Category: Rewards

I recently heard a pastor preach on James 2:14-26. He began his message saying that a pastor preached at the funeral of one of his relatives who professed faith in Christ but went on to live contrary to God’s will until the day he died. This pastor stated at the funeral that those who were Christians would see this man in heaven because of his faith in Jesus. In this message I heard recently, the pastor asked the question, “Is that true?” Will that man be in heaven who professed faith in Christ yet lived contrary to the will of God? The pastor stated his position up front and basically said, “No.” His reason? Because genuine saving faith always manifests itself through good works.

Here is a summary of his message on James 2:14-26: First, we are saved by grace through faith alone in Christ alone (Ephes. 2:8-9), but that faith is never alone (James 2:14-26). Saving faith always produces good works (cf. Matt. 7:16-20; John 15:1-8; Ephes. 2:10). When comparing Romans 3:28 with James 2:24, this pastor stated that James 2:24 was referring to post-conversion good works whereas Romans 3:28 was talking about pre-conversion good works.

Second, if a person says he has saving faith but does not produce good works (James 2:14), he only has a head or intellectual faith like the demons (James 2:19), not a genuine saving faith like Abraham or Rahab (James 2:23-25). If you say you have the Spirit of God, you cannot live without good works. The presence of God’s Spirit will always produce good works.

Third, there is a sense that genuine saving faith is a part of justification and is accompanied by good works which will accomplish final vindication. According to his view, good works must be part of a believer’s final justification before God.

In the conclusion of his message, he asked, “What do we do with this?” First, we are to reflect on our own lives. If we say we have faith but show no good works, we are a fake Christian. We have deceived ourselves by saying we are a Christian when we are not. We are living a duplicitous life. The solution? Turn from your sin and trust Christ for your salvation.

Second, be more fervent in evangelism. People who think they are saved but living contrary to the will of God need to evaluate their lives to see if they are truly saved. We must take this message to them.

Third, we must see the intimate connection between faith and works. Why do we do good works? Are our good works driven by faith to please God? Or are we doing good works in our strength to impress others or ourselves?

As I listened to this message, it raised more questions than answered. Must my life be characterized by good works to be truly saved? If so, how many good works and what type of good works are enough to get to heaven? How long can I experience failure in my Christian life and still know I am saved? In other words, what sin is too bad, too much, and too long to keep me from going to heaven? What if I live a godly life all my Christian life but fail miserably on the day I die? Am I saved? These are questions that only God can answer. Those who give specific answers to these questions are trying to do something only God is qualified to do.

After hearing this sermon, I felt deep compassion for the people listening to this message and I thought to myself, how can anyone, including the pastor, possibly know for sure they will go to heaven when they die? If I am understanding him correctly, a professing believer cannot know for sure he is saved until the end of his life. If he or she has produced good works to the end of their lives, then according to this view of James 2:14-26, they are saved and will go to heaven. The pastor did concede, however, that it is possible to have a death-bed conversion and go to heaven without having produced good works beforehand.

After the church service was over, I did tell the pastor that his message presented the Reformed point of view as well as I had ever heard. He thanked me and I left it at that.

I am deeply compelled to take a closer look at James 2:14-26 to see if it is possible to know for sure one is going to heaven even if his or her life is not characterized by good works. This is a greatly debated passage among students of the Bible. Many Bible interpreters of these verses recognize the tension between faith and works. In fact, Martin Luther was so distraught over this passage that he wanted to take the book of James out of the Bible because he felt it contradicted the great truth that led to the Reformation – Paul’s justification by faith alone apart from works.

The three primary interpretations of James 2:14-26 are:

1. It refers to a person who was a believer but has lost his salvation. He used to have saving faith but does not have it any longer. This is the Arminian viewpoint. [1]

2. It refers to an unbeliever who professes to be a Christian but has never truly exercised saving faith in Christ. His faith is only intellectual assent to gospel truth or head faith, not saving or heart faith which always manifests itself through good works. This is the view of Calvinism or Reformed Theology. [2] This was the position I heard in the recent sermon.

3. It refers to a genuine believer who is not living by faith. He is not behaving consistently with what he believes. He needs to keep his faith alive and energized by putting it to work. This is the Free Grace viewpoint. [3]

How can Christians keep their faith alive and energized? James 2:14-26 gives us two ways to do this.  

First, GET INVOLVED WITH OTHERS (James 2:14-19). When interpreting Scripture, it is always best to begin with what is clear to interpret the unclear. Let’s begin with what Jesus taught one must do to go to heaven or have eternal life. There is no better place to discover this than the gospel of John which was written primarily to tell non-Christians how to obtain eternal life (John 20:31). Throughout his gospel the apostle John uses the word “believe” (pisteuō) ninety-nine times in the Greek Majority Text [4] and its most basic meaning is “to consider or be persuaded something is true and therefore worthy of one’s trust” [5]  

Repeatedly in John’s gospel, Jesus taught that one must believe in Him alone for eternal life: [6]

“Whoever believes in Him should not perish but have eternal life.” John 3:15

“Whoever believes in Him should perish but have everlasting life.” John 3:16

“He who hears My word and believes in Him who sent Me has everlasting life.” John 5:24

“Everyone who sees the Son and believes in Him may have everlasting life.” John 6:40

“He who believes in Me has everlasting life.” John 6:47

“I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?” John 11:25-26

Jesus never said, “He who believes in Me and produces good works has everlasting life.” Christ always taught that faith alone in Him alone results in the present acquisition of everlasting life [7] (John 3:14-16; 4:10-14; 5:24; 6:40, 47; 11:25-27; et al.). God’s Word will not contradict itself. We must let the clear always interpret the unclear. So, what is James talking about when he says that faith without works cannot save (James 2:14)?

