BUT SOMEONE
MAY WELL SAY YOU HAVE FAITH AND I HAVE WORKS:All' erei
(3SFAI) tis, Su pistin echeis (2SPAI) kago erga echo. (1SPAI):
(James
2:14,22;
Romans
14:23;
1 Corinthians 13:2;
Galatians
5:6;
Hebrews 11:6,31)
But - This would seem to
introduce a contrast and most agree that it introduces an "imaginary
person" who presents his objection to what has just been
stated.
At the outset, it must be
conceded that the interpretation of this verse is very difficult and
there is no clear consensus even among conservative scholars. In fact
this has been called one of the most problematic passages in the
entire New Testament!
Why? What are the problem areas?
First, the
question arises as who is "someone" who is speaking?
Second, how much of what is stated belongs to this speaker? Third, who
are the pronouns "you" and "I" referring to in the phrase "You have
faith and I have works"?
Some such as John MacArthur
interpret this passage reflects James himself reasoning that his humility causes him
not to make a direct identification. The difficulty with this
interpretation is that it is forced to all but ignore the opening "but"
which almost always introduces contrast in Greek.
Others feel (and I tend to
agree) that James is
introducing an imaginary objector, which would fit well with the first
word "but", which still begs the question of where
the objector's words end and who the "you" and "I" are in the next
phrase. Those who hold to this interpretation, feel the objector is
arguing with James and saying "You (James) have faith and I have works
(objector)", to which James replies "Show me your faith without the
works and I will show you my faith by my works". In this scenario,
James has just presented the imaginary objector with a dilemma. How
can he show that he has faith? Faith is not an objective attribute
that can be touched, handled or felt. This is exactly the point that
James is driving at - faith is the root but because it is otherwise
"invisible", the only way to be absolutely certain that this faith is
present and is the "real thing" is by its fruit (works).
Hiebert an excellent
expositor of God's Word writes...
that in these verses James sets
forth the words of an objector (v. 18a), gives his challenge in reply
to the objection (vv. 18b-19), and concludes with a searching
application to the objector (v. 20)....
Hiebert goes on to
explain that...
"But" represents the common
adversative particle alla, usually rendered "but"; it denotes a
transition to something different or contrasting." It may have an
emphatic force, but its usual adversative force is in keeping with the
opening formula all' erei tis, "but someone will say,"
which was a common device for introducing the words of an objector (Ro
9:19; 11:19; 1 Cor. 15:35).
The third possibility is that
James could simply be presenting the two representative positions,
explaining that some people have faith while others have deeds, the
implication being that both pictures are legitimate expressions. This
possibility is counter to the general thrust of his argument about the
vital relationship between a living faith and associated works.
The interested reader is
referred to in depth commentaries such as that of Hiebert for more
discussion of this difficult passage. It is this writer's opinion that
to become to adsorbed in the arguments for the various interpretations
of this verse would take one's focus off of James' main argument.
SHOW
ME YOUR FAITH
WITHOUT THE WORKS AND I WILL SHOW YOU MY FAITH BY MY WORKS: deixon
(2SAAM) moi ten pistin sou choris ton ergon, kago soi deixo (2SFAI) ek
ton ergon mou ten pistin:
(James
2:22-25;
3:13;
Matthew
7:17;
Romans 8:1;
2 Corinthians 5:17;
7:1;
1 Thessalonians 1:3-10;
1 Timothy
1:5;
Titus 2:7,11-14)
Show
me your faith - This
statement clearly conveys the sense of a challenge and therefore would
be most compatible with a reply by James to those who had objected to
his teaching on faith and works.
Show
(1166)
(deiknuo) means to show something that can then be appreciated
by one of the senses. For example, in Matthew 4:8 we read...
Again, the devil took Him to a very
high mountain, and showed Him all the kingdoms of the world,
and their glory
Deiknuo also can mean (as
in this passage in James 2:18) to prove or make clear by evidence or
reasoning. In other words, James commands the objector as a definite
act to "demonstrate" or "exhibit" his faith directly. As stated
earlier since faith is invisible, "the faith" that he claims to
possess must by necessity be manifested by works
accompanying genuine faith.
