Returning as I said to James chapter 2 and let's read from the verse 20 of the chapter, verse 20 of James chapter 2. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Sayest thou how faith wrought with his works, And by works was faith made perfect. And the scripture was fulfilled, which said, Abraham believed God, and it was imputed unto him for righteousness, and he was called the friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works. and she had received the messengers and had sent them out another way. For as the body without the spirit is dead, so faith without works is dead also. Amen. And may God bless the public reading of his word. Let's just briefly unite in a word of prayer once again. Our loving father, We now pray for the help of thy Holy Spirit, for the preacher and for the hearer. Grant, dear God, help we ask of thee. May thy hand be upon this Bible study. Instruct us and teach us. Bless thy believing people around some tablet, some telephone, some smart television, round some laptop or computer screen. Lord, bless thy people, we pray. And may thy good hand be upon our time together. And may the Spirit be our teacher. Come now and fill me with the Holy Ghost. I pray this, looking to thee, in Jesus' precious name. Amen. In our last two Bible studies, we considered together the matters of faith and works. You'll recall that this is one of the tests that James gives to us in his epistle whereby we can ascertain whether or not we have been genuinely saved. It is a test that focuses on a person's works. Now two weeks ago we thought, and we know that, Not a person or a profession of faith that is not accompanied by works is a dead faith and therefore not a faith that seemingly unites a person to the Lord Jesus Christ. Last week we considered another kind or type of faith that again feels James's test as to the genuineness of a person's profession of faith, namely a demonic faith. This is a faith that resides in the intellect, it even stirs the person's emotions, but it never comes to transform the heart, never comes to transform the life. And so we have thought about a dead faith, we've thought about a demonic faith, and now we come to think about a third faith this evening in these closing verses of chapter number two. A faith that does pass the test of works and of faith. This is a faith that some have called a dynamic faith. dynamic faith. Now in James chapter 2 in the verse 20, James rebukes those who regard works as unnecessary, as an unnecessary add-on to faith. There we read, But thou wilt thou know, O vain man, that faith without works is dead. He brings to their attention this thought that a faith that has no works that accompany such a profession of faith is a dead faith. And then what James begins to do from the verse number 21, he begins to give two illustrations. from two characters, Bible characters in the word of God, of people who exhibited their faith by their works. Those two Bible characters are Abraham and Rahab. Now it's very interesting that James takes these two particular people from the Old Testament. You remember what we thought about at the opening of this Bible study together in the book of James, we thought about who this letter is written to. And if you look back there at James chapter 1 and the verse number 1, we read the words, James, a servant of God and of the Lord Jesus Christ to the 12 tribes which are scattered abroad, greeting. And so James writes this epistle, this letter primarily to a Jewish readership. They belong to the 12 tribes, though scattered across now the face of the world because of persecution. James writes primarily to a Jewish readership. And so we can understand why James takes Abraham as a case example when it comes to faith. Abraham was the father of the nation of Israel. He was the father of the faithful. However, James also takes Rahab. But Rahab was no Jew. Rather, Rahab was a Gentile. And yet he takes a Gentile to also speak of faith to show to his Jewish readership that the gospel was the power of God unto salvation for both the Jew and for the Gentile. In other words, he was speaking out against this prejudice that existed, most likely in his readership, his Jewish readership, as to who the gospel was for. They thought it was primarily for the Jewish nation and initially it was until the Jews rejected Christ and a door was opened on to the Gentiles. And so he takes a Jewish example, he takes a Gentile example and he shows his readership that saving faith, a faith that unites a person to Jesus Christ was evident in the life of Rahab the Gentile just as much as it was in the life of Abraham the Jew. In other words, the gospel is for all people from all nations and from all cultures. And so he takes these two examples when it comes to a person's accompanying works after saving faith has been imparted. Now simply tonight, and it'll not be long this evening, but tonight we want to look at what James has to say about these two Bible characters when it comes to the matters of faith and works. And so let's look firstly at the first section of verses that really deal with the Bible character Abraham, the verses 21 through to the verse 24. verses 21 and verse 24, they bring to our attention this character called Abraham. And it's very evident as you start to read here, and especially the verse 21, that were brought to those momentous events there in Genesis chapter 2 when Abraham's faith was tried, when it was tested by God. Now I want you to