brother, he is a liar; for he who doesn’t love his brother whom he has seen, how can he love God whom he has not seen?
This command ointment we have from him, that he who loves God should also love his brother”.
Note the tough nature of what Jesus is talking about and which the Apostle John repeats. So consider what this means:
Does it mean helping your neighbour to cut the lawn or shovel snow when they can’t do it well for themselves?
Does it mean making sure you contribute money to feed the hungry or working with others to build housing for the homeless?
Or does it mean trying to influence the government to help needy or vulnerable people to get on their feet even though politicians and head honchos in powerful corporations and other powerful people might not want to do any such thing?
Jesus is telling you to look beyond yourself and see the needs of others that are around you and to help them to meet those needs.
You must love your neighbour as yourself and not think that you have to love yourself first for Jesus is not advocating self love for He knows that you have a natural tendency to look out for No.1 anyway.
So remember it is more blessed to give than to receive according to Acts 20:35.
Remember that God is watching you.
In this episode note that Jesus is looking at the nature of God, and is telling the scribe that Yahweh is one God. He is the self-existent and unique God and man’s responsibility is grounded in that fact
God has infinite attributes and so the Father, the Son, and the Spirit are self-existent and are sovereign and must be obeyed.
Be careful to note therefore that fellowship with God is the aim of human life and that rests in the covenant love of God who has sent His only begotten son to shed His blood to save you.
God is holy and so sin will never be allowed to overcome. The Son has been given so that the sin of the sinners will be erased.
This scribe is like Nicodemus who came to Jesus by night and so he states that Jesus had answered sensibly for he understands the responsibility that man has to God.
He seems to be aware that the ritual life is not enough.
Remember that this encounter is taking place in the Temple and that this Scribe who is probably also a Pharisee is immersed in Jewish life and thinking.
But most importantly Jesus concludes that the Scribe is not far from the Kingdom of God.
This Scribe seems to understand that there must be complete devotion to God plus a complete love of man.
He seems to understand that there is deep human need and so everything about man, his feet, his hands, his eyes, his ears, must be revived and turned around to do what God requires
Jesus has tested this Scribe.
So what about you? Do you know it’s not enough just to know about Jesus Christ and that He died and was resurrected?
Are you true to Him and are committed to Him since you know that Jesus died for you?
What is the essence of your faith?
Is your heart broken and contrite as is required of you in Psalm 51:16-17
Are you obedient to God as it’s required in Jeremiah 7:21-23?
Do you have steadfast love for God as Hosea 6:6 calls for from you?
Are you doing justice loving kindness, and walking humbly with your God as the prophet Micah says you should be doing in Micah 6:8?
Remember love is the first of the fruit of the Spirit according to Galatians 5:22.
We do not know if the Scribe who Jesus says was not far from the kingdom became like Nicodemus and became a disciple of Jesus. We do know that some like Nicodemus and the rich man Joseph of Arimathea who found it difficult at first came to possess eternal life.
But even though it will be interesting to speculate on the eternal destiny of this Scribe, make sure that you look at your yourself and understand the demands that are made on your life.
Jesus is answering your questions.
So step forward and follow Him
Start with your own life. That is your top priority.
James 2:14-17,
Verses 18- 25 To explain the Text fully
The Study Scripture contains verses which have troubled many professing believers because of what they believe to be contradictions between the Apostle Paul’s teaching in Galatians 2:16
“A person is justified not by works of the law but through faith in Jesus Christ”
which is viewed as a contradiction of James 2:24:
“You see that a person is justified by works and not by faith alone”.
There is in addition the apparent contradiction between Romans 4:1-5
What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what sayeth the Scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness”
And James 2:21-24:
“Was not Abraham our father justified by works, when he offered up Isaac upon the altar?
Seest thou how faith wrought with his works, and by works was faith made perfect?
And the Scripture was fulfilled which saith, Abraham believed God and it was imputed unto him for righteousness, and he was called the friend of God”.
Some therefore regard the book of James as a Jewish book and the most indistinctively Christian book in the New Testament. The idea seems to be it does not really belong in the New Testament.
Martin Luther of Reformation fame called it “an epistle of straw” containing “nothing of the nature of the gospel”.
