Expositional Study of James
THE TRUE NATURE OF FAITH THAT SAVES
Scripture Reading: James 2:14-26 (KJV)
The underlying object of this passage seems to lead us into an understanding of real faith. In the relation between God and man, there seem to be four different kinds of faith. The first:
A belief of Him
wise servant of God who was approached by a man who said, "I can't believe." The elderly Christian's quick, blunt and unexpected answer was, "Whom can't you believe? Not 'what'; but 'whom'." We should not find it impossible, or even difficult, to believe God. This belief of Him is the least that He can expect of His creatures. The second:
A belief about Him
"Thou believest that there is one God" (v 19). James is addressing Christians who have been converted out of Judaism; and they will at once catch his allusion. He is referring to the great creedal statement of Deuteronomy 6:4f, "Hear, O Israel: the Lord our God is one Lord: and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might." This was one of the passages of Scripture that the Pharisees inscribed on parchment and placed in little leathern cases, called "phylacteries" (Matt. 23:5), which they bound on their arm and their forehead, imagining that they must take the injunctions of verse 8 in a literal sense. All Jews placed, and place, a great deal of weight on this confession of the "One God."
Probably there were many, and James evidently had such in mind, who thought that if they had a correct belief, all was well, all was right. It is a dangerous mistake from which none of us are altogether immune. We may say to one another or to ourselves all day long, "I believe," with all seriousness and sincerity, and yet it is possible that it is nothing more than a mere intellectual acceptance of historical facts – of no more moral value than the belief that American Indians were and are treated right. Such belief about God, and what He has done for our redemption, has no saving quality whatsoever.
Nevertheless, let it be added that as we said in a previous study, James was not the man to discredit, or belittle a belief in Christ. He knew its basic value, and would whole-heartedly applaud it wherever he found it, as he does here – "thou doest well." Only, he was desperately anxious that his friends should not confuse that kind of head-belief, and the heart-belief that is without a doubt part of God's plan for saving the lost. But let us pass on to the third:
A belief in Him
"The devils also believe and tremble." It is a striking reflection that there are no atheists among the devils; they know too much to succumb to that delusion – in the sense of our previous section, they are the most orthodox of beings. These creatures "tremble" because they not only believe in God's existence, but also in His power. Thus, they believe in Him because they are forced to do so. This is a stage further on in faith – but it is still not saving faith, as a little thought will reveal.
We may believe in some doctor – not because we have ever been to him/her for treatment, but because a friend has. He/she handled that case so well, securing such good results, that we have a belief in the doctor. But something more would no doubt be necessary if that same doctor were to be placed in a position to save us from some malady. We may think the doctor can save us, because our friend was saved; but is that sufficient to save us? Or, perhaps there is some patent medicine, guaranteed to be a certain cure for a specific thing. We believe it because we have read the glowing advertisements; maybe because our neighbor got miraculous relief through it. Yet, if we are attacked by the problem, our belief thus far is of no avail. Similarly, gripped as we are by the disease of sin, we may believe about Him who shed His precious blood to save us; we may believe in Him, that He is certainly able to save us as He promises; yet, we have not come to real, saving faith until we take this fourth step –
A belief on Him
This is what James is concerned with in this paragraph. But, before getting to the heart of the matter, we offer two simple stories, which hopefully will serve to light up the nature of this saving kind of faith. First, while waiting to commence his performance, a famous tight-rope walker of years ago noticed a schoolboy standing by, obviously filled with interest. Addressing him, and pointing up to the rope, Blondin said, "Do you believe I can walk across that rope?" "Yes, I do," was the reply. Another question followed, "Do you believe I could carry you on my back and walk across?" Unhesitatingly came the reply, "Yes, I do." "Very well, then,” said the performer bending down, "jump up." But the young man disappeared into the crowd. Second, while down in the cellar of his shop, a grocer noticed his small son standing at the edge of the open trap-door in the floor. He called up, "Here I am, son, jump down." But the boy hesitated. "I can't; I can't see you." Up came the answer, "No, but I can see you; trust me and jump, and I will catch you." Upon which, the step was taken in truth he believed on his father. Bear these two stories in mind as we proceed.
