THE CONTEXT: In chapter one, James dealt with the issue of temptation, saying that "the testing of your faith produces endurance" (1:3) and that the person who endures temptation "will receive the crown of life" (1:12). However, he denied that temptation ever comes from God (1:13) and affirmed that "every good gift and every perfect gift is from above, coming down from the Father of lights" (1:17). He counseled being "swift to hear, slow to speak, and slow to anger" (1:19)--counsel that, if universally adopted, would solve many of the world's problems. He introduced the subject of doing versus merely hearing the word (1:22)--a subject on which he will elaborate in chapter two. He also introduced the subject of bridling the tongue (1:26)--a subject on which he will elaborate in chapter 3.
JAMES 2:1-4. DON'T SHOW PARTIALITY
1 My brothers, don't hold the faith of our Lord Jesus Christ of glory with partiality. 2 For if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in; 3 and you pay special attention to him who wears the fine clothing, and say, "Sit here in a good place;" and you tell the poor man, "Stand there," or "Sit by my footstool;" 4 haven't you shown partiality among yourselves, and become judges with evil thoughts?
"My brothers, don't hold the faith of our Lord Jesus Christ of glory with partiality" (v. 1). A better translation would be "My brothers, don't show favoritism as you hold the faith of our glorious Lord Jesus Christ."
When James says "the faith of our glorious Lord Jesus Christ," is he speaking of the faith that Jesus possessed--or the faith that believers have in Jesus. Probably the latter, but we can't determine that with certainty.
"For if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in; and you pay special attention to him who wears the fine clothing, and say, 'Sit here in a good place;' and you tell the poor man, 'Stand there,' or 'Sit by my footstool;'" (vv. 2-3). We are tempted to show partiality to wealthy or powerful people, sometimes out of respect, sometimes out of fear, and sometimes in the hope that the wealthy or powerful person will donate money or help us in some other way.
But subservience isn't the only special treatment reserved for the wealthy and powerful. Angry people sometimes go to great lengths to show disdain for high status people.
From the standpoint of the Christian faith, both of those approaches are in error, because both respond to the wealth or power rather than to the person.
God shows no partiality, but "without respect of persons judges according to each man's work" (1 Peter 1:17; see also Job 34:19; Acts 10:34; Romans 2:11; Galatians 2:6).
The Torah (Exodus 23:3; Leviticus 19:15; Deuteronomy 10:17; 16:19), the Psalms (82:2), and the prophets (Isaiah 3:9; Malachi 2:9) forbid showing partiality.
Jesus rebuked powerful scribes and Pharisees, not because they were powerful, but because they used their power for self-serving purposes.
"haven't you shown partiality (Greek: diakrino) among yourselves" (v. 4a). The word diakrino combines two words, dia and krino.
In this context, diakrino means to make judgments, to categorize people by class, and to respond to them according to their class.
"and become judges (Greek: kritai) with evil thoughts?" (v. 4). Note the similarity between dia krino and kritai. Krino is the verb form for judging, and kitai is the noun for judge.
As noted above on verse 3, the Torah, the Psalms, and the prophets forbid showing partiality. The person who divides people into classes and tailors his/her response to those person according to their class is guilty of violating Jewish law forbidding judges to show partiality (Leviticus 19:15).
What does James mean by "evil thoughts"? There are many possibilities. A person who shows partiality to the rich might be guilty of coveting the rich person's money--and wanting to find a way to get some of it. Or he might be guilty of hating the rich person and condemning him without cause.
JAMES 2:5-7. POOR IN THIS WORLD--RICH IN FAITH
5 Listen, my beloved brothers. Didn't God choose those who are poor in this world to be rich in faith, and heirs of the Kingdom which he promised to those who love him? 6 But you have dishonored the poor man. Don't the rich oppress you, and personally drag you before the courts? 7 Don't they blaspheme the honorable name by which you are called?
"Listen, my beloved brothers. Didn't God choose (Greek: eklego) those who are poor in this world to be rich in faith, and heirs of the Kingdom which he promised to those who love him?" (v. 5). The word eklego means to select or choose, but not necessarily exclusively. The fact that God blesses the poor with faith doesn't necessarily exclude the rich from receiving the same blessing.
We have, in fact, known wealthy people who were devout and humble servants of the Lord. But faith does seem to be more prevalent among the poor than among the rich. Once people become rich, they are more inclined to think of themselves too highly--and God not at all.
But you have dishonored the poor man" (v. 6a). If God has honored the poor person, how can we feel justified in treating the poor man badly.
