There was a significant lack of knowledge in the early years of the church. The cross and resurrection changed everything, resulting in the elimination of a covenant that had been in place for centuries. Consider if a Jewish person who believed in Jesus after the cross ... but still also believed the law of Moses was still to be applied for all Jewish people ... just exactly what did that mean for them? How did the blood of Jesus fit into that compared with the continued attempts to be doers of that old word? And what did it mean for Gentiles who never had the law?
When encouraging them to work at fulfilling that law, faith alone would be considered insufficient for salvation and justification. Righteousness would continue to be pursued by works plus faith. It formed a mindset that people such as Abraham and Rahab were not justified by believing, but by works being added in order to make faith perfect. How is this much different from the legalistic mumbo jumbo many of us have heard in works-based churches for so long? Let's take a closer look at the Rahab factor in the context of being justified.
Maybe you've seen it in church buildings where it is declared one is saved by grace through faith, not by works ... and then comes the "but." It's what we call the dreaded and confusing Grace-But Ministries. One of the "buts" is that the faith that saves requires good works as proof or evidence that faith is alive and not dead. They will tout that without this outward evidence of works that are designed to be seen by others, then faith is dead (and maybe they were never really saved in the first place ... in spite of their belief and profession of faith in Jesus Christ).
Even the most passionate grace folks can also slip down a legalistic slope without realizing it. As is usually the case, it can be traced back to misunderstanding a few scattered Bible verses without the revelation of a New Covenant context. Watch out when it's grace one minute and "but" the next.
Let's talk about it…
Are works a requirement for faith to come to life or to remain alive? If so, you'll have something to boast about while God owes you a debt for something you've done.
In legalistic camps—and sometimes grace circles—specifics are almost always omitted, leaving you to guess which works are needed and how much.
Works and fruit are often mistaken for the same thing.
Jesus cautioned against performance for the purpose of being seen by others.
Faith is the evidence of what is not seen (that which is eternal). It's more than a mouthful, which is why two mouths are better than one!
As we read the pages of the Bible, it can be a very difficult thing to put ourselves in the shoes of the people living during the time of Jesus and those first decades after the cross. But becoming more aware of the historical aspects of that time as it relates to the gospel message may help us to understand some of the writings better. Otherwise, we may skim past significant information that has relevance for us today.
For example, Jewish people who had been working for generations under the burden of the Mosaic law and were coming to believe in Jesus ... might have struggled greatly with Gentiles (non-Jews) receiving the same Spirit of God by believing in Christ. After all, Gentiles had been viewed as outsiders, sinners, and unclean, and had no part of their previous covenant as the Jewish people who were considered exclusively set apart as God's people. It caused some division even among apostles and their companions, and would impact how the gospel would be spread and shared.
The gospel of grace is founded upon the gift of God's righteousness and justification because of what Jesus did to bring so great a salvation. It is not based on a merit system that brings blessings and approval for your good works while withholding the same because of poor performance. And while works can be good and profitable, it certainly isn't the mechanism by which we are made heirs, nor does it secure salvation or justification. This occurred by grace alone, according to a promise from God ... the hope of eternal life.
Paul had been tied to a religious system of works which highlighted his performance. He counted it all as rubbish so that he "may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith."
Religious zealots will resist ... but it is all about the reality of "Christ in you, the hope of glory." The "proof" of such a faith which results in being justified, saved, and made righteous is found in an empty tomb and a risen Savior. While there are eyewitnesses to this event who have recorded it in writing, we have an even greater witness who is unseen and often ignored. It is the Spirit of God who inwardly bears witness to us of the truth of a risen Jesus and that we are indeed children of God.
Someone who out-performs the majority of Christians with extraordinary works and extends compassion towards others outwardly, could do so with great consistency without ever having claimed to believe in Jesus Christ. They could demonstrate what appears to be fruitful behavior through their works and actions without having faith that brings justification.