In the context of James 2:14-26, James just finished talking about the dangers of showing favoritism to the rich and neglecting the poor (James 2:1-13). Such favoritism is an example of living contrary to the faith they professed. Were they really putting their faith into practice and applying their beliefs to their behavior? Their preferential treatment of some people raised this question in James’ mind. [8]

“What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?” (James 2:14). Some versions of this verse reflect the Reformed bias of the translators by inserting the qualifying words “that” or “such” so it reads “Can that faith save him?” (NASB) or “Can such faith save him?” (NIV) instead of the actual reading of the Greek text. By inserting the words “that” or “such” in front of “faith,” the translators are saying that there are different kinds of faith, true faith that would save him and “that” faith which would not save him. [9]

But in the Greek text there is no qualifying word (“that” or “such”) before the word “faith.” [10] When the definite article “the” (hē) precedes the abstract noun “faith” (pistis) it emphasizes the noun. [11]

“The Greek language often employed the definite article with abstract nouns (like faith, love, hope, etc.) where English cannot do so. In such cases the Greek article is left untranslated.” [12]

It is important to observe that “in this very passage, the definite article also occurs with ‘faith’ in vv 17, 18, 20, 22, and 26. (In v 22, the reference is to Abraham’s faith!) In none of these places are the words ‘such’ or ‘that’ proposed as natural translations” [13] by translators with a Reformed bias. This exposes their lack of consistency in translating the Greek text.

According to the Arminian position, “if someone says he has faith but does not have works,” he may never have been saved, or he may no longer be saved. The Reformed position says, “if someone says he has faith but does not have works,” he is not truly saved because saving faith always produces good works. The Free Grace position holds that “if someone says he has faith but does not have works” there are three possible reasons why he has no works. Instead of judging whether that person is a genuine Christian, evangelist Larry Moyer encourages the Christian worker to ask the following questions to help that person assess where they are at: [14]

Does the professing believer believe the simplicity of the Gospel? That is, do they believe that Christ paid the full penalty for their sins when He died on the cross and rose from the dead, so that God can now forgive them based on what He has done for them, not what they do for Him? A professing believer may not grow because they have not understood the gospel and believed in Christ alone for salvation and therefore do not have the Holy Spirit inside them to empower them to become more like Christ.

Have they been trained by a disciple of Christ since professing faith in Jesus? Too often the reason a new believer does not grow is not because of the use of the word “believe” in gospel presentations, but because the church has neglected to come alongside of new believers to teach them how to live the Christian life.

Has the professing believer believed in Christ and then fallen away from the Lord? The Bible makes it clear that believers can fall away from the Lord and live contrary to His will. Examples include King Saul (I Sam. 28:4-19), David (2 Sam. 11), King Solomon (I Kings 11:1-13), Ananias and Sapphira (Acts 5:1-11), the Corinthian believers who were factious, immoral, and prone to drunkenness (I Cor. 3:1-6:20; 11:29-32), the Galatians who lapsed into the worst form of legalism (Gal. 1:6-9; 2:11-3:4; 4:16-5:4; 6:12-13), the Ephesians who engaged in Satanic arts for up to two years after their conversion (Acts 19:1-20), the readers of James who were arrogant, argumentative, slanderous and temperamental (James 2:1-13; 3:1-18; 5:1-6), and Demas (2 Tim. 4:10; cf. John 15:6; I Cor. 3:15; Heb. 6:4-8). The reasons a believer is not growing may be because of unconfessed sin (I John 1:7-10), disobedience to God’s commands (I John 2:3-6; 3:24), hatred toward other believers (I John 2:7-11; 3:10-15; 4:7-21), love for the world and the things of the world (I John 2:15-16), deception by false teachers concerning assurance of salvation and the identity of Christ (I John 2:18-27; 4:1-6; 5:6-13), misunderstanding his true identity in Christ (I John 3:1-9), not practicing righteousness which includes failure to love other Christians (I John 3:10-18), and not confessing that Jesus is the Son of God (I John 4:14-15).

Which is easier to do? To say a professing Christian with no works is not saved and evangelize him? Or to say a professing Christian with no works needs us to come alongside him and help him become a doer of God’s Word and not just be a hearer only (James 1:22)? It is much easier to try to evangelize professing Christians who do not go on to grow in the Christian life than to walk with them through the discipleship process. I believe the Arminian and Reformed positions promote judging those who struggle in the Christian life more than getting more involved in their lives to teach them to obey God’s Word. 