Without (5565)
(choris) is used both as an adverb signifying separately or by
itself (John 20:7). More often however choris is used as a
preposition meaning apart from (eg, "apart from Him
nothing came into being" John 1:3), without (eg, "without
sin"
Hebrews 4:15-note)
or separate from (eg, "separate from Christ",
Ephesians 2:12-note).
Webster says that
without (as a preposition) is used as a function word to indicate
the absence or lack of something or someone.
The IVP Background Commentary
writes that there is...
a common modern conception that
faith is a once-for-all prayer involving no commitment of life or
purpose and is efficacious even if quickly forgotten
Hiebert comments that...
The challenge implies that "without"
(choris, "apart from")" deeds, which his "faith" does not have,
such a demonstration is impossible. And this inability to demonstrate
his faith will prove that it is not true faith. Faith
and works are inseparable. (James. Moody. 1992)
I will show you my faith by
my works - James now states he is ready and willing to demonstrate
the very thing he has challenged the objector to demonstrate. In other
words, James will demonstrate his works as the proof of something
beyond those works. To reiterate, James' works prove that he has
saving faith and without the root of such a faith there could be no
fruit.
Kistemaker writes that
In
everything he does, faith is the main ingredient. Just as a motor
produces power because an electrical current flows into it, so a
Christian produces good deeds because true faith empowers him. (Hendriksen,
W., & Kistemaker, S. J. NT Commentary Set. Baker Book
or
Logos)
Barnes has the following
analysis of this passage....
The word which is rendered "yea,"
(alla) would be better rendered by but. The apostle designs to
introduce an objection, not to make an affirmation. The sense is,
"someone might say," or, "to this it might be urged in reply." That
is, it might perhaps be said that religion is not always manifested in
the same way, or we should not suppose that, because it is not always
exhibited in the same form, it does not exist. One man may manifest it
in one way, and another in another, and still both have true piety.
One may be distinguished for his faith, and another for his works, and
both may have real religion. This objection would certainly have some
plausibility, and it was important to meet it. It would seem that all
religion was not to be manifested in the same way, as all virtue is
not; and that it might occur that one man might be particularly
eminent for one form of religion, and another for another; as one man
may be distinguished for zeal, and another for meekness, and another
for integrity, and another for truth, and another for his gifts in
prayer, and another for his large-hearted benevolence. To this the
apostle replies, that the two things referred to, faith and works,
were not independent things, which could exist separately, without the
one materially influencing another--as, for example, charity and
chastity, zeal and meekness; but that the one was the germ or source
of the other, and that the existence of the one was to be known only
by its developing itself in the form of the other. A man could not
show that he possessed the one unless it developed itself in the form
of the other. In proof of this, he could boldly appeal to any one to
show a case where faith existed without works. He was himself willing
to submit to this just trial in regard to this point, and to
demonstrate the existence of his own faith by his works.
Thou hast faith, and I have
works. You have one form or manifestation of religion in an
eminent or prominent degree, and I have another. You are characterized
particularly for one of the virtues of religion, and I am for another;
as one man may be particularly eminent for meekness, and another for
zeal, and another for benevolence, and each be a virtuous man. The
expression here is equivalent to saying, "One may have faith, and
another works."
Shew me thy faith without thy
works. That is, you who maintain that faith is enough to prove the
existence of religion; that a man may be justified and saved by that
alone, or where it does not develop itself in holy living; or that all
that is necessary in order to be saved is merely to believe. Let the
reality of any such faith as that be shown, if it can be; let any real
faith be shown to exist without a life of good works, and the point
will be settled. I, says the apostle, will undertake to exhibit the
evidence of my faith in a different way-- in a way about which there
can be no doubt, and which is the appropriate method...
