Introduction

The debate over James 2:14-26 revolves around how to reconcile faith and works in the context of salvation.[1] Arminians and Catholics traditionally see faith and works as both essential for eternal salvation. Reformed theologians see James as setting forth a litmus test for authentic faith, contending that true saving faith is evidenced by a life of obedience and good works. In other words, while salvation is by grace through faith, genuine faith results in a transformed life marked by obedience to Christ as Lord. According to John Frame, “James 2:24, which speaks of justification by works, tells us that a faith without works is not saving faith, not true faith. So, works are evidence of a true, saving faith.”^[2] John MacArthur adds, “Good works are inevitable in the life of one who truly believes. These works have no part in bringing about salvation (Eph 2:9; Rom 3:20, 24; 4:5; Tit 3:5), but they show that salvation is indeed present (Eph 2:10; 5:9; 1 John 2:5).”^[3] R. C. Sproul states, “every true believer bears some fruit. If he does not, he’s not a believer.”^[4] Even some of my favorite Bible teachers hold this view. For example, Arnold Fruchtenbaum says, “Is a faith that produces no work whatsoever really a saving faith? The obvious answer is, ‘No.’ The issue here is saving faith.”[5] And Charles Ryrie states, “Can a nonworking, dead, spurious faith save a person? James is not saying that we are saved by works but that a faith that does not produce good works is a dead faith…Genuine faith cannot be ‘dead’ to morality or barren to works.”[6] According to Warren Wiersbe, “Any declaration of faith that does not result in a changed life and good works is a false declaration. That kind of faith is dead faith…Dead faith is not saving faith. Dead faith is counterfeit faith and lulls the person into a false confidence of eternal life.”^[7] William MacDonald states, “works are not the root of salvation but the fruit; they are not the cause but the effect. Calvin put it tersely: ‘We are saved by faith alone, but not by a faith that is alone.’”^[8]

Many proponents of this view assert that merely professing faith without a corresponding life of obedience can lead to self-deception and a false sense of security regarding one’s salvation. One of the flaws of this view is that Christians spend much of their time looking at themselves and wondering if their works are genuine, or if they’ve done enough to prove their eternal salvation. Because sin continues in the lives of all Christians, and this to varying degrees, it leaves the believer in a state of uncertainty about their eternal destiny because they never know if their works represent a genuine saving faith.

In James 2:14-26; James is not distinguishing genuine from false faith; but rather, a useful faith that works to bless others, versus a useless faith that cannot save the Christian from divine discipline and loss of reward at the bema seat of Christ. For James, a dead faith is a useless faith that benefits no one, and his reference to salvation is from divine discipline, not the lake of fire. It’s noteworthy that James 2:14-26 is sandwiched between two sections concerning divine judgement (Jam 2:12-13; 3:1). Biblically, disobedient Christians face God’s judgment in this life as they are subject to divine discipline (Heb 12:6), which can eventuate in physical death (1 Cor 11:30; Jam 1:15, 21; 5:19-20; 1 John 5:16), as well as future judgment before the bema seat of Christ in heaven (Rom 14:10-12; 2 Cor 5:10). At the judgment seat of Christ, all Christians will stand before the Lord Jesus, not to determine if they have eternal life, for that is already secure for them (John 5:24; 10:28; 1 John 5:13), but to be evaluated on how they lived and rewards given for obedience to Him (1 Cor 3:10-15). This is important to understand, for when James poses the question, “What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him?” (Jam 2:14), he’s talking about a useful faith that benefits others and saves the Christian from divine discipline in this life, which can eventuate in physical death, and loss of reward at the bema seat of Christ.

The Usefulness of Faith

For James, faith must be put into use to be beneficial to others. In one sentence, James said, “faith, if it has no works, is dead” (Jam 2:17), and in another sentence, said, “faith without works is useless” (Jam 2:20). A dead faith is a useless faith. It is useless to God and others, being of no benefit to the needy. We use similar language when we talk about a “dead battery,” we’re talking about a battery that is useless. And when we talk about Latin being a “dead language,” we mean it’s no longer in use. Likewise, a dead faith is a useless faith. However, unlike a dead battery or a dead language, we have volition and the ability to put our faith into practice, making it useful to others. Which is why James previously wrote, “prove yourselves doers of the word, and not just hearers who deceive themselves” (Jam 1:22).