Understand therefore that many have mistakenly accused the book of James as being “sub-Christian”, having less of Jesus, as it conflicted with the Pauline doctrine of justification of faith alone. In this book they say one does not hear the voice of Jesus. It is accused of promoting a works- based salvation.
“In evangelical circles”, says one writer, “there is general acceptance of the doctrine of justification by grace through faith..You’ll often hear in evangelical circles people saying there are only two religions, the religion of doing and the religion that is characterized by “done”. The religion of doing is salvation by works, whereas the religion that is characterized by the word “done” is that which has as its central pierce the substitutionary atonement of the Lord Jesus Christ”.
Despite the anti-Jewish flavor of doctrine in Gentile churches, it seems clear that this letter has a unique place in /scripture and is significant because the writer knew more about Jesus than any other human being He is the brother of Jesus, and grew up with Him in their same house in Nazareth with the three other brothers Joseph, Simon, and Judas. He and all the brothers opposed Jesus in the days of His ministry but was directly converted by Jesus Himself after His resurrection, for Jesus appeared to James (1 Corinthians 15:7) and removed James’ doubts about Him being the Son of God. James saw the glory John 1 spoke of and so he began his letter in James 1:!
“James, a servant of God and of the Lord Jesus Christ”.
He could testify about the deity of Christ and so, understanding the deep things of God, he set about speaking of faith and answering the important question among others as one writer puts it:
“How can faith be recognized? How is it made visible? How do you see that you have faith, or that someone else has faith?”
One writer tells us he often hears people say they do not care what other people think about them but with respect to those who profess to have the Holy Spirit he states:
“James is pointing out that the natural tendency of salvation is to do good works. That’s what the world sees in us. How do we demonstrate our salvation with others? Answer: good works! So, is it fair for the world to be inspecting our lives for indications of salvation in Jesus Christ? Maybe not, but life’s not fair”.
In writing to the believers in the Twelve Tribes James’ focus was to insist that all believers must have equal and godly treatment, for faith in Christ had to be represented by a love for all believers. Therefore:
Our visible testimony of works demonstrate our faith to others, not as the condition for saving faith.
Note however that there are 50 imperatives in the 108 verses in the letter, more than in other New Testament books. He therefore reflects the teachings and wisdom of Jesus in the Sermon on the Mount and in many passages as Jesus called for His new life to be shown by His followers.
Let your light shine… saysJesus. D not swear…says Jesus. Matthew 5 and many other chapters are reflected in the book of James.
The demand for a “living faith”, faith in action, seems to grate on the nerves of some who seem to feel that the Holy Spirit does not demand anything of them, and accepts what they feel like doing. For them, the Commandments matter but they do not matter too much. Something else takes precedence.
Note carefully that the issue before us is the matter of pride in knowledge for its own sake. Many have pride in their knowledge and think that their knowledge marks them out as being special to God and thus they do not have to make any special effort to represent the nature of God. But James is telling us that this pride is the mark of a fool.
The issue of self-deception is raised and each believer must look at whether or not God is speaking to them and they need to hear this Word from God. This is most important for the control of and influence
of the Spirit will in practice vary from believer to believer and so we must encourage all we meet to listen to the Word.
We must encourage professing believers to examine their motivation and how they regard what other people think of them. Remember that the world sees what you do and form an opinion of who you really are by your works, good and bad. So consider this Text carefully.
In this Study some understanding of the meaning of the words used by James and their context will assist us in understanding precisely what James is saying. One scholar states about the language used:
“Many commentators believe that James was referring to eschatological salvation (i.e. salvation from eternal damnation). This interpretation obviously involves bringing works in as some type of condition for that aspect of salvation, which contradicts that salvation from hell is by grace alone”.
Another advises us:
“It would be difficult to find a concept which is richer and more varied in meaning than the biblical concept of salvation. The breath of salvation is sweeping and its intended aim so magnificent that in many contexts the words used defy precise definition.
Yet these difficulties have not thwarted numerous interpreters from assuming, often without any contextual justification, that the words used invariably means “deliverance from hell” or “go to heaven when you die”.
It may come as a surprise to many that this usage of ‘salvation’ (Gk. Soteria) would have been the least likely meaning to come to the mind of a reader of the Bible in the first century. Indeed, in 812 usages of the various Hebrew words translated ‘to save’ or ‘salvation’ in the Old Testament, only 58 (7.1%) refers to eternal salvation”.
