In James chapter 2 verse 20 to 26, this is the word of the Lord. Do you want to be shown, you foolish person, that faith apart from works is useless? Was not Abraham our father justified by works when he offered up his son Isaac on the altar? You see that faith was active along with his works and faith was completed by his works. And the scripture was fulfilled that says, Abraham believed God and it was counted to him as righteousness. And he was called a friend of God. You see that a person is justified by works and not by faith alone. And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way? For as the body apart from the spirit is dead, so also faith apart from works is dead. Please remain standing as our brother Lars comes. Let's pray together. Our Father, you tell us that your scripture, your word, is living and active, and it's sharper than any two-edged sword, and it's able to come in and penetrate our hearts, and revealing our thoughts and intentions, exposing us. And we pray that you would expose us this morning. We pray that you would convict us where we need to be convicted, that you would comfort us where we need to be comforted. And Lord, that those here who are not saved would put real faith in Jesus Christ. And Lord, this is a passage that if we don't understand it correctly can be confusing. So we pray for additional clarity this morning, clarity from your Holy Spirit. We pray this for Jesus' sake. Amen. Please be seated. Perhaps the central figure during the Protestant Reformation in the 16th century was Martin Luther. Luther was most famous perhaps for his rediscovery of the biblical doctrine of justification by faith alone, which you might say is at the heart of the gospel. Sinners are made right with God by grace alone through faith alone in Christ alone. Another principle of the Reformation was scripture alone for the final authority on these matters. Well, opponents of the Reformation have noted that there's technically only one place in the scriptures where the words faith alone appear together. And that place is right here in James where it says a person is justified by works and not by faith alone. So ironically the Protestant reformers who pointed us back to scripture alone had as their hallmark phrase faith alone apparently contradicting the one place it occurs in the scriptures. How are we to understand this passage? Is James contradicting Luther? Well, we should not be too concerned if he is. A far more important question would be, is James contradicting the Apostle Paul? And I think you will find as we go through this passage carefully, he is emphatically not contradicting him. James, in fact, is not only consistent with Paul, he also provides an important complement to Paul's teaching on how a sinner is made right with God. As we mentioned last week, today's passage is really a continuation of part one, which is in verse 14 through 19. where James made it clear that real faith works. Real faith is much more than merely professing belief in Christ. It is also much more than intellectually believing the claims of Christ and the gospel. It must include trust which involves the will and always and inevitably results in action. So in verse 20 we see James continuing to make his point And remember, he's using a popular literary device, technique of his day, by addressing an imaginary debate opponent that he's going back and forth arguing with. And verse 20 is really his restatement, this is number one in your outline, of the main point that false faith is worthless. Look at verse 20 with me. Do you want to be shown, you foolish person, that faith apart from works is useless? Now just a reminder of James' audience, there were those in the congregation apparently that had misunderstood the concept of faith. And remember how I said it was critical for this whole passage that we understand the way James is using the word faith here. And verse 14 sort of set the tone. If someone says they have faith, it's not necessarily a real faith. It's just a claim. A profession of faith. The claim might be real. It isn't though, unless there is works, obedience, a changed life. If you were here last week, I used the illustration of a sign that says apple tree. That's how James uses the word faith throughout this passage. It could be a sign on a real apple tree with apples growing on its limbs. That's real faith, because real faith always and inevitably produces fruit of obedience. That's how you know the faith is real, by its fruit. Or, it could be an apple tree sign on a petrified log, which is false faith. It is not what it claims to be. You may believe intellectually the truth about Christ, but if there's no fruit of obedience, then you're no different than the demons who also believe. In all the verses we looked at last week, the apple tree sign was always on the petrified log, because James was describing a false faith. It did not have works, did not have obedience, did not have a transformed life associated with it. And that is the case here again in verse 20, when James uses the word faith. It is the sign on the petrified log. It doesn't save, it doesn't act, because