Regifting

Yes, it’s true. I’m regifting this year. In the current economy, it seems that regifting is more common than ever, but it is by no means new. The Christ of Christmas said, “You received without paying; give without pay.” So with the vast number of friends and family to whom I would like to give a gift, I’ve decided to join trend of regifting. The gift I have received is the gift of God – eternal life. It is the perfect gift for regifting. It is the gift that once you’ve received it you can regift it over and over again and still keep it for yourself. (Of course God, the original giver, continues to be the source of the gift.)

I love Christmas. But celebrating the birth of the Christ child apart from the reality of why He was born is empty and meaningless. Jesus Christ, the Son of God, was born in order that He might live as a man the perfect sinless life that no one else could ever live. And having lived that life, He was to die in the place of sinners. God, the universal Lawgiver and Judge, is holy and just. His justice demands that He punish lawbreakers, and all of mankind is guilty before the God to whom we must give account.. Yet He is merciful, and in His mercy he has determined to provide salvation in His Son, Jesus Christ.

When Jesus died on the cross, he died as a substitute for sinners. God, the Judge of all, transferred the penalty for sin to His sinless Son and punished Him. “For our sake He made Him to be sin who knew no sin, so that in Him we might become the righteousness of God.” The penalty for sin, if exacted upon sinners, would consign each and every one of us to eternal conscious punishment in hell. Yet the sinless God-Man suffered the full wrath of a holy God in one day on a Roman cross in Jerusalem, just six miles away and 33 years after His birth in Bethlehem. And three days later, as if to say, “I am satisfied with the death of My Son on behalf of sinners,” God raised Jesus from the dead. Now, because God has poured out all of His wrath for sinners on the Savior, all those who receive Christ have their sins forgiven and live forever with God.

This Christmas season receive the gift of eternal life. Stop trusting in your own goodness (you have none). Put your faith in the sinless Son of God instead. Repent and turn from your life of sinning against the Lawgiver and His law. Receive this greatest of gifts. And then you can regift it over and over again and still keep it for yourself.

Now tell me, doth this offend you?

Merry Christmas,

Craig Akin

P.S. Feel free to regift this post.

An Easter Sermon for Children's Church

You may know many things about the death and resurrection of Jesus. You may know about the Man who was killed on the Cross. You may know that man. I do!

Or, maybe you don’t know anything about the story. You may have questions. You may be asking:

Did these things really happen?

Who was that Man on the Cross?

Why did He have to die?

Did He really come back to life?

What does it all have to do with me?

I hope to answer these questions over the next few minutes.

The Gospel – Good News

Paul the Apostle wrote these words in the Bible:

(Romans 1:1b-4 ESV) 1 …the gospel of God, 2 which he promised beforehand through his prophets in the holy Scriptures, 3 concerning his Son, who was descended from David according to the flesh 4 and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord,

These words speak of the gospel of God. Gospel means “good news”. And they say it is God’s gospel. It is “good news” from God. This “gospel of God” was promised by God “through his prophets in the holy Scriptures.”

In another place we read this about the gospel of God.

(First Corinthians 15:1, 3-4 ESV) 1 Now I would remind you, brothers, of the gospel I preached to you… 3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures,

There is a clear statement of the gospel:

Christ died for our sins and Christ rose from the dead!

That is the gospel. That is the “good news”.

The Bad News

But if you were listening close, in that clear statement you also heard some bad news. And it is that bad news that makes the “good news” so very good.

“Christ died for our sins.” Christ Jesus, the man who died on the Cross, “died for our sins.”

The bad news we must face is the bad news about “our sins”.

What is sin?

Have you ever lied? God said, “do not lie.” Lying is sin. That is why Jesus died; “for our sins.”

Have you ever stolen anything? God said, “do not steal.” Stealing is sin. That is why Jesus died; “for our sins.”

Have you ever disobeyed your parents? God said, “Honor your father and your mother.” Disobeying your parents is sin. That is why Jesus died; “for our sins.”

Sin is doing what God has commanded us not to do or not doing what God has commanded us to do. Everyone has sinned. The Bible says:

(Romans 3:23 ESV) 23 for all have sinned and fall short of the gloryof God,

The consequence of sin is death. The Bible says:

(Romans 6:23 ESV) 23 For the wages of sin is death…

The death this verse speaks of is an eternal painful existence in hell - separated from God and all that is good.

That is why Jesus died; “for our sins.”

Jesus, Our Sin, and His Death

Who is Jesus? How could He die for my sin?

There is one answer to both of these questions.

Our Scripture talks about “the gospel of God… concerning his Son.”

The reason Jesus could die for our sins is because he is the sinless Son of God. He is God in human flesh. Jesus…

“was descended from David according to the flesh”

He was the perfect Man who never sinned

And Jesus…

“was declared to be the Son of God”

Very God in human flesh. And he “died for our sins.”

How can we know that Jesus is the Son of God? That is what Easter is all about. Our Scripture says Jesus…

“was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead”

We know that Jesus is the Son of God because, after he “died for our sins” on the Cross, He rose from the dead. He came back to life.

Your Response

Do you still ask, “What does this have to do with me?

Well, nothing if you reject the good news. If you reject the Son of God’s death as payment for your sin, then it has nothing to do with you. You must pay for your own sin forever in hell.

But, if you receive Jesus and His death as payment for your sins then your sins are forgiven and you will live forever with God in heaven.

You must receive Jesus by faith. Faith is turning to Jesus in love and trusting in his death and resurrection for the forgiveness of your sins. And faith is turning from sin. This is called repentance. It means that with God’s help you live the rest of your life the way God wants you to live.

If you understand that you need your sins forgiven - if you believe that Jesus died to pay for your sins and that He rose again - if you are willing to turn from sin and trust in Jesus, you can receive Him now.

Prayer

If you would receive Jesus, tell Him so in prayer. Tell Jesus that you want to trust Him and turn from your sin. Tell him you want your sins forgiven. Tell Him you believe that he died for you and that He rose again from the dead.

Now tell me, doth this offend you?

The Doctrine of Justification by Faith Alone in Christ Jesus Alone - Apart from Works

“And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:” (Romans 4:5, 6 ESV)

There are legalists in every age. The Pharisees, in New Testament times, were legalists. They had a list of laws, some biblical and some extra-biblical, that they believed must be kept to be right with God. Roman Catholicism is radically legalistic with its system of penance and venial and mortal sins. They believe that sinners are made right with God by a combination of faith and works. There are legalists in the Church today who give lip service to grace but then load people up with all kinds of laws that they say must be kept. Legalism is the heart of man’s religion. If man creates a religion you can be sure it will be legalistic. The biblical answer to legalism in all of its forms is the doctrine of justification by faith alone in Christ Jesus alone, apart from works. You cannot truly understand and believe this doctrine and be a legalist.

Now tell me, doth this offend you?

Righteousness by Imputation

Justification is the imputation of righteousness to those whose faith is in God. The imputation of righteousness is not an infusion of righteousness, whereby, the sinner is changed into a righteous person. Rather it is the crediting of the righteousness of Christ to the account of the sinner.

The believing sinner is considered and treated as if he were righteous. God treats us as if we had lived the righteous life of Jesus. Our righteous standing before God is positional not practical. In justification, righteousness is not worked in us (that’s sanctification) it is credited to us. It is an alien righteousness; a foreign righteousness. It is a righteousness that does not have its origin in us. It is not the result of anything we have or can do. It is ours by imputation.

Our sin was imputed to Christ on the cross. Jesus was not infused with sin. He did not become a sinner. But God considered and treated Jesus as if He were a sinner. God treated Jesus as if He had lived our sinful life.