This Text must be regarded therefore as dealing with the larger and more basic issue which underlay and clarifies the problem of partiality.
He is expanding the meaning of faith so that believers will understand why respect of persons is inconsistent with “true faith”, for genuine faith will result in certain expected behavior, and will show that there is no self-deception on the part of the professing believer.
Note the three primary interpretation of the Text that can be analyzed to help us understand the meaning of the Text.
- A person who was a believer and who used to have saving faith, does not have it any longer, and has lost his salvation.
- An unbeliever who professes to be a believer who has never really exercised saving faith in Christ because his faith is only intellectual assent to gospel faith. He does not have saving faith.
- Reference is to a believer who is not living by faith, not behaving consistently with what he believes.
We must establish the basis necessary for understanding James and Paul. The terms used by James and Paul are critically important. Justification is a legal doctrine and it is given because by the imputation made possible by penal substation—the work of the Lord Jesus Christ’s work on the cross. This work is based on the principle of grace. God pronounced justification legally because of the virtue if the work of Christ, and as a result God who was satisfied by this work imputed righteousness. As far as the individual in concerned, there is therefore no satisfactory work they did before God. Men are inveterate enemies of God, hated Him, and did what He did not like until Christ worked on the Cross. Justification does not require the presence of good works.
In Romans 3:28 it is made clear that a man is justified by faith apart from the works of the law, and this means that at the moment of justification there is no work that pleases God. Romans 5 confirms that idea that no one can rely on works but can only rely on the One who justifies the “ungodly”.
Once justified there is no growth in justification. There are no degrees in justification. But there are degrees in sanctification and the two words should not be confused. In his discussion of justification the Apostle goes to David’s Psalm 32:1-2 which deals with this matter and he uses the tense in Romans 4:6-7
“Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
Saying, blessed are they whose iniquities are forgiven, and whose sins are covered.
Blessed is the man to whom the Lord will not impute sin”.
This means forgiveness is complete and definite. Justification involves forgiveness. The negatives we have rightfully been accused of and judged for, the sins of commission, as well as the sins of omission have been forgiven and we have been justified.
Being entirely justified and our sins forgiven we have been blessed. We have been declared righteous. We have been blessed and have the nature of God, being sanctified more and more every day. There can be no question that this must show.
Verse 14. Given those facts we can note the style used by James; there is first an argument and we can call this Faith without Works is Dead from verse 14 and then an illustration through verse 17 of what he is saying which follows the argument and then the conclusion.
These verses begin by stressing that individuals cannot rest upon bare profession of the Christian faith as if that would save them. Their faith is such that the temper of their minds and the tenor of their lives must altogether illustrate to others that man is justified, not by faith alone, but by companion works. In other words James insists we are not saved by deeds but in order to do deeds which are acceptable to God, Christ lives His life through us whom He has redeemed.
First, one might think that the two great Apostles Paul and James contradict each other in terms of what they teach about faith. Nothing can be further from the truth, and a look at Romans 3:28 where Paul states Man is justified by faith, without the deeds of the law” shows that Paul is not speaking of the same type of “work” that James speaks of in his text for they both believe in faith in the same way, and use Abraham as an example of genuine “faith”.
James and Paul do not have contradictory positions but have different concerns for when Paul is here speaking of faith apart from the works of the law he is stressing the truth that Jesus went to the Cross by Himself, with no one contributing to what He did and He alone by His sacrifice alone defeated death, sin, and hell. By His work we are born again. We can add nothing to what has been done and can only bow before Him and cast our crowns at His feet. So the Apostle Paul stated clearly that our faith in what Jesus Christ has done established union with Christ and the benefits of His death and resurrection are applied to believers. But now faith does not remain alone.
Faith being a dynamic thing leads to certain incredibly important choices in life which will all be beautiful and will glorify God.
A man can say he has faith but he does not have faith. He can make a profession without there being a reality to it. James speaks of work done in obedience to the gospel, and as the proper and necessary effects and fruits of a sound belief in Jesus Christ. James speaks of those who lifted ‘faith’ above everything, saying that their profession was all that was necessary and would not use works to show what they were.
Paul did not hesitate to show that his faith was a faith that labored, and he worked because of love. By faith we do good things and we do them to please our God. James speaks of faith that when all is said and done shows itself toward men through works.
Can faith save him?
