JAMES 2 [†]My brothers, w show no partiality as you hold the faith in our Lord Jesus Christ, x the Lord of glory. 2[†]For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, 3and if you pay attention to the one who wears the fine clothing and say, “You sit here in a good place,” y while you say to the poor man, “You stand over there,” or, “Sit down at my feet,” 4have you not then made distinctions among yourselves and become z judges with evil thoughts? 5[†]Listen, my beloved brothers, a has not God chosen those who are poor in the world to be b rich in faith and heirs of c the kingdom, d which he has promised to those who love him? 6[†]But you e have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who f drag you g into court? 7Are they not the ones who blaspheme the honorable h name by which you were called?
8[†]If you really fulfill the royal law according to the Scripture, i “You shall love your neighbor as yourself,” you are doing well. 9[†]But if you j show partiality, you are committing sin and are convicted by the law as transgressors. 10[†]For whoever keeps the whole law but fails in one point k has become accountable for all of it. 11For he who said, l “Do not commit adultery,” also said, l “Do not murder.” If you do not commit adultery but do murder, you have become a transgressor of the law. 12[†]So speak and so act as those who are to be judged under m the law of liberty. 13[†]For n judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.
14[†]What good is it, my brothers, if someone says he has faith o but does not have works? Can that faith save him? 15[†] p If a brother or sister is poorly clothed and lacking in daily food, 16 q and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? 17[†]So also faith by itself, if it does not have works, is dead.
18[†]But someone will say, “You have faith and I have works.” Show me your faith r apart from your works, and I will show you my faith s by my works. 19[†] t You believe that God is one; you do well. Even u the demons believe—and shudder! 20Do you want to be shown, you foolish person, that faith apart from works is useless? 21[†] v Was not Abraham our father justified by works when he offered up his son Isaac on the altar? 22[†]You see that w faith was active along with his works, and faith was completed x by his works; 23[†]and the Scripture was fulfilled that says, y “Abraham believed God, and it was counted to him as righteousness”—and he was called a z friend of God. 24[†]You see that a person is justified by works and not by faith alone. 25[†]And in the same way was not also a Rahab the prostitute justified by works b when she received the messengers and sent them out by another way? 26For as the body apart from the spirit is dead, so also faith apart from works is dead.
JAMES—NOTE ON 2:12 the law of liberty. True freedom is freedom to obey God and do what pleases him. The law of Christ provides freedom from sin through the gospel. In the context of James’s discussion of rich and poor (vv. 1–7), he may also be suggesting that God’s law will set the poor free from prejudice, oppression, and exploitation. Every Christian will be judged by God (1 Cor. 3:12–15; 2 Cor. 5:10; 1 Pet. 1:17).
JAMES—NOTE ON 2:23 James uses Gen. 15:6 in a way that complements rather than contradicts Paul (Rom. 4:1–9; Gal. 3:6), for he sees it as having been fulfilled (see James 2:22) in Abraham’s offering of Isaac (Genesis 22). James centers on Abraham’s act of obedience while Paul centers on God’s declaration of Abraham’s righteousness. Abraham was called a friend of God, in contrast to those who have no acts of obedience to prove their claims to faith and are therefore seen to be friends of this world (James 4:4).
JAMES—NOTE ON 2:17 dead. Useless, without any life at all. It brings no results, and cannot lead to salvation (v. 14). There can be no true faith that fails to produce works (here seen as care for the poor, but including good works of all kinds).
JAMES—NOTE ON 2:10–11 accountable for all of it. The law was considered an interdependent whole, and any infraction constituted a breaking of the law as a whole. Jesus said, “not an iota, not a dot, will pass from the Law until all is accomplished” (Matt. 5:18). Thus favoritism (James 2:9) makes one “accountable” (Gk. enochos, a legal term for “liable” or “guilty” before God’s court) for the whole law.
JAMES—NOTE ON 2:22 faith was completed by his works. James does not disagree that faith alone saves (Rom. 3:28). “Completed” (Gk. eteleiōthē) often means “bring to maturity.” Full-grown and genuine faith is seen in the good deeds it produces.
JAMES—NOTE ON 2:1 partiality as you hold the faith. There is no place for prejudice in the life of faith. “Partiality” combines a group of terms signifying “to accept/judge according to face” and refers to favoritism shown on the basis of status in society. Jesus, according to James, is the exalted and glorious Lord and Christ, and is always to be thought of as such.
JAMES—NOTE ON 2:5 chosen … to be rich in faith. Using the language of election, James declares that the poor have a special place in God’s economy of salvation. They are rich in an eternal sense because they are heirs of the kingdom (cf. “poor in spirit, … theirs is the kingdom of heaven,” Matt. 5:3).
JAMES—NOTE ON 2:24 not by faith alone. James again seems at first to contradict Paul’s teaching that one is justified by faith alone (Rom. 3:28), but the two are compatible. For James, “faith alone” means a bogus kind of faith, mere intellectual agreement without a genuine personal trust in Christ that bears fruit in one’s life. On justified, see note on James 2:21. James, in agreement with Paul, argues that true faith is never alone, that it always produces works (cf. Eph. 2:10).
JAMES—NOTE ON 2:15–16 An illustration of what faith without works looks like in everyday life. In itself the phrase Go in peace, be warmed and filled is a pious wish and prayer for the welfare of the poor, but in reality it is a cop-out, masking a refusal to help the person in need. There is no good (Gk. ophelos, “profit, honor”) in such a prayer. “What good is it?” frames vv. 14–16.