The teaching of Scripture is that sinners are saved totally apart from works. Paul wrote, “For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28), and salvation comes “to the one who does not work, but believes in Him who justifies the ungodly” (Rom 4:5). We are “not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16), for “by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). God “has saved us and called us with a holy calling, not according to our works” (2 Tim 1:9a), and “He saved us, not on the basis of deeds which we have done in righteousness” (Tit 3:5a). Good works do not save us eternally. They never have and never will.

James is not contradicting Paul. They are addressing two different matters. Paul addresses justification before God, which is based entirely on the work of Christ at the cross and the imputed righteousness that comes to the one who trusts in Christ alone for salvation (Rom 5:17; 2 Cor 5:21; Phil 3:9). James addresses justification in the sight of others, what we might call vindication. God does not need to see our faith. He knows it’s there. But others cannot see our faith, so good works help them to see what we claim to be true. Once saved, we are called to “walk by faith, not by sight” (2 Cor 5:7). God said, “My righteous one shall live by faith” (Heb 10:38), for “without faith it is impossible to please Him” (Heb 11:6). And we know that “whatever is not from faith is sin” (Rom 14:23). Furthermore, Christians are commanded to love others (John 13:34; Gal 5:13; 1 Th 4:9). This love is to be actionable and tangible (Jam 2:15-16; 1 John 3:17-18). Also, we are directed to do good works, which glorify God and edify others. Jesus said, “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matt 5:16; cf. Eph 2:10). God’s Word directs us to “do good to all people, and especially to those who are of the household of the faith” (Gal 6:10), “to do good, to be rich in good works, to be generous and ready to share” (1 Tim 6:18), to be “zealous for good deeds” (Tit 2:14b), to “learn to engage in good deeds to meet pressing needs” (Tit 3:14a), “to stimulate one another to love and good deeds” (Heb 10:24). Failure of Christians to put their faith into action means they are disobedient to the Lord and subject to divine discipline. Scripture reveals, “those whom the Lord loves He disciplines, and chastises every son whom He receives” (Heb 12:6). Jesus said, “Those whom I love, I reprove and discipline” (Rev 3:19a). Paul wrote, “But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world” (1 Cor 11:32).[9] With these doctrines in mind, let’s look at James 2:14-26.

Exposition of James 2:14-26

James wrote, “What use is it, my brothers and sisters, if someone says he has faith, but he has no works? Can that faith save him?” (Jam 2:14). The question demands a negative answer. No. An inactive and useless faith cannot save the Christian. Here, salvation is deliverance from divine discipline (Heb 12:6), which can be severe (1 Cor 11:30), and eventuate in physical death (Jam 5:20; 1 John 5:16), and loss of reward at the bema seat of Christ (1 Cor 3:10-15). As Christians, “we will all appear before the judgment seat of God…and each one of us will give an account of himself to God” (Rom 14:10, 12), for “we must all appear before the judgment seat of Christ, so that each one may receive compensation for his deeds done through the body, in accordance with what he has done, whether good or bad” (2 Cor 5:10). To be a Christian without good works is to have a useless faith, which will bring God’s discipline. Earl Radmacher states, “Saved (Gk. sōzō) is used five times in James (Jam 1:21; 2:14; 4:12, 5:15; 5:20). Each time it refers to the saving of the temporal life…In this context James is referring to being ‘saved’ from the judgment without mercy at the judgment seat of Christ (Jam 2:13) and possibly the saving of one’s life from physical death (Jam 1:21).”[10] Thomas Constable adds, “Orthodox faith without good works cannot protect the Christian from sin’s deadly consequences in this life (Jam 5:20; 1 John 5:16). That faith cannot save him from God’s discipline of him as a believer. Good works in addition to faith are necessary for that kind of deliverance (salvation).”^[11]