Faith which does not save will not profit us over the long haul. A profession of faith may seem to profit us as it may allow us to gain a good reputation and a good opinion from those who are truly good, and it may also lead to that professor benefiting from getting worldly goods.
For a man to “have” faith”, and to “say” he has faith, are two different things. When a man “has’ faith without works, that kind of faith is not one that the Spirit can support
Verses 15-16. The illustration is of a man who makes a profession with no realty behind it. This is the case of someone who is great at speaking pious word with no good meaning to them.
Profession of love and charity will not stand the test without acts of mercy. God wants obedience as well as piety. He does not want our religion to be cheap and easy.
The example illustrated shows that words alone cannot do anything of themselves. God requires something more substantial to support our words. In this illustration we are especially bound to give help, independent of our general obligation to be kind to and to help our fellow creatures. The brethren must be helped particularly. Kindness must begin at the house of God.
The concrete case outlined might very well have occurred in the Jerusalem church where there were many poor saints. It shows how absurd it is to claim you possess real or vital faith when you are not prepared to show faith in practical actions. Remember that only bread can save a starving man. A benediction cannot save a starving man from death. Some of those in the church at Corinth seemed to have this wrong attitude toward the poorer brethren and they displayed this partiality at the Lord’s Supper.
Verse 17. The conclusion to the argument in verse 14, and the following illustration in verses 15 and .
16 is here. James might be most interested in dealing with Jewish Christians exposed to a great of rabbinical teaching and he is attacking a rabbinical citation which stated:
As soon as a man has mastered the thirteen heads of the faith, firmly believing therein, though
he may have sinned in every possible way, he still inherits eternal life”.
James talks about a dead faith. Faith, if it hath not works, is dead, being alone. It can be looked at as a lifeless carcass, a body without a soul. In like fashion, works, without faith, are dead works. This is so far removed from the lively hope and faith of regenerated persons. A living faith is simply real faith. If we really believe something, we will follow through and act upon it. One writer comments:
“It has not usually been considered too deeply why James chose the term ‘dead’ to describe a faith that is not working. But the minute we relate this to the controlling theme of ‘saving the life’, everything becomes plain.
The issue that concerns James is an issue of life or death. (He is not discussing salvation from hell) The truth which he has in mind is that of Proverbs:
As Righteousness tendeth to life so he that pursueth evil pursueth it to his own death. Proverbs 11:19; 10:27; 12:28; 13:14; 19:16.
Can a dead faith save the Christian from death? The answer answers itself. The choice of the adjective ‘dead’ is perfectly suited to James’ argument”.
Let us not ignore the warning. There is no special status, ethnic position, pedigree, educational achievement, family or political connections or anything else that will save you and allow you to do what you want, making no difference to God.
The argument is summed up as one writer states it:
Verse 18. “If you’re a person who do not have any works but are simply making a profession of faith, there is no way that you can show me that you have true faith”.
Those that have true faith will be able to demonstrate this by their works.
What evidence will Christ use to judge us in that fateful day?
The Scriptures all along teach us men to judge both themselves and others by letting their works speak for themselves, by allowing all onlookers to see how a person’s work flow from faith and see the undoubted evidences of its existence.
Faith is an inward principle in the heart, a hidden element, and cannot be seen and known except by external acts, i.e. it shows itself by works, which cannot be seen in those who have none.
Know this, that even the dead were to be judged according to their works. Revelation 20:12. No person will have any excuse they can use against Christ or the Father in that day. Those who boast will find no evidence to support them. Those who go to evidence their faith by anything but works of piety and mercy will find themselves wanting.
The only question that arises are concerning those like the Scribes and Pharisees, and then to a lesser extent those individuals like the elect infants dying in infancy, or like the thief on the cross. With respect to the first group we know that works may deceive, and do not infallibly prove truth of faith, yet if there is no faith, and these persons live in a continuing way of sinning, we can observe them and conclude there cannot be true faith.
In the case of infants we can assume the principle of faith exists, and the only thing that is not necessarily evident is the opportunity to demonstrate it, for some are very young.
Verse 19. Faith is more than intellectual assent but must include surrender and commitment to Christ. There can be no unbroken pattern of sin and rebellion. No kind of real faith will permit a person that affirms Christ to live that way. But there is a difference between demons and men that must be noted. Demonic faith produces faith of a kind. Some unsaved men seem even worse than demons that fear for they have no fear of God before their eyes says Romans 3:18. This says something about those who profess to believe and do not even tremble. Isaiah 66:2-5.