notice, with regard to that event on Mount Moriah, I want you to remember that Abraham was a well-established Christian when God asked him to sacrifice his much-loved son on Mount Moriah. Through decades of walking with God, the father of the faithful had been brought to a place of spiritual maturity where God could try his faith at such a level as in offering up his only son or his well-beloved son upon the altar that he would build on Mount Moriah. You see, God does not bring us to face circumstances and trials and troubles in our lives that we could not bear as a believer. He knows how heavy the cross. He knows exactly the weight of the cross upon which He can place upon the back of His believer, knowing that they will, by the grace and help of God, Come out the other end, the better for it. And so here is a man, he's not an infant. He hasn't been just newly converted. No, he's been going through steps and tests throughout his earthly pilgrimage. And now he comes to the greatest test within his Christian experience. And God well knows that Abraham is going to, as it were, succeed. His faith, it's going to be tested, but his faith is going to be seen as that which is real and that which is genuine. Now James asked the question, was not Abraham our father justified by works when he offered Isaac his son upon the altar? Now we might first recall from that statement of James, was not Abraham our father justified by works? He speaks about Abraham being justified by works and we would automatically recall from such a statement because such a statement seems to oppose what Paul, the apostle Paul states in a number of passages within the book of Romans. If you turn to Romans chapter 4, Romans and the chapter number 4, we read about this man Abraham and Paul uses this Bible character as well to speak and to illustrate the point, the doctrine that he is trying to expound even in his letter to the book to the Saints in Rome. And so in Romans chapter 4 we read from the verse 1, What shall we say then that Abraham our father as pertaining to the flesh hath found? For if Abraham were justified by works, he hath wore off to glory, but not before God. For what saith the scripture, Abraham believed God, and it was counted on to him righteousness. Now unto him that worketh is a reward, not reckoned of grace, but of death. But to him that worketh not, but believeth in him that justifieth them godly, his faith is counted for righteousness. And so what the apostle Paul is saying here is that Abraham was not justified by his works, but rather on his faith in Christ, the coming Christ, righteousness was imputed to him. And then in Romans chapter five, just to clear up the matter, to focus the matter, to emphasize the matter, in Romans chapter five and the verse number one, we read these very telling words, therefore being justified by faith, we have peace with God through our Lord Jesus Christ. So the Apostle Paul, he uses the example of Abraham, And he says that Abraham was not justified by his works. And then he makes it clear that no believer is justified by the works. Therefore being justified by faith, we have peace with God. And so a simple reading of both passages from the book of Romans would lead us to conclude that James and Paul are in direct contradiction regarding the matter in which a person or by which a person is justified. James seems to be saying here that Abraham is justified by works. Paul is saying that a man isn't justified by works, but rather he is justified by faith. Surely they both can't be correct, or can they? Well, it all comes down to the context in which these statements are found. You see, to place them side by side, these two statements, one from Paul and one from James, and to place them side by side in isolation from the context in which they are found, obviously shows a contradiction. But when viewed and understood in the context in which they are placed, there is no contradiction. You see, if you just look down in James chapter 2 to the verse 24, Sorry, yes, to the verse number, sorry, to the verse 23. We get James' take on how Abraham was justified. And the scripture was fulfilled, which said, Abraham believed God, and it was imputed onto him for righteousness, and he was called the friend of God. Now, James quotes here from Genesis chapter 15, that tells us that Abraham had believed God. He was a believer in Christ. He was a Christian, as we would call ourselves today. In Genesis 15, verse six, it reads, and he believed in the Lord, and he counted it to him for righteousness. Paul uses this same verse in Genesis 15, in the verse six. to explain that salvation is by faith alone and not by works. And so, James uses this passage, Paul uses this passage, and they both conclude, they come to the same conclusion, that Abraham was justified by faith, and on that, righteousness was imputed to him. Furthermore, James chapter 2 in the verse 21. James alludes to an event that takes place in Genesis chapter 22. This is some 30 to 40 years after Abraham exercised faith that resulted in God accrediting righteousness to him. In Genesis 15, you take the time span. Genesis 15, he believes God, he's righteous, He becomes a believer, a saint of God, and 30 to 40 years later, we find him now on Mount Moriah. And so we find very clearly that Abraham was already a Christian before this event on Mount Moriah took place. So even from the immediate context, And the comparison of the timeline of the events in Abraham's life, it's