James 2:14-26 presents to us the well known passage about faith and its relation to works. We use this in order to show that faith requires works, and therefore there is no contradiction between obedience to God and having faith. We then show that James does not contradict Paul when he says that salvation is not by works, but by faith (e.g., Rom. 4). While all of this true, I would suggest to you that James’ purpose was not to serve as a corrective to potentially misunderstanding Paul. Paul can be understood on his own terms as not denying the need to obey God (e.g., Rom 6:17). So James’ purpose is better found within his own context of the overall argument he is making.

In the first chapter, James deals with problems relating to trials and temptation. Trusting God is critical here, and the way we show our faith is through listening to His word. One of the trials indicated has to do with how the rich and poor look at each other (vv. 9-11). This is picked up at the end of James 1 as it relates to the way that people would treat orphans and widows in distress. In other words, the concept of “class Christianity” is what in view. Do the rich look down upon and oppress the poor? Do the poor envy the rich? In truth, both groups should recognize that they stand in the same position before God. Yet those who have opportunities and abilities to aid those in distress should do so.

Chapter 2 continues with the same theme. If both poor and rich come into an assembly and we shun the poor and show favor toward the rich because of their wealth, then we have committed sin because of our partiality (2:9). Instead, as indicated at the end of chapter 1, we should rather show mercy toward all, knowing that all of us need mercy from God (vs. 13).

Chapter 2:14 does not begin a new context. In fact, it picks right up with that same line of argumentation. Can faith save a person who doesn’t show mercy? Can faith save one who simply ignores the will of God when it comes to how we should be treating people? Can faith help the one who refuses to do what God requires? In the context of James, what God requires has to do with our attitudes toward others. Helping, showing mercy, treating with respect and without partiality — these are the primary works James is talking about.

We further see this emphasis in the following verses: “If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and filled,’ and yet you do not give them what is necessary for their body, what use is that? Even so faith, if it has no works, is dead, by itself” (vv. 15-17). Faith, in James’ context, is demonstrated through the treatment of those who might have less than others. Being rich or poor materially is not a sign of one who is more or less righteous than another. So faith acts to show mercy and help provide as it can.

Faith is not indicated simply by what someone says. Even the demons believe, and tremble (vs. 19). The demons knew who Jesus was (Mark 1:24; 5:7). They needed no further convincing. They even trembled at the power of Jesus. But no one would argue that they had saving faith or that they would help anyone. So faith is more than mere mental assent. It is action. It is engaging our will to do God’s will.

Of course, action by itself doesn’t accomplish much without the faith underlying it. So while we might say that faith justifies us before God (as per Romans 5:1), the actions justify our faith. When Abraham offered up Isaac, “faith was working with his works, and as a result of the works, faith was perfected” (Jas 2:22). Actions complete our faith.

Now we can certainly take James’ instructions and broaden the application. We are not suggesting that this concept of faith and works only applies to how we treat others. But let’s not forget that, in the process of understanding our relationship with God, how we treat others is critical. The greatest commandment must not be forgotten: love God with all the heart, soul, strength, and mind. But the second greatest commandment is also crucial: love your neighbor as yourself. On these two commands hang everything else in God’s laws. James is simply stressing the latter as an indication of our faith.

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The book of James begins with this:

“Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.”

James seems to deal with a number different issues, and we may be tempted to think that the issues are totally unrelated. But what ties them together is this: they all deal with various forms of trials and difficulties that would be faced by Christians. So he begins by speaking of basic attitudes regarding any of these trials, beginning with joy.

Telling someone to count it all joy when facing trials may seem a bit odd to us. Don’t trials produce anxiety? Don’t they produce despair? Don’t they make us unhappy? Of course, joy here is not talking about being happy in the sense of momentary feelings of jubilation. Biblical joy is much more steadfast and grounded in our relationship to God. Paul, throughout his difficulties and persecutions, could “rejoice in the Lord” through his relationship to God, not because the trials themselves were pleasant.

Here we have an occasion for joy because of what the outcome of the trials can produce in us. It is not that we are seek out trials. They will come in many forms. But the key is that we need to take the longer view and see that trials can work to our benefit if we seek out God’s wisdom (vs. 5).

