The sermon by Mike Davenport, based on James 2:14-26, addresses the relationship between faith and works, emphasizing that genuine faith must be evidenced by righteous works. Davenport stresses that faith without works is dead, using analogies and biblical examples such as Abraham and Rahab to illustrate his points. He contrasts James and Paul's teachings, explaining that while Paul addresses works of the law, James focuses on gospel works, which demonstrate true faith. The sermon critiques the superficial faith of professed Christians who lack genuine deeds and encourages believers to evaluate their faith by their actions. The speaker uses the story of the emperor's new clothes as a metaphor for false faith, urging listeners to ensure their faith is alive and fruitful.

Good morning. Our portion of scripture today is James chapter 2 verses 14 through 26. What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? If a brother or sister is naked and destitute of daily food, And one of you says to them, depart in peace, be warmed and filled, but you do not give them the things which are needed for the body.

What does it profit? Thus also faith by itself, if it does not have works, is dead. But someone will say, you have faith and I have works. Show me your faith without your works and I will show you my faith by my works. You believe that there is one God you do well, even the demons believe and tremble.

But do you want to know, O foolish man, that faith without works is dead? Was not Abraham our father justified by works when he offered Isaac his son on the altar? Did you see that faith was working together with his works and by works faith was made perfect and the scripture was fulfilled which says Abraham believed God and it was accounted to him for righteousness and he was called to the friend of God. You see then that a man is justified by works and not by faith alone. Likewise was not Rahab the harlot also justified by works when she received the messengers and sent them out another way.

For as the body without the Spirit is dead so faith without works is dead also. Let's pray. Father we thank you for this portion of scripture that we're in today. Father we're grateful for the many hours that has spent laboring to prepare this message today. Father we pray that you would open our hearts and our ears and our spirits that we may hear from you.

Father, we pray a blessing upon Mr. Davenport as he brings your word today that you would give him physical strength and father that you would just allow yourself to be glorified through the words today. We thank you Lord and your mighty name we pray. Amen. Well I'm sure that most if not all of the adults in the room this morning are familiar with the tale of the emperor's new clothes.

The emperor's new clothes is a short tale written by a Danish author, Hans Christian Andersen, about two weavers who promise an emperor a new suit of clothes that they say is invisible to those who are unfit for their positions, stupid or incompetent. When the emperor parades before his subject in his new clothes, no one dares to say that they don't see any suit of clothes on him for fear that they will be thought unfit for their position, stupid or incompetent. But finally, a child cries out, but he isn't wearing anything at all. Dear ones, we live in a day when true saving faith is misunderstood and misrepresented. Many professing Christians parade around in their new clothes of Christianity and no one dares to confront them with the truth for fear of being faulted and unfit Christian.

Christians don't do that or stupid or incompetent or what the world describes today as a hater. Even the pulpits across our country are silent when it comes to the demands of Christ to take up your cross and to follow Him. Churches are content to be made up of unbelievers who parade themselves around with the idea that all is well. That they are a true Christian. That they are bound for heaven when in actuality they have no clothes.

There is no faith, there is no salvation, there is no work of grace. But on to the scene comes James. He is that child who cries out, but he isn't wearing anything at all. James here in this passage seeks to expose any who think they have true, genuine faith, but are grasping on to mere belief, thinking that they are saved. But that mere belief will damn them.

When it comes to our faith, the question we must ask ourselves, am I dressed in the Emperor's new clothes? If you are, I pray that by God's grace you will see that you have no true covering, that your faith is not alive but dead. So we find ourselves today in James chapter 2 verses 14 through 26 and we will look at these verses under the following three headings. First, a faith defined by right words. Secondly, a faith defined by right doctrine.

And then thirdly and finally a faith defined by righteous works. So first of all verses 14 through 17, a faith defined by right words. What does it profit my brethren if someone says he has faith but does not have works? Can faith save him? If a brother or sister is naked and destitute of daily food and one of you says to them, depart in peace, be warmed and filled.

But you do not give them the things which are needed for the body what does it profit? Thus also faith by itself if it does not have works is dead. We all know the answer to the following question. What does it profit if a man has works but does not have faith? We all have been instructed well.