"Don't the rich oppress you, and personally drag you before the courts?" (v. 6b). It is ironic that we show deference to people who use their power to mistreat us. The rich sometimes drag the poor into court--an arena where the poor are at a distinct disadvantage.
"Don't they blaspheme the honorable name by which you are called?" (v. 7). I have always thought of blasphemy as verbal abuse directed at God, but was surprised to find that it also applies to verbal abuse directed at people. Slander would be a good translation (instead of blaspheme), because slander conveys the elements of evil intent and untrue charges.
JAMES 2:8-13. FULFILL THE LAW--LOVE YOUR NEIGHBOR
8 However, if you fulfill the royal law, according to the Scripture, "You shall love your neighbor as yourself," you do well. 9 But if you show partiality, you commit sin, being convicted by the law as transgressors. 10 For whoever keeps the whole law, and yet stumbles in one point, he has become guilty of all. 11 For he who said, "Do not commit adultery," also said, "Do not commit murder." Now if you do not commit adultery, but murder, you have become a transgressor of the law. 12 So speak, and so do, as men who are to be judged by a law of freedom. 13 For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.
"However, if you fulfill the royal law, according to the Scripture, 'You shall love your neighbor as yourself,' you do well" (v. 8). The phrase, "the royal law," might be better translated, "the king's law." In this case, the king is God.
Jesus taught that the whole of he law and prophets could be summarized in two commandments: Love God and love neighbor (Matthew 22:37:40). James narrows the list to one: "You shall love your neighbor as yourself."
James says that the person who loves his/her neighbor does well. That is true in three ways: First, he keeps the law. Second, he makes life better for his neighbor. Third, he makes life better for himself--even into eternity.
"But if you show partiality, you commit sin" (v. 9a). The connection between this and the last verse is this. The person who loves his/her neighbor will treat the neighbor well regardless of wealth or social position.
Showing partiality means treating the rich or powerful well and the poor less well, which violates the "love your neighbor" rule. Since "love your neighbor" occupies such a high position in the hierarchy of spiritual rules, the person who shows partiality is guilty of violating one of the most important rules. He/she commits a sin.
"being convicted by the law as transgressors" (v. 9b). We tend to think hierarchically about guilt and innocence, ranking murder as the worst and "white lies" as the least.
But James would have us think of two categories: Guilt and innocence--transgressors and those who are holy. Showing partiality moves us from innocence to guilt--from holiness to transgression.
"For whoever keeps the whole law, and yet stumbles in one point, he has become guilty of all. For he who said, 'Do not commit adultery,' also said, 'Do not commit murder.' Now if you do not commit adultery, but murder, you have become a transgressor of the law" (v. 10-11). James continues to explore guilt and innocence. Whether we are guilty of murder, adultery, showing partiality, or any other sin, we "have become a transgressor of the law."
Who then is innocent? No one. Who is guilty? All of us. Paul says, "all have sinned, and fall short of the glory of God" (Romans 3:23). How then can we have any hope? Paul says that the remedy for our sin is "being justified by (God's) grace through the redemption that is in Christ Jesus" (Romans 3:24).
But James doesn't mention grace here. He emphasizes avoiding transgression.
"So speak, and so do, as men who are to be judged by a law of freedom" (v. 12). James emphasizes actions, speaking and doing--consistent with the emphasis on works that he will mention next (vv. 14-18).
While Christ freed us from Jewish law, he has not freed us from judgment. In Matthew 25:31-46, he created a picture of Judgment Day that says that our inheritance of the Godly kingdom will depend on whether we fed the hungry, gave a drink to the thirsty, welcomed the stranger, clothed the naked, and visited the sick and those in prison.
So as we speak and act, we need to keep that vision of Judgment Day before us so that it might motivate us to speak and act with compassion.
"For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment" (v. 13). This accords with Jesus' comment, "Blessed are the merciful, for they shall obtain mercy" (Matthew 5:7).
Jesus taught us to pray, "Forgive us our debts, as we also forgive our debtors"-- and then went on to warn, "For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses" (Matthew 6:12, 14-15).
Jesus rebuked the scribes and Pharisees for tithing even their garden vegetables (mint, dill, and cumin), but leaving "undone the weightier matters of the law: justice, mercy, and faith" (Matthew 23:23)--elevating mercy to a place among the big-three.
What is mercy? Peter Davids defines mercy as, "the application of grace." I like that. Mercy is the conduit that conveys grace to the needy person. This idea of active mercy is wholly consistent with what James says next (see the comments on verses 14-18 below).