James provided a good example of useless faith, asking, “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 be filled,’ yet you do not give them what is necessary for their body, what use is that?” (Jam 2:15-16). Kind words uttered by one Christian to another are useless to help the brother or sister who needs food and clothing (cf., 1 John 3:17). James said, “Even so faith, if it has no works, is dead, being by itself” (Jam 2:17). For James, a dead faith is a useless faith. Throughout Scripture, death means separation, not cessation or non-existence.[12] In James’ letter, a dead faith is one that is separated from the good works God expects from His people. And when faith does not produce good works, it stagnates spiritual growth in the Christian and becomes useless to others. For James, the matter is not one of true faith versus false faith, but faith that is accompanied by good works versus a faith without works.[13] Charles Bing correctly notes:

James is not concerned with the reality of his readers’ faith, but the quality (Jam 1:3, 6; 2:1; 5:15) and usefulness (Jam 1:12, 26; 2:14, 16, 20) of their faith. James is not saying faith will manifest itself in works, but that without works, faith is useless or unprofitable in this life and the next. James’ main concern is that his readers become “doers of the word” (Jam 1:22) which is the same as being a “doer of the work” who will “be blessed in what he does” (Jam 1:25). For example, faith that perseveres in trials earns a reward from God (Jam 1:3-12), and faith that is merciful to others receives God’s mercy at the Judgment Seat of Christ (Jam 2:8-13). But faith that does not work is useless towards these blessings and useless in helping others (Jam 1:26; 2:20). The word “dead” should therefore be understood as useless or unprofitable rather than non-existent. It is used this way in everyday speech: the battery is dead; the body is dead; the project is dead. What we mean is not that these things do not exist, but that they are not vitalized so as to be useful.^[14]

James then introduces an imaginary objector in the next two verses (Jam 2:18-19). He begins by saying, “But someone may well say…” (Jam 2:18a). James then presents the objector’s argument: “…You have faith and I have works; show me your faith without the works, and I will show you my faith by my works” (Jam 2:18b). The “someone” here refers to anyone within proximity to the Christian who claims to have faith. The word “show” translates the Greek word deiknumi (δείκνυμι), which, according to BDAG, means “to exhibit something that can be apprehended by one or more of the senses, point out, show, make known.”^[15] For example, when Jesus healed a man of leprosy, He told him, “go, show yourself to the priest” (Matt 8:4). This meant others could visibly see what was presented. This is helpful, for faith by itself is not visible to others, but only to God and the person who holds it. Faith becomes observable to others when it is put into action.

James then states, “You believe that God is one. You do well; the demons also believe, and shudder” (Jam 2:19). James is referencing the Shema when he says, “You believe that God is one” (Jam 2:19a; Deut 6:4). This was the Jewish statement of faith in God, and is still used today. To this, James says, “You do well” (Jam 2:19b), which means the statement is theologically correct and James has no objection to it. But James then states, “the demons also believe, and shudder” (Jam 2:19c), which means correct theology, by itself, does not necessarily lead to beneficial action. Demons are monotheists who believe God exists, and they know that Jesus Christ is God in the flesh (Mark 3:11-12), and that their future is one of eternal punishment (Matt 8:29; 25:41; Luke 8:31; Jude 1:6). Of course, salvation is not open to fallen angels, so their belief in God’s existence causes them to shudder and tremble at the truth.

James returned to address his Christian readers, saying, “But are you willing to recognize, you foolish fellow, that faith without works is useless?” (Jam 2:20). This is the main point of James’ argument, “that faith without works is useless” (Jam 2:20b). The word “useless” translates the Greek adjective argos (ἀργός), which, according to BDAG, pertains to being “unemployed, idle…unproductive, useless, worthless.”^[16] Christian faith, for it to benefit others, must be exercised and put into action, as this will prove useful to others who need tangible things such as food and clothing. The apostle John communicated similar language when he wrote, “whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth” (1John 3:17-18).

