James 2

Hendriksen

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Show Mercy ) 2:14 26 B. Faith and Deeds ) 2:14 17 1. Faith Without Deeds ) 2:18 19 2. Faith, Deeds, and Creed ) 2:20 24 3. The Faith of Abraham ) 2:25 26 4. Faith and Righteousness ) ) ) ) A.

Faith and the Law) 2:1 13) 2 1 My brothers, as believers in our glorious Lord Jesus Christ, don t show favoritism. 2 Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. 3 If you show special attention to the man wearing fine clothes and say, Here s a good seat for you, but say to the poor man, You stand there, or, Sit on the floor by my feet, 4 have you not discriminated among yourselves and become judges with evil thoughts?) 5 Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him? 6 But you have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? 7 Are they not the ones who are slandering the noble name of him to whom you belong?) 8 If you really keep the royal law found in Scripture, Love your neighbor as yourself, you are doing right. 9 But if you show favoritism, you sin and are convicted by the law as lawbreakers. 10 For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it. 11 For he who said, Do not commit adultery, also said, Do not murder. If you do not commit adultery but do commit murder, you have become a lawbreaker.) 12 Speak and act as those who are going to be judged by the law that gives freedom, 13 because judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment!) ) 1. Avoid Favoritism) 2:1 4) 1 1 2 8 0 “tw://bible.?id=44.10.34|AUTODETECT|” All men are created equal. We have brought nothing into this world and we cannot take anything out of it. Before God we cannot boast of our possessions or achievements, for all that we have has been given to us by God. And God does not show partiality 7 1 -1 9 0 “tw://bible.?id=44.10.34|AUTODETECT|” Acts 10:34) 1 1 -1 9 0 “tw://bible.?id=45.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.2.11|AUTODETECT|” Rom. 2:11) 1 1 -1 9 0 “tw://bible.?id=49.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.9|AUTODETECT|” Eph. 6:9) 1 1 -1 9 0 “tw://bible.?id=51.3.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.25|AUTODETECT|” Col. 3:25) 1 1 -1 9 0 “tw://bible.?id=60.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.17|AUTODETECT|” I Peter 1:17) 1 1 -1 9 0 0 ). If God sets the example, we should follow in his footsteps.) 1 3 2 8 0 0

My brothers, as believers in our glorious Lord Jesus Christ, don t show favoritism.) The appeal is personal: my brothers. James uses this address rather frequently in his epistle, but here he is more specific. He calls the brothers believers in our glorious Lord Jesus Christ. ��1�� The word believers is reminiscent of the beginning of the epistle, where James encourages the brothers to persevere in their faith (1:3). Now he tells them that they are believers in Jesus Christ. That is, he speaks of their personal subjective faith in Jesus not of the faith that belongs to Jesus.) The writer places himself on a level with his readers and identifies with them when he says our glorious Lord. He and the readers look to Jesus, who dwells in glory.) 1 1 2 8 0 “tw://bible.?id=46.2.8|AUTODETECT|” What is the meaning of the expression our glorious Lord? In one of Paul s epistles 7 1 -1 9 0 “tw://bible.?id=46.2.8|AUTODETECT|” I Cor. 2:8) 1 1 -1 9 0 “tw://bible.?id=44.7.2|AUTODETECT|” ) the expression Lord of glory occurs. This is identical to the reference to the God of glory in Stephen s speech 7 1 -1 9 0 “tw://bible.?id=44.7.2|AUTODETECT|” Acts 7:2) 1 1 -1 9 0 “tw://bible.?id=2.40.35|AUTODETECT|” ). Both titles are reminders of the glory of the Lord that settled upon and filled the tabernacle in the desert 7 1 -1 9 0 “tw://bible.?id=2.40.35|AUTODETECT|” Exod. 40:35) 1 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” ). A possible interpretation is to take the words of glory and place them in apposition with Jesus Christ: Jesus Christ, who is the glory, [that is,] of God. ��2�� This interpretation resembles John s testimony about Jesus living among the disciples: We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth 7 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” John 1:14) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 The descriptive adjective glorious in this passage demonstrates contrast between the glory of our Lord Jesus Christ and the glitter of earthly riches. The brothers should not look at their fellow man and judge him merely by external appearance. Therefore, James admonishes his readers, don t show favoritism. Don t look at a person s face, clothing, wealth, and position! Don t be biased in your judgment! A just judge must not be influenced by personal prejudices, hopes, or fears, but by the single desire to do justice. ��3��) In the next verses of this section, James spells out the reasons Christians should not show favoritism: if you do, you will become judges with evil thoughts (v. 4); God looks at the heart, not at the external appearance of man (v. 5; God has given man the law of loving one s neighbor as oneself (v. 8); and last, mercy triumphs over judgment! (v. 13).) James resorts to an illustration and says,) 2.

Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. 3. If you show special attention to the man wearing fine clothes and say, Here s a good seat for you, but say to the poor man, You stand there, or, Sit on the floor by my feet, 4. have you not discriminated among yourselves and become judges with evil thoughts?) The term religion (1:26 27) immediately brings to mind anything that pertains to the church. Perhaps this was the reason that James resorts to an example taken from the setting of a Christian church. Actually, the Greek for meeting (v. 2) is the word synagogue.��4�� Even though James employs the expression church when he mentions the elders of the church (5:14), the term synagogue reveals something about the writer and the readers of his letter: they are of Jewish descent.��5��) a. Suppose a man comes into your meeting. The author chooses the general term meeting that can mean either the worship service or a special gathering for official purposes.

James does not specify the purpose of the meeting in question. Some scholars think that James portrays an assembly that meets for official, that is, judicial matters.��6�� Common opinion, however, favors the concept of a worship service. The point of the example is to show that in a gathering of believers snobbery prevailed.) 1 1 2 8 0 “tw://bible.?id=42.7.2-42.7.5|AUTODETECT|” b. A man & wearing a gold ring and fine clothes. Was the rich man a member of the church? Was he a visitor? Was he a government official or dignitary? We do not know. Perhaps he was a person with authority, and not a member of the local church. For instance, the centurion who built the synagogue in Capernaum presumably was a proselyte 7 1 -1 9 0 “tw://bible.?id=42.7.2-42.7.5|AUTODETECT|” Luke 7:2 5) 1 1 -1 9 0 “tw://bible.?id=46.14.23-46.14.24|AUTODETECT|” ). The meetings of the church were open to the public, so that people of the community were given the opportunity to meet with Christians for worship and instruction 7 1 -1 9 0 “tw://bible.?id=46.14.23-46.14.24|AUTODETECT|” I Cor. 14:23 24) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 c. And a poor man in shabby clothes also comes in. The contrast is deliberate, for the rich man wears bright, shiny clothes; the poor man s clothes are dirty, shabby, and unsightly. He is poverty-stricken; the only clothes he has are the clothes he wears. Again, we do not know whether the man is a member of the church. Probably not. He also seems to be a visitor.) d. If you show special attention. The emphasis in this particular section is on the external appearance of these two visitors. Only the apparel of the two men is significant. Of course, dress also reflects the status of these two individuals: the one is rich and has influence; the other is poor and has nothing.) 1 1 2 8 0 “tw://bible.?id=40.23.6|AUTODETECT|” The immediate reaction of the church members is to pay deference to the rich man by showing him to a good seat. In the local synagogue of that day, scribes and Pharisees occupied the most important seats 7 1 -1 9 0 “tw://bible.?id=40.23.6|AUTODETECT|” Matt. 23:6) 1 1 -1 9 0 “tw://bible.?id=41.12.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.39|AUTODETECT|” Mark 12:39) 1 1 -1 9 0 “tw://bible.?id=42.11.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.43|AUTODETECT|” Luke 11:43) 1 1 -1 9 0 “tw://bible.?id=42.20.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.20.46|AUTODETECT|” 20:46) 1 1 -1 9 0 0 ).��7�� In the setting of the church that James depicts, the rich man receives a warm welcome and is ushered to a good seat, perhaps somewhat elevated. The poor man can either stand in the back section of the building or sit cross-legged on the floor. In fact, the text says, Sit down by my footstool. ) 1 11 2 8 0 0 e. Have you not discriminated among yourselves? To ask the question is to answer it. Certainly, they discriminate and have become judges with evil thoughts. Instead of looking at the incomparable glory of the Lord, they are staring at the splendor of a gold ring and fine clothes. Instead of honoring Jesus Christ, they are paying respect to a rich man and despising a poor man.

And instead of accepting persons on the basis of faith in Christ, they are showing favoritism based on appearance and status.) James points not to officially appointed judges but to the members of the church. The congregation ought to realize the full extent of its sin of discrimination. It is not a sin that can be labeled insignificant. What is at stake, says James, is that justice is not being served because the believers hearts are filled with evil thoughts. A judge whose thoughts are evil can never be impartial; the justice that he administers is a farce. Since time immemorial, justice has been depicted as a blindfolded lady who holds scales in her hand.

The blindfold prevents her from seeing anyone so that she is able to serve impartially the cause of justice. Within the context of the Christian faith, practicing discrimination is the exact opposite of loving one s neighbor as oneself.) Whether James cites an actual incident that occurred in the church of his day or constructs an example of something that may happen is immaterial.��8�� Of importance is that believers in Christ ought to shun the sin of discrimination. In short, don t show favoritism. ) ) Practical Considerations in 2:1 4) God loves the poor, watches over them, and provides for them. When the church of Jesus Christ proclaims the gospel and welcomes the poor into the communion of the believers, does it show love and concern for them? When the poor hear the gospel of Jesus love, the message of salvation, and the promise of God s constant care, and then experience a cold indifference, a lack of interest and concern from the members of the church, they feel slighted.) Today many church sanctuaries are partially filled during the worship services. The pews in these sanctuaries are padded, the worshipers sit in comfort, but the poor are absent.) The gospel must be proclaimed in word and deed to the poor.

