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Practically Speaking: James, Part 1

Published September 17, 2008 Uncategorized Leave a Comment
Tags: General Epistles, James, New Testament

The art of letter writing is a lost art. Nowadays we have e-mail, instant messaging, text messaging, cell phones, and other forms of communication. In fact, when I get a hand-written letter in the mail box, I wonder who’s been kidnapped! But in the first century, letter writing was the only form of communication. Among all the letters preserved from antiquity, the ones found in the Bible are the most profound, influencing people of the world for two thousand years.

In our Bibles, these letters, or epistles, occupy a conspicuous place in the New Testament. There are the Pastoral Epistles; letters written by Paul to pastors, there are the Prison Epistles; letters written by Paul while he was in prison, and there are the Catholic (or General) Epistles. This group of letters include correspondence written by Peter, John, Jude and James. They are called “Catholic” because they are written to believers in general, not to specific people or churches.

New Testament scholar Donald Guthrie has referred to James as the most practical book of the New Testament. Within this letter, believers learn how best to live their lives on earth. It is as though the writer of this letter, James the brother of Jesus, has taken all the theological points of the New Testament, and distilled them into one brief, common sense primer on Christian values.

Some who are fascinated with the so-called “social gospel” see in James a justification for their aberrant form of theology, which stresses man’s relationship to his fellow man at the expense of man’s relationship to God. However, as J.N. Darby has rightly observed:

The epistle is not founded on Christian relationships here below. It acknowledges them; but only as one fact in the midst of others, which have rights over the conscience of the writer. It supposes those whom it addresses to be in a relationship with God.

And, I would add, that relationship with God is what motivates believers to live lives worthy of Christ. In other words, we treat others well be we have been treated well by God. It is not the virtue of another human being that should drive us in out treatment of them, but rather it should be the virtue of Jesus Christ in us.

1. Salutation, 1:1

Verse one is among the briefest greetings of all the New Testament epistles. James spends no time on his special relationship with Jesus or with the Church in Jerusalem; a testimony to his humility. James identifies himself as “a servant of God and of the Lord Jesus Christ.” Doulos is the Greek word translated “servant” and might well be translated “slave.” A doulos was neither a hired servant or a free man. He was, as it were, permanently attached to his owner. We might use the term “personal assistant” to describe a doulos, for they traveled with their master, assisting them in their work.

Scholars agree that James, the author of this letter, was James, the brother of Jesus (Matthew 13:55). James was late in believing exactly who Jesus was, but believe he did, and he became the leader of the mother church in Jerusalem after Peter left (Acts 12:17), was an outspoken member of the Jerusalem Council (Acts 15:13-21), and he was a “pillar” to whom Paul reported (Galatians 2:2, 9; Acts 21:18-19).

With that resume, it is curious James never mentioned any of his credentials in his letter. Instead of mentioning his pedigree, James simply states that he is a doulos, a slave, of Jesus Christ; not His brother, but a slave. But James is expressing the kind of relationship all believers should have with Christ, a relationship that transcends a mere bloodline. James is a slave, not of necessity and force, but of choice. He acknowledges that Jesus Christ is the Lord of his life.

He addresses his letter to the “Twelve tribes scattered among the nations.” This is why we refer to this letter as a Catholic Epistle, since no individual or individual congregation is addressed. But exactly who did James have in mind when he wrote the “Twelve tribes?” It could be that James is writing exclusively to Jews. However, as noted by Bowman, James uses terminology outmoded long before his day, since the Twelve tribes of Israel has long since ceased to exist. It is likely that James used a customary greeting of the Early Church, adopting terms of the Old Covenant to describe Christians under the New. Christians, in effect, being in-grafted into the people of the Covenant, are now seen as recipients of the blessings of that Covenant relationship.