JAMES 2:14-18. FAITH AND WORKS
14 What good is it, my brothers, if a man says he has faith, but has no works? Can faith save him? 15 And if a brother or sister is naked and in lack of daily food, 16 and one of you tells them, "Go in peace, be warmed and filled;" and yet you didn't give them the things the body needs, what good is it? 17 Even so faith, if it has no works, is dead in itself. 18 Yes, a man will say, "You have faith, and I have works." Show me your faith without works, and I by my works will show you my faith.
James is concerned here with what we might call lip-service faith--faith that finds expression in words but not in deeds.
"What good is it, my brothers, if a man says he has faith, but has no works? Can faith save him?" (v. 14). This question has provoked a good deal of controversy. Luther was uncomfortable with the book of James, which seemed to be at odds with Paul's theology of salvation by faith rather than works. Paul emphasizes that we have been saved by faith (Romans 3:27-28; 4:1-5; 11:6; Galatians 2:16; 3:2, 10).
But James says that genuine faith will result in works, and any faith that produces no good works is not true faith (James 2:14-18).
I believe that Paul would agree. While he emphasizes that we cannot win salvation by our good works, he also acknowledges "that the unrighteous will not inherit the Kingdom of God? Don't be deceived. Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, nor homosexuals, nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortioners, will inherit the Kingdom of God" (1 Corinthians 6:9-10). He enjoins us to live, not according to the flesh, but according to the Spirit, and says that the fruits of the Spirit are "love, joy, peace, patience, kindness, goodness, faith, gentleness, and self-control" (Galatians 5:16-26).
"And if a brother or sister is naked and in lack of daily food, and one of you tells them, 'Go in peace, be warmed and filled;' and yet you didn't give them the things the body needs, what good is it?" (vv. 15-16). While we must acknowledge the value of a kind word or a pat on the back, those are of little value to a person who is cold, naked, and hungry. Words by themselves cannot satisfy the needs of a person who lacks food, clothing, and shelter.
"Even so faith, if it has no works, is dead in itself" (v. 17). James is not trying to downplay the role of faith. In the next verse, he will speak of his own faith. His point is that true faith will manifest itself in action--will make a difference in the way that we live. Faith that fails to do that "is dead"--lifeless--useless.
"Yes, a man will say, 'You have faith, and I have works'" (v. 18a). While this verse is not in the lectionary reading, it rounds out the argument that James has been making and is worthy of inclusion.
There are various possibilities here, but the most likely is that this person is saying that people have differing gifts. One might have faith and another might have works.
"Show me your faith without works, and I by my works will show you my faith" (v. 18b). But James replies that faith and works are not two different gifts, each one sufficient unto itself. True faith will always give rise to good works, and works will confirm the validity of a person's faith. James will continue this vein of thought through verse 26.
My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality.
2. (Jas 2:2-4) An example of the kind of partiality that has no place among Christians.
For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, and you pay attention to the one wearing the fine clothes and say to him, "You sit here in a good place," and say to the poor man, "You stand there," or, "Sit here at my footstool," have you not shown partiality among yourselves, and become judges with evil thoughts?
a. If there should come into your assembly: In the ancient Greek, the word assembly is literally synagogue, the name of the meeting place for Jews. The fact that James calls a Christian meeting place a synagogue shows that he wrote before Gentiles were widely received into the church. At the time James wrote, most all Christians came from a Jewish heritage. This is the only place in the New Testament where an assembly of Christians is clearly called a synagogue. i. "Till the final rift between Judaism and Christianity both Christian and non-Christian Jews used, at least often, the same word for their sacred meeting-place." (Adamson)
b. A man with gold rings: This showed the man was rich. "In Roman society the wealthy wore rings on their left hand in great profusion. A sign of wealth, rings were worn with great ostentation. There were even shops in Rome where rings could be rented for special occasions." (Hiebert)
c. Have you not shown partiality among yourselves, and become judges with evil thoughts? To favor the rich man over the poor man in the way James describes shows a deep carnality among Christians. i. It shows that we care more for the outward appearance than we do upon the heart. For the Lord does not see as man sees; for man looks at the outward appearance, but the LORD looks at the heart (1 Samuel 16:7). God looks at the heart, and so should we. ii. It shows that we misunderstand who is important and blessed in the sight of God. When we assume that the rich man is more important to God, or more blessed by God, we put too much value in material riches. iii. It shows a selfish streak in us. Usually we favor the rich man over the poor man because we believe we can get more from the rich man. He can do favors for us that the poor man can't.