The loving heart of the believer is shown when he extends a helping hand. The love of the Lord Jesus, when it is genuinely extended to those who hear the gospel, effectively builds the body of Christ.) ) Greek Words, Phrases, and Constructions in 2:1 4) Verse 1) 1 1 2 8 0 “tw://bible.?id=45.2.11|AUTODETECT|” �� derived from the noun �� (face) and the verb �� (I receive), this noun is a translation of the Hebrew nasa panim (he lifts up someone s face, he receives someone kindly). The Hebrew panim is a plural and the Greek translation appears as an idiomatic plural.��9�� Paul uses the term in the singular 7 1 -1 9 0 “tw://bible.?id=45.2.11|AUTODETECT|” Rom. 2:11) 1 1 -1 9 0 “tw://bible.?id=49.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.9|AUTODETECT|” Eph. 6:9) 1 1 -1 9 0 “tw://bible.?id=51.3.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.25|AUTODETECT|” Col. 3:25) 1 1 -1 9 0 0 ), and James employs the verb �� (you show favoritism) in 2:9.) 1 4 2 8 0 0 �t� �� the use of the definite article and the genitive �� indicate that the noun �� (faith) is not the body of Christian doctrine; rather, it is the subjective faith that Christians have in the Lord (objective genitive).��10��) �� in the Greek the sentence structure is difficult because of the combination of four genitives. The appellation 8�� stands in apposition to �� ; so does �� . On the other hand, �� can also be taken in the form of a descriptive adjective glorious. Whatever the choice, difficulties remain.) Verse 2) �� the particle introduces a conditional sentence that features the use of the subjunctive to express a hypothetical situation. Note that the tense of �0�� (from �0��, I enter) is aorist to show single occurrence.) 1 1 2 8 0 “tw://bible.?id=42.23.11|AUTODETECT|” �� this adjective in the dative feminine singular describes the noun �� (clothes) and is contrasted with the adjective �� (dirty, filthy). The word ��, derived from the verb �� (I shine), actually means beaming, bright, shining. In this reference to a garment, it can indicate affluence or wealth.��11�� See ) 7 1 -1 9 0 “tw://bible.?id=42.23.11|AUTODETECT|” Luke 23:11) 1 1 -1 9 0 “tw://bible.?id=66.19.8|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=66.19.8|AUTODETECT|” Revelation 19:8) 1 1 -1 9 0 0 .) 1 10 2 8 0 0 Verse 3) �� as part of the protasis of the conditional sentence, this aorist active subjunctive from �� (I look up to [with esteem]) is followed by the preposition �� (upon) to stress the directive meaning of the verb.) �x� �� the present active participle of the verb �� (I wear) indicates that the rich man regularly wore fine clothing.) �z �� the use of �� (you) in both this and the next imperatival sentence emphasizes the verbs. The aorist middle imperative �� is a contraction of �� (sit). The addition of �� (well) softens the tone to make it the equivalent of please. ) Q�x �x Q�� the preposition Q�� denotes not under but at or by. The reference to a footstool indicates that the good seat was elevated.) Verse 4) �P �� a rhetorical question that demands a positive answer, the verb in the aorist passive is from �� (I differentiate) and with the noun �� (judges) is a play on words. The aorist passive with middle force and the words � �� (among yourselves) show redundancy.) �� the aorist passive of �� (I become) is timeless.) 2. Be Rich in Faith) 2:5 7) 1 1 2 8 0 “tw://bible.?id=23.61.1|AUTODETECT|” From the example James turns to the principle: the poor are precious in God s sight. Jesus came to preach the gospel to the poor 7 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” Isa. 61:1) 1 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” Luke 4:18) 1 1 -1 9 0 “tw://bible.?id=42.7.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.22|AUTODETECT|” 7:22) 1 1 -1 9 0 “tw://bible.?id=40.5.3|AUTODETECT|” ) and declared the poor blessed and heirs of the kingdom of God 7 1 -1 9 0 “tw://bible.?id=40.5.3|AUTODETECT|” Matt. 5:3) 1 1 -1 9 0 “tw://bible.?id=42.6.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.20|AUTODETECT|” Luke 6:20) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 5. Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him?) Once again James addresses the readers as brothers.��12�� He tells them to give him their undivided attention: Listen. He wants them to listen and take note. His tone of voice, however, is gentle, for he calls the readers dear brothers (1:16, 19).) a. Chosen) 1 1 2 8 0 “tw://bible.?id=5.7.7|AUTODETECT|” James asks a question that can be answered only in the affirmative. Has not God chosen those who are poor? Yes, of course, the Scriptures clearly teach that in his electing grace God chooses not on the basis of merit but because of his love toward his people 7 1 -1 9 0 “tw://bible.?id=5.7.7|AUTODETECT|” Deut. 7:7) 1 1 -1 9 0 “tw://bible.?id=18.5.15-18.5.16|AUTODETECT|” ). God directs his love to the poor and needy, for his eye is always on them 7 1 -1 9 0 “tw://bible.?id=18.5.15-18.5.16|AUTODETECT|” Job 5:15 16) 1 1 -1 9 0 “tw://bible.?id=19.9.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.9.18|AUTODETECT|” Ps. 9:18) 1 1 -1 9 0 “tw://bible.?id=19.12.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.12.5|AUTODETECT|” 12:5) 1 1 -1 9 0 “tw://bible.?id=20.22.22-20.22.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.22.22-20.22.23|AUTODETECT|” Prov. 22:22 23) 1 1 -1 9 0 “tw://bible.?id=46.1.28-46.1.29|AUTODETECT|” ). This does not mean that all the poor are included and that God has chosen only the poor. For poverty and riches of themselves do not render any man good or evil. ��13�� Election is God s work, as Paul teaches. He chose the lowly things & so that no one may boast before him 7 1 -1 9 0 “tw://bible.?id=46.1.28-46.1.29|AUTODETECT|” I Cor. 1:28 29) 1 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” Eph. 1:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. Confer) 1 1 2 8 0 “tw://bible.?id=40.6.19-40.6.21|AUTODETECT|” James repeats the thought he expressed earlier (1:9) when he writes that those who are poor in the eyes of the world [are] rich in faith. Not earthly riches but spiritual treasures count 7 1 -1 9 0 “tw://bible.?id=40.6.19-40.6.21|AUTODETECT|” Matt. 6:19 21) 1 1 -1 9 0 “tw://bible.?id=42.12.16-42.12.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.16-42.12.21|AUTODETECT|” Luke 12:16 21) 1 1 -1 9 0 0 ). God looks not at man s material possessions that are void of stability, but at the confidence and assurance man places in God. Such faith God amply rewards. God demands faith, as the writer of Hebrews states eloquently: Without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him (11:6).) 1 1 2 8 0 0 Note that James echoes words of Jesus recorded as beatitudes. Here is the parallel:) 7 1 2 8 0 “tw://bible.?id=42.6.20|AUTODETECT|” Luke 6:20) 1 1 -1 9 0 “tw://bible.?id=59.2.5|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=59.2.5|AUTODETECT|” James 2:5) 1 1 -1 9 0 0 ) 1 8 2 8 0 0 Blessed are you Has not God chosen those ) who are poor, who are poor & ) for yours is to be rich in faith and ) the kingdom of God. to inherit the kingdom? ) ) ) Who are the ones who are rich in faith? They are the believers whom God enriches with spiritual gifts. Observes John Calvin, Since the Lord deals bountifully with all, every one becomes partaker of his gifts according to the measure of his own faith. If, then, we are empty or needy, that proves the deficiency of our faith; for if we only enlarge the bosom of faith, God is always ready to fill it. ��14�� And God will enrich the believers; they are the people who inherit his kingdom.) c. Promised) 1 1 2 8 0 “tw://bible.?id=45.8.28|AUTODETECT|” God has promised the kingdom to those who love him. Although the word kingdom appears only here in the Epistle of James, its parallel is the crown of life that God has promised to those who love him 7 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” Rom. 8:28) 1 1 -1 9 0 “tw://bible.?id=40.19.16|AUTODETECT|” ). Jesus links the concepts eternal life and kingdom in his teachings 7 1 -1 9 0 “tw://bible.?id=40.19.16|AUTODETECT|” Matt. 19:16) 1 1 -1 9 0 “tw://bible.?id=40.19.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.19.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=40.19.28-40.19.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.19.28-40.19.30|AUTODETECT|” 28 30) 1 1 -1 9 0 “tw://bible.?id=41.10.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.17|AUTODETECT|” Mark 10:17) 1 1 -1 9 0 “tw://bible.?id=41.10.23-41.10.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.10.23-41.10.25|AUTODETECT|” 23 25) 1 1 -1 9 0 “tw://bible.?id=42.18.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.18|AUTODETECT|” Luke 18:18) 1 1 -1 9 0 “tw://bible.?id=42.18.23-42.18.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.18.23-42.18.30|AUTODETECT|” 23 30) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=20.8.17|AUTODETECT|” Who inherits the kingdom? All those whether rich or poor who love the Lord. Says God, I love those who love me, and those who seek me find me 7 1 -1 9 0 “tw://bible.?id=20.8.17|AUTODETECT|” Prov. 8:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.25.34|AUTODETECT|” The references to inheriting the kingdom of God are many: Jesus reveals that in the judgment day the King will welcome his own and say, Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world 7 1 -1 9 0 “tw://bible.?id=40.25.34|AUTODETECT|” Matt. 25:34) 1 1 -1 9 0 “tw://bible.?id=46.6.9-46.6.10|AUTODETECT|” ). And Paul discloses that the wicked will not inherit the kingdom 7 1 -1 9 0 “tw://bible.?id=46.6.9-46.6.10|AUTODETECT|” I Cor. 6:9 10) 1 1 -1 9 0 “tw://bible.?id=48.5.19-48.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.19-48.5.21|AUTODETECT|” Gal. 5:19 21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 6. But you have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? 7. Are they not the ones who are slandering the noble name of him to whom you belong?) 1 1 2 8 0 “tw://bible.?id=44.11.29-44.11.30|AUTODETECT|” From the New Testament we learn that the early church consisted primarily of poor people, especially in Judea and Jerusalem 7 1 -1 9 0 “tw://bible.?id=44.11.29-44.11.30|AUTODETECT|” Acts 11:29 30) 1 1 -1 9 0 “tw://bible.?id=46.16.1-46.16.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.1-46.16.3|AUTODETECT|” I Cor. 16:1 3) 1 1 -1 9 0 0 ). These people who themselves belonged to the lower class of society were paying homage to the rich and despising the poor. James condemns that uncharitable practice.) 1 1 2 8 0 “tw://bible.?id=46.11.22|AUTODETECT|” The charge James put to the readers of his epistle is serious. He states a fact: you have insulted the poor 7 1 -1 9 0 “tw://bible.?id=46.11.22|AUTODETECT|” I Cor. 11:22) 1 1 -1 9 0 “tw://bible.?id=40.12.30|AUTODETECT|” ). The implication is that those who insult the poor insult Jesus Christ, the protector and guardian of the poor. They no longer champion the cause of Christ; by showing favoritism to the rich they have sided with the devil against God. ��15�� What is the effect of this snobbery? In his teaching Jesus put it in these words: He who is not with me is against me, and he who does not gather with me scatters 7 1 -1 9 0 “tw://bible.?id=40.12.30|AUTODETECT|” Matt. 12:30) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 James pointedly addresses the issue of favoritism. His intent is to root it from the soil of the early Christian church. He exhorts the believer to open his eyes, look at reality, and answer the following three questions:) a. Who exploits you?) 1 1 2 8 0 “tw://bible.?id=30.8.4|AUTODETECT|” James answers this question in the latter part of his epistle where he rebukes the rich who oppress the poor. He mentions specific examples: The wages you failed to pay the workmen who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty (5:4). From the general context of the situation that James describes we learn that the rich do not belong to the Christian community. Whether they were Jewish or Gentile people is inconsequential. They exploit people who are unable to defend themselves, including widows and orphans 7 1 -1 9 0 “tw://bible.?id=30.8.4|AUTODETECT|” Amos 8:4) 1 1 -1 9 0 “tw://bible.?id=33.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.2.2|AUTODETECT|” Mic. 2:2) 1 1 -1 9 0 “tw://bible.?id=38.7.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.7.10|AUTODETECT|” Zech. 7:10) 1 1 -1 9 0 0 ). From the writings of the Qumran community in the first part of the first century, we learn that even the priests in Israel were exploiting the poor.��16��) 1 2 2 8 0 0 If Christians pay tribute to the rich who exploit and oppress the poor, they go contrary to the explicit teachings of Scripture. The Christians are in the wrong camp, for they are the ones who should defend the poor.) b. Who drags you into court?) 1 1 2 8 0 “tw://bible.?id=44.5.27|AUTODETECT|” The New Testament provides a few striking examples of the apostles being taken to court by Jews and by Gentiles 7 1 -1 9 0 “tw://bible.?id=44.5.27|AUTODETECT|” Acts 5:27) 1 1 -1 9 0 “tw://bible.?id=44.16.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.19|AUTODETECT|” 16:19) 1 1 -1 9 0 “tw://bible.?id=44.18.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.18.12|AUTODETECT|” 18:12) 1 1 -1 9 0 “tw://bible.?id=60.2.20|AUTODETECT|” ). Influential rich Jews had the power to drag poor Christian Jews into court to malign them.��17�� James refrains from being specific in his references to the rich. Whether Jewish or Gentile, these rich people were receiving honor and respect from the very Christians they were dragging into court. Were these Christians not tainted by the sin of favoritism, they would remain loyal to the poor, endure injustice, and thus demonstrate the mind of Christ 7 1 -1 9 0 “tw://bible.?id=60.2.20|AUTODETECT|” I Peter 2:20) 1 1 -1 9 0 0 ). Instead, they honored the rich and insulted the poor.) 1 1 2 8 0 0 c. Who slanders Christ s name?) 1 1 2 8 0 “tw://bible.?id=5.28.10|AUTODETECT|” James is much more specific in this third question. He is calling the readers back to their senses. He asks them to tell him who the people are who slander the noble name of him to whom the readers belong. Both in the Old Testament and the New, God teaches that his people are called by the name of the Lord 7 1 -1 9 0 “tw://bible.?id=5.28.10|AUTODETECT|” Deut. 28:10) 1 1 -1 9 0 “tw://bible.?id=14.7.14|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=14.7.14|AUTODETECT|” II Chron. 7:14) 1 1 -1 9 0 “tw://bible.?id=23.43.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.43.7|AUTODETECT|” Isa. 43:7) 1 1 -1 9 0 “tw://bible.?id=24.14.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.14.9|AUTODETECT|” Jer. 14:9) 1 1 -1 9 0 “tw://bible.?id=30.9.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.9.12|AUTODETECT|” Amos 9:12) 1 1 -1 9 0 “tw://bible.?id=30.9.11-30.9.12|AUTODETECT|” ). When James addressed the Jerusalem Council, he quoted ) 7 1 -1 9 0 “tw://bible.?id=30.9.11-30.9.12|AUTODETECT|” Amos 9:11 12) 1 1 -1 9 0 “tw://bible.?id=44.15.17|AUTODETECT|” , where the prophet says that the Gentiles who bear the name of the Lord may seek him 7 1 -1 9 0 “tw://bible.?id=44.15.17|AUTODETECT|” Acts 15:17) 1 1 -1 9 0 0 ). The name Jesus became the substitute for the Old Testament name Lord.) 1 1 2 8 0 “tw://bible.?id=2.20.7|AUTODETECT|” Christians revere the name of Jesus a name that James describes as noble. They are the ones who have to listen to rich people blaspheme the name of Jesus. If they keep silent while the rich slander that noble name, they themselves sin against the command not to take the name of God in vain 7 1 -1 9 0 “tw://bible.?id=2.20.7|AUTODETECT|” Exod. 20:7) 1 1 -1 9 0 “tw://bible.?id=5.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.11|AUTODETECT|” Deut. 5:11) 1 1 -1 9 0 0 ). By keeping silent these people who belong to Jesus give assent to slandering the name of Jesus. They have turned against him by showing deference to the rich.) 1 3 2 8 0 0 ) Practical Considerations in 2:5 7) Verse 5) 1 1 2 8 0 “tw://bible.?id=40.11.28|AUTODETECT|” Jesus identified with the poor because he himself experienced poverty from the day he was born in Bethlehem until the day he died outside of Jerusalem. Consequently, the poor promptly responded to Jesus message. They still do today, for the church is growing rapidly among economically depressed people in numerous parts of the world. As a class, the poor place their faith in Jesus much more readily than do those who are rich. They are poor in material possessions but rich in faith. Because of their circumstances, the poor cannot put their trust in material possessions. Therefore they turn to Jesus who says, Come to me, all you who are weary and burdened, and I will give you rest 7 1 -1 9 0 “tw://bible.*?id=40.11.28|AUTODETECT|” Matt. 11:28) 1 1 -1 9 0 0 ).) 1 17 2 8 0 0 Verse 6) The rich are able to afford the help of lawyers to press a claim or file a suit. Check the records in court and the evidence will show that, generally, not the poor but the rich bring suit against others.) Verse 7) Those people who hold the highest office in the land and are entitled to command great respect lose esteem among Christians when they misuse the name of Jesus. By misusing that noble name, they dishonor Jesus, offend his followers, and sin against God.) ) Greek Words, Phrases, and Constructions in 2:5 7) Verse 5) �� the aorist active imperative stands first in the sentence for emphasis (compare 1:16, 19). James tactfully tempers the command with the verbal adjective �� (beloved).) �� the use of the dative is understood as the dative of reference: poor in the eyes of the world (NAB, NEB, NIV).) &� a genitive of attraction because of the preceding noun �� (kingdom).) Verse 6) Q�� the emphatic use of the personal pronoun with the adversative particle �� is designed to show contrast with the preceding verse, which says that God has chosen the poor to be rich.) �P� this negative adverb introduces the rhetorical questions that expect a positive answer (see �P� in v. 7).) 3. Keep the Royal Law) 2:8 11) What does the Bible say about favoritism and discrimination? Perhaps a Jewish Christian asked James this question and then suggested that Scripture should be the measure of all things.