Then James uses a powerful word: Greetings. It should be noted that this letter is likely the oldest of the twenty-seven books that make up the New Testament, probably having been composed around A.D. 49. That was barely two decades since the birth of the Church. The Church at this time was facing persecution and growing pains. The Jews had been driven from Jerusalem, among them the Christian population. Both groups faced difficult times: they were exploited by the rich, hauled into court on trumped up charges, and slandered for believing in the name of Jesus James. Of course is writing to “spiritual Jews,” or Christians, and his comments are purely for believers. To them he writes, Greetings. Although a common Greek greeting, it comes from the stem of a verb, chairein, meaning to “rejoice” or “be glad.” At the very beginning of his letter, written to people facing insurmountable obstacles in life and faith, James encourages his readers to “Cheer up!” and “Be happy!” What a profound and contrary notion: to be cheerful when times are hard. The normal thing is to be just the opposite: downcast and depressed.

In verses 2 to 4, James launches into an discussion of trials. It seems as though he is responding to an issue that he had been contacted about, or it could be that he is simply writing to encourage the people. The entire letter reads like a sermon, except for this section, which sounds like all the other letters of the New Testament.

What a paradox James introduces: the misfortunes of life are actually good for us! James does not mean we should seek out disaster and look for trouble, but he says we should maintain the proper perspective when we find ourselves in the midst of trials.

First, James tell his readers to consider it pure joy. In a moment, we will find out he is referring to trials, but the word “consider” is worthy of our consideration. The word properly means “to regard.” Believers are to regard trials as, not necessarily a good thing in and of themselves, but to assume that they are doing something positive in our lives, and that is cause to be joyful.

The word translated “trials” is peirasmois, and describes those things that occur in life that put a person to the test. They may refer to things from without, like persecution or natural disaster, or from within, like temptation to sin, for example. Throughout this letter, James uses this word to describe both kinds of trials. James is the most realistic of the New Testament writers, and paints an accurate picture of the world in which Christians live. Nobody is exempt from trials and temptations; there many kinds of them. In fact, James makes mentions of that, writing all trials are cause to rejoice because all trials are beneficial to the Christian. He uses an interesting Greek word, which means “many” in English. The word is poikilois and means literally “many-colored.” So being surrounded by a rainbow of problems should be viewed as reason for rejoicing.

Since all trials is such an all-inclusive a term, the believer’s joy when facing them should also be full and complete. The Greek phrase pasan charan means just that: a full and complete joy. Believers should face trials with an unreserved joy. That means, among other things, that the believer has no right to be miserable or downcast during difficult times. To be that way is to slight God because God would never do anything to hurt His child. To rejoice during times of trial is not to rejoice because of the trial but because of positive things that trial is producing in our lives. The Christian should see the hand of God in every area of their life. The wonderful words penned by William Cowper come to mind:

God moves in a mysterious way
His wonders to perform;
He plants his footsteps in the sea,
And rides upon the storm.

Deep in unfathomable mines
Of never failing skill,
He treasures up his bright designs
And works his sovereign will.

A.F. Harper makes some insightful observations:

Being glad because you are hurt is a difficult assignment! The “blood, sweat, and tears” of the Christian life are for a purpose. They are the one means by which we grow into the likeness of God. The athlete finds joy in the rigors of his training as long as he keeps the winning of the race in view. The Christian can find joy, even in trials, when he sees those trials as a means of achieving Christlikeness.

The purpose for trials is revealed in verse three. The testing of our faith produces perseverance. This Greek word is hypomonen, and it does not mean “whatever will be, will be.” It does not mean simply enduring, as in , “What cannot be cured must be endured.” Hypomonen is a powerful word that suggests tenacity and stick-to-it-iveness. It is not the kind of patience that passively tries to “get through” an ordeal, but rather describes a man standing on the deck of ship holding on tight in the midst of storm. It is in this kind of struggle that spiritual stamina is produced.

That quality is exemplified by Job and has nothing to do with resignation. Resignation is passive, but perseverance is active. Resignation leads to defeat, but perseverance ends in triumph.

