Skip to content

4

14 What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him? 15 Suppose a brother or sister is without clothes and daily food. 16 If one of you says to him, "Go, I wish you well; keep warm and well fed," but does nothing about his physical needs, what good is it? 17 In the same way, faith by itself, if it is not accompanied by action, is dead. 18 But someone will say, "You have faith; I have deeds." Show me your faith without deeds, and I will show you my faith by what I do. 19 You believe that there is one God. Good! Even the demons believe that--and shudder. 20 You foolish man, do you want evidence that faith without deeds is useless? 21 Was not our ancestor Abraham considered righteous for what he did when he offered his son Isaac on the altar? 22 You see that his faith and his actions were working together, and his faith was made complete by what he did. 23 And the scripture was fulfilled that says, "Abraham believed God, and it was credited to him as righteousness," and he was called God's friend. 24 You see that a person is justified by what he does and not by faith alone. 25 In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction? 26 As the body without the spirit is dead, so faith without deeds is dead.

As a teenager I approached a minister, full of doubts and struggles and a thousand misunderstandings.  My question was, Why doesn't God seem to accept me?  I've prayed the prayer a thousand times, why does heaven seem to be silent?

He told me that I shouldn't worry about whether I was accepted, I just needed to get on and really live the Christian life.

So I went off and tried that (or at least what I imagined the Christian life to be).  And I failed even by my own standards.  And, despondently, I slinked off from Christian things for a good few years.

What kind of faith did I have at that time?  I'd have probably articulated the gospel as something like:  God's big.  You're small.  Behave.

I didn't have gospel faith.  I had demon faith (v19).  I believed God was one.  I believed Jesus was God's Son.  But little more.

Now what would James counsel at this point?  Is James chapter 2 the encouragement to add good works to such rudimentary faith?  Is he exhorting those with demon faith to top up their merit levels until they hit salvific proportions?

No.  James is discussing the kind of faith that saves .  In v14 the word "such" (or "that" in ESV) is important.  James is not making a calculation: Demon faith plus good deeds equals salvation!  Instead this is about discerning what kind of faith is true saving faith.

And the answer is - true saving faith is the kind of faith that's always being fulfilled in active service.  In other words, saving faith (Genesis 15 style) always leads to obedience (Genesis 22 style).

So what should that minister have said to me?  I wish he'd said this:

"Glen, I don't think you really know the gospel.  I don't think you could have the slightest understanding of Christ for you while harbouring these doubts.  I don't think the kind of faith you have is really the active, life-giving, always-leading-to-loving-service kind of faith.  So let me tell you the gospel again, and drive it home to you until assured, authentic, vital faith is birthed in you.  Let me preach the gospel of faith alone to you once more, knowing that the faith that saves will never be alone.  Let me overwhelm you with the promise (Genesis 15) and then you'll bear fruit in obedience (Genesis 22)."

I think that's the approach to a dead faith: preach faith alone.  And I think it's completely mandated by James chapter 2.

.

14 What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him? 15 Suppose a brother or sister is without clothes and daily food. 16 If one of you says to him, "Go, I wish you well; keep warm and well fed," but does nothing about his physical needs, what good is it? 17 In the same way, faith by itself, if it is not accompanied by action, is dead. 18 But someone will say, "You have faith; I have deeds." Show me your faith without deeds, and I will show you my faith by what I do. 19 You believe that there is one God. Good! Even the demons believe that--and shudder. 20 You foolish man, do you want evidence that faith without deeds is useless? 21 Was not our ancestor Abraham considered righteous for what he did when he offered his son Isaac on the altar? 22 You see that his faith and his actions were working together, and his faith was made complete by what he did. 23 And the scripture was fulfilled that says, "Abraham believed God, and it was credited to him as righteousness," and he was called God's friend. 24 You see that a person is justified by what he does and not by faith alone. 25 In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction? 26 As the body without the spirit is dead, so faith without deeds is dead.

As a teenager I approached a minister, full of doubts and struggles and a thousand misunderstandings.  My question was, Why doesn't God seem to accept me?  I've prayed the prayer a thousand times, why does heaven seem to be silent?

He told me that I shouldn't worry about whether I was accepted, I just needed to get on and really live the Christian life.

So I went off and tried that (or at least what I imagined the Christian life to be).  And I failed even by my own standards.  And, despondently, I slinked off from Christian things for a good few years.