On the other hand, a believer in Jesus Christ may have faith without demonstrating it outwardly in ways that we or certain religious people think that it should be expressed. But that doesn't mean they are not saved and justified. The effort to produce and then boast in works is not proof of faith. Faith is the evidence of that which is not seen. Perhaps this is why Paul said we look at what is not seen ... because justification and righteousness is granted to those who-do-not-work but believe in Him who justifies the ungodly.
Continuing with program #3 of our series on being a "doer of the word" and what this was meant to be about...
The "law of liberty" is seen twice in the New Testament, both times used by James in the first two chapters of his letter written to the twelve tribes of Israel which had been scattered to different regions. If doing an online search to find out what the law of liberty is ... like many other Bible topics ... be prepared to see no fewer than hundreds of different opinions. But as we springboard off the context from chapter 1 of his letter and move into chapter 2, we'll notice clearly how James is using this phrase as a reference to the law of Moses—something he also refers to as the royal law.
Within this context, he encourages his audience to follow all of that law and to speak "and do" as those who will be judged by that law—what he calls a law of liberty—but had just defined it as the Mosaic law. James would double-down to say faith without works is dead (useless) and that one cannot be justified by faith without works (of the law). He will declare that faith is perfected by works ... the precise opposite of what Paul said in his writing to the Galatians at the beginning of chapter 3. Even when using the example of Abraham, there is a conflict with what Paul said along the same lines, which we will cover more on the next program.
The final program in our Looking Back series revisits the subject of the apostles Paul and James … and the question of whether they were in disagreement and had different points of view on the subject of justification. We did a 21-part series on this last year.
The common mindset in the world of Christianity is that Paul and James had to be in agreement in order for the Bible to be considered completely valid. Whether coming from a legalistic perspective or one that is more based upon grace, both camps will arrive at that same assumption while trying to explain conflicting statements from the apostles in a way that fits into their narrative or doctrinal perspective. But both will also need to bend, twist and reshape Bible verses to fit the theology—whatever that happens to be. And although the explanations may vary, the purpose remains the same … convince ourselves that Paul and James could not have possibly been opposed on such an important issue as justification. Is it based upon grace? Works? A combination of both?
However, maybe there is a bigger picture to see. We quickly offer a number of things to consider on this topic—which may once again cause some of us to not only arrive at a different point of view, but to shift our thinking to an entirely different paradigm—which involves backing away from the verses for a view of the bigger picture.
Since this episode is essentially a summary of our original series, you may wish to take some time to go through the original series itself, which took place during Podcasts 778-799 (except episode 786, which was a Christmas episode). Click here for the first episode, and then click "Newer Post" at the end of each post for each subsequent episode. Or you can listen to the entire series via our YouTube playlist.
Following up on last week's program, the tables are turned as Joel throws some spontaneous questions to Mike, addressing commonly held assumptions or beliefs found in most Christian circles or church doctrine. Discussions include: Asking for God's presence when we pray, dedicating our lives to God, and faith without works is dead.
In Part #2 of 3 with best-selling author and speaker, Dr. Andrew Farley, we take a look at why the law was never meant to be something applied in the life of a Christian under the New Covenant. We'll discuss The Ten Commandments, accusations of disrespecting the law, establishing the law, and how do we live if it's not by those rules. Finally, we'll discuss the subject found in the book of James, where faith without works is dead. If you've been searching for freedom, look no further.
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James, James, James... Why'd you have to do it? Why'd you have to say it? Why'd you have to go and say it the way you said it? Why'd you have to say things like, "You see then, that a man is justified by works, and not by faith only" (James 2:24) and "Wasn't our father Abraham justified by works...?" (James 2:21). Didn't Paul say, "For if Abraham was justified by works, he has something to boast about, but not before God" (Rom 4:2) and didn't Paul repeatedly say that we are justified by faith apart from works? (Rom 3:28, Gal 2:16, Gal 3:24). And James, what's up with that "faith without works is dead" statement?
Were you having a bad day when you wrote that letter? Did you simply disagree with Paul? Was Martin Luther on track with his comments about your letter being a "right strawy epistle?" Is there another way to look at your epistle? Do Kap and Joel have anything to say about this?