James makes an often overlooked statement that deserves our attention. He tells his readers to “let perseverance finish its work” in verse four. That statement is more profound that it appears. We must literally allow perseverance to do its full work. That is a difficult thing to do because when trials and temptations come, we try to head them off or find a solution to end them. Ending them too quickly does not allow them to do what God intends for them to do. Jesus alluded to this twice be encouraging His followers to “stand firm until the end” because in doing so, they would be saved (Matthew, 10:22 and 24:13).

The apostle Paul asked the Lord to remove his thorn in his flesh:

Three times I pleaded with the Lord to take it away from me. But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me.

Notice the word “perfect.” James uses exactly the same word. In the KJV, we read this:

But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. (verse 4)

James is encouraging his readers not to interfere with God’s plan for their lives. David expressed a similar thought in Psalm 138:8–

The LORD will fulfill his purpose for me; your steadfast love, O LORD, endures forever. Do not forsake the work of your hands. (ESV)

Kistemaker observes,

Just as a fruit producing plant must be allowed to complete its growing period, so perseverance must be given its full term.

The goal of perseverance is that it makes believers “mature and complete.” The Greek teleioi is slightly difficult and may mean either “perfect” or “complete” or “mature.” The KJV opts for “perfect” while the TNIV “mature and complete.” The word in way no means suggesst a kind of sinless perfection. James himself suggests that even mature believers may stumble and sin (3:2). James is conveying the idea of “wholeness.” Believers become whole when they allow perseverance to do its work.

Bless The Lord, O My Soul

Published August 19, 2008 Uncategorized Leave a Comment
Tags: 1 Peter, Election, General Epistles, New Testament

A Study of 1 Peter 1:1-5

In most translations, the title of this letter is very simple, 1 Peter. Some versions entitle this letter “The First General Epistle of Peter.” That’s accurate because 1 Peter belongs to a category of writings in the NT known as the General Epistles, or the Catholic Epistles. Along with 1 and 2 Peter, the General Epistles include Hebrews, James, 1,2, 3 John and Jude.

This letter was written some time around 63 by Simon Peter, a leader in the Jerusalem church. It is addressed:

To God’s elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia…

It is not addressed to any particular church or person, and that is why it is known as a “general epistle.”

1. Election, 1:1a

In the Greek, the adjective “elect” or “chosen” is written in the plural with no mention of God. However, the context of the letter shows quite clearly that God is the one who has elected or chosen the readers of this letter. This must have been the most encouraging thing his readers could have heard; they were separated from their homeland, experiencing hatred and enduring hardship and persecution. Despite this, they were the ones whom God has chosen. Out of all the people on earth, God had chosen a few to be His people. Jesus said as much in Matt. 22:14–

“For many are invited, but few are chosen.”

In simplest terms, the adjective “elect” or “chose” is nothing more than a description of Christians generally (Titus 1:1, for example). In Biblical teaching, the broader doctrine of “election” is a key theme and the foundation of all spiritual blessing (Deut. 4:37; 7:6; 14:2; Ps. 105:6, 43; Isa. 45:4; Eph. 1:4-5). It’s a pity that so many believers feel threatened by this wonderful doctrine. Every time election is mentioned in Scripture it to comfort and encourage the reader. Nicholson, citing Benjamin Field, gives three different kinds of Scriptural election:

The election of certain people to perform a specific task, 1 Sam. 2:27-28; Jer. 1:5; etc.
The election of nations or groups of people to receive special blessings, Deut. 4:37; 7:6; 10:15; Isa. 41:8-9; etc.
The election of individuals to be the children of God, 1 Pet. 1:2; 2 Thess. 2:13-14.