What kind of faith did I have at that time?  I'd have probably articulated the gospel as something like:  God's big.  You're small.  Behave.

I didn't have gospel faith.  I had demon faith (v19).  I believed God was one.  I believed Jesus was God's Son.  But little more.

Now what would James counsel at this point?  Is James chapter 2 the encouragement to add good works to such rudimentary faith?  Is he exhorting those with demon faith to top up their merit levels until they hit salvific proportions?

No.  James is discussing the kind of faith that saves .  In v14 the word "such" (or "that" in ESV) is important.  James is not making a calculation: Demon faith plus good deeds equals salvation!  Instead this is about discerning what kind of faith is true saving faith.

And the answer is - true saving faith is the kind of faith that's always being fulfilled in active service.  In other words, saving faith (Genesis 15 style) always leads to obedience (Genesis 22 style).

So what should that minister have said to me?  I wish he'd said this:

"Glen, I don't think you really know the gospel.  I don't think you could have the slightest understanding of Christ for you while harbouring these doubts.  I don't think the kind of faith you have is really the active, life-giving, always-leading-to-loving-service kind of faith.  So let me tell you the gospel again, and drive it home to you until assured, authentic, vital faith is birthed in you.  Let me preach the gospel of faith alone to you once more, knowing that the faith that saves will never be alone.  Let me overwhelm you with the promise (Genesis 15) and then you'll bear fruit in obedience (Genesis 22)."

I think that's the approach to a dead faith: preach faith alone.  And I think it's completely mandated by James chapter 2.

.

Just had a really refreshing and encouraging conversation with a guy in ministry.  We spoke about being trinitarian and being biblical and how the bible guys and the trinity guys don't always seem to be in the same camp.  And then there's the Spirit dudes who fall into these and other camps.

I went away from the conversation thinking - "Be a Jesus guy."

Don't be a trinity guy.  Don't be a bible guy.  Don't be a Spirit guy.  Be a Jesus guy.  To be sure you must be trinitarian and Scripture soaked and Spirit filled to be a Jesus guy - and self-consciously so.  But not first and foremost.

I don't want to be known for trinitarianism. I don't want to be labelled a trinity guy.  I want to be a Jesus guy.  He's the Centre.

.

Do you ever wonder, like this blogger, if Jesus would actually like you? Not whether some abstract principle of grace covers you.  But the question, How would the radical Jesus of the bible deal with you?

I mean the Guy's fierce.  Totally uncompromising, pure.  No double-standards, no tolerance for double-standards.  He sees you to the bottom.  He knows your heart.  One sentence from His lips will expose you to the world.

More than this He's walking the road to Golgotha and there's only one way to follow - take up your cross and join Him.  On the way, confess His name to the world, stand behind His words, own Him to His deadliest enemies. Love your would-be killers, pray for your persecutors.  Got money?  Give it away.  Got possessions?  Sell them.  Let nothing hinder you.  Don't settle your affairs first, don't even bury your father.  Follow.

Yikes.

Now think.  Who is surrounding Jesus, following along the Golgotha way?  The religious keen-beans right?  The professionally moral?  No chance.  Those guys are walking away conspiring to kill Him.

Who is flocking to Jesus?  Sinners and tax collectors.  They run to the Holy One of Israel - the One who could throw them body and soul into hell.

Try this as a test:  Read the last ten verses of Luke 14.  In it Jesus turns to the crowds and says:

If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters- yes, even his own life- he cannot be my disciple.  And anyone who does not carry his cross and follow me cannot be my disciple... any of you who does not give up everything he has cannot be my disciple.

Now read the first verse of Luke 15 (and remember that chapter divisions are not part of the original Scriptures):

Now the tax collectors and sinners were all gathering round to hear him.

Huh??  Shouldn't the 'sinners' be running for the hills?  How can Jesus turn up the discipleship temperature to nuclear and at the same time have the most notoriously immoral people draw near??

Well perhaps these words from Jesus will help.  They might just be my favourite:

"It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners." (Mark 2:17)

Jesus is not the Health Police - enforcing wellness, punishing the sick!  He's the Doctor.  The sick do not run from Him but to Him.  It's the 'healthy' who run away.  The 'righteous' cannot bear His presence.  Ostensibly they worry about Jesus' reputation - eating with sinners.  In reality it is their reputation at stake - eating with the Doctor.  For to share His company is to admit to a deep spiritual sickness and to abandon the 'healthy' facade.

