As a people who are fallen, living in a fallen world, our minds are trained to think sinfully – even if the actions we desire are useful and beneficial to others. Paul argues in his letter to the Roman believers that all people, Jews and Greeks, are under sin. He cites the book of Psalms saying, “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one” (Rom. 3:10-12).

The words “no one” and “all” are absolutes. They reference all people in a negative or positive sense. Appropriately, no person is righteous before God, understands God, seeks God, or does good. Likewise, every person has turned aside to his own desires and away from God, and has become altogether sinful.

These are strong words, but true nevertheless. This is the reality of life without God’s divine intervention. This is our condition while we are “dead in the trespasses and sins” (Eph. 2:1). Thus, with so many years of living in such deadness, we have cultivated a mind of sin. It is against God and requires a renewal (Rom. 12:2). Even after the regeneration of the Spirit we suffer a war in our mind.

For this reason, it is consistent with the pattern of this world and the cultivation of our mind prior to our salvation, to forego forgiveness. It was common then as it is common now. Today, if someone wrongs us, we respond, often in this order. First, we feel self-pity and whine. Second, we wonder where God was when it happened. And third, we sue somebody. As General Custer said in one of my children’s favorite movies, “We’re Americans, we don’t think, we do!”¹

The fact we are fallen, mixed with the cultivation of a fallen world, convinces us to ignore the goodness of God’s commands since they are contrary to what this world teaches. In Matthew 5:38-42, Jesus teaches his followers not to retaliate, but endure and give. He says “if anyone slaps you on the right cheek, turn him the other also.” The world teaches the opposite – you’re to slap them back.

Paul has not yet made his appeal to Philemon, but the appeal is coming. And in his wisdom and understanding of man’s having fallen and man’s recovery in Christ, Paul knows that Philemon will wrestle with the arguments of the world in which he was once trained.

Onesimus wronged Philemon. He stole from him and ran away. The government at that time permitted slave masters to do as they pleased with criminal slaves. Since a slave is worth time and money, Philemon lost financial provisions as well as the continuity of his household. It was equivalent to today’s employee leaving town with the company’s resources, leaving the company short-handed and at a loss financially. So the way of this fallen world is to recoup one’s losses from this criminal and punish him for his actions. The slave laws of that time would add to this punishment, death.

Being the successful man that he was, Philemon likely heard the surrounding city people offering their worldly advice: “Let justice be done! Show this criminal how wrong he was.” Other successful men might have told him how they handled a similar situation, lawfully but harshly, to show authority. There were probably even some Christians within the church that told Philemon as Job’s friends told him, that he’d done something wrong for God to have allowed this to happen. Perhaps some even said as Job’s wife said, “Curse God and die” (Job 2:9).

Whatever the case, the reality remains. Christians living in a fallen world, war against the temptation of doing things the world’s way in contrast to a way pleasing to God. For this reason, James tells us to ask God for wisdom, “Who gives generously to all without reproach, and it will be given him” (Jas. 1:5).

Such wisdom comes from God through Scripture by the work of the Holy Spirit (2 Pet. 1:19-21). Paul, an apostle and writer of the Holy Scriptures, gives cognitive reasons to convince Philemon that forgiveness is good. He aims at setting the mind at rest so Philemon will not give in to the temptations of this world.

“Accordingly, though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you—I, Paul, an old man and now a prisoner also for Christ Jesus—I appeal to you for my child, Onesimus, whose father I became in my imprisonment. (Formerly he was useless to you, but now he is indeed useful to you and to me.) I am sending him back to you, sending my very heart. I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel, but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord. For this perhaps is why he was parted from you for a while, that you might have him back forever, no longer as a slave but more than a slave, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord.” (Phile. 8-16)

• Night at the Museum: Battle of the Smithsonian. 2009.

From the book, Forgiveness: A Commentary on Philemon, by Jacob Abshire

Behold, how small a fire is kindling how large a forest! ⁶ The tongue is a fire, a world of unrighteousness. The tongue is being set in our members, staining the whole body and is setting on fire the course of nature, and being set on fire by Gahenna. ⁷ For every species both of beasts and of birds, both of reptiles and of sea creatures, is being tamed and has been tamed by the human species, ⁸ but no human being is able to tame the tongue. It is a uncontrollable evil, full of deadly poison. ⁹ With this we are blessing the Lord and Father, and with this we are cursing people who are made in the likeness of God. ¹⁰ Out of this mouth goes out blessing and cursing. It ought not be this way, my brothers. ¹¹ Does a fountain pour forth from the same opening both fresh and salt water? ¹² My brothers, a fig tree is not able to make olives, or a grapevine figs. Neither can a fountain produce salt and sweet water.