No one should ever think that the election of individuals to be the children of God implies “an exclusion of others from that precious blessing…nor does it render their final salvation irrevocably secure; they are still in a state of probation, and their election, through unbelief…may be rendered void and come to nothing.”
Pukiser, on the issue of election, makes a noteworthy statement:

God’s election and predestination are His gracious provision for and purpose to save all who savingly believe on the Lord Jesus Christ, and not an arbitrary predetermination of those who can believe.

2. Strangers, 1:1b

These elect, the readers of this letter, are described by Peter as being “strangers in the world.” This is an apt description of all believers, who are “resident aliens” in this world:

All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were aliens and strangers on earth. (Heb. 11:13)

The phrase suggests that this is a temporary condition, as our true citizenship is in heaven, Phil.3:20,

But our citizenship is in heaven.

As “resident aliens,” the readers of this letter didn’t have a permanent home; they were moving from place to place, looking for somewhere to live or trying to live in peace in new and strange place, driven from their homes by persecution.

3. Holiness: the purpose of election, 1:2

With this verse, Peter gives the readers the reason for this election and gives some of the basic themes of this letter, including the foreknowledge of God, the sanctifying work of the Spirit, and obedience to Christ. This verse also shows the Trinity in action.

The “foreknowledge of God” is more than God simply knowing the future, it includes His comprehensive knowledge existence from before the creation of the world. It includes the absolute sovereignty of God in determining and implementing His decision to save sinful man. Key in understanding the relationship between election and foreknowledge is a sentence in Peter’s sermon, preached on the day of Pentecost, Acts 2:23–

This man was handed over to you by God’s set purpose and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross.

Peter implies that God worked according to his sovereign plan and purpose which He made in advance. Paul also writes about God’s foreknowledge in Romans 8:29–

For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers.

Foreknowledge and predestination go together as acts of God before the creation of this world, Ephesians 1:4-5. This work is carried out through the sanctifying work of the Spirit. It is the Holy Spirit in a believer that brings about separation and holiness and an ability to do works of service for the Lord. In the Greek, the sanctifying work of the Spirit is an ongoing process, it is never a completed act. While it is the Spirit that works in us to make holy, man is not just a passive bystander; he is intimately involved in his evolution in holiness. Peter admonished his readers:

But just as he who called you is holy, so be holy in all you do; 16for it is written: “Be holy, because I am holy.” (1:15-16)

Finally, the Spirit sanctifies believers so they may be obedient to the Christ. This part of the verse seems awkward to modern readers:

…for obedience to Jesus Christ and sprinkling by his blood.

That makes little sense to us, but to the converted Jews Peter is writing to, this phrase was rich in meaning. Kistemaker explains that Peter links the terms obedience and sprinkling together referring to the confirmation of the covenant that God made with Israel in Exodus 24:3-8. Moses read the Book of the Law to the people, and the people responded that they would do everything the Lord had told them to do. Then Moses sprinkled blood on the people and said these words:

Moses then took the blood, sprinkled it on the people and said, “This is the blood of the covenant that the LORD has made with you in accordance with all these words.” (Ex. 24:8)

Peter masterfully shows how the Trinity is at work in the redemption of man: God the Father foreknows them, God the Holy Spirit sanctifies them, and The Son cleanses them from sin through the sprinkling of His blood. The words of William Cowper’s hymn come to mind:

There is a fountain filled with blood,
Drawn from Immanuel’s veins;
And sinners, plunged beneath that flood,
Lose all their guilty stains.

4. A Living Hope, 1:3

Throughout this letter, Peter encourages his readers to hope. But hope for the believer is not some ethereal thing floating out in space, it is based on a living faith in Jesus Christ; the Christian has a living hope because of the resurrection. The thought is that if God the Father could bring about the resurrection of Jesus the Son, nothing is too hard for Him.