17 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.(Second Corinthians 5:21 ESV)

The righteousness of God (that is the righteous merits of the life of Jesus Christ) is imputed to believing sinners. The righteousness that is imputed to believers is the obedience of Jesus.

The obedience of Jesus was both active and passive. During His life, Christ actively obeyed the Father by keeping the law of God perfectly. In His death, Christ passively obeyed the Father by enduing the penalty for the violation of God’s law. The death of Jesus was complete payment of the penalty for the violation of God’s law that we by our sin incurred. The perfectly righteous life that Jesus lived is the source of the righteousness received by faith in justification.

In the law there is both precept and penalty. The precepts say “you shall do” or “you shall not do.” The penalty says, “if you violate the precept you incur this punishment.” Jesus lived perfectly. He actively did everything the law said do and He actively avoided everything the law said not to do. We actively violated the law. We didn’t do what the law said to do and we did what the law said not to do.

God imputed to Jesus the lawbreaking of the world and sentenced Jesus to be punished according to the law. Jesus passively endured the penalty prescribed in the law, thus satisfying the wrath of the just and holy God. With his sin paid for by Jesus, the believing sinner passively receives God’s imputation of the righteous merits of the perfect life of Christ.

Because of the imputation of righteousness the believing sinner is declared by God to be righteous. How righteous? Perfectly righteous; as righteous as Jesus Christ. Because our righteousness before God is the righteous merits of Jesus Christ.

Now tell me, doth this offend you?

If Christ Has Not Been Raised

Men are incurably religious. When we reject the true and living God we have to create a god or gods to take His place. The result is a world full of false religions.

Every false religion has its origin in the sinful heart of man under the inspiration of demons.

(First Corinthians 10:18-20 ESV) ¹⁸ Consider the people of Israel: are not those who eat the sacrifices participants in the altar? ¹⁹ What do I imply then? That food offered to idols is anything, or that an idol is anything? ²⁰ No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons.

The religions of the world come in many shapes and sizes. Postmodern philosophy would say, it’s up to you to choose which one is true for you, to choose not to participate in any, or to create your own system. And no religion is better or truer than any other.

But Christianity, with its truth claims stands out from all the religions of the world. It can never be subjected to the postmodern idea of relative truth. You cannot say, “Christianity is true for me.” Because Christianity is either absolutely true, or it is not true at all. Either Jesus really did rise from the dead, and therefore, Christianity is the only true ‘religion,’ or Jesus did not rise from the dead and Christianity is to be absolutely rejected.

Those who want to hang on to Christianity, but spiritualize the resurrection of Jesus are really creating another false religion and simply calling it Christianity.

No other doctrine sets Christianity apart from the false religious systems of the world more than the doctrine of the bodily resurrection of Jesus. Christians claim that the bodily resurrection of Jesus is a historic fact. No other religion can say that its founder came back from the dead; nor do they need to. But if Christ did not rise, our faith is useless. The validity of our faith is dependent on the absolute truth of the bodily resurrection of Jesus Christ as a historic fact.

(First Corinthians 10:18-20 ESV) ¹⁷ And if Christ has not been raised, your faith is futile and you are still in your sins. ¹⁸ Then those also who have fallen asleep in Christ have perished. ¹⁹ If in Christ we have hope in this life only, we are of all people most to be pitied.

Now tell me, doth this offend you?

My Dream Question and a Seeker Sensitive Pastor

In Acts 16 we read about the ministry of Paul in Philippi.

While in Philippi a demon possessed slave girl became a hindrance to the ministry. Finally, “...Paul, having become greatly annoyed, turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her.” And it came out that very hour” (Acts 16:18 ESV).

This was a great blessing for the slave girl, but “her owners” were not pleased because the demon was a “spirit of divination and brought her owners much gain by fortune-telling” (Acts 16:16 ESV). “They seized Paul and Silas and dragged them into the marketplace before the rulers” (Acts 16:19 ESV). They falsely accused Paul and Sillas before the magistrates who had them beaten with rods and thrown in prison. After Paul and Silas were beaten they were placed in stocks in the deepest part of the prison.

(Acts 16:25-29 ESV) 25 About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them, 26 and suddenly there was a great earthquake, so that the foundations of the prison were shaken. And immediately all the doors were opened, and everyone's bonds were unfastened. 27 When the jailer woke and saw that the prison doors were open, he drew his sword and was about to kill himself, supposing that the prisoners had escaped. 28 But Paul cried with a loud voice, “Do not harm yourself, for we are all here.” 29 And the jailer called for lights and rushed in, and trembling with fear he fell down before Paul and Silas.

The next verse records, in the words of the Philippian jailer, my dream question.

(Acts 16:30 ESV) 30 Then he brought them out and said, “Sirs, what must I do to be saved?”

In all my years as a Christian I have never had anyone ask me a question like that. (Just as an aside, I think most Christians are waiting for such a question before they will ever proclaim the gospel.) But I can tell you this. If someone ever asks me that question I will have an answer for them. I say that with confidence because I do not wait for someone to ask may dream question before I proclaim to them the gospel of Jesus Christ.

Having said all that, let me tell you a story.

A few days ago I was with my family at a farmer’s market/street fair passing out tracts and talking to people about the gospel. Occupying one of the booths at the street fair was a church that is a new plant from a local seeker sensitive mega church. So I decided to see what they were all about. I asked them what kind of church they were. They said, “We are a Christian church...evangelical Christian. Our pastor preaches messages that are relevant to life and they come from the Bible. We are not a seeker church.”

As we talked they introduced themselves. One of them was the children’s ministry director, one was the worship pastor, and the other two were also involved in the ministry. They said that they were half of the leadership of the church.

That’s when I decided to ask my dream question. What must I do to be saved? Only I wanted to ask it in a way that was still a question about their church.

So I looked at the worship pastor (after all he’s a pastor) and said, “What does your church teach about the nature of the gospel?”

His mouth opened as he visibly inhaled. He looked at the children’s ministry director and said, “Uh.” He looked back at me and said, “Uh, the nature of the gospel? Jesus died for our sins.”

Okay, that’s true. That Jesus died in the place of sinners is essential to the gospel message. But half the unbelievers I talk to tell me that Jesus died for our sins. I gave a pastor the opportunity to expound the gospel of Jesus Christ and that was all he could come up with.

For all he knew I could have been a Mormon, a JW, or an irreligious pagan asking him to explain the gospel.

He continued, “We preach the whole gospel, not a watered down message. Uh, I’m new at the church. I’m still learning.” Then the others chimed in to tell me about the great programs they had at the church.

As we were walking away my wife heard the worship pastor say, “Well, that was a really broad question.” I said, “That’s my dream question.”

The Bible commands Christians to be prepared to answer that question:

(First Peter 3:15 ESV) 15 but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect,

Below I have linked to a couple ministries that help Christians to be prepared to proclaim the gospel.

The Way of the Master

Evangelism Explosion

Now tell me, doth this offend you?

Oh Depth of Terror, and yet Height of Love!

We continue with Spurgeon’s sermon, “The Heart of the Gospel.” Having expounded the sinlessness of Christ, he now moves to “what was done with Him who knew no sin? The text for the sermon is Second Corinthians 5:20, 21:

“Now then we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ’s stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.”

