James2
James 2:1-4 – The Evil of Favoritism in the Church…
“Don’t show favoritism” – Expressed in different translations:
NIV: My brothers and sisters, believers in our glorious Lord Jesus Christ must not show favoritism…
Last week we discussed treating those coming into the church.
This week it might be well to apply this to those within the church. Do we treat any of these already here in a ‘perniciously manner”?
How alert are we to welcoming our Bro/Sis?
How alert are we to speaking in a manner to them that would be ‘uplifting’ – ‘encouraging’ – ‘supporting’ etc
Do we at least notice those in the vicinity of where we are setting?
V.2 – A hypothetical illustration is provided: Note these two translations:
James 2:2 (NKJV)
2 For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes,
James 2:2 (NLT)
2 For example, suppose someone comes into your meeting dressed in fancy clothes and expensive jewelry, and another comes in who is poor and dressed in dirty clothes.
The word rhypara (“shabby”) normally means “dirty” or “filthy.” It is the adjective form of the noun in 1:21 that NIV translates as “moral filth.” Inasmuch as this “poor man” is in reality a beggar (ptōchos) G4434, it seems most natural that his clothes should be described as filthy.[1]
G4434…. 1 reduced to beggary, begging, asking alms. 2 destitute of wealth, influence, position, honour. 2a lowly, afflicted, destitute of the Christian virtues and eternal riches. 2b helpless, powerless to accomplish an end. 2c poor, needy. …
James 2:3 (NKJV)
3 and you pay attention to the one wearing the fine clothes and say to him, “You sit here in a good place,” and say to the poor man, “You stand there,” or, “Sit here at my footstool,”
James 2:3 (NLT)
3 If you give special attention and a good seat to the rich person, but you say to the poor one, “You can stand over there, or else sit on the floor”—well,
James 2:3 (ESV)
3 and if you pay attention to the one who wears the fine clothing and say, “You sit here in a good place,” while you say to the poor man, “You stand over there,” or, “Sit down at my feet,”
V.3 – the Rich man is shown ‘special attention’ – (epiblepo) LN24.12 – G1914
LN 24.12 ἐπιβλέπωa: to notice and pay special attention to—‘to notice especially.
The Expositors Commentary states:
V.3 The rich man is shown “special attention.” The Greek epiblepsēte means “to look with favor on” someone. This was the plea of the father of the demon-possessed boy: “I beg you to look at my son” (Luke 9:38). The verb refers not only to the favorable look but also to the consequent assistance. The rich man of James 2 is the object of solicitous attention as he is shown to “a good seat.” It is possible, however, that the word kalōs does not refer to the proffered seat but should be translated “please” (“Sit here, please”). In contrast, “the poor man” is abruptly told to “stand there,” perhaps in the back of the assembly or in some other out-of-the-way place. His other alternative is to “sit on the floor.” The Greek text says, “Sit under my footstool,” which probably means “by my footstool.” The contrast between the speaker who has a stool for his feet and the beggar who must sit on the floor heightens the discrimination.
There was only a few benches to sit on in the front. “chief seats in the synagogues” – Matt. 23:5
Matthew 23:5-6 (NLT)
5 “Everything they do is for show. On their arms, they wear extra wide prayer boxes with Scripture verses inside, and they wear robes with extra-long tassels. 6 And they love to sit at the head table at banquets and in the seats of honor in the synagogues.
Most would stand or sit cross-legged on the floor. The person on the bench would not give up his seat or allow a visitor to sit on his footstool. To have a person sit on his footstool would be a double show of disrespect.
James 2:4 (NKJV)
4 have you not shown partiality among yourselves, and become judges with evil thoughts?
V.4 – The basis for showing favor is terribly wrong. Those acting in this way “become judges with evil thoughts.” Here the play on words in the Greek is not apparent in the English translation. The word translated “discriminated” (diekrithēte) is built on the same root as the word for “judges” (kritai). In so judging between men, the readers had become unjust judges.[2]
Romans 12:1 (NLT)
1 And so, dear brothers and sisters, I plead with you to give your bodies to God because of all he has done for you. Let them be a living and holy sacrifice—the kind he will find acceptable. This is truly the way to worship him.