Yet for the sick, they have abandoned the healthy facade.  And they've come to realise that their sickness does not prevent them from coming to Christ.  Their sickness is why they come to Christ.  And so they come and find in Jesus a Doctor for Whom no disease is beyond His healing power.

Jesus is the Doctor for sick sinners.  And this understanding is at the heart of the question 'How does the radical Jesus of the bible deal with me?'  Not as the Health Police but as the Doctor.  He calls me to Himself in all my sin - in all my inability to follow.

So Christ's radical call to discipleship goes out.  If I'm seeing things clearly I know three things:

1) Jesus is right, that is the way.

2) I have no chance of treading that path.  None. Zero. Squat.

3) Jesus is the Doctor - He and He only can take what is natural to me (desertion!) and turn it into discipleship.

In this way I answer Christ's call.  I draw nearer to the One who commands, not because I recognize in myself the strength to answer His call.  But I recognize in Him the power to redeem my weakness.  It's not about seeing health in us.  It's all about seeing healing in the Doctor.

.

If "grace" is held out as a state of affairs - God saves believers apart from their works - then faith becomes an appreciation of a doctrine - I trust that God saves people through faith not works.

What then is assurance?  It becomes something like - God has saved me because I have trusted the doctrine of grace. Where then is my confidence?  It lies in that phrase "I have trusted."  I'm having faith in my own faith.

But what if grace was specifically the Person of Jesus freely held out in the gospel?  Well then faith is a receiving of Him.  And if I have Him my confidence does not come from me at all.  I don't trust my faith, I trust Jesus.  And in Him I have full assurance.

In the impersonal state of affairs I build my assurance on having 'true faith'.  But where will I find 'true faith'?  In me?

When I know Jesus as my salvation then my assurance is based on having Him.  How do I verify this?  I look away to Christ clothed in the gospel - "Come to me and I will give you rest."  My assurance therefore depends on His faithfulness (not on my flimsy faith).

.

4

This morning I led a little bible study in Philippians 3:1-11.  We went away feeling that we shouldn't build or glory in our spiritual CVs.  Instead we should count them as loss - dung even.

So we resolved once again to be anti-works-of-law, anti-flesh, anti-the-circumcision-sect, anti whatever is anti-grace.

But of course that's not really Paul's point is it?  Paul's not interested in going from circumcision to anti-circumcision.  Anti-circumcision is also rubbish (Gal 5:6; 6:15).  You can be a determined opponent of works righteousness and still know nothing of Christ.  All you've done is erect another basis for your right standing with God (understanding grace).

The opposition Paul makes is not between works-of-the-law and anti-works-of-the-law.  Instead it's the difference between works-of-the-law and knowing Christ (which is a synonym for faith).

Paul doesn't compare his legalistic righteousness with an abstract ideal called "grace".  He compares it with the surpassing greatness of knowing Christ Jesus his Lord, in Whom he is hidden.  That's what made him consign the spiritual CV to the dung-heap.

If we try to consign our own boasts to the dung-heap by will-power we'll never achieve it.  Being 'anti-works' never works.  The only solution is, v7 - the sake of Christ, v8 - knowing Him and v10 - continuing to want to know Him.

I walked away from our study thinking, Why didn't I ask the most obvious question when considering Philippians 3? The most obvious question is, What's so great about knowing Jesus?

In answering that, the rest falls into place.

.


12

This morning I led a little bible study in Philippians 3:1-11.  We went away feeling that we shouldn't build or glory in our spiritual CVs.  Instead we should count them as loss - dung even.

So we resolved once again to be anti-works-of-law, anti-flesh, anti-the-circumcision-sect, anti whatever is anti-grace.

But of course that's not really Paul's point is it?  Paul's not interested in going from circumcision to anti-circumcision.  Anti-circumcision is also rubbish (Gal 5:6; 6:15).  You can be a determined opponent of works righteousness and still know nothing of Christ.  All you've done is erect another basis for your right standing with God (understanding grace).

The opposition Paul makes is not between works-of-the-law and anti-works-of-the-law.  Instead it's the difference between works-of-the-law and knowing Christ (which is a synonym for faith).

Paul doesn't compare his legalistic righteousness with an abstract ideal called "grace".  He compares it with the surpassing greatness of knowing Christ Jesus his Lord, in Whom he is hidden.  That's what made him consign the spiritual CV to the dung-heap.