Apparently James anticipates this type of question, which was commonly asked in Jewish circles. With the Old Testament in hand, James answers the reader who questions him and thus proves his point.) 8. If you really keep the royal law found in Scripture, Love your neighbor as yourself, you are doing right. 9. But if you show favoritism, you sin and are convicted by the law as lawbreakers.) 1 1 2 8 0 “tw://bible.?id=40.22.36|AUTODETECT|” James goes to the heart of the matter and avoids details. That is, he is not interested in searching the Scriptures to find a particular command on the sin of favoritism. Rather, he states the fundamental principle of God s law to which Jesus referred when he was questioned by an expert in the law. The expert asked Jesus, Teacher, which is the greatest commandment in the Law? 7 1 -1 9 0 “tw://bible.?id=40.22.36|AUTODETECT|” Matt. 22:36) 1 1 -1 9 0 “tw://bible.?id=5.6.5|AUTODETECT|” ). Instead of listing a specific command, Jesus summarized the law for him and said, Love the Lord your God & and & love your neighbor as yourself 7 1 -1 9 0 “tw://bible.?id=5.6.5|AUTODETECT|” Deut. 6:5) 1 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” Lev. 19:18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 a. Condition) 1 1 2 8 0 “tw://bible.?id=45.13.9|AUTODETECT|” James calls attention to only the second part of the summary, Love your neighbor as yourself. He stresses this part, just as Paul does in his epistles 7 1 -1 9 0 “tw://bible.?id=45.13.9|AUTODETECT|” Rom. 13:9) 1 1 -1 9 0 “tw://bible.?id=48.5.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.14|AUTODETECT|” Gal. 5:14) 1 1 -1 9 0 “tw://bible.?id=40.19.19|AUTODETECT|” ; and compare ) 7 1 -1 9 0 “tw://bible.?id=40.19.19|AUTODETECT|” Matt. 19:19) 1 1 -1 9 0 “tw://bible.?id=62.4.20-62.4.21|AUTODETECT|” ). But the implication is the same: the entire law is summarized in expressing love for one s neighbor. Keeping the second part of the summary means fulfilling the first part as well. The two parts are inseparably connected 7 1 -1 9 0 “tw://bible.?id=62.4.20-62.4.21|AUTODETECT|” I John 4:20 21) 1 1 -1 9 0 0 ).��18��) 1 2 2 8 0 0 James calls the summary of the law royal. He does not elaborate and he refrains from explaining the word in context. He puts the sum and substance of the law in a conditional sentence that states a simple fact. He says, If you really keep the royal law & you are doing right. The believer who fulfills the supreme law of God, given in the Scriptures, is doing God s will and keeps himself from falling into the sin of favoritism.) b. Charge) 1 1 2 8 0 “tw://bible.?id=45.2.11|AUTODETECT|” God shows no favoritism 7 1 -1 9 0 “tw://bible.?id=45.2.11|AUTODETECT|” Rom. 2:11) 1 1 -1 9 0 0 ), but shows his love to the poor as well as to the rich. If God is impartial, then the believers also should show love to all people without discrimination.) 1 1 2 8 0 “tw://bible.?id=3.19.18|AUTODETECT|” Perhaps James has in mind the broader context of the Old Testament teaching, Love your neighbor as yourself 7 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” Lev. 19:18) 1 1 -1 9 0 “tw://bible.?id=3.19.15|AUTODETECT|” ). In this context Moses tells the Israelites, Do not pervert justice; do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly 7 1 -1 9 0 “tw://bible.?id=3.19.15|AUTODETECT|” Lev. 19:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=5.1.17|AUTODETECT|” James, however, refers to the sin of favoritism that the readers are committing. Therefore, he adds that by being partial 7 1 -1 9 0 “tw://bible.?id=5.1.17|AUTODETECT|” Deut. 1:17) 1 1 -1 9 0 “tw://bible.?id=3.19.15|AUTODETECT|” ) they stand convicted by the law of love. The summary of the law condemns them as lawbreakers. The readers are actually working at sin, says James. And they do so by stepping across the boundary that has been given to keep them from sin, namely, the law. No one is able to say that he stepped across the line in ignorance, because the law specifically forbids showing partiality 7 1 -1 9 0 “tw://bible.?id=3.19.15|AUTODETECT|” Lev. 19:15) 1 1 -1 9 0 0 ). Transgressing the law of God is a serious offense to God that makes the sinner stand before him as a lawbreaker.��19�� The charge is leveled against the transgressor. When the law convicts him, no one can claim to be a partial transgressor. He is guilty.) 1 3 2 8 0 0 10. For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it. 11. For he who said, Do not commit adultery, also said, Do not murder. If you do not commit adultery but do commit murder, you have become a lawbreaker.) Consider the following issues:) a. The whole law. James uses a sentence that states a condition. He says, If anyone of you tries to keep the entire law of God, but stumbles in regard to one of the commandments, he is guilty because the whole law condemns him. ) 1 1 2 8 0 “tw://bible.?id=40.5.33-40.5.37|AUTODETECT|” The Jews in the time of James made a distinction between the more important laws and those that were less significant. For example, they considered the law on sabbath observance most pressing.��20�� But other commandments, like the one against swearing, they did not consider very important 7 1 -1 9 0 “tw://bible.?id=40.5.33-40.5.37|AUTODETECT|” Matt. 5:33 37) 1 1 -1 9 0 “tw://bible.?id=59.5.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.5.12|AUTODETECT|” James 5:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.5.17-40.5.19|AUTODETECT|” Even though James initially wrote his epistle to Christians with a Jewish background, he excludes no one from the obligation to observe and keep the law of God. Every reader of his letter ought to take note of the unity of God s law. We cannot maintain that keeping the commandment, You shall not kill, is more important than the one that says, You shall not covet. Scripture does not allow us to add value judgments to the commandments. In fact, in the Sermon on the Mount Jesus teaches that nothing from the law will disappear until everything is accomplished 7 1 -1 9 0 “tw://bible.?id=40.5.17-40.5.19|AUTODETECT|” Matt. 5:17 19) 1 1 -1 9 0 “tw://bible.?id=48.5.3|AUTODETECT|” ). And Paul refers to the obligation of obeying the whole law 7 1 -1 9 0 “tw://bible.?id=48.5.3|AUTODETECT|” Gal. 5:3) 1 1 -1 9 0 0 ). Thus, in his discussion on the law, James, too, stresses that God s law is not made up of individual commandments but that it displays unity.��21��) 1 1 2 8 0 0 b. The unity of the law) 1 1 2 8 0 “tw://bible.?id=46.12.26|AUTODETECT|” Certainly, the law consists of numerous commandments, but transgressing one of them means breaking the law of God. If I stub my toe, not only my toe but also my whole body hurts. Every part of my body is integrally related to the whole. If one part suffers, every part suffers with it 7 1 -1 9 0 “tw://bible.?id=46.12.26|AUTODETECT|” I Cor. 12:26) 1 1 -1 9 0 0 ). If I break one of God s commandments, I sin against the entire law of God.) 1 1 2 8 0 “tw://bible.?id=2.20.13|AUTODETECT|” God himself has originated and formulated his law. He also enacts and enforces it, because through the law he expresses his will. God said, Do not commit adultery. He also said, Do not murder. These two commandments are part of the law, that is, the Decalogue 7 1 -1 9 0 “tw://bible.?id=2.20.13|AUTODETECT|” Exod. 20:13) 1 1 -1 9 0 “tw://bible.?id=2.20.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.20.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=5.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.17|AUTODETECT|” Deut. 5:17) 1 1 -1 9 0 “tw://bible.?id=5.5.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.5.18|AUTODETECT|” 18) 1 1 -1 9 0 0 ), and bear the same divine authority as the rest of God s law.) 1 1 2 8 0 0 The order of the two commandments is the reverse of the grouping given in the Hebrew Bible and the modern translations. But in the Septuagint the order is the one which not only James has adopted. Luke in his Gospel (18:20) and Paul in his letter to the Romans (13:9) have this same sequence.��22��) 1 1 2 8 0 “tw://bible.?id=40.19.18-40.19.19|AUTODETECT|” James has selected the two commandments that are mentioned first in the section of the law that pertains to the neighbor 7 1 -1 9 0 “tw://bible.?id=40.19.18-40.19.19|AUTODETECT|” Matt. 19:18 19) 1 1 -1 9 0 0 and parallels). The simple logic is that if a person keeps the one commandment but violates the other, he is nonetheless a lawbreaker and God declares him guilty.) 1 2 2 8 0 0 ) Doctrinal Considerations in 2:8 11) 1 1 2 8 0 “tw://bible.?id=19.19.7|AUTODETECT|” Too often we look at the commandments from a negative point of view. We do so because most of them are cast in a negative form: for example, do not murder, do not commit adultery, do not steal. But the Ten Commandments have a positive side, too. They teach us that within the boundaries of God s protective laws we have perfect freedom. As fish thrive in water because water is their natural habitat, so the child of God flourishes in the setting of the law. He realizes that God has graciously given him these laws for his protection and safety. He knows that the law of the Lord is perfect and that the precepts of the Lord are right 7 1 -1 9 0 “tw://bible.?id=19.19.7|AUTODETECT|” Ps. 19:7) 1 1 -1 9 0 “tw://bible.?id=19.19.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.19.8|AUTODETECT|” 8) 1 1 -1 9 0 0 ). He experiences the love of God in these commandments, so that he in turn can express his love to God and his neighbor.) 1 5 2 8 0 0 Why does the believer keep the law of God? He keeps the law because in this way he is able to show his gratitude to God. The law of God, then, is a rule of gratitude for the believer.) ) Greek Words, Phrases, and Constructions in 2:8 11) Verse 8) �0 �� the particle �0 introduces a simple fact condition that depicts reality. The particle �� is a particle of affirmation and means really. In this verse, the particle should not be taken as the adversative however.) 1 1 2 8 0 “tw://bible.?id=40.7.12|AUTODETECT|” �� both the noun and the adjective lack the definite article. Therefore the adjective may be seen as an attributive adjective. Consequently, the most probable rendering seems to be fulfill the royal law 7 1 -1 9 0 “tw://bible.?id=40.7.12|AUTODETECT|” Matt. 7:12) 1 1 -1 9 0 0 and 22:40). ��23��) 1 15 2 8 0 0 �� grammarians call this verb form a volitive future.��24�� The form, however, is equivalent to an imperative.) Verse 9) �� this present middle indicative in the apodosis with the present active indicative in the protasis of a simple fact condition (�0; also see v. 8) portrays the actual setting. Note the Greek idiom to work sin.) �� as a present passive participle, this form stands in apposition to the verb ��. The prepositional phrase Q�x �� denotes agency to the degree that �� has a personal quality.) Verse 10) ��, �� introduced by the indefinite relative pronoun E�� (whoever), these two verbs form the protasis of an indefinite relative clause that is equivalent to a conditional sentence. The particle � is lacking, but the aorist active subjunctives �� (from ��, I keep) and �� (from ��, I stumble) imply possibility and probability.) �� the perfect active indicative from the verb �� (I become) is a timeless present perfect that projects to the future.��25��) Verse 11) A �p� �0�� this is a typical Jewish way to avoid using the name of God.) �P the negative adverb �P in the place of the normal form �� in a simple fact condition shows emphasis.) 4. Show Mercy) 2:12 13) In a brief summary, James eloquently defines what he already has written at the end of the preceding chapter (1:26 27): words without accompanying action are worthless. He exhorts the readers to speak and to act within the freedom that the law of love provides.) 12.