Clearly, James makes works a condition for salvation as the question, “Can faith save him?” (James 2:14b) expects a negative answer in the Greek text. “Of course, faith without works cannot save him.” James says a faith without works cannot save you.

But the apostle Paul says a faith with works won’t save you. “Now to him who does not work, but believes on Him who justifies the ungodly, his faith is accounted for righteousness.” (Rom. 4:5). “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” (Ephes. 2:8-9). Paul and James seem to contradict each other. James says you cannot be saved without works. Paul says you cannot be saved by faith with works.

The reason James and Paul differ with each other is because they are talking to two different groups. When Paul is talking to sinners about how to become a saint, he says it is by faith alone apart from works (Rom. 4:5-6). But notice who James is talking to – Christians or non-Christians?

“What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?” (James 2:14). Notice the phrase, “My brethren…” The word “brethren” (adelphoi) is a term that is always used of genuine Christians (cf. James 1:2, 9, 16, 19; 2:5, 14-15; 3:10, 12; 4:11; 5:7, 9, 10, 12, 19). When you read the entire book of James, you quickly discover he is writing to believers who are “brought… forth by the word of truth” [15] (1:18) and who “hold the faith of our Lord Jesus Christ” (2:1). These people are brothers in Christ. They are saved from hell. So, when James talks to saints about how to experience the God Who has already saved them from hell, he says it by faith with works (James 2:14-26). If you want to know how to get to heaven, read Paul. If you want to know how to bring heaven to earth because you are already saved from hell, read James.

So, do works have any part in getting us to heaven? No. Faith in Christ alone is the only basis of eternal salvation from hell. Eternal salvation is a gift, not of works lest anyone should boast. No person can take credit for his salvation from hell because it is apart from works. “And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.” (Rom. 11:6). If works are made a condition for getting to heaven, then eternal salvation can no longer be said to be attained by grace. So, James cannot be talking about eternal salvation by grace because God’s Word does not contradict itself.

So, what kind of salvation is being addressed in James 2:14? [16] Faith without works cannot save us from what? The word “save” (sozō) means “deliverance.” [17] in the New Testament and it does NOT always refer to salvation from hell. In fact, 70% of the time the word “save” in the New Testament refers to deliverance from circumstances. For example, when Jesus’ disciples were about to drown in the midst of a storm at sea, they said to Jesus, “Lord, save us! We are perishing!” (Matt. 8:25). They were referring to being saved from physical death. In I Timothy 2, when Paul was talking about the role of men and women in the church, he said, “Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.” (1 Tim. 2:15). The context is talking about women being restricted from teaching or leading men in the local church. Hence, Paul is talking about women being saved from this restriction through childbearing, that is, she is able to teach and lead her children and be fulfilled doing so if her children continue in these godly virtues.

James 5:15 says, “And the prayer of faith will save the sick, and the Lord will raise him up.” Is James talking about being saved from eternal damnation? If so, then we would need to include anointing with oil and prayer as a condition for eternal salvation as James 5:14 suggests. Clearly James is referring to being delivered from physical death caused by the sickness.

What James is telling us is that faith without works will not save us from what he has already discussed in the book. First, faith without works won’t save us from A LIFE RUINED BY SIN. James 1:19-22 says, “¹⁹ So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath; ²⁰ for the wrath of man does not produce the righteousness of God. ²¹ Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls. ²² But be doers of the word, and not hearers only, deceiving yourselves.” James tells the saved how to save their souls from a life ruined by sin. They must be doers of the word and not merely hearers.

James warns his readers, “Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.” (James 1:15). If believers pursue sin long enough and hard enough, it will ruin their lives and the lives of those around them. So, the way to be saved from a life ruined by sin is to do what God says to do.

Secondly, faith without works will not save us from AN UNFAVORABLE JUDGMENT AT THE JUDGMENT SEAT OF CHRIST. “¹² So speak and so do as those who will be judged by the law of liberty. ¹³ For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.” (James 2:12-13). The Bible tells us that all Christians will appear before the Judgment Seat of Christ after they die or are raptured to have their Christian lives evaluated to determine what if any rewards they will receive (Rom. 14:10-12; I Cor.3:8-15; 2 Cor. 5:9-11). If we are critical and merciless toward people now (James 2:1-11), then God will show less mercy to us when He judges our lives in the future (James 2:12-13). So, can faith alone save us? No, James says faith without works cannot save us from a life ruined by sin or from an unfavorable judgment in the future at the Judgment Seat of Christ.

James then gives an illustration of this. “¹⁵ If a brother or sister is naked and destitute of daily food, ¹⁶ and one of you says to them, ‘Depart in peace, be warmed and filled,’ but you do not give them the things which are needed for the body, what does it profit?” (James 2:15-16). Just as words of assurance from some ungenerous believer cannot save his naked and starving Christian brother or sister from physical death, so too, faith without works cannot save our lives from the consequences of sin. Correct beliefs, such as Jesus is God, the Bible is God’s inerrant Word, or salvation is by grace through faith alone in Christ alone, cannot save us from a life ruined by sin any more than warm wishes will save a needy brother from physical death.