Let us not fail to notice, when saving faith is spoken of, how frequently the preposition "on" follows the verb, i.e., Acts 16:31. If we are consistent in our translation, the frequency is more marked still, for in many cases where we find "in" (example John 3:14-16) the Greek preposition is that same one as for "on."
In its turn it governs the accusative case in the noun that follow it; and the grammarians tell us that for this reason it implies motion toward, or on to, the object. This makes of the belief in question a moving, living thing. The three first kinds of faith that we have dealt with are all static; but belief on Him is the quality that takes us on to Him, to rest on Him, to listen to what He says, to obey His every commandment – a movement of obedience and trust that Blondin's young man refused, but which the grocer's boy displayed.
A further little essay in Greek translation will both emphasize and underline this truth. Turning to John 3:16, we observe the word "believe" – the kind of faith that leads one on to salvation. Now go to John 2:24 and notice the word "commit" – "Jesus did not commit Himself unto them." In the original, those two are the same word; and that seems to give us the striking suggestion that real, saving faith is, indeed, a "belief on," a committing of ourselves to Him in every way, as the grocer's boy committed himself to his father, listening to him and then obeying his father's command to jump. Yes, the boy certainly trusted his father, but his trust or faith in his father led him to obey his father's command to jump. He did jump and he was safely caught by his father.
In the same way, we first trust and have faith in our Lord, then that faith leads us to listen to what He says to us, and then to obey His commands. At this point in our study it would be well to read the 6th chapter of Romans, where by inspiration the Apostle Paul informs us about how we reach the new life in Christ. Any sort of faith that stops short of this "work" of committal is a "dead" thing – which can neither justify, nor save. It seems this is the point that James is driving home to his hearers; this is the "work" that he sees to be an essential ingredient of the kind of faith that saves – as he writes in verse 22, "faith wrought in his works, and by works was faith made perfect." Remember how (John 6:28) the people asked, "What shall we do, that we might work the works of God?" and how the Master answered, "This is the work of God, that ye believe on Him whom He hath sent." A belief in Him is truly a working, moving, living thing; and it must inspire and lead us to seek out, in God's Word, the will and desire of Jesus Christ regarding what He wants us to do to please Him, which, when obeyed, will bring us into a saving relationship with Him who died for us.
Some have imagined that there is a quarrel between James and Paul on this fundamental matter. Martin Luther went so far as to stigmatize the Book of James as an "epistle of straw," because he thought it contradicted Paul. Of course, Martin Luther might be trusted to castigate anyone who might even appear to criticize his beloved Paul – especially in his beloved Galatians. But, is there a contradiction? Perhaps the simple explanation is that they both used the word "faith" with a different point of view in mind. James says, "not by faith only," pointing out that there is more to it than a simple head-belief. There are commands laid out by Jesus through the Holy Spirit that must be obeyed if one is to please Him and contact the precious blood of Christ. No one would more fully agree with James on that than Paul himself.
Paul says, "by faith," because the faith he is thinking of is this last kind, the sort that works, that obeys the commands of Christ Jesus. James would enthusiastically agree. To this kind of faith, no other "works" are to be added, as security for salvation; nothing but faith that obeys Christ commands – the kind of faith that says, “speak Lord and I'll obey,” “lead and I will follow.”
Works of man will never save us – only faith and trust in Christ that causes us to seek out His commandments and obey them. No other works, either ceremonial or moral, just simple faith on Christ and obedience to His commandments. Now let us take a look at the personal instances of faith addressed by James.
First, there is Abraham whom Paul also selects as his example, both in Romans 4 and Galatians 3. We are taken back to the story, the wonderful and thrilling story (Gen. 15:6) where we read "He believed in the Lord."
