JUSTIFIED BY WORKS

It was our Lord’s brother who was directed by the Holy Spirit to inscribe the words
of James 2:14-26. It was a time in history that saw the rise of idleness and lethargy in
some disciples. Some had lost their first love that drove the early disciples into all the
world. When reading the first chapter of the letter, James indicated that there was a
problem among the Jewish brethren when he wrote, “But be doers of the word, and not
hearers only, deceiving yourselves” (Js 1:22). When he gets to chapter 2, he writes the
most direct material in the New Testament that demands good works in the life of a
disciple.
There is something deceptive about idleness, something that is dangerously cunning
in leading the believer to conclude that “all is well in Zion,” when actually a church is
nigh unto having its lampstand removed. We often associate deception with error, but in
James 2, James wants us to understand that this deception is believing that one can be
a disciple without good works.
“For if anyone is a hearer of the word and not a doer, he is like a man observing his
natural face in a mirror, for he observes himself and goes his way, and immediately
forgets what kind of man he was” (Js 1:23,24). The one who loses his zeal for work has
forgotten from where he came. He has forgotten his cleansing by the blood of Jesus.
This point is the introduction to the context of James 2:14-26. By the time James
completes his inscription, our conclusion from what he writes is that the disciple who
does no work is not justified before God, and thus not a disciple of faith.
The disciple works because of his thanksgiving for the grace of God (2 Co 4:15). In
his appreciation for who he is in Christ, he labors in thanksgiving for the work of God to
(This series of blogs compose a book that carries the title, “Justified By Works.” )

get him to where he is in Christ. James thus lays the foundation upon which his direct
exhortation of chapter 2 will be laid. The one who is not full of good works is dead
because he has no appreciation for what God has done for him. God’s grace toward
him was in vain (See 1 Co 15:10). The fruitless disciple, therefore, is unfaithful to
God’s appeal to him or her by His grace.
A. A workless faith profits nothing.
In verses 14-17, James asks questions for which he knows we know the answers.
They are questions of reason that demand logical conclusions. James’ key words in this
section are “profit” and “dead.”
What does it profit, my brethren, if someone says he has faith but does not have works? Can
faith save him? If a brother or sister is naked and destitute of daily food, and one of you
says to them, “Depart in peace, be warmed and filled,” but you do not give them those
things that are needful to the body, what does it profit? Even so faith by itself, if it does not
have works, is dead.
1. “What does it profit …”: “Profit” metaphorically refers to our salvation, for it is
salvation that one seeks to receive as a result of his faith. We have given our life as an
investment. But James is asking if faith, divorced from works, will bring one to the
desired “profit” of salvation. In other words, can faith alone save him if there is no
investment of good works? James does not have to answer the question. He knows that
we can conclude that faith, without the investment of works, will not produce the profit
of salvation. Dead faith has no profit.
2. “Naked and destitute”: The illustration of verses 15 & 16 is striking. The very
fact that the workless person has said, “Depart in peace …” indicates that there was
personal communication between the destitute and the one who had the opportunity to
give. Could it be that James seeks to identify the heartless nature of the one whose faith
has no works? If so, then surely the answer to the question, “What does it profit,” is
answered in the negative. There is no profit toward one’s salvation if personal encounters
with needs do not produce a positive response.
Those things that are “needful to the body” in this context could refer to the survival
of the destitute. Without giving those things that are necessary for survival, life is in
danger. We wonder what moves one to be so hardened as to turn away from a brother
who is in such peril? In the context James refers to the destitute as a brother who would
come and ask. Out of hopelessness, the destitute ask. Those who turn away the destitute
have no claim of being disciples of Jesus. James’ conclusion that he wants us to understand
is that the disciple who does not work for Jesus has a heart problem. It is not
simply a problem of no works. It is a problem of the heart with those who feel no
compassion, and thus are not moved into action.
3. “Faith … is dead”: And surely it is. Faith without works is as a boat with only
one oar. It is driven askew. It is without direction. It goes only in a circle of death. The
word “dead” is used here in reference to having no profit toward one’s salvation. The
deception that James earlier introduced in 1:22 is in the fact that some had become
content to believe that faith alone is profitable for salvation. However, James seeks to
exemplify the extent of the deception by the vivid nature of the illustration. Those who
claim to be Christian, and yet, would not give that which is needful for the survival of
others, are destitute of a heart that is necessary for salvation. One is truly deceived if he
or she thinks there is salvation in a faith that does not act.
B. By works faith is made perfect.
In the context of verses 18 - 24 James is directing us toward a final conclusion. That
conclusion is, “You see then that a man is justified by works and not by faith only” (vs
24). In order to arrive at this conclusion, James seeks to illustrate through reason and
the example of Abraham the inseparable link between faith and works. He makes his
message salvational when he states that we are “justified by works.”
But someone may 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. You believe that there is one God. You do
well. The demons also believe and tremble. But are you willing to know, O foolish man, that
faith without works is dead? Was not Abraham our father justified by works when he offered
Isaac his son on the altar? You see that faith was working with his works, and by works was
faith made perfect. And the scripture was fulfilled that says, “Abraham believed God and it
was credited to him for righteousness.” And he was called the friend of God. You see then
that a man is justified by works and not by faith only.