it's dead. It's a false faith. Now, James addresses his imaginary debate opponent who he now calls a foolish person. So he's starting to get personal with his imaginary friend. And he asks him, Do you want to be shown, you foolish person, that a claim to faith without works is useless? Do you want to be shown that an apple tree sign on a petrified log doesn't make it an apple tree? Do you want me to prove to you that claiming to have faith without being obedient is not real faith? Do you need me to illustrate this for you with some examples? And though it is not recorded here, the imaginary debate opponent apparently says, yes James, please demonstrate. So James gives three illustrations to his point starting in verse 21. The first two illustrations are positive examples of real faith. But I'm actually going to start with the third illustration, the last verse of our text. which is another restatement of his main point that false faith is worthless. And this will be really quick. Look at verse 26. For as the body apart from the spirit is dead, so also faith apart from works is dead. The spirit here is the life principle that animates the body. A body without a spirit is a lifeless corpse. Now you may have seen the film about Temple Grandin, an autistic girl who became a professor at Colorado State University. And there's a scene where she's at a funeral for someone who had died that she knew. And after seeing the body, she says, he's not there. She saw a corpse, but the person was absent. That's what James is saying. It's not there. When you look at a claim of faith and there's no works, real faith isn't there. Real faith is absent. So let's go back up to verse 21 for his first positive illustration of real faith from the life of Abraham. And we're gonna spend most of our time on him this morning. Let me read this again. This is number two in your outline. Verse 21, please look at your own Bibles. Was not Abraham our father justified by works when he offered up his son Isaac on the altar? You see that faith was active along with his works and faith was completed by his works. And the scripture was fulfilled that says, Abraham believed God and it was counted to him as righteousness. And he was called the friend of God. Do you see that a person is justified by works and not by faith alone? So let me just set the table if you're not familiar by recounting the sequence of events here in the story of Abraham. In Genesis 15, which he's quoting here, God makes promises to Abraham and Abraham believed God, okay, faith. And on that basis, by those means, God declared Abraham to be in a right relationship with himself on account of his faith. Then years later, in chapter 22, God tests Abraham by telling him to sacrifice his only son Isaac, and it was a test. The Lord stops him before he goes through with it, but he was ready to do it. Okay, so that's the sequence. Now, I want to address something at the outset. Because the words James uses can be so distracting to those of us familiar with the letters of the Apostle Paul. Paul says in Romans 3.28 that we are justified by faith apart from works. James says here that we are justified by works and not by faith alone. And if we don't understand the context and the meanings of the words being used by James, he would appear to directly contradict Paul's theology. In fact, interesting, some super liberal scholars in the past have held that the foolish person referenced in verse 20 that James is debating here, that's Paul. So, with a superficial understanding, you can come to some strange conclusions. So, it's important that we understand what's going on here. First, just an important reminder. Both James and Paul are writing real letters to specific situations. Neither of them took out to write a dissertation on justification. So, it's critical that we remember the audiences and the purposes of their writing are markedly different. Paul is addressing people who are trying to use works, works of the law in particular, in order to establish a right relationship with God. James is addressing people who think that a right relationship with God has been established by a false faith that produces no obedience. Now, there are three key words in this controversy. Faith works and justify. And I would argue that all three of these words are used differently by James in this passage than Paul normally uses them in his letters. And before I explain the differences, I want to just use a different example. It's a very simplistic one, but I'm hoping that it will help you understand what I mean. The Apostle Peter and the writer of Hebrews Both say something about babies craving milk, if you remember. In 1 Peter, we read that like newborn babies, we should long for the pure spiritual milk of the word, okay? The writer of Hebrews, on the other hand, scolds his audience for craving milk. They should mature beyond milk to solid food. Well, which is it? Should we crave the milk or not? Well obviously they're using the same concept and word picture for different purposes. Peter's teaching us that our desire for the Word of God should be like a baby craving milk. That's