You can have accurate theology and be useless to God and others. There are Christians who have sound theology, but they are useless to God! They can dot their i’s and cross their t’s but they are not seeing their souls saved from the power of sin. They are not seeing their lives transformed by the grace of God. Why? Because their orthodoxy has not become orthopraxy. Because they are not putting their faith to work. Sometimes we say, “I’m waiting on God.” But could it be that God is waiting on you? If we want to keep our faith alive in these uncertain times, we must go beyond the well wishes and desires to help others and actively get involved with them.

For example, we can say, “I love people of all colors,” but if we are not actively getting involved with people from other cultures or ethnicities, we are not demonstrating the truth of our words. Our faith will not grow in this area if we are merely hearers and not doers. 

Notice that James is talking about helping a needy Christian “brother” in these verses. He is not talking about giving handouts to some stranger who is begging for food or clothing. We are to give priority to believers first. This was especially true in James’s day when Christians were actively being persecuted by the Roman government. We need to balance this with other Scripture. Galatians 6:10 says, “As we have opportunity, let us do good to all, especially to those who are of the household of faith.” Second Thessalonians 3:10 says, “For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat.” Free food (or clothing or money, etc.) should not be given to those who can work but choose not to. To do so rewards laziness and irresponsibility. God wants us to get involved in needy peoples’ lives, starting with the church.

If you are feeling down, one of the best ways to get picked up is to focus on the needs of other people. Just talking about it isn’t going to benefit the needy people in your church or community. We must put our faith into action. The more you get involved with needy people, the stronger your faith will become in the Lord.

Look at what James says next, “Thus also faith by itself, if it does not have works, is dead.” (James 2:17). Faith without works is a “dead” or useless faith that has lost its fervor or fire for Christ. Faith without works is unproductive just as idle words are useless to a brother or sister in need.

The word “dead” does not mean one’s faith was never alive. For example, when you see a “dead” animal on the roadside, does that mean that animal was never alive? Of course not. Likewise, when James says a genuine Christian’s faith is “dead,” he is not saying it has always been “dead.” It must have been alive first before it could become “dead.” When believers fail to put their faith to work, their faith will become “dead” or useless to God and others over time.

For example, if all we ever do is talk about reaching and teaching people for Christ, but we never act on it, then our faith becomes useless to others. Reaching and teaching people for Christ is what the United States of America needs more than anything right now during these troubling times. Until people obtain peace with God through faith in Jesus Christ (Rom. 5:1), they are not going to have peace with themselves or other people regardless of the color of their skin (cf. Ephes. 2:8-18).

A dead faith means the believer has lost his fire or fervor for Christ. If I were to visit another church and upon leaving, I said to my wife, “This church is dead,” I’m not saying there are no born-again Christians there. I am saying that church is not on fire for Christ. Our faith won’t do anyone any good if we don’t exercise it.

What does a dead body and a dead faith have in common? Both are immobile and inactive. They also tend to decay and stink. If we fail to do good works, our faith will lose its vitality, it will weaken, and eventually decay and stink. Like a dead car battery, it is useless. It was once alive, but it has become dead or useless due to a lack of use. But the way to jump start a dead faith is to put it to work.

In James 2:18-19, James encounters a skeptic. This skeptic insists that there is no connection between faith and works to justify his carnal lifestyle (James 2:18-19). This skeptical person objects to James’s view of faith and works by saying it is absurd to see a close connection between faith and works. “But someone will say, ‘You have faith, and I have works.’ Show me your faith without your works, and I will show you my faith by my works.” (James 2:18). In other words, this person says, “Let’s say you have faith and I have works. You can no more start with what you believe and show it to me in your works, than I can start with my works and show what it is that I believe.”

Then in James 2:19 the objector tries to illustrate that there is no connection between faith and works, “You believe that there is one God. You do well. Even the demons believe—and tremble!” (James 2:19). The skeptic is saying that the demons believe in the oneness of God, the same way James does, who does good, but they only tremble instead of doing good. He is saying that faith cannot be made visible in works! Why would someone argue this way? Because his beliefs are not supported by his behavior. “Faith and good works are not related to each other so don’t criticize me if I don’t practice what I preach.”

Some use James 2:19 to say that believing in Christ is not enough to be saved from hell because the demons believe in God but are not saved because they have not submitted to God or obeyed Him. It is important to understand the following simple observations about James 2:19: [18]

1. THIS VERSE IS NOT ABOUT SALVATION FROM HELL BECAUSE JESUS DID NOT DIE FOR DEMONS, HE DIED FOR PEOPLE (Rom. 5:8; Heb. 2:16). Therefore, demons are not savable. Demons are unsaved because they willfully rebelled with Lucifer against God (Isa. 14:13-15; Ezek. 28:11-19) and are condemned to everlasting fire in hell prepared for the devil and his demons (Matt. 25:41; cf. Matt. 8:29; Jude 1:6). This is why demons “tremble” when they think about God. Their trembling has nothing to do with lacking insufficient faith. Jesus’ work on the cross did not save demons. His work on the cross destroyed the devil and his power (Heb. 2:14-15). Nowhere in the Bible does God offer demons eternal life because demons are not savable.