Proverbs 24:23 (ESV)
23 These also are sayings of the wise. Partiality in judging is not good.
Ephesians 6:9 (ESV)
9 Masters, do the same to them, and stop your threatening, knowing that he who is both their Master and yours is in heaven, and that there is no partiality with him.
1 Peter 1:17 (ESV)
17 And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile,
James 2:5-13 (ESV)
5 Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him?
6 But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court?
7 Are they not the ones who blaspheme the honorable name by which you were called?
8 If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well.
9 But if you show partiality, you are committing sin and are convicted by the law as transgressors.
10 For whoever keeps the whole law but fails in one point has become accountable for all of it.
11 For he who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery but do murder, you have become a transgressor of the law.
12 So speak and so act as those who are to be judged under the law of liberty.
13 For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.
Chapter 2 presents the inconsistency, the violation, and the appeal.
V.5 -7
These 1st could be called the social argument… the Inconsistency V.5 – Asks who are chosen from the world? Who are ‘rich in faith’? WHO made up the early church were not from the wealthy or ruling class but those ‘poor in the eyes of the world’.
Matthew 11:5 (ESV)
5 the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them.
1 Corinthians 1:26-29 (ESV)
26 For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth.
27 But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong;
28 God chose what is low and despised in the world, even things that are not, to bring to nothing things that are,
29 so that no human being might boast in the presence of God.
There is NOT any merit inherent in ‘poverty’ or ‘riches’ – we are all EQUAL.
However, to be partial to the rich and turn one’s back on the poor would be contrary to God’s character. God has divinely chosen the poor.
James 2:6 (ESV)
6 But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court?
Lord’s concern to vindicate the afflicted of the people – save the children of the needy and crush the oppressor.
Psalm 72:4 (ESV)
4 May he defend the cause of the poor of the people, give deliverance to the children of the needy, and crush the oppressor!
Psalm 72:12 (ESV)
12 For he delivers the needy when he calls, the poor and him who has no helper.
We might do well to take inventory of how we treat those around us that are financially poor.
How has God made provisions for the poor under the Jewish Law?
1 Corinthians 1:26-29 (ESV)
26 For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth.
27 But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong;
28 God chose what is low and despised in the world, even things that are not, to bring to nothing things that are,
29 so that no human being might boast in the presence of God.
God choose the poor to be heirs of the kingdom!
V.8-11 – The Violation
James 2:8-11 (ESV)
8 If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well.
9 But if you show partiality, you are committing sin and are convicted by the law as transgressors.
10 For whoever keeps the whole law but fails in one point has become accountable for all of it.
11 For he who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery but do murder, you have become a transgressor of the law.
V.8 – The royal Law: “Love one’s neighbor as oneself…” (Lev. 19:18) Summarization: Matt. 22:36-40
John MacArthur Quote:
Partiality is not merely a matter of inconsiderateness or discourtesy but is a serious sin. In this verse James speaks of it in two forms, or aspects. Hamartia, translated simply sin, pertains to missing the mark of God’s standard of righteousness, whereas parabatēs (transgressors) refers to someone who willfully goes beyond God’s prescribed limits. In the one case, a person comes short; in the other, he goes too far. Both are sinful, just as adding to or subtracting from God’s revealed Word are both sinful (Rev. 22:19).[3]
V.9 – Sets forth the negative example of one who shows favoritism: The Law: Lev. 19:15 & Deut. 16:19
SHOWING FAVORITISM
Why is it wrong to show favoritism to the wealthy?
- It is inconsistent with Christ’s teachings. • It results from evil thoughts.
- It insults people made in God’s image. • It is a by-product of selfish motives.
- It goes against the biblical definition of love.
- It shows a lack of mercy to those less fortunate.
- It is hypocritical. • It is sin.
V.10 – The word “For” (gar) G1063 – Explains how the act of ‘favoritism’ make a person a lawbreaker. So James’s reasoning is that to commit one act of sin, which breaks one commandment of the law, makes a person “guilty of breaking” the whole law.