3. (Jas 2:5-7) Man's partiality rarely agrees with God's heart.
Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? But you have dishonored the poor man. Do not the rich oppress you and drag you into the courts? Do they not blaspheme that noble name by which you are called?
a. Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom: Though it is easy for man to be partial to the rich, God isn't partial to them. In fact, since riches are an obstacle to the kingdom of God (Matthew 19:24), there is a sense in which the poor of this world are specially blessed by God. i. They are chosen ... to be rich in faith because the poor of this world simply have more opportunities to trust God. Therefore they may be far more rich in faith than the rich man. ii. They are chosen ... heirs of the kingdom, because Jesus said that being rich made it harder to enter into the kingdom of heaven (Matthew 19:24).
b. Has not God chosen: In the sense that the poor more readily respond to God in faith, having fewer obstacles to the kingdom, we can see how God has chosen the poor. "Church history demonstrates that comparatively more poor people than rich have responded to the gospel." (Hiebert) i. When we choose people by what we can see on the surface, we miss the mind of God. Remember that Judas appeared to be much better leadership material than Peter. ii. Of course, God has not only chosen the poor. But we may say that He has chosen the poor first, in the sense Paul speaks of in 1 Corinthians 1:26: For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. Calvin also writes regarding God's choice of the poor: "Not indeed alone, but he wished to begin with them, that he might beat down the pride of the rich."
c. Do not the rich oppress you and drag you into the courts? James reminds his readers that the rich often sin against them, often because the love of money is the root of kinds of evil (1 Timothy 6:10). For this reason alone, the rich are not worthy of the partiality often shown to them.
4. (Jas 2:8-9) Partiality is condemned by the Scriptures.
If you really fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself," you do well; but if you show partiality, you commit sin, and are convicted by the law as transgressors.
a. If you really fulfill the royal law according to the Scripture: James anticipates that some of his readers might defend their partiality to the rich as simply loving him as their neighbor in obedience to the law.
b. If you show partiality, you commit sin: The problem isn't that you are nice to the rich. The problem is that you show partiality to the rich, and are not nice to the poor man! So you can't excuse your partiality by saying, "I'm just fulfilling the command to love my neighbor as myself."
c. The royal law: Our God is a great King, and His law is a royal law. Our King Jesus put special emphasis on this command (Matthew 22:36-40) from the Old Testament (Leviticus 19:18). James is reminding us that the poor man is just as much our neighbor as the rich man is.
5. (Jas 2:10-13) The serious matter of obeying all of God's commands.
For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. For He who said, "Do not commit adultery," also said, "Do not murder." Now if you do not commit adultery, but you do murder, you have become a transgressor of the law. So speak and so do as those who will be judged by the law of liberty. For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.
a. Whoever shall keep the whole law, and yet stumble in one point, he is guilty of all: James here guards us against a selective obedience, the sort that will pick and choose which commands of God should be obeyed and which could be safely disregarded. i. We can't say, "I like God's command against murder, so I'll keep that one. But I don't like His command against adultery, so I will disregard it." God cares about the whole law. ii. The whole law must be kept if one will be justified by the law. One ancient Rabbi taught: "If a man perform all the commandments, save one, he is guilty of all and each; to break one precept is to defy God who commanded the whole." (Adamson)
b. So speak and so do as those who will be judged by the law of liberty: We are under the law of liberty. It has liberty, yet it is still a law that must be obeyed and that we will be judged by at the judgment seat of Christ (2 Corinthians 5:10).
c. For judgment is without mercy to the one who has shown no mercy: As those who will be judged by the law of liberty, we should always show mercy to others by refraining from partiality. The mercy we show will be extended to us again on the day of judgment, and that mercy triumphs over judgment. i. James is relating another principle of Jesus from the Sermon on the Mount: For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you. (Matthew 7:2)
B. The demonstration of a living faith in loving action.
1. (Jas 2:14) The principle established: true faith will be accompanied by action.