This leads me on to the second point of the text, which is, what was done with him who knew no sin? He was "made sin." It is a wonderful expression: the more you weigh it the more you will marvel at its singular strength. Only the Holy Ghost might originate such language. It was wise for the divine Teacher to use very strong expressions, for else the thought might not have entered human minds. Even now, despite the emphasis, clearness, and distinctness of the language used here and elsewhere in Scripture there are found men daring enough to deny that substitution is taught in Scripture. With such subtle wits it is useless to argue. It is clear that language has no meaning for them. To read the 53rd chapter of Isaiah, and to accept it as relating to the Messiah, and then to deny his substitutionary sacrifice is simply wickedness. It would be vain to reason with such beings; they are so blind that if they were transported to the sun they could not see. In the church and out of the church there is a deadly animosity to this truth. Modern thought labours to get away from what is obviously the meaning of the Holy Spirit, that sin was lifted from the guilty and laid upon the innocent. It is written, "The Lord hath laid on him the iniquity of us all." This is as plain language as can be used; but if any plainer was required, here it is,—"He hath made him to be sin for us."

The Lord God laid upon Jesus, who voluntarily undertook it, all the weight of human sin. Instead of its resting on the sinner, who did commit it, it was made to rest upon Christ, who did not commit to it; while the righteousness which Jesus wrought out was placed to the account of the guilty, who had not worked it out, so that the guilty are treated as righteous. Those who by nature are guilty, are regarded as righteous, while he who by nature knew no sin whatever, was treated as guilty. I think I must have read in scores of books that such a transference is impossible; but the statement has had no effect upon my mind. I do not care whether it is impossible or not with learned unbelievers: it is evidently possible with God, for he has done it. But they say it is contrary to reason. I do not care for that, either: it may be contrary to the reason of those unbelievers, but it is not contrary to mine; and if I am to be guided by reason, I prefer to follow my own. The atonement is a miracle, and miracles are rather to be accepted by faith than measured by calculation. A fact is the best of arguments. It is a fact that the Lord hath laid on Jesus the iniquity of us all. God's revelation proves the fact, and our faith defies human questioning! God saith it, and I believe it; and believing it, I find life and comfort in it. Shall I not preach it? Assuredly I will.

"E'er since by faith I saw the stream
His flowing wounds supply,
Redeeming love has been my theme,
And shall be till I die."

Christ was not guilty, and could not be made guilty; but he was treated as if he were guilty, because he willed to stand in the place of the guilty. Yea, he was not only treated as a sinner, but he was treated as if he had been sin itself in the abstract. This is an amazing utterance. The sinless one was made to be sin.

Sin pressed our great Substitute very sorely. He felt the weight of it in the Garden of Gethsemane, where he "sweat as it were great drops of blood falling to the ground." The full pressure of it came upon him when he was nailed to the accursed tree. There in the hours of darkness he bore infinitely more than we can tell. We know that he bore condemnation from the mouth of a man, so that it is written, "He was numbered with the transgressors." We know that he bore shame for our sakes. Did not your hearts tremble last Sunday evening when our text was, "Then did they spit in his face?" It was a cruel scorn that exhausted itself upon his blessed person. This, I say, we know. We know that he bore pains innumerable of body and mind: he thirsted, he cried out in the agony of desertion, he bled, he died. We know that he poured out his soul unto death, and yielded up the ghost. But there was at the back, and beyond all this, an immeasurable abyss of sufferings": probably to us they are unknowable sufferings. He was God as well as man, and the Godhead lent an omnipotent power to the manhood, so that there was compressed within his soul, and endured by it, an amount of anguish of which we can form no conception. I will say no more: it is wise to veil what it is impossible to depict. This text both veils and discovers his sorrow, as it says, "He made him to be sin." Look into the words. Perceive their meaning if you can. The angels desire to look into it. Gaze into this terrible crystal. Let your eyes search deep into this opal, within whose jewelled depth there are flames of fire. The Lord made the perfectly innocent one to be sin for us: that means more humiliation, darkness, agony, and death than you can conceive. It brought a kind of distraction and well-nigh a destruction to the tender and gentle spirit of our Lord. I do not say that our substitute endured a hell, that were unwarrantable. I will not say that he endured either the exact punishment for sin, or an equivalent for it; but I do say that what he endured rendered to the justice of God a vindication of his law more clear and more effectual than would have been rendered to it by the damnation of the sinners for whom he died. The cross is under many aspects a more full revelation of the wrath of God against human sin than even Tophet, and the smoke of torment which goeth up for ever and ever. Who would know God's hate of sin must see the Only Begotten bleeding in body and bleeding in soul even unto death: he must, in fact, spell out each word of my text, and read its innermost meaning. There, my brethen, I am ashamed of the poverty of my explanation, and I will therefore only repeat the full and sublime language of the apostle—"He hath made him to be sin for us." It is more than "He hath put him to grief"; it is more than "God hath forsaken him"; it is more than "The chastisement of our peace was upon him"; it is the most suggestive of all descriptions—"He hath made him sin for us." Oh depth of terror, and yet height of love!

Now tell me, Doth this offend you?

Our Substitute was Spotless Innocent and Pure.

A few weeks back I posted the introduction of a sermon by C.H. Spurgeon called, “The Heart of the Gospel.” In his introduction Spurgeon said, “THE heart of the gospel is redemption, and the essence of redemption is the substitutionary sacrifice of Christ.” This doctrine is so essential and necessary, but at the same time so neglected today.

In this post I will continue to quote from this sermon based on Second Corinthians 5:20, 21. As Spurgeon begins to consider the doctrine of the atonement he first focuses upon the sinlessness of Christ Jesus.

“Now then we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ’s stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” — 2 Corinthians 5:20, 21.

First, then, with as much brevity as possible I will speak upon THE GREAT DOCTRINE. The great doctrine, the greatest of all, is this, that God, seeing men to be lost by reason of their sin, hath taken that sin of theirs and laid it upon his only begotten Son, making him to be sin for us, even him who knew no sin; and that in consequence of this transference of sin he that believeth in Christ Jesus is made just and righteous, yea, is made to be the righteousness of God in Christ. Christ was made sin that sinners might be made righteousness. That is the doctrine of the substitution of our Lord Jesus Christ on the behalf of guilty men.

Now consider, first, who was made sin for us? The description of our great Surety here given is upon one point only, and it may more than suffice us for our present meditation. Our substitute was spotless, innocent, and pure. “He hath made him to be sin for us, who knew no sin,” Christ Jesus, the Son of God, became incarnate, and was made flesh, and dwelt here among men; but though he was made in the likeness of sinful flesh, he knew no sin. Though upon him sin was laid, yet not so as to make him guilty. He was not, he could not be, a sinner: he had no personal knowledge of sin. Throughout the whole of his life he never committed an offense against the great law of truth and right. The law was in his heart; it was his nature to be holy. He could say to all the world, “Which of you convinceth me of sin?” Even his vacillating judge enquired, “Why, what evil hath he done?” When all Jerusalem was challenged and bribed to bear witness against him, no witnesses could be found. It was necessary to misquote and wrest his words before a charge could be trumped up against him by his bitterest enemies. His life brought him in contact with both the tables of the law, but no single command had he transgressed. As the Jews examined the Paschal lamb before they slew it, so did scribes and Pharisees, and doctors of the law, and rulers and princes, examine the Lord Jesus, without finding offense in him. He was the Lamb of God, without blemish and without spot.

As there was no sin of commission, so was there about our Lord no fault of omission. Probably, dear brethren, we that are believers have been enabled by divine grace to escape most sins of commission; but I for one have to mourn daily over sins of omission. If we have spiritual graces, yet they do not reach the point required of us. If we do that which is right in itself, yet we usually mar our work upon the wheel, either in the motive, or in the manner of doing it, or by the self-satisfaction with which we view it when it is done. We come short of the glory of God in some respect or other. We forget to do what we ought to do, or, doing it, we are guilty of lukewarmness, self-reliance, unbelief, or some other grievous error. It was not so with our divine Redeemer. You cannot say that there was any feature deficient in his perfect beauty. He was complete in heart, in purpose, in thought, in word, in deed, in spirit. You could not add anything to the life of Christ without its being manifestly an excrescence. He was emphatically an all-round man, as we say in these days. His life is a perfect circle, a complete epitome of virtue. No pearl has dropped from the silver string of his character. No one virtue has overshadowed and dwarfed the rest: all perfections combine in perfect harmony to make in him one surpassing perfection.