We know the importance of faith in Christ. One of the five solas of the Reformation is sola fide, or faith alone. In fact, the very purpose of this declaration of faith alone was to combat the teaching of the Roman Church that man is justified by faith and by his works. But James' question is not, what does it profit a man if he has works but does not have faith? His question is what does it profit a man if he says he has faith but does not have works?

Now note that James identifies this man as one who says he has faith. James then indicates why he identifies this man this way, as a man who simply says that he has faith. You see this profession of faith is barren. It does not have works. So having identified the man, James then asks two questions.

First of all, what does it profit? Second of all, can faith save him? More specifically, can this faith save him? Well what sort of man does James have in mind? Well based on what we have studied in the Epistle of James to this point, this would be a man who does not bridle his tongue.

This would be a man who does not visit widows and orphans in their distress. This is a man who does not keep himself unspotted from the world, who does not make any effort to keep the royal law to love his neighbor as himself. This man shows favoritism to certain men, favoritism to certain men and he also fails to show mercy. Can such a man find profit and find true life in his professed faith? On the surface, it would seem that this portion of James' letter stands in contradiction to the teaching of the Reformation in light of Solafide.

In fact, it would seem that the teaching of James stands in contradiction to the Apostle Paul in places like Galatians 2, 15, and 16 where Paul says knowing that a man is not justified by the works of the law but by faith in Jesus Christ. Even we have believed in Christ Jesus that we might be justified by faith in Christ and not by the works of the law for by the works of the law no flesh shall be justified. So are James and Paul talking about two different kinds of faith? No, they are not. But they are talking about two different kinds of work, at least as those works are related to their faith.

Linsky in his commentary on James distinguishes between the teaching of James and of Paul in the following way. He says there's no contradiction. This is how they are dealing with faith. Paul deals with works of law which have nothing to do with true gospel faith, which are the boast of all Pharisees and all work righteous men who think that they are able to save themselves by such works, at least to aid Christ in saving them. Trust in the works of the law is the direct opposite of faith in Christ alone.

James deals with gospel works, not works of the law, gospel works, which ever evidence the presence of gospel faith, which like this faith glorify Christ alone without which all claim of having true faith is spurious a Self-delusion Paul lay stress on what must be removed if a man is to have and retain this faith. James, on the other hand, says, dare not be absent when a man has and wants to retain this faith. Paul roots out what destroys and excludes faith. James stimulates sluggish faith. The readers of James were inclined to evade good works and to rely on a dead faith.

Those of Paul to rely on works of law without Christ and true faith in him. So they're doing two different things but they are not in contradiction to each other. Gordon Keddie in his commentary adds the following differentiation between the purpose of these two authors. Paul was speaking about the instrument of justification, the means by which we may gain acceptance with God. James on the other hand is discussing our confidence of justification in the light of what God says about the nature of living justifying faith.

You see faith alone justifies but not faith that is alone. Let me say that again. Faith alone justifies but not faith that is alone. Works are not the instruments of salvation but they are the indispensable evidence of salvation. But before giving us his own verdict, James sets before us an example.

He describes an interaction that one has with a person whose need is obvious. This one to whom the need has been made known acknowledges the need. He sees the need. He acknowledges it. There's a need here.

He also demonstrates concern about the need and he even expresses hope that the need will be met. But what profit has resulted from this benediction? Depart in peace. Be warmed, be filled. Would we not seriously question the genuineness of that man's concern?

Listen to what Thomas Manton has to say about this example that James provides. The belly is not filled with words or the back clothed with wishes. This is but like that mad person that thought to pay his debts with the noise of money. And instead of opening his purse, he shook it. The poor will not thank you for the good wishes, neither will God for saying that you have faith." When James sums up his verdict of Faith that is defined simply by sincerity, simply by right words.

He says, thus also, faith by itself, if it does not have works, is dead. It's dead. Children, I have a question for you. If you were walking through an orchard where there were lots and lots of fruit trees. Let's just say they were peaches.