¹³ Who is wise and intelligent among you? By his good behavior let him show his works in meekness of wisdom. ¹⁴ But if you have bitter envy and selfish ambition in your heart, do not boast and lie against the truth. ¹⁵ This wisdom is not the wisdom that comes down from above, but earthly, natural, devilish. ¹⁶ For where there is envy and selfish ambition, there is confusion and every evil practice. ¹⁷ The wisdom from above is first truly pure, then peaceable, gentle, easily obeying, full of mercy and good fruits, impartial and without hypocrisy. ¹⁸ A fruit of righteousness is sown in peace by those who make peace.

There is nothing more assuring to our hearts than hearing of God at work in us. The evidences of grace remind us that we are favored of the Lord and please Him in our lives. It strengthens our hearts and motivates us to do more of the same.

When faced with the need to forgive, Philemon is assured of God’s grace by hearing of his own reputation. It is not that of human accomplishment, but that of divine accomplishment in the human life. He was used by God. And now, he is prepared to do more.

Should Paul’s way of assuring Philemon be the standard for us today? I think so. Under the inspiration of the Holy Spirit, Paul gave a bold command, “Be imitators of me, as I am of Christ” (1 Cor. 11:1).

Assuring our brothers and sisters in the Lord, by pointing out to them God’s work in their lives, is to be imitated. The purpose should be clear. It has lasting benefits. It strengthens their faith and helps them to be humble, while giving God the glory. It reminds us of our purpose and God’s power. It sets our minds on things above. The list goes on. Here, it serves as a tool to re-energize Philemon’s faith so that he will share his faith all the more.

Is this how you encourage others? Do you give them lasting evidences of God’s grace? If not, you should start. The benefits are reciprocal. It will be a blessing to your faith just as it is to theirs.

The reputation of those saints who gathered in his home for worship was spreading. It went even so far to affect Paul himself. He wrote, “For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you” (Phile. 1:7). Philemon’s love was that pervasive. It was that powerful. This was a divine love, a love given him by Christ, through Christ, and for Christ. Therefore, its effect was immense.

The things that Paul was hearing about this man was bringing Paul large amounts of joy and comfort, like waves brought in on the tide as the winds drive them. It was good report after good report. And from a man whose responsibility was to train up leaders in the church to be like Jesus, the Church’s cornerstone. This was encouraging news.

Paul received a lot of reports. There were many churches full of many new converts that looked to him for their spiritual guidance. They read the scriptures, but also needed apostolic wisdom and authority. Among reports that came to Paul, were those from people at Corinth, so unsettling that he sent these words ahead of him: “Shall I come to you with a rod?” (1 Cor. 4:21). Surely, such reports caused him discomfort and sadness. I never consider it a delight to take the “rod” to my children. I would rather not.

Happily this was not the case with reports concerning Philemon. Rather, everything Paul learned was good. And this good news brought him much joy and comfort. It rested his heart as it did John’s to “hear that my children are walking in truth” (3 Jn. 1:4).

What were the reports that Paul was hearing? What was it that brought him so much joy and comfort? It was hearing that the hearts of the saints were being refreshed through him. Those who worshipped the Lord in Philemon’s house were being refreshed by the sharing of his faith. His sharing, when made effective, brought about rest and tranquility.

Some have mistaken this to mean that Philemon took care of the physical needs of those who came to his estate. But this is a misinterpretation of the text, for Paul just indicated that Philemon was laboring for the saints in order to bring about a growing, experiential, knowledge of God’s grace. His work was for the edification of their spirituality. Granted, he likely served them with his many resources and refreshed them physically when possible, but that is not what Paul means.

Rather, Paul means the saints are spiritually refreshed at their innermost being. It is at their heart that they are being refreshed. It is here that matters most. Christians throughout the ancient world would soon find their end as persecution reached an all-time high. They would lose their friends, family, food, and more. But they would be rested in their hearts knowing of God and His goodness. It is here that lasting refreshing is necessary.