And I will show thee my faith by
my works. I will furnish in this way the best and most certain
proof of the existence of faith. It is implied here that true faith is
adapted to lead to a holy life, and that such a life would be the
appropriate evidence of the existence of faith. By their fruits the
principles held by men are known. See [see note
Matthew 7:16].
(Albert Barnes. Barnes NT Commentary)
><>><>><>
Roll 'em Up - When Dave
Thomas died in early 2002, he left behind more than just thousands of
Wendy's restaurants. He also left a legacy of being a practical,
hard-working man who was respected for his down-to-earth values.
Among the pieces of good advice that have outlived the smiling
entrepreneur is his view of what Christians should be doing with their
lives. Thomas, who as a youngster was influenced for Christ by his
grandmother, said that believers should be "roll-up-your-shirtsleeves"
Christians.
In his book Well Done, Thomas said, "Roll-up-your-shirtsleeves
Christians see Christianity as faith and action. They still make the
time to talk with God through prayer, study Scripture with devotion,
be super-active in their church, and take their ministry to others to
spread the Good Word." He went on to say they are "anonymous people
who may be doing even more good than all the well-known Christians in
the world."
That statement has more meat in it than a Wendy's triple burger.
Thomas knew about hard work in the restaurant business, and he knew it
is vital in the spiritual world too.
In James 2:17, we read that unless our faith is accompanied by works,
our faith is dead. Let's roll up our sleeves and get to work. There's
plenty to do. — Dave Branon (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
Let's gladly work in serving
Christ,
For faith alone is dead;
Let's labor out of love for Him
Who suffered in our stead. —D. DeHaan
A living faith is a working faith.
><>><>><>
Lightning And Thunder - When
we see lightning flash across the sky, we expect the roar of thunder
to follow. If there were no lightning, there would be no thunder
because one causes the other.
It's like that with faith. Just as thunder always follows lightning,
good works always follow true faith.
The relationship between faith and works is explained in the New
Testament writings of Paul to the Ephesians, and in a brief letter
from James. At first glance, these authors seem to contradict each
other. Paul insisted, "By grace you have been saved through faith, . .
. not of works" (Eph. 2:8-9). But James declared, "A man is justified
[declared righteous] by works, and not by faith only" (Jas. 2:24).
In context though, James wasn't denying that we are saved by faith. He
referred to Abraham, saying that he "believed God, and it was
accounted to him for righteousness" (v.23). This belief occurred years
before Abraham gave evidence of his faith by preparing to offer his
son as a sacrifice (v.21). Nor was the apostle Paul denying the value
of works, for right after stating that we are saved by faith alone he
said that we are saved "for good works" (Eph. 2:10).
What about you? Has the "lightning" of personal faith in Christ been
followed by the "thunder" of good works? — Haddon W. Robinson (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
DIGGING DEEPER
Read Genesis 15:1-6 and Genesis 22:1-14.
Why did God give righteousness to Abraham?
How did Abraham prove his faith?
We are saved by faith alone,
but faith that saves is never alone.
><>><>><>
GENUINE FAITH - In nature,
lightning and thunder present a striking illustration of the
relationship between faith and works. When lightning flashes across
the sky, we know that the roar of thunder will follow. Without
lightning, there would be no thunder, because the one is the cause of
the other. Likewise, good works always accompany saving faith, because
one causes the other.
We must keep before us the clear truth that we are saved by grace and
grace alone. Ephesians 2:8-9 says,
"For by grace you have been saved through faith, and that not of
yourselves; it is the gift of God, not of works, lest anyone should
boast."
But many believers who glibly quote this passage ignore the verse that
follows: "For we are His workmanship, created in Christ Jesus for good
works, which God prepared beforehand that we should walk in them" (v.
10).
In the same manner that thunder contributes nothing to lightning, good
works add nothing to our salvation. Rather, they are the "sound" of
faith and will follow every genuine conversion experience. The one
without the other is not the real thing.
Genuine faith is always evident by what follows—a life of good works.
—R. W. De Haan (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
Faith without works is
presumptuous
Faith with works is precious.