2. BELIEF THAT GOD IS ONE IS NOT SAVING. What makes faith saving is the object of faith, not the amount or duration of faith. Demons really do believe there is only one God which is monotheism. But believing that God is one does not get anyone to heaven. Therefore, this verse is not to be used evangelistically. There are many world religions (e.g., Islam and Judaism, etc.) that believe God is one, but you will not see them in heaven because they have missed the object of saving faith – believing in Jesus Christ alone, Who died for their sins and rose from the dead, to give them everlasting life (I Cor. 15:1-6; John 3:14-18; 6:47; 14:6 20:31; Acts 4:10-12; 16:31; Ephes. 2:8-9). What makes saving faith saving, is the object, not some special kind of faith. Not all facts about God are saving. Believing in Christ for eternal life is a saving fact. Believing that God is one is not a saving fact.

3. SINCE THE WORDS OF JAMES 2:19 BELONG TO A SKEPTIC, THEY SHOULD NOT BE USED TO PROVE SUCH AN IMPORTANT THEOLOGICAL POINT. Bing writes, “a quick survey of commentaries shows the difficulty of properly interpreting this verse in the context of James 2:16-20. At question is when James’ words end, and the objector’s words begin and end. If, as some argue, verse 19 is spoken by an objector to James, should it be used to prove a crucial theological point? Also, if it is from such a difficult passage to interpret, should it be used as a primary text to prove or disprove anyone’s salvation? Much clearer passages dismiss works as necessary for obtaining eternal salvation (e.g., Rom. 4:4-5; Ephes. 2:8-10; Titus 3:4-5).” [19] Using this verse to dismiss the use of the word “believe” in gospel presentations misunderstands the author’s intended meaning and leads to misapplication.

The second way to keep your faith alive in uncertain times is to GIVE GOD YOUR OBEDIENCE (James 2:20-26). In James 2:20-25, James refutes the skeptic’s arguments by referring to two supreme examples of faith’s connection with works. The way to fire up a Christian’s faith is to PUT IT TO WORK like Rahab and Abraham put their faith to work and were justified before men (James 2:23-25). “But do you want to know, O foolish man, that faith without works is dead?” (James 2:20). James reaffirms that faith without works is dead or useless. The issue is that your faith is unproductive. The Lord is pleading with us in this passage to put our faith in gear and move out! Don’t sit back on the fact that you are saved forever and God’s never going to kick you out of His family, and therefore you become a lazy Christian.

He then states that Abraham was justified by works. “Was not Abraham our father justified by works when he offered Isaac his son on the altar?” (James 2:21). It was well known to James and his readers that Abraham was justified before God by faith alone (Gen. 15:6) about thirty years before he offered up Isaac (Gen. 22). His justification before God was apart from works (Rom. 4). If Abraham had failed to obey God in offering up Isaac, would he have remained justified before the Lord? Yes, because justification before God is always based on faith alone, not good works whether before, during or after your conversion. “⁵ But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, ⁶ just as David also describes the blessedness of the man to whom God imputes righteousness apart from works.” (Rom. 4:5-6).

James goes on to say in “Do you see that faith was working together with his works, and by works faith was made perfect?” (James 2:22). Abraham’s original justifying faith was strengthened and matured by his act of obedience in offering up Isaac. How? His faith grew from a conviction that God could overcome his inability to have children to the assurance that God could actually resurrect his son’s own body from physical death. Hebrews 11:17-19 says, “¹⁷ By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, ¹⁸ of whom it was said, ‘In Isaac your seed shall be called,’ ¹⁹ concluding that God was able to raise him up, even from the dead.”

James continues, “And the Scripture was fulfilled which says, ‘Abraham believed God, and it was accounted to him for righteousness.’ And he was called the friend of God.” (James 2:23). Abraham’s original justifying faith before God was “fulfilled” or “filled-full” of meaning as a result of this act of obedience. His obedience revealed his faith to men. The Scriptures were fulfilled in that Abraham showed his faith by his works. His obedience justified him before men in such a way as to show him to be righteous on a practical level. People could say Abraham was a “friend of God.” Friendship with God requires obedience. Jesus said, “You are My friends if you do whatever I command you.” (John 15:14). Jesus was speaking to the believing disciples when He spoke these words in John 15. They were already saved from hell (cf. John 1:35-2:11; 6:69). This is why James 2:24 speaks of two kinds of justification.

“You see then that a man is justified by works, and not by faith only.” (James 2:24). The word “only” (monon) is an adverb and modifies the verb “justified” implied in the second clause.

“The key to this understanding is the Greek adverb ‘only’ (monon), which does not qualify (i.e., modify) the word faith, since the form would then have been monōs. As an adverb, however, it modifies the verb justified implied in the second clause. James is saying that a by-faith justification is not the only kind of justification there is. There is also a by-works justification. The former type is before God, the latter type is before men.” [20]

Thus, it could be translated, “You see then that a man is justified by works, and not only (justified) by faith.” There is a justification by works and a justification by faith. Justification by works is before men. “For if Abraham was justified by works, he has something to boast about, but not before God.” (Rom. 4:2). People can be justified by works, but not before God. Why? Because God can see faith without works. He knows life is there apart from our works. This is why justification before God is always by faith alone in Christ alone (Rom. 4:5; cf. Gen. 15:6). But people cannot see faith apart from works. Hence, justification by works is before men, justification by faith is before God. James never speaks of justification by faith and works before God. He doesn’t say Abraham was justified by faith and works at the same time, nor does he say Rahab was.

“Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?” (James 2:25). The story is clear. The Israelites were going to take Jericho. The Jewish spies came in to spy out the land. Rahab, “the harlot” – the prostitute, the hooker, the whore – the woman who lived a life of failure – hid them and then secretly sent them out so they could escape. Rahab’s physical life was saved because she had works. God saw Rahab’s faith when she “received the spies” (Heb. 11:31). But men could not see her faith until she acted on it by “sending them out another way” (James 2:25b). Rahab was truly a friend of God because she was their friend. While all of Jericho perished under God’s judgment, Rahab lived because her faith lived! So yes, faith can be shown to men from our works. Abraham did it and was called the friend of God. Rahab did it by sending the spies away safely. 

We are called to act upon the faith that we have. We can know what is right. We can already be saved from hell. We can come to church two or three times a week. We can be on our way to heaven and yet not experience heaven as a part of history! Until we act upon the Word of God and start living it out, what does it profit? Faith without works will not profit a brother or sister in need of food or clothing nor will it profit the Lord at the Judgment Seat of Christ.

“For as the body without the spirit is dead, so faith without works is dead also.” (James 2:26). James compares faith to the body and works to the spirit. When does a human body die? When it loses its spirit which keeps it alive. When does a Christian’s faith die? When he stops using it. Like a muscle, if you stop using it, it atrophies and withers away. You won’t experience the transforming power of God if you stop putting your faith to work! Just as the human spirit gives life to the body, good works give life to your faith (James 2:26). You can have correct belief and lots of Bible knowledge, but if you stop acting on that belief and knowledge, your faith will weaken and become a creedal corpse.

A little girl who really believed in prayer, had a brother who made a trap that caught little sparrows, and she prayed that it would fail. Suddenly, for three days her face was radiant when she prayed and her absolute faith in the futility of the trap was so noticeable that her mother asked, “Julia, how can you be so confident?” Julia smiled, “Because, dear Mama, I went out three days ago and kicked that trap to pieces.” She literally put her faith to work.

If we are going to keep our faith alive in these uncertain times, we must put it to work. Not by kicking traps, but by meeting the felt needs of the people God is calling us to reach – by introducing them to Christ and by discipling them and sending them out to do the same. We can decide today how we will live our lives in these chaotic times. Will you choose to keep your faith alive and vigorous by putting it to work in obedience to God? God wants our faith to thrive, not die. What about you?

In the message I recently heard, I understood the pastor to say that genuine saving faith is a part of justification and is accompanied by good works which will accomplish final vindication. I call this backloading the gospel. That is, one must manifest good works as a necessary proof of genuine salvation. This is also known as Calvinism or Reformed Theology. [21] Those who backload the gospel by requiring good works to stay saved represent Arminianism.  There are other teachers who mistakenly frontload the gospel by requiring good works to go to heaven (Roman Catholic & Traditional Protestantism). Whether you frontload or backload the gospel with good works, you are still teaching you MUST HAVE GOOD WORKS to ultimately go to heaven. Consider these options in this chart which are taught today:

Scenario	Faith in Jesus Christ + good works = maybe heaven	Faith in Jesus Christ = maybe heaven if you maintain good works, confess your sins, remain faithful, etc.	Faith in Jesus Christ = salvation + good works to ultimately arrive in heaven
Proponents	Romanism & Traditional Protestantism	Arminianism	Calvinism/Reformed Theology

Each of these scenarios requires good works to ultimately arrive at heaven. This is NOT GRACE. “But if it is of works, it is no longer grace.” (Rom. 11:6). Good works are not the means of obtaining or maintaining salvation from hell but are designed to be the result of receiving God’s free gift of salvation (Ephes. 2:8-10). When good works are required to enter heaven, how will you ever know when you have done enough?

Faith in Christ alone will still take us to heaven (John 6:47) even if it does not produce good works through a life of obedience. But faith without works will not save us from the damaging effects of sin now (James 1:15, 19-22) and an unfavorable experience at the Judgment Seat of Christ in the future (James 2:12-13). When we do the Word of God and not just hear it, people are able to see what we believe and benefit from our actions (2:14-20). James illustrates this principle with the lives of Abraham and Rahab (James 2:21-25). Both were justified before God through faith alone, but both were also justified before men through a faith that was made visible through good works. When we put our faith into action through obedience to God’s Word, our faith is energized and we develop a closer relationship with Christ (James 2:26; cf. John 14:21; 15:14) that other people can see and benefit from.

I pray the church would return to the true gospel which says faith alone in Christ alone gets us to heaven (John 3:15-18; Ephes. 2:8-9). But bringing heaven to earth is through the discipleship (sanctification) process and it is based upon faith plus works (Matt. 28:18-20; James 2:14-26).