how much we should desire it. The writer of Hebrews is teaching us that we shouldn't be a baby. We need to grow up in our learning. So hopefully that helps you understand. Authors use different meanings depending on what they're trying to convey. We see the same thing here. Let's consider these three words. We've already discussed the word faith. For James, again, it's the apple tree sign, which may or may not be on a real apple tree. For Paul, it is always on a real apple tree, producing fruit. Faith, for Paul, is always real faith. Faith that results in action. We also see a difference in the way the word works is used. Especially when Paul is arguing against works, he generally uses the phrase works of the law. But in any case, he always means any human effort put forth in order to try to merit or establish a right relationship with God. Not James. For James works. are not works of the law, like circumcision, or observing the Sabbath, or anything done for merit. He means works of love and obedience. These works are not the root of faith, but the fruit of faith. Paul refers to these kind of good works as the fruit of the Spirit, basic Christian living. Though Paul also sometimes calls them works. Listen to Ephesians 2, because in this passage, Paul uses the word works in both ways. Listen to what he says, very familiar. For by grace you have been saved through faith. He's always talking real faith, Paul is. And this not of your own doing, it is a gift of God, not a result of works. Now those are the kind of bad works, trying to earn God's acceptance. so that no one may boast. Now, usually we stop there, but James would say, please keep reading because Paul agrees with me. Sure enough, verse 10. For we are his workmanship, Paul says, created in Christ Jesus for good works, which may or may not result from faith. No, that's not what he says. For good works, which God prepared beforehand that we should walk in them. So, Paul condemns works to earn salvation, but he mandates works associated with real faith, just like James. Let me illustrate these two types of works from the life of John Wesley. John Wesley, before he was a true believer, this is remarkable, he was a clergyman and a missionary. He had memorized most of the Greek New Testament. This was before he was saved. As a missionary to Native Americans, he slept on dirt in order to increase his merit and hopefully be accepted by God. Those are the kind of works Paul condemns. But one day, Wesley trusted in Christ alone for his salvation. On that day, he exercised real faith. His works before that point, worthless. But as Kent Hughes says, his works after that would have warmed the heart of James. He preached 42,000 sermons. He averaged 4,500 miles a year on horseback, 70 miles a day. Those works did nothing to merit or earn his salvation, but they did validate his faith. They validated the reality of his relationship with God in Christ. It's sort of like when my kids buy me a gift with the money that I gave them. I'm not in their debt. The money came from me, but their gifts are still precious to me. They demonstrate the reality of our relationship. It's the same with our faith-driven works for God. So that's faith and works. What about this word, justify? This word, it's a courtroom concept. To be justified means to be declared right with God. to have a relationship of right standing with God. The opposite of justify is to be condemned or found guilty. Now, this is really important. It's important to note that the courtroom in this case is the judgment day of God, which is in the future. It's important to remember that. Now, when Paul talks about justification. He says this is so precious to Paul. You can have the courtroom verdict now. You can be acquitted, declared right with God, and you can have that verdict now, even though the judgment is in the future. Because the basis of the verdict, the basis of that right standing with God, is Christ alone, not our works. And the means of justification, how can I take advantage of this? How are we made right with God? By faith. Real faith. So we can have that future verdict now. That's what Paul emphasizes. Now, James agrees with all of this as we will see. That's just not his focus. That's not his purpose. What James is concerned with is the evidence of that faith. in the person's life, namely works of love and obedience. And James also is using the word justification slightly differently. He's using it in the sense of validation, vindication of that faith, vindication of that earlier verdict at the future judgment. And we'll see this more clearly, hopefully, as we go through the passage. So, let's look at what James says. Let's get to our text. The first thing I want you to see, please look at verse 23. verse 23 James quotes Genesis 15 that Abraham believed God and it was counted to him as righteousness that is Paul's doctrine of justification by faith alone right there Abraham believe that it was counted to him as righteousness Abraham was declared right with God through faith James agrees with Paul about that now Again, Paul, when he quotes this exact same passage about Abraham