This message was vitally important for his readers, who were daily experiencing fiery trials and unbelievable hardships. It’s interesting that in one verse, Peter shifts gears from the heavy doctrine of the Trinity to the reality of hope. But this hope, which is something personal and living, is not necessarily something that pertains to the future. Rather, it brings life to God’s elect, just as God brought life to Jesus, and this hope enables believers to carry on, no matter what life’s circumstances may be. The resurrection of Christ from the dead is the basis of the believer’s new life. God made us alive, as He made Jesus alive and has given us a living hope.

5. A Secure Inheritance, 1:4

This living hope is further described in verse 4 as an inheritance “that can never perish, spoil, or fade.” Unlike earthly treasures, which are temporary and fade away, this spiritual inheritance is incorruptible; it remains new and perfect and unchanging because God made it that way. What awaits the hopeful believer is something will be fresh and new forever, and it is absolutely secure for believers because it is being “kept” for them.

Curiously, Peter doesn’t tell his readers exactly what is being kept for them in heaven, instead of describing the inheritance, Peter uses three adjectives to tell us what our possession is not:

imperishable;
undefiled;
unfading.

6. A Joyous Salvation, 1:5

God’s people are described as being guarded. The Greek phrase is written in the present passive, meaning believers don’t guard themselves, God does the guarding all the time. This remarkable verse shows the continuous involvement of God in the lives of His children. The phrase “through faith” is man’s only responsibility in the matter. We are shielded by God through faith. So, although God has promised to protect us, we must use our faith in our fight against the dark spiritual forces. As Kistemaker noted, faith in God is both objective and subjective. Objectively, faith means that God is seen, not merely “felt.” But faith also has a subjective side, where the believer truly feels the working of God within.

God shields us for a purpose:

…the coming of the salvation that is ready to be revealed in the last time.

The salvation we possess now in principle will become our permanent possession in reality when we enter heaven. God protects us now so that in the future we will receive all that is ours in promise. This not unlike being mentioned in a will; we know that have an inheritance, but we have to wait for the death of the testator and for legal matters to be settled to receive it. But even during the waiting period, the value of the inheritance doesn’t diminish; it’s there, waiting to be grabbed hold of, just like our salvation.

James 5

Published February 5, 2007 Uncategorized Leave a Comment
Tags: General Epistles, Gossip, James, New Testament, Tongue

Mind Your Language!

James 3:1—12

Introduction

In this group of verses, James picks up the subject he first mentioned back in 1:19 and 1:26. Genuine faith should cause a believer to control his speech.

1. The responsibility of teachers, verses 1, 2

James’s first concern has to do with a common problem in the early church and even to this day: there were those who desired to be “teachers” in the scattered Jewish Christian congregations. A similar situation is addressed by Paul in 1 Timothy 1:7—

They want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm.

The Greek construction of both James’ and Paul’s observation suggests that this was a very common practice, and both of these men strongly urged these people to stop seeking to become teachers. No doubt some who were not qualified by natural ability or spiritual gift were jealous of those who had been endowed with the ability to teach and so they coveted the prestige that they thought came along with standing behind a pulpit. The warning is frightening: teachers “will be judged more strictly.” James, of course, includes himself as one of the teachers who will be judged. The Greek krima refers to the decision rendered by a judge, favorable or unfavorable. Teachers will be judged more harshly by the Lord because theirs is a weighty responsibility. Why? The answer if forthcoming: the teacher’s essential instrument—his tongue—has a great influence over others and can be easily misused.

Verse two begins with the Greek gar (“for”), showing the reader that an explanation for the previous statement is next. The reason the teachers responsibility is so weighty is because the tongue is the hardest member of the body to control. James means more than just make mistakes when he states “we all stumble.” The literal meaning of patio is “to stumble,” but Greek writings indicate that it was also used in a figurative manner to refer to evil acts or acts of sin. And so, in one single verse, James has given us his doctrine of sin: it is universal, it is found in all people, believers and unbelievers alike. The person who never speaks a false word is described by Peter as “a perfect man.” Why would this person be perfect? Simply because he who never commits a sin with his tongue would never sin in any other way, either. Since sins of the tongue are the hardest to avoid, anyone who could control his tongue could easily “keep his who body in check”—ie., keep it from being used as an instrument of sin.