Failure to distinguish salvation from discipleship (see chart below) has caused much confusion among Christians and non-Christians.

When Christians use discipleship conditions to tell a non-Christian how to get to heaven, they are making it more difficult for that unsaved person to be saved since they are missing the object of saving faith – believing in Jesus Christ alone for His gift of eternal life. They also undermine the assurance of salvation among Christians because it is impossible for them to know if they have done enough to know for certain they will go to heaven. God does not want His children doubting they are saved because they will live by fear instead of by faith (I John 5:13; cf. 2 Cor. 5:6-8). May all Christians repent or change their minds and submit to the Lordship of Christ by proclaiming the object of saving faith to a lost world – believing in Christ alone for His free gift of eternal life. And after a person believes in Jesus alone for eternal life, may Christians disciple or train that new believer to follow Jesus as His disciple all the days of his or her life (cf. Matt. 28:19-20; Mark 8:34-38; Luke 9:23-27, 57-62; 14:25-33; John 8:30-32; 13:34-35; 15:1-8) so they may glorify God now (Matt. 5:16) and throughout eternity with the eternal rewards they will receive at the Judgment Seat of Christ (I Cor. 3:8-15; 2 Cor. 5:9-11; Rev. 4:9-11).

Prayer: Precious Lord, this message really cuts deep into my apathetic heart. My knowledge of the truth can grow greatly, but if I do not put it into practice, my faith becomes dead or useless to You and to others. No wonder I have lost my fervor for You Lord Jesus. My head is swollen with Bible knowledge, but my heart is cold because I have not applied what I already know to be true. Thank You for exposing the judgmentalism of my heart. I have avoided my own responsibility of putting my faith to work by focusing on the shortcomings of others who profess faith in Jesus without any accompanying good works. Only You can determine if a person is truly saved from hell because only You can see a person’s faith in Christ apart from any works. This world would be a much better place if all Christians would put what they know into practice. Lord, I want to be a part of the solution to the world’s problems by putting my faith to work. It is so easy for me to sit back and criticize others for doing very little while I, too, talk about faith more than I live it out. Forgive me, Lord, for being preoccupied with myself and what I know to be true instead of putting it into practice. Please show me whom You want me to get involved with so they can benefit from my relationship with You and come to know You as their Savior. In Jesus’s name. Amen.

FOOTNOTES:

[1] Proponents of this view are James Arminius, The Works of James Arminius: The London Edition 3 Vol., (Baker Books, 1986); William J. Abraham, Wesley for Armchair Theologians (Louisville, KY: Westminister John Knox Press, 2005); Grace for All: The Arminian Dynamics of Salvation edited by Clark H. Pinnock and John D. Wagner (Eugene, OR: Resource Publications, 2015); Kenneth J. Collins, The Scripture Way of Salvation: The Heart of John Wesley’s Theology (Nashville, TN: Abingdon Press, 1997);  Kenneth J. Collins, The Theology of John Wesley: Holy Love and the Shape of Grace (Nashville, TN: Abingdon Press, 2007); F. Leroy Forlines, Classical Arminianism (Nashville, TN: Randall House Publications, 2011).

[2] Proponents include Donald W. Burdick, “James,” in Hebrews-Revelation Vol. 12 of The Expositor’s Bible Commentary Edited by Frank E. Gaebelein and J. D. Douglas (Grand Rapids: Zondervan Publishing House, 1981); John Calvin, Acts of the Council of Trent: with the Antidote, 6^th Session, can.11; Peter H. Davids, The Epistle of James: A Commentary on the Greek Text (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982); Buist M. Fanning, “A Theology of James,” in A Biblical Theology of the New Testament Edited by Roy B. Zuck (Chicago: Moody Press, 1994), pp. 417-35; John F. MacArthur, Faith Works: The Gospel According to the Apostles (Dallas: Word Publishing, 1993), pp. 139-155; John F. MacArthur, Hard to Believe: The High Cost and Infinite Value of Following Jesus (Nashvile: Thomas Nelson, 2003), pg. 93; Douglas J. Moo, The Letter of James, The Pillar New Testament Commentary (Grand Rapids; Wm. B. Eerdmans Publishing Co., 2000); Joseph K. Pak, “A Study of Selected Passages on Distinguishing Marks of Genuine and False Believers,” PhD diss., (Dallas Theological Seminary, 2001); John Piper, “Battling the Unbelief of Bitterness (1988, Sermon 658),” http://www.desiringgod.org/resourceLibrary; John Piper, Beyond the Gold (Desiring God Radio, May 14, 2006); John Piper, The Future of Justification: A Response to N. T.  Wright (Wheaton, IL: Crossway Books, 2007); Paul A. Rainbow, The Way of Salvation: The Role of Christian Obedience in Justification (Waynesboro, GA: Paternoster, 2005); Alan P. Stanley, Did Jesus Teach Salvation by Works? The Role of Works in Salvation in the Synoptic Gospels (Eugene, OR: Pickwick Publishers, 2006).