1. “Show me your faith ….”: Verse 18 is the point. “I will show you my faith by
my works.” The conclusion is that the faith about which James is speaking cannot be
verbalized. It must be shown through works, not words. The faith that saves, therefore,
must be demonstrated in the life of the believer. It is thus impossible to show
one’s faith without works. It is impossible to expect salvation without a life of good
works.
Many have less faith than demons (vs 19). At least the demons tremble as a result of
their belief. They know that there is a God. They know that they will face an end of
destruction (Mt 25:41). Demons tremble, when men without works who claim faith, are
motionless. We conclude that the faith of a workless Christian is less than that of
demons.
“Are you willing to know” foolish disciple that a dead faith will not bring one into
eternal glory (vs 20)? The doctrine of salvation by a faith that has no works is here
classified as foolish. Could James have been more blunt against the theology that
justifies discipleship without works. Herein is our first indication of the great apostasy
of James’ day. And herein we see history repeated by those today who would seek to
claim faith verbally, and yet have no demonstration of faith in their lives. In James’
words, salvation without a demonstration of faith is certainly a foolish doctrine promoted
by foolish theologians.
It is interesting to note how James introduces the preceding thought. “Are you
willing to know?” I have found that workless Christians are not willing to know their
state of condemnation. They are not willing to know that faith alone will not save.
They are thus paranoid about the doctrine of justification by works. They have an
obsession with “salvation by faith,” to the point that any teaching that would demand
works must be contrary to “salvation by faith.” They are simply not willing to know
what James is here teaching concerning the necessity of good works in the life of a
disciple.
2. “Abraham … justified by works”: You might think that this is an extreme
illustration of faith. I believe, as James, that the foolishness of the workless faith
doctrine demands an extreme illustration. But it is not extreme when we consider the
negative impact that a group of accepted dead-faith disciples have on churches. James
is seeking to shock these disciples back to the reality that God demands work, for it is
by a working faith and love that His children are known (Jn 13:34,35).
Genesis 22 is a demonstration of the extent to which God expects our faith to go. In
Genesis 22:2 God instructed Abraham, “Take now your son, your only son Isaac, whom
you love, and go to the land of Moriah, and offer him there as a burnt offering on one of
the mountains of which I shall tell you.” In the very next verse it is recorded, “So
Abraham rose early in the morning and saddled his donkey, and took two of his young
men with him, and Isaac his son; and he split the wood for the burnt offering, and arose
and went to the place of which God had told him” (Gn 22:3).
Abraham rose early. The command to make the offering must have come in the
night or the preceding day. But since Abraham “rose early,” he must have slept through
the night. What kind of faith is this that will allow one to trust so confidently in God,
even when asked to offer one’s only son?
Without hesitation, Abraham arose early to carry out the command. There was no
delay. There was no hesitation, no argument, no procrastination. Immediate obedience
resulted from the command. This is what an Abrahamic faith does. This is the type of
faith God demands.
It took Abraham and company more than three days’ journey to arrive at the place of
offering (Gn 22:4). Upon arrival, Abraham first left the two young men at the initial
camp. “Stay here with the donkey; the lad and I will go yonder and worship, and we
will come back to you” (Gn 22:5). Abraham’s faith led him to say “we,” both he and
Isaac. Without any previous illustration of bodily resurrections in history, Abraham’s
faith was in God’s power to resurrect. We must not think that Abraham was going off
with Isaac to bargain with God. He intended to carry out the command. However, the
Hebrew writer informs us that Abraham believed that God would bring to life that which
he would kill. “He concluded that God was able to raise him up, even from the dead
…” (Hb 11:19).
Both the Genesis account and Hebrews 11:17 refer to this incident as a “testing” of
Abraham’s faith. We know he passed the test because of his performance. Faith,
therefore, that is manifested through obedience in the life of the one who professes to
believe, will pass the test of God’s demands. When commanded, Abraham immediately
headed for the place of offering. His faith acted. When he and Isaac came to the place
of offering, he “stretched out his hand and took the knife to slay his son” (Gn 22:10).
His faith worked without hestitation. He lifted his hand because he believed in a
resurrection for which he had no proof.
So was Abraham justified by works (Js 2:21)? Yea, truly! James 2:23 is a judgment
statement. James refers to Scripture when he wrote, “Abraham believed God and it was
credited to him for righteousness.” Abraham was credited with righteousness because
he acted on his faith. The conclusion is that one is not credited with righteousness if
he does not act on his faith. A workless faith will always leave one in debt.
Of Abraham, James wrote, “And he was called the friend of God” (Js 2:23). And so
we would conclude that one who does not act on his faith is not a friend of God. A
“friend of God” is one who not only obeys what God says, he is one who works on the
principle of doing that which is good to all men (Gl 6:10). He is the one who works in
thanksgiving for the grace of God (2 Co 4:15). God’s true friends go to work for Him.