V.11 – The case is demonstrated when one person observes all the law but violates only one commandment.
V.12-13 – the Appeal
James 2:12-13 (ESV)
12 So speak and so act as those who are to be judged under the law of liberty.
13 For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.
V.12 – an Urgent warning given… “So speak and so act.”
MacArthur Quote:
One of James’s major themes is that a person’s real faith will be manifest in and through his works, “for just as the body without the spirit is dead, so also faith without works is dead” (2:26). If God looks at our life and sees that we have handled trials and temptations in a godly way, that we received and obeyed His Word, and that we have not lived a life of favoritism, that will be evidence of our salvation. Paul states unequivocally that “we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph. 2:10). Good works cannot produce redemption; but genuine redemption produces obedient and holy living that will be characterized by good works. Living faith will be demonstrated by a holy life.[4]
The Judgement is the judgment seat of Christ… 2 Cor. 5:10
2 Corinthians 5:10 (ESV)
10 For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.
V.13 – The Gospel is ‘the law of liberty’ – because it frees those who place their faith in Jesus Christ from the bondage, judgment, and punishment of sin and brings them ultimately to external freedom and glory.
“Mercy triumphs over judgment.
Vial Faith Leads us to Demonstrate Merch:
- Not express hasty criticism of our church leaders or pastors
- Not be so demanding in our expectations of our spouse
- Show more tolerance with others whose habits or manners irritate us
- Show greater patience with those who learn slowly..
- Treat others with the same kindness, generosity, compassion as we long to receive ourselves. Quote: Life Application Bible Commentary
Faith without works is dead _ James 2:14 -20
James 2:14-20 (NKJV)
14 What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?
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?
17 Thus also faith by itself, if it does not have works, is dead.
18 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.
19 You believe that there is one God. You do well. Even the demons believe–and tremble!
20 But do you want to know, O foolish man, that faith without works is dead?
A truth that James emphasizes in this text and that the Word of God teaches throughout is that what we do reveals who we are.
Nicodemus would be an example of one that knew Jesus was from God, but did not believe for spiritual rebirth. John 3:2-3
Jesus said: John 8:24,30
John 8:24 (NLT)
24 That is why I said that you will die in your sins; for unless you believe that I AM who I claim to be, you will die in your sins.”
John 8:30 (NLT)
30 Then many who heard him say these things believed in him.
V.14 – can be ‘empty confession’
James 2:14 (NLT)
14 What good is it, dear brothers and sisters, if you say you have faith but don’t show it by your actions? Can that kind of faith save anyone?
Salvation does not produce immediate perfection, but a new direction. A new disposition that hates sin, love the Lord, and seeks to know Him and obey His will begins to manifest itself in behavior.
James opposes easy-believism!
Paul opposes works-righteous legalism.
James 2:15-17 (NKJV)
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?
17 Thus also faith by itself, if it does not have works, is dead.
James 2:15-17 (NLT)
15 Suppose you see a brother or sister who has no food or clothing,
16 and you say, “Good-bye and have a good day; stay warm and eat well”—but then you don’t give that person any food or clothing. What good does that do?
17 So you see, faith by itself isn’t enough. Unless it produces good deeds, it is dead and useless.
Without clothing, does not mean ‘naked’ but not sufficient to survive comfortably. Wrong to say: “Go in peace, be warmed and be filled”
Quote John MacArthur:
The story is told of a European queen several centuries ago who left her coachman sitting outside during the winter while she attended the theater. The drama was so heart wrenching that the queen sobbed throughout the entire performance. But when she returned to the carriage and discovered the coachman had frozen to death, she did not shed a tear! She was deeply moved by a fictional tragedy but completely untouched by a real one with which she was directly involved and for which she was even directly responsible.