Continuing his argument, James states, “Was not Abraham our father justified by works when he offered up Isaac his son on the altar?” (Jam 2:21). Abraham was saved nearly 30 years before the event of Genesis 22 when he offered up his son, Isaac (see Gen 15:6). Though Abraham was alone with Isaac on the mountain, his obedience to the Lord was heard about by others and recorded in Scripture for our benefit. Justification before God is by faith alone. Justification before others is by faith plus works. Radmacher notes:

This type of justification is before other people. In other words, James is using the word justified to mean “proved.” We prove to others our genuine faith in Christ through our works. But the justification that comes through faith is before God, and we do not “prove” ourselves to Him; instead, God declares us righteous through our association with Christ, the One who died for our sins (Rom 3:28).^[17]

Healthy faith obeys the Lord, even when the action is difficult or costly, such as when Abraham offered up his son, Isaac. Active faith helps us grow spiritually, like good nutrition and exercise help the body develop and grow strong. This seems to be James’ point, as he states, “You see that faith was working with his works, and as a result of the works, faith was perfected” (Jam 2:22). The words “was working with” translate the Greek verb sunergeō (συνεργέω), which means, “to engage in cooperative endeavor, work together with.”^[18] The idea is that faith and works naturally go together. To be “perfected” means to be brought to a place of maturity, fully developed. Faith can start out small and grow over time. We know that Abraham, who did not always trust the Lord,[19] eventually “grew strong in faith” (Rom 4:20). But this took time and testing. According to Radmacher, “The point James is making to the objector is that faith works together with works, that is, there is a relationship between the two and the relationship is works make faith perfect (Gk. teleioō), that is, mature.”^[20] James continued, saying, “and the Scripture was fulfilled which says, ‘And Abraham believed God, and it was reckoned to him as righteousness,’ and he was called the friend of God” (Jam 2:23). Here, James references Abraham’s conversion, when “Abraham believed God, and it was reckoned to him as righteousness” (Jam 2:23a; cf., Gen 15:6), and then his obedience to the Lord roughly 30 years later when he offered his son, Isaac (Gen 22), and as a result “was called the friend of God” (Jam 2:23b). Being called “the friend of God” was a privilege afforded to Abraham later in his life because of his obedience to do God’s will. Jesus, when talking to His saved apostles, used similar language, saying, “You are My friends if you do what I command you” (John 15:14). To be a friend of God means a saved person (who is already justified by faith alone) operates as an obedient child and does the Father’s will (in ongoing faithfulness to the Lord).

James then tells his brethren, “You see that a man is justified by works and not by faith alone” (Jam 2:24). Again, this justification is in the sight of others who question the Christian’s faith. James then uses another OT person to make his point, saying, “In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way?” (Jam 2:25). Rahab was saved physically when she welcomed the Israelite spies and then secured their safety by sending them out safely (see Josh 2:1-15). Her works demonstrated her faith in a visible way that benefited others (the Israelite spies), and her actions resulted in her physical salvation, as Rahab and her family were spared when Jericho was destroyed (see Josh 6:17-25).

James concluded, saying, “For just as the body without the spirit is dead, so also faith without works is dead” (Jam 2:26). Good works animate faith, just like the presence of the spirit animates the body. Take away the spirit, and the body becomes lifeless, so take away good works, and faith dies, becoming useless. Charles Bing states, “In James 2:26, James is not saying that faith invigorates works, but that works invigorate faith. It is works which make faith useful, just as the spirit makes the body useful. The issue is not whether faith exists in a person, but how faith becomes profitable or useful to a Christian.”^[21]

In summary, James wrote his letter to Christians, not to make them question their eternal salvation, but to encourage them to put their faith into action so that they might be useful to God and others. His warning to them is that if they fail to mature in their faith and make it useful in service to others, they will be subject to divine discipline. James in no way contradicts Paul. Paul wrote about justification in the sight of God, whereas James wrote about being justified in the sight of others.

