James 2

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“THE EPISTLE OF JAMES”

Chapter Two IN THE CHAPTER

To consider the sin and danger of showing personal favoritism
To note the folly of faith without works, how that faith without works is a dead faith

SUMMARY In this chapter we first find a call to hold the faith of Jesus Christ without partiality. Evidently some were displaying favoritism toward the rich in their assemblies, while despising the poor. Showing respect of persons made one a judge with evil thoughts, and James provides several reasons why such prejudice was unbecoming of those who believe in Jesus and worthy of condemnation (James 2:1-13).

James then addresses the relationship between faith and works, especially the folly of professing faith when unaccompanied by works. sing several examples to make his point, including those of Abraham the friend of God and Rahab the harlot, James declares three times that faith without works is dead (James 2:14-26).

OUTLINE I. TRUE DOES NOT SHOW (James 2:1-13)A. SUCH AS SHOWING TO THE RICH (James 2:1-3)1. The faith of our Lord Jesus Christ, the Lord of glory, is not to be held with partiality 2. A case in point: showing preference with seating arrangements in the assembly

B. REASONS NOT TO SHOW TOWARD THE RICH (James 2:4-13)1. It makes one a judge with evil thoughts 2. Has not God chosen the poor to be rich in faith and heirs of the kingdom? 3. Have not the rich oppressed and blasphemed you? 4. Does not the royal law call upon us to love our neighbor? 5. Partiality will convict us as transgressors, even if we stumble in only one point 6. We shall be judged by the law of liberty, in which judgment without mercy is given to those who show no mercy

II. TRUE SHOWS FAITH THROUGH WORKS (James 2:14-26)A. FAITH WITHOUT WORKS CANNOT SAVE ONE (James 2:14-19)1. What profit is there in faith without works? a. Can such faith save one? b. Is there any profit to tell a naked and destitute person to be warm and filled, and not give them what they need? c. Thus faith by itself, without works, is dead 2. Faith is shown by one’s works a. It is not enough to claim to have faith b. The devils believe in God, and tremble

B. FAITH WITHOUT WORKS IS DEAD (James 2:20-26)1. As exemplified by Abraham, the friend of God a. Who was justified by works when he offered his son Isaac on the altar b. His faith was working with his works, and by them perfected his faith c. By his works the Scripture was fulfilled that declared him faithful and righteous 2. As exemplified by Rahab, the harlot a. Who was justified by works when she hid the spies b. Thus faith without works is dead, just as the body without the spirit is dead

REVIEW FOR THE CHAPTER

What are the main points of this chapter?- True religion does not show partiality (James 2:1-13)

True religion shows faith through works (James 2:14-26)

With what is one not to hold the faith of our Lord Jesus? (James 2:1)- Partiality, or respect of persons (i.e., prejudice)
What example does James use to illustrate his point? (James 2:2-3)- Showing preference to a rich man over a poor man in the assembly
Of what is one guilty when they show partiality? (James 2:4)- Becoming a judge with evil thoughts
Why should one not show prejudice against the poor? (James 2:5)- God has chosen them to be rich in faith and heirs of the kingdom which He has promised to those who love Him
What had the rich been doing against those to whom James wrote this epistle? (James 2:6-7)- Oppressing them and dragging them into the courts

Blaspheming the noble name by which they were called

What would be well for them to do? (8)- To fulfill the royal law: “You shall love your neighbor as yourself”
What is the consequence of showing partiality? (James 2:9)- Committing sin and being convicted by the law as transgressors
Of what is one guilty if they stumble in just one point of the law? (James 2:10-11)- Guilty of all; a transgressor of the law
How then should they speak and act? Why? (James 2:12-13)- As those who will judged by the law of liberty

Judgment is without mercy to one who shows no mercy, and mercy triumphs over judgment

What question does James address next? (James 2:14)- What does it profit if one says he has faith, but does not have works?
What example is given to illustrate the futility of faith Without works? (James 2:15-16)- Telling a naked and hungry person to be warmed and filled, but then do nothing to help
What is the condition of faith by itself, without works? (James 2:17)- It is dead
How does James challenge the person who only has faith? (James 2:18)- Show me your faith without works, and I will show you my faith by works
What example does James use next to show the futility of faith only? (James 2:19)- That of demons, who believe in God
How was Abraham justified? When? (James 2:21)- By works

When he offered Isaac his son on the altar

What was the relation between Abraham’s faith and works? (James 2:22)- Faith was working together with his works

By works his faith was made perfect

What two things were the result of Abraham’s works? (James 2:23)- The Scriptures were fulfilled which said he believed God and it was accounted to him for righteousness

He was called the friend of God

What point did the example of Abraham illustrate? (James 2:24)- A man is justified by works, and not by faith only
What final example does James appeal to? (James 2:25)- Rahab the harlot, who was justified when she hid the two spies
What is James’ conclusion regarding faith and works? (James 2:26)- As the body without the spirit is dead, so faith without works is dead alsoThe Epistle of JamesJas_2:1-26 Questions1. What sin does James address (James 2:1)?

How did this sin manifest itself among these brethren (James 2:2-4)?
How are poor brethren rich and what do they have from God (James 2:5)?
What were the rich doing that was wrong (James 2:6-7)?
What OT law does James encourage the brethren to follow (James 2:8)?
What does committing one sin make a person (James 2:9-11)?
What encouragement is given these brethren to correct this (James 2:12)?
What warning is given these brethren to correct this sin (James 2:13)?
What, according to James, is faith apart from works (James 2:17-20; James 2:26)?
How was Abraham justified by works (James 2:21-23; see also Hebrews 11:17-19)?
What problem does James address and what rhetorical questions does he ask in order to confront this problem (James 2:14-16)?
What does and does not justify a man (James 2:24)?
How was Rahab justified by works (James 2:25; see also Hebrews 11:31)?

Digging Deeper1. What OT scriptures are cited in James 2:8; James 2:11? Where in the NT is Leviticus 19:18 repeated? 2. What is the “ royal law” and why is it called such (James 2:8)? 3. What is meant by the phrase: “ mercy rejoiceth against judgment” - KJV (James 2:13)? 4. What point is James making in this context with reference to demons (James 2:19)? 5. What OT scripture tells the story of Abraham and Isaac (James 2:21) and the story of Rahab (James 2:25)? 6. What OT scripture is quoted in James 2:23?

Applications for Today1. Being a respecter of persons (prejudice, favoritism) is a sin (James 2:1; James 2:9; Acts 10:34). 2. We must not be “ judges with evil thoughts” (James 2:4; Matthew 12:24 ff; 1 Timothy 6:4). 3. Poor brethren are rich in faith (James 2:5; Matthew 5:3; Revelation 2:9). 4. We must love our neighbor as our self (James 2:8; Leviticus 19:18; Matthew 22:39; Luke 10:27-28; Galatians 5:14). 5. Breaking God’ s law with just one sin is a serious matter (James 2:9-11; 1 John 3:4; 1 John 5:17). 6. The New Testament Law of Christ is the “ law of liberty” (James 2:12; James 1:25; 1 Corinthians 9:21; Galatians 5:1; Galatians 6:2). 7. The person who shows no mercy to others will be shown no mercy from God (James 2:13; Matthew 5:7; Matthew 18:32-35; Luke 6:37 ff). 8. Christians must say and do with regard to their benevolence or any activity of the Christian life (James 2:12; James 2:14-16; Matthew 7:21-23; 1 John 3:17-18). 9. Good works are a part of the Christian’ s life (James 2:14-26; Ephesians 2:10; Titus 2:14; Titus 3:8). Faith and works are not mutually exclusive. Faith is made perfect (complete) when faith actively works to obey God’ s word (James 2:22; Galatians 5:6; 1 Thessalonians 1:3). 10. Salvation by “ faith only” is a man-made doctrine that does not come from God’ s word (James 2:24). Faith alone apart from obedient works is dead (James 2:17-20; James 2:26; Romans 1:5; Romans 16:26).

James 2:1-13

“THE EPISTLE OF JAMES”

The Sin Of Partiality (James 2:1-13)

In the first century, A.D., polarized conditions governed society; people were either rich or poor, slaves or free, Jew or Gentile, Greek or barbarian
However, part of the good news of the gospel was that in Christ Jesus social barriers lost much of their strength a. As Paul wrote to the Galatians: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Galatians 3:28)b. Again, in writing to the Colossians: “Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all. (Colossians 3:11)
But it took a while for this truth to sink into the hearts of those who were Christians; even the apostle Peter had to be told this truth through a vision and then a special outpouring of the Holy Spirit - cf. Acts 10:34-35
From the second chapter of the epistle of James, it is apparent that showing partiality was still being practiced and its sinfulness needed to be pointed out
Because “The Sin Of Partiality” is still prevalent in some forms today, let’s examine James 2:1-13 and consider what James has to say on this subject

[Consider, first of all, exactly what is…]

I. THE SIN OF A. AS IN JAMES’ DAY…1. We know from other scriptures that Jewish Christians often showed partiality in regards to the Gentiles 2. But in this epistle, the problem was one of showing partiality between the rich and poor - James 2:2-4 B. TODAY, WE CAN ALSO BE GUILTY OF …1. By showing partiality between rich and poor a. For example, giving preferential treatment to visitors at our assemblies based upon their apparel b. Or showing hospitality towards our rich friends, while ignoring those who are poor (sometimes, it is the poor who despise the rich) 2. By showing partiality between people of different races (again, this can easily go both ways) 3. Even by showing partiality between friends and visitors to our services

[Sadly, the sin of partiality (i.e., being biased, prejudiced, racist) is probably just as prevalent if not more so than it was in the days when James wrote his epistle!

This makes the words of James very relevant and worth our consideration. Let’s therefore notice…]

II. WHY CAN’T SHOW A. JESUS CHRIST IS A "” LORD! (2:1)1. It is possible that this point was being implied by James in using his appellation of Jesus to introduce the subject 2. What does OUR partiality have to do with the LORD OF GLORY? a. As Christians, we profess to be Christ’s disciples, or followers, whose goal is to imitate Him - Luke 6:40b. As such, our actions are likely to be considered by others as a reflection of what Christ teaches c. If we show partiality as Christians, we leave the impression that Jesus Himself is partial (prejudiced, biased, racist) 3. Therefore, if we are not careful, the glory of the Lord can be tainted by OUR partiality!

B. WE BECOME JUDGES WITH EVIL (2:4)1. God has always hated unjust Judges 2. Jesus Himself warned about: a. The dangers of judging - Matthew 7:1b. The need to make righteous judgment - John 7:243. If we judge against the poor due to our prejudice against them, we will find ourselves fighting against God! - Psalms 109:31 C. WE DESPISE THOSE GOD HAS HONORED (2:5)1. Both then and today God has chosen to honor the poor a. The gospel was proclaimed to the poor - Luke 7:22b. The majority of those who responded were from among the poor - 1 Corinthians 1:26-292. Both then and today God has chosen to honor ALL men

Acts 10:34-35a. Therefore, when we show partiality because of a person’s race… b. Or because they are a stranger we do not know… …then we despise those whom God has honored by His offering to them salvation through the gospel!

Do we want to face God on the Day of Judgment guilty of such a crime?