I like peaches. You're walking through this orchard of peaches with beautiful ripe peaches hanging heavily from the branches. As you walked along, how would you be able to tell the difference between a living tree and a dead tree? How would you be able to tell the difference? It's the season for peaches.

All of these trees, the branches just weighed down with all of these luscious peaches. How would you know if you came across a tree that was dead? There would be no what? No fruit. There would be no peaches on the tree.

James is walking through an orchard of believers. He has spotted among the orchard what appears to possibly be a tree of faith. It's a sincere tree of faith. The bark on the tree looks the way it should. The shape and the size of the tree looks exactly the way it should.

It's even found among all the other trees of the orchard that are bearing fruit. But as James approaches the tree, he notices something. There is no fruit. And so what conclusion does James draw? The same one that you would, children, if you walked among the peach orchard and you found one tree with no peaches.

The tree is dead. But secondly, a faith defined by right doctrine, not just by right words. I said the right thing. I was sincere in my faith and my concern, but a faith that's simply defined by right doctrine. Verses 18 through 20.

But someone will say, you have faith and I have works. Show me your faith without your works and I will show you my faith by my works. You believe that there is one God. You do well. Even the demons believe and tremble.

But do you want to know, oh foolish man, that faith without works is dead? Well, as James did back in verse 14, James once again brings in a third party into his discussion. He brings in a third party and he identifies this third party by the word someone. James continues to persuade his reader of the necessity of a faith accompanied by works. But James the Elder was very familiar with what often happens when one's arguments start to gain traction in the heart of another.

Inevitably, someone comes along and over hearing the conversation seeks to bring peace to the soul now disturbed. Do we not find this happening often even in the epistles that after the apostles have taught the word of God in this city and that city and the other that others, someone comes along and muddies the waters and twists the things that have been declared." That's what you have happening here. In my estimation, the quotation marks found here in the New King James version are to me a bit confusing. I believe James here envisions someone entering the conversation putting his arm around the hearer or the reader of what James here is declaring and seeking to give assurance to the hearer by declaring that this man's faith alone is sufficient even though there are no works that follow. So in that sense I believe James is saying that at this point in the conversation someone will say you my reader have faith and that I James have my works so someone will say that that you have works my reader and that I have, you have your faith and I have my works.

This outside voice seeks to weaken the impact and the conviction of the teaching. It blunts the edge of the sword of truth. It removes the sting of conviction that truth brings. It says peace, peace where there is no peace. Dear brothers and sisters, I feel the need to interject an important application here.

Are you ever that someone? Are you ever that someone? Have you been guilty of entering into a conversation, maybe even a conversation with your own conscience as your conscience seeks to bring the truth to your heart? Have you ever entered into that conversation and whether unknowingly or purposefully sought to lessen the impact that the preaching, the teaching, or the reading have brought to another soul? Other soul.

Be careful to not become a tool in the hands of the devil against the work of the Spirit of God. When the Spirit of God is bringing conviction, don't seek to pacify the soul. Well to this argument that's been interjected here, this argument of someone coming along and saying, it's okay. James just simply turns to his reader and says, look, this someone says, you have your faith. James here has his works.

So I tell you, show me your faith without your works, and I will show you my faith by my works." Jesus said in Matthew 7 17, even so, every good tree bears good fruit and every bad tree bears bad fruit." And note the words that Jesus uses, every, every, every Good tree brings forth good fruit, but every bad tree brings forth bad fruit. Jesus also declares in that passage that the tree is identified By the fruit it bears. And so James challenges his readers to prove their faith, to demonstrate their faith, and to do it apart from this missing fruit. You say you have faith. I don't see fruit.

Show me this faith in spite of the missing fruit. Show it to me without works. James on the other hand will justify his claim, his profession of true faith by a demonstration of works of righteousness. And this is not a difficult idea to grasp. Even you children sitting here today, you understand this, right?

You children, you're sitting there, you've been given a lesson to do in your schoolwork, mom leaves you with math problems or some spelling exercises to be done while she goes off to the kitchen to prepare dinner. Mom comes back 30 minutes later, and what does she want? Have you obeyed me? Have you done what I asked you to do and you say yes yes I did what you said mom I've obeyed what does she ask let me see your work right Let me see all these math problems that you did. Let me see all these spelled words that you've worked on.