Now notice what we are called upon to do:

1. “Consider” requires reflection and thought. Think about the difficulties you encounter and how they will help you in the long run.

2. “Knowing” shows a sense of confidence about the outcome of what those trials produce. James tells us that “the testing of your faith produces endurance.” Endurance is patience or steadfastness, and patience is a key to all growth and maturity. The author of Hebrews reminds us that our race is one that needs to be run with endurance (Heb 12:1-2). This requires that we take that long view of life and service to God. We can this with confidence, knowing that patience will help us grow in God’s grace and knowledge.

3. Have a submissive spirit to the outcome of the trials. The idea is to let the results of your trials play out. The end result of endurance is that we can be completed and lack nothing.

4. Ask. “But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him. But he must ask in faith without any doubting, for the one who doubts is like the surf of the sea, driven and tossed by the wind. For that man ought not to expect that he will receive anything from the Lord, being a double-minded man, unstable in all his ways” (vv. 5-8).

There seems to be a contrast here between someone who is “unstable” with a person of faith having “endurance” or steadfastness. Those who hang in there and show endurance are those who have demonstrated their faith. They, in turn, are also rewarded with God’s wisdom (as it would imply that they are seeking out God’s help). But one who doubts has no stability and will therefore have no patience. How can this person expect anything from God? The one who doubts is double-minded. He’s lost his focus, perhaps looking more at the trials themselves rather than on the outcome intended by God. And we all know that those who live in such doubt cannot have any lasting joy.

God’s wisdom is attainable, but we cannot think to attain it without God’s help. We must ask Him with the knowledge that God will come to our aid. There is no room for the “God if you are there” kind of prayer.

This prayer is one more thing that ties together the book of James, for in the last chapter James comes back to the prayer of faith (5:15). All trials should be wrapped up in faith and prayer. No matter what we face, God will face it with us and grant us His wisdom and grace.

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Hebrews 13 truly is a “wrap it up” chapter for the book. And what does the writer wrap it up with? Nothing less than love.

“Let love of the brethren continue.” Now he has just finished talking about the awesome power of God. Our service is to God, recognizing that he is a consuming fire. We must have proper adoration and respect for Him — that is, love. With their temptation to go back to their previous way of life, they needed to be reminded of how great and awesome God really is. Why would they really want to leave Him to go back to a system that God Himself said was now obsolete?

Yet another reason to hang in there, even in the face of persecution, is for the sake of the brethren. Earlier, the writer had written of the need to “consider how to stimulate one another to love and good works” (10:24). Abandoning the Lord, forsaking the assembling of God’s people, would result in discouragement (as is always the case even now when someone quits). Rather they needed to encourage each other continually.

At the heart of encouragement is love. We encourage each other because we love each other. We want to see each other do well, especially in our relationship to the Lord. And our love for each other should natually stem from our love for God. We see each other as brothers and sisters in Christ, part of the same family and sharing the same ultimate goals.

Notice how the writer introduces the following thoughts with love, then seems to make several statements that might appear at first to be unrelated. Yet they are all related by the idea of love. We might put it this way: we are to love

1. Our brethren (vs. 1)
2. Our neighbors (strangers, vs. 2)
3. Those who have suffered (vs. 3)
4. Our spouses (vs. 4)
5. Proper character (vs. 5) — note here especially the contrast. Love is to continue, but not the love of money. Instead, we are put our trust in the Lord (vs. 6).
6. Our leaders (vs. 7). We can add vs. 17 here, too. We ought to demonstrate enough love that we make their job a joy instead of a grief.
7. Jesus Christ and His truth (vv. 8-9)
8. Christ’s sacrifice on our behalf (vv. 10-13). This serves as a motivating factor even for all of our service to both God and others.
9. Our hope of heaven (vs. 14)
10. God by our own personal sacrifice (vv. 15-16). By considering the sacrifice of Jesus we should be motivated to present our own sacrifices before God.
10. Our opportunities to pray on behalf of those who serve (vs. 18). The writer and his companions were the ones in context here. “Pray for us…” When we are praying for others, we won’t have so much time to focus on our own problems.

So instead of these just being random thoughts, they are all tied together by love. We love God, Jesus and His sacrifice, each other, strangers, our spouses, leaders, and opportunities to sacrifice, serve, and pray. That about covers it all.

