We don’t want to get the idea that justification (our standing as righteous in the sight of God) is by works, or by faith plus works. But we do want to get the idea that while we are saved by faith alone it is not by faith that is alone. Genuine, saving faith carries in it the seeds of new life in Christ, and they will bear fruit.

For as the body apart from the spirit is dead, so also faith apart from works is dead. (James 2:26, ESV)
Like all good preachers, James provides his audience with examples to drive home his point. His point is “faith apart from works is dead” (v. 20). He brings to bear two figures of Old Testament history to illustrate.
“Was not Abraham our father justified by works when he offered up his son Isaac on the altar? You see that faith was active along with his works, and faith was completed by his works; and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God. You see that a person is justified by works and not by faith alone. And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way?” (James 2:21–25)
In these two figures, James wants us to see a functional faith, a faith that shows itself in practical ways.
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Do not be consumed with your own interests but make it your practice to keep Christ first by putting the needs of others ahead of your own. Be grateful for what you have rather than bemoaning what you don’t. In this way, we set ourselves apart and are witnesses to the power of God in our lives.

Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others.—Philippians 2:3-4
I encourage you to stop and reread these verses a second time. Do you feel the same conviction I do? After urging the church to be “in full accord and of one mind” (verse 2), Paul unveiled the most likely culprits that derail such harmony in a congregation. One might think he would warn against poor theology, as dangerous as that is, or perhaps wrong motives. To be sure, Scripture does warn against such corruption. But, in these verses, Paul intended to uncover the dangers of “selfish ambition” and “conceit.” Desired by the enemy, these self-serving behaviors take root in the heart of countless church leaders and members, destroying unity and hindering kingdom work.
Do Nothing from Selfish Ambition…
When we speak, act, or respond with selfishness, we knowingly fail to walk in the way of wisdom. In fact, James 3:14 addresses this head-on. James cautions, “But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic.” Acting with selfish ambition may be a bigger problem than we realize. This way of thinking is condemned as not only abandoning godliness but embracing evil.
You may be quick to assume this warning does not apply to you because, after all, you are in church each Sunday. You serve in the church, help lead the church, and read your Bible each day. Do not become complacent! You must proceed with caution. This same Greek word (translated here as selfish ambition) was used by Paul once before in chapter one. In verse 17, he described the motivation of other men who were preaching out of selfish ambition. These preachers who knew God’s Word, read it, and preached it, were guilty of this very sin, which is often translated as rivalry.
When it comes to ministry, Paul’s words of caution must not be taken lightly. He spoke from personal experience. He had been the recipient of the damage that selfish ambition creates. Yet, though there may be the risk that people would engage in Kingdom work not for the sake of magnifying the name of Christ, but for the purpose of promoting themselves, we must never see another Christ-glorifying believer as our “rival.” To protect ourselves from surrendering to the temptation of greedy aspirations, we must make a daily choice to place ourselves under the leadership of God. Let it be said of us that we did “nothing from selfish ambition,” rather that we credit Christ for any and all fruitful harvest as a result of our labor.
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When you come to Jesus “caught in the act,” you expect the full weight of the law to crash into you. It’s what you deserve. But with Jesus, you get what you don’t deserve. You are guilty but not condemned because he was condemned for you. All you have to do to receive that is receive that. Just open your empty hands of faith and accept his cleansing blood. That’s the scandalous grace of the gospel.