And I was gone, right? Show me that you obey. Show me that you honor and love me by showing that you simply obeyed. Let me see your works. You children understand that.

Well, being aware of the twisting and deceiving nature of men's hearts, James anticipates a new argument from his reader. Ah! You don't understand, James, the framework of my faith. You have not considered my heritage. My faith is based on sound doctrine.

It's not a blind faith. It's a faith that flows out of a right understanding and biblically sound doctrine. That's my faith. You see James was writing to Jewish believers, Jews who had professed faith in Jesus Christ. To these people had not only been given the oracles of God, the Old Testament scriptures, but also an understanding of the true identity of Jesus Christ, that he was the Messiah.

These were men and women who had not only learned but actually believed the Shema of Deuteronomy 4. Hear, O Israel, the Lord our God, the Lord is one. Most likely they had grown up saying that in their homes. And they not only said it, they believed it. They believed it.

And through the profession of their faith, now abiding in this new covenant, they joined with Peter in his declaration of the true identity of Jesus Christ. You are the Christ, the Son of the Living God. Right doctrine. Right doctrine. And so armed with the anticipation of this next argument of a faith defined by right doctrine, James with a degree of sarcasm says, you believe that there is one God.

You do well. Even the demons believe and tremble." Notice, it's not a question. James doesn't say, you believe that there's one God? It's a declaration. He's saying, I'm aware.

I'm aware of your right doctrine. You believe that there is one God. God, as identified throughout the scriptures, which had then been given to them was specifically the Old Testament. I know your doctrine. The Greek word for believe here, you believe that there is one God.

This Greek word for believe is the verb form of the word translated faith in its noun form. So you've got the word faith here in this passage. This word faith is the noun form of the same word that in the verb form is translated believe. So he knows what they believe. He knows the object of their faith, the soundness of their doctrine.

But just as he sought to prove that faith that is defined solely by right words is dead, So here he seeks to prove that faith that is defined solely by right doctrine is dead also. He simply reminds his readers that the demons of hell, whose previous state before they fell, whose previous state gave them front row seats in regard to the glorious excellencies of our God. You see these demons are true masters of divinity. A simple perusal of the Gospels would demonstrate that the demons grasped the true identity and authority of Jesus Christ. It would show that they had a grasp of the real purpose of Christ coming into the world and they also grasped the unchanging certainty of the final judgment.

The final judgment. In other words, the demons had a right theology, soteriology, and eschatology. In fact, James says that the earnestness and depth of their faith, that's right, their faith, they believe, their faith, the earnestness and depth of their faith brings about a genuine response of trembling, shuddering. That's what this right doctrine does for them. And yet, This single fruit of faith, this trembling, it's not enough.

The faith of demons is no living faith. My brother and my sister, hear me. Do not make the mistake of thinking that James is declaring right words and right doctrine as unimportant. That's not the purpose of James. In fact, in regards to their believing that God is one, he says you do well.

It's the right thing to believe. So he's not saying that right doctrine and right words are not important. What he is saying is that right doctrine and right words are no true confirmation. They are no true evidence. They are no true demonstration that a man's profession of faith is real.

And so James has sought to uncover the profession of the man who declares that his faith is genuine by a show of right words and the man who declares that his faith is genuine by a show of right doctrine. Now having shown the emptiness and foolishness of such professions, James asks a rhetorical question of his readers. A question that reveals whether they are ready to receive the implanted word with meekness. A question that reveals whether they have had a change of heart and are now ready with a swiftness to hear and a slowness to speak. Because they've been ready to speak.

Ah, But look how I blessed this brother who came to my door. But look at my right doctrine. James says be swift to hear, slow to speak. And so he asks this rhetorical question, but do you want to know, oh foolish man, that faith without works is dead? James makes it clear that foolishness abounds in the heart of a man who is not willing to listen to sound biblical reasoning.