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

Related Articles:

• Free Grace Salvation
• Eternal Life
• Assurance of Salvation
• Saved by Grace Alone, Through Faith Alone, in Christ Alone
• What is Free Grace Theology?
• Not of Works
• When a Christian Turns to a Sinful Lifestyle
• God Uses Imperfect People
• The Righteous Lifestyle of the Believer
• Walking Worthy of God’s Call to Service
• God’s Gift of Righteousness
• The Cross & Crucifixion of Jesus
• Defining Salvation in the Bible
• Who is the One Who Saves?

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[1] James clearly wrote to saved persons, Jewish believers, whom he called “brethren” (Jam 1:2, 16, 19; 2:1, 5, 14; 3:1, 10, 12; 4:11; 5:7, 9-10, 12, 19), confirmed they were born from above (Jam 1:17-18), and said they had “faith in our glorious Lord Jesus Christ” (Jam 2:1). He said the Holy Spirit dwelled in them (Jam 4:5), which proved they were Christians, for “if anyone does not have the Spirit of Christ, he does not belong to Him” (Rom 8:9). The main purpose of James’ letter was to exhort Christians to spiritual maturity (Jam 1:4), which manifests itself in practical righteousness. James in no way contradicts Paul. Paul wrote about justification in the sight of God (Rom 3:28; 4:1-5; Gal 2:16), whereas James wrote about being justified in the sight of others (Jam 2:18, 24).

[2] John M. Frame, Salvation Belongs to the Lord: An Introduction to Systematic Theology (Phillipsburg, NJ: P&R Publishing, 2006), 205.

[3] John F. Macarthur, Jr., “Faith According To The Apostle James” Journal of the Evangelical Theological Society, Vol 33/1: March 1990, 18.

[4] R. C. Sproul, Can I Be Sure I’m Saved?, vol. 7, The Crucial Questions Series (Lake Mary, FL: Reformation Trust Publishing, 2010), 15.

[5] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed., (Tustin, CA: Ariel Ministries, 2005), 253

[6] Charles Caldwell Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995, 1970), 1970.

^[7] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 354.

^[8] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2229.

[9] It is never the will of God that we sin (1 John 2:1), but all saints commit sin, and there is no such thing as a sinless saint. David wrote, “my sins have overtaken me…they are more numerous than the hairs of my head” (Psa 40:12), and “I know my transgressions, and my sin is ever before me” (Psa 51:3). Paul said of himself, “For the good that I want, I do not do, but I practice the very evil that I do not want…I find then the principle that evil is present in me, the one who wants to do good” (Rom 7:19, 21). And the John wrote, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us…If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:8, 10). James said, “we all stumble in many ways” (Jam 3:2a). Though forgiven all our sins (Acts 10:43; Eph 1:7), and saved (Eph 2:8), Christians continue to possess a sin nature (Rom 6:6; 7:14-25; 13:14; Col 3:9; Gal 5:16-17, 19-22; 1 John 1:8), and commit personal acts of sin (Eccl 7:20; 1 John 1:10; 2:1). Though the power of the sin nature is broken (Rom 6:11-14), the presence of the sin nature is never removed from us until God takes us from this world and gives us a new body like the body of Jesus (Phil 3:20-21; 1 John 3:2, 5). It is possible for saints to commit any sin an unbeliever can commit, to the same degree, and for the same duration of time. That’s not what God wants from us. He wants righteousness. It’s possible for Christians to live sinfully, though not without consequences. Living sinfully does not mean loss of eternal salvation, for that is not possible. Jesus said, the one who believes in Him “has eternal life, and does not come into judgment, but has passed out of death into life” (John 5:24), and “I give eternal life to them, and they will never perish; and no one will snatch them out of My hand” (John 10:28). Paul wrote, “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). But if Christians choose to operate by the sinful flesh (1 Cor 3:1-3), love the world (1 John 2:15-16), and live sinfully, like the prodigal son (Luke 15:11-24), they open the door to divine discipline and great suffering (Heb 12:5-11), which can eventuate in physical death (1 Cor 11:30; Jam 1:15, 21; 5:19-20; 1 John 5:16), and the loss of eternal rewards (1 Cor 3:10-15; 2 John 1:8).