It appears that these Hebrew Christians were going to have some rough days ahead of them. They needed to think through the consequences of that possibility of giving up Christ in order to return to their former way of life. After all of the powerful arguments seen throughout the book, the final argument is love.

Love is a fitting conclusion. It is the final motivation for us. If they paid attention to all the other arguments, but failed to love, then it would have all been pointless (see 1 Cor. 13). What God did for them (and us) is out of love. This should serve to stimulate us to love Him and one another. If being in His service means that suffer for His sake (i.e., go outside the camp to bear His reproach, 13:13), then so be it. “For here we do not have a lasting city, but we are seeking the city which is to come” (vs. 14).

“But I urge you, brethren, bear with this word of exhortation … Grace be with you all.”

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Shadow and Form
The Law was never meant to be perfect. Instead, it was meant to point to Jesus, who would complete and perfect it through His sacrifice. The writer calls the Law a “shadow,” not the actual form. This imagery shows that one who focused on the Law and didn’t see what the Law intended would be like someone staring at a shadow and thinking that the shadow was its own entity. The Law foreshadowed something much greater; it was never meant to be an end in itself.

Included in the Law were the sacrifices. Because these sacrifices were part of the shadow, they could not in themselves “perfect those who draw near.” If they were capable of doing that, then they would not have needed to be offered year after year. One sacrifice worked for a time, but then another sacrifice was needed, and then another. Each sacrifice was only temporary. Why? “For it is impossible for the blood of bulls and goats to take away sins” (Heb 10:4).

A Body Prepared
But God had a plan. These sacrifices, as part of that Law, pointed to someone much greater. How would God provide a sacrifice that would not have to be re-offered year after year? The writer appropriates Psalm 40 to show that ultimately those animal sacrifices were not what God had in mind for His plan to forgive. Rather, a particular person is in view: “I have come … to do Your will, O God” (10:7). In order to accomplish this will, a body was prepared by which that “once for all time” sacrifice would be made. No longer would the yearly sacrifices be needed. By preparing the body of Jesus, “He takes away the first in order to establish the second” so that “by this will we have been sanctified through the offering of the body of Jesus Christ once for all” (vv 9-10).

The New Covenant is all about forgiveness. God’s plan for salvation is all wrapped up in Jesus. The old law, the old sacrifices, the old priesthood, just could not offer what God really wanted to accomplish. They were given for a time, given temporarily until the right time for Christ to come, but the time came when they had to be set aside. By establishing the covenant through Christ, and through Christ’s one offering of His own body, “He has perfected for all time those who are sanctified” (vs. 14). Since forgiveness is now possible through Jesus, there is no longer a need for the continual offering of sacrifices required by the Law (vs. 18).

Holding Fast the Confession
Now we go back to the Temple imagery. How do we go into the Holy Place? The answer is “by the blood of Jesus,” which constitutes a “new and living way which He inaugurated through the veil, that is, His flesh” (vs. 20).  That veil separating the ark of the covenant from the rest of the temple can now be approached by all who share in the blood of Jesus. So because we have such a great priest over God’s house, the results are clear: “let us draw near with a sincere heart in full assurance of faith…” (vs. 22). Christ’s sacrifice was intended to allow us to draw near to God (cf. the earlier passages that speak of drawing near to God).

We have been washed, our consciences purged, and this gives us the incentive to “hold fast the confession of our hope without wavering.” We know that God is faithful. In turn, we need to encourage each other to continue doing what is right — to stimulate one another to love and good works. Sadly, some had forsaken those efforts, discouraged perhaps by the persecutions and trials. But we must take the long view, understanding that God will do exactly as He has promised in His time.

Failure to stay true to God will only result in judgment. Spurning the sacrifice of Jesus has terrible consequences. If people died without mercy under Moses’ law, how much severer should the punishment be for those who regard the blood of Christ as unholy and insult the Spirit of grace? The writer’s encouragement is clear: we are not those who turn away. “For you have need of endurance, so that when you have done the will of God, you may receive what was promised … but we are not of those who shrink back to destruction, but of those who have faith to the preserving of the soul” (vv. 36-39).

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