Your Works Demonstrate Your Faith

The term "faith" may be used in different ways in Scripture. In James 2:14, the Spirit is distinguishing "saving faith" (faith that will result in eternal salvation) from false faith. Many "claim" to have saving faith, but don't have it (Matt. 7:21-23). They "profess," but do not "possess." Faith that yields no good works is not saving faith. Though James understands the doctrine of justification by faith alone (cf. Jas 1:18), he also understands what real justification (wrought by grace without our works) results in - a changed life (2 Cor. 5:17) and one that yields good works (Eph. 2:10). True faith results in much more than just something to talk about, it changes how one goes about living life.

James questions his readers about the profit of a faith that has no accompanying works. More poignantly, he asks whether such a “faith” can save anyone. Good works must accompany saving faith, because trusting the one, true God changes human motivations and practices, conforming believers to His image and wisdom.

James illustrates what he means by faith without works. He continues to focus on showing mercy to the poor (Jas. 2:1-13). True faith serves the poor. Although James' reasoning is focused narrowly, we are right to apply the same kind of thinking more broadly (cf. Matt. 25:31-46). If we do not manifest good works that grow out of our faith in Christ, then we do not have saving faith. From the true root there is real fruit (cf. 1 Sam. 24:13; Matt. 7:16, 20; 12:33; Luke 6:43; Gal. 5:22; Jas. 2:18; 3:12). Kistemaker says, "Faith in God through Jesus Christ is a certainty that flows from our hearts, emanates from our minds, and translates into deeds." Manton says, "Fake graces are fruitless and unprofitable." See "A Club Called the Church?" below.

Similar to the apostle John (see notes on 1 John 3:17-18), James illustrates a kind of faith without works. He depicts a person who is approached by a brother or sister with insufficient clothing or food. James asks what good is accomplished by wishing them well without giving them what is necessary for the body. This kind of speech is useless, empty words.

Good works are the natural consequence of true faith (Phil. 1:27; 1 Thess. 1:3; Jas 2:20-24). Both Paul and James agree. As J. Gresham Machen puts it, "The faith that James is condemning is not the faith that Paul is commending" (Notes on Galatians, p. 220).

In Reformed theology, we insist, as the Scriptures do, on justification by faith alone. The intention of James' phrase is to insist that justification comes by means of faith and not by means of good works (Eph. 2:8-10; Jas. 1:18). The word "alone" does not mean that saving or justifying faith exists without any subsequent fruit of obedience. Saving faith is a living producing faith. "Faith," wrote Luther, "is a living, restless thing. It cannot be inoperative. We are not saved by works; but if there be no works, there must be something amiss with faith" (Roland Bainton, Here I Stand (New York: Mentor Books), p. 259). The image of dead faith refers not to a faith that has perished but to a faith that never had any true life in the first place. Such faith cannot be the means of justification.

Faith without works is dead. A living faith in Christ will always respond to the needs of others with action, not mere lip service. Saving faith manifests itself in good works and righteous living. See WCF 13, 16; BC 24.

A neighbor had a tree in their back yard. One season there were no leaves upon it. How did we know it was dead? There were no visible leaves, no fruit, no beauty. The branches were brittle. We cut it down and put it into the trash heap (cf. Matt. 3:10; 7:19). If you are in the "root" there will be "fruit."

Because godly works are the natural outcome of a living faith, James challenged anyone who claimed to have faith to demonstrate it, to make it visible. The only visible evidence available to human eyes is that of the deeds of obedience (living leaves on a life). Although God can read the hearts of individuals, humanity's only view of the heart condition is the sight of outward fruit. A living faith manifests the living beauty of God's works.

Again, James and Paul agree. Paul calls to Titus no less than six times to: (1) be a model of good works (Tit. 2:7); (2) for Christians to be zealous of good works (Tit. 2:14); (3) to be ready to every good work (Tit. 3:1); (4 & 5) to be devoted to good works (Tit. 3:8, 14); and (6) negatively speaking, commenting upon them that "deny him by their works" they being "unfit for any good works" (Tit. 1:16). See WCF 16.2; WLC 32.