clear that James affirms justification by faith alone in Christ alone in the life of Abraham. Therefore, we need to ask then, what is James referring to when he speaks of Abraham being justified by works when he offered Isaac upon his son upon the altar here in James 2 in the verse 21? What is he speaking of? Well, let me remind you of the context. Remember what James is addressing here in chapter two. From the verse 14 onwards, James is focusing, he's addressing the issue of the evidence of a person's salvation, not the grounds of a person's salvation, the evidence of it. He's examining the fruit, not the root of salvation. Or to put it another way, as I did on a previous week, he's emphasizing the outcome of faith, not the object of faith. Abraham wasn't saved because he obeyed in sacrificing Isaac, but rather Abraham's obedience proved the reality of an already existent faith within his life, accounted righteous. Long before this event on Mount Moriah, Abraham, as he willingly placed his son upon the altar, confirmed In that work, in that act, the genuineness of his faith, a faith that was already existent in his life. One preacher put it like this, genuine faith works. The proof that Abraham believed God is seen in his actions. He obediently offered up Isaac. Genuine faith and works are inseparable, because genuine faith always results in good works. By his works, Abraham could never be justified before God. That's what Paul says in Romans chapter four, if you look at it once again. Romans four, verse two, for if Abraham were justified by works, He hath whereof to glory, but not before God. Oh, he could boast before men, yes, but he could never boast or glory before God on the grounds of his works. No, no, Abraham could never be justified before God, but by his works, now here's the key, here's the statement, by his works, he was justified before men. He was justified before men. His works before others proved that he had been justified. I suppose we could say that works are the only way that faith can be seen and verified as a real saving faith by ourselves and by others. What Paul Romans is emphasizing is our justification before God but what James and his letters emphasizing is our justification before man and so we have two men looking at two different aspects of our justification he speaks Paul, of how we're justified before God by faith alone in Christ alone. And in James, he speaks about being justified by men. How do men know that I am a Christian? They look at my works. They examine my behavior. They consider my words. and how I conduct myself in this world. And by that, I find myself justified in the sight of man. But I know that I'm only but justified in the sight of God because I have faith in Christ and His work. And thereby, on the grounds of that faith, He has given to me His righteousness. So then, what do our works or our lack of works say to others concerning our profession of faith? As people examine our lives and examine them they do, do they see anything that points to the existence of a saving faith in our lives? Are there any deeds and evidence that we have been genuinely redeemed? Let me say that a watching world is watching for the reality of our faith. How tragic then it would be if by our deeds and our words that we would become more a stumbling block than a stepping stone for family members, for school friends, for work colleagues in becoming Christians. Sadly, too often, the cry goes up by the unconverted. Well, if that's Christianity, I want nothing to do with it. They've looked at some professing Christian. They've looked at their behavior and their conduct. And they say, well, if that is what it is to be a Christian, I want nothing to do with it. Oh, brethren, sisters, let us endeavor to live consistent lives. And if we have failed in doing so, let us repent and let us resolve to live the life Christ intended us to live from this very night onwards. Now in verse 22 James goes on to say, Now the words wrought with can be translated cooperate. Cooperate it. Faith cooperated with works on the occasion when Abraham offered up Isaac on Mount Moriah. It took faith. It took faith for Abraham to literally take his son to bind him and to put him onto the altar. Faith cooperated with his works. Works and faith were bound together, knitted together. There was faith wrought with works. The language here informs us then that faith and works are not mutually exclusive, but rather they are compatible. When a person is possessed with a saving faith, that faith will then manifest itself through works. Works are simply the validation of faith. Note that closing statement, it needs a little explaining there. at the end of the verse 22. By works was faith made perfect. This doesn't mean that Abraham's faith, that faith that brought him into union with Christ doesn't mean that it was defective before this event on Mount Moriah and that that defect was made up or remedied by his works there on Mount Moriah. It really simply means that Abraham's works proved that his faith was perfect, that it was complete, that it was entire. John Gale wrote, following about that closing statement in verse 22, the sense is that hereby his faith was declared to be sincere. unthemed, true and genuine, just as love is said to be perfected in 1 John 4 and the verse 17. Here we see God declaring the sincerity and the genuineness and the truth or Abraham exhibiting the genuineness, the sincerity of his faith as he offered up his