D. WE HONOR THOSE MOST CAPABLE AND LIKELY OF US (James 2:6-7)1. The rich were doing this to the Christians in James’ day 2. Who are the ones most likely to oppress Christians today if it ever came down to “push and shove”? a. Those who have the resources to do so b. And most likely that would be the “majority” and the “affluent”

E. WE BREAK “THE ROYAL LAW” (James 2:8-11)1. Which is “You shall love your neighbor as your self"2. This is one of the most fundamental laws that God has ever given! a. As proclaimed by Christ - Matthew 22:36-40b. As taught by Paul - Romans 13:8-103. And, as emphasized by James, by breaking one law, we become guilty of ALL the Law! a. I.e., to show partiality is to make one as guilty as if they committed adultery or murder! b. This illustrates just how terrible any sin is!

F. WE WILL ONE DAY BE JUDGED BY “THE LAW OF LIBERTY” (James 2:12-13)1. This refers to the law of Christ, or the gospel a. A law that has set us free from the bondage of sin through the mercy shown in Christ - cf. John 8:31-36b. And a law that sets us free from man-made restrictions

cf. Colossians 2:20-222. But if we: a. Apply man-made restrictions upon others (like showing partiality) b. Do not show mercy toward others …then NO MERCY will be shown toward us! - cf. Matthew 6:14-15

In view of all these things, we can understand why James would say:

“My brethren, have not the faith of our Lord Jesus Christ, [the Lord] of glory, with respect of persons.” (James 2:1) 2. We can also better understand Peter’s reasoning why he had to accept the Gentiles:

“Forasmuch then as God gave them the like gift as [he did] unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?” (Acts 11:17) 3. And we are more likely to heed the prayer and admonition of KPaul:

5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6 That ye may with one mind [and] one mouth glorify God, even the Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, as Christ also received us to the glory of God. (Romans 15) Brethren, we serve A LORD, we serve to do things to His glory; may we NEVER allow the sin of partiality, bias, prejudice, or racism to taint that wonderful glory in any way!

[And a concluding word for the NON-Christian:

Notice that in our text James speaks of: a) The terribleness of even one sin (James 2:10) b) The fact of judgment (James 2:12)
Won’t you accept the mercy God offers to you in the gospel of His Son Jesus Christ? a) Remember, God is not a partial judge - cf. Romans 2:4-11b) Why should He show mercy to you when you despise His mercy just as much as the vilest sinner?

Accept His mercy in obedience to the gospel today!]

James 2:2

James 2:2 James 2:2 εανG1437 γαρG1063 FOR IF εισελθηG1525 [G5632] MAY HAVE COME ειςG1519 τηνG3588 INTO συναγωγηνG4864 υμωνG5216 YOUR ανηρG435 A MAN χρυσοδακτυλιοςG5554 WITH GOLD RINGS ενG1722 IN εσθητιG2066 APPAREL λαμπραG2986 , εισελθηG1525 [G5632] δεG1161 AND MAY HAVE COME IN καιG2532 ALSO πτωχοςG4434 A POOR ενG1722 “MAN” IN ρυπαραG4508 VILE εσθητιG2066 APPAREL, . assembly: Gr. synagogue gold: Esther 3:10, Esther 8:2, Luke 15:22 goodly: Genesis 27:15, Matthew 11:8, Matthew 11:9 in vile: Isaiah 64:6, Zechariah 3:3, Zechariah 3:4 Deuteronomy 1:17 - ye shall hear Deuteronomy 25:3 - vile unto thee Proverbs 22:2 - rich Ecclesiastes 9:16 - the poor Isaiah 3:21 - rings Mark 12:39 - General Luke 11:43 - for John 12:6 - not James 5:2 - your garmentsJas_2:2 This verse merely describes two men in different classes as to their possessions and personal appearance. Nothing is said of character or anything that pertains to actual merit. James 2:2 ——————————————————————————– Assembly (συναγωγὴν) The word synagogue is a transcript of this. From σύν, together, and ἄγω, to bring. Hence, literally, a gathering or congregation, in which sense the word is common in the Septuagint, not only of assemblies for worship, but of gatherings for other public purposes. From the meeting itself the transition is easy to the place of meeting, the synagogue; and in this sense the term is used throughout the New Testament, with the following exceptions: In Acts 13:43, it is rendered congregation by the A. V., though Rev. gives synagogue; and in Revelation 2:9; Revelation 3:9, the unbelieving Jews, as a body, are called synagogue of Satan. As a designation of a distinctively Jewish assembly or place of worship it was more sharply emphasized by the adoption of the word ἐκκλησία, ecclesia, to denote the Christian church.

In this passage alone the word is distinctly applied to a Christian assembly or place of worship. The simplest explanation appears to be that the word designates the place of meeting for the Christian body, James using the word most familiar to the Jewish Christians; an explanation which receives countenance from the fact that, as Huther observes, “the Jewish Christians regarded themselves as still an integral part of the Jewish nation, as the chosen people of God.” As such a portion they had their special synagogue.

From Acts 6:9, we learn that there were numerous synagogues in Jerusalem, representing different bodies, such as the descendants of Jewish freedmen at Rome, and the Alexandrian or Hellenistic Jews. Among these would be the synagogue of the Christians, and such would be the case in all large cities where the dispersed Jews congregated. Alford quotes a phrase from the “Testaments of the Twelve Patriarchs:” the synagogue of the Gentiles. Compare Hebrews 10:25, “the assembling together (ἐπισυναγωγὴν) of yourselves.” ——————————————————————————– With a gold ring (χρυσοδακτύλιος) Only here in New Testament. Not a man wearing a single gold ring (as A. V. and Rev.), which would not attract attention in an assembly where most persons wore a ring, but a gold-ringed man, having his hands conspicuously loaded with rings and jewels.

The ring was regarded as an indispensable article of a Hebrew’s attire, since it contained his signet; and the name of the ring, tabbath, was derived from a root signifying to impress a seal. It was a proverbial expression for a most valued object.

See Isaiah 22:24; Haggai 2:23. The Greeks and Romans wore them in great profusion. Hannibal, after the battle of Cannae, sent as a trophy to Carthage, three bushels of gold rings from the fingers of the Roman knights slain in battle. To wear rings on the right hand was regarded as a mark of effeminacy; but they were worn profusely on the left. Martial says of one Charinus that he wore six on each finger, and never laid them aside, either at night or when bathing. The fops had rings of different sizes for summer and winter.

Aristophanes distinguishes between the populace and those who wear rings, and in his comedy of “The Clouds” uses the formidable word σφραγιδονυχαργοκομῆται, lazy, long-haired fops, with rings and well-trimmed nails. Demosthenes was so conspicuous for this kind of ornament that, at a time of public disaster, it was stigmatized as unbecoming vanity.

Frequent mention is made of their enormous cost. They were of gold and silver, sometimes of both; sometimes of iron inlaid with gold. The possible beauty of these latter will be appreciated by those who have seen the elegant gold and iron jewellery made at Toledo, in Spain. Sometimes they were of amber, ivory, or porcelain. The practice of wearing rings was adopted by the early Christians. Many of their rings were adorned with the symbols of the faith— the cross, the anchor, the monogram of Christ, etc.

Among the rings found in the catacombs are some with a key, and some with both a key and a seal, for both locking and sealing a casket. ——————————————————————————– Goodly apparel (ἐσθῆτιλαμπρᾷ) Lit., bright or shining clothes. Rev., fine clothing. ——————————————————————————– Vile (ῥυπαρᾷ) Compare James 1:21; and see on 1 Peter 3:21.

James 2:2 ——————————————————————————– For (gar). An illustration of the prohibition. ——————————————————————————– If there come in (ean eiselthηi). Condition of third class (supposable case) with ean and second (ingressive) aorist active subjunctive of eiserchomai. ——————————————————————————– Into your synagogue (eis sunagτgηn humτn). The common word for the gathering of Jews for worship (Luke 12:11) and particularly for the building where they met (Luke 4:15; Luke 4:20; Luke 4:28, etc.). Here the first is the probable meaning as it clearly is in Hebrews 10:25 (tηn episunagτgηn heautτn), where the longer compound occurs. It may seem a bit odd for a Christian church (ekklηsia) to be termed sunagτgη, but James is writing to Jewish Christians and this is another incidental argument for the early date.

Epiphanius (Haer. XXX. 18) states that the Ebionites call their church sunagτgη, not ekklηsia.

In the fourth century an inscription has sunagτgη for the meeting-house of certain Christians. ——————————————————————————– A man with a gold ring (anηr chrusodaktulios). “A gold-fingered man,” “wearing a gold ring.” The word occurs nowhere else, but Lucian has chrusocheir (gold-handed) and Epictetus has chrusous daktulious (golden seal-rings). “Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle” (Vincent). ——————————————————————————– In fine clothing (en esthηti lamprβi). “In bright (brilliant) clothing” as in Luke 23:11; Acts 10:30; Revelation 19:8. In contrast with “vile clothing” (en ruparβi esthηti), “new glossy clothes and old shabby clothes” (Hort). Ruparos (late word from rupos, filth, 1 Peter 3:21) means filthy, dirty. In N.T. only here and Revelation 22:11 (filthy). ——————————————————————————– Poor man (ptτchos). Beggarly mendicant (Matthew 19:21), the opposite of plousios (rich). 2. For if there come into your synagogue—James dramatizes the sin of partiality by a concrete example: action in the very assembly of the church. “Synagogue” was the technical term for a Jewish congregation or group meeting for worship (Matthew 4:23; Acts 17:1).

It was also used by metonomy for the place of meeting (Luke 7:5). The literal meaning of the word, however, had no religious connotation.

Compare its use in Genesis 1:9 for the gatherings of water. It means literally a “bringing together” or “assemblying” . The use here to describe an assembly of Christians is probably to be seen as a reflection of the situation where the churches (especially the Jewish churches) are still so closely related to the synagogues of the Jews that no great distinction is made between them. Notice how Paul separated the disciples from the synagogue (Acts 19:9). The Jewish Christians would probably continue for some time to call their own assemblies after their Jewish names. It is certain that the synagogue influenced the early churches a great deal.

The organization of the local churches with a plurality of elders seems to have been taken over from the synagogue. So it is not surprising that James still uses the term.

An inscription of the early fourth century A.D. is mentioned in Arndt-Gingrich (Dit. Or. 608) bearing the reading “synagogue of the Marcionites” from near Damascus. ——————————————————————————- a man with a gold ring, in fine clothing, … a poor man in vile clothing;—One can almost see the picture of the congregation meeting together in some rented hall or some house belonging to a member and the two strangers (certainly outsiders) entering (not necessarily at the same time). It is implied that they are strangers, for the treatment accorded each is based upon looks, not upon previous knowledge of their characters. The first visitor is a rich man, who comes probably out of curiosity. His gold ring (Luke 15:22) and fine clothing indicate that he is rich. The sources show that the wearing of rings was a custom.

Often rings were worn on all but the middle finger. So bad did the ostentation become that some early Christian writers thought that Christians should avoid rings altogether except for sealing documents. “Fine clothing” is literally “bright” or “shining” apparel.

Luke uses the same expression for the clothing of the angel who appeared to Peter (Acts 10:30) and for the clothes Herod put on Jesus in mockery (Luke 23:11). The rich man is followed by a poor man in “vile” clothes. James is even more specific; the words literally describe his dress as “dirty” or “filthy” (cf. the figurative use of the word for moral uncleanness in Revelation 22:11).