With wise rhetorical form, James anticipates possible objections. One objection centers on the notion that since faith and works can be distinguished, they must be separated. James responds by asking his imaginary objector to show faith apart from works. But, even as Jesus argued, “a tree is only known by its fruit” (cf. Lk 6:43-45). Likewise, faith is only known by its deeds.

At some level of consciousness those that declare themselves to be atheists know that God exists (Rom 1:18-32). This is not a saving faith, but they know at some level that he exists (see last paragraph).

This unsaving knowledge of God nags them, as if there is a God, then there must be ultimate and final Justice.

How many arguments do we hear against the existence of pink and purple poka-dotted rattle snake gator crocodile elephant ant like lizard frogs with zebra strips? I would bet that you haven't heard even one (unless someone read this and made one up). Why? Because these beings do not nag at people's consciousness, humans do not spend countless years (even lifetimes) writing a myriad of books and developing numerous websites to try to disprove that which does not exist. However, atheists and others feel compelled to "continually" argue against God's existence because their consciousness is always naggingly aware at some level that he exists. At some level they know they are guilty of sin. At some level they know there is an ultimate Judge. But none-the-less they play the fool (Psa 14:1; 53:1).

As matter a fact, their "continuous" rebellion against the existence of God is actually evidence that they know he exists. Van Til has an interesting illustration to interject here:

A non-Christian is like a child sitting on her father's lap, slapping his face. She could not slap him unless he supported her. Similarly, the non-Christian cannot carry out his rebellion against God unless God makes that rebellion possible. Contradicting God assumes an intelligible universe and therefore a theistic one.

Professed atheists (cf. Psa. 14:1; 53:1) beware, even demons know God exists (cf. Matt. 8:28-29; Mark 1:24; 5:7; Luke 4:34; 8:28). Though the ever-changing evidences of science attack God's creation (Gen. 1; Heb. 11:3) - saying it is a mere accident, a big bang, etc. - the orders and wonders of the universe continue to speak of 'the' Creator (Rom. 1:20). See "By faith we understand - Hebrews 11:3" below.

The observations of our persons - consisting of a complete body and soul - and its order and wonder - also speak of 'the' Creator (Psa. 139:4). The average adult body is made up of:

• 100 trillion cells, 206 bones, 
600 muscles, and 22 internal organs.

• A Circulatory System (heart, blood, vessels)

• 
A Respiratory System (nose, trachea, lungs)

• An 
Immune System (many types of protein, cells, organs, tissues)

• A 
Skeletal System (bones)

• An 
Excretory System (lungs, large intestine, kidneys)

• An 
Urinary System (bladder, kidneys)

• A 
Muscular System (muscles)

• Endocrine System (glands)

• A 
Digestive System (mouth, esophogus, stomach, intestines)

• A 
Nervous System (brain, spinal cord, nerves)

• A Reproductive System (male and female reproductive organs)



Are we suppose 'think' this all came about "by chance"? What fools some are. "Even the demons believe" that God exists and "shudder."

But more to the point of James' argument, those who name the name of Christ beware, even demons know that God exists (Matt. 7:21-23). Demons, fallen angels, witnessed creation (Job 38:4-7; cf. Gen. 1:31), have knowledge of the creation of man by the Trinity (Gen. 1:26-28), yet do not submit to him! They probably understand theology better then most, but are not saved! It is not enough to merely say "we believe." If we have real belief it will bring forth living fruit which glorifies God.

Saving faith has three main elements: (1) knowledge, (2) assent, and (3) trust. Knowledge is the content which faith believes to be true, specifically the Gospel. Assent is agreement that what is known (the Gospel) is true. Trust (a graced gift, Eph. 2:8-10) is actively relying on the content of what is known to be true (the Gospel). So to believe "in" God requires personal trust. Saving faith includes cognitive knowledge, but continues beyond it to personal trust and submission. Saving faith manifests itself in the works of God; something demons cannot and don't even have a desired to do, which they don't. See HC 21.