son upon the altar on Moriah's mountain. James N draws the curtain down on his first illustration in verse 24 when he says, you see then how that by works a man is justified and not by faith only. No man or woman can claim to be justified who has not a faith which produces good works in their lives. Albert Barnes said, James maintains, as Paul always did, that nothing else than a holy life can show that a man is a true Christian and is accepted of God. And so, this example of Abraham, he was justified by faith, righteousness imputed to him. Before God he was justified and before men he was justified. but this time by his works, what he actually did. And we live before God. Brethren and sisters, we also live before man. What do they say about our God as they look in at our lives and as they examine our conduct and our behavior? James then comes to this second Bible character in verse 25, who again exhibited in their life how faith and works are compatible. Just as they were seen in the life of Abraham, this time he looks at this woman Rahab. Likewise also, was not Rahab the harlot justified by works? She had received the messengers and had sent them out another way. You couldn't get You couldn't get any two people more different if you tried. Abraham and Rahab. Abraham was a Jew. Rahab was a Gentile. Abraham was a man. Rahab was a woman. Abraham was a good man. Rahab was a wicked woman. Abraham was a Chaldean. Rahab was a Canaanite. Abraham was at the top of the social ladder. Rahab was at the bottom. What a contrast between these two people. And yet both have a dynamic faith. Both have been justified before God. Abraham, Rahab, both individuals, Saved by Greece and saved through faith alone in Christ alone as a former prostitute harlot Rahab is held forth by James as an example of one who was justified by her works again. Let me be clear Rahab was not justified before God by her works. I That took place on the grounds of faith, like every other individual. Therefore being justified by faith, we have peace with God. And so she's not justified before God by her works, but Rahab is justified before men by her works, by her actions. With respect to the two spies that came into her home, Rahab proved that she had already come into possession of a genuine saving faith in the one true and living God. Her deeds showed that she truly believed in God. Rahab's faith was shown by her works to be true and genuine. Despite living, in a heathen nation, despite being brought up by unbelieving parents, despite having little knowledge of the living God, despite having no Bible, despite having no schooling in the things of God under the ministry of some God-sent prophet, despite being a hermit, Rahab came to believe God. and then showed that she had believed in God by her subsequent works in protecting two of God's covenant children. What do we learn from Rahab? Various things. First of all, we learn that regardless of the difficulties and the deficiencies in a person's life, Grace can still triumph. Think of it, all of those deficiencies that she had, no knowledge of God, no Bible, no prophet, no spiritual influence with regard to Jehovah, and yet despite it all, grace triumphed. Thank God the grace of God still triumphs in the lives of men and women. Though deficient they are, though ignorant they be about the genuine and the true and the living God of the Bible, yet grace can still triumph. Take heart, brother, sister, with regard to those family members of yours. If grace can triumph, In Rahab's life, grace can triumph in their lives. We also learn from Rahab that the worst of sinners can become the best of saints. The worst of sinners can become the best of saints. Rahab will become part of the genealogy of the Lord Jesus Christ. He's brought into the family line. of the blessed Son of God. The worst of sinners can become the best of saints. Thank God for that. Thank God for that. The third thing we learn is that faith within will always be evidenced by works without. Faith in, within, will find its way to works without. So let me ask you, do you have the kind of faith that Abraham and Rahab had? A faith that obeys God regardless of the cost? Here were two people who were willing to sacrifice their hopes, their dreams, their ambitions, their very lives to be true to the to be true to their faith. Are we that kind of people? Am I that kind of person? James concludes with a final quick illustration in verse 26. For as the body without the spirit is dead, so faith without works is dead also. James' argument is as follows. Just as the human body without the spirit The word is breath, without breath. A body without breath. Just as that body is dead, you can't have a body without breath that is living. Just as that body is dead, so faith without works is dead also. A person can boast, a person can crow, a person can brag about their faith, but if there are no accompanying works, then all their boasting, vain. It's simply hot air. It's simply worthless. One person said this, faith never stands around with its hands in its pockets. Faith never stands around with its hands in its pockets. So brother, sister, get your hands out of your pockets, roll up your sleeves, and get to the work, because faith without works is dead. May God be pleased to bless this His word to our hearts, even this evening, and may by our works, We evidence to others that God has done a good work in us and we'll see to its completion in coming days. Amen. Let's briefly