3. “Not by faith only”: I suppose some would ignore this statement. But James is
very straightforward. “You see then that a man is justified by works and not by faith
only” (Js 2:24). James did not say one is justified by works alone. Such would be
legalism, seeking to earn one’s way to heaven. Neither did he say that one is saved by
faith alone. Such would be ignoring the good works that manifest a loving heart that is
suitable for eternal dwelling. It is faith and works. Without either, there is no salvation.
Without faith, there is no salvation. Without inititated works, there is no salvation. If I
understand correctly what James is saying, one cannot be saved if there are no personal,
self-initiated good works in his or her life toward the needs of others. In other words, if
you are doing nothing, just sitting comfortably on a bench or pew on Sunday morning,
you have no reason to expect to be called to glory when you die or when Jesus
comes. Quite scary, isn’t it!
When we see what Abraham did, we understand that there is no friendship with God
through a faith that does not stimulate works. There is no righteousness in reference to
God without works. Those who would idly sit on pews without works of righteousness,
should be reminded of James’ introductory statements to this context, that they not
deceive themselves into thinking that they are saved if they are not zealous of good
works (Js 1:22).
C. Faith without works is dead.
James concludes his letter with an illustration from one who lived contemporary
with, but outside the fellowship of the people of God who experienced the marvelous
miracles of God. Rahab was a Gentile. She had only heard of the wonders of Israel’s
exodus from Egypt. And yet, she believed. She would be as we who have not personally
experienced a miracle of God. She was more blessed because she believed without
personally witnessing that in which she believed. She was not as Thomas who needed
visual confirmation in order to believe (Jn 20:25). She would be in the group about
whom Jesus spoke, “Blessed are those who have not seen, and yet have believed” (Jn
20:29). She, as we, needs no miracle in order to have the type of faith that is pleasing to
God (Hb 11:6). For Rahab, the testimony of others was sufficient. So we must dispel
with this notion that we must have a direct manifestation from Deity in order to have the
faith that moves one into action. The example of Rahab proves that strong faith can be
built on the testimony of others.
Likewise, was not Rahab the harlot justified by works when she received the messengers and
sent them out another way? (Js 2:25)
1. “Rahab the harlot”: James again assumes that his readers can correctly answer
the question concerning the justification of Rahab. She was justified because she
received the spies of Israel (Ja 2 & 6). “By faith the harlot Rahab did not perish with
those who did not believe, when she had received the spies with peace” (Hb 11:31). It
seems that Rahab stood alone in Jericho as a believer. We are given little information
about her life. She only believed the report that came to her concerning the delivery of
Israel from Egyptian captivity, Israel’s conquest of neighboring kings, and how God had
swallowed up the Egyptian army in the Red Sea (Ja 2:8-13). But because of the reports,
she acted, though the others of Jericho did not. Their hearts melted with the reports, but
Rahab responded. They trembled, but it takes more than trembling to evidence a faith
that justifies one before God. Demons tremble, but disciples carry out their faith with
action.
Rahab lied in order to save the spies. She “sent them out another way” than what
she told those who questioned her (Ja 2:4-7). Her fear of God was greater than her fear
of man, for if she was caught in the lie by the residents of Jericho, surely she would
have paid with her life. Nevertheless, in this account, Rahab was justified by works.
And since verse 25 is a question, James assumes that we will agree.
Her lie was justified by a higher law at the time. Israel’s conquest of the land had
priority. It was the same situation as David when he ate without sin the showbread that
was to be eaten only by the priests of Israel (Nm 28:9,10; Mt 12:3,4), he too stood
justified before God by breaking the law. His preservation as the anointed king of Israel
had priority over the law that the priest only eat of the showbread.
2. “The body without the spirit is dead”: The next time you look at a dead body,
think of a faith that is not manifested by works. James’ definition of a Christian without
works is simply a dead Christian. It is as the preacher who one Sunday morning brought
a coffin before the assembly, and placed it closed between himself and the audience. He
preached on the subject, “The Dead Church.” Once the sermon was concluded, he
asked for each of the members to come forward and look into the coffin in order to see a
“dead church.” As each member passed by and looked in, he or she walked away
shocked and embarrassed. The preacher had placed a mirror in the coffin. “For as the
body without the spirit is dead, so also faith without works is dead.”
James leaves us with a clear understanding of what God expects of our faith. God
expects work, and if we do not work, we cannot be saved. His words are direct. They
cut to the very heart of a dead or dying church. When a culture of lethargy sets into a
group of Christians, direct words as these of James must cut as a sword. They must cut
out the lazy in order to preserve those who want to work for Jesus. This was the very
foundation upon which the mandate of 2 Thessalonians 3:6 was written. Some had quit
their jobs. They were living off other disciples. They were lazy. Paul commanded, “…
withdraw yourselves from every brother who walks disorderly and not after the tradition
[of work] that he received from us.” He spoke as James. “… if anyone is not willing to
work, neither let him eat” (2 Th 3:10).