Finally, it is worthy to note that such refreshing is not done by Philemon, but through Philemon. He is our brother and he is in Christ just as we are in Christ. He is human and was once lost in his transgressions. He is not the source of grace or spiritual refreshment. He is just like you and me.

God, in order to receive the glory, refreshes the hearts of His people through His people. Philemon was a beneficiary just like they were. But God chose to work through him by the sharing of his faith.

As final evidence of grace expressed by Paul to Philemon, this serves as one of the most effective ways to motivate. Hearing another tell you that God is working through you, to edify and refresh those around you, is certainly a remarkable thing to hear.

Who are we that God is mindful of us (Ps. 8:4)? Surely this was Philemon’s thinking. So Paul’s encouragement goes. I believe Philemon was full of motivation at this point and ready to labor that very moment.

It was Paul’s prayer that Philemon’s labor would be effective and accomplish what it was intended to accomplish. He, like Philemon, hoped that the sharing of his faith would edify and build up others in their understanding and experiencing the grace of God. He desired that they would know God more fully.

Paul prayed this way knowing it to be the desire of Philemon, as well. It was the godly way. Throughout history men tend to do things that are considered good and even well- intentioned, but that do not edify others beyond themselves. This was what Paul accused the Corinthian church of doing. He rebuked them for their self-centeredness by teaching not to seek “his own good, but the good of his neighbor” (1 Cor. 10:24).

Seeking the edification of those around us is the righteous thing to do because it is loving (1 Cor. 13). Such was the characteristic of Philemon. He labored for the sake of others. He shared his faith so that others would grow in Christ.

He was unlike some people, believing their motivations to be pure, edifying others in the wrong way or for the wrong purpose. If we mean, as the ancient text literally means, when we employ the word edify, “to build a house,” then we can argue that edification can be good or bad. Just as workers build a home and intentionally or unintentionally set one screw wrong, the entire house can be affected. So building others up is one thing, but building others up in the Lord is another. Our purpose, motivation, and method must be righteous.

My wife makes these delicious little cubes – she calls Peanut-butter Fudge. They are the rave of the church – especially around Christmas time. Every now and then she will come home from the grocery store with tubs of peanut-butter and things I can’t identify, and pour her heart into making batches of them. I know why she’s making them, but if I ask her, it is for her mother, or a friend, or the pastor’s wife. I know she is cloaking her real reason, which is to have some of her own. But I never infer as much because I love them too!

We are not doing good if we build others up for our own good or with false pretense or unto a wicked end. (Yes, Peanut-butter Fudge is terribly wicked!) Godly edification is done in and with love for the ultimate purpose of the glorification of the Lord only. Philemon loved the saints (Phile. 1:5). He had faith in the Lord (Phile. 1:5). And so he labored unto a holy end. He desired that they understand and experience “every good thing that is in us for the sake of Christ” (Phile. 1:6).

Now, when we read the phrase, “for the sake of Christ,” I admittedly think of the less appropriate phrase, “for Christ’s sake.” In this sense, the phrase bears little good, whether it’s the writer’s intent to slander the Lord or presume Christ has need of anything. There is nothing we can do to lend support to God. He is self-sufficient. When fathers go to work, they often have in mind their family – especially their children. They work hard for the sake of their children. That is to say that they labor to meet their needs. But God has no needs.

Rather, Paul uses a preposition that means “unto, towards.” It denotes the object of the good things by which and for which they exist. In other words, every good thing exists for the glory of Christ. They are unto the Lord. They are for His glory. Their purpose is found in Him since He is the one who gives them (Jas. 1:17). So, the ultimate beginning and the end is for the sake of Christ. It is for His benefit that we should edify. When we understand and experience every good thing that He has so graciously given us, we are led to glorify Him all the more.

So Paul continues to motivate Philemon to forgive by reminding him of his reputation of edifying. This is what the labor is for – to help the saints identify the Lord’s goodness and thus praise Him for it.

He desires that Philemon’s faith not be inactive and concealed, but that it is manifested to the saints by actual effects. In other words, He prays that Philemon’s faith be known by evidences of grace. He asks the Lord to bless the work of Philemon so that the church would understand and experience every good thing that is in us through Christ.

This is a hefty encouragement. Paul is marking Philemon as a spiritual leader in the church. He prays that he be an example to all of the believers gathering in his house so that they may have full knowledge of the blessings of God. He is praying that Philemon’s labor be powerful and effectual for the Kingdom. Paul was not the kind of man who wanted to steal the limelight. He wanted the kingdom to go forth. He wanted them all to be effective like he was.