What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?
a. Someone says he has faith but does not have works: James thinks it impossible that someone can genuinely have saving faith with no works. But someone can say he has faith, but fail to show forth good works. So, the question is valid: can that kind of faith save him?
b. James wrote to Christians from a Jewish background who discovered the glory of salvation by faith. They knew the exhilaration of freedom from works-righteousness. But they then went to the other extreme of thinking that works didn't matter at all.
c. James does not contradict Paul, who insisted that we are saved not of works (Ephesians 2:9). James merely clarifies for us the kind of faith that saves. We are saved by grace through faith, not by works; but saving faith will have works that accompany it. As the saying goes: faith alone saves, but the faith that saves is not alone - it has good works with it. i. Paul also understood the necessity of works in proving the character of our faith. He wrote: For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them (Ephesians 2:10). He also wrote: This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. (Titus 3:8) ii. The great reformer and champion of salvation by grace through faith alone, John Calvin, understood James' point: "But James has quite another thing in view, even to shew that he who professes that he has faith, must prove the reality of his faith by his works. Doubtless James did not mean to teach us here the ground on which our hope of salvation ought to rest; and it is this alone that Paul dwells upon." (Calvin)
2. (Jas 2:15-17) An example of dead faith.
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.
a. If a brother or sister is naked and destitute of daily food: To fail in the most simple good work towards a brother or sister in need demonstrates that one does not have a living faith, and we can only be saved by a living faith in Jesus.
b. Be warmed and filled: To say this means you know that the person in front of you needs clothing and food. You know their need well, but offer nothing to help them except a few religious words.
c. What does it profit? Real faith, and the works that accompany it, are not made up of only "spiritual" things, but also of a concern for the most basic needs - such as the need for comfort, covering, and food. When needs arise, we should sometimes pray less, and simply do more to help the person in need. We can sometimes pray as a substitute for action.
d. Thus also faith by itself, if it does not have works, is dead: This is the first time James speaks of a dead faith. Faith alone saves us, but it must be a living faith. We can tell if faith is alive by seeing if it is accompanied by works, and if it does not have works, it is dead. i. A living faith is simply real faith. If we really believe something, we will follow through and act upon it. If we really put our trust and faith on Jesus, we will care for the naked and destitute as He told us to.
3. (Jas 2:18-19) A living faith cannot be separated from works.
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!
a. You have faith, and I have works: Some might try to say that some have the "gift" of works and others have the "gift" of faith. "It's fine for you to have your gift of works and that you care for the needy. But that isn't my gift." But James will have none of this kind of thinking. Real faith will be demonstrated by works.
b. Show me your faith without your works, and I will show you my faith by my works: The appeal of James is clear and logical. We can't "see" someone's faith, but we can see their works. You can't see faith without works, but you can demonstrate the reality of faith by works.
c. You believe that there is one God. You do well. Even the demons believe; and tremble! The fallacy of faith without works is demonstrated by the demons, who have a "dead" faith in God. The demons believe in the sense that they acknowledge that God exists. But this "faith" does nothing for the demons, because it isn't real faith, proved by the fact that it doesn't have works with it.
4. (Jas 2:20-24) Abraham as an example of living faith.
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? 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.
a. Was not Abraham our father justified by works when he offered Isaac his son on the altar? Abraham was justified by faith long before he offered Isaac (Genesis 15:6). But his obedience in offering Isaac demonstrated that he really did trust God.
b. Faith was working together with his works, and by works faith was made perfect: Faith and works cooperated perfectly together in Abraham. If he never had believed God, he could have never done the good work of obedience when asked to offer Isaac. As well, his faith was shown to be true - was completed, was made perfect - by his obedient works.
c. You see then that a man is justified by works, and not by faith only: The faith only that will not justify a man is a faith that is without works, a dead faith. But true faith, living faith, shown to be true by good works, will alone justify. i. "But James has quite another thing in view, even to shew that he who professes that he has faith, must prove the reality of his faith by his works. Doubtless James did not mean to teach us here the ground on which our hope of salvation ought to rest; and it is this alone that Paul dwells upon." (Calvin)
d. Works must accompany a genuine faith, because genuine faith is always connected with regeneration - being born again, becoming a new creation in Jesus (2 Corinthians 5:17). If there is no evidence of a new life, there was no genuine, saving faith. i. As Charles Spurgeon is reported to have said: "The grace that does not change my life will not save my soul."
5. (Jas 2:25-26) Rahab as an example of living faith.