James is ready, he's ready now to explain genuine faith And he asks his readers if they really, really want to know the truth. Having exposed the barrenness of faith defined solely by right words or right doctrine, James now turns his attention thirdly to a faith defined by righteous works. A faith defined by righteous works. Verses 21 through 25. Was not Abraham our father justified by works when he offered Isaac his son on the altar?

Do you see that faith was working together with his works and by works faith was made perfect and the scripture was fulfilled which says Abraham believed God and it was accounted to him for righteousness and he was called the friend of God. You see then that a man is justified by works and not by faith only. Likewise was not Rahab the harlot also justified by works when she received the messengers and sent them out another way. Well, James has already been hammering the theological nail of faith-born works. Now he seeks to bend that nail over, that it might be thoroughly fastened in the hearts of his readers.

And he does this by drawing their attention to two Old Testament examples. Remembering James is most likely the first book of the New Covenant. The Gospels have probably not been written yet. So their Bible is the Old Testament at this time. So he draws their attention to two Old Testament examples.

Now recalling the fact that James is writing to Jewish believers, the two examples that he gives are striking. The first is a man, the second is a woman, the first is a patriarch. The second is a prostitute. The first is the father of the Jews. The second is a Gentile Canaanite living in a city which God has said must be destroyed.

So this first example he gives is Abraham. Was not Abraham our father justified by works when he offered his son Isaac on the altar? Now note the connection to Abraham, our father. Abraham, our father. In drawing the attention to this connection I believe James desires his readers to recognize that they should be following in the footsteps of their father.

It's just natural. It is expected that children will be like their father. Christ, in exposing the Pharisees of his day, said to them, if you were Abraham's children, You would do the works of Abraham. So Abraham, our Father, in regards to Abraham, James states that he was justified by works. That is to say that his faith was proven by offering Isaac his son on the altar, Abraham evidenced his faith in Jesus Christ.

That is why we read in the account of this offering made by Abraham the response of Christ as follows. Now I know that you fear God since you have not withheld your son, your only son, from me. Now I know. Now it has been proven. Now Abraham's profession of fear towards Christ is a justified profession.

It's given birth to obedience. James asks, how could it be any clearer? How could it be any clearer? Do you see? Do you see that faith was working together with his works and by works faith was made perfect?

Are you starting to feel a little bit uneasy? Remember the hermeneutical principles. Scripture interprets Scripture. Texts that are clearer are to shed light on texts that are less clear. And if there seems to be a disagreement in the Scriptures, It's not.

It's you. It's your understanding. So what does James mean then? What does James mean? If we are justified in the sight of God by faith alone, what is James talking about?

That faith was working together with his works and that by these works his faith was made complete. Is James kicking Solafide to the curb? Listen to the insight of several commentators. First Linsky. True gospel works are the native and the necessary product of faith.

They're the native, it's just this natural, and the necessary, they must come, the necessary product of faith. This faith, which saves before it ever does a single work saves by embracing Christ and reveals itself by producing love and works of love which wherever they appear show that real saving faith is present. It's not works of the law, it's gospel works. Now Gordon Keddie in his commentary, the meaning is not that works supply anything defective in the grace of faith itself, but that they reveal in its fullness of wealth and beauty as by the leaves and fruit a tree is made perfect. Abraham was growing in his faith obedience takes faith nearer to its goal good works increase faith while faith expresses itself in more good works.

This is the essence of the faith that justifies. Now in order to prove in order to prove his theological soundness, James next says, And the scripture was fulfilled, which says, Abraham believed God, and it was accounted to him for righteousness and he was called the friend of God. James quotes from Genesis 15 6. In pointing back to this particular verse, James is noting that Abraham was declared righteous before God some 30 years before Isaac even came into the world. He's pointing back to something that happened way before Isaac.

30 years. Abraham was declared righteous in the sight of God because he believed God 30 years ago. The willingness to offer his only son simply demonstrated that Abraham still believed God, that he feared God. And Abraham did exactly what James is asking his readers to do. Show me your faith by your works.

Abraham said, here it is! Here it is! Here's the demonstration that I believe Jehovah, that I fear him. I'm offering my only son, the promised one, in Isaac shall your seed be blessed. And I'm obeying God.