in Romans 4, but he's using it for a different purpose. Now follow me here. This is Paul's purpose. Paul is eager to show the timing of when he was justified. The verdict was given the moment Abraham believed because it was real faith, faith alone. Paul wants to show that those with real faith can be acquitted by God on the judgment day and we can have that verdict now by faith in Christ alone. This is good news. Even though the judgment is still future. That's Paul's emphasis. James, on the other hand, is not concerned with the timing of justification, but with the reality of justification, the evidence that Abraham's faith was real. To use the apple metaphor again, I like this metaphor, I hope it makes sense to you. Abraham puts on the apple tree sign, when it says he believed God. Now, God knows for sure, but from a human perspective, so far so good. Seems like a believer. But there are no apples yet. Only God knows for sure. It's kind of like when we report the Camp Elam We say, professions at Camp Elam, professions of faith, we say something like 15 kids, praise God, professed faith in Christ. We do not say 15 kids got saved, because only God knows if they're really saved. We're hopeful, but at this point, it's just an apple tree sign. Now later in Abraham's life, we see apples on the tree. It's beautiful. In particular, we see them when he's obedient to the Lord regarding his son Isaac. Now, I think it's really interesting. This is not my own. This is Doug Moo, but I really found this fascinating. The story of Isaac in Genesis 22. If you remember, when the angel of the Lord stops Abraham from slaying his son, remember what he says? Now I know that you fear the Lord. I think that language is really important for understanding what James is teaching about justification. Now of course God knew Abraham's heart before then. He knew from all eternity. He's omniscient. But as he often does, God uses language to bring it down to our level so we can understand the truth being conveyed. Now I know indicates the kind of vindication aspect of justification that James is eager to demonstrate. Now we know his faith is real. There's fruit on the apple tree. Look at what James says about this in verse 22. You see that faith was active along with his works. In other words, Abraham did not just have a sign that said apple tree, there were apples growing from the limbs. His faith was real, it was active, there was life. Secondly, in verse 22, and faith was completed by his works. Now this is, follow me here, this is really important. We understand this word completed and what he means. The Greek means brought to its intended end, reaching its intended goal. It doesn't mean what the word sometimes means in English, making something better that was incomplete before. That's not what he means. It's not like a math problem when you're in long division where you have a remainder. Faith didn't do something part way but fell short and there's a remainder that your works need to cover to complete. That's not what it means. Heresies develop from that understanding. That's not what it means. I think this is helpful. The same word complete is used in 1st John 4. Now this is what it says there. If we love one another God lives in us and His love is made complete in us. In other words, God's love reaches its intended goal in us when we love others. Clearly our love does not complete God's love in the sense that His love was faulty and we fix it. Our love makes it better. God's love was not flawed and there's a remainder we need to make up. No. When we show love to others, His love reaches its intended goal in us. So also, Abraham's faith reached its intended goal when he obeys God regarding Isaac. His obedience did not supply something his faith lacked. His faith reached its intended goal in his works. His faith was brought to the place it was meant to be all along. I hope that's helpful. So, Abraham's faith was vindicated. In verse 23, Look at verse 23. The scripture was fulfilled that says Abraham believed God and it was counted to him as righteousness. His faith was shown to be real faith by his obedience. God's verdict years ago when Abraham believed is now vindicated. It is confirmed because of his obedience. So just to summarize this with what he's saying about Abraham here. What does he want us to know from this example? James is showing us that like Abraham, when we believe God's promises, when we put our trust in Him, real faith, we are credited with the right standing with God at that moment when we believe. He quotes the scripture accordingly. But also, like Abraham, our faith is vindicated, our justifications confirmed by our works and obedience because that's what demonstrates that our faith is real and not false. Now, before moving on from Abraham, let's just note here because it's easy to get caught up in an academic discussion of justification without appreciating the magnitude of this story. It's important we understand the nuances I'm trying to explain, but let's just step back for a second and recognize the obvious. Sometimes disobedience can be very costly. Abraham had his knife in the