Faith without deeds is useless - it is barren of fruit. Gary Vanderet, in his Discovery Papers (Number 39-89 (May 25, 1986), "The Skill of a Genuine Faith") gives an illustration of Kierkegaard, who addresses what authentic faith is and isn't in the Parable of the Duckland:

It was Sunday morning, and all the ducks dutifully came to church, waddling through the doors and down the aisle into their pews where they comfortably squatted. When all were well-settled, and the hymns were sung, the duck minister waddled to his pulpit, opened the Duck Bible and read: "Ducks! You have wings, and with wings you can fly like eagles. You can soar into the sky! Use your wings!" It was a marvelous, elevating duck scripture, and thus all the ducks quacked their assent with a hearty "Amen!" - and then they plopped down from their pews and waddled home.

One must be more than a "quacker" of the faith.

In Proverbs, the opposite of a wise person is a foolish person. He or she may be ‘simple.’ More likely, however, they know what is right but refuse to practice it (cf. Prov 15:5; Matt 7:26). This is James’ assessment of his anticipated objector: a foolish man or woman is unrighteous and, therefore, unhelpful.

James appeals to Abraham as an example of a person who was "justified" (KJV, NRSV) by his works. Are James and Paul in conflict here? Paul, says the saint is justified by faith apart from works (e.g., Rom. 4:1-25; Gal. 3:6-9) but James asks, "Was not our ancestor Abraham considered righteous ["justified"] for what he did."

The difference between Paul's and James' statements is that Paul used the word "justified" in this context to refer to the crediting of righteousness to Abraham (e.g., Rom. 4:3, 9, 22; Gal 3:6), which we find recorded in Genesis 15:6. But, James used the word "justified" to refer to the proof, or vindication, of Abraham's faith.

So, the justification of which James speaks is not the justification of which Paul speaks. Look at the "time" that both Paul and James refer too! James says Abraham was justified by works "when he offered up his son Isaac on the altar" (Jas. 2:21; cf. Gen. 22:12). This was about 30 years after he had been justified by faith "alone" (Gen. 15:6). James shows that he is sensitive to timing when he says in James 2:23 that Abraham's justification by works "fulfilled" Genesis 15:6. So, clearly James and Paul are referring to two different points in time and thus are using the term "justified" in two different senses.

In James, the phrases "considered righteous" (Jas. 2:20) and "is justified" (Jas. 2:24) do not refer to reconciliation to God, but to demonstration of the truth of a prior claim. The nature of justification James speaks about is shown in James 2:18 where he says, "Show me your faith apart from your works, and I will show you my faith by my works." So, clearly James is speaking about demonstrating (Gen. 22:12) the genuineness of faith - that Abraham ALREADY had (Gen. 15:6) by grace alone (Jas. 1:18). Jesus used the same verb (dikaioo) in this way in Luke 7:35, when he declared, "Wisdom is proved right by all her children" (i.e., wisdom is shown to be genuine wisdom by its results). Just as true wisdom is demonstrated by its fruit, Abraham's claim to faith was justified (i.e., demonstrated) by his outward obedience. Yet his works were not the meritorious cause of his salvation; they added nothing to the perfect and sufficient merit of Christ. Calvin states:

Was not Abraham - The Sophists lay hold on the word justified, and then they cry out as being victorious, that justification is partly by works. But we ought to seek out a right interpretation according to the general drift of the whole passage. We have already said that James does not speak here of the cause of justification, or of the manner how men obtain righteousness, and this is plain to every one; but that his object was only to shew that good works are always connected with faith; and, therefore, since he declares that Abraham was justified by works, he is speaking of the proof he gave of his justification.

When, therefore, the Sophists set up James against Paul, they go astray through the ambiguous meaning of a term. When Paul says that we are justified by faith, he means no other thing than that by faith we are counted righteous before God. But James has quite another thing in view, even to shew that he who professes that he has faith, must prove the reality of his faith by his works. Doubtless James did not mean to teach us here the ground on which our hope of salvation ought to rest; and it is this alone that Paul dwells upon.