James 2:3

James 2:3 James 2:3 καιG2532 AND επιβλεψητεG1914 [G5661] YE MAY HAVE LOOKED επιG1909 UPON τονG3588 HIM WHO φορουνταG5409 [G5723] WEARS τηνG3588 THE εσθηταG2066 τηνG3588 APPAREL λαμπρανG2986 , καιG2532 AND ειπητεG2036 [G5632] MAY HAVE SAID αυτωG846 TO HIM, συG4771 THOU καθουG2521 [G5737] SIT THOU ωδεG5602 HERE καλωςG2573 WELL, καιG2532 AND τωG3588 TO THE πτωχωG4434 POOR ειπητεG2036 [G5632] MAY HAVE SAID, συG4771 THOU στηθιG2476 [G5628] STAND THOU εκειG1563 THERE, ηG2228 OR καθουG2521 [G5737] SIT THOU ωδεG5602 HERE υποG5259 UNDER τοG3588 υποποδιονG5286 μουG3450 MY : . ye: Jude 1:16 in a good place: or well, or, seemly to the: James 2:6, Isaiah 65:5, Luke 7:44-46, 2 Corinthians 8:9 Deuteronomy 1:17 - shall not Deuteronomy 25:3 - vile unto thee Psalms 84:10 - I had Proverbs 18:23 - rich Ecclesiastes 10:6 - the rich Mark 12:39 - General James 2:1 - withJas_2:3 This verse indicates they had the services of ushers, and they would seat the audience as they were coming in, showing a preference for the “ well-dressed” ones by giving them the most desirable places. James 2:3 ——————————————————————————– Ye have respect (ἐπιβλέψητε) Lit., ye look upon, with the idea of respectful consideration; ye regard. Compare Luke 1:48; Luke 9:38. ——————————————————————————– In a good place (καλῶς) Lit., honorably; in a seat of honor. ——————————————————————————– Under Not literally underneath, but down on the ground beside. Compare Matthew 23:6, on the fondness of the Jews for the chief places in the synagogue. James 2:3 ——————————————————————————– And ye have regard to (epiblepsηte de epi). First aorist active subjunctive (still with ean of Jas 2:2) of epiblepτ, followed by repeated preposition epi, to gaze upon, old compound, in N.T. only here and Luke 1:48; Luke 9:38. ——————————————————————————– Weareth (phorounta). “Wearing,” present active participle of the old frequentative verb phoreτ (from pherτ), to bear constantly, to wear (Matthew 11:8). Note repeated article tηn (the) with esthηta pointing to James 2:2. ——————————————————————————– And say (kai eipηte).

Continuing the third-class condition with ean and second aorist active subjunctive of eipon. ——————————————————————————– Sit thou here in a good place (su kathou hτde kalτs). Emphatic position of su, “Do thou sit here in a good place.” Present middle imperative of kathηmai to sit for the literary kathηso.

See Matthew 23:6 for the first seats in the synagogue (places of honour). ——————————————————————————– And ye say to the poor man (kai tτi ptτchτi eipηte). Third class condition with ean continued as before (eipηte). Note article tτi pointing to James 2:2. ——————————————————————————– Stand thou there (su stηthi ekei). Second aorist (intransitive) active imperative of histηmi, to place. Ingressive aorist, Take a stand. Su emphatic again.

The MSS. vary in the position of ekei (there). ——————————————————————————– Or sit under my footstool (η kathou hupo to hupopodion mou). For this use of hupo “down against” or “down beside” see Exodus 19:17 hupo to oros (“at the foot of the mountain”) and hupo se (“at thy feet”) (Deuteronomy 33:3).

Conquerors often placed their feet on the necks of the victims (Luke 20:43). 3. and ye have regard to—The verb means “take a look at” (Luke 9:38) or “fix the eyes upon.” Then it means to “gaze fixedly on” or “pay special attention to” (NEB). In Luke 1:48 it has a sense of “care especially for.” Here the verb calls attention to the fixing of the eyes of the people on the visitor, then to the special attention paid to him as the impression is created by his dress that he is “somebody.” ——————————————————————————– and say, Sit thou here in a good place;—This would be the leader of the congregation, who indicates a place for the visitor, or perhaps the usher. It might even be a member who yields his good place to the rich visitor. There is some discussion as to whether the word rendered “in a good place” really means this or rather “please.” At any rate, the suggestion is that of a cordial reception. Our sources mention the custom of designating seats in assemblies: Luke 11:43; Luke 20:46; Mark 12:39. ——————————————————————- and ye say to the poor man, Stand … or sit under my footstool. —Letting a visitor stand rather than providing a seat (even if some member has to stand) is a mark of discourtesy among most people. To have to sit on the floor at someone’s feet is equally a slight, unless it is that of voluntary submission of the student to his teacher, as in Luke 8:35; Luke 10:39 (of Martha at Jesus’ feet); and Acts 22:3.

The incident which James has recreated is probably just a typical way in which the respect of persons was shown. There may have been other ways (Cf. 1 Corinthians 11:22).

James 2:4

James 2:4 James 2:4 καιG2532 ALSO ουG3756 NOT διεκριθητεG1252 [G5681] DID YE MAKE A ενG1722 AMONG εαυτοιςG1438 , καιG2532 AND εγενεσθεG1096 [G5633] BECAME κριταιG2923 JUDGES " HAVING " διαλογισμωνG1261 πονηρωνG4190 EVIL? . partial: James 1:1-27, Job 34:19, Malachi 2:9 judges: James 4:11, Job 21:27, Psalms 58:1, Psalms 82:2, Psalms 109:31, Matthew 7:1-5, John 7:24 Proverbs 24:23 - It Mark 7:21 - evil John 8:15 - judge Acts 4:19 - judge Acts 10:34 - Of a Romans 14:13 - judge one James 3:17 - without James 2:4 Here the writer uses the very word of our definition by saying they are partial. Judges of is rendered “ judges having” by The Englishman’ s Greek New Testament. The passage means those people had evil thoughts when they were judging or deciding on who should sit where. James 2:4 ——————————————————————————– Are ye not partial in yourselves? (οὐδιεκρίθητεἐνἑαυτοῖς) Wrong. The constant sense of the verb in the New Testament is doubt, except Acts 11:2; Jude 1:9, where it means dispute. Compare 1:6. The meaning here is, therefore, that, in making a distinction between the rich and the poor, they expressed a doubt concerning the faith which they professed, and which abolished such distinctions. Hence, Rev., rightly, Are ye not divided in your own mind? ——————————————————————————– Judges of evil thoughts (κριταὶδιαλογισμῶνπονηρῶν) Better, as Rev., “judges with evil thoughts.” The form of expression is the same as in Luke 18:6, κριτὴςτῆςἀδικίας, the judge of injustice, i.e., the unjust judge. So James 1:25, a hearer of forgetfulness.

The word thoughts is, rather, reasonings. See on deceiving yourselves (James 1:22).

Compare Luke 5:21. Their evil processes of thought lead to these unjust discriminations. James 2:4 ——————————————————————————– Are ye not divided in your own mind? (ou diekrithηte en heautois;). First aorist (gnomic) passive indicative of diakrinτ, to separate, conclusion of the third-class condition (future) in a rhetorical question in the gnomic aorist (as if past) with ou expecting an affirmative answer. For this idiom (gnomic aorist) in a conclusion of the third-class condition see 1 Corinthians 7:28. “Were ye not divided in (among) yourselves?” Cf. James 1:6; Matthew 21:21. ——————————————————————————– Judges with evil thoughts (kritai dialogismτn ponηrτn).

Descriptive genitive as in James 1:25. Dialogismos is an old word for reasoning (Romans 1:21).

Reasoning is not necessarily evil, but see Matthew 15:19 (ponηroi) and Mark 7:21 (kakoi) for evil reasonings, and 1 Timothy 2:8 without an adjective. See James 1:8; James 4:8 for dipsuchos. They are guilty of partiality (a divided mind) as between the two strangers. 4. do ye not make distinctions among yourselves,—The verb here has the double sense of making distinctions and of doubting or wavering. This accounts for the margin of the ASV “Are ye not divided in your own mind?” Oesterley takes the verb in the latter sense as indicating a spirit of class distinctions among them which would divide the church, a meaning which is in Josephus \