I don't understand it. But I've walked with God for 30 years. And I believe him. And therefore, I offer my son. James rests his case in regards to his first example.

Nothing further needs to be said. You see, he doesn't ask do you, you see then that man is justified by works and not by faith only. If faith without works is dead then the opposite must be true, that faith with works is alive. It's alive. Now the second example is Rahab.

Likewise was not Rahab the harlot also justified by works when she received the messengers and sent them out another way. Now note that James uses the words likewise and also. Likewise and also. What's he doing? He's tying his faith back to Abraham's faith.

There's no difference to be noted in regards to their faith and there is no difference to be noted in regards to their works. They were both things that flowed out of a belief in Jehovah God. In regards to the type of faith they had and how that faith expressed itself, the Gentile prostitute was no different than the Jewish patriarch, both saved by faith alone, but a faith that was not alone." So these two words are important since James does not go to the trouble of describing Rahab's actual belief or faith here in this passage. So that likewise and also gives us the indication that her faith was in God. Now we are made aware of the faith of this Gentile in the great Hall of Faith chapter found in Hebrews 11 and in verse 31 the writer to the Hebrews says, By faith the harlot Rahab did not perish with those who did not believe when she had received the spies with peace." Note the words that were chosen.

By faith the harlot Rahab did not perish with those who did not believe. It's kind of interesting too that she received the spies with peace. James talked earlier about someone who says, oh yes, go ahead, Go ahead, let me help you out to the door. Peace be with you, be warmed and filled. This is what her faith did.

Brought these men in and sought to put them on a safe path, not leaving it to somebody else. I'll just pray for you. The entire chapter of Hebrews 11, a portion of it was read earlier, the entire chapter of Hebrews 11 describes the work of all of those in whom faith was alive and well. Well before we leave these two examples please note the gentleness of the pastoral care of James. I believe there was another reason why he specifically uses these two examples to demonstrate a faith defined by righteous works.

Mr. Kenney explains it so well. Of course, Abraham was asked to sacrifice his son while Rahab, she only hid the spies and covered herself with a relatively safe lie about the path of escape. As tests of faith, however, they must be seen in relation to the relative maturity of the principles involved. Abraham was an experienced believer, while Rahab was a new believer.

This serves to underscore the point James is making. All true faith, all true faith, produces works according to the circumstances facing the individual at that time and these responses all very appropriately express the reality of that person's relationship with the Lord. Rahab was shown to be righteous just as surely as was Abraham and the proof was the sparing of her life when Jericho fell to the invading Israelites. So this gentleness of James, you don't have to be in Abraham. You don't have to prove the gentleness of your faith by offering your only child on the altar.

But Rahab's faith, though she didn't have that sacrifice that he did, even though her faith was weak, that she thought she had to lie to protect these men. Yet it showed that she had faith in God. So James brings his arguments to a close by drawing one final analogy. For as the body without the spirit is dead, so faith without works is dead also." Just how dead is a faith that is not accompanied with works? It is as dead as the corpse lying six feet under the ground.

That's how dead. Well, What are these righteous works that James has in mind? I think he's named a few already. We mentioned them earlier. He's talked about them in the first two chapters.

But what else is there? What are these righteous works that should be evidenced and will be evidenced by all those who have genuine faith? Well, you see, the Pharisees spent their entire lives pursuing works, Yet they ignored the weightier matters of the law, justice and mercy and faith. These works of justice, mercy and faith You ought to have done, Christ says, without leaving the other works undone. So what does that look like for us?

Well, don't leave undone the works of witnessing, the works of visiting the nursing home, of standing in front of that abortion mill on Saturday morning, of the church building set up and clean up week after week. Don't leave those things undone, but be sure to be about the weightier matters of the law. Justice and mercy and faith. Remember the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faithfulness, gentleness, and self-control. If we live in the Spirit, Let us also walk in the Spirit.

In other words, if you live in the Spirit by faith, then also walk in the Spirit by obedience. So in closing a few applications, number one, you say that you have faith. How do you define your faith? How do you define that faith? How do you demonstrate evidence that faith?