Speak and act as those who are going to be judged by the law that gives freedom, 13. because judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment!) Throughout his epistle James uses direct speech in the form of commands. At times these are softened somewhat by a word of endearment, for instance, dear brothers. This is not the case here.) 1 1 2 8 0 “tw://bible.?id=58.4.13|AUTODETECT|” a. Speak and act. A more literal translation is so speak and so act. James is not interested in the content of the spoken word but rather in the act of speaking. He tells the readers to put word and deed together. As Christians they ought to look at their lives from the perspective of being judged. God s eye is constantly upon them. Nothing in all creation is hidden from God s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account 7 1 -1 9 0 “tw://bible.?id=58.4.13|AUTODETECT|” Heb. 4:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.18.25|AUTODETECT|” b. As those who are going to be judged. Christians must always look ahead, because their words and deeds testify either for or against them. If you keep the royal law, says James, you are doing right (v. 8). Moreover, Scripture teaches that every person will have to stand before the Judge of all the earth 7 1 -1 9 0 “tw://bible.?id=1.18.25|AUTODETECT|” Gen. 18:25) 1 1 -1 9 0 “tw://bible.?id=19.7.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.7.8|AUTODETECT|” Ps. 7:8) 1 1 -1 9 0 “tw://bible.?id=19.75.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.75.7|AUTODETECT|” 75:7) 1 1 -1 9 0 “tw://bible.?id=19.96.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.96.10|AUTODETECT|” 96:10) 1 1 -1 9 0 “tw://bible.?id=19.96.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.96.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=40.16.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.27|AUTODETECT|” Matt. 16:27) 1 1 -1 9 0 “tw://bible.?id=44.10.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.42|AUTODETECT|” Acts 10:42) 1 1 -1 9 0 “tw://bible.?id=47.5.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.10|AUTODETECT|” II Cor. 5:10) 1 1 -1 9 0 0 ). All the words man speaks and all the deeds he performs are going to be judged by the law of God. Judgment is going to come and is inescapable.) 1 8 2 8 0 0 c. By the law that gives freedom. The measure God employs is his law. James repeats an earlier statement (see 1:25) when he says, the law that gives freedom. He implies that the law should not be understood as a legislative list of rules and regulations.��26��) The law is perfect and complete. It comes to expression in the perfect love that flows from God to man and from man to God and fellow man.

In the freedom of the law of love the child of God flourishes.) Therefore, the Christian lives not in fear of the law but in the joy of God s precepts. As long as he stays within the boundaries of the law of God he enjoys complete freedom. But the moment he crosses one of these boundaries, he becomes a slave to sin and loses his freedom. The Christian, then, assesses every word he speaks and every deed he performs by the measure of God s law. His entire life is governed by the law of love.) d. Because judgment without mercy will be shown.

In these verses James develops the sequence of law, transgression, judgment, and mercy. No one is able to keep the law perfectly, for everyone transgresses that law and falls into sin. The inevitable consequence for the sinner is that he will have to appear before God s judgment seat. And the one who stands guilty before the Judge pleads for mercy. As Thomas Raffles put this plea in verse:) Lord, like the publican I stand,) And lift my heart to thee;) Thy pardoning grace, O God, command,) Be merciful to me.) 1 1 2 8 0 “tw://bible.?id=40.18.32-40.18.33|AUTODETECT|” In response to Peter s question about forgiving a brother who sinned against him, Jesus told the parable of the servant who received mercy from the king but withheld mercy from his fellow man. When the king heard that the man who had been forgiven had not shown mercy to a fellow servant, he said, You wicked servant, & I canceled all that debt of yours because you begged me to. Shouldn t you have had mercy on your fellow servant just as I had on you? 7 1 -1 9 0 “tw://bible.?id=40.18.32-40.18.33|AUTODETECT|” Matt. 18:32 33) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 God freely grants us mercy when we ask him, but he expects us to imitate him. When we refuse or neglect to extend mercy to our fellow man, God withholds it from us and instead gives us judgment without mercy.) 1 1 2 8 0 “tw://bible.?id=40.18.21-40.18.35|AUTODETECT|” e. To anyone who has not been merciful. In the parable of the unforgiving servant 7 1 -1 9 0 “tw://bible.?id=40.18.21-40.18.35|AUTODETECT|” Matt. 18:21 35) 1 1 -1 9 0 “tw://bible.?id=40.5.7|AUTODETECT|” ), Jesus teaches us that exercising mercy is not an occasional setting aside of justice to demonstrate kindness. Rather, Jesus intimates that we must apply both mercy and justice. Often when we show mercy by abandoning justice, we receive the praise of God and man.��27�� To be sure, we receive God s blessing in the words of the well-known beatitude, Blessed are the merciful, for they will be shown mercy 7 1 -1 9 0 “tw://bible.?id=40.5.7|AUTODETECT|” Matt. 5:7) 1 1 -1 9 0 0 ). But mercy ought to be practiced together with justice. We must regard mercy and justice as equal norms and apply both of them. Mercy does not rule out justice and justice does not nullify mercy. However, if justice triumphs at the expense of mercy, God metes out justice without mercy.) 1 3 2 8 0 0 f. Mercy triumphs over judgment! How is mercy extended to those who need it? In the last part of the second chapter, James provides an example when he refers to Rahab. When the Israelite spies came to her door, she received them, welcomed them into her home, protected them from danger, and showed them mercy. When the Israelite army destroyed Jericho, the family of Rahab, in turn, obtained mercy. More than that, Rahab, who was a Gentile, a woman, and a prostitute experienced the truth that mercy triumphs over justice.��28��) ) Doctrinal Considerations in 2:12 13) 1 1 2 8 0 “tw://bible.?id=28.6.6|AUTODETECT|” From biblical history we learn the sad story that God s people failed to keep the law of love by neglecting mercy. In the days of the prophets, for example, God told the unrepentant Israelites that he required mercy and not sacrifice 7 1 -1 9 0 “tw://bible.?id=28.6.6|AUTODETECT|” Hos. 6:6) 1 1 -1 9 0 0 ). Next, Micah asked and answered the question: And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God (6:8). And last, God spoke through the prophet Zechariah: Administer true justice; show mercy and compassion to one another (7:9). But the Jews turned a deaf ear to God s instruction and hardened their hearts instead. The person who refuses to extend mercy will experience God s justice without mercy.) 1 20 2 8 0 0 Man can never claim God s mercy, however, by performing deeds of mercy. Mercy is never earned but is always granted when it is sought. If we were able to earn it, mercy would no longer be mercy. We must look to the One who grants it to us. Mercy does not triumph at the expense of justice; the triumph of mercy is based on the atonement wrought at Calvary. ��29�� The Christian knows that in the judgment day, mercy triumphs over justice because of Christ s meritorious work.) ) Greek Words, Phrases, and Constructions in 2:12 13) Verse 12) �� the present active imperative preceded by the adverb �U�� (so) has a forward, not a backward, look. The same construction occurs in �U�� (so act) for emphasis.) Verse 13) �� the sentence begins and ends with the noun judgment.

The two Greek sentences of this verse are proverbial in form. Note that the negative appears twice in the first sentence: �� (without mercy) is followed by �t �� (not doing mercy).) ) B. Faith and Deeds) 2:14 26) 14 What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him? 15 Suppose a brother or sister is without clothes and daily food. 16 If one of you says to him, Go, I wish you well; keep warm and well fed, but does nothing about his physical needs, what good is it? 17 In the same way, faith by itself, if it is not accompanied by action, is dead.) 18 But someone will say, You have faith; I have deeds. ) Show me your faith without deeds, and I will show you my faith by what I do. 19 You believe that there is one God. Good! Even the demons believe that and shudder.) 20 You foolish man, do you want evidence that faith without deeds is useless? 21 Was not our ancestor Abraham considered righteous for what he did when he offered his son Isaac on the altar? 22 You see that his faith and his actions were working together, and his faith was made complete by what he did. 23 And the scripture was fulfilled that says, Abraham believed God, and it was credited to him as righteousness, and he was called God s friend. 24 You see that a person is justified by what he does and not by faith alone.) 25 In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction? 26 As the body without the spirit is dead, so faith without deeds is dead.) ) 1.

Faith Without Deeds) 2:14 17) The letter James has written is alive. James relates to any reader, regardless of time, culture, age, and race. When the writer involves the reader of his epistle in the discussion and asks him questions, the reader has a genuine part in a relevant subject. That subject is faith.) 14. What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him?) 1 1 2 8 0 “tw://bible.?id=45.4.5|AUTODETECT|” James begins by posing two direct questions which the reader can answer only with a negative reply. Faith without works is useless to man, for it cannot bring him salvation. Does this mean that faith does not save man? Paul writes, However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness 7 1 -1 9 0 “tw://bible.?id=45.4.5|AUTODETECT|” Rom. 4:5) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 Is Paul saying one thing and James another? Not at all. Rather, James looks at the one side of the coin called faith and Paul at the other. To put the matter in different words, James explains the active side of faith and Paul the passive side.��30�� In a sense, the writers say the same thing even though they view faith from different perspectives. Paul addresses the Jew who seeks to obtain salvation by keeping the law of God. To him Paul says, Not the works of the law but faith in Christ brings salvation. By contrast, James directs his remarks to the person who says that he has faith but fails to put it into practice.) Consider these points:) a. Faith without deeds) 1 1 2 8 0 “tw://bible.?id=46.12.3|AUTODETECT|” What does James mean by faith? Certainly he is not referring to a doctrinal statement that is called a confession of faith, for example, the testimony Jesus is Lord 7 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” I Cor. 12:3) 1 1 -1 9 0 0 ). The difference between expressing faith in a confession reciting the Apostles Creed and actively confessing our faith in word and deed is that faith expressed in a confession can result in mere intellectual assent without deeds to confirm it. This is what James has in mind when he asks, What good is it, my brothers, if a man claims to have faith but has no deeds? ) 1 5 2 8 0 0 James is specific. He says, if a man claims to have faith. He does not write, if a man has faith. James intimates that the faith of this particular person is not a genuine trust in Jesus Christ. In fact, that man s claim to faith is hollow. If he only nods his head in assent to the words of a doctrinal statement, his faith is intellectual, barren, and worthless.��31��) Faith in God through Jesus Christ is a certainty that flows from our hearts, emanates from our minds, and translates into deeds.