James 2:5

James 2:5 James 2:5 ακουσατεG191 [G5657] HEAR, αδελφοιG80 μουG3450 MY αγαπητοιG27 BELOVED : ουχG3756 οG3588 NOT θεοςG2316 GOD εξελεξατοG1586 [G5668] DID CHOSE τουςG3588 THE πτωχουςG4434 τουG3588 POOR κοσμουG2889 WORLD τουτουG5127 OF THIS, πλουσιουςG4145 RICH ενG1722 IN πιστειG4102 FAITH, καιG2532 AND κληρονομουςG2818 HEIRS τηςG3588 OF THE βασιλειαςG932 KINGDOM ηςG3739 WHICH επηγγειλατοG1861 [G5662] HE τοιςG3588 TO THOSE THAT αγαπωσινG25 [G5723] LOVE αυτονG846 HIM? . Hearken: Judges 9:7, 1 Kings 22:28, Job 34:10, Job 38:14, Proverbs 7:24, Proverbs 8:32, Mark 7:14, Acts 7:2 Hath not: James 1:9, Isaiah 14:32, Isaiah 29:19, Zephaniah 3:12, Zechariah 11:7, Zechariah 11:11, Matthew 11:5, Luke 6:20, Luke 9:57, Luke 9:58, Luke 16:22, Luke 16:25, John 7:48, 1 Corinthians 1:26-28, 2 Corinthians 8:9 rich: Proverbs 8:17-21, Luke 12:21, 1 Corinthians 3:21-23, 2 Corinthians 4:15, 2 Corinthians 6:10, Ephesians 1:18, Ephesians 3:8, 1 Timothy 6:18, Hebrews 11:26, Revelation 2:9, Revelation 3:18, Revelation 21:7 heirs: Matthew 5:3, Matthew 25:34, Luke 12:32, Luke 22:29, Romans 8:17, 1 Thessalonians 2:12, 2 Thessalonians 1:5, 2 Timothy 4:8, 2 Timothy 4:18, 1 Peter 1:4, 2 Peter 1:11 the: or, that which, James 1:12, Exodus 20:6, 1 Samuel 2:30, Proverbs 8:17, Matthew 5:3, Luke 6:20, Luke 12:32, 1 Corinthians 2:9, 2 Timothy 4:8 Exodus 23:6 - General Leviticus 5:7 - he be not able to bring a lamb Leviticus 14:21 - poor Leviticus 25:35 - thy brother Leviticus 25:47 - sojourner or stranger wax rich Deuteronomy 1:17 - ye shall hear Deuteronomy 30:6 - to love the Lord Joshua 22:5 - love Judges 5:31 - them that 1 Samuel 2:8 - set them 1 Kings 3:3 - loved 2 Kings 4:2 - save a pot of oil 2 Chronicles 23:11 - put upon Nehemiah 5:5 - our flesh Job 12:9 - the hand Job 22:25 - defence Job 34:19 - regardeth Psalms 5:11 - love Psalms 9:18 - For the Psalms 18:27 - save Psalms 31:19 - laid up Psalms 40:17 - I am poor Psalms 69:36 - they Psalms 72:13 - shall save Psalms 74:19 - forget Psalms 86:1 - for I am Psalms 91:14 - set Psalms 97:10 - Ye that Psalms 106:5 - may see Psalms 113:7 - raiseth Psalms 119:141 - small Psalms 145:20 - preserveth Proverbs 8:18 - Riches and honour Proverbs 14:21 - that despiseth Proverbs 19:1 - Better Ecclesiastes 5:13 - riches Isaiah 25:4 - thou hast Isaiah 26:6 - General Isaiah 41:9 - called Isaiah 56:6 - to love Jeremiah 5:5 - but these Jeremiah 20:13 - for Daniel 9:4 - the great Zechariah 12:7 - save Matthew 6:20 - General Matthew 13:38 - the good Matthew 13:43 - in Matthew 17:27 - that take Mark 4:3 - Hearken Mark 10:23 - How Mark 12:37 - And the Luke 1:48 - regarded Luke 1:53 - filled Luke 4:18 - to preach Luke 7:22 - to Luke 14:21 - Go Luke 16:11 - true Luke 16:20 - a certain Luke 18:24 - How Acts 2:14 - hearken Acts 3:6 - Silver Acts 13:50 - honourable Acts 26:18 - inheritance Romans 5:17 - shall reign Romans 8:28 - them Romans 12:16 - condescend to men of low estate Romans 15:26 - the poor 1 Corinthians 8:3 - love 1 Corinthians 11:22 - that have not 2 Corinthians 8:2 - their deep Galatians 3:29 - heirs Ephesians 1:4 - as Ephesians 1:11 - we 2 Thessalonians 3:5 - into Titus 3:7 - made Philemon 1:17 - thou count Hebrews 1:14 - heirs Hebrews 6:17 - the heirs James 1:16 - my James 2:15 - General James 2:5 A man will not be given any special credit in the kingdom of heaven by virtue of his being poor. The conditions of salvation are such that the poor have the same chance as the rich. Moreover, since the conditions require a great deal of humlity and sacrifice, the poor generally are the more ready to accept it. In that sense the poor are chosen to be rich in faith. Such richness in faith is what makes them heirs or entitles them to the advantage of the kingdom. This is also according to the promise that has been made by Christ and the apostles. James 2:5 ——————————————————————————– Hearken, my beloved brethren Alford cites this phrase as one of the very few links which connect this epistle with the speech of James in Acts 15:13. ——————————————————————————– The poor of this world (τοὺςπτωχοὺςτοῦκόσμου) But the correct reading is τῷκόσμῳ, to the world; and the expression is to be explained in the same way as ἀστεῖοςτῷΘεῷ, fair unto God, Acts 7:20, and δυνατὰτῷΘεῷ, mighty through (Rev., before) God, 2 Corinthians 10:4. So Rev., poor as to the world, in the world’s esteem. Poor, see on Matthew 5:3. ——————————————————————————– Rich in faith The Rev., properly, inserts to be, since the words are not in apposition with poor, but express the object for which God has chosen them. Faith is not the quality in which they are to be rich, but the sphere or element; rich in their position as believers. “Not the measure of faith, in virtue of which one man is richer than another, is before the writer’s mind, but the substance of the faith, by virtue of which every believer is rich” (Wiesinger, cited by Alford). James 2:5 ——————————————————————————– Did not God choose? (ouch ho theos exelexato;). Affirmative answer expected.

First aorist middle (indirect, God chose for himself) indicative of eklegτ, the very form used by Paul three times of God’s choice in 1 Corinthians 1:27-28. ——————————————————————————– As to the world (tτi kosmτi). The ethical dative of interest, as the world looks at it as in Acts 7:20; 1 Corinthians 1:18; 2 Corinthians 10:4; James 4:4.

By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Matthew 10:23-26; 1 Corinthians 1:26-28). ——————————————————————————– Rich in faith (plousious en pistei). Rich because of their faith. As he has shown in James 1:9-10. ——————————————————————————– Which he promised (hηs epeggeilato). Genitive of the accusative relative hηn attracted to the case of the antecedent basileias (the Messianic kingdom), the same verb and idea already in James 1:12 (epηggeilato). Cf. the beatitude of Jesus in Matthew 5:3 for the poor in spirit. 5. did not God choose them that are poor as to the world—This verse sets forth the proof that the action of the readers is wrong. Their favoritism is both inconsistent with God’ s attitude toward the poor and also with the attitude of the rich themselves toward God’s people.

The Jew was confident that he was God’ s chosen. Deuteronomy 14:1-2, “You are sons of the Lord your God . . . because you are to the Lord your God a holy people, and the Lord your God chose you that ye might become a people of his own possession.’’ Back of the thought is the idea that it was not any intrinsic merit or wealth that caused the selection, but the promise of Israel’ s fulfilling God’ s purpose in their faith.

The New Testament adopts this as fulfilled in the church. Christians are God’ s elect (Ephesians 1:4; 1 Peter 1:1). A lack of worldly pride is seen in the fulfillment: “But God chose the foolish things of the world, that he might put to shame them that are wise; and God chose the weak things of the world that he might put to shame the things that are .strong” (1 Corinthians 1:27). This same concept lies behind James’ words. God has chosen those who are poor in some respects (i.e., in regard to the world) but rich in another (i.e., in regard to the faith) to be His own and to be the heirs of His promises. This does not mean “rich in faith” as though they had faith in abundance, nor does it mean that their faith is their riches.

The dative is the dative of relationship, like “fair in respect to God” in Acts 7:20 and “powerful in respect to God” in 2 Corinthians 11:4. The wealth that is connected with the faith of the Christian is the same as that to which he is heir— the kingdom, the salvation which is in Christ. ——————————————————————————– Whether the ASV is right in taking “rich in faith,” etc., to be an implied predicate (supplying “to be” rich) is open to question.

What the language says as it stands is that God chose the poor, rich in faith, and heirs of the kingdom. These are the kind he chooses. When one becomes these, he is one of the chosen. This does not make the poor as a class destined to become rich in faith and heirs, nor does it exclude the rich. It merely observes that there is a condescension in God’ s choice. Poverty and election usually coincide.

God knew that the world would be so constituted that those fulfilling his purpose would largely fall among this group, and so it has happened (1 Corinthians 1:26). The rich themselves may qualify, as James has indicated in 1:10. (See also 1 Timothy 6:17 ff) But riches are a danger for one and make his way to salvation difficult (Matthew 19:23 ff). ——————————————————————– James’ point is quite plain: Of the two visitors to the service, the poor is much more likely to become a Christian and become an heir of the heavenly kingdom; yet the Christians so Took upon worldly appearances that they favor the other man.

It is not that they ought to be discourteous to either person; but they should not dishonor either, especially the poor. In mistreating the poor they are mistreating the same kind of people as themselves. From this James turns to the way the rich generally treat the Christians.

James 2:6

James 2:6 James 2:6 υμειςG5210 δεG1161 BUT YE ητιμασατεG818 [G5656] τονG3588 THE πτωχονG4434 POOR “MAN” ουχG3756 NOT οιG3588 THE πλουσιοιG4145 RICH καταδυναστευουσινG2616 [G5719] DO OPPRESS υμωνG5216 YOU, καιG2532 AND " NOT " αυτοιG846 THEY ελκουσινG1670 [G5719] DO DRAG υμαςG5209 YOU ειςG1519 BEFORE “THE” κριτηριαG2922 ? . ye: James 2:3, Psalms 14:6, Proverbs 14:31, Proverbs 17:5, Ecclesiastes 9:15, Ecclesiastes 9:16, Isaiah 53:3, John 8:49, 1 Corinthians 11:22 Do: James 5:4, Job 20:19, Psalms 10:2, Psalms 10:8, Psalms 10:10, Psalms 10:14, Psalms 12:5, Proverbs 22:16, Ecclesiastes 5:8, Isaiah 3:14, Isaiah 3:15, Amos 2:6, Amos 2:7, Amos 4:1, Amos 5:11, Amos 8:4-6, Micah 6:11, Micah 6:12, Habakkuk 3:14, Zechariah 7:10 and: James 5:6, 1 Kings 21:11-13, Acts 4:1-3, Acts 4:26-28, Acts 5:17, Acts 5:18, Acts 5:26, Acts 5:27, Acts 13:50, Acts 16:19, Acts 16:20, Acts 17:6, Acts 18:12 Exodus 23:6 - General Leviticus 5:7 - he be not able to brJas 2:10 οστιςG3748 γαρG1063 FOR ολονG3650 WHOLE τονG3588 THE νομονG3551 LAW τηρησειG5083 [G5692] SHALL KEEP, πταισειG4417 [G5692] SHALL STUMBLE δεG1161 BUT ενG1722 IN ενιG1520 ONE " POINT “, γεγονενG1096 [G5754] HA HAS BECOME παντωνG3956 OF ALL ενοχοςG1777 GUILTY. ing a lamb Leviticus 14:21 - poor Leviticus 19:15 - General Leviticus 25:35 - thy brother Deuteronomy 23:16 - thou shalt not Deuteronomy 24:17 - pervert Nehemiah 5:5 - our flesh Job 32:9 - Great Psalms 72:13 - shall save Psalms 74:19 - forget Psalms 103:6 - executeth Proverbs 14:21 - that despiseth Proverbs 19:1 - Better Proverbs 19:7 - the brethren Proverbs 22:7 - rich Ecclesiastes 3:16 - General Isaiah 3:5 - the people Jeremiah 20:13 - for Ezekiel 18:12 - oppressed Ezekiel 22:27 - princes Ezekiel 45:8 - and my princes Habakkuk 1:4 - for Zechariah 11:11 - so Matthew 19:23 - That Luke 1:48 - regarded Luke 1:53 - and Luke 6:24 - woe Luke 7:44 - thou John 12:6 - not Acts 18:6 - they Acts 25:6 - sitting Romans 12:16 - condescend to men of low estate Romans 15:26 - the poor 1 Thessalonians 4:6 - defraud 2 Timothy 3:3 - despisers James 1:9 - the brother James 5:1 - ye Revelation 2:9 - poverty James 2:6 To despise means to belittle or look down upon, and some of the disciples had been guilty of such an attitude toward people who were poor. It is usually the rich people who resort to the courts in suits of oppression in order to squeeze a little more money out of unfortunate debtors. James 2:6 ——————————————————————————– Despised (ἠτιμάσατε) Not strong enough. They had manifested their contempt; had done despite to them. Rev., correctly, dishonored. From the use of the aorist tense, ye dishonored, which the A. V. and Rev. render as a perfect, ye have dishonored, the reference would appear to be to a specific act like that described in vv. 2, 3. ——————————————————————————– Oppress (καταδυναστεύουσιν) Only here and Acts 10:38. The preposition κατά, against, implies a power exercised for harm.

Compare being lords over, 1 Peter 5:3, and exercise dominion, Matthew 20:25, both compounded with this preposition. ——————————————————————————– Draw (ἕλκουσιν) Not strong enough. The word implies violence.