[3] Proponents include Joseph Dillow, Final Destiny: The Future Reign of The Servant Kings: Fourth Revised Edition (Grace Theology Press, 2018 Kindle Edition), pp. 401-430; Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pp. 2867 – 2890; John F. Hart, “How to Energize Our Faith: Reconsidering the Meaning of James 2:14-26,” Journal of the Grace Evangelical Society 12, no. 1 (Spring 1999); Zane C. Hodges, Dead Faith: What Is It? (Dallas, Redencion Viva, 1987); Zane C. Hodges, “James,” The Grace New Testament Commentary: Revised Edition Edited by Robert N. Wilkin (Grace Evangelical Society, Kindle Edition, 2019), pp. 541-562; R. T. Kendall, Calvin and English Calvinism to 1649 (Oxford: Oxford University Press, 1979); R. T. Kendall, Once Saved, Always Saved, Reprint (Waynesboro, GA: Authentic Media, 2004 ed., London: Hodder and Straughton, 1984); John Niemela, “Faith Without Works: A Definition 1,” Chafer Theological Seminary Journal 6, no. 2 (April 2000); Robert Wilkin, “Another View of Faith and Works in James 2,” Journal of the Grace Evangelical Society 15, no. 2 (Fall 2002).

[4] John 1:7, 12, 50; 2:11, 22, 23; 3:12(2), 15, 16, 18(3), 36; 4:21, 39, 41, 42, 48, 50, 53; 5:24, 38, 44, 46(2), 47(2); 6:29, 30, 35, 36, 40, 47,  64(2), 69; 7:5, 31, 38, 39, 48; 8:24, 30, 31, 45, 46; 9:18, 35, 36, 38; 10:25, 26, 37, 38(3), 42; 11:15, 25, 26(2), 27, 40, 42, 45, 48; 12:11, 36, 37, 38, 39, 42, 44(2), 46, 47; 13:19; 14:1(2), 10, 11(2), 12, 29; 16:9, 27, 30, 31; 17:8, 20, 21; 19:35; 20:8, 25, 29(2), 31(2).

[5] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pp. 816-817.

[6] Scripture quotations in this article will be from the New King James Version unless otherwise noted.

[7] In John 10:10 Jesus says, “I have come that they may have life, and that they may have it more abundantly.” Jesus came so that those who believe in Him may have eternal “life” as a free gift and experience it more “abundantly” both now and in eternity. When eternal life is addressed as a present possession it is always received as a free gift by believing in Jesus alone (John 3:15-16, 36; 5:24; 6:35, 40, 47; 11:25-26; cf. I Tim. 1:16; I John 5:13). But when eternal life is referred to as a future acquisition it refers to an eternal reward (a more abundant experience of that life both now and in eternity) that is based on obedience to Christ’s Word and sacrificial living for Him (John 12:24-26; cf. Matt. 19:28-29; Mark 10:29-30; Luke 18:29-30; Gal. 6:7-9; I Tim. 6:12, 19).

[8] Constable, Dr. Constable’s Notes on James, pg. 49.

[9] Davids, The Epistle of James, pg. 120.

[10] Mē echē mē dynatai hē pistis sōsai auton?

[11] Constable, Dr. Constable’s Notes on James, pg. 50.

[12] Hodges, “James,” The Grace New Testament Commentary, pg. 549.

[13] Ibid.

[14] R. Larry Moyer, You Can Tell It! Seminar On Personal Evangelism Instructor Manual, EvanTell, Inc., 2003, 46-47; Larry Moyer, Free and Clear: Understanding & Communicating God’s Offer of Eternal Life, (Grand Rapids: Kregel Publications, 1997), pp. 108-113.

[15] The Greek word translated “brought forth” (apokueō) is the same word used in James 1:15, “And sin, when it is full-grown, brings forth [apokueō] death.” “Sin, James is saying, ‘gives birth’ to death, but God ‘gives birth’ to believers!” (Hodges, “James,” The Grace New Testament Commentary, pg. 544.)

[16] The Bible refers to three types of salvation (see diagram below): Past salvation refers to being saved from the penalty of sin the moment a person believes in Christ (Acts 16:31; John 3:16-17; Rom. 4:5; Ephes. 2:8-9) and is called justification. Present salvation involves being saved from the power of sin in the Christian life (Mark 8:34-38; Phil. 1:19-20; 2:12-13; James 1:21-22; 2:14-26) and is called sanctification. Future salvation is when we will be saved from the presence of sin (Rom. 8:18-23; Heb. 1:14; 2:3-5; 9:28; I Pet. 1:5; I John 3:2) and is called glorification. Always pay attention to the context to determine the tense of salvation.

[17]  Bauer, A Greek-English Lexicon of the New Testament, pp. 982-983.

[18] Adapted from Charlie Bing, “Demon Faith and the Misuse of James 2:19,” GraceNotes – no. 47 at gracelife.org.

[19] Ibid.

[20] Hodges, “James,” The Grace New Testament Commentary, pg. 552.

[21] Proponents of this view include John McArthur, R.C. Sproul, James Montgomery Boice, John Piper, etc.