Vibrant faith of word and deed, spoken and performed out of love for God and our neighbor, saves us.) 15. Suppose a brother or sister is without clothes and daily food. 16. If one of you says to him, Go, I wish you well; keep warm and well fed, but does nothing about his physical needs, what good is it?) b. Words without deeds) For James, faith and love go together. He uses a vivid illustration to portray not a stranger or a neighbor but a brother or sister. ) 1 1 2 8 0 “tw://bible.?id=48.6.10|AUTODETECT|” This brother and sister in the Lord belong to the family of believers 7 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” Gal. 6:10) 1 1 -1 9 0 0 ) who look with eager expectation to the members of the church for help in time of need. James writes that the brother and sister are without clothes, that is, they are poorly clad, and they are in need of daily food. The situation is desperate, especially when the weather is cold.) 1 1 2 8 0 “tw://bible.?id=7.18.6|AUTODETECT|” What is the response to this need? If one of you, says James, who acts as spokesman utters only empty words but refuses to help, what good does it do when he says that he has faith? The words are lofty: Go, I wish you well. This is a typical Hebrew farewell that occurs numerous times in Scripture and the Apocrypha 7 1 -1 9 0 “tw://bible.?id=7.18.6|AUTODETECT|” Judg. 18:6) 1 1 -1 9 0 “tw://bible.?id=9.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.1.17|AUTODETECT|” I Sam. 1:17) 1 1 -1 9 0 “tw://bible.?id=9.20.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.20.42|AUTODETECT|” 20:42) 1 1 -1 9 0 “tw://bible.?id=9.29.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.29.7|AUTODETECT|” 29:7) 1 1 -1 9 0 “tw://bible.?id=10.15.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.15.9|AUTODETECT|” II Sam. 15:9) 1 1 -1 9 0 “tw://bible.?id=12.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.5.19|AUTODETECT|” II Kings 5:19) 1 1 -1 9 0 “tw://bible.?id=41.5.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.34|AUTODETECT|” Mark 5:34) 1 1 -1 9 0 “tw://bible.?id=42.7.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.50|AUTODETECT|” Luke 7:50) 1 1 -1 9 0 “tw://bible.?id=44.16.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.36|AUTODETECT|” Acts 16:36) 1 1 -1 9 0 0 ; Jth. 8:35). The greeting is more or less equivalent to our good-bye (God be with you).) 1 6 2 8 0 0 I see the remark Go, I wish you well summarized in the popular saying God helps those who help themselves. That is, let the shivering, hungry brother and sister pull themselves up by their own bootstraps. Keep warm and well fed. If the poverty-stricken brother and sister would only exert themselves, they would have plenty to eat and sufficient clothing to wear. And God would bless them.) The irony of the whole situation is that the speaker reasons from his own point of view, for he himself has sufficient clothing to protect his body from the cold and sufficient food to keep himself well fed. He is the one, however, who speaks empty words that do not cost him anything and that are meaningless to the hearer.) If this person does not do anything about the physical needs of his brother and sister, of what value is his faith?

James provides the answer in the next verse.) 17. In the same way, faith by itself, if it is not accompanied by action, is dead.) c. Faith that is dead) At times, Christians proclaim the gospel of the Lord without any regard for the physical needs of their hearers. They tell the people about salvation, but they seem to forget that poverty-stricken people need clothes and food to make the gospel relevant. Unless word and deed go together, unless preaching of the gospel is accompanied by a program of social action, unless faith is demonstrated in loving care and concern, faith is dead.) 1 1 2 8 0 “tw://bible.?id=40.13.21|AUTODETECT|” In teaching the parable of the sower, Jesus distinguishes between temporary faith and true faith. Temporary faith is like the seed sown on rocky soil; it has no root and lasts only a short time 7 1 -1 9 0 “tw://bible.?id=40.13.21|AUTODETECT|” Matt. 13:21) 1 1 -1 9 0 0 ). Such faith dies an unavoidable death.) 1 2 2 8 0 0 By contrast, true faith is like the grain that falls into the good soil and produces an abundant harvest. True faith is firmly rooted in the heart of the believer.) In this particular verse the writer contrasts faith that is alive with faith that is dead.��32�� He depicts vibrant faith by calling to mind the example of Abraham offering his son Isaac (v. 21). And he uses a synonym to represent the term dead. Thus, he writes that faith without deeds is useless (v. 20, italics added). Faith that is dead, then, is still faith, but it is useless, worthless.) 1 1 2 8 0 “tw://bible.?id=44.26.27|AUTODETECT|” One example of faith that has no value is the faith of King Agrippa in the prophets. Because of his background, Agrippa knew the contents of the prophetical books of the Old Testament. Paul asserts that Agrippa believed the prophets 7 1 -1 9 0 “tw://bible.?id=44.26.27|AUTODETECT|” Acts 26:27) 1 1 -1 9 0 0 ). Intellectual faith in itself, however, is dead.) 1 3 2 8 0 0 ) Doctrinal Considerations in 2:14 17) For James, faith and deeds belong together and cannot be separated. True faith results in works that show a distinctive Christian lifestyle, and demonstrates that the believer stands in a saving relationship to God. A faith that is void of deeds is not genuine and is therefore completely different from faith that is committed to Christ.) 1 1 2 8 0 “tw://bible.?id=58.11.6|AUTODETECT|” James directs his teaching against those persons who are of the opinion that only faith matters, and that faith is actually an intellectual confession (2:19). Such objective faith expressed in a confessional statement is dead. It differs from a subjective faith that exhibits a personal relationship to Jesus Christ. True faith has subjective and objective characteristics. Subjectively, the Christian places his faith in God because he knows that God rewards the person who diligently seeks him 7 1 -1 9 0 “tw://bible.?id=58.11.6|AUTODETECT|” Heb. 11:6) 1 1 -1 9 0 “tw://bible.?id=45.14.23|AUTODETECT|” ). He has learned that everything that does not come from faith is sin 7 1 -1 9 0 “tw://bible.?id=45.14.23|AUTODETECT|” Rom. 14:23) 1 1 -1 9 0 0 ). His faith is expressed in love for God and for his fellow man, so that objectively his deeds are eloquent testimony to his faith in God.) 1 1 2 8 0 “tw://bible.?id=50.1.27|AUTODETECT|” For Paul and for James deeds are the natural consequence of true faith 7 1 -1 9 0 “tw://bible.?id=50.1.27|AUTODETECT|” Phil. 1:27) 1 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” I Thess. 1:3) 1 1 -1 9 0 “tw://bible.?id=59.2.20-59.2.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.20-59.2.24|AUTODETECT|” James 2:20 24) 1 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” ). Of course, man cannot use his works to gain favor with God. Man obtains salvation by grace through faith as a gift of God 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 0 ), not by works, says Paul, so that no one can boast (v. 9). By themselves, then, works have no saving power. Nevertheless, in the setting in which James writes his epistle, he proclaims the necessity of works for salvation. ��33�� James is not suggesting to his readers that through their deeds they can obtain peace with God. Instead, he teaches that deeds flow forth from a heart that is at peace with God.) 1 27 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:14 17) Verse 14) p� �� the word order in this sentence is somewhat irregular for the purpose of emphasis. The conditional clause with the subjunctive in the present tense stresses probability. The adversative particle �� is strong.) ! �� the use of the definite article is practically equivalent to a demonstrative pronoun. ��34�� The definite article, then, means such. Can such faith save him? ��35��) Verse 15) �� the adjective is the masculine nominative plural even though the immediate antecedent is �� (sister), which is the feminine nominative singular. The combination brother or sister serves as a plural, and the masculine gender predominates.) Q�� the present active subjunctive expresses probability. The verb is generally used as a substitute for �6�� (to be).��36��) �� the adjective modifies �� (food).

We have the derivative ephemeral.) Verse 16) �� P�� Q�� the word order reveals emphasis.) �� the present middle imperative, rather than the passive, expresses the intended idea, Keep warm. ) �� the present imperative can be either middle or passive. The middle in this verb and the preceding one indicates that the hearers had to rely on their own resources to meet their needs. The verb �� (I feed, fill) has the connotation eat your fill.) Verse 17) �� this idiomatic expression, translated by itself, ought to be taken with ��.) 2. Faith, Deeds, and Creed) 2:18 19) James carefully builds his presentation of faith and deeds. He begins with an illustration of a needy brother or sister (vv. 15 17). Next, he interacts with a person who says that he has deeds and holds to the creed (vv. 18 19).

And last, James presents proof that historically faith and actions always go together (vv. 20 26).��37��) 18. But someone will say, You have faith; I have deeds. ) Show me your faith without deeds, and I will show you my faith by what I do. 19. You believe that there is one God. Good! Even the demons believe that and shudder.) We divide this section into three parts:) a. Contention) Whether James debates a real or an imaginary person need not concern us at the moment.

James develops his argument as follows:) Someone says, You have faith; I have deeds. He does not mean to say that James has faith and he himself has deeds. The speaker refers to one person who claims to have faith but does not have deeds, and to another person who insists that he possesses deeds but lacks faith. He separates faith from works.) Suppose that one person has only faith and another only deeds. Then, possibly, the one who claims to have faith comes to God more readily than the one whose record shows only deeds. And because of his faith he considers himself to be superior to the person who lacks faith but has deeds.) b.

Challenge) James refuses to accept a division between faith and works. True faith cannot exist separately from works, and works acceptable in the sight of God cannot be performed without true faith.) 1 1 2 8 0 “tw://bible.?id=48.5.6|AUTODETECT|” James challenges the speaker: Show me your faith without deeds, and I will show you my faith by what I do. That is, James wants to see what kind of faith the speaker possesses. If faith is not rooted in a believing heart, then that faith amounts to nothing more than empty words it is worthless. Its opposite is true faith which is inseparably joined to deeds of love. Paul summarizes this point succinctly when he says, The only thing that counts is faith expressing itself through love 7 1 -1 9 0 “tw://bible.?id=48.5.6|AUTODETECT|” Gal. 5:6) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 Presenting an additional argument, the speaker claims that faith is not necessary. He champions the cause of practical Christianity. He argues that doing good deeds is more important than believing a particular doctrine. He does not realize that his so-called works of charity have nothing in common with deeds of gratitude that originate in the thankful heart of a believer.) c. Correction) James addresses all those who wish to separate faith from works. He challenges them to show him true faith without deeds or works apart from faith.

And James tells them that he will show them his faith by his conduct. That is, in everything he does, faith is the main ingredient. Just as a motor produces power because an electrical current flows into it, so a Christian produces good deeds because true faith empowers him.) 1 1 2 8 0 “tw://bible.?id=40.7.19|AUTODETECT|” We hear the echo of Jesus teaching that we know a tree by its fruit; a tree without good fruit is cut down and thrown into the fire 7 1 -1 9 0 “tw://bible.?id=40.7.19|AUTODETECT|” Matt. 7:19) 1 1 -1 9 0 0 ). Those who speak but fail to act will hear Jesus say, I never knew you. Away from me, you evildoers! (v. 23). Faith without works is dead.) 1 1 2 8 0 “tw://bible.?id=59.3.13|AUTODETECT|” In this chapter James refers to two kinds of faith: true faith and pretense. The first kind is characteristic of the true believer who shows faith by deeds done in the humility that comes from wisdom 7 1 -1 9 0 “tw://bible.?id=59.3.13|AUTODETECT|” James 3:13) 1 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” ). The second kind is a demonstration of dead orthodoxy that is nothing more than a series of doctrinal statements accurately reflecting the teachings of Scripture. For instance, the Jews recite their creed: Hear, O Israel: The Lord our God, the Lord is one 7 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” Deut. 6:4) 1 1 -1 9 0 0 ). But if faith is merely a reciting of the familiar words of this creed although the words are thoroughly scriptural it has become a cold intellectual exercise that has nothing to do with a faith flowing from the heart.) 1 1 2 8 0 0 James gets to the point of his illustration. He says, You believe that there is one God. Good! Even the demons believe that and shudder. However, no fallen angel can claim salvation because of that factual faith. In a similar fashion, the man who gives only his intellectual assent to a scriptural truth, without displaying adherence to the God he professes, is devoid of true faith. His faith, which is nothing more than make-believe, is dead. If a person has only knowledge that God is one and has no living faith in God through Jesus Christ, he is worse than demons. Demons, says James, believe and shudder.) 1 1 2 8 0 “tw://bible.?id=41.1.24|AUTODETECT|” The implication is that even among the demons doctrinal truth prevails. They confessed the name of Christ during Jesus ministry 7 1 -1 9 0 “tw://bible.?id=41.1.24|AUTODETECT|” Mark 1:24) 1 1 -1 9 0 “tw://bible.?id=41.5.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.7|AUTODETECT|” 5:7) 1 1 -1 9 0 “tw://bible.?id=42.4.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.34|AUTODETECT|” Luke 4:34) 1 1 -1 9 0 0 ). Their knowledge of the Son of God made them shudder, but that knowledge could not save them. Knowledge without faith is worthless.) 1 7 2 8 0 0 ) Additional Remarks) The quotation. Translators differ on the length of the statement in quotation marks in verse 18. The translators of the New American Standard Bible, for instance, take all of verse 18 as the word spoken by the opponent of James: You have faith, and I have works; show me your faith without the works, and I will show you my faith by my works. The question, of course, relates to interpreting the pronouns you and I in this verse. Unfortunately, ancient manuscripts have no punctuation or quotation marks, and therefore, every translator and interpreter has to make his own decision.) Consider the remark, You have faith; I have deeds. Is the person who makes the remark saying, You, James, have faith; but I, by contrast, have deeds ?