No “faith” that demons have, even though they know that Jesus is the Son of God, can be compared to the faith men have. Demons know that Jesus is the Son of God and they yield to His lordship. But they cannot and have not trusted in His sacrifice. There is no redemption for them. They cannot be born again. It does not matter if they have intellectual assent to who Jesus is, and will surrender to His commands. Hebrews 2:14 reminds us their punishment is fixed. The demons cannot change but are all evil and thus can only tremble at the wrath of God and the future torments they will undergo.
On the other hand a person that trusts in Christ can be declared justified. That man will show what he is by his works. It will not help a person to tremble. They want to trust in Christ. The demons cannot do as men can do. Belief in Christ by a man is necessary for that man.
Verses 20-21. It is vanity to profess faith and not to show the life of Christ. A certain amount of wisdom must be ascribed to man. He is a ‘vain man’ who boats of faith without works.
The examples or testimonies to the fact that there can be no justifying faith without works are presented in Abraham and Rahab. In Genesis 15 God took Abraham out in the open air and showed him the stars of heaven and told him his seed would be like that. Abraham believed God but note there was no way to prove what God had told him. God imputed this belief for righteousness. It was simply an act of faith.
But later on Abraham had a chance to prove to God and the world that he really did believe in God. God told him to take his only beloved son Isaac, the son of promise, to Mount Moriah and offer him there as a sacrifice. Abraham went and was about to offer his son when God stopped him and provided a ram for a substitute sacrifice. God then declared that now He knew that Abraham really loved Him because he would not spare his only son if God told him to offer this son as a sacrifice.
Paul used these words in Romans 8 about God so loving us He did not spare His only Son but delivered him up for us.
Verse 22. Abraham faith was working with his works. He demonstrated his faith by what he did in offering up his son. He was justified (remember this is a legal term) by faith long before he offered up Isaac. His obedience in offering Isaac demonstrated he really did trust God.
Faith and works cooperated perfectly together in Abraham. If he never had believed God, he could not have done the good work of obedience when asked to offer Isaac. His faith was shown to be true and was completed by his obedient works.
He was not like the demons who only believed and shuddered. They believed in the unity of God as represented in the Jewish Shema proclaimed in Deuteronomy 6:4 Hear O Israel, the LORD our God is one. But they are lost with no hope of recovery. One writer therefore warns us to avoid the foolish beliefs we hear from people who should know better:
“People often say, I’m alright because I believe in God. Very untaught people often say that. They will say that belief in God is the way to salvation. But belief in God is not the way to salvation. The demons would be safe if that were true. It’s belief in a certain God. It’s belief in the God who is the Father of our Lord Jesus Christ who offered a penal substitutionary sacrifice. That’s saving faith. The demons believe in God but they tremble, and they are lost”.
Verse 23. Abraham’s faith was commended by God. For his action, his faith, it was imputed onto him for righteousness. Whatever happened earlier on in the life of Abraham, we can clearly see that he continued in his walk with God. He walked so strongly that it pleased God tremendously so that the Bible would record that God loved him enough to call him a friend.
This Abraham loved God, and showed himself friendly to Him. He trusted in Him, and believed every word of His. He readily complied with His will, and not only yielded a cheerful obedience to His commands, but he enjoined his children after him to observe them.
How many of us can say we have endeared ourselves to God in such a manner. We know that this is a perfect end of faith and works in a child of God.
Verse 24. From Abraham we see that what we piously and sincerely resolve to do for God is accepted as if actually performed. For Abraham the sacrifice to be made was something that was a done thing in his mind and spirit, and God accepted it as fully performed and accomplished. This God we serve is not bound to time as we are, and He can see into the hearts of men. Who else can do that kind of thing?
In similar fashion, Christ said to His disciples, I have called you friends John 15:15.
All the 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.
Verse 25. The second example of faith’s justifying itself and us with and by works is Rahab. Her profession is universally looked down on as opposed to Abraham’s who life and profession was renowned.
This faith demonstrated by Rahab and Abraham was notable for a few reasons. But Rahab’s is especially noteworthy. This one was outside the fold of God, living in a state of sin, living in a dark and evil culture. She was apparently a prostitute living in a clearly dysfunctional family of brothers and sisters, and there she remained until the men of God came.
