James 2:18

4. An objection 2:18

James next introduced an objection to his thesis that faith is dead (inoperative) without works. He put it in the mouth of a hypothetical objector. This literary device of objection and response was a common one that Paul also used (e.g., Romans 9:19-20; 1 Corinthians 15:35-36). It is the diatribe. [Note: See Hiebert, James, p. 131; and Sidebottom, p. 1.] The form of the diatribe helps us identify that what follows is the statement of the objector and what follows that is James’ response to the objector.

The NIV, by its use of quotation marks, has the objector saying only the first part of this verse, "You have faith; I have deeds," and James responding in the last part of the verse. The NASB has the objector saying the whole verse. Which is correct? There were no punctuation marks in the Greek text so we have to determine on the basis of what makes the most sense. The objector seems to be making a point by way of argument rather than making a simple statement. This fact seems clear from the context in which James responds with a rebuttal (James 2:19-23). Consequently I prefer the NASB punctuation of this verse.

The objector claims that good works are the necessary sign of saving faith. He says, "You cannot prove you have faith unless you have works, but because I have works you can see that I have faith." [Note: Cf. Adamson, p. 124.] This is the argument that many evangelicals have used: the necessary evidence that a person has been saved (justified) is his good works (sanctification). If he is not doing good works, he is unsaved. Works always evidence faith, they say. But if this view is true, why did Jesus teach his disciples that some who are "in Me" bear no fruit (John 15:2; John 15:6)?

The idea that evidence of sanctification must be present before the sinner can have full assurance of his justification is one that certain Reformed preachers after the time of John Calvin popularized. This idea is neither scriptural nor did John Calvin hold it. Theodore Beza in Geneva and William Perkins in England were leading figures in the Calvinists’ departure from John Calvin’s own teaching concerning faith and assurance. [Note: See R. T. Kendall, Calvin and English Calvinism to 1649; idem., Once Saved . . ., pp. 207-17; and M. Charles Bell, Calvin and Scottish Theology: The Doctrine of Assurance.]

The basis of our assurance that we are saved is primarily the promise of God in Scripture (John 1:12; John 3:16; John 3:36; John 5:24; John 6:47; John 10:27-29; John 20:31; et al.). It is not the presence of good works (fruit) in our lives. Jesus taught that some branches of the vine do not bear fruit (Matthew 13:22; Mark 4:7; Luke 8:14; John 15:2; John 15:6). Nevertheless they still share in the life of the vine. It seems clear that every true believer experiences a radical transformation in his life when he trusts Jesus Christ as his Savior (Galatians 2:20; Romans 6:13; Ephesians 5:8; Colossians 1:13; et al.). However the Scriptures do not say that every true believer’s lifestyle will inevitably experience external transformation. That depends on the believer’s response to God’s will. Carnal Christians (1 Corinthians 3:1-4) are those who choose to indulge the flesh rather than submitting to the Spirit’s control. Fruit is the outward evidence of inner life. Just as some fruit trees bear little or no fruit, it is possible for some genuine Christians to bear little or no external evidence of their eternal life. The Holy Spirit effects inner transformation in every believer. Normally He will produce outer transformation as well unless the believer quenches and grieves Him as He seeks to manifest the life of Christ through us to others.