[10] Earl D. Radmacher, Nelson’s New Illustrated Bible Commentary, (Nashville: T. Nelson Publishers, 1999), 1667).

^[11] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Jas 2:14.

[12] Jesus, when describing the parable of the prodigal son, said he “was dead and has come to life again; he was lost and has been found” (Luke 15:24). In the passage, dead meant lost, or separated from his father, and life meant found, or restored to his father. And Paul wrote about a widow “who gives herself to wanton pleasure” (1 Tim 5:6a), saying she “is dead even while she lives” (1 Tim 5:6b). That is, her sinful lifestyle separated her from fellowship with God and rendered her useless to Him.

[13] Biblically, faith sometimes requires only mental acceptance that a proposition is true. For example, Moses wrote, “In the beginning God created the heavens and the earth” (Gen 1:1). This statement does not call for a physical action (such as caring for a parent or feeding the hungry); it simply requires understanding and accepting that the universe and earth came into being by a sovereign act of God. Similarly, we might mentally claim a promise of God, such as when He said, “I will never leave you nor forsake you” (Heb 13:5). When crises arise, we can reflect on this promise and rest in the assurance that He is with us and will never leave. This operation of faith is mental and does not require a physical act. Furthermore, no one can see what happens in our minds as we think about God and claim His promises by faith. However, there are times when faith requires physical action, when God directs us to do something for the benefit of others. Sometimes the action is verbal. For example, Paul said, “Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear” (Eph 4:29). He also said, “Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person” (Col 4:6). These are actions of speech that benefit others. Other times, the action meets the tangible needs of others. Paul wrote about “contributing to the needs of the saints, and practicing hospitality” (Rom 12:13). James emphasized visiting “orphans and widows in their distress” (Jam 1:27). Titus wrote, “Our people must also learn to engage in good deeds to meet pressing needs, so that they will not be unfruitful” (Tit 3:14). These are acts that meet material needs in others. Wealthy Christians who have been blessed by the Lord are instructed “to do good, to be rich in good works, to be generous and ready to share” (1 Tim 6:18). Paul was personally blessed by the financial gifts of others, as he told the Christians in Philippi, “you sent a gift more than once for my needs” (Phil 4:16). These verbal and physical acts fall under Paul’s general directive: “While we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10).

^[14] Charles C. Bing, “Faith Without Works is Dead. James 2:14-26” Grace, Salvation, and Discipleship: How to Understand Some Difficult Bible Passages(Brenham, TX: Lucid Books, 2015).

^[15] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 214.

^[16] Ibid., 128.

^[17] Earl D. Radmacher, et al, Nelson’s New Illustrated Bible Commentary, 1667.

^[18] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 969.

[19] First, after God called Abraham to go to the land of Canaan (Gen 12:1-9), a severe famine struck the land (Gen 12:10a). In response, Abraham chose to go down to Egypt to escape the famine (Gen 12:10b). This decision can be seen as a lack of trust in God’s provision. Instead of relying on God to sustain him in Canaan, the land God had promised to him and his descendants (Gen 12:7), Abraham sought refuge in Egypt. Second, the event with Hagar also displayed a lack of faith (Gen 16:1-4), as Abraham tried to produce an heir without waiting on God. Third, on two occasions, Abraham instructed Sarah to say she was his sister rather than his wife. The first instance occurred in Egypt (Gen 12:11-13), and the second with Abimelech in Gerar (Gen 20:1-2, 11). Abraham feared that because of Sarah’s beauty, the men of these places would kill him to take her. By lying, Abraham showed a lack of trust in God’s protection. Rather than trusting that God would safeguard them, he took matters into his own hands.

^[20] Earl D. Radmacher, et al, Nelson’s New Illustrated Bible Commentary, 1668.

^[21] Charles C. Bing, “Faith Without Works is Dead. James 2:14-26” Grace, Salvation, and Discipleship: How to Understand Some Difficult Bible Passages.