Neither did our Lord know a sin of thought. His mind never produced an evil wish or desire. There never was in the heart of our blessed Lord a wish for any evil pleasure, nor a desire to escape any suffering or shame which was involved in his service. When he said, “Father, if it be possible, let this cup pass from me,” he never desired to escape the bitter potion at the expense of his perfect lifework. The “if it be possible,” meant, “if it be consistent with full obedience to the Father, and the accomplishment of the divine purpose.” We see the weakness of his nature shrinking, and the holiness of his nature resolving and conquering, as he adds, “nevertheless, not as I will, but as thou wilt.” He took upon him the likeness of sinful flesh, but though that flesh often caused him weariness of body, it never produced in him the weakness of sin. He took our infirmities, but he never exhibited an infirmity which had the least of blameworthiness attached to it. Never fell there an evil glance from those blessed eyes; never did his lips let drop a hasty word; never did those feet go on an ill errand, nor those hands move towards a sinful deed; because his heart was filled with holiness and love within as well as without our Lord was unblemished. His desires were as perfect as his actions. Searched by the eyes of Omniscience, no shadow of fault could be found in him.

Yea, more, there were no tendencies about our Substitute towards evil in any form. In us there are always those tendencies; for the taint of original sin is upon us. We have to govern ourselves and hold ourselves under stern restraint, or we should rush headlong to destruction. Our carnal nature lusteth to evil, and needs to be held in as with bit and bridle. Happy is that man who can master himself. But with regard to our Lord; it was his nature to be pure, and right, and loving. All his sweet wills were towards goodness. His unconstrained life was holiness itself: he was “the holy child Jesus.” The prince of this world found in him no fuel for the flame which he desired to kindle. Not only did no sin flow from him, but there was no sin in him, nor inclination, nor tendency in that direction. Watch him in secret, and you find him in prayer; look into his soul, and you find him eager to do and suffer the Father’s will. Oh, the blessed character of Christ! If I had the tongues of men and of angels I could not worthily set forth his absolute perfection. Justly may the Father be well pleased with him! Well may heaven adore him!

Beloved, it was absolutely necessary that any one who should be able to suffer in our stead should himself be spotless. A sinner obnoxious to punishment by reason of his own offenses, what can he do but bear the wrath which is due to his own sin? Our Lord Jesus Christ as man was made under the law; but he owed nothing to that law, for he perfectly fulfilled it in all respects. He was capable of standing in the room, place, and stead of others, because he was under no obligations of his own. He was only under obligations towards God because he had voluntarily undertaken to be the surety and sacrifice for those whom the Father gave him. He was clear himself, or else he could not have entered into bonds for guilty men.

Oh, how I admire him, that being such as he was, spotless and thrice holy, so that even the heavens were not pure in his sight, and he charged his angels with folly, yet he condescended to be made sin for us! How could he endure to be numbered with the transgressor and bear the sin of many? It may be no misery for a sinful man to live with sinful men, but it would be a heavy sorrow for the pure-minded to dwell with a company of abandoned and licentious wretches. What an overwhelming sorrow it must have been to the pure and perfect Christ to tabernacle among the hypocritical, the selfish, and the profane! How much worse that he himself should have to take upon himself the sins of those guilty men. His sensitive and delicate nature must have shrunk from even the shadow of sin, and yet read the words and be astonished: “He hath made him to be sin for us, who knew no sin.” Our perfect Lord and Master bare our sins in his own body on the tree. He, before whom the sun itself is dim and the pure azure of heaven is defilement, was made sin. I need not put this in fine words: the fact is itself too grand to need any magnifying by human language. To gild refined gold, or paint the lily, were absurd; but much more absurd would it be to try to overlay with flowers of speech the matchless beauties of the cross. It suffices in simple rhyme to say —

“Oh, hear that piercing cry!
What can its meaning be?
‘My God! my God! oh! why hast thou
In wrath forsaken me?’
“Oh ‘twas because our sins
On him by God were laid;
He who himself had never sinn’d,
For sinners, sin was made.”

Now tell me Doth this offend you?

Faith Works and James Two (Part 6)

In chapter two verse 25, James presented his second Old Testament illustration to prove his case that a claimed faith that does not result in good works is not the kind of faith that saves. The kind of faith that saves always results in good works. No doubt James could have chosen any Old Testament believer to show that good works necessarily follow true faith, but he chose Abraham the patriarch Abraham and Rahab the prostitute. In my previous post I considered Abraham. In this post I will consider Rahab.

(James 2:25 NASB) And in the same way was not Rahab the harlot also justified by works, when she received the messengers and sent them out by another way?

Rahab demonstrated that she had genuine faith by her actions. The author of the epistle to the Hebrews made the point that it was because of her faith that she did what she did.

(Hebrews 11:31 NASB) By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace.

The historical account of this story is found in Joshua chapter two. Joshua sent two men to spy out the land of Cannan and especially the city of Jericho. While in Jericho they went to “the house of a harlot whose name was Rahab, and lodged there.”(Joshua 2:1 NASB).

The king of Jericho became aware that there were Israeli spies in Jericho and that they were staying with Rahab. The king sent a message to Rahab. He told her to send them out because they were spies. But Rahab had hidden them on her roof. She told the king that the spies had been there but they had went out the city gate just before it was closed for the night. She said, “Pursue them quickly, for you will overtake them.” (Joshua 2:5 NASB) So Rahab sent the king and all the king’s men on a wild goose chase. That night Rahab went up to talk to the spies. She had demonstrated her faith when she hid the spies. In this conversation, she declared her faith.

(Joshua 2:8-13 NASB) Now before they lay down, she came up to them on the roof, and said to the men, "I know that the LORD has given you the land, and that the terror of you has fallen on us, and that all the inhabitants of the land have melted away before you. "For we have heard how the LORD dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you utterly destroyed. "And when we heard it, our hearts melted and no courage remained in any man any longer because of you; for the LORD your God, He is God in heaven above and on earth beneath. "Now therefore, please swear to me by the LORD, since I have dealt kindly with you, that you also will deal kindly with my father's household, and give me a pledge of truth, and spare my father and my mother and my brothers and my sisters, with all who belong to them, and deliver our lives from death."

Rahab declared that she believed in the LORD the God of Israel, and she was willing to lay her life on the line for her faith. The spies promised her that she would be safe if she did as they told her.

(Joshua 2:14 NASB) So the men said to her, "Our life for yours if you do not tell this business of ours; and it shall come about when the LORD gives us the land that we will deal kindly and faithfully with you."

She demonstrated her faith by hiding the spies and further by helping them escape.

(Joshua 2:15 NASB) Then she let them down by a rope through the window, for her house was on the city wall, so that she was living on the wall.

The spies instructed her that, “when we come into the land, you tie this cord of scarlet thread in the window through which you let us down, and gather to yourself into the house your father and your mother and your brothers and all your father's household.” (Joshua 2:18 NASB). After all their instructions, she said, “According to your words, so be it." So she sent them away, and they departed; and she tied the scarlet cord in the window. (Joshua 2:21 NASB).

In the sixth chapter of Joshua it we read,

(Joshua 6:17 NASB) “And the city shall be under the ban, it and all that is in it belongs to the LORD; only Rahab the harlot and all who are with her in the house shall live, because she hid the messengers whom we sent.”

In Joshua 6:21-25 we read that the people of Israel followed God’s plan of attack and the city walls fell in on the city. Jericho was totally destroyed. Everyone was killed by the edge of the sword. No one survived. No one except Rahab and those she had taken into her house.