In John 8:1-11, we find the story of the woman caught in adultery. After her accusers drug her before Jesus in the temple, and after Jesus confronted them with their own guilt of sin, they turned and walked away. In verses 10 and 11, Jesus spoke to the woman for the first time, comforting her. It’s worth looking at their interaction because, at some point in our lives, we might find ourselves in need of comfort amid accusations, and John 8:1-11 shows us the kind of Defender we have in Christ.
In John 8:10, Jesus stood, looked at the woman, and said to her, “Woman, where are they? Has no one condemned you?”
Commentator Colin Kruse points out that this is the first time in the whole episode that anyone addressed the woman. They dragged her in, accused her of adultery, and demanded her death, but until then, no one spoke anything to her.
Jesus did not start with her sin. He started with her accusers. Isn’t that interesting—and just like him? When she answered that none of them condemned her, Jesus said something amazing in response. “Neither do I condemn you; go, and from now on sin no more.”
How can Jesus say this? Well, in a way, he could say it because now that everyone is gone, there is no real case against her. The charges are dropped, as it were. But there’s a more puzzling question. The scribes and Pharisees weren’t totally wrong. If the law is violated, doesn’t that demand punishment? Shouldn’t Jesus act justly? Is he ignoring the law?
Well, notice what he doesn’t say. He doesn’t say, “You aren’t guilty.” The last thing he tells her is to sin no more. He’s not saying she’s innocent. But he doesn’t condemn her. Isn’t that interesting? Jesus is the most holy person that exists. He can’t overlook sin because if God overlooks sin, that is a real problem. How can there be any justice in the world if God overlooks sin?
Here’s where we get straight to the very heart of Christianity. Christianity says that we are guilty, but we aren’t condemned. How can that be? If we are guilty, we must be condemned. Justice demands it. If we are truly guilty, there is no way around it. Try telling parents whose child is murdered that there is no condemnation for the murderer. They would be outraged, and rightly so. So, how can Jesus say this? How can we be guilty but not condemned?
Perhaps the most amazing verse in the Bible, Romans 8:1, says, “There is therefore now no condemnation for those who are in Christ Jesus.” Here’s how we can be guilty but not condemned. Only if we’re in Christ. It can only be true if Jesus takes our guilt for us. It only works if 2 Corinthians 5:21 is true. “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” Only if Jesus takes our guilt and our sin and pays the price for us can we not be condemned. It’s only true if Jesus is condemned for us. The guilt and sin don’t just disappear. The penalty must be paid. Someone must pay it.
We can only be guilty but not condemned by the law if Jesus upholds the law for us. Jesus can only not condemn this woman now if he’s going to be condemned for her later, and that’s exactly what he will do. Jesus knows she should be stoned. He wrote that law! As God, he does demand perfect holiness from his people. But as Savior, he knows that cannot come apart from himself. Instead of throwing the first stone, he will let stones be thrown at him. Instead of her being crushed beneath the weight of their blows, he will suffocate upon the cross under God’s wrath for her sin. Jesus didn’t condemn her then because he would be condemned for her later. That’s why Paul says in Romans 3:26 that God is both just and the justifier—he is just, and no sin will go unpunished, but for his people, he is also the justifier, the one who sets things right on the cross. That’s the only way this works. He can only forgive because he will pay the penalty himself. That’s the heart of Christianity.
Left before Jesus, the only one who really could condemn her, she finds a rock she didn’t expect to receive—the rock that will be struck for her, the cornerstone that becomes a new foundation for her life. If she found that, you can too. This is not a one-off story. One of the things that makes this so powerful is that this is the normative way Jesus works. We don’t see this only here in John 8. We see it throughout his interactions in the Bible.
Throughout the gospels, we see Jesus moving toward sinners and sufferers in ways that shock and surprise us. Jesus shows us that God’s heart isn’t trigger-happy to condemn. In Luke 7, When the woman of the city (likely a prostitute) poured ointment on Jesus’s feet, and wiped them with her hair, and kissed them, the Pharisees were repulsed, but Jesus welcomed and forgave her for her many sins. In Luke 19, Jesus ate with Zacchaeus the tax collector. When the friends of the paralytic brought their suffering friend to Jesus in Matthew 9, Jesus didn’t even wait for them to speak. When he “saw” their faith, he told the paralytic, “Take heart, my son; your sins are forgiven,” and the paralytic got up and walked out. As Jesus traveled and saw the crowds, he had compassion on them. He taught them from God’s law but bent down and healed their diseases (Matt. 9).
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