If we try to consign our own boasts to the dung-heap by will-power we'll never achieve it.  Being 'anti-works' never works.  The only solution is, v7 - the sake of Christ, v8 - knowing Him and v10 - continuing to want to know Him.

I walked away from our study thinking, Why didn't I ask the most obvious question when considering Philippians 3? The most obvious question is, What's so great about knowing Jesus?

In answering that, the rest falls into place.

.


Spurgeon quotes from Tony Reinke here

“The motto of all true servants of God must be, ‘We preach Christ; and him crucified.’ A sermon without Christ in it is like a loaf of bread without any flour in it. No Christ in your sermon, sir? Then go home, and never preach again until you have something worth preaching.” [7/9/1876; sermon #2899]

“Leave Christ out? O my brethren, better leave the pulpit out altogether. If a man can preach one sermon without mentioning Christ’s name in it, it ought to be his last, certainly the last that any Christian ought to go to hear him preach.” [undated; sermon #768]

“Leave Christ out of the preaching and you shall do nothing. Only advertise it all over London, Mr. Baker, that you are making bread without flour; put it in every paper, ‘Bread without flour’ and you may soon shut up your shop, for your customers will hurry off to other tradesmen. … A sermon without Christ as its beginning, middle, and end is a mistake in conception and a crime in execution. However grand the language it will be merely much-ado-about-nothing if Christ be not there. And I mean by Christ not merely his example and the ethical precepts of his teaching, but his atoning blood, his wondrous satisfaction made for human sin, and the grand doctrine of ‘believe and live.’” [10/23/1881; sermon #1625]

“I know one who said I was always on the old string, and he would come and hear me no more; but if I preached a sermon without Christ in it, he would come. Ah, he will never come while this tongue moves, for a sermon without Christ in it—a Christless sermon! A brook without water; a cloud without rain; a well which mocks the traveler; a tree twice dead, plucked up by the root; a sky without a sun; a night without a star. It were a realm of death—a place of mourning for angels and laughter for devils. O Christian, we must have Christ! Do see to it that every day when you wake you give a fresh savor of Christ upon you by contemplating his person. Live all the day, trying as much as lieth in you, to season your hearts with him, and then at night, lie down with him upon your tongue.” [3/6/1864; sermon #558]

“Sooner by far would I go to a bare table, and eat from a wooden porringer something that would appease my appetite, than I would go to a well-spread table on which there was nothing to eat. Yes, it is Christ, Christ, Christ whom we have to preach; and if we leave him out, we leave out the very soul of the gospel. Christless sermons make merriment for hell. Christless preachers, Christless Sunday school teachers, Christless class leaders, Christless tract distributors—what are all these doing? They are simply setting the mill to grind without putting any grist into the hopper. All their labor is in vain. If you leave Jesus Christ out, you are simply beating the air, or going to war without any weapon with which you can smite the foe.” [2/11/1866; sermon #3288]

“The Spirit of God bears no witness to Christless sermons. Leave Jesus out of your preaching, and the Holy Spirit will never come upon you. Why should he? Has he not come on purpose that he may testify of Christ? Did not Jesus say, ‘He shall glorify me: for he shall receive of mine, and shall show it unto you’? Yes, the subject was Christ, and nothing but Christ, and such is the teaching which the Spirit of God will own. Be it ours never to wander from this central point: may we determine to know nothing among men but Christ and his cross.” [5/30/1880; sermon #1540]

“Where there is nothing of Christ, brethren, there is nothing of unction, nothing of savor, and a man is quite right not to attend such a ministry as that. Leave Christ out of your preaching, and you have taken the milk from the children, you have taken the strong meat from the men; but if your object as a teacher or preacher is to glorify Christ, and to lead men to love him and trust him, why, that is the very work upon which the heart of God himself is set. The Lord and you are pulling together.” [4/17/1887; sermon #2409]

“Christ not only supplies the necessities of his people, but he gives them abundant and superabundant joy in the luxuries of his grace. You do not really preach the gospel if you leave Christ out; if he be omitted, it is not the gospel. You may invite men to listen to your message, but you are only inviting them to gaze upon an empty table unless Christ is the very center and substance of all that you set before them.” [6/16/1878; sermon #2787]

.

Twitter widget by Rimon Habib - BuddyPress Expert Developer