Does he continue the remark with the challenge, Show me your faith without deeds, and I will show you my faith by what I do ? Hardly. The two remarks contradict each other if they come from the same person. Apparently, the contrast in verse 18a You have faith; I have deeds is not so much between James and the speaker as between the concepts faith and deeds exemplified in one or another person. Martin Dibelius concludes, The main point of the opponent in [verse] 18a is not the distribution of faith and works to you and me, but rather the total separation of faith and works in general. ��38��) For this reason, many translators and commentators have adopted a reading exemplified in the Good News Bible, But someone will say, One person has faith, another has actions. This translation removes the ambiguity of the pronouns I and you.

The objection, however, is that if James had wished to say so, he could have expressed himself much more clearly by using the terms one and another.��39�� Instead James employs the personal pronouns in verses 18 and 19.) Although difficulties cling to any interpretation of this passage, the suggestion to understand verse 18a in terms of one and another meets general approval. Verses 18b and 19 are the response James makes to the speaker.) The speaker. Who is the speaker? Some interpreters see the person who speaks the words of verse 18a as a Christian who is favorably disposed toward James. He is the person who wants to mediate between two parties, one of whom stresses faith and the other works. This kindly person, who does not wish to be too harsh on anyone, suggests that there is room for both the man who emphasizes faith and the one who insists on works. ��40�� This means that the first word in verse 18 cannot be but, which is too adversative.

Many interpreters prefer the term yes.��41��) 1 1 2 8 0 “tw://bible.?id=5.6.4|AUTODETECT|” However, considering the characteristics of the Epistle of James, we have difficulty accepting the argument that not James but another speaker is addressing parties who are at odds with one another over the question of faith and works. Throughout his epistle James is the one who enters into a debate with his readers. He addresses them, corrects them, and encourages them.��42�� And in view of his reference to the creed, Hear, O Israel: The Lord our God, the Lord is one 7 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” Deut. 6:4) 1 1 -1 9 0 0 ), the speaker whom James addresses must be a Jewish Christian.) 1 4 2 8 0 0 Finally, in my opinion we are well advised to refrain from dogmatism in an area where interpretations and solutions to problems abound. Therefore, as long as the last word has not been spoken or written, explanations can be only tentative.) ) Greek Words, Phrases, and Constructions in 2:18 19) Verse 18) 1 1 2 8 0 “tw://bible.?id=45.9.19|AUTODETECT|” �� the adverb �� is the adversative but, followed by the definite future of the verb �� (I will say). For this type of dialogue, see ) 7 1 -1 9 0 “tw://bible.?id=45.9.19|AUTODETECT|” Romans 9:19) 1 1 -1 9 0 “tw://bible.?id=45.11.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.19|AUTODETECT|” 11:19) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=45.1.17|AUTODETECT|” � this preposition conveys the remote meaning by means of 7 1 -1 9 0 “tw://bible.?id=45.1.17|AUTODETECT|” Rom. 1:17) 1 1 -1 9 0 “tw://bible.?id=45.3.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.30|AUTODETECT|” 3:30) 1 1 -1 9 0 “tw://bible.?id=62.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.6|AUTODETECT|” I John 4:6) 1 1 -1 9 0 0 ).��43��) 1 7 2 8 0 0 Verse 19) �z �� most editors of the Greek text and most translators take this clause as a declarative statement. Others read it as an interrogative statement.) �� in the New Testament, a neuter plural with a personal or a collective connotation takes a plural verb.��44��) 3. The Faith of Abraham) 2:20 24) In the last part of his discussion on faith and deeds, James turns to the Scriptures to show that historically faith and works are the two sides of the same coin. He addresses his opponent directly and urges him to learn from the teachings of God s Word.) 20. You foolish man, do you want evidence that faith without deeds is useless?) 1 1 2 8 0 “tw://bible.?id=40.5.22|AUTODETECT|” The language James uses is far from complimentary. He is blunt and forceful in his address: You foolish man. ��45�� In fact, the words of James are similar to the colloquial and somewhat contemptuous remark, You fool! 7 1 -1 9 0 “tw://bible.?id=40.5.22|AUTODETECT|” Matt. 5:22) 1 1 -1 9 0 0 ). James is actually saying to the man, You have no basis for your argument on faith and works. Your words lack truth; they are baseless. ) 1 1 2 8 0 “tw://bible.?id=42.24.25|AUTODETECT|” If the man talks of faith, he certainly needs to go to the Scriptures to learn what God has to say about this subject. James is impatient with the man who is arguing with him. He rebukes him in much the same manner as Jesus corrected the two men on their way to Emmaus: How foolish you are, and how slow of heart to believe all that the prophets have spoken! 7 1 -1 9 0 “tw://bible.?id=42.24.25|AUTODETECT|” Luke 24:25) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 James continues to reprove: Do you want evidence? He is saying, Search the Scriptures and you will learn that faith without deeds is useless. Take Abraham, the father of believers, as an example. Go to the story about Rahab and see that she acted on faith. ) 21. Was not our ancestor Abraham considered righteous for what he did when he offered his son Isaac on the altar?) Whenever a Jew discussed the topic faith, he would invariably turn to the faith of Abraham. In the schools of the Jewish rabbis, in the literature of intertestamental times, and in the New Testament, the Jew discusses his faith in relation to Abraham.��46��) 1 1 2 8 0 “tw://bible.?id=1.22.2|AUTODETECT|” As a Jew writing to fellow Jewish Christians, James is free to say, our ancestor Abraham. However, he is not emphasizing physical descent or pride in being part of the Jewish race. He is stressing the concept righteousness as the outcome of faith. Abraham was considered righteous in the sight of God, because he trusted him to the point of sacrificing Isaac the son of the promise 7 1 -1 9 0 “tw://bible.?id=1.22.2|AUTODETECT|” Gen. 22:2) 1 1 -1 9 0 “tw://bible.?id=1.22.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.22.9|AUTODETECT|” 9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.22.12|AUTODETECT|” The incident of Abraham sustaining the test of faith, when God told him to sacrifice his son, is one of the highlights in the life of the patriarch. Poised with knife in hand, Abraham was ready to plunge the instrument of death into his son Isaac. Just at that moment, the angel of the Lord intervened and said, Now I know that you fear God 7 1 -1 9 0 “tw://bible.?id=1.22.12|AUTODETECT|” Gen. 22:12) 1 1 -1 9 0 0 ). Abraham showed unreserved obedience to God.) 1 1 2 8 0 “tw://bible.?id=1.15.6|AUTODETECT|” Both James and Paul designate the result of Abraham s faith as righteousness. That is, Abraham enjoyed a right relationship with God, for he gained God s approval during his lifetime.��47�� God himself declared Abraham righteous 7 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” Gen. 15:6) 1 1 -1 9 0 “tw://bible.?id=45.4.9|AUTODETECT|” ). James alludes to what Abraham did when he obediently prepared to sacrifice his son Isaac on Mount Moriah. And Paul writes, We have been saying that Abraham s faith was credited to him as righteousness 7 1 -1 9 0 “tw://bible.?id=45.4.9|AUTODETECT|” Rom. 4:9) 1 1 -1 9 0 0 ). In other words, every Jew who was spiritually alert knew the story of Abraham s triumph of faith and his relationship with God.) 1 1 2 8 0 0 22. You see that his faith and his actions were working together, and his faith was made complete by what he did. 23. And the scripture was fulfilled that says, Abraham believed God, and it was credited to him as righteousness, and he was called God s friend.) 1 1 2 8 0 “tw://bible.?id=1.22.0|AUTODETECT|” a. His faith and his actions. Here James faces his opponent and opens the Old Testament Scriptures. He points to the account of Abraham s faith at the altar of sacrifice 7 1 -1 9 0 “tw://bible.?id=1.22.0|AUTODETECT|” Gen. 22) 1 1 -1 9 0 0 ) and says, You see, here is definitive proof that faith and works go together. Faith and action, then, are never separated. The one flows naturally from the other. Deeds originate in faith and faith supports the believer in his work. Everyone hearing or reading these words from James readily admits that in the case of Abraham, the father of believers did what he had to do on the basis of faith.) 1 2 2 8 0 0 b. His faith was made complete. Purposely James alludes to Abraham s test of faith when the patriarch was asked to sacrifice Isaac. Even though we do not know how old Abraham was, we learn from Scripture that this test of faith is the last for Abraham. When he sustained this last test, he heard the voice from heaven saying, It is enough. Abraham s faith was made complete.) In his life Abraham had shown trust and confidence in God by traveling to the promised land, waiting decades for his promised son Isaac, and finally demonstrating his obedience by being willing to sacrifice him.

The supreme test was not so much in his traveling or waiting but in preparing to sacrifice Isaac. Killing his own son meant that the promise would end. But as the writer of Hebrews sums it up, Abraham reasoned that God could raise the dead, and figuratively speaking, he did receive Isaac back from death (11:19).) 1 1 2 8 0 “tw://bible.?id=1.22.0|AUTODETECT|” c. The scripture was fulfilled. With interest we note that James takes his point of departure from Abraham s moment of triumph 7 1 -1 9 0 “tw://bible.?id=1.22.0|AUTODETECT|” Gen. 22) 1 1 -1 9 0 “tw://bible.?id=1.15.0|AUTODETECT|” ) and then goes back to the time when God made a covenant with Abraham 7 1 -1 9 0 “tw://bible.?id=1.15.0|AUTODETECT|” Gen. 15) 1 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” ). He appears to prove Abraham s faith from his obedience and willingness to sacrifice Isaac and then declares that Scripture has been fulfilled 7 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” Gen. 15:6) 1 1 -1 9 0 “tw://bible.?id=1.22.0|AUTODETECT|” ). He goes from the event that describes Abraham s obedience on Mount Moriah 7 1 -1 9 0 “tw://bible.?id=1.22.0|AUTODETECT|” Gen. 22) 1 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” ) to the statement of faith, Abram believed the Lord, and he credited it to him as righteousness 7 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” Gen. 15:6) 1 1 -1 9 0 0 ). Perhaps we would have reversed the order and proceeded from the statement to the event. But James begins with Abraham s mountaintop experience of faith and concludes that this event fulfills the scriptural statement that Abraham believed God.) 1 1 2 8 0 “tw://bible.?id=1.22.0|AUTODETECT|” James s method of argument is derived from Jewish traditions of scriptural interpretation current in his day. James looks not at a single incident of Abraham s faith 7 1 -1 9 0 “tw://bible.?id=1.22.0|AUTODETECT|” Gen. 22) 1 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” ) as fulfillment of an earlier statement concerning that faith 7 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” Gen. 15:6) 1 1 -1 9 0 0 ). Rather, the statement includes Abraham s entire life, and the experience on Mount Moriah is part of it.��48��) 1 4 2 8 0 0 d. Abraham believed God. In this particular quotation from the Old Testament, the expression works does not occur. However, it is implied and James understands it as such. James maintains the inherent unity of faith and works. His contention is that, while they do not always occur together, this is the norm. ��49��) Faith and deeds are not identical.

But they cannot be separated either. They are like the root and the plant, always joined together and yet different. Each has its own function and yet these two form a unit.) Abraham s faith was credited to him as righteousness. We associate the expression credited with banking. The bank sends us a notice by mail to inform us that a certain amount of money has been credited to our account. How do we increase our assets: In several ways.