2. Taming the Tongue, verses 3—6

The ability of a small bit in the mouth of a horse is James’s illustration of the power the tongue has over the entire body. Just as that small bit “can turn the whole animal,” so a man who can control his tongue can control his whole being.

Similar is the ability of the rudder to direct the ship. James vividly introduces the illustration by saying, “Take ships as an example.” There were three factors which made ships of his day difficult to control:

They were “so large”
They were “driven by strong winds”
They were “steered by a very small rudder.”

The rudder was a small blade on the end of a tiller, extending through a form of oarlock from the rear of the ship. When compared to the overall size of the ship and the power of gale-force winds, that tiny rudder indeed seemed very small, and yet it guided the boat “wherever the pilot [wanted] to go.”

Likes bits and rudders, the tongue is a small thing, yet, also like them, it is powerful. The tongue “makes great boasts,” does not refer to empty claims. The tongue can sway great multitudes; it can alter the destinies of entire nations. Since megala auchei (“makes great boasts”) is usually used in a derogatory sense, it is likely James uses the expression to apply the first two illustrations of the tongues influence and to introduce the third one. A forest fire serves to further illustrate the destructive potential of the tongue. Think about it: thousands and thousands of acres of valuable timber can be decimated by one single, tiny spark. In the two previous illustrations, animals and ships are controlled by small objects; in this last illustration, a huge forest is destroyed by a tiny spark. What a graphic illustration of the power of the tongue: it can either control or destroy.

That’s why James likens the tongue to a fire. The tongue can be inflammatory, and has turned friend against friend, brother against brother, nation against nation. The tongue is also a “world of evil,” a striking phrase suggesting all the wickedness in the whole world is wrapped up in that little piece of flesh! As one commentator has written, “There are few sins people commit in which the tongue is not involved.”

James describes the tongue’s influence in no uncertain terms: it corrupts the whole “person.” The Greek word translated “person” is soma, and since the person resides in the body and uses the body as his instrument, James refers to the whole person, physical and spiritual. The corrupting influence of the tongue reaches out in ever widening circles, for it sets “the whole course of his life on fire.” The pronoun “his” is not in the Greek, and so the phrase should read: “the tongue sets the whole course of life on fire.” The NIV’s translation limits the sphere of influence of the tongue to one speaking, but James’s description is much more graphic: the tongue is a fire that can literally burn the whole of human existence.

But the source of the tongue’s evil nature is hell itself, a way of saying that it comes from the devil. The term geennes or ghenna comes from the Greek form of the Hebrew name of the valley of Hinnom, an area south of Jerusalem where the city’s garbage was burned. This continual burning of rubbish became a figure for eternal punishment.

3. The Perversion of the tongue, verses 7—12

Given the fact that the tongue gets its power from Hell, James proceeds to tell his readers how perverse it is and can be. The fact that man can’t seem to control his tongue shows just how perverse it is. “No man can tame the tongue” is James’s way of saying that by himself, no man can control it. Of course, it goes without saying that one that is born again can be controlled by the indwelling of the Holy Spirit, present in all believers. The tongue in its natural state is “a restless evil” and “full of deadly poison.” The tongue seems always ready to strike and inject it’s venom into its victim.

With verse nine, James shows how inconsistent the tongue is, another aspect of the tongue’s perversity. On the one hand, it can praise God, on the other hand it curses God. Notice that he is speaking to fellow believers here (“My brothers”). Even though all believers have the Holy Spirit living within them, many of us are not appropriating His power. That is why James insists that “this should not be;” the mouth should be used consistently to praise God and express love and kindness to others.

