IS YOUR FAITH WORKING?

“What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone.” (Jas 2:14–17). Therefore, “faith without works is dead” (Jas 2:20).

How do faith and works relate? Biblically speaking, faith is the root of salvation, and works the fruit of salvation. However not everyone agrees that it should be seen in that light. On the one hand, we have those who advocate that salvation is not just by faith but also by works (Faith + Works = Salvation). On the other hand, there are those who say that since it is only faith that saves, it is quite alright to live as one pleases without regard for personal holiness (Faith = Salvation - Works). In between the above erroneous views is the correct view that genuine faith which results in salvation will surely bring about a changed life which produces good works (Faith = Salvation + Works).

In the time of the Apostles, there were (1) the Judaizers who taught a faith-plus-works salvation, and (2) the Gnostics who taught a salvation that requires faith, but not a changed life. The former was ably refuted by Paul who called it “another gospel”, which is a perversion of the gospel of Christ (Gal 1:7–8), and the latter by James who contended that “faith without works is dead” (Jas 2:20, 26).

In the time of the Reformers, there were (1) the Roman Catholics who say faith alone is not enough, works are necessary for salvation (taught also by the cults, eg Jehovah’s Witnesses, Mormons, Seventh-day Adventists etc) and (2) the Libertines who offered the gospel as a free ticket to sinful living (as found in Antinomianism, Hyper-grace, New Calvinism etc). In response, Martin Luther preached justification by faith alone against the Roman Catholic heresy of justification by works, while John Calvin rebuked the Libertines for their licentious living, and prohibited them from taking the Lord’s Supper.

That was why James questioned, “What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?” (Jas 2:14). Evidently, there were those whose faith was not characterised by good but evil works. Can this kind of faith save? The answer is of course no. James is saying that the faith that does not produce good works, that kind of faith (ie an empty faith), does not save.

It is important to note that James is not saying that some people have only arrived at the halfway point when they first believed and now must add works to their faith to be saved. Neither is James contradicting Paul, as though Paul teaches one method of salvation (ie by faith), and he teaches another (ie by works). James does not deny that faith alone saves (cf Jas 2:23). James is not questioning genuine faith at all but counterfeit faith. Genuine faith will produce good works but counterfeit faith is only in speech but not in deed, and the absence of good deeds shows that even the speech is not true.

Neither did Paul advocate that faith is devoid of good works. For instance, Paul in Romans 6:1–2 speaks like James, “What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?” Furthermore, in Philippians 2:12–13, he says, “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.” Note that Paul did not tell us to work for our salvation but to work out our salvation. Ephesians 2:8–10 makes this clear, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” Our salvation is already worked for by Christ our Saviour, and since we have believed on Him for our salvation, we should show forth our faith in Him by living a Christlike life and even that is by the grace of God.

Therefore, faith and faith alone saves but it is important to make sure it is the right kind of faith. James goes on to prove his point with an illustration, “If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?” (Jas 2:15–16). Are words able to satisfy the hunger and provide warmth to the ones in need? Such is the kind of faith some of the readers had—a faith that pays only lip service. A faith that supplies no action is a hollow faith. In such a case, “actions speak louder than words.”

James thus concludes, “Even so faith, if it hath not works, is dead, being alone.” (Jas 2:17). The bottom line is this: that kind of faith, a faith that does not work—shows itself to be a dead or false faith. A corpse can produce no action (cf Jas 2:26). When James says that faith is dead, he is simply saying that anyone who claims to have faith but does not produce good works is actually devoid of it.

Biblically understood, faith and works are not contradictory aspects of salvation. As in the case of Paul and James, James was not opposing but complementing Paul. Paul was focusing on the root or cause of salvation, while James the fruit or effect of salvation. It was Paul’s intention to present the gospel to lost sinners so that they might obtain salvation by grace through faith in Christ alone. James’ intention, on the other hand, was to rebuke professing Christians who claimed to believe but showed no repentance or the marks of grace and faith in their lives.

Again, Paul and James agree, “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; … This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.” (Tit 3:5, 8).

STRIFE AND VAINGLORY

What are the two most dangerous pests that disturb the peace of the church?

Hear Calvin’s answer in his commentary on Philippians 2:3: “Nothing through strife or vain-glory. These are two most dangerous pests for disturbing the peace of the Church. Strife is awakened when every one is prepared to maintain pertinaciously his own opinion; and when it has once begun to rage it rushes headlong in the direction from which it has entered. Vain-glory tickles men’s minds, so that every one is delighted with his own inventions. Hence the only way of guarding against dissensions is — when we avoid strifes by deliberating and acting peacefully, especially if we are not actuated by ambition. For ambition is a means of fanning all strifes. Vain-glory means any glorying in the flesh; for what ground of glorying have men in themselves that is not vanity?

“But by humility. For both diseases he brings forward one remedy — humility, and with good reason, for it is the mother of moderation, the effect of which is that, yielding up our own right, we give the preference to others, and are not easily thrown into agitation. He gives a definition of true humility — when every one esteems himself less than others. Now, if anything in our whole life is difficult, this above everything else is so. Hence it is not to be wondered if humility is so rare a virtue. For, as one says, ‘Every one has in himself the mind of a king, by claiming everything for himself.’ See! here is pride. Afterwards from a foolish admiration of ourselves arises contempt of the brethren. And so far are we from what Paul here enjoins, that one can hardly endure that others should be on a level with him, for there is no one that is not eager to have superiority.

“But it is asked, how it is possible that one who is in reality distinguished above others can reckon those to be superior to him who he knows are greatly beneath him? I answer, that this altogether depends on a right estimate of God’s gifts, and our own infirmities. For however any one may be distinguished by illustrious endowments, he ought to consider with himself that they have not been conferred upon him that he might be self-complacent, that he might exalt himself, or even that he might hold himself in esteem. Let him, instead of this, employ himself in correcting and detecting his faults, and he will have abundant occasion for humility. In others, on the other hand, he will regard with honor whatever there is of excellences, and will by means of love bury their faults. The man who will observe this rule, will feel no difficulty in preferring others before himself. And this, too, Paul meant when he added, that they ought not to have every one a regard to themselves, but to their neighbors, or that they ought not to be devoted to themselves. Hence it is quite possible that a pious man, even though he should be aware that he is superior, may nevertheless hold others in greater esteem.”

Filipino Worship Service, 1st Anniversary Thanksgiving, 14 January 2024