We can earn money by working for it. We put our money in a savings account and accumulate interest. Or we can receive a monetary gift from someone.) Did Abraham work for his righteousness and thus God credited it to him? Certainly not! Although the context is entirely different, Paul in his epistle to the Romans asserts that if, in fact, Abraham was justified by works, he had something to boast about but not before God (4:2). The believer cannot earn his own righteousness, because his works, even those performed in love for God, are imperfect and incomplete.) 1 1 2 8 0 “tw://bible.?id=14.20.7|AUTODETECT|” How, then, is Scripture fulfilled, as James asserts? God does not credit righteousness to man because of man s intellectual knowledge of God. God justifies man when he fully trusts God, demonstrates his love for God, obediently listens to the Word of God, and acts accordingly. Abraham did that when in faith and obedience he prepared to sacrifice Isaac.��50�� Note that God called Abraham his friend 7 1 -1 9 0 “tw://bible.?id=14.20.7|AUTODETECT|” II Chron. 20:7) 1 1 -1 9 0 “tw://bible.?id=23.41.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.41.8|AUTODETECT|” Isa. 41:8) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 24. You see that a person is justified by what he does and not by faith alone.) Here is the conclusion. James addresses all his readers when he says, You see. With his reference to Abraham he has convincingly shown that anyone who appeals to Scripture will find that Abraham acted on the basis of faith. James does not say that Abraham was justified because of his faith and works.) God justifies the sinner. That is, the sinner can never justify himself by his own deeds.

Nor can man rely on faith alone, for faith without works is dead. James is saying that faith and works go together, that they ought not to be separated, and that faith divorced from deeds does not justify a person. God justifies a sinner who is spiritually alive and who shows trust and obedience.) ) Doctrinal Considerations in 2:20 24) Especially in the last half of chapter 2, James uses the term faith rather frequently eleven times in the original. The question is whether James communicates the same meaning every time he employs that word. Does he always convey the sense of true faith or does the expression faith at times denote faith that is not true? James appears to give only one meaning to the word: true faith.

From the context even verse 14 falls in this category; a man claims to have [true] faith. In reality, however, this man does not have true faith because he had no deeds to prove it.) 1 1 2 8 0 “tw://bible.?id=49.2.8|AUTODETECT|” Does this true faith save a person? Yes, for true faith is always alive and expresses itself in deeds. James does not imply that a person who has true faith can earn salvation, for he rules this out in verse 24: You see that a person is justified [by God] by what he does and not by faith alone. God justifies man not on the basis of merit but by grace 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” James s use of the word justify is different from Paul s usage. Paul interprets the term in a legal context as if man is in a court of law. James takes a much more practical approach and says that a person who expresses his faith in deeds is justified by God.��51�� In this respect, James echoes those teachings of Jesus recorded in the Sermon on the Mount: true faith must result in deeds 7 1 -1 9 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” Matt. 7:24 27) 1 1 -1 9 0 0 ).��52��) 1 18 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:20 24) Verse 20) �� this construction is a periphrastic substitute for the future tense and expresses volition.��53��) �� a number of texts feature the word �� (dead), probably due to verses 17 and 26. The term �� (useless) not only is strongly supported & , but may also involve a subtle play on words (�� [ + ��]). ��54��) Verse 22) �� the imperfect active indicative of �� (I work together) denotes continued action in the past.) � this preposition is translated by means of (see v. 18).) Verse 24) A�� with the present active imperative the writer turns from the use of the singular verb (see ��, v. 22) to the plural form.) �� at the end of the sentence, this adverb is emphatic.) 4. Faith and Righteousness) 2:25 26) The second name James selects is that of Rahab. The contrast between Abraham, the father of believers, and Rahab, the prostitute from ancient Jericho, is telling. Precisely for this reason James introduces Rahab as the next example of faith and works.) 25. In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction? 26.

As the body without the spirit is dead, so faith without deeds is dead.) Here are some points we need to discuss:) a. Contrast) Abraham, the father of believers, serves as a striking example of faith and works. But, we object, all of us are not like Abraham. True, James answers, Abraham demonstrated both faith and works, but so did Rahab and she was a prostitute.) 1 1 2 8 0 “tw://bible.?id=1.15.0|AUTODETECT|” Together with other writers, James links the names of Abraham and Rahab to show contrast.��55�� Abraham is a Hebrew, called by God to become the father of believers. Rahab is a Gentile, an inhabitant of ancient Jericho destined for destruction by the Israelite army. As a man, Abraham is the representative head of God s covenant people 7 1 -1 9 0 “tw://bible.?id=1.15.0|AUTODETECT|” Gen. 15) 1 1 -1 9 0 “tw://bible.?id=1.17.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.17.0|AUTODETECT|” 17) 1 1 -1 9 0 0 ). Rahab is a woman, known in Scripture as the prostitute. ��56�� After Abraham was called by God in Ur of the Chaldees, he gave proof of his obedience to God for at least three decades. His obedience reached its climax when he showed his willingness to sacrifice his son Isaac. Rahab knew about Israel s God only by hearsay; yet she displayed her faith by identifying herself with God s people.) 1 1 2 8 0 “tw://bible.?id=1.18.1|AUTODETECT|” Abraham and Rahab have much in common: Abraham showed hospitality to the three heavenly visitors who came to him at Mamre 7 1 -1 9 0 “tw://bible.?id=1.18.1|AUTODETECT|” Gen. 18:1) 1 1 -1 9 0 “tw://bible.?id=6.2.1|AUTODETECT|” ) and Rahab to the two Hebrew spies who came to her in Jericho 7 1 -1 9 0 “tw://bible.?id=6.2.1|AUTODETECT|” Josh. 2:1) 1 1 -1 9 0 “tw://bible.?id=40.1.2|AUTODETECT|” ). Both were foreigners among other people: Abraham dwelled among the Canaanites and Rahab with the Israelites. And last, both are listed as ancestors of Jesus 7 1 -1 9 0 “tw://bible.?id=40.1.2|AUTODETECT|” Matt. 1:2) 1 1 -1 9 0 “tw://bible.?id=40.1.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.1.5|AUTODETECT|” 5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. Consider) 1 1 2 8 0 “tw://bible.?id=6.2.1|AUTODETECT|” James asks a rhetorical question that receives a positive reply: Was not even Rahab the prostitute considered righteous for what she did? Certainly. At the bottom of the social ladder stands the Gentile woman Rahab, candidly referred to as the prostitute 7 1 -1 9 0 “tw://bible.?id=6.2.1|AUTODETECT|” Josh. 2:1) 1 1 -1 9 0 “tw://bible.?id=6.6.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.6.17|AUTODETECT|” 6:17) 1 1 -1 9 0 “tw://bible.?id=6.6.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=6.6.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=6.6.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=6.6.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=58.11.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.31|AUTODETECT|” Heb. 11:31) 1 1 -1 9 0 “tw://bible.?id=59.2.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.25|AUTODETECT|” James 2:25) 1 1 -1 9 0 0 ). This woman puts her faith in Israel s God and openly confesses it to the two spies:) 1 1 2 8 0 0 ) 1 1 2 8 0 “tw://bible.?id=6.2.9-6.2.11|AUTODETECT|” I know that the Lord has given this land to you and that a great fear of you has fallen on us, so that all who live in this country are melting in fear because of you. We have heard how the Lord dried up the water of the Red Sea for you when you came out of Egypt, and what you did to Sihon and Og, the two kings of the Amorites east of the Jordan, whom you completely destroyed. When we heard of it, our hearts melted and everyone s courage failed because of you, for the Lord your God is God in heaven above and on the earth below. [) 7 1 -1 9 0 “tw://bible.?id=6.2.9-6.2.11|AUTODETECT|” Josh. 2:9 11) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=6.2.12-6.2.13|AUTODETECT|” Rahab s faith is matched by her deeds. She protects the spies by hiding them on the roof of her house and she sends the king s messengers out of the city. She makes the spies swear by the Lord to spare her family when the Israelites come to destroy the city of Jericho 7 1 -1 9 0 “tw://bible.?id=6.2.12-6.2.13|AUTODETECT|” Josh. 2:12 13) 1 1 -1 9 0 0 ). And when on oath the men agree to this, she shows them the way to safety. She lowers them by a rope through the window of her house situated on the city wall.) 1 31 2 8 0 0 Faith and works are prominent in the life of Rahab and are of such a nature that James asks, Was not even Rahab & considered righteous for what she did? Yes, Rahab is permitted to take a place next to Abraham, for she, too, displays her faith in Israel s God and acts in faith. For this reason she is considered righteous. Rahab, like Abraham, is putting her faith to work in daily life and under precarious conditions. God justifies her because of her faith that comes to life in her deeds.) c. Cover) James places emphasis on what Rahab did.

He assumes that his readers are acquainted with her faith. Her deeds need to be stressed: She gave lodging to the spies and sent them off in a different direction. The writer of the Epistle to the Hebrews expresses the same idea in different words: By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient (11:31). He, too, links faith and works.) Neither the writer of the Book of Joshua, nor the author of Hebrews, nor James dwells on Rahab s immoral past or on the inaccurate information she deliberately gave the messengers of the king of Jericho. Of importance is her faith in Israel s God. Because of her faith in God her sins are covered.) d.

Conclusion) James concludes his argument by using a simple illustration. As the body without the spirit is dead, so faith without deeds is dead. Perhaps we are inclined to turn this around and identify deeds with the body and faith with the spirit. However, we ought not to press the details of this comparison.��57��) What we have in this comparison is not a contrast of faith over against works. The point is that faith by itself is dead, much the same as the body without the spirit is dead. The readers of the epistle know that they ought not to touch a dead body but to avoid it whenever possible.

By implication they need to avoid faith that is dead because it is like a corpse.��58��) Faith that is alive expresses itself in works that are performed in obedience to the Word of God. James eloquently illustrates this point with the examples from the lives of Abraham and Rahab. For him faith and works form an inseparable unit that can be compared to man s body and soul. These two belong together and constitute a living being.) ) Greek Words, Phrases, and Constructions in 2:25 26) Verse 25) Q�� derived from Q�� (I receive as a guest), this aorist middle participle is causal and provides the reason for considering Rahab righteous.) �� A�� the use of the dative denotes place rather than instrument or means. The choice of ��, instead of �� (another), distinguishes the road to the hills from the highway to the Jordan River.) �� the compound participle from �� (I cast out, send out) indicates that Rahab sent the spies out of her house. The aorist is causal.) Verse 26) �� the opposites are body and spirit.

Whether the writer intends to convey the meaning spirit or breath (NAB, NEB) makes little difference, for the contrast is between a living body and one that is dead.) Summary of Chapter 2) The theme of this chapter is faith. The first part of the chapter was occasioned perhaps by an incident that took place in a local church gathering. There the rich visitor received the people s attention and courtesy while the poor man was told to stand or sit here or there (vv. 1 4). The members of the church were guilty of favoring the rich and despising the poor.) James notes that those who are materially poor in this world are spiritually rich because God has chosen them to be heirs of his kingdom. Those who are rich in faith belong to Jesus (vv. 5 7).) The summary of the Ten Commandments consists of few words, Love your neighbor as yourself. James calls this summary the royal law (v. 8) and implies that faith in Jesus means keeping the law.

He links faith inseparably to God s law that sets the believer free. Next, he teaches the readers to exercise mercy because mercy triumphs over judgment (v. 13).) In the second part of the chapter James develops the subject faith. He asserts that faith that is alive comes to expression in fulfilling the law of love. If this is not the case, faith is dead (v. 17). Faith of the heart expresses itself through the deed of the hand. Religion that is spiritual ministers to the need that is physical.) Someone wishes to debate James and makes a distinction between faith and works.

If faith is only an intellectual virtue, contends James, then be aware that even the demons believe that there is one God, and they shudder (v. 19).) James opens the Scriptures to prove that historically faith and deeds go together. He takes the incident of Abraham preparing to offer his son Isaac on the altar to show that faith and works form a unit. God justifies a believer who puts his faith to work in obedience to his Word (vv. 20 24). The second example comes from the Book of Joshua. Rahab displays faith in God by hiding the Hebrew spies, sparing their lives, and sending them to safety (v. 25). In his concluding remark James employs the imagery of a lifeless body from which the spirit has departed.