He prayed for effectiveness only. There was no need to pray that Philemon share his faith by works. Paul was confident that he was doing that. He hoped his sharing would be like a ripple in the water caused by the tossing of a stone. Let the others see his faith proven. Let his labor of love be noticed and observed.

The second half of the verse gives us a deeper insight into what Paul considered to be effective. It was not that others would see Philemon as a more spiritual and honorable man. It was not so they could see miraculous wonders and signs. It was not to elevate Philemon in any way.

The Greek word often translated knowledge here, refers to something more than just knowing. It is both knowing and experiencing. It is intellectual understanding accompanied by experiential understanding. It is not just knowing what something looks like, but actually seeing it. It is both conceived and observed.

Philemon’s persevering witness of trusting in the Lord would be effective by providing full knowledge of “every good thing that is in us for the sake of Christ” (Phile. 1:6). That is to say, that all spiritual blessings, divine graces, and good and useful things believers have via the Holy Spirit are to be evidenced, so that all will know them for the sake of Christ.

Understanding the blessings we have in Christ bring about the worship of the Lord. Hearing that Paul prays for the effectiveness of Philemon’s labor should bring about even more motivation to love, persevere, and to forgive. It is one thing to have your brother pray for you and it is another to have the Apostle Paul pray for you. Although there may not be significant evidence that one is more powerful than the other, it must have stirred the heart of Philemon to hear it.

To say it briefly, Paul assured the heart of Philemon by telling him that he had a reputation of labor and that he was praying that his labor be effective for the sake of Christ.

An old popular tune said, “Love is a verb.” The talented singers contrasted love with fleshly passions that are often referred to as love, but are actually nothing more than lust. They are not love because they are selfish and dishonest. They are not seeking the edification of others. They are not Christ-centered and God glorifying.

Love is expressed in works. It is found in the things we say and do unto others. It is how we treat those around us. It is in the way that we help and support people in a truthful and biblical manner. Love with no action is not love, because love is active. They were right to say that love is a verb.

Paul adds to his encouragement to Philemon, the evidence of yet another aspect of his good reputation. Philemon had a reputation of faith in the Lord. And he also had a reputation of “your love for all the saints” (Phile. 1:5).

It may not make a whole lot of sense to have one without the other. Faith without love for the saints is not the kind of faith that is described in the Scriptures (1 Jn. 3:14). This is especially true when you consider the words of Christ, “By this all people will know that you are my disciples, if you have love for one another” (Jn. 13:35). With Philemon, faith and love were hand-in-hand.

Paul heard that Philemon had great love for all the saints. Some of the things that exemplify this love are found right here in this letter. Philemon gave generously to the church out of his own resources because they met regularly in his house (Phile. 1:2). He also shared his faith (Phile. 1:6) and refreshed the saints (Phile. 1:7). We can be certain that Philemon’s slave, whom this letter is about, also had good things to say about him while he was being cared for by Paul (Phile. 1:10). If this is all based on one short epistle of information, surely there must be much more to Philemon’s love for those meeting in his home.

The real question is this: How does this motivate Philemon to forgive? Paul is still encouraging Philemon’s heart to continue in godliness. He has mentioned his faith in the Lord and now mentions his love for the saints. As said already, the two go hand-in-hand which affirms genuine salvation. But there is more to it than that.

One who loves the saints is one who seeks to build them up, not simply for his own benefit (1 Cor. 13:5). He derives joy by serving them. The affirming of this love strengthens his desire. It also reminds him of what is at stake here. The saints knew what had happened and would know how this would end. Bringing them to his attention would add a certain motivation to refresh them yet again by sharing with them what forgiveness looks like. To Philemon, this was another way to love them. By forgiving his wrongdoer, he would exemplify godliness. This would not only refresh him, but all those around him. Thus, he was motivated to forgive by hearing of his own love for the saints. Paul assured the heart of Philemon by telling him that he had a reputation of love.

From the book, Forgiveness: A Commentary on Philemon, by Jacob Abshire

Goodness is not in man. We are not born good. We do not do good. (Rom.3:12) Despite all of our strongest efforts, we fall short of goodness. We are stained with evil and so are all of our well-intended actions (Rom. 14:23). This is why Jesus responded the way He did.