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.
a. Was not Rahab the harlot also justified by works: Rahab demonstrated her trust in the God of Israel by hiding the spies and seeking salvation from their God (Joshua 2:8-13). Her faith was shown to be living faith because it did something. Her belief in the God of Israel would not have saved her if she had not done something with that faith.
b. Significantly, James uses two examples of a living faith: Abraham (the father of the Jews) and Rahab (a Gentile). James perhaps is subtly rebuking the partiality that may have developed on the part of Jewish Christians against the Gentile believers starting to come into the church. i. The lesson from Abraham is clear: if we believe in God, we will do what He tells us to do. The lesson from Rahab is also clear: if we believe in God, we will help His people, even at our own expense. ii. "He designedly put together two persons so different in their character, in order more clearly to shew, that no one, whatever may have been his or her condition, nation, or class in society, has ever been counted righteous without good works." (Calvin, cited in Hiebert)
c. For as the body without the spirit is dead, so faith without works is dead also: As much as you can have a body with no life (a corpse), so you can have a faith with no life - and faith without works is a dead faith,unable to save. i. "Therefore, if no deeds are forthcoming, it is proof that the professed faith is dead. Notice that James does not deny that it is faith. He simply indicates that it is not the right kind of faith. It is not living faith, nor can it save." (Burdick) ii. "Man is not justified by faith alone, that is, by a bare and empty knowledge of God; he is justified by works, that is, his righteousness is known and proved by its fruits." (Calvin)
Introduction: My point here is simply that profiling (discrimination based on race, etc.) is not new. It is an evil that James indicts in the second chapter of his epistle. In chapter 1, James speaks of how true religion will be evident in the midst of one's personal adversity and affliction. In chapter 2, James presses on to show how true religion is evident in our response to adversity in the life of others. Chapter 2 flows very smoothly out of James' words in chapter 1, further amplifying on them. James has already introduced the subject of wealth and poverty in chapter 1 (verses 9-11); now he has much more to add. James has also urged his readers to be quick to hear (and obey), and yet slow to speak (1:19). He is about to call our attention to some worthless words, and to some works that should have been performed, but were not. These works would be in obedience to Gods' Word, which instructs us concerning the nature of true religion, which is to "care for orphans and widows in their misfortune" (James 1:27). James now turns to those in need and to examples of evil response to such needs.
James 2:1-13 - Faith and Favoritism
My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism. 2 For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in dirty clothes, 3 and you pay special attention to the one who is wearing the fine clothes, and say, "You sit here in a good place," and you say to the poor man, "You stand over there, or sit down by my footstool," 4 have you not made distinctions among yourselves, and become judges with evil motives? 5 Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? 6 But you have dishonored the poor man. Is it not the rich who oppress you and personally drag you into court? 7 Do they not blaspheme the fair name by which you have been called? 8 If, however, you are fulfilling the royal law according to the Scripture, "YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF," you are doing well. 9 But if you show partiality, you are committing sin and are convicted by the law as transgressors. 10 For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. 11 For He who said, "DO NOT COMMIT ADULTERY," also said, "DO NOT COMMIT MURDER." Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law. 12 So speak and so act as those who are to be judged by the law of liberty. 13 For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment.
James begins by setting down a principle in verse 1, which might be paraphrased in this way: "Favoritism is not compatible with the Christian faith." This principle is rooted in the character of God, who does not show partiality, and who commands His people not to do so, either: For the LORD your God is God of gods and Lord of lords, the great God and awesome warrior who is unbiased and takes no bribe, who acts justly toward orphan and widow, and who loves resident foreigners, giving them food and clothing (Deut.10:17-18). God is always just, and His judgments are always without partiality. God's Word declares that each and every person without exception is a sinner, deserving of eternal judgment (Rom. 3:9-19, 23). Men are not saved on the basis of race (contrary to Jewish thought), nor on the basis of wealth or position, nor on the basis of their good works. Men are saved on the basis of God's sovereign choice, which has nothing to do with man's merit. Men are saved on the basis of the sacrificial death of Jesus Christ on the cross of Calvary, in the sinner's place. That is grace, and grace is unmerited. Since God shows no partiality, He insists that we be like Him in this regard. Favoritism, then, is incompatible with faith in Jesus Christ.
First, in showing preferential treatment to the rich, one acts contrary to Christ (verses 5-6a). When our Lord came to the earth at His incarnation, He came to heal the sick and to save the lost; He came to those who were needy. He came to lift up the humble and needy and to put down the arrogant. It is no wonder, then, that we would read these words from the lips of our Lord: "Blessed are you who are poor, for the kingdom of God belongs to you. 21 "Blessed are you who hunger now, for you will be satisfied. "Blessed are you who weep now, for you will laugh. 22 "Blessed are you when people hate you, and when they exclude you and insult you and reject your name as evil on account of the Son of Man! 23 Rejoice in that day, and jump for joy, because your reward is great in heaven. For their ancestors did the same things to the prophets" (Luke 6:20b-23). God has chosen to save us and to bring us to glory, but when we discriminate against the poor, we choose to humiliate those whom God has chosen to bless. To discriminate against the poor and to favor the rich is to act in a way that is contrary to our Lord and to the way in which we were saved. To discriminate against the poor is to act contrary to the gospel, which is a matter of grace, not merit.