Hence, better, as Rev., drag. Compare Livy’s phrase, “a lictoribus trahi, to be dragged by the lictors to judgment;” Acts 8:3, of Saul haling or hauling men and women to prison; and Luke 12:58. ——————————————————————————– Judgment-seats (κριτήρια) Only here and 1 Corinthians 6:2; 1 Corinthians 6:4. James 2:6 ——————————————————————————– But ye have dishonoured the poor man (humeis de ηtimasate ton ptτchon). First aorist active indicative of atimazτ, old verb from atimos, dishonoured (Matthew 13:57). In the act of partiality pictured in James 2:3. ——————————————————————————– Oppress you (katadunasteuousin humτn). Not very common compound (katadunasteuτ, present active indicative, from kata and dunastηs, potentate, Luke 1:52), used of the devil in Acts 10:38 (only other N.T. example).

Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords. ——————————————————————————– Drag you (helkousin humas).

Old and vigorous word for violent treatment, as of Paul in Acts 16:19; Acts 21:30. Cf. such violence in Luke 12:58; Acts 8:3. ——————————————————————————– Before the judgment-seats (eis kritηria). “To courts of justice” as in 1 Corinthians 6:2; 1 Corinthians 6:4 (only other N.T. examples). Common in the papyri in this sense. From krinτ to judge, kritηs (judge), place where judgment is given. 6. But ye have dishonored the poor man.—The action of the church in showing partiality and giving the rich man the good seat and making the poor stand or sit on the floor simply because of his poverty was a dishonor. “Despised” is a possible meaning (Cf. Field, Notes on the Translation of the New Testament), but by etymology and usage the word usually meant to “dishonor” or “show disrespect to.” The verb usually means “to insult or degrade” (Mark 12:4; Acts 5:41). “The poor man” is the generic use of the singular noun with the article, not merely “this poor man,” but the poor as such.

See James 5:6 for what is probably a similar usage. ——————————————————————————– Do not the rich oppress you,—The verb means to “dominate” or “exercise power over,” almost always in a bad sense. It is at times used of the tyrannical rule of the devil or evil spirits over men (Acts 10:38).

It signifies also exploiting people, often being used in the Old Testament of exploiting widows and orphans (Micah 2:2; Amos 8:4; Zechariah 7:10; and Jeremiah 7:6). The verb is past tense in Greek (aorist), which may be the aorist of proverbial or general statements (gnomic). ——————————————————————————– and themselves drag you before the judgment-seats?—The pronoun “themselves” is emphatic and points to the fact that it is the very people who do this that are being respected. They are the ones guilty of dragging or having Christians dragged before the judgment-seats. ——————————————————————————– James is probably thinking of the rich Sadducees who persecute Christians (Acts 4:1; Acts 13:50). The Sadducees, though small in number, controlled the Sanhedrin with its wealth acquired from the tribute money from Jews all over the world. They were the chief instigators of the early persecutions of the church. Christians because they were despised may also have been often singled out by the rich merchants and landowners and prosecuted for their debts. “Drag” implies force and is actually mentioned in cases of arrest in Acts 9:1; Acts 16:19; Acts 21:30.

Such is the kind of action Jesus had forewarned his disciples about (Matthew 10:7; John 16:2). The judges were the Jewish courts which the Romans permitted (Matthew 10:17; Matthew 9:2; Matthew 26:11; 1 Corinthians 6:2; 1 Corinthians 6:4).

James 2:7

James 2:7 James 2:7 ουκG3756 NOT αυτοιG846 THEY βλασφημουσινG987 [G5719] DO τοG3588 THE καλονG2570 GOOD ονομαG3686 NAME τοG3588 WHICH επικληθενG1941 [G5685] WAS CALLED εφG1909 UPON υμαςG5209 YOU? . blaspheme: Psalms 73:7-9, Matthew 12:24, Matthew 27:63, Luke 22:64, Luke 22:65, Acts 26:11, 1 Timothy 1:13, Revelation 13:5, Revelation 13:6 worthy: Psalms 111:9, Son 1:3, Isaiah 7:14, Isaiah 9:6, Isaiah 9:7, Jeremiah 23:6, Matthew 1:23, Acts 4:12, Philippians 2:9-11, Revelation 19:13, Revelation 19:16 by: Isaiah 65:15, Acts 11:26, Ephesians 3:15 Leviticus 24:16 - blasphemeth Job 32:9 - Great Isaiah 43:7 - called Ezekiel 22:27 - princes Habakkuk 1:4 - for Acts 18:6 - they Colossians 3:8 - blasphemy James 3:6 - a world Revelation 2:13 - my name James 2:7 Thayer defines the original for blaspheme as follows: “ To speak reproachfully, rail at, calumniate [accuse falsely].” The worthy name is Christ whom oppressors would be inclined to belittle because His teaching condemns their practices. James 2:7 ——————————————————————————– They (αὐτοὶ) ——————————————————————————– Emphatic. “Is it not they who blaspheme?” ——————————————————————————– Worthy (καλὸν) Rev., better, because stronger, honorable. By this epithet the disgracefulness of the blasphemy is emphasized. ——————————————————————————– By the which ye are called (τὸἐπικληθὲνἐφ’ ὑμᾶς) Lit., which is called upon you; the name of Christ, invoked in baptism. The phrase is an Old-Testament one. See Deuteronomy 28:10, where the Septuagint reads that the name of the Lord has been called upon race. Also, 2 Chronicles 7:14; Isaiah 4:1. Compare Acts 15:17.

James 2:7 ——————————————————————————– Blaspheme (blasphηmousin). Present active indicative of common verb blasphηmeτ (from blasphηmos, speaking evil, blax or blaptτ and phηmη), as in Luke 22:65. ——————————————————————————– The honourable name (to kalon onoma). “The beautiful name.” ——————————————————————————– By the which ye were called (to epiklηthen eph’ humβs). “The one called upon you” (first aorist passive articular participle of epikaleτ, to put a name upon, to give a surname to, as Acts 10:18).

What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14; 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. 7. Do not they blaspheme—To “blaspheme” is to “revile” or “speak disrespectfully” of something that is honorable or sacred. The word is usually translated “blaspheme” when it is something holy or sacred (Acts 19:37; Romans 2:24) and “revile” when it is directed toward man (Titus 3:2; Romans 3:8). Literally the word means to “speak evil.” ——————————————————————————– the honorable name,—The name meant is undoubtedly (in view of Biblical usage) the name of Jesus.

The Jews would not ordinarily blaspheme the name Christ (Messiah), which was a title sacred to them, except as they might do so by ironically ridiculing the claim of Jesus to be the Christ (as in Mark 15:32). “Blaspheme” here implies the desecration of the name in the knowledge that Christians considered it a worthy or sacred name. 1 Corinthians 12:3 shows that some cursed the name of Jesus. Pliny’s letter in the first century shows that rulers put Christians on the stand to “curse Jesus,” which it was understood “no true Christian would do.” A writer tells of being brought to his senses in this respect by the look on his Arab guide’ s face when he thoughtlessly used the word “Allah” as a byword. Zahn and others think the reference is to rich Christians who apostatize and in persecution curse the name of Jesus as Lord, the idea being that the rich were more easily induced to do this. This Plummer and Mayor reject, pointing out that “upon you” differentiates the readers from those who do this. Luke speaks of the unbelieving Jews (Acts 13:45) as “contradicting, speaking blasphemy.” ——————————————————————————– by which ye are called?—The passive (as in the ASV margin) is to be read: “which is called upon you.” The proper background for the phrase is Amos 9:12, quoted in Acts 15:17 : “I will build again the tabernacle of David . . . that the residue of men may seek after the Lord, and all the Gentiles, upon whom my name is called.” The passive of the verb here is used with the noun “name” as in the Old Testament to designate the latter as the property of the one wearing the name. See 2 Samuel 6:2 (of the ark); 1 Kings 8:43; Jeremiah 7:30 (of the temple); Jeremiah 14:9 (of Israel); and also Numbers 6:27; 2 Chronicles 7:14; Isaiah 63:19; Jeremiah 25:29.

It is even used of the wife assuming the husband’ s name (Isaiah 4:1) and of the children (Genesis 48 :l6). Actually it makes little difference whether the active or passive translation is given, since, after the name is called upon one, it is assumed by him and he is called by it (Isaiah 43:7).

This does not mean that the Israelite wore a form of Jehovah’ s name; it was fulfilled in his acknowledging that he belonged to Jehovah. So James had said, “James, a slave of God and of the Lord Jesus Christ” (James 1:1). This is the meaning of the NEB translation: “The honored name by which God has claimed you,” which gives the significance of the wording rather than the translation. ——————————————————————————– In view of this background the probability is that the reference is to the invocation of the name of Jesus Christ upon the believer at baptism (Acts 2:38, “in the name of Jesus Christ”; and see Acts 8:16; Acts 10:48).’ ——————————————————————————– From this it is very unlikely that the reference is to the derogatory use of the name “Christian.”

James 2:8

James 2:8 James 2:8 ειG1487 IF μεντοιG3305 INDEED “THE” νομονG3551 LAW τελειτεG5055 [G5719] YE KEEP βασιλικονG937 ROYAL καταG2596 TO τηνG3588 THE γραφηνG1124 , αγαπησειςG25 [G5692] THOU SHALT LOVE τονG3588 πλησιονG4139 σουG4675 THY ωςG5613 AS σεαυτονG4572 THYSELF, καλωςG2573 WELL ποιειτεG4160 [G5719] YE DO. . the royal: James 2:12, James 1:25, 1 Peter 2:9 Thou: Leviticus 19:18, Leviticus 19:34, Matthew 22:39, Mark 12:31-33, Luke 10:27-37, Romans 13:8, Romans 13:9, Galatians 5:14, Galatians 6:2, 1 Thessalonians 4:9 ye do: James 2:19, 1 Kings 8:18, 2 Kings 7:9, Jonah 4:4, Jonah 4:9, Matthew 25:21, Matthew 25:23, Philippians 4:14 1 Chronicles 22:13 - to fulfil Psalms 119:34 - I shall Matthew 5:43 - Thou Matthew 19:19 - Thou Matthew 22:40 - General Luke 6:31 - General Luke 18:20 - Do not commit John 13:34 - That ye love Romans 3:31 - yea Ephesians 6:9 - the same Philippians 2:4 - General 2 Timothy 3:2 - lovers 2 Peter 1:19 - ye do 1 John 2:7 - but James 2:8 Royal means kingly and the greatest laws ever given to men have come from the King of heaven. Among those laws is the one which commands to “ love thy neighbor as thyself.” James says if we obey this we will do well. James 2:8 ——————————————————————————– Fulfil the royal law (νόμοντελεῖτεβασιλικὸν) The phrase occurs only here and Romans 2:27. Τελεῖν, fulfil, is stronger than the more common word τηρεῖν, observe or keep, which appears in v. 10. Compare, also, Matthew 19:17; Matthew 23:3; John 14:15, etc. James here speaks of a single commandment, the proper word for which is ἐντολή, while νόμος is the body of commandments. It is appropriate here, however, since this special commandment sums up the entire law. See Romans 13:10; Galatians 5:14. It is the royal law; the king of all laws. ——————————————————————————– The phrase royal law is of Roman origin (lex regia).