God made him the magnificent promise that his seed would be as great in number as the multitude of the stars; and Abraham believed. This was his faith; but what sort of a faith was it? Was it of a "dead" kind, or did it work? In Genesis 22, the opportunity arose for putting it to the test. God asked for the sacrifice of Isaac: but in that event, what is to become of the seed- promise? Yet, Abraham's faith is of such a quality and working character that he does not hesitate, "accounting that God was able to raise him up, even from the dead" (Heb. 11:19). In our passage (v 21), James draws the inference that Abraham was "justified by works" – his "works" consisted in throwing himself on God. In other words, it was not what he said but what he did that showed the quality of his faith and because of that he was justified. Yet, both Romans 4 and Galatians 3 positively assert that he was justified by faith. Let it be said again that the two statements are not contradictory, but complementary – by a faith that obeys the Word of God in repentance. By turning away from sin; confessing Christ before men; and being baptized for the remission of sins, being raised from the watery grave of baptism to walk in newness of life, as Paul states in Romans 6. We are saved by a faith that works; by a faith that obeys Christ, and then keeps on working for Jesus Christ for a lifetime. How can there be faith in Christ without obedience to His Word? Thus we are once again brought back to the conclusion that the apparent discrepancy is due to the fact that while using the same word, James and Paul each give it a different meaning. However, in reality they are of one mind. This is what we should expect – after all, they are both inspired in their writing by the same Holy Spirit.
Then, there is Rahab, a strange and striking example of God's sovereign exercise of His saving power. For the story we turn to Joshua 2, where, in verse 9 she says, "I know that the Lord hath given you the land." That was her faith; but once more we enquire, was it a faith of merely words, or was it a faith of works?
Indubitably, the latter; she showed its living reality by what she did – by throwing in her lot with God, going over to His side in contrast to the rest of the city; and then by sheltering herself behind the scarlet line. Thus, says James, was she "justified by works" (v 25) – her "works" consisted in throwing herself on God.
But her case is dealt with also in Hebrews 11, where, in the 31st verse, it says that it was "by faith [she] perished not." So, we again say, there is no contradiction here. It is by faith that obeys God; yes, by works – by an obedient faith that works.
Also notice that whenever Rahab is mentioned in Holy Scripture, she is always designated as "the harlot." It reminds one of Jeroboam, the son of Nebat, to whose name it is frequently added that he "made Israel to sin;" and of Nicodemus, who is described as the man "that came to Jesus by night" – the poor man could not escape the stigma. Of course, there is always a reason for this pointed reiteration. In Rahab's case, it is not far to seek. No doubt it is that God would have us always keep in mind that though she was saved, it was not because of her own merit; she deserved nothing but judgment – she was "the harlot." Yet, by His own choice, God saved her. We have not been, nor will we be, saved by our own merit any more than she – we are "the sinner." As the publican of Luke 18:13 (according to the Greek) confessed himself – and therefore, "not by works of righteousness which we have done, but according to His mercy He saved us" (Titus 3:5).
This, then, is the nature of the faith that saves. It is A Step – not merely a statement. Verses 15- 16 show that mere speech is profitless; but real, living, belief moves toward Him, takes a step, obeys His Word in all things. It is in the dark, which is the very nature of obedient faith. We believe when we cannot understand, trust what we cannot trace, step out when we cannot see, we obey the Lord even though at first we may not fully understand why. In time and through study of His Holy Word, we will come to know His purpose; on to A Rock – though there seemed to be nothing, there proved to be Him. Go back to the grocer's son, and see what a splendid illustration he is of all this. This is how true faith works – and, consequently, how true faith leads us to salvation through the blood of Christ.
Conclusion
It has now to be added (and perhaps its coming last will secure for it the emphasis that its importance demands) that to the "first work" of a live faith which we have briefly considered, there will inevitably be added the exhibition of obedience to the commands of Christ regarding what we must do to be saved being unquestionably carried out – then, as a Christian, the exhibition of "good works" ("good deeds") in our daily conduct. In other words, the characteristic manners of an obedient child of God, the upright behavior of an obedient Christian, the impulsive acts of a Christ-like nature, the earnest service of a consciously redeemed bond-slave; all join together to bring us and keep us close to our blessed Lord, Jesus Christ.
Of course, “works” will not procure our salvation, but they will follow if our salvation be of the right, live, obedient sort; as Paul says in Ephesians 2:9-10, our salvation is "not of works...but unto good works" – God means them to follow, as the conclusion of that 10th verse shows, and as Titus 2:14 explicitly states, "a...people zealous of good works." Thus, both James and Paul teach us that good works are to follow the "first work." We cannot close this brief study better than on the note of Titus 3:8, "they which have believed...might be careful to maintain good works." How like James that sounds.