air. Can you imagine? If you want to be a part of this kingdom, if you want to partake in these eternal promises, if you want to follow Jesus, you've got to be all in. Because there will be times when the question of obedience will pit your devotion to God against your devotion to anyone or anything else. Abraham's faith worked. Number three in your outline. James second illustration is from the Canaanite Rahab. Verse 25, please look there with me. And in the same way was that also Rahab the prostitute justified by works when she received the messengers and sent them out by another way. Now in our last sermon series on Joshua, we considered this woman Rahab. She was a prostitute of Jericho, one of the pagan cities the Israelites conquered. And she's known for providing a safe haven for the Israelites who were spying out the land before they attacked. She had heard about the God of Israel and she believed. She called him the Lord. She put her faith in this God. And just like Abraham, James does not deny her faith, he assumes it, and it's not his focus. But it's important to note that God reached down past her gross immorality, the unlikeliness of this conversion, the filthy sinfulness, and brought her into the same family of God as Abraham by means of her faith. And like Abraham, her real faith in this God was the means of God counting her as right with Him. Her sins of prostitution, not mentioned anymore because all of her past were covered through real faith. And like Abraham, she starts with a claim of faith, she believes intellectually, But listen, the king of Jericho knew the spies had come through her house. So she has a real crisis here. Is her faith real or not? What does she do? She hides the spies from the king so they could escape. And let's just be really clear about this. This is high treason. If the king finds out, she and her family would be executed immediately, okay? But Rahab's faith is real. We read in Hebrews 11, by faith Rahab the prostitute did not perish with those who were disobedient because she had given a friendly welcome to the spies. Her faith is directly linked to her actions. And she put everything on the line. And I mean everything. Let's just take note of this as well. Obedience sometimes means taking great risk. But like Abraham, Rahab is all in with God's promises. Her apple tree sign was vindicated in her obedience, and apples were produced. She puts her house, her resources, and her personal safety at great risk, because her faith was real, and so her faith worked. Now, we've gone through the text. And hopefully that was helpful to explain. But in our remaining time, I want to consider James' overarching message here that real faith works and some implications for us today. And they all fall under the heading of number four in your outline, faith-driven works are necessary. And if you're taking notes, I have three implications under this heading. Number one, Faith-driven works are necessary for salvation. Faith-driven works are necessary for salvation. Now we explained this in great detail last week, so I encourage you to listen to the recording if this is confusing to you. But I want to today focus on how James fits into the teaching of the Apostle Paul. James agrees with Paul and the rest of the New Testament that real faith, not a profession of faith, is the means of becoming right with God. This was true for Abraham, which he demonstrates by quoting Genesis 15, and anyone else becoming right with God. He affirms it, but that's not his focus, so he doesn't spend time on it. It is Paul's focus. It is Paul's focus and Paul fleshes this out further in many places by explaining that again Christ is always the basis of our right standing with God. We could never become right with God on our own because of our sin. We needed a substitute. We need the right standing of Christ. So Christ is the basis of our right standing with God and real faith is the means by which we receive his right standing. But what is often ignored is that Paul agrees with James that works of obedience are necessary evidence of real faith. Let me give you some scriptures. Paul speaks of the obedience of faith in Romans 1. 1st and 2nd Thessalonians both talk about the work of faith. Titus 1.16, speaking of false teachers, he says this, They profess to know God, but they deny Him by their works. This is exactly what James is saying about false faith. People who claim to believe, but the way they live denies that their faith is real. Now we usually think about Paul referring to salvation in the past tense, and he does often. By grace you've been saved, past tense, Ephesians 2. Colossians 1, He rescued us and transferred us, past tense, into the kingdom of His Son. However, other places Paul talks about salvation in the future, being saved from the wrath of God and the judgment. We already have the verdict on the basis of Christ by means of real faith. But the court date is future. And there is a future judgment that is still relevant. And only true believers with real faith are justified, agreeing with James. In Romans 13, he says those who long for salvation, future, must renounce the works of darkness. 