It is amazing that so many people can become emotionally involved in a movie, play, popular song, or TV program, weeping over tragedies and becoming incensed at wrongs and injustices, and yet show no concern or compassion for the plight of a neighbor or acquaintance who is in real need. In our artificial, self-centered world, fantasy often becomes more meaningful than reality.[5]
James 2:18-20 (NLT)
18 Now someone may argue, “Some people have faith; others have good deeds.” But I say, “How can you show me your faith if you don’t have good deeds? I will show you my faith by my good deeds.”
19 You say you have faith, for you believe that there is one God. Good for you! Even the demons believe this, and they tremble in terror.
20 How foolish! Can’t you see that faith without good deeds is useless?
James 2:18-20 (NKJV)
18 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.
19 You believe that there is one God. You do well. Even the demons believe–and tremble!
20 But do you want to know, O foolish man, that faith without works is dead?
Dead faith can be “Shallow Conviction”
Quote: John MacArthur:
A third characteristic of dead faith is shallow conviction, a recognition of certain facts about God and His Word without submission to either.
It seems most likely that someone refers to James himself, speaking of himself using the third person out of humility. He was not boasting, trying to prove that his own Christian life was more exemplary than another’s. He was not speaking primarily about faithfulness in the faith but about faith itself. He was saying, in effect, to anyone opposing the truth he was declaring about true salvation, “You claim to have faith and that nothing else is necessary, that your faith can stand by itself before God and bring salvation. But the truth is, you cannot show me your faith without the works, without any practical evidence or outworking of it, because true faith always gives practical evidence. You cannot demonstrate your kind of faith because you have nothing to demonstrate it with.” As just stated in the previous verse, “Even so faith, if it has no works, is dead, being by itself.” Such faith is not really faith at all, certainly not saving faith. As noted above, living faith produces good fruit, for that is its nature and its purpose. Dead faith does not because it cannot.
It is for that reason that a remembered experience of giving one’s life to Jesus Christ, even with a specific date and place, is not in itself proof of salvation. The only certain proof is the life lived after such a profession was made.[6]
Matthew 7:21-23 (NKJV)
21 “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven.
22 Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’
23 And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’
John MacArthur Quote:
Every true Christian has times of unfaithfulness, sin, and barrenness. It is during those times that he is in danger of losing assurance of salvation, for the blessing of peace and confidence from the Spirit is forfeited. Security of salvation is eternal and permanent, being based on the Lord’s sovereign power to keep those who belong to Him. But assurance of salvation is temporal and can fluctuate, for it is a blessing granted to those who are obedient to the Lord.[7]
James 2:21-26 (NKJV)
21 Was not Abraham our father justified by works when he offered Isaac his son on the altar?
22 Do you see that faith was working together with his works, and by works faith was made perfect?
23 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.
24 You see then that a man is justified by works, and not by faith only.
25 Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?
26 For as the body without the spirit is dead, so faith without works is dead also.
Abraham
James 2:21 (ESV)
21 Was not Abraham our father justified (G1344, LN88.16) by works when he offered up his son Isaac on the altar?
James 2:21 (NLT)
21 Don’t you remember that our ancestor Abraham was shown to be right with God by his actions when he offered his son Isaac on the altar?
Strongs: 1344 δικαιόω [dikaioo /dik·ah·yo·o/] v. From 1342; TDNT 2:211; TDNTA 168; GK 1467; 40 occurrences; AV translates as “justify” 37 times, “be freed” once, “be righteous” once, and “justifier” once. 1 to render righteous or such he ought to be. 2 to show, exhibit, evince, one to be righteous, such as he is and wishes himself to be considered. 3 to declare, pronounce, one to be just, righteous, or such as he ought to be.[8]
LN 88.16 δικαιόωb: to demonstrate that something is morally right—‘to show to be right, to prove to be right.’ ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου ‘you must be shown to be right when you speak’ Ro 3:4.[9]
The verb “dikaloo (G1344) has two general meanings.
1 – It pertains to acquittal – to declaring and treating a person as righteous. Ro. 3:24 & 28 –
Romans 3:24 (ESV)
24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus,
Galatians 2:16 (ESV)
16 yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified (dikaloo).