JAMES—NOTE ON 2:19 God is one. This affirmation of monotheism stems from the core Jewish creed called the Shema (Deut. 6:4; see Mark 12:29; Rom. 3:30). But James stresses its inadequacy, since even the demons believe this, and they shudder. Mere mental assent to the Christian faith does not save anyone. The faith that saves, as both Paul and James affirm, embraces the truth of the gospel and acts accordingly.
JAMES—NOTE ON 2:1–13 The Sin of Partiality. The problem of the poor and the rich, already emphasized in 1:9–11, 27, now comes to center stage with this warning about discriminating against the poor in favor of the wealthy in the Christian assembly.
JAMES—NOTE ON 2:13 For judgment is without mercy to one who has shown no mercy. This proverbial saying sums up the implications of vv. 1–12 and leads into the “faith without works” discussion in vv. 14–26. It was the core of Roman law (lex talionis, “the law of retribution”), but more importantly it is central to God’s law: what you do to others will be done to you in the judgment (i.e., rewarded for good and punished for evil). Mercy triumphs over judgment does not, in this context, mean that God’s mercy is extended to believers at the judgment. Rather, believers’ acts of mercy (e.g., caring for the poor and hurting) will mean that they are vindicated at the judgment (cf. Matt. 25:34–40). Mercy was an essential OT requirement for dealing with the poor (Mic. 6:8; Zech. 7:9–10). Mercy is likewise a requirement of believers in the NT (e.g., Matt. 5:7; 6:15; 18:32–35), or they will experience God’s judgment rather than his mercy.
JAMES—NOTE ON 2:1–7 Preferring the Wealthy over the Poor in the Assembly. James shows the fundamental incompatibility of holding faith in Christ and showing partiality among people.
JAMES—NOTE ON 2:6–7 oppress you. This oppression, or exploitation, reflects a situation of radical social polarization in the first century, with merchants and landowners taking land and possessions from the poor (cf. 5:1–6). James challenges his Christian readers as to why they would honor the rich in the assembly when it is the rich unbelievers of the world who blaspheme the name of Christ. drag you into court. As frequently recorded in the OT (e.g., Amos 4:1; Hab. 1:4; Mal. 3:5), the wealthy often used the court system to steal from the poor. This situation was the primary reason for the revolts in Galilee that led to the war of A.D. 66–70.
JAMES—NOTE ON 2:2–4 Assembly probably refers to a Christian house church. Here two types of people arrive: one with a gold ring and fine clothing, and another with shabby clothing. The wealthy person is told to sit here in a good place, a place of honor, perhaps in the front, while the poor person is shown contempt and told either to stand (probably in the back) or sit down at my feet like a servant. Those who make such distinctions show themselves to be judges with evil thoughts. Christians are not to “judge” each other (Matt. 7:1–5; Rom. 14:4; 1 Cor. 5:12), and to do so can only mean one’s mind is consumed with evil “thoughts” (Gk. dialogismos, which can mean “opinions,” “reasoning,” or “conclusions”).
JAMES—NOTE ON 2:25 Rahab the prostitute believed the stories of God’s saving work for the Hebrews (Josh. 2:8–11). So, at some personal risk, she hid the Jewish spies from her own people, then lowered them on a rope so they could escape (Josh. 2:15). Thus she became a model of faith completed in works.
JAMES—NOTE ON 2:12–13 Acting in Light of Judgment. Believers must speak and act in accordance with the law of liberty and with a view to the coming judgment.
JAMES—NOTE ON 2:21 Abraham … justified by works. On the surface James may seem to contradict Paul. I.e., Paul denies that Abraham was “justified by works” (Rom. 4:2), arguing from Gen. 15:6 that Abraham’s faith “was counted to him as righteousness” (Rom. 4:3). However, James’s assertion in this verse (that “Abraham [was] … justified by works”) is based not on Gen. 15:6 but on Gen. 22:9–10, where (many years later) Abraham began to offer Isaac as a sacrifice. Thus James apparently has a different sense of the word “justify” in view here, as evidenced by the different Scripture passages, and the different events in Abraham’s life, to which James and Paul refer. The primary way in which Paul uses the word “justify” (Gk. dikaioō) emphasizes the sense of being declared righteous by God through faith, on the basis of Jesus’ atoning sacrifice (Rom. 3:24–26), whereas the primary way that James uses the word “justify” (Gk. dikaioō) here in James 2:21 seems to emphasize the way in which works demonstrate that someone has been justified, as evidenced by the good works that the person does (cf. Matt. 12:33–37). Some others hold a similar view, which understands “justify” (Gk. dikaioō) here to mean to declare someone to be righteous because, at the final judgment, the person’s works give evidence of true saving faith. See note on Gal. 2:16.
JAMES—NOTE ON 2:9 Partiality is the antithesis of the love command (see v. 8). Favoritism toward the rich breaks the OT commands to treat the poor equitably (Lev. 19:15; Deut. 16:19; Job 34:19) and is a serious transgression of God’s law.
JAMES—NOTE ON 2:21–26 Examples of Abraham and Rahab. James continues his rebuttal by citing the examples of Abraham and Rahab, who were both shown by their deeds to be righteous.