Always ready with a homey illustration, James turns once again to the world of nature. He asks, “Can both fresh water and salt water spring from the same spring?” The word bryei (“flow”) is a poetic term describing water gush forth from a geyser, as being under pressure. The water is described by James as “fresh,” but the Greek can also mean “sweet,” water that is refreshing and quenches thirst, and “bitter”, or “salty,” unfit for drinking.

Concluding his discussion of the tongue, James goes right to the real source of speech. He asks, “Can a fig tree bear olives?” The answer is no, of course, for a plant produces according to its nature, whether it’s figs, grapes or any other fruit. So it is with a “salt spring” which cannot “produce fresh water” because it is not a fresh water spring.

Conclusion

For James, it is simple. Out of the mouth of a good man come good words, and out of the mouth of a sinful man come sinful words. Is it really that simple? Is James speaking of a life that is possible for us to live? The answer is yes. Each one of us, who claim to be born again, is filled with the Holy Spirit. And that Spirit lives and moves through us. If we are seeking first God’s kingdom and His will, we will learn to yield ourselves to Him. Nobody ever said living the Christian life would be easy. Just as we exercise our bodies to build muscle and stay in shape, so it must be with our spiritual bodies. It takes practice to gain control of our tongues and it takes commitment. But if we are to live lives that please God, it is something we must do.

James, Part 4.

Published January 12, 2007 Uncategorized 1 Comment
Tags: Deeds, Faith, General Epistles, James, New Testament

JAMES 4

Your Faith Was Made For Shoes

Introduction

This section of James’ letter has often been views as being at odds with Paul’s cornerstone teaching of Justification of faith. No less a theologian than Martin Luther was so perplexed by the letter of James that he described it as being as useful as straw. However, in reality there is no contradiction between James’ teaching and that of Paul. They compliment each other.

1. The Principle, vv. 14–17

James asks two questions that actually demand the obvious answer that faith not accompanied by good works is of no saving value. The hypothetical case presented by James involves a man who “claims to have” genuine saving faith. Take note of the fact that James does not say this man actually has this kind of faith, merely that he says he does. The question is phrased in such as a way to demand a negative answer. The question can be expressed like this: “This faith can’t save him, can it?” The article refers to the faith the man claims to have–that is, faith not accompanied by deeds.

Faith without works cannot save; for saving faith is evidenced by the works it produces. It is very important to take note of what James is not saying here. James is not suggesting that these good works can earn merit before God. In fact, genuine faith and works work concurrently together. Saving faith will work itself in every aspect of the believer’s life.

In James’ mind, this principle is so obvious that he next gives a ludicrous illustration. It involves the case of a believer who has no clothes or food. The Greek word really means “naked,” suggesting this is an extreme illustration given to prove a point.

In this case, “one of you” says to this naked person, “Go, I wish you well.” This is actually a translation of a common Hebrew farewell, similar to “Go in peace.” The rest of the verse is somewhat misleading. “Keep warm and well fed” contains two verbs known as passives, meaning they are (1) commands to someone else to clothe and feed the person in need, or (2) commands to the person in need to “go get some warm clothes on and eat your fill.” A person who treats someone in need with such disregard is demonstrating that their faith is worthless, “what good is it?”

In verse 17, James states his thesis: “Faith not accompanied by action is dead.” Another way to put this proposition is to say that action is the natural fruit of real, living, saving faith. Since life is active and productive, faith that lives will also be active and productive. So if no deeds are seen in an individual’s life, it is proof that the professed faith is dead. Of note is that James does not deny that it is faith, merely that it is the wrong kind of faith.

2. The Argument, vv. 18–25

Next, James will develop several points in support of his proposition.

1. Works are necessary to prove that a person has faith. The implication of the phrase “Show me your faith without deeds” is that faith cannot be demonstrated apart from the actions of the one who claims to have it. Merely professing faith proves nothing; only action can demonstrate the reality of it.