Second, to show partiality toward the rich flies in the face of our experience and common sense (verses 6b-7). Are not the rich oppressing you and dragging you into the courts? 7 Do they not blaspheme the good name of the one you belong to? Remember that James is writing to Jewish Christians who are dispersed among the nations. They have begun to experience persecution. Some of their poverty was the direct result of their generosity (see Acts 2:44-46; 4:32-37), and some was the result of persecution because of following Christ (see Heb. 10:32-34). The rich were quick to drag them into court. They could afford the legal costs and could also influence the outcome of the trial. As a rule, the rich were not a friend to the Jewish saints; they were their enemy. Why, then, would anyone show favoritism to their opponents? Rather than "biting the hand that fed them," they were "feeding the hand of those who were biting them." And if this personal insult and injury were not enough, the rich were also those who were blaspheming the very name of our Lord (compare Ps. 73:1-14, especially verses 8-9). Favoring the rich is contrary to all good reason.
Third, to show partiality toward the rich was to break God's law (verses 8-11): The royal law commanded God's people to "love their neighbors as themselves" (note the emphasis on "as"). Their neighbors included the wealthy and the poor (see Luke 10:29-37). The "as" means that we must love our neighbors as we love ourselves.21 We must love our neighbors with the same level of concern and care that we have for ourselves. But in addition to meaning that we must love our neighbors and ourselves equally, James insists that we must love each of our neighbors equally, not treating one neighbor better than another. The royal law calls for equality. Showing partiality violates the principle of "equal treatment under the law." To show partiality to the rich and to discriminate against the poor is to break God's law. And to break God's law in this one matter is to become a violator of the whole law. These Jews to whom James wrote were no doubt scrupulous in keeping other parts of the law, but James says that this is of no value if the law is broken in the matter of dealing equally with our neighbors. Thus, we may not be guilty of breaking the law by committing adultery, but if we murder, then we are lawbreakers anyway. To break the law at one point is to break the whole law. Those who show partiality to others are law-breakers.
Fourth, to show partiality in our judgments is to ignore the certainty of consequences when we stand before Christ as our Judge (verses 12-13). Those who show partiality make judgments about others based upon mere appearances (the bright and shining clothing of the rich man as opposed to the filthy clothing of the poor man). Those who discriminate become judges with impure motives (verse 4). Those who judge are also those who will be judged. There is a day of judgment coming for all men. There is a judgment for unbelievers (John 5:22-29; Acts 17:30-31; Heb. 9:27), just as there is a different day of judgment for the saints (1 Cor. 3:10-15). If men have not shown mercy to those in need, then they should not expect God to be merciful to them in their day of judgment: "Blessed are the merciful, for they will be shown mercy" (Matthew 5:7). 1 "Do not judge so that you will not be judged. 2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive" (Matthew 7:1-2; see also 18:21-25).
James 2:14-26 - Worthless (Workless) Words: Faith and Works
14 What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? 15 If a brother or sister is without clothing and in need of daily food, 16 and one of you says to them, "Go in peace, be warmed and be filled," and yet you do not give them what is necessary for their body, what use is that? 17 Even so faith, if it has no works, is dead, being by itself. 18 But someone may well say, "You have faith and I have works; show me your faith without the works, and I will show you my faith by my works." 19 You believe that God is one. You do well; the demons also believe, and shudder. 20 But are you willing to recognize, you foolish fellow, that faith without works is useless? 21 Was not Abraham our father justified by works when he offered up Isaac his son on the altar? 22 You see that faith was working with his works, and as a result of the works, faith was perfected; 23 and the Scripture was fulfilled which says, "AND APRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGTHEOUSNESS," and he was called the friend of God. 24 You see that a man is justified by works and not by faith alone. 25 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? 26 For just as the body without the spirit is dead, so also faith without works is dead.