She had no real access to revealed truth about God and it seemed she knew only stories of the parting of the Red Sea and the fact all nations dreaded the coming of Israel. Her faith is incredible for with only a tiny bit of information about God, her heart melted at the miracle she had heard about. She then risked her life and the life of her family to protect the people that she knew served the God of Heaven and Earth.
Her faith was real faith directed earnestly toward God. This shows that faith will save the worst, and the ‘worst’ will show evidence by proper works. But 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 despite the hazard to her life, she received messengers, hid them, and sent them out by a way of safety.
This is the transformative power of faith in a sinner’s life. Great sins are pardoned, and mercy and favour takes the place of sin and shame.
Rahab was justified, yet her former character is remembered, not so much to her dishonor but to glorify the rich grace and mercy of God.
James showed that works are companions of faith, as breathing is to life. In a similar sense, the body is nothing when the soul is gone, so a bare profession without works is useless, yea, loathsome and offensive.
The best works without faith, are dead. It is by faith that anything we do is really good, as done with an eye to God, in obedience to Him. We aim principally at His acceptance. 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 in it.
CONCLUSION
How can we explain the behaviour of brethren who are in the covenant, but who focus on themselves and their own needs, are oblivious to the needs of people who are not really panhandlers off the street but are members of the church and are brothers and sisters with them, and yet they do not exalt Christ and what He required?
Why do we all sometimes tend to be condescending of others, feeling that a fake smile and a pat on the head from someone just like you is the equivalent of real kindness?
Should we be as one writer says
“recoil from, not applaud such condescension?”
He further states
“To be clear James says faith that talks and does nothing in a circumstance like this is dead; it cannot save anyone. It amounts to nothing….
Knowledge by itself is also useless. It is possible to carry knowledge of God in our heads without changed hearts. To know about God with no inclination to love or obey him is dangerous.
Demons have no illusion about the nature of God and his actions in history. They see him with complete clarity and hate what they see.
Living faith is not oblivious to a brother or sister in need, is not proud and self referential, does not substitute information for a relationship.
Recall Revelation 3:1 the Word of God to the church in Sardis:
“ I know your deeds; you have a reputation of being alive but you are dead.
Wake up strengthen what remains and is about to die for I have not found your deeds complete in the sight of my God”.
It is not enough to believe that God exists. Like Rahab’s faith our faith must be simply to believe those promises God had given to the Israelites.
There are three words used. They are justified, faith, and works.
Paul used the word faith in Romans 4 and 5 to mean a living faith, a vital relationship with the Lord Jesus.
But James is talking about a dead faith, faith that has no works, but is only a profession. Both he and Paul use the same word ‘faith’ but they use them in a different sense. Paul used the word to mean living faith, while James used it in the sense of ‘dead faith’.
Paul uses the term ‘works’ in Romans 3:19-20 to mean the works of the Mosaic law, warning we are saved by grace and not by the law for that law was instituted only to lead to Christ.
James in the context really spoke of ‘works’ as the works of faith, not the works of the law. It is the faith that was there that produced the works. It’s the faith that works.
Both have located ‘justification’ differently. Abraham looked up and believed and Rahab heard and believed. But both acted knowing it was God that would save and bless them. They looked to Him.
The stress in both examples seem different for the writers approach the matter from different directions making some think their view of justification is different. But James knew Jesus and like Paul proclaims himself a bondservant of His Lord.
By your fruits you shall know them, says Jesus. Christians must therefore walk constantly by faith. The heart must be changed and actions will show that a new nature has been born. Note once more as we repeat the words of Jesus to the church at Sardis recorded in Revelation 3:1:
I know your deeds: you have a reputation of being alive, but you are dead.
Wake up, strengthen what remains and is about to die, for I have not found your deeds perfecte in the sight of God.
These words are not to be taken lightly. A person, if they hear the word of God and allow themselves to defile their garments, will face dreadful consequences.
In the letter to the churches in Revelation Jesus always mentioned that He knew their works. He would judge their works.
The work of God in our hearts will continue until we are presented to the Father. So stand in faith and work under the direction of the Spirit.
We believe good things about you who profess to be believers. So live up to our beliefs. The work of the Spirit is with you and for you.