So is faith that lacks deeds it is dead (v. 26).) ) ) ) ) 1 Translations of this phrase differ. Here are a few examples: the faith of our Lord Jesus Christ, the Lord of glory (KJV, NKJV, RV, ASV); your faith in our glorious Lord Jesus Christ (NASB; NAB); believing as you do in our Lord Jesus Christ, who reigns in glory (NEB).) 2 E. C. Blackman, The Epistle of James (London: SCM, 1957), p. 76.) 3 Joseph B. Mayor, The Epistle of St. James (reprint ed.; Grand Rapids: Zondervan, 1946), p. 78.) 4 Of all the translations, only JB has the reading, Now suppose a man comes into your synagogue. ) 1 1 2 8 0 “tw://bible.?id=59.2.2|AUTODETECT|” 5 Lothar Coenen comments on the word synagogue in ) 7 1 -1 9 0 “tw://bible.?id=59.2.2|AUTODETECT|” James 2:2) 1 1 -1 9 0 0 , For the word would have been natural for a group which sprang from Jewish roots and which at least in the beginning counted itself a part of Judaism. NIDNTT, vol. 1, p. 296. On the other hand, Wolfgang Schrage shows that the word is used not only for the assemblies, congregations, and synagogues of the Jews but also for the liturgical meetings and meeting-places of Christians.& For gatherings for worship it is common in the post-apostolic fathers (e.g., Ignatius). TDNT, vol. 7, p. 840.) 1 1 2 8 0 “tw://bible.?id=59.2.2-59.2.4|AUTODETECT|” 6 Consult the article by Roy Bowen Ward, Partiality in the Assembly: ) 7 1 -1 9 0 “tw://bible.?id=59.2.2-59.2.4|AUTODETECT|” James 2:2 4) 1 1 -1 9 0 0 , HTR 62 (1969): 87 97. Also see James B. Adamson, The Epistle of James, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1976), pp. 105 8; and Peter H. Davids, The Epistle of James: A Commentary on the Greek Text, New International Greek Testament Commentary series (Grand Rapids: Eerdmans, 1982), p. 109. Sophie Laws, however, expresses her reservations and doubts if the terms in which James sketches his supposed situation will allow for so precise a definition of it. See her Commentary on the Epistle of James, Harper s New Testament Commentaries (San Francisco: Harper and Row, 1980), p. 101.) 1 18 2 8 0 0 7 The congregation sat in an appointed order, the most distinguished members in the front seats, the younger behind, writes Emil Sch�rer in A History of the Jewish People in the Time of Jesus Christ (Edinburgh: Clark, 1885), 2d div., vol. 2, p. 75.) 8 Martin Dibelius believes that James has merely contrived the event. James: A Commentary on the Epistle of James, rev. Heinrich Greeven, trans. Michael A. Williams, ed. Helmut K�ster, Hermeneia: A Critical and Historical Commentary on the Bible (Philadelphia: Fortress, 1976), p. 135.) 9 A.

T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 408.) 10 Faith in Jesus Christ is the distinctive act which makes a man a Christian. Consult James Hardy Ropes, A Critical and Exegetical Commentary on the Epistle of James, International Critical Commentary series (1916; reprint ed., Edinburgh: Clark, 1961), p. 187.) 11 Hans-Christoph Hahn, NIDNTT, vol. 2, p. 486.) 12 Here are the places where James addresses the readers as brothers: 1:2, 16, 19; 2:1, 5, 14; 3:1, 10, 12; 4:11; 5:7, 9, 10, 12, 19.) 13 John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, 5 vols., 7th ed. (Edinburgh: Clark, 1877), vol. 5, p. 14. Ropes comments, Poverty and election coincide.

See James, p. 193.) 14 John Calvin, Commentaries on the Catholic Epistles: The Epistle of James, ed. and trans. John Owen (Grand Rapids: Eerdmans, 1948), p. 303.) 15 Davids, James, p. 112.) 16 Ernst Bammel has compiled specific references in his article on the poor in TDNT, vol. 6, p. 897. Also consult Hans-Helmut Esser, NIDNTT, vol. 2, p. 824.) 17 R. C. H. Lenski, The Interpretation of the Epistle to the Hebrews and of the Epistle of James (Columbus: Wartburg, 1946), p. 568.) NAB New American Bible) NEB New English Bible) NIV New International Version) 18 Refer to William Hendriksen, Galatians, New Testament Commentary series (Grand Rapids: Baker, 1968), p. 211.) 19 To the rabbis such transgression was rebellion, writes Adamson, James, p. 116.

Consult Johannes Schneider, TDNT, vol. 5, p. 741.) 20 See Talmud, Shabbat 70b. Also consult SB, vol. 3, p. 755; Adamson, James, p. 117; and Laws, James, p. 111.) 21 Davids, James, pp. 116 17.) 1 1 2 8 0 “tw://bible.?id=2.20.13|AUTODETECT|” 22 Septuagint Codex A, however, follows the order of the Masoretic Text in ) 7 1 -1 9 0 “tw://bible.?id=2.20.13|AUTODETECT|” Exod. 20:13) 1 1 -1 9 0 “tw://bible.?id=2.20.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.20.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=5.5.17|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=5.5.17|AUTODETECT|” Deut. 5:17) 1 1 -1 9 0 “tw://bible.?id=5.5.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.5.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=40.19.18|AUTODETECT|” . So does Matthew in recording the Sermon on the Mount (5:21, 27). Also see ) 7 1 -1 9 0 “tw://bible.?id=40.19.18|AUTODETECT|” Matt. 19:18) 1 1 -1 9 0 “tw://bible.?id=41.10.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.19|AUTODETECT|” Mark 10:19) 1 1 -1 9 0 0 . However, Philo in The Decalogue 12. 24 32 and in Special Laws 3. 2 stays with the Septuagintal sequence.) 1 5 2 8 0 0 23 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 418. However, C. F. D. Moule demurs: The strictly correct alternative, you fulfill the law as supreme, is rendered less likely by the context. An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: At the University Press, 1960), p. 108.) 24 For instance, Robertson, Grammar, p. 874; E.

D. Burton, Moods and Tenses of New Testament Greek (Edinburgh: Clark, 1898), p. 67.) 25 Robertson, Grammar, pp. 897, 898.) 26 Curtis Vaughan, James: A Study Guide (Grand Rapids: Zondervan, 1969), p. 53.) 27 Simon J. Kistemaker, The Parables of Jesus (Grand Rapids: Baker, 1980), p. 68. Too often we perceive justice as the norm which must be applied rigorously, and mercy as an occasional abandonment of that norm. ) 1 1 2 8 0 “tw://bible.?id=59.2.13|AUTODETECT|” 28 William Dyrness, Mercy triumphs over justice: ) 7 1 -1 9 0 “tw://bible.?id=59.2.13|AUTODETECT|” James 2:13) 1 1 -1 9 0 0 and the theology of faith and works, Themelios 6 (3, 1981): 14.) 1 4 2 8 0 0 29 D. Edmond Hiebert, The Epistle of James: Tests of a Living Faith (Chicago: Moody, 1979), p. 172. Also consult Calvin, James, p. 308; Vaughan, James, p. 54.) 30 Refer to Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 599. Says Guthrie, It may well be that James is correcting a misunderstanding of Paul or vice versa, but it cannot be said that James and Paul are contradicting each other. Spiros Zodhiates depicts the situation graphically: Paul and James do not stand face to face fighting against each other, but back to back fighting opposite foes. See The Epistle of James and the Life of Faith, vol. 4, The Behavior of Belief (Grand Rapids: Eerdmans, 1966), pt. 2, p. 11.) 31 Both James and Paul assert that intellectual assent alone without any involvement in the truth cannot save, because such faith is dead.

See A. E. Travis, James and Paul. A Comparative Study, SWJournTheol 12 (1969): 57 70.) 32 Consult Ropes, James, p. 207.) 1 1 2 8 0 “tw://bible.?id=59.2.14-59.2.26|AUTODETECT|” 33 Refer to Thorwald Lorenzen, Faith without works does not count before God! ) 7 1 -1 9 0 “tw://bible.?id=59.2.14-59.2.26|AUTODETECT|” James 2:14 26) 1 1 -1 9 0 0 , ExpT 89 (1978): 234. While for Paul works are the necessary consequence of faith and a necessary part of salvation, for James works are the necessary presupposition for salvation and the decisive soteriological element without which faith is dead and cannot save. ) 1 11 2 8 0 0 34 Hanna, Grammatical Aid, p. 418.) 35 Moule in his Idiom-Book, p. 111, disputes the use of the demonstrative pronoun. He suggests that the word him, not the definite article, receives stress. He translates, Can his faith save him? ) 36 Bauer, p. 838.) 37 W. Nicols, Faith and works in the Letter of James, Neotestamentica 9 (1975): 7 24.) 38 Dibelius, James, p. 155.) 39 Davids, James, pp. 123 24.) 40 C. Leslie Mitton, The Epistle of James (Grand Rapids: Eerdmans, 1966), p. 109.) 41 In their respective translations and commentaries Moffatt has yes, Adamson and Zodhiates yea. ) 42 To introduce an ally who disappears as abruptly as he has appeared is an unlikely procedure for any writer, however modest, writes Laws, James, p. 123.) 43 H. E.

Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (New York: Macmillan, 1967), p. 103.) 44 Robertson, Grammar, pp. 403 4. Also see Hanna, Grammatical Aid, p. 418.) 1 1 2 8 0 “tw://bible.?id=7.9.4|AUTODETECT|” 45 In an article on the concept empty, vain, Colin Brown refers to its metaphorical sense 7 1 -1 9 0 “tw://bible.?id=7.9.4|AUTODETECT|” Judg. 9:4) 1 1 -1 9 0 “tw://bible.?id=7.11.3|AUTODETECT|” ; a group of adventurers, ) 7 1 -1 9 0 “tw://bible.?id=7.11.3|AUTODETECT|” Judg. 11:3) 1 1 -1 9 0 0 ). NIDNTT, vol. 1, p. 546. Albrecht Oepke in TDNT, vol. 3, pp. 659 60, also explains the figurative use of the word empty.) 1 1 2 8 0 “tw://bible.?id=43.8.37-43.8.41|AUTODETECT|” 46 For instance, Sir. 44:19 21 testifies to the faith of Abraham. Jesus in the Gospels and Paul in his epistles repeatedly mention Abraham 7 1 -1 9 0 “tw://bible.?id=43.8.37-43.8.41|AUTODETECT|” John 8:37 41) 1 1 -1 9 0 “tw://bible.?id=45.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.4.12|AUTODETECT|” Rom. 4:12) 1 1 -1 9 0 “tw://bible.?id=48.3.6-48.3.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.6-48.3.7|AUTODETECT|” Gal. 3:6 7) 1 1 -1 9 0 0 ). Also consult Pirke Aboth 5.19.) 1 9 2 8 0 0 47 Dibelius, James, p. 162. In the intertestamental period, Mattathias the father of Judas Maccabeus addressed his sons from his deathbed: Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? (I Macc. 2:52, RSV).) 48 Ibid., p. 164.) 49 Nicols, Faith and works, p. 17.) 50 Calvin, James, p. 316. 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. ) 51 Guthrie, New Testament Theology, p. 506.) 52 Davids, James, p. 132. The concept faith and works in the light of Jesus teachings predates Paul s elaborate discussion recorded in his epistle to the Romans.) 53 Robertson, Grammar, p. 878. Also consult Hanna, Grammatical Aid, p. 418.) 54 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, corrected ed. (London and New York: United Bible Societies, 1975), p. 681.) 55 Matthew mentions both Abraham and Rahab in the genealogy of Jesus (1:2, 5).

The writer of Hebrews lists the two as heroes of faith (11:8 19, 31). Citing examples of obedience, Clement of Rome discusses the lives of Abraham and Rahab (I Clem. 10:1 7; 12:1 8).) 1 1 2 8 0 “tw://bible.?id=6.2.1|AUTODETECT|” 56 Josephus writes that the Hebrew spies came to Rahab s inn (Antiquities 5.8). The Palestinian Targum on ) 7 1 -1 9 0 “tw://bible.?id=6.2.1|AUTODETECT|” Josh. 2:1) 1 1 -1 9 0 0 describes Rahab as an innkeeper. Consult D. J. Wiseman, Rahab of Jericho, Tyn H Bul 14 (1964): 8 11.) 1 2 2 8 0 0 57 Adamson, James, p. 134.) 58 Colin Brown, NIDNTT, vol. 3, p. 370.)

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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