In the kingly period of Roman history it did not signify a law promulgated by the absolute authority of the king, but a law passed by a popular assembly under the presidency of the king. In later times the term was applied to all laws the origin of which was attributed to the time of the kings.

Gradually the term came to represent less of the popular will, and to include all the rights and powers which the Roman people had formerly possessed, so that the emperor became what formerly the people had been, sovereign. “It was not,” says Gibbon, “before the ideas and even the language of the Romans had been corrupted, that a royal law (lex regia) and an irrevocable gift of the people were created.…The pleasure of the emperor, according to Justinian, has the vigor and effect of law, since the Roman people, by the royal law, have transferred to their prince the full extent of their own power and sovereignty. The will of a single man, of a child, perhaps, was allowed to prevail over the wisdom of ages and the inclinations of millions; and the degenerate Greeks were proud to declare that in his hands alone the arbitrary exercise of legislation could be safely deposited” (“Decline and Fall,” ch. xliv.). James 2:8 ——————————————————————————– Howbeit (mentoi). Probably not adversative here, but simply confirmatory, “if now,” “if indeed,” “if really.” Common in Xenophon in this sense. See the contrast (de) in James 2:9. ——————————————————————————– If ye fulfil (ei teleite). Condition of first class, assumed as true with ei and present active indicative of teleτ, old verb, to bring to completion, occurring in Romans 2:27 also with nomos (law).

Jesus used plηroτ in Matthew 4:17. James has tηreτ in James 2:10. ——————————————————————————– The royal law (nomon basilikon).

Old adjective for royal, regal (from basileus king), as of an officer (John 4:46). But why applied to nomos? The Romans had a phrase, lex regia, which came from the king when they had kings. The absence of the article is common with nomos (James 4:11). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws. Jesus had said that on the law of love hang all the law and the prophets (Matthew 22:40), and he had given the Golden Rule as the substance of the Law and the prophets (Matthew 7:12). This is probably the royal law which is violated by partiality (James 2:3). It is in accord with the Scripture quoted here (Leviticus 19:18) and ratified by Jesus (Luke 10:28). 8.

Howbeit if ye fulfil the royal law,—This section has some difficulties of interpretation, but the sense seems to be as follows: James anticipates that some of his hearers will justify their showing favors to the rich by referring to the commandment which said that the Jew was to love his neighbor as himself. It may be that James knew that this was already being used as an excuse. He shows that such an attempt fails as a justification of the action on the grounds that it falls short of fulfilling the whole law. ——————————————————————————– “ The royal law” is identified by James as summed up in loving one’ s neighbor (Leviticus 19:18). Why is this called the “royal” law? It is either because of its transcending importance among the laws of the Old Testament (Cf. Jesus’ saying that this was the “second” like unto “Love God with your whole heart.” ) or because it is from the King (Compare “royal country” = “the King’ s country,” Acts 12:20).

Knowling and Ropes favor the idea that the meaning is “supreme” ; but Arndt-Gingrich take the other meaning. At any rate, the appeal is to the law of love as that of first importance.

James’ critics are saying, “Surely an action which fulfills such a law could not be wrong.” ——————————————————————————– ye do well.—James has no quarrel with fulfilling the righteousness of the law. Nor does the New Testament ever have. What was morally right under the law is an expression of God’ s will and is the object of achievement under the gospel (Romans 7; Romans 8:3; Romans 13:10). There is little difference between the morality of the law and the gospel, though there is a difference in application. If one actually was trying to fulfill the concept of love as laid down in the law, he would be doing excellently.

James 2:9

James 2:9 James 2:9 ειG1487 δεG1161 BUT IF προσωποληπτειτε G4380 [G5719] YE HAVE RESPECT OF PERSONS, αμαρτιανG266 SIN εργαζεσθεG2038 [G5736] YE WORK, ελεγχομενοιG1651 [G5746] BEING υποG5259 BY τουG3588 THE νομουG3551 LAW ωςG5613 AS παραβαταιG3848 . . if: James 2:1-4, Leviticus 19:15 are: John 8:9, John 8:46, John 16:8, *marg. 1 Corinthians 14:24, Jude 1:15 transgressors: Romans 3:20, Romans 7:7-13, Galatians 2:19, 1 John 3:4 Deuteronomy 1:17 - shall not Ezra 10:2 - We have trespassed Job 13:10 - reprove Psalms 51:4 - Against Malachi 4:4 - the law Luke 18:11 - as John 7:24 - General Acts 10:34 - Of a Romans 7:5 - which Galatians 3:10 - Cursed Philippians 3:9 - which is of the James 2:9 No man who loves his neighbor as himself will mistreat him because he is poor. Hence he will not show respect to persons which we have seen is defined as “ partiality.” Convinced of the law denotes that the one who shows partiality is guilty under the law of being a transgressor of that law. James 2:9 ——————————————————————————– Ye have respect to persons (προσωπολημπτεῖτε) Only here in New Testament. See on v. 1. ——————————————————————————– Ye commit sin (ἁμαρτίανἐργάζεσθε) Lit., “work sin.” Compare Matthew 7:23; Acts 10:35; Hebrews 11:33. The phrase is rather stronger than the more common ἁμαρτίανποιεῖν, to do sin, John 8:34; James 5:15; 1 Peter 2:22. The position of sin is emphatic: “it is sin that ye are working.” ——————————————————————————– And are convinced (ἐλεγχόμενοι) Rather, as Rev., convinced. The word, which is variously rendered in A. V. tell a fault, reprove, rebuke, convince, while it carries the idea of rebuke, implies also a rebuke which produces a conviction of the error or sin.

See on John 8:46. Compare John 3:20; John 8:9; 1 Corinthians 14:24-25.

James 2:9 ——————————————————————————– But if ye have respect of persons (ei de prosτpolηmpteite). Condition of first class by contrast with that in James 2:8. For this verb (present active indicative), formed from prosτpon lambanτ, here alone in the N.T., see in James 2:1. A direct reference to the partiality there pictured. ——————————————————————————– Ye commit sin (hamartian ergazesthe). “Ye work a sin.” A serious charge, apparently, for what was regarded as a trifling fault. See Matthew 7:23, hoi ergazomenoi tηn anomian (ye that work iniquity), an apparent reminiscence of the words of Jesus there (from Psalms 6:8). ——————————————————————————– Being convicted (elegchomenoi). Present passive participle of elegchτ, to convict by proof of guilt (John 3:20; John 8:9; John 8:46; 1 Corinthians 14:24). ——————————————————————————– As transgressors (hτs parabatai).

For this word from parabainτ, to step across, to transgress, see Galatians 2:18; Romans 2:25; Romans 2:27. See this very sin of partiality condemned in Leviticus 19:15; Deuteronomy 1:17; Deuteronomy 16:19.

To the law and to the testimony. 9. but if ye have respect of persons,—James assumed that this is so, just as he had assumed that they were attempting to fulfill the royal law. (In both places he used a condition assumed as fulfilled.) The respect of persons had been demonstrated in the favor to the rich. The excuse involved the readers in an inconsistency which James goes on to explain. “Ye commit sin” means (compare note on James 1:20) “Ye practice sin,” become guilty of sinning. The reason that this can be said so specifically is that the law plainly forbade this. As has been pointed out, partiality is prohibited in the same chapter which speaks of love of neighbor, Leviticus 19:15 : “Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honor the person of the mighty.” Compare Deuteronomy 1:17; Deuteronomy 16:19. Thus the law points to the one who respects person as a transgressor. By an appeal to the law, nothing but sin can be made of their action toward the poor.

James 2:10

James 2:10 James 2:10 οστιςG3748 γαρG1063 FOR ολονG3650 WHOLE τονG3588 THE νομονG3551 LAW τηρησειG5083 [G5692] SHALL KEEP, πταισειG4417 [G5692] SHALL STUMBLE δεG1161 BUT ενG1722 IN ενιG1520 ONE " POINT “, γεγονενG1096 [G5754] HA HAS BECOME παντωνG3956 OF ALL ενοχοςG1777 GUILTY. . For: While the Jews taught that he who transgresses all the precepts of the law has broken the yoke, dissolved the covenant, and exposed the law to contempt; and so has he done who has only broken one precept; they also taught, that he who observed any principal command was equal to him who kept the whole law, and gave for an example the forsaking of idolatry. To correct this false doctrine was the object James had in view. whosoever: Deuteronomy 27:26, Matthew 5:18, Matthew 5:19, Galatians 3:10 Genesis 44:8 - how then Numbers 6:12 - but the Deuteronomy 5:18 - General Deuteronomy 6:25 - General Deuteronomy 27:1 - Keep all Deuteronomy 28:1 - to do all Psalms 119:6 - I have Jeremiah 32:23 - they have Ezekiel 18:28 - turneth Matthew 7:12 - for Matthew 19:18 - Which Mark 10:21 - One thing Luke 19:21 - I feared Romans 2:12 - in the law Romans 3:20 - Therefore Romans 5:16 - for the Romans 7:5 - which Romans 7:9 - but Romans 9:31 - hath Galatians 5:3 - a debtor James 2:10 Whole law as James is using it refers to the ten commandments. Not that the decalogue is still the law of God as it once was, for it has been replaced by the law of Christ. But it is used to illustrate the point which the writer has under consideration, because it is formed into a certain number of separate commandments each of which is a complete unit of law. Thus if a man rejects a single one of these ten commands he is guilty of all because they all were given by one authority. James 2:10 ——————————————————————————– Keep (τηρήσῃ) See on v. 8. ——————————————————————————– Offend (πταίσῃ) Lit., as Rev., stumble. ——————————————————————————– He is guilty (γέγονενἔνοχος) Lit., he is become guilty. Ἔνοχος, guilty, is, strictly, holden; within the condemning power of. Compare Matthew 26:66; Mark 3:29; 1 Corinthians 11:27. Huther cites a Talmudic parallel: “But if he perform all, but omit one, he is guilty of every single one.” James 2:10 ——————————————————————————– Whosoever shall keep (hostis tηrηsηi). Indefinite relative clause with hostis and aorist active subjunctive of tηreτ, old verb, to guard (from tηros guarding), as in Matthew 27:36, without an (though often used, but only one example of modal ean = an in James, viz., James 4:4). This modal an (ean) merely interprets the sentence as either more indefinite or more definite (Robertson, Grammar, p. 957f.). ——————————————————————————– And yet stumble in one point (ptaisηi de en heni). First aorist active subjunctive also of ptaiτ, old verb, to trip, as in James 3:2; Romans 11:11. “It is incipient falling” (Hort). ——————————————————————————– He is become (gegonen).

Second perfect indicative of ginomai, “he has become” by that one stumble. ——————————————————————————– Guilty of all (pantτn enochos). Genitive of the crime with enochos, old adjective from enechτ (to hold on or in), held in, as in Mark 3:29.

This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (holon ton nomon) to be a law-abiding citizen, even laws that one does not like. See Matthew 5:18-19 for this same principle. There is Talmudic parallel: “If a man do all, but omit one, he is guilty for all and each.” This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God’s laws. 10. For whosoever shall keep the whole law,—This verse is difficult, but it is usually interpreted as follows.