That we may not then fall into that false reasoning which has deceived the Sophists, we must take notice of the twofold meaning of the word justified. Paul means by it the gratuitous imputation of righteousness before the tribunal of God; and James, the manifestation of righteousness by the conduct, and that before men, as we may gather from the preceding words, "Shew to me thy faith," &c. In this sense we fully allow that man is justified by works, as when any one says that a man is enriched by the purchase of a large and valuable estate, because his riches, before hid, shut up in a chest, were thus made known.

What might seem like a contradiction of Paul’s soteriology is actually mirrored in James’ letter. Both apostles look to Abraham as an example of true, saving faith. Paul claims that Abraham was justified by faith apart from his works (Rom. 4:1-25; Gal 3:6-9). But, James writes, Abraham was justified by works. The key to understanding the relationship between James and Paul is defining the word “justify” in both contexts. Both use the same Greek word for “justify” (dikaioō), but in different contexts with different emphases. Writing to the churches at Rome and in Galatia about how to receive Gentile converts into the covenant community, Paul emphasizes the means and object of their justification, faith in Christ alone. Writing to established Christians about what a life of faith and wisdom looks like, James emphasizes the authenticity or fruit of faith. As an example, James cites Genesis 22:9-10, when Abraham offered up Isaac his son on the altar in obedience and faith. The proper fruit of true faith in obedience or ‘good deeds’ is also affirmed repeatedly in Paul’s writings (cf. Eph 2:8-10; Phil 2:12-16; Titus 2:11-14). See WCF 11; WLC 70-73; CD 5.6; BC 23.

A person is not proven to be just by the mere profession of faith. Not all "professors" are "possessors." Kistemaker states:

God justifies the sinner [speaking of the forensic or legal sense of the term]. That is, the sinner can never justify himself by his own deeds. Nor can man rely on faith alone, for faith without works is dead. James is saying that faith and works go together, that they ought not to be separated

Note, the present tense of the verb - "are justified," not 'will be justified.' If one has present justification, which is by grace alone, then they will demonstrate that they are just by what he or she does.

None of our deeds are worthy of ultimate justification in the sight of God. Only the merit of Christ avails for that kind of justification, so that only by trusting in Christ alone can we be reckoned righteous in the sight of God. Here James attacked all forms of antinomianism (see below) that seek to have Jesus as Savior without embracing him as Lord. Just as Paul demonstrated that trusting in one's own works for salvation is deadly, so James taught that resting on empty or dead faith is equally lethal.

James used the word justified in a different context with a different emphasis from Paul (see note above on 2:21-23). Addressing the quality of true faith, James uses the definite article in 2:14 to mark “this kind of faith.” The kind of faith that James confronts is a dead, unfruitful faith without deeds (see notes above on 2:14-17). This kind of naked faith justifies no one because it is not a saving faith.

Again, this is the verb "justify" which in this context means a proof, or vindication, of faith. (cf. Jas 2:21). As with Abraham, Rahab's actions demonstrated the authenticity of her faith. Rahab, a Gentile prostitute had faith (Josh. 2:9-11). She demonstrated her faith by hiding the spies with peace (Heb. 11:31). Hughes helps close out this chapter by saying:

Rahab's faith produced legendary works as she not only hid the spies, assisted in their escape, and brilliantly advised their path on the hill country, but put her life in great danger. Her faith produced astounding action!

The examples of Abraham and Rahab are sufficient for his argument, so James rests his point with a concluding axiom: "As the body without the spirit is dead, so faith without deeds is dead" (Jas. 2:26). Faith without action, even if embalmed in a beautifully profound creedal statement, is a decaying corpse.

It is pleasantly ironic that Martin Luther, who said such disparaging things about James, has given us, in his preface to Romans, as clear an expression of the idea of James as anyone:

Oh, it is a living, busy, active, mighty thing, this faith; and so it is impossible for it not to do good works incessantly. It does not ask whether there are good works to do, but before the question rises; it has already done them, and is always at the doing of them. He who does not these works is a faithless man. He gropes and looks about after faith and good works, and knows neither what faith is nor what good works are, though he talks and talks, with many words, about faith and good works.