Rahab made a profession of faith. She claimed to believe. But, how was the Israeli spies to know if she was for real? The answer to this question is the point of James 2:25.

And in the same way was not Rahab the harlot also justified by works, when she received the messengers and sent them out by another way? (NASB)

Rahab's claim to have faith in the LORD God of Israel was justified (evidenced) in the sight of men by her actions.

The rest of Rahab’s life continued to justify her claim that she believed in the LORD. Rahab became part of God's people. She married a Hebrew from the tribe of Judah named Salman. Through this marriage Rahab the pagan prostitute became an ancestor of Jesus Christ.

Rahab was justified (declared to be righteous) before God by faith alone. Her faith led her to perform good works, and her claim to have faith was evidenced (justified) before men by her actions.

The last verse of James two is the final restatement of James’ conclusion.

(James 2:26 NASB) For just as the body without the spirit is dead, so also faith without works is dead.

Just as the human body is lifeless without the immaterial spiritual nature of man, the kind of faith the does not result in a changed life, in holiness, and yes in good works is dead. It has nothing to offer and it is incapable of producing salvation. The kind of faith that saves is the kind of faith that results in good works. Paul said,

(Ephesians 2:8-10 NASB) For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, that no one should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

Now tell me, Doth this offend you?

The Necessity of Gospel Preaching

Today I would like to share with you the introduction to a sermon Charles H. Spurgeon preached July 18, 1886, called “The Heart of The Gospel.” After almost 120 years the Gospel preaching of C.H. Spurgeon retains its relevance.

The heart of the gospel is redemption, and the essence of redemption is the substitutionary sacrifice of Christ. They who preach this truth preach the gospel in whatever else they may be mistaken; but they who preach not the atonement, whatever else they declare, have missed the soul and substance of the divine message. In these days I feel bound to go over again the elementary truths of the Gospel. In peaceful times we may feel free to make excursions into interesting districts of truth which lie far afield; but now we must stay at home, and guard the hearths and homes of the Church by defending the first principles of the faith. In this age there have risen up in the church itself men who speak perverse things. There be many that trouble us with their philosophies and novel interpretations, whereby they deny the doctrines they profess to teach, and undermine the faith they are pledged to maintain. It is well that some of us, who know what we believe, and have no secret meanings for our words, should just put our foot down and maintain our standing, holding forth the word of life, and plainly declaring the foundation truths of the gospel of Jesus Christ.

Let me give you a parable. In the days of Nero there was great shortness of food in the city of Rome, although there was abundance of corn to be purchased at Alexandria. A certain man who owned a vessel went down to the sea coast, and there he noticed many hungry people straining their eyes toward the sea, watching for the vessels that were to come from Egypt with corn. When these vessels came to the shore, one by one, the poor people wrung their hands in bitter disappointment, for on board the galleys there was nothing but sand which the tyrant emperor had compelled them to bring for use in the arena. It was infamous cruelty, when men were dying of hunger to command trading vessels to go to and fro, and bring nothing else but sand for gladiatorial shows, when wheat was so greatly needed. Then the merchant whose vessel was moored by the quay said to his shipmaster, "Take thou good heed that thou bring nothing back with thee from Alexandria but corn; and whereas, aforetime thou hast brought in the vessel a measure or two of sand, bring thou not so much as would lie upon a penny this time. Bring thou nothing else, I say, but wheat: for these people are dying, and now we must keep our vessels for this one business of bringing food for them." Alas! I have seen certain mighty galleys of late loaded with nothing but mere sand of philosophy and speculation, and I have said within myself, "Nay, but I will bear nothing in my ship but the revealed truth of God, the bread of life so greatly needed by the people." God grant us this day that our ship may have nothing on board it that may merely gratify the curiosity, or please the taste; but that there may be necessary truths for the salvation of souls. I would have each one of you say: "Well, it was just the old, old story of Jesus and his love, and nothing else." I have no desire to be famous for anything but preaching of the gospel. There are plenty who can fiddle to you the new music; it is for me to have no music at any time but that which is heard in heaven,—"Unto him that loved us, and washed us from our sins in his own blood, to him be glory for ever and ever!"

The complete sermon (#1910) by C.H. Spurgeon can be found in volume 32 of the Metropolitan Tabernacle Pulpit or at www.spurgeon.org.

Now tell me, Doth this offend you?

Faith Works and James Two (Part 5)

In chapter 2 verses 20-26, James used two Old Testament characters, Abraham and Rahab, to illustrate and prove his point. James interspersed these two illustrations by stating his conclusion three times. First, in verse twenty, before the Abraham illustration James stated his conclusion negatively.

(James 2:20 NASB) But are you willing to recognize, you foolish fellow, that faith without works is useless?

Second, in verse 24, after the Abraham illustration and before the Rahab illustration James stated his conclusion positively.

(James 2:24 NASB) You see that a man is justified by works, and not by faith alone.

And finally, in verse 26, after the Rahab illustration James again states his conclusion negatively.

(James 2:26 NASB) For just as the body without the spirit is dead, so also faith without works is dead.

It is important to remember two things here. First, a proper understanding of James’ point in these two Old Testament illustrations must go to prove what is stated in his conclusions. We must not draw any conclusion from these illustrations other than James’ conclusion. Secondly, and conversely, whatever meaning we draw from James’ conclusion statements must be supported by the illustrations that the inspired writer provided. We must not force James’ conclusion to mean something that the illustrations do not support.

To begin let’s consider the first conclusion statement.

(James 2:20 NASB) But are you willing to recognize, you foolish fellow, that faith without works is useless?

Are you willing to recognize? Are you willing to be convinced by the evidence? We should note two things here. First, James is asking if this “foolish fellow” is willing to look at the evidence. People, even religious people, reject biblical truth. They reject the truth, not because there is no evidence for the truth, but because they are unwilling to receive it. Secondly, when James set out to prove his point he cited God's revealed Word. He provided evidence from the biblical stories of Abraham and Rahab. The Bible is the final authority for the Christian.

“Faith without works is useless” is the negative side of James’ conclusion. Saying “I have faith” is insufficient if it is not the kind of faith that results in a changed life and good works. Even believing true things about God and Christ is insufficient if it is not the kind of faith that results in a changed life and good works. The kind of faith that James wrote about is useless and dead. The solution to the problem James is addressing is not to add works to this merely said faith or intellectual faith. Jesus addressed those who had these kinds of faith and also had “good works.”

(Matthew 7:21-23, 26, 27 NASB) "Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven; but he who does the will of My Father who is in heaven. "Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' "And then I will declare to them, 'I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.' ..."And everyone who hears these words of Mine, and does not act upon them, will be like a foolish man, who built his house upon the sand. "And the rain descended, and the floods came, and the winds blew, and burst against that house; and it fell, and great was its fall."

Adding ‘good works’ to flawed faith does not turn the flawed faith into genuine faith.

The solution is to abandon this useless and dead faith and replace it with complete confidence and trust in the Person and work of Jesus Christ alone for eternal life. This kind of faith is neither useless nor dead. This kind of faith is the sole and sufficient means of coming into a right relationship with God. And this kind of faith always results in a changed life and good works.

(II Peter 1:5-11 NASB) Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge; and in your knowledge, self-control, and in your self-control, perseverance, and in your perseverance, godliness; and in your godliness, brotherly kindness, and in your brotherly kindness, love. For if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ. For he who lacks these qualities is blind or short-sighted, having forgotten his purification from his former sins. Therefore, brethren, be all the more diligent to make certain about His calling and choosing you; for as long as you practice these things, you will never stumble; for in this way the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly supplied to you.