Paul understood this. This is why he was thanking God for Philemon’s good reputation. He knew that his reputation was not something he could accomplish on his own. This was evidence of God’s grace in him (Jas. 1:17).

Logically, Paul draws his attention first to his faith. A good reputation is a fruit of the Spirit (Gal. 5:22). The Spirit, alive and working in the transformation of our life, is proof of genuine salvation and faith. So this good reputation indicated to Paul that Philemon was a man of divine faith. He believed and submitted himself to the Lord.

Paul writes that he always gives God thanks when he mentions Philemon in his prayers “because I hear of the faith you have toward the Lord Jesus” (Phile. 1:5).¹ Good things come from the Lord through the Holy Spirit. A good reputation is one of them. Not only is this the logical place to begin when assuring the heart with evidences of grace, but it is the most motivational and meaningful. Having Christ and being accepted by the Lord is the greatest gift one will ever have. It is the only one that we will never earn. And it is the one for which all things were made. So it is special.

However, it is also difficult. Jesus said that “the gate is narrow and the way is hard that leads to life, and those who find it are few” (Matt. 7:14). Peter advised us to “be all the more diligent to make [our] calling and election sure” (2 Pet. 1:10). Our faith is important to us. We want it to be real and divinely driven. We want assurance that we are not just fooling ourselves (Jas.1:16). We want to be confident of our salvation. Nothing could be more motivating to us than hearing that others find our faith to be genuine.

Paul wrote that he was thankful to God for the faith that Philemon had in the Lord. His faith was first to be mentioned because it is the first fruit of the Spirit and at the very center of the believer’s mind. It is the beginning of meaningful purpose and the fuel for meaningful living. Without faith we cannot please God (Heb. 11:6). Without faith we cannot genuinely forgive. Without faith we are lost and do no good. Without faith is without God. Without faith, we have nothing. And so with faith, Paul begins assuring Philemon’s heart.

Since he had a reputation of good, Philemon has a reputation of faith. How does this motivate him to forgive? Consider at least these two ways. First, it strengthens his desire to obey because he is reassured of his salvation. He knows that through Christ he can do all things (Phil. 4:13). Second, it strengthens his willingness to forgive, because forgiving others pleases the Lord (John 14:15 with Matt. 6:14).

Expressing your acknowledgement of another’s faith in the Lord will never fail to motivate them to be more Christ-like. It is the foundation of our new life in Christ, and therefore most influential in the motivation of our heart and desire to obey and please Him. In summary, Paul assured the heart of Philemon by telling him that he had a reputation of faith.

From the book, Forgiveness: A Commentary on Philemon, by Jacob Abshire

1. Philemon 1:5 was written in a form of writing called a Chiastic Arragement. The ESV translations reads, “because I hear of your love and of the faith that you have toward the Lord Jesus and for all the saints.” I have broken up the arrangement in order to read through his writing progressively. In this case, it would read, “because I hear of the faith that you have toward the Lord Jesus and your love for the saints.”

They do this because people want to be told good things. They want to be honored and reaffirmed. They want to be proud and confident. They want to hear how well they market, how well they speak, how well they negotiate. We call this “empowerment” because it is one empowering another with positive thinking.

Of course, this is nothing more than the praise of man. In God’s world, there is only one who deserves such honor. Christianity is “sola deo gloria” or to the glory of God alone. This is not to say that people are not worthy of horizontal praise. Rather, it means that the real honor is to the Lord. No good thing that is done is done by the power of man. It is by the power of God working in man. Left alone, man will only do bad even at his best.

Let me explain that briefly because it weighs heavy on issue of glory. We will get more into this later, but here is a smidgen. Hebrews 11:6 reads, “without faith it is impossible to please [God].” The writer is pointing to the fact that only those who have the divine gift of faith will do things unto the Lord. Verse 4 references Abel who gave “a more acceptable sacrifice than Cain,” his brother. He was said to have been commended righteous. He was justified in the Lord.

Without being righteous, regenerated by God, we offer all things from a sinful heart. Although we may do earthly good, be a great humanitarian, feed the hungry, volunteer in civil labor, we do so in sin. Being born in sin, we can do nothing pure (Tit. 1:15). Therefore, any good that we can do, that is good in the sense of divine pleasure, we must do from a saved heart. This is only possible after we have been given the gift of faith (Eph. 2:8). Paul concluded then that if good is done, it is done by the energizing power of God through man.