1 Corinthians 5, he says the sinful nature must be destroyed so that your spirit can be saved on that future day. 2 Timothy 2, he says, without repentance, there will be no salvation. In Romans 6, he doesn't say that if we're saved, we ought to be slaves of righteousness. He says if we are saved, we are slaves of righteousness. In Philippians 2, he urges believers to work out your salvation with fear and trembling. Now Paul is clear that our works are not the basis of our salvation, but they're clearly necessary. 1st Corinthians 6, or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. Also in Galatians 5, If you understand the point of Galatians, this is especially important. Galatians 5, Paul says, it is faith working through love which secures the inheritance of God. He then recounts some of the same deeds of the sinful nature. Sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, Paul says in Galatians, as I warned you before, that those who do such things will not inherit the kingdom of God. Now, I think that is especially significant because it's in Galatians. where Paul's main point in that letter is justification by faith alone. Still, in Galatians, he makes it clear that faith-driven works are necessary for salvation. Listen to the great Charles Spurgeon. No person has a right to say, I am saved, while he continues to sin as he did before. How can you be saved from sin while you are living in it? A man that is drowning cannot say he is saved from the water while he is sinking in it. Christ did not come to save you in your sins, but to save you from your sins. Like the leper, Jesus came to heal us from the plague of sin, to touch us with his hand and say, I am willing. Be clean. Let me be as clear as I can. If you show up at the final judgment with a card you signed at camp, or a raised hand and a walk down the aisle during an altar call, or even a water baptism, or some emotional experiences thinking about Jesus, with no fruit of obedience in your life, your faith was not real. and you will not be vindicated. You were not justified. James and Paul are in complete agreement. They're just addressing different people and different dangers. John MacArthur says this, James and Paul both echo Jesus preaching. This is interesting. Paul emphasizes Matthew 5.3, blessed are the poor in spirit, for theirs is the kingdom of heaven. James emphasizes Matthew 7.21, not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but he who does the will of my Father. Paul represents the beginning of the Sermon on the Mount, James the end of it. Paul declares we're saved by faith without the deeds of the law. James declares we're saved by faith which shows itself in works. Both of them view good works as the proof of faith, not the path to salvation. As Thomas Lee says, James was contrasting two types of faith. one genuine and another false. Paul was contrasting two plans of salvation, one that God approved and another that man devised. I must say the best summary I could find of the relationship between Paul and James comes from Alexander Ross who said this, James and Paul are not antagonists facing each other with crossed swords. They stand back to back confronting different enemies of the same gospel. I think that's exactly right. Paul is fighting against legalism, earning your way to God. James is fighting against easy believism or false faith with no change life. And as we said last week, Both of these errors can lead you to hell. That's why they're so important to expose. And Paul and James and the rest of the scriptures agree that faith-driven works are necessary for salvation. Number two, faith-driven works are necessary for spiritual health. Faith-driven works are necessary for spiritual health. This is a pastoral concern that drives me from this text. And it comes from the implications of the previous point. When we consider the two dangers that Paul and James are respectively facing and warning against, there are implications for the spiritual life of the believer. There are two sources of discouragement in the Christian life related to these dangers. Now, I just want to be clear. I realize discouragement is very complex and I by no means want to say that if you're struggling spiritually it has to be one of these two things. I would never say that. However, I do think these two things account for a lot of issues that we have. The first danger is what I would call not listening to Paul. This is the danger of forgetting that our righteousness comes from Christ alone. We look at our past, we see sins, and we become discouraged because we wonder how could we possibly do those things? How could we possibly think those things and be a Christian? What is needed at that moment if we've confessed and repented, is claiming the blood of Christ as the full and sufficient covering for that sin. Your discouragement may be a result of not remembering that. Maybe the thing you need to hear most this morning is that if you're a believer with real faith, Jesus paid it all. And forgetting that can be a source of real discouragement. That's why our Lord's Supper, service is such