Having stated his conclusion, James offered Abraham as the primary proof that the kind of faith that produces a right relationship with God also results in a changed life and good works.

(James 2:21-23 NASB) Was not Abraham our father justified by works, when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected; and the Scripture was fulfilled which says, "AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS," and he was called the friend of God.

We really need to think clearly as we go through this section. We need to answer this very important question. Was James actually saying that Abraham was made right with God by the act of offering his son on the altar? Some Bibles paraphrases make it sound that way.

Think of Abraham, our ancestor. Wasn't it his action which really justified him in God's sight when his faith led him to offer his son Isaac on the altar. (Phillips)

How was our ancestor Abraham put right with God? It was through his actions, when he offered his son Isaac on the altar. (Today’s English Version)

The most striking difference between these paraphrases and the New American Standard Bible is the inclusion of the words "in God's sight," or "with God". The fact is the word for God is nowhere in the original text of this verse.

But it still remains that James did ask, "Was not Abraham our father justified by works, when he offered up Isaac his son on the altar?” The implied answer is that Abraham our father was justified by works, when he offered up Isaac his son on the altar. But the real question to be asked is this. Before whom was Abraham justified by works? If we answer, Abraham was justified by works before God, then James is in clear contradiction with the teaching of the Apostle Paul.

(Romans 4:2 NASB) For if Abraham was justified by works, he has something to boast about; but not before God.

The justification that came by works "when he offered Isaac his son on the altar" was a justification before men. It was Abraham’s claim to have saving faith that was justified by his works. Abraham was tested. He was given an opportunity to demonstrate that his faith was genuine. Hebrews 11:17-19 parallels James’ point.

(Hebrews 11:17-19 NASB) By faith Abraham, when he was tested, offered up Isaac; and he who had received the promises was offering up his only begotten son; it was he to whom it was said, "IN ISAAC YOUR DESCENDANTS SHALL BE CALLED." He considered that God is able to raise men even from the dead; from which he also received him back as a type.

Abraham's faith was being tested when God called him to sacrifice his only son. Abraham passed the test and showed the world that his faith was genuine. Abraham’s faith found its fulfillment and in his works.

(James 2:22 NASB) You see that faith was working with his works, and as a result of the works, faith was perfected;

Justification before God is not accomplished by a co-operation between faith and works. Faith alone saves. But genuine faith finds its expression in “good works.” Faith and works must be distinguished, but they can never be separated.

In verse 23, James said that Abraham's actions proved and confirmed what God had already said. Abraham's works confirmed what God had declared years earlier.

(James 2:23 NASB) and the Scripture was fulfilled which says, "AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS," and he was called the friend of God.

James cited two passages from Genesis and the life of Abraham. First he said, “Was not Abraham our father justified by works, when he offered up Isaac his son on the altar?” (James 2:21 NASB). Then he said, “and the Scripture was fulfilled which says, "AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS,"” (James 2:23 NASB).

Let’s consider these two passages in the context of Genesis. First we will go back to Genesis 15.

(Genesis 15:5 NASB) And He took him outside and said, "Now look toward the heavens, and count the stars, if you are able to count them." And He said to him, "So shall your descendants be."

God promised a childless 80-year-old man that he would of have multitudes of descendants. Let’s go back to the beginning of the chapter.

(Genesis 15:1-4 NASB) After these things the word of the LORD came to Abram in a vision, saying, "Do not fear, Abram, I am a shield to you; Your reward shall be very great." And Abram said, "O Lord GOD, what wilt Thou give me, since I am childless, and the heir of my house is Eliezer of Damascus?" And Abram said, "Since Thou hast given no offspring to me, one born in my house is my heir." Then behold, the word of the LORD came to him, saying, "This man will not be your heir; but one who shall come forth from your own body, he shall be your heir."

(Romans 4:20, 21 NASB) yet, with respect to the promise of God, he did not waver in unbelief, but grew strong in faith, giving glory to God, and being fully assured that what He had promised, He was able also to perform.

God promised Abraham that he would have multitudes of descendents, and Genesis 15:6 says, “Then he believed in the LORD; and He reckoned it to him as righteousness.” There it is. God declared Abraham to be righteous based on his faith.

It is important to note that God’s declaration that Abraham was righteous was wholly unrelated to what he did “when he offered up Isaac his son on the altar.” (James 2:21 NASB). The passage that James cited concerning the offering of Isaac on the alter is not found in Genesis 15. We have to go forward seven chapters to Genesis 22 to find the offering of Isaac. And we have to go thirty-something years into the future. When God declared that Abraham was righteous because of his faith Isaac wasn’t even born and he wouldn’t be born for another twenty years. God declared Abraham to be righteous because Abraham had genuine faith. He had the kind of faith that lead him to obey God when thirty-something years later God said,

(Genesis 22:2 NASB) "Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah; and offer him there as a burnt offering on one of the mountains of which I will tell you."

Abraham was justified before God by genuine faith alone. Abraham's genuine faith resulted in obedience to God. Abraham's claim to have genuine saving faith was justified before men by his obedience to God. God's declaration is confirmed and fulfilled by Abraham's obedience.

(James 2:23 NASB) and the Scripture was fulfilled which says, "AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS," and he was called the friend of God.

So, as I said above, Abraham's actions proved and confirmed what God had already said. Abraham's works confirmed what God had declared years earlier.

We say we have faith in God, and that God, therefore, declares us righteous in His sight. Do our actions confirm and corroborate our claim that God has called us righteous, or do they contradict it?

Finally, James follows his first Old Testament illustration by reiterating his point.

(James 2:24 NASB) You see that a man is justified by works, and not by faith alone.

Again, this conclusion statement must be supported by the passages in Genesis. Allow me to paraphrase and expand a bit on this conclusion based on the illustration of Abraham.

You see that a man is justified [even Abraham provided evidence to men that he was in a right relationship with God] by works, [that is, by his non-meritorious action which he did after and as a result of coming into a right relationship with God] and not by [saying, I have] faith alone.

Now tell me, Doth this offend you?

Faith Works and James Two (Part 4)

In this post I will continue with my consideration of James 2:14-26.

In verse eighteen James presented a hypothetical challenge to the person who claims to have faith but does not have any works to prove that his faith is genuine.

(James 2:18 NASB) But someone may well say, "You have faith, and I have works; show me your faith without the works, and I will show you my faith by my works."

If we claim to have faith but our faith does not result in good works, then we are leave ourselves open to this challenge. To the one who claims faith but has no works the challenger may well say, "You have faith, and I have works; show me your faith without the works, and I will show you my faith by my works." J.B. Phillips’ paraphrase is helpful at this point.

A man could challenge us by saying, "You have faith and I have merely good actions. Well, all you can do is to show me a faith without corresponding actions, but I can show you by my actions that I have faith as well."

In other words, the challenge is for the one who claims to have faith but does not have works to demonstrate (or give evidence) that his faith is real without works. Clearly, this is an impossibility. It cannot be done. You cannot prove that you have faith by saying, I have faith. Faith must be demonstrated in actions. In fact the lack of good works tends to prove the lack of true faith. On the other hand if a person has genuine good works his good works provide evidence that his faith is genuine.

Everyone who claims to have faith must ask himself, can I show others my faith? How do I show that I have true faith? Can others see my faith?

I’ve heard parents instruct their children to be seen and not heard. In his epistle, James was confronting professed Christians who, when it came to their faith, were heard and not seen. True faith is not one or the other. True faith must be seen and heard; and probably in that order.

Next, James turned his attention to intellectual faith.

(James 2:19 NASB) You believe that God is one. You do well; the demons also believe, and shudder.

Knowing certain things about God and even believing these things are true is not the kind of faith that saves.