It states the principle which makes the former argument valid. The keeping of the whole law is useless as a matter of justification unless it is kept perfectly. ——————————————————————————– and yet stumble in one point,—The verb “stumble” here, as in James 3:2, means to “sin” (See Romans 11:11; 2 Peter 1:10; Jude 1:24). “In one point” means “one precept or commandment,” with the word “point” or “precept” understood. ——————————————————————————– is become guilty of all.—This means to become guilty of violating the law as a whole— of becoming a lawbreaker.

One does not need to go to rabbinical parallels to illustrate this. Paul stated the principle to the Galatians: “Cursed is every one who continueth not in all things that are written in the book of the law, to do them” (Galatians 3:10). Nor is this a strange rule even in civil law. If one murders, he becomes a lawbreaker and may pay the supreme penalty, though he may have kept all law for many years. Paul explains in Romans 7 that the law of sin in our members brings us into sin even if we desire to keep the law. So we all sin (Cf.

James 3:2). This is the reason that one cannot be justified by the law; he cannot keep it perfectly as he must do to be declared innocent (be justified). ——————————————————————————– Thus James is saying that those who appeal to the law to justify their partiality are condemned as transgressors because they are guilty of breaking another precept in the same action.

James is not saying that the law is still binding upon Christians as such; he is answering those who appeal to the law of love to justify their sin. This is clear from verse 12. Christians are under the law of love. Under this they are really free from the law to love their neighbor (Galatians 5:13) but have become slaves to Christ and their neighbors out of love.

James 2:11

11 Jas 2:11 James 2:11 οG3588 γαρG1063 FOR HE WHO ειπωνG2036 [G5631] SAID μηG3361 NOT μοιχευσηςG3431 [G5661] THOU MAYEST COMMIT , ειπενG2036 [G5627] SAID καιG2532 ALSO, μηG3361 φονευσηςG5407 [G5661] THOU MAYEST NOT COMMIT MURDER. ειG1487 δεG1161 NOW IF ουG3756 μοιχευσειςG3431 [G5692] THOU SHALT NOT COMMIT , φονευσειςG5407 [G5692] SHALT COMMIT MURDER δεG1161 BUT, γεγοναςG1096 [G5754] THOU HAST BECOME παραβατηςG3848 A νομουG3551 OF “THE” LAW . he said that, or, that law, which said Do not commit: Exodus 20:13, Exodus 20:14, Deuteronomy 5:17, Deuteronomy 5:18, Matthew 5:21-28, Matthew 19:18, Mark 10:19, Luke 18:20, Romans 13:9 Now: Leviticus 4:2, Leviticus 4:13, Leviticus 4:22, Psalms 130:3, Psalms 130:4 Genesis 44:8 - how then Deuteronomy 28:1 - to do all Psalms 51:4 - Against Matthew 5:19 - shall break Romans 7:9 - but Romans 9:31 - hath Galatians 5:3 - a debtor James 2:11 The command at the end of verse 8 is not in that exact form in the first account of the decalogue but it is so worded in Leviticus 19:18. It is also virtually included in the last six of the ten, for if a man loves his neighbor as himself he will observe all those six. In our verse the writer mentions two of the original ten commandments. The point he is making is that since the same God who gave one of them gave the other also, therefore no matter which a person rejects he is rejecting God. So the verse has no application to the mistakes that all people are liable to make through forgetfulness or other weaknesses of the flesh. In other words, the whole matter that James is considering pertains to the question of the Lord’ s authority. James 2:11 ——————————————————————————– A transgressor (παραβάτης) From παρά, beyond, and βαίνω, to go. A transgressor, therefore, is one who goes beyond the line. So, also, trespass, which is transpass, from the Latin trans, across, and passus, a step. A similar word occurs in Homer, ὑπερβασία, a transgression or trespass, from ὑπέρ, over, and βαίνω, to go. James 2:11 ——————————————————————————– He that said (ho eipτn) — said also (eipen kai). The unity of the law lies in the Lawgiver who spoke both prohibitions (mη and the aorist active subjunctive in each one, moicheusηis, phoneusηis).

The order here is that of B in Exodus 20 (Luke 18:20; Romans 13:9), but not in Matthew 5:21; Matthew 5:27 (with ou and future indicative). ——————————————————————————– Now if thou dost not commit adultery, but killest (ei de ou moicheueis, phoneueis de). Condition of first class with ou (not mη) because of the contrast with de, whereas ei mη would mean “unless,” a different idea.

So ou in James 1:23. ——————————————————————————– A transgressor of the law (parabatηs nomou) as in James 2:9. Murder springs out of anger (Matthew 5:21-26). People free from fleshly sins have often “made their condemnation of fleshly sins an excuse for indulgence towards spiritual sins” (Hort). 11. For he that said, Do not commit adultery,— Commentators labor explaining why James chooses these two commands (perhaps because they offend most against the law of love?). These are likely chosen as typical laws. The law is an expression of the will of the lawgiver.

One cannot pick out the law which pleases him and let the others go. The only way to be approved by the law is to keep the whole law. ——————————————————————————– Paul in Romans 2 pointed out the inconsistency of the Jews, who took pride in themselves as “teachers” or “guides of the blind” : they only taught the law but did not keep it, or they kept one part and neglected the other (Romans 2:17 ff). ——————————————————————————– So if one keeps some laws but breaks others, he “becomes a transgressor of the law.” Thus by the appeal for a judgment by the law, those showing partiality condemned themselves as sinners.

James 2:12

James 2:12 James 2:12 ουτωςG3779 SO λαλειτεG2980 [G5720] SPEAK YE καιG2532 AND ουτωςG3779 SO ποιειτεG4160 [G5720] DO, ωςG5613 AS διαG1223 BY “THE” νομουG3551 LAW ελευθεριαςG1657 OF FREEDOM μελλοντεςG3195 [G5723] BEING ABOUT κρινεσθαιG2919 [G5745] TO BE JUDGED; . speak: Philippians 4:8, Colossians 3:17, 2 Peter 1:4-8 the: James 2:8, James 1:25 Psalms 119:45 - And I will John 8:32 - and the 1 Peter 2:16 - free James 2:12 Law of liberty is the one named in James 1:25 and refers to the New Testament. So speak ye and so do. Since that law is the one by which we will be judged, our lives should be regulated by it now. James 2:12 ——————————————————————————– So With reference to what follows, speak and do. James 2:12 ——————————————————————————– So speak ye, and so do (houtτs laleite kai houtτs poieite). Present active imperatives as a habit. For the combination see James 1:19-21 contrasted with James 1:22-25, and James 1:26 with James 1:27. ——————————————————————————– By a law of liberty (dia nomou eleutherias). The law pictured in James 1:25, but law, after all, not individual caprice of “personal liberty.” See Romans 2:12 for this same use of dia with krinτ in the sense of accompaniment as in Romans 2:27; Romans 4:11; Romans 14:20. “Under the law of liberty.” 12. So speak ye, and so do,—James uses imperatives in the present tense, of continuous action.

We are to live continuously both in our words and speech in view of the way we are to be judged. ——————————————————————————– as men who are to be judged by a law of liberty.—Jesus emphasizes the urgency of the Christian life. The Christian expects the Lord at any time.

He must be ready at any time to give account. At the time when the world expects not, the Lord will come. The construction used in Greek was one that replaced the Classical future in some circumstances. It was used of things which were sure to come to pass. It was a favorite construction in expressing decrees or what was fixed by necessity (Matthew 25:31; 2 Corinthians 5:10; Acts 11:28; Acts 24:25; Acts 27:10). “Judged” here does not mean, as in some other passages in James, “condemned” (Cf. 4:11), but it means to be confronted by the judge to be assessed as guilty or justified according to law. Christians understand that they are to be judged by the gospel of Jesus Christ (Romans 2:16). “By a law of liberty” is a reference to the description of the “word of truth” or the “implanted word” (James 1:18; James 1:21), as “the law of liberty” in James 1:25.

For the meaning of the expression, see the comment on that passage. It seems most likely that James repeats his reference to this term by way of contrast with the law or test being proposed by those who were guilty of partiality.

They had implied that they justified their action by appealing to the royal law of Lev 19:18. James has countered by showing that that provision is a part of the whole of the Jewish Law, which included the Ten Commandments. Justification under that law demands a consistency of action in keeping the whole law; one cannot just choose which he would keep and let the others go. Partiality is condemned by the same law, so no appeal to the law can be made to justify something it condemns. Having shown that this device will not work, James then in our present verse says, in effect, that Christians are not judged by the Law of Moses anyway, but by the perfect law, the law of liberty. Remembering the free yoke which we have assumed to the will of Christ, out of the debt of gratitude which we owe to Him, we ought to act toward the poor as that law of love (freely assumed and no longer a burden of law) indicates that we should.

The exact stipulation of that law, of course, is that we are all one man in Christ Jesus: whether Jew or Greek, bond or free, rich or poor. Our judgment as Christians will not be as a matter of law, but as a matter of obedience to this law of liberty.

James 2:13

James 2:13 James 2:13 ηG3588 γαρG1063 κρισιςG2920 FOR “WILL BE” ανιλεωςG448 WITHOUT MERCY τωG3588 TO HIM THAT μηG3361 ποιησαντιG4160 [G5660] WROUGHT NOT ελεοςG1656 MERCY. καιG2532 AND κατακαυχαταιG2620 [G5736] BOASTS OVER ελεοςG1656 MERCY κρισεωςG2920 . . he: James 5:4, Genesis 42:21, Judges 1:7, Job 22:6-10, Proverbs 21:13, Isaiah 27:11, Matthew 5:7, Matthew 6:15, Matthew 7:1, Matthew 7:2, Matthew 18:28-35, Matthew 25:41-46, Luke 16:25 and: Psalms 85:10, Jeremiah 9:24, Ezekiel 33:11, Micah 7:18, Ephesians 1:6, Ephesians 1:7, Ephesians 2:4-7, 1 John 4:8-16, 1 John 4:18, 1 John 4:19 rejoiceth: or, glorieth Exodus 12:30 - and there was a great cry Exodus 14:26 - the waters Exodus 20:13 - General Deuteronomy 15:2 - exact it Deuteronomy 24:13 - shall be Joshua 2:12 - that ye will Judges 4:16 - pursued Judges 5:27 - where Judges 9:7 - Hearken Judges 9:45 - beat 1 Samuel 11:11 - slew 1 Samuel 15:33 - As thy sword 1 Samuel 22:19 - men 1 Samuel 30:13 - my master 2 Samuel 12:6 - because 2 Samuel 22:26 - the merciful 2 Kings 4:1 - the creditor 2 Kings 11:16 - there was she slain 2 Chronicles 23:15 - they slew her there 2 Chronicles 28:11 - the fierce Nehemiah 10:31 - the exaction Esther 3:13 - in one day Job 20:19 - Because Job 21:31 - repay Job 31:14 - when he Psalms 18:26 - froward Psalms 41:1 - Lord Psalms 59:5 - be not Psalms 109:12 - none Psalms 109:16 - he remembered Proverbs 11:17 - but Proverbs 12:10 - but Proverbs 21:10 - findeth no favour Proverbs 22:16 - that oppresseth Ecclesiastes 5:8 - regardeth Isaiah 3:11 - for the reward Isaiah 14:6 - who smote Isaiah 47:6 - thou didst Jeremiah 34:17 - behold Jeremiah 50:15 - as she Jeremiah 50:42 - they are cruel Jeremiah 51:3 - spare Jeremiah 51:35 - The violence Jeremiah 51:49 - As Babylon Ezekiel 7:11 - Violence Ezekiel 7:27 - according to their deserts Ezekiel 18:7 - hath given Ezekiel 18:23 - not that Ezekiel 31:11 - he shall surely deal with him Ezekiel 35:11 - I will even Hosea 2:4 - I will not Hosea 12:6 - keep Joe 3:7 - and will Obadiah 1:15 - as Micah 2:3 - do Micah 3:4 - cry Zechariah 7:9 - saying Zechariah 11:6 - I will no Matthew 5:26 - Thou Matthew 6:14 - General Matthew 18:13 - he rejoiceth Matthew 18:35 - do Mark 11:25 - forgive Luke 6:38 - with Luke 10:31 - he passed Luke 11:4 - for Luke 16:24 - have Acts 16:30 - brought Ephesians 6:9 - the same Colossians 3:13 - forgiving Colossians 4:1 - give Hebrews 10:28 - without 1 Peter 3:8 - having 1 John 4:17 - we may James 2:13 Matthew 5:7 says the merciful shall obtain merey, which is the affirmative side. The present verse deals with the negative and teaches that if a man shows no mercy to others, he likewise shall have no mercy given him at the day of judgment. ___________________ Mercy rejoices against judgment. If a man is merciful to others he will not have any fears of the judgment day as far as this subject is concerned. James 2:13 ——————————————————————————– He shall have judgment without mercy that hath shewed no mercy (ἡγὰρκρίσιςἀνίλεωςτῷμὴποιήσαντιἔλεος) Lit., as Rev., judgment is without mercy to him that hath shewed no mercy. Both A. gr. and Rev. omit the article “the judgment,” that, namely, which is coming. Hath shewed, or, lit., shewed (aorist tense). The writer puts himself at the stand-point of the judgment, and looks backward. ——————————————————————————– Rejoiceth (κατακαυχᾶται) The simple verb καυχάομαι means to speak loud, to be loud-tongued; hence, to boast. Better, therefore, as Rev., glorieth. Judgment and mercy are personified.