In James 1, James defined "true religion" in terms of one's response to their own adversity. Now, in chapter 2, James is defining "true religion" in terms of one's response to adversity in the life of a neighbor. In verses 1-13, James has described willful and blatant discrimination, which occurs even within the church. Now, in verses 14-26, James speaks of a much more subtle form of the sin of partiality. Our Lord simply called it hypocrisy (see Matthew 23). Hypocrisy is saying one thing, but doing another (see Matthew 23:1-3, 14, etc.). This is precisely what James speaks of in verses 14-26 of chapter 2.
The principle is stated in verse 14 and might be paraphrased this way: "Faith that is professed, but not practiced, is of no practical value to us or to others. It does not serve, and it does not save.24 Unused faith is useless faith."
James gives us an example of what he means in verses 15-16. Notice that James has set the rich man aside and has returned to the poor fellow, who is in need. We come upon a brother or a sister who is in great need. He does not have proper clothing, and he is hungry. Instead of providing this individual with the things he needs, we speak words which appear to be compassionate and caring, but which are not accompanied by any truly helpful actions. We send the needy person away, wishing them well. We even mention their very needs: "Keep warm and eat well." It's almost like sending them out with the words, "Don't forget your lunch, and wear a warm sweater." That's what a mother would say to her child. But she would also hand them their lunch and their sweater. In this case, the one living "from hand to mouth" finds that we bless with our mouth but have nothing in our hand. This is especially cruel and deeply hypocritical. In some ways it is even more wicked than the blatant discrimination of verses 2 and 3. The wickedness of verses 15-17 is couched in caring terms. I don't know whether or not the lack of action and the hypocrisy was willful. From the vantage point of the one in need, it matters little. When these empty words have been spoken, he still lacks both food and clothing. The words do not warm his body nor do they fill his stomach. These pious-sounding words are worthless.
In verse 17, James escalates this matter to a much more serious and troubling level. We would probably like to think of the sin of verses 15 and 16 as a kind of misdemeanor offense, one that might merit a mere "slap on the wrist." Not so with James. He upgrades the offense to a felony. He says that worthless words are a most serious matter, and with this Jesus agrees: "Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is known by its fruit" (Mt. 12:33).
What we say with our mouths is a sampling of what is in our hearts. If our words are empty, so is our faith, James says. Are we inclined to minimize vain words and empty promises? James will not allow us to do so. He tells us that a false promise is akin to a false profession of faith. If our profession is merely empty words, without any corresponding works, our profession can hardly carry any weight.
As mentioned earlier, I am well aware of the fact that some think that the word "save" (verse 14; also 1:21) does not refer to one's eternal salvation, but to the saving of one's life. The Greek word certainly does cover a broad spectrum of meanings, including spiritual salvation. Whether or not this argument can be successfully made, no one I know of within evangelical circles would claim that James is arguing that faith plus works is required for salvation. All would agree that a man is saved by faith alone, apart from works (Romans 3:28; 4:6). Paul and James do not disagree on this, and I don't believe that Christians should spend a lot of time arguing this matter when we all agree that it is faith alone that saves, not faith plus works. The real issue is this: is our faith genuine? A mere profession of faith does not guarantee possession of faith.
Verse 18 conveys the words of an objector, who points out the folly of thinking that mere profession of faith is sufficient evidence of the possession of a saving faith. I believe the argument goes something like this. The hypocrite insists that he is saved, based solely on his profession of belief. This is like me insisting that I am the President of the United States simply because I say so. The objector comes along and says, "That's easy for you to say, but mere words are not compelling proof of anything, especially faith."
I understand what the objector says in the light of what our Lord said in Mark 2:3-12. There was such a great crowd gathered to see and hear Jesus that the friends of the paralyzed man could not even get into the house where Jesus was speaking. They managed to lower their friend through the roof to where Jesus was. When Jesus saw their faith, He told the paralytic that his sins were forgiven. It didn't take a Harvard graduate to know what these words implied: Only God can forgive sins; therefore Jesus was claiming to be God. Jesus was God, and as such, He knew the thoughts of His opponents. They were thinking to themselves, "He is not God; His words are empty words." Jesus puts the challenge to Himself by saying to His critics, "Is it easier for me to say, 'Your sins are forgiven,' or to say, 'Arise, take up your mattress and walk'"? It was hardly possible to verify the words, "Your sins are forgiven," but one could readily validate the authority of Jesus when He spoke the words, "Arise, take up your mattress and walk." And so Jesus told this man to get up and walk, and he did. By curing this man's malady, Jesus proved that He had the power to heal. This certainly gave some credence to our Lord's claim to have the authority to forgive sins. Jesus' words were not empty words. His works accompanied his words. This is what set Jesus apart from the Pharisees.