True biblical faith has three elements: knowledge, agreement, and trust. To be saved a sinner must know certain things about God, and agree that these things are true, but that is not enough. James said, the demons also believe, and shudder. What do the demons believe? He says that the demons believe, that God is one. This is the basic truth of Judaism and Christianity. Monotheism, the belief that there is only one God, is the foundation of all biblical truth. Yet affirming all biblical truth is not enough to save. In addition to knowing the truth and believing the truth, the sinner must trust fully in the Person and work of Jesus Christ alone to be saved.

So far then, James has identified two kinds of faith that are insufficient to save. First he dealt with the kind of faith that is merely a said faith or a claimed faith that does not result in good works. He asked, can that kind of faith save? The answer is no. Second he dealt with the kind of faith that is merely intellectual. Knowing and believing certain things about God does not save. True saving faith is trust, not in anything that the sinner can do to earn or deserve his salvation, but in the finished work of Jesus Christ alone. And genuine faith in Jesus always results in good works and holiness. The kind of faith that does not result in good works and a righteous life is not the kind of faith that brings a sinner into a right relationship with God. It is not saving faith. It is the kind of faith that demons have.

It should be noted that it is not God who needs to see good works to know if the sinner’s faith is genuine. God sees the saving faith and declares the sinner righteous immediately. But saving faith is accompanied by the Holy Spirit coming into the life of the believer. Therefore, the believer can no longer live in sin. A changed life is the necessary result of saving faith. If the life never changes it is because the Holy Spirit is not there. It is because there was never genuine faith.

(I John 3:5-10 NASB) And you know that He appeared in order to take away sins; and in Him there is no sin. No one who abides in Him sins; no one who sins has seen Him or knows Him. Little children, let no one deceive you; the one who practices righteousness is righteous, just as He is righteous; the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, that He might destroy the works of the devil. No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God. By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God, nor the one who does not love his brother.

(I John 2:4, 6 NASB) The one who says, "I have come to know Him," and does not keep His commandments, is a liar, and the truth is not in him; but whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him: the one who says he abides in Him ought himself to walk in the same manner as He walked.

Now tell me, Doth this offend you?

Faith Works and James Two (Part 3)

My last two posts have focused on the doctrine of justification by faith alone in Christ alone. I’ve noted that some see a contradiction between the teaching of Paul on this point and what James said in the second chapter of his epistle. In my previous post I demonstrated that there is a contradiction here only if we force the doctrine of justification before God to be the issue that James was writing about. Indeed, if James was writing about the way a sinner is justified before God, then his teaching dose contradict the teaching of Paul. But, as I noted, the resolution to this apparent contradiction is to be found in the way that James used three key words (works, justified, and faith) as opposed to the way that Paul used those same words. I defined each of the three words in the way that each writer used them. When the words “works” “justified” and “faith” are given there proper meanings (the meaning intended by the authors) in context there is no contradiction between Paul and James.

Now, having dealt in general terms with the issue of the compatibility of the teaching of Paul and the teaching of James, in this post I want to begin to look specifically at James 2:14-26. In doing this we will see how the definitions to those three words work in the context of the passage. But more importantly we will hear what James, and God, intended for us to hear in this passage.
James began this passage by asking what good is it for someone to say he has faith?

(James 2:14 NASB) What use is it, my brethren, if a man says he has faith, but he has no works? Can that faith save him?

The NIV says, "What good is it, my brothers, if a man claims to have faith…? James is clearly talking about a said faith or a claimed faith rather than genuine faith. This verse defines the way James most commonly used the word “faith” throughout this passage. By faith James meant a merely intellectual and said faith which is dead and has no power to produce righteousness or good works.

James asked, “What use is it, my brethren, if a man says he has faith, but he has no works?” By “works” James meant non-meritorious acts done after and resulting from salvation. James is asked “What use is it,” or “What good is it” to claim to have faith if you have no works to demonstrate that your faith is genuine. This is very much like what John the Baptist told the Pharisees and Sadducees who came to him to be baptized.

(Matthew 3:7-10 NASB) But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, "You brood of vipers, who warned you to flee from the wrath to come? "Therefore bring forth fruit in keeping with repentance; and do not suppose that you can say to yourselves, 'We have Abraham for our father'; for I say to you, that God is able from these stones to raise up children to Abraham. "And the axe is already laid at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.

John the Baptist told the Pharisees and the Sadducees that if they had true repentance there would be fruit in their lives to demonstrate it. James said if your claimed faith is genuine faith your life will demonstrate it by good works. Likewise, the absents of good works demonstrates that the claimed faith is a farce.

Next, James asked, “Can that faith save him?” To this we must ask, what faith? If James was talking about genuine faith is the person and work of Jesus Christ then the answer would have to be yes! That faith saves. But the passage demands a no answer. We answer no because James is not talking about genuine faith in Jesus. What faith is he talking about? When, at the end of verse fourteen, James asked, “Can that faith save him?” he was talking about the same kind of faith that he defined at the beginning of verse fourteen. Kenneth S. Wuest, in his 'An Expanded Translation' of the New Testament, said it this way, "The aforementioned faith [namely, that faith which does not result in good works] is not able to save him, is it?"

The answer to the question is clear, that sort of faith, a said faith that does not result in good works, cannot save anyone's soul. We must examine our faith. Is it merely a said faith? Or is it the kind of faith that saves? The kind of faith that saves is the same kind of faith that results in good works.

James then used a parable to illustrate the uselessness of a said faith that does not produce good works.

(James 2:15-16 NASB) If a brother or sister is without clothing and in need of daily good, and one of you says to them, "Go in peace, be warmed and be filled," and yet you do not give them what is necessary for their body, what use is that?

There are two ways to look at verses fifteen and sixteen. First, we could see this parable as an example of a said faith without works. Someone may claim to have faith, but what good is that claimed faith if it does not lead them to help people in need? This does provide us with a real world application for the principle being taught. Our faith, if it is genuine will lead us to help others.

But the second way of looking at this text is more accurate. It is more appropriate to see this parable as an illustration of the deadness of words without actions.

In the same way that merely saying be warmed and filled is of no help for someone who is naked and hungry, so merely saying “I have faith” without a resulting holy life and good works is useless. This is what we see in the conclusion to the parable:

(James 2:17 NASB) Even so faith, if it has no works, is dead, being by itself.

The point of this parable is that merely saying, 'I have faith,' without a resulting holy life and good works is as useless as saying, "be warmed and filled," to someone in need if I do not help in a tangible way.

Saying you have faith does not mean that you really do. Saying you have faith does not save you. Having genuine faith alone in the Person and work of Jesus Christ alone saves. But the kind of faith that save always results in good works.

Faith alone saves, but the faith that saves is never alone!

Now tell me, Doth this Offend You?

Faith Works and James Two (Part 2)

In my last post I began a discussion of the doctrine of justification by faith alone, and how it relates to the teaching, in James chapter two, that “faith without works is dead.” In that post I defined the doctrine of justification by faith alone.

Paul the Apostle clearly teaches that sinners are justified before God by faith alone in the Person and work of Jesus Christ alone; without works.

(Romans 4:5, 6 NASB) But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness, just as David also speaks of the blessing upon the man to whom God reckons righteousness apart from works:

But James said:

(James 2:24 NASB) You see that a man is justified by works, and not by faith alone.

Here’s the question. Is Paul right and James wrong? Or is James right and Paul wrong?

Evangelical Christians believe the Bible is the inerrant Word of God. We believe that both Paul and James are inspired writers. Therefore, we believe, both must be correct. But if Paul says, “God reckons righteousness apart from works,” and James says, "a man is justified by works, and not by faith alone," can they both be correct? Christians have struggled with the teaching of James for centuries, and the cults have taken advantage of this apparent contradiction to lead many astray.