2 – It pertains to vindication, or proof of righteousness. Ro. 3:4 – 1 Tim. 3:16 – Luke 7:35
Romans 3:4 (ESV)
4 By no means! Let God be true though every one were a liar, as it is written, “That you may be justified (dikaloo) G 1344 – in your words, and prevail when you are judged.”
1 Timothy 3:16 (ESV)
16 Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated (dikaloo) by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.
Luke 7:35 (ESV)
35 Yet wisdom is justified (dikaloo) by all her children.”
In James 2:21 the word “dikaioo” that James is asking rhetorically, “Was not Abraham our father justified by works? That his supreme demonstration of that justification occurred when he offered up Isaac his son on the alter.
The justified faith was recorded in Genesis 15:6 as Abraham trusted God implicitly.
Genesis 15:6 (ESV)
6 And he believed the LORD, and he counted it to him as righteousness.
YET – Abraham was not a perfect man, either in his faith or in his works for when he committed adultery with Hagar and Ishmael was a result of that action. Ishmael was the father of the Arab nation that was a thorn to the promised seed hence forth for the nation of Israel and still today.
Also, when he lied and said Sarah was his sister. His works did not justify him before men.
James point was that in Abraham’s overall pattern of his life he served God faithfully through his many good works. When one is justified by God that person will show his good works before men.
John MacArthur explains it so well – I quote below:
You see that faith was working with his works, James continues to explain, and as a result of the works, faith was perfected. It is not that salvation requires faith plus works, but that works are the consequent outgrowth and completion of genuine faith. As Jesus pointed out on several occasions, the purpose of a plant is to grow and to bear fruit—fruit representing its natural produce, whether figs, olives, nuts, flowers, or whatever. Consequently, “Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will know them by their fruits” (Matt. 7:19–20). Bearing fruit is not a function added to a plant but is an integral part of its design and purpose. Even before it is planted, a seed contains the genetic structure for producing its own kind of fruit. When a person is born again through saving faith and is given a new nature by God, he is given the genetic structure, as it were, for producing moral and spiritual good works. That is the sense in which faith is perfected. It produces the godly fruit for which it was designed (Eph. 2:10). Just as a fruit tree has not fulfilled its goal until it bears fruit, so also faith has not reached its end until it demonstrates itself in a righteous life.
That is the sense in which Abraham was justified by works. His unreserved willingness to sacrifice Isaac, the only son of promise, was the works by which his justification by faith was demonstrated and made manifest before men. Quoting the Genesis 15:6 passage cited earlier, James says that the Scripture was fulfilled which says, “And Abraham believed God, and it was reckoned to him as righteousness.”
Fulfilled does not refer to a fulfillment of prophecy but rather to fulfillment of the principle that justification by faith results in justification by works. James here cites the same text Paul uses in his potent defense of justification by faith:
For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? ‘Abraham believed God, and it was credited to him as righteousness.’ Now to the one who works, his wage is not credited as a favor, but as what is due. But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness. (Rom. 4:2–5)
Abraham had no written divine revelation to read and knew very little about the Lord. But he responded positively to all that he was told by God, and it was then that his faith was reckoned to him as righteousness.
But how, we wonder, could God have justified and saved Abraham —who lived some two thousand years before Christ—when apart from Jesus Christ no one can be saved (Matt. 10:32; John 8:56; Rom. 10:9–10; 1 Cor. 1:30; 2 Cor. 5:21; etc.). It is because “to this end Christ died and lived again, that He might be Lord both of the dead and of the living” (Rom. 14:9). Jesus said, “Your father Abraham rejoiced to see My day, and he saw it and was glad” (John 8:56). Despite his limited theological knowledge, Abraham’s trust in the Lord was sufficient, and tantamount to belief in the Lord Jesus Christ, the coming Messiah and Savior of the world. Like all true believers who lived before Christ, who “died in faith, without receiving the promises,” Abraham nevertheless was enabled by God to understand that a Savior would come to fulfill all God’s promises and he “welcomed them from a distance” (Heb. 11:13).