Are you satisfied with right doctrine? Is it enough that you have sincerity in right words? Is that enough? Will that satisfy you? Are those right words, right doctrine, are those the proverbial baskets into which go all of your spiritual eggs?

Titus 2, 11-14 describes the one who has truly tasted the salvation brought by grace and through faith. That grace that saves goes on to bring great changes in that believer's life. Note what saving grace goes on to do. For the grace of God that brings salvation has appeared to all men. So the grace has already brought the salvation.

But what does it do? Teaching us, teaching us that having been saved by faith, that We should be denying ungodly and worldly lusts. We should live soberly, righteously, and godly in this present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ who gave himself for us that he might redeem us from every lawless deed and purify and purify for himself his own special people zeal for good works. Do you think that you can rob Christ of what he died to have? Secondly, are you underestimating the importance of works done in faith?

Are you underestimating the importance of works done in faith? Are you underestimating the importance of the works done in faith? Go ahead, read again the words of Christ in Matthew 25. Note what he says that distinguishes a sheep from a goat. It's not right words.

It's not right doctrine. The distinction was made by Jesus Christ the judge based on what a person did in this life. What they did or did not do to the body of Christ the church and to Christ the head of that body. Do not underestimate the living connection between faith and works. Thirdly, are you overestimating the importance of works?

Are you overestimating the importance of works? Are you overestimating the importance of works? Wait a minute, preacher, you say. Wait a minute. I thought you said just a second ago, don't underestimate the importance of works.

Now you're saying don't overestimate the importance of works? Dear ones, The devil seeks to damn you in whatever way he can. If he can't get you to shun works of righteousness, he will seek to bring you into bondage of works based righteousness. Do you recall the words of Jesus Christ in Matthew 7, 21 to 23? Not everyone who says to me, right words, Lord, Lord, shall enter the kingdom of heaven, but he who does the will of my Father in heaven.

That's me, I've got the words, I've got the right doctrine, I've got the right works. Many will say to me in that day, Lord, Lord, have we not prophesied in your name cast out demons in your name and done many wonders in your name and then I will declare to them I never knew you depart from me ye who practice lawlessness I had works but they weren't works of righteousness they weren't born out of a genuine faith in Jesus Christ so don't overestimate the So don't overestimate the importance of works. Fourthly and finally, what is your soul dressed in? What is your soul dressed in? Is your soul wearing the new clothes of the emperor?

That is to say, is your soul naked before God? Maybe clothed in the fig leaves of your own righteousness, but still naked in the sight of God, without the robes of righteousness found in Christ. If so, flee to Christ today. Be clothed in Him." Do you remember the parable of Christ found in Matthew 22? The kingdom of heaven is like a certain king who arranged a marriage for his son and it goes on to talk about those who were unwilling to come and so he sent his servants out And so the servants went out into the highways and gathered together all whom they found, both bad and good.

And the wedding hall was filled with guests. But when the king came in to see the guests, He saw a man there who did not have on a wedding garment. So he said to him, friend, how did you come in here without a wedding garment? And he was speechless. Then the king said to the servants bind him hand and foot take him away and cast him in the outer darkness There will be weeping and gnashing of teeth, for many are called, but few are chosen." Dear friend, if you are here without Christ, you must not think that works will save you.

The writer to the Hebrews tells us that without faith, without faith, it is impossible to please God no matter what works you do. Without faith it's impossible to please God. To be justified in the sight of God you must rest your soul on Jesus Christ. It is the works of Christ in His living and in His dying, that alone satisfy the holy and just demands of God. The works we talked about today are not what God requires of you to be saved.

They are the works God prepares beforehand for the people whom he redeems. So come to Christ, come to Christ and by His grace through His gift of faith cast your soul on Jesus Christ today. Amen. Dear Father, we thank you for the passion and the clarity of James. Oh Father, we pray that you would give us grace to cast ourselves upon Christ knowing that this alone saves.

But oh God may our faith be proven genuine as our as our souls work out from that faith. Things that are pleasing unto you. Lord Jesus died to purify a people, to justify a people, but he wants a people zealous for good works. Make us, O Lord, to be those people. In Christ's name we pray, amen.