Some would say that the words of Paul and the words of James form an obvious contradiction. Do Paul and James contradict one another? Let’s find out.

The law of non-contradiction states: If two statements cannot be both true at the same time and in the same way, and if both statements cannot be false at the same time and in the same way, the two statements form a contradiction. In other words, a proposition and its opposite cannot be both true at the same time and in the same respect.

Paul said, “But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness,” (Romans 4:5 NASB). James said, "You see that a man is justified by works, and not by faith alone," (James 2:24 NASB)

From these two verses we can form two statements to compare.

Paul: Apart from works a man is justified by faith alone.
James: By works a man is justified and not by faith alone.

Now, if both Paul and James mean the same thing in the same way by each of the words “works,” “justified,” and “faith,” then they certainly do contradict one another. In other words, if Paul and James are taking about the same thing, then what each one is saying about that thing is in direct opposition to what the other is saying about it.

Hopefully we are beginning to see the importance of this issue. If we conclude that James is talking about the way a sinner is justified before God then his conclusion is the opposite of Paul’s conclusion on that very point. If that is the case then one or the other must be wrong. And if God inspired the Bible then God made a mistake. If God made a mistake then He is not God. This is a very important issue indeed.

But God is God. He did not make a mistake. Neither Paul nor James is wrong because they are not talking about the same thing at all. The issues they were dealing with are related, but they are not identical. They used the same words, “works” “justified” “faith,” but they used these words differently. The resolution to this problem must be found in understanding what each of these words mean in the context as they are used by each writer.

Let’s consider the word “works.” When Paul used the word “works” he was talking about meritorious acts which are done prior to and for the purpose of obtaining salvation. But when James used the word “works” he was talking about non-meritorious acts which are done after and resulting from salvation. Paul at times also used the word “works” in this way.

(Ephesians 2:10 NASB) For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

Paul’s opposition is not to the kind of works that James was promoting; non-meritorious acts which are done after and resulting from salvation. Paul is opposed to meritorious works added to the work of Christ. James, on the other hand is not promoting a works based salvation, rather he is opposing a “salvation” that does not result in good works.

Now let’s consider the word “justified.” When Paul used the word “justified” he was talking about the declaration of God that a sinner is righteous before God because the perfect righteousness of Christ has been imputed to his account. But when James used the word “justified” he was talking about evidence to support a sinner’s claim to have genuine faith. For James the question is can you justify your claim that you have faith?

In Paul we have the sinner justified (declared righteous) before God by faith alone. In James we have the sinner's claim to have faith justified (evidenced) before men by works.

When Paul used the word “faith” he was talking about a sinner's trust in and reliance on the Person and work of Jesus Christ for justification before God. This, of necessity, produces the fruit of holiness and good works. But when James used the word “faith” he was talking about a mere intellectual and said faith which is dead and has no power to produce righteousness.

For Paul, genuine faith alone placed in the true and living God through Jesus Christ is both necessary and sufficient to bring a sinner into a right relationship with God. The necessary result of this relationship is a holy life and good works.

For James mere intellectual said faith that does not result in a holy life and good works is insufficient to produce a right relationship with God.

With these definitions in mind let's reconsider our sample statements from Paul and James.

Paul: Apart from works (meritorious acts added to the work of Christ) a man is justified (declared by God to be righteous) by faith (trust in the Person and work of Christ) alone.

James: By works (acts done after and resulting from salvation) a man is justified (shown to be truthful in his claim to have genuine saving faith) and not by faith (mere intellectual and said faith) alone.

When the words “works” “justified” and “faith” are given there proper meanings (the meaning intended by the authors) in context there is no contradiction between Paul and James.

Having laid this foundation, in the next few posts, I will show how these definitions work throughout the key text in James two.

Now tell me, “Doth this Offend You?”

Faith Works and James Two (Part 1)

Often, when the doctrine of justification by faith alone is taught, someone will say, "But, faith without works is dead." This, of course, is a quotation from the Epistle of James. James goes on to say, "You see that a man is justified by works, and not by faith alone." (James 2:24 NASB). Is James teaching here that sinner’s are justified before God by the good works they do? If he is then, it would seem, he is in direct contradiction to the teaching of the Apostle Paul throughout the New Testament. For example:

(Romans 4:4-8 NASB) Now to the one who works, his wage is not reckoned as a favor, but as what is due. But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness, just as David also speaks of the blessing upon the man to whom God reckons righteousness apart from works: "BLESSED ARE THOSE WHOSE LAWLESS DEEDS HAVE BEEN FORGIVEN, AND WHOSE SINS HAVE BEEN COVERED. "BLESSED IS THE MAN WHOSE SIN THE LORD WILL NOT TAKE INTO ACCOUNT."

Do Paul and James contradict each other? I plan to spend a number of posts answering that question. Today I will lay the foundation by defining the doctrine of justification by faith alone.

Justification is a once for all time declaration of God that the one believing in Jesus is righteous. The believer has come into a right relationship with God.

But a right relationship with God must be based on righteousness and because all men are sinners we have no righteousness. Where does this righteousness come from?

Though the sinner has no righteousness of his own, God imputes to him righteousness. It is not a righteousness based on works or human effort. It is a righteousness foreign to the sinner. In other words, God declares sinners to be righteous even though we are not righteous. It is God’s declaration of righteousness which forms the basis for a sinner’s right relationship with Him.

God demands righteousness. But the righteousness God demands, God supplies as a free gift of His grace. God accomplishes this “...through the redemption which is in Christ Jesus;" (Romans 3:24 NASB). God punished Jesus on the cross for our sin. Jesus paid it all. Christ's death eliminated the believer’s sin debt. But even with our sin debt paid we have no positive righteousness with which to merit God's favor. Because the believer remains a sinner he is unable to accrue any righteous merit by his sin tainted good works. If all that Christ did was to die to pay our sin debt, we would still be left without a righteous standing upon which to base a right relationship with God.

Jesus lived a perfect sinless life of obedience to God the Father. The righteous life of Jesus is the source of the righteousness that God freely imputes to our account. All our sin was laid to the account of Jesus. God imputed to Jesus the sin of the world. God declared Christ to be a sinner even though He is righteous. In the same way, when a sinner puts his trust for eternal life in the Person and finished work of Jesus Christ, God imputes to his account the merits of Christ’s righteous life. God declares the sinner to be righteous even though he is a sinner. The sinner enjoys a right relationship with God based on the righteous merits of Jesus.

The obedience of Christ was both active and passive. During His life, Christ actively kept the law of God perfectly. In His death Christ passively paid the penalty for the violation of God’s law. The evidence that Christ’s righteous life and sacrificial death was sufficient for the justification of sinners is His resurrection from the dead. “He who was delivered up because of our transgressions, and was raised because of our justification.” (Romans 4:25 NASB).

Because Christ has paid the penalty for sin God’s righteous judgment has been satisfied. God remains just in that He has not failed to judge sin. And having judged the believer’s sin God now imputes to the believer the righteous life of Christ. He declares the sinner to be righteous. “...He might be just and the justifier of the one who has faith in Jesus.” (Romans 3:26 NASB)

Finally, I want to note a few passages that demonstrate that the sinner’s justification before God is not by works:

(Romans 3:20-24 NASB) because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin. But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; for all have sinned and fall short of the glory of God, being justified as a gift by His grace through the redemption which is in Christ Jesus;

(Romans 3:28 NASB)For we maintain that a man is justified by faith apart from works of the Law.

(Romans 4:2-5 NASB) For if Abraham was justified by works, he has something to boast about; but not before God. For what does the Scripture say? "AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS." Now to the one who works, his wage is not reckoned as a favor, but as what is due. But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness,

Now tell me, “Doth this Offend You?”