a balm to my soul. I'm constantly reminded of this truth there. If you're forgetting where your righteousness comes from, you need to hear Paul. However, there's a second danger that I would call not listening to James. This is the danger of forgetting that obedience is required of us, and this is not emphasized enough from this pulpit, in my opinion. This could very well be that your discouragement is because you're not repenting of sin and you're being disobedient. Maybe you're coddling a sin or refusing to let something go that you know you need to and it is miserable. This is not a past sin, but a current sin. And trying to apply Paul's reminder of grace to a sin that you do not repent of is a perversion of the gospel. And you need to hear James this morning. God loves you too much to let you continue in sin, so please examine your heart. You may need to yield to the Holy Spirit in an area that you're neglecting. Paul talks in 1 Timothy about those who have seared their consciences, and this passage scares me to death. They knew what they were doing was wrong, but they ran through the stop sign so many times they don't even see it anymore. And their consciences are seared and they're now apostate. They have demonstrated themselves to be unbelievers, petrified logs. Their faith wasn't real. So if you're trying to be a Christian without repenting of sin, without renouncing ungodliness, without obeying the Lord, you need to hear James this morning. because faith-driven works are necessary for your spiritual health. Finally, number three, faith-driven works are necessary for everyone. Faith-driven works are necessary for everyone. Why did James choose these two people to make his point, Abraham and Rahab? It seems like a really strange combination, doesn't it? Especially Rahab. James had plenty of examples to choose from. We read in Hebrews 11 of the prominent people with faith-driven works. By faith, Abel offered a better sacrifice. By faith, Noah built an ark to save his family. By faith, Moses chose to be mistreated along with God's people. Yet James chose Abraham and Rahab, a patriarch and a prostitute. As Worsby said, you could not find two more different people. Abraham a major Bible figure, Rahab a minor participant. Abraham a Jew, Rahab a Gentile. Abraham a godly man, Rahab a sinful woman. Abraham was the friend of God, Rahab belonged to the enemies of God. Abraham was the father of the faithful, Rahab a foreigner. Abraham wealthy, Rahab likely poor. Abraham a major figure of the Jewish nation, Rahab an outcast of Canaan. Abraham the respected, Rahab a vile reputation. So why these two opposites? I'd like to suggest that James is demonstrating maximum diversity. He wants to show us this truth is relevant to everyone without exception. Your background, your education, your ethnicity, your pedigree, your income level, your connections, your familiarity with theology, your understanding of the Bible, none of it matters when it comes to this. You may have been raised in the church singing songs about Jesus. You may have been raised in a brothel, immersed in immorality your whole life. It doesn't matter. Despite how different they were, Abraham and Rahab had this in common. They both exercise real faith in the living God, and they put everything on the line. Why? Because the Lord and His promises are that good. How will you respond to the test of faith? Is there something holding you back from Jesus today? Like Abraham, is there something you need to put on the altar? Maybe it's a sin you've been unwilling to repent of. Maybe it's an unhealthy relationship. Maybe it's something in your lifestyle. Or maybe just something you love that is competing with God. Or like Rahab, perhaps the Lord is asking you to risk something. Though not likely as extreme as putting your life on the line, though that may one day come. Maybe it's risking your reputation with your family. or at work, maybe your friendships, maybe risking the loss of control or what feels safe. Whatever it might be, on God's authority I will tell you this, Jesus and His promises are worth it. He's like finding a treasure in the field that is so valuable that you go and sell everything you have so that you can buy that field. The only response that makes any sense is real faith in Him. I don't care what the cost. I don't care what the risk. I don't care what the sacrifice. Jesus is that good. Please stand with me as we close. Our Father, we thank you for your word again this morning. Again, I pray for all of us here that you would convict us where we need to be convicted, that you would comfort us where we need to be comforted. We thank you for these great examples of Abraham and Rahab. And we pray for real faith from these people today. And Lord, give us the courage to repent of sin. Give us the courage to sacrifice. Give us the courage to risk. Give us the courage to be obedient and to live according to the faith that we profess. Lord, for those here who are not saved, may they abandon all hope of anything but Christ. May they throw their lives completely at Him this morning for salvation. We pray in Jesus' name, amen. you