So in the Kingdom of God, this positive fluff has no bearing, at least not in the sense of the world. In the Christian world, assuring the heart (or strengthening the will and mind) is done by expressing evidences of grace. In other words, pointing out God’s signature in the life of another person is how you motivate that person to do more. It is finding those things that only God can do in a person and identifying them to see God’s handy-work.

This is what Paul does. Notice that he doesn’t thank Philemon for his good works. He thanks God. He says, “I thank my God always when I remember you in my prayers” (Phile. 1:4). There is no reason to thank Philemon. He was only the beneficiary of the grace and peace mentioned back in the greeting. His good work is God’s work in him. So God should be thanked.

There are two things to notice in the original language. First of all, the word translated “remember” refers to the mentioning of something that is recollected. In other words, it is not something that is spontaneously expressed. It is something said that takes residence in the mind. In our context, Paul is mindful of Philemon and so he mentions him in his prayers.

The second thing to notice is the word “always” which, depending on your translation, is used in reference to thanksgiving unto to God (as in the ESV) or the mentioning of Philemon in my prayers (as in the KJV). Putting this word in the right place means the world to the meaning of this verse. Paul could be saying one of two things. He could be saying that he is always mentioning Philemon when he prays. Or he could be saying that when he mentions Philemon in his prayers, he is always thanking God.

I think that second is true. Not only does it make plain sense, but the original language suggests it. Paul was not using hyperbole, he was speaking literally. In other words, every time that Paul mentions Philemon in his prayers, he is thanking God. What a reputation! There are no concerns. There are no problems. There are no worries. This was a man with a good reputation.

So Paul remembers Philemon and thanks the Lord for what He is doing in Philemon’s life. He is expressing thanksgiving for the evidences of grace. In the following verses, some more detail unfolds, but for now, what an encouraging thing to say.

If you can, picture this in contrast to the positive-thinking, motivational speakers of our time, Paul is not writing words of fluff. He was the apostle of apostles. He was one of the leading disciples of Christ. He was one who was known to cut to the chase. He was one who didn’t tolerate sin and deception. Paul was an authoritative and strong believer. And when he writes to Philemon in order to assure his heart to forgive, he says, “I can’t find one thing wrong with you, so I am always thanking God for you.”

In other words, when Paul, God’s called apostle, goes to God to report, he only knows good things about Philemon. You don’t send fluff up to God – at least, you shouldn’t. This is not some empty positive-thinking affirmation. This is real. This is genuine. This is God’s divine work being manifested in a man’s life. Philemon had a reputation of good.

From the book, Forgiveness: A Commentary on Philemon, by Jacob Abshire

⁸ For if you are fulfilling the royal law according to Scripture, “You should love your neighbor as yourself,” you are doing well. ⁹ But, if you are showing partialities, you are working sin, being convicted by the law as transgressors. ¹⁰ For whoever will keep the law, but fall in one, are being guilty of all. ¹¹ For one said, “You should not commit adultery,” also said, “You should not commit murder.” But if you are not committing adultery, but you are committing murder, you have become a transgressor of the law. ¹² So speak and so do as being about to be judged through a law of liberty. ¹³ For the judgment is without mercy to the one who has not done mercy. Mercy triumphs over judgment. ¹⁴ What is the profit, my brothers, if someone says he has a faith, but has not works? Can this faith same him? ¹⁵ If a brother or sister is unclothed and lacking daily food, ¹⁶ but one of you say to them, “Go in peace, make yourself warmed and filled,” but do not give them the needful things of the body, what is the profit? ¹⁷ And so faith, if it does not have works, is dead according to him.

¹⁸ But someone will say, “You have faith and I have works.” Show me your faith apart from works, and I will show you my works out of my faith. ¹⁹ You believe that God is one; you do well. The devils also believe and tremble. ²⁰ Do you want to be shown, you foolish person, that faith apart from works is idle? ²¹ Was not Abraham our father justified by works when he offered up Isaac his son on the alter? ²² You see that faith was working together with his works and faith was completed by his works, ²³ and the Scriptures were fulfilled that said, “Abraham believed God, and righteousness was imputed to him, and he was called a friend of God. ²⁴ You see that a person is justified by works and by faith alone. ²⁵ And in the same way was not Rahab the prostitute justified by works when she received the messengers and sent them out by another way? ²⁶ Just as the body without the spirit is dead, so also faith apart from works is dead.