Due to his belief and his resulting obedience, Abraham was called the friend of God. What dignity, honor, and joy! Because his faith was genuine and was therefore manifested and proven, he entered the wonderful fellowship of those whom God calls his friends. The writer of 2 Chronicles exults, “Did You not, O our God, drive out the inhabitants of this land before Your people Israel and give it to the descendants of Abraham Your friend forever?” (2 Chron. 20:7). Through Isaiah the Lord Himself spoke of “Abraham My friend” (Isa. 41:8). The basis of that divine friendship was Abraham’s obedience, his justification by works. Just as he was the father of the faithful (Rom. 4:11; Gal. 3:7), he might also be called the father of the obedient, because those two godly characteristics are inseparable. “You are My friends,” Jesus said, “if you do what I command you” (John 15:14).
James 2:25-26 (ESV)
25 And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way?
26 For as the body apart from the spirit is dead, so also faith apart from works is dead.
Rahab was an innkeeper in Jericho.
Note her attitude and belief in their God being in control.
Joshua 2:9-12 (ESV)
9 and said to the men, “I know that the LORD has given you the land, and that the fear of you has fallen upon us, and that all the inhabitants of the land melt away before you.
10 For we have heard how the LORD dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you devoted to destruction.
11 And as soon as we heard it, our hearts melted, and there was no spirit left in any man because of you, for the LORD your God, he is God in the heavens above and on the earth beneath.
12 Now then, please swear to me by the LORD that, as I have dealt kindly with you, you also will deal kindly with my father’s house, and give me a sure sign.
Rahab was therefore “justified” by works when she received the messengers and sent them out by another way.
- MacArthur states this about this event.
Abraham’s and Rahab’s justification by works was not demonstrated by their profession of faith, their worship or ritual, or any other religious activity. In both cases it was demonstrated by putting everything that was dear to them on the line for the Lord, entrusting it to Him without qualification or reservation. They were supremely committed to the Lord, whatever the cost. It is in the vortex of the great plans, decisions, and crossroads of life—where ambitions, hopes, dreams, destinies, and life itself are at stake—where true faith unfailingly reveals itself. Long before Jesus’ crucifixion, Abraham and Rahab were willing to take up their crosses, as it were, and follow Him (Mark 8:34). They hated their life in this world in order to keep it in the world to come (John 12:25).
It is also in that same vortex that false, deceitful faith reveals itself. James notes that just as the body without the spirit is dead, so also faith without works is dead. He likens dead faith—professed faith without works—to a body without the spirit. Both are useless, devoid of any life-giving power.
It is a sobering reality that all who profess faith in the Lord Jesus Christ will not be saved. As He warned in Matthew 7:21–23[10]
Matthew 7:21-23 (ESV)
21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.
22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’
23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’
These two stand in time as examples of people whose living faith passed the test.
Next:
James 3:1-12
1 Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.
2 For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.
3 If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well.
4 Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs.
5 So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire!
6 And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell.
7 For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind,
8 but no human being can tame the tongue. It is a restless evil, full of deadly poison.
9 With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God.
10 From the same mouth come blessing and cursing. My brothers, these things ought not to be so.
11 Does a spring pour forth from the same opening both fresh and salt water?
12 Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water.
The tongue is a ‘revealer’ of our insides as it’s declarations shows what is really in our heart.
[1] Burdick, D. W. (1981). James. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 178). Grand Rapids, MI: Zondervan Publishing House.
[2] Burdick, D. W. (1981). James. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 178). Grand Rapids, MI: Zondervan Publishing House.
[3] MacArthur, J. F., Jr. (1998). James (p. 113). Chicago: Moody Press.
[4] MacArthur, J. F., Jr. (1998). James (p. 116). Chicago: Moody Press.
[5] MacArthur, J. F., Jr. (1998). James (p. 127). Chicago: Moody Press.
[6] MacArthur, J. F., Jr. (1998). James (p. 129). Chicago: Moody Press.
[7] MacArthur, J. F., Jr. (1998). James (p. 131). Chicago: Moody Press.
[8] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
[9] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 743). New York: United Bible Societies.
[10] MacArthur, J. F., Jr. (1998). James (pp. 141–142). Chicago: Moody Press.