2. The second point contains the nature of saving faith. All faithful Jews held to the Shema, a creed found in Deuteronomy 6:4–Hear, O Israel, The Lord our God, the Lord is one. James tells his readers believing that is “good,” but merely agreeing with a creed is not enough to save a person. To prove that point, James says even demons believe the Shema; the know there is one God and they “shudder.” The Greek term phrisso describes shaking in fear. That they have that reaction to God is evidence that their faith is not saving faith; belief alone does not bring peace. So saving faith, then, has nothing to do with the intellectual acceptance of creeds or doctrines. Saving faith goes much deeper than that; it involves the whole man–the inner man–expressing itself outwardly in a life marked by change and works.

3. Next, James is going to offer “evidence” in support of his proposition in verse 17. To say that James is blunt would be an understatement; the Greek word rendered “foolish” really means “empty,” as in “empty-headed.” It also carries with it a spiritual component. So James’ imagined opponent is empty-headed and has no understanding of spiritual truth. Back in verse 17, this kind of faith is described as “dead;” here it is described as something “useless,” or perhaps more accurately, something that “doesn’t work.” James is going to offer Old Testament examples–Abraham and Rahab.

Abraham. Abraham was “considered righteous,” a term that means “declared righteous.” The Greek edikaiothe is a legal term that never refers subjective righteousness, but always to the act of declaring a person to be righteous. Notice that James is saying that Abraham was declared righteous “for what he did”–that is, the obedient offering of his son, Genesis 22:1–14. But James makes it clear that it was not his actions alone that justified him. Just looking at verse 21 alone can lead one to conclude that. Rather, verse 22 indicates that it was both his faith and his actions working together that produced justification. Faith, then, is the means of obtaining justification, but by its nature faith produces works. Abraham’s faith was validated by his deeds; if there had been no good deeds, his faith would have been incomplete, dead and useless. Interestingly, some 30 years may have elapsed between the Scripture James refers to as “fulfilled,” Genesis 15:6 and the account of the offering of Isaac on the altar, Genesis 22:1–14. In the first passage Abraham’s faith is said to have been “credited to him as righteousness.” The obedient offering of Abraham in the second passage “fulfilled” the statement of the first passage. While not to be taken as a prophecy, it is a completion or an outworking of the faith described in chapter 15. This is the kind of faith that justifies. God’s act of declaring Abraham righteous because of his faith was vindicated by Abraham’s act of obedience.

Rahab. The prostitute Rahab is the second person given as an example of genuine faith. She, like Abraham, was considered righteous “for what she did.” Even though her faith was like that of Abraham, that is where the similarity with the patriarch ended, for she was different from him in virtually every other way. Remember, she was a pagan; she was a woman; and she was a prostitute. And yet, she chose to become identified with the people of Israel. This decision was based on faith (Josh. 2:8–13; Heb. 11:31). Her faith was far from dead or worthless; it moved her to risk her very life to protect the Jewish spies. As a result of that kind of faith, Rahab was declared righteous. Notice that James does not condone her former life. It was her living faith contrasted with her previous immorality that he comments.

Conclusion

James concludes his argument with an illustration of the human body. “The body without the spirit” is a corpse. “Faith without deeds” is as dead as a corpse and useless.

Some have seen James as contradicting Paul’s teaching of Ephesians 2:8–9. If both passages can be looked at in context, the contradiction vanishes. Works complete faith; works are the natural outworking of genuine faith; works are the evidence that saving faith is present in ones life. James was writing against a superficial faith that was of no value; Paul was combating legalism–the idea that a believer may earn favor with God by his good works. Consequently, Paul stressed that salvation was by faith alone. Yet he immediately followed up that declaration with “We are God’s workmanship, created in Christ Jesus to do good works.” (Eph. 2:10).

If there are no acts proceeding from faith, then that faith is no more alive than a corpse.

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Practically Speaking: James, Part 1

Bless The Lord, O My Soul

A Study of 1 Peter 1:1-5

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James, Part 4.

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