While judgment threatens condemnation, mercy interposes and prevails over judgment. “Mercy is clothed with the divine glory, and stands by the throne of God. When we are in danger of being condemned, she rises up and pleads for us, and covers us with her defence, and enfolds us with her wings” (Chrysostom, cited by Gloag).

James 2:13 ——————————————————————————– Without mercy (aneleos). Found here only save a doubtful papyrus example (aneleτs) for the vernacular anileτs and the Attic anηleηs. For this principle of requital see Matthew 5:7; Matthew 6:14; Matthew 7:1-2; Matthew 18:33. ——————————————————————————– Glorieth against (katakauchβtai). Present middle indicative of the old compound verb katakauchaomai, to exult over (down), in N.T. only here, James 3:14; Romans 11:18. Only mercy can triumph over justice with God and men. “Mercy is clothed with the divine glory and stands by the throne of God” (Chrysostom). See Romans 8:31-39; Matthew 9:13; Matthew 12:7. 13.

For judgment is without mercy—The “judgment” referred to is that implicit in the expression of the previous verse “judged by the law of liberty.” The judgment which Christians will be subjected to is that of the gospel of Christ. Christ’ s teaching about that judgment shows plainly what basis will be used to justify his followers, those “blessed of the Father” who will be welcomed into the “joys of the Lord.” But those who have not ministered to the unfortunate will be told, “Depart from me, ye cursed” (Matthew 25:24; Matthew 25:41).

Even under the law of liberty no mercy will be shown those who do not meet the test of mercy to others. ——————————————————————————– to him that hath showed no mercy:—“Mercy” in such an expression as this is virtually a synonym for the right attitude toward the poor. “Pity” or “compassion” on those without the necessities of life (the widow, the fatherless, the one without food and clothing), as we saw in James 1:27, is a vital part of Christ’ s law of love. This teaching is quite plain. This Jesus illustrated in the parable of the unmerciful servant (Matthew 18:23-35), the story of a servant forgiven of an enormous debt who in turn refused compassion on a fellowservant who owed him a small amount. The principle of reciprocity is basic to forgiveness. He who is not forgiving cannot be forgiven. But the classic expression is Jesus’ own picture of the last judgment, in which the disciples are separated as the shepherd separates the sheep from the goats on the basis of whether “ye did it unto one of the least of these my brethren” (Matthew 25:31-46).

John asks how one could claim that the love of God dwells in him who sees a brother hungry and does not feed him (1 John 3:17). Love must be not merely in word but in deed.

This is James’ climax to the discussion of the sin of judging. Those who take the attitude of despising the poor, as they were doing, will face the judgment under the law of liberty without mercy, for they have shown the poor no mercy. ——————————————————————————– mercy glorieth against judgment.—This states the opposite and favorable side: Those who have shown mercy under the law of liberty may face that judgment with confidence. Mercy “glories” or “boasts” against the threat of judgment because it leaves the judgment with nothing to condemn. The man who has loved the poor and has shown mercy toward them (all other things being equal) will be justified in the last judgment and will receive the blessing of Christ. Just as “love casteth out fear” (1 John 4:18), so having mercy relieves the Christian of the fear of judgment. ——————————————————————————– Thus James deals with the sin of partiality in the church. He has shown that it is a sin clearly inconsistent with the Christian’ s profession of faith in the Lord Jesus Christ.

James 2:14-26

“THE EPISTLE OF JAMES”

Three Kinds Of Faith (James 2:14-26)

Faith is certainly an essential element in the Christian life: a. Without faith, it is impossible to please God - Hebrews 11:6b. The Christian is saved by faith - Ephesians 2:8c. The Christian is to walk (live) by faith - 2 Corinthians 5:7d. Whatever we do apart from faith is described as sin - Romans 14:23
It is important to realize, however, that there are different kinds of faith, but only one that is truly “saving faith”
In James 2:14-26, we find James discussing the different kinds of faith, with an emphasis upon that faith which works to the saving of the soul

[Beginning with James 2:14-17, we notice the first kind of faith. We might call this kind of faith…]

I. DEAD FAITH (James 2:14-17) A. THIS KIND OF FAITH…1. Substitutes words for deeds (consider James’ example) a. People with this kind of faith:

Know the correct vocabulary for prayer and sound doctrine
Can even quote the right verses from the Bible b. But their “walk” does not measure up to their “talk”!

Is only an faith a. In one’s mind, he or she knows the doctrine of salvation b. But they have never really submitted themselves to God and trusted in Jesus for salvation c. They know the right “words”, but they do not back up their words with their “works”!

B. CAN THIS KIND OF FAITH SAVE?1. NO! Three times in this passage, James emphasizes that “faith without works is dead” - James 2:17; James 2:20; James 2:262. Any declaration of faith that does not result in a changed life and good works is a false declaration: A DEAD FAITH! 3. Dead faith is counterfeit faith and lulls the person into a false confidence of eternal life

C. DO WE HAVE THIS KIND OF FAITH?1. We do, if our WALK does not measure up to our TALK! 2. We do, if our WORKS do not measure up to our WORDS!

[We need to beware of mere intellectual faith. As Warren Wiersbe said,

“No man can come to Christ by faith and remain the same, any more than he came into contact with a 220-volt wire and remain the same.” (compare this to 1 John 5:12)

The next kind of faith is found discussed in James 2:18-19…]

II. DEMONIC FAITH (James 2:18-19) A. PERHAPS TO SHOCK ANY READERS, JAMES REMINDS US THAT EVEN “DEMONS” HAVE A KIND OF FAITH!1. They believe in God (no atheists or agnostics here!) 2. They even believe in the deity of Christ - cf. Mark 3:11-123. They also believe in the existence of a place of condemnation

cf. Luke 8:314. And they believe Jesus will be the Judge! - Matthew 8:28-29 B. WHAT KIND OF FAITH DO “DEMONS” HAVE?1. We saw that the man with “dead faith” was “touched only in his intellect”

The demons are “touched also in their emotions” (note that they “believe and tremble”)
This is one step above a “dead faith” - it involves both and

C. CAN THIS KIND OF FAITH SAVE?1. NO! A person can be enlightened in his mind and even stirred in his heart and still be lost forever! 2. True saving faith involves something more, something that can be seen and recognized: a changed life! (cf. James 2:18) 3. Being a Christian involves trusting Christ and living for Christ! a. You first RECEIVE the life… b. Then you REVEAL the life!

D. DO WE HAVE THIS KIND OF FAITH?1. We do, if we just BELIEVE the right things and FEEL the right things 2. We do, if our service to God does not go beyond… a. Intellectually adhering to the right doctrines b. Emotional experiences while attending services

[Thus, James has introduced us to two kinds of faith that can NEVER save: DEAD faith (involving the intellect alone), and DEMONIC faith (involving the intellect and the emotions, but stopping there).

He closes this section by describing in verses 20-26 the only kind of faith that can save…]

III. DYNAMIC FAITH (James 2:20-26) A. WHAT KIND OF FAITH IS THIS?1. We know from other passages that such faith is based upon the Word of God - cf. Romans 10:172. Dynamic faith involves the WHOLE MAN a. DEAD faith touches only the intellect b. DEMONIC faith involves both the mind and the emotions c. DYNAMIC faith involves the intellect, the emotions, AND the WILL!

The MIND understands the truth
The HEART desires and rejoices in the truth
The WILL acts upon the truth

True, saving faith, then, LEADS TO ACTION a. It is not intellectual contemplation b. It is not emotionalism c. It is that which leads to obedience in doing good works

B. TO , JAMES REFERS TO TWO WELL-KNOW PERSONS IN THE BIBLE: ABRAHAM & RAHAB1. You could not find two more different persons! a. Abraham was the father of the Jews; Rahab was a Gentile! b. Abraham was a godly man; Rahab had been a sinful woman, a harlot! c. Abraham was the friend of God; Rahab had belonged to the enemies of God! 2. What did they have in common? Both exercised saving faith in God! a. Abraham demonstrated his saving faith by his works – James 2:20-24b. Rahab demonstrated her saving faith by her works

James 2:25-263. We learn from this passage that: a. Faith without works is a DEAD faith - James 2:20; James 2:26b. That “faith only” (the only time this phrase is found in the Scriptures) cannot justify one - James 2:24c. That PERFECT faith necessitates works - James 2:22

It is important that each professing Christian examine his or her Own heart and life, and make sure that they possess true saving faith, which is a dynamic faith
Satan is the great deceiver; one of his devices is imitation a. If he can convince a person that counterfeit faith is true faith… b. …then he has that person in his power!
Here are some questions we can ask ourselves as we examine our faith:

Was there a time when I honestly realized I was a sinner and admitted this to myself and to God?

Was there a time when my heart stirred me to flee from the wrath to come? Have I ever been seriously worked up over my sins?

Do I truly understand the gospel, that Christ died for MY sins and then rose again? Do I understand and confess that I cannot save myself?

Did I sincerely repent of my sins, making the decision to turn from them? Do I now hate sin and fear God? Or do I secretly love sin and want to enjoy it?

Have I trusted Christ and Him alone for my salvation by responding to the commands He has given? Have I confessed my faith in Christ and then been baptized for the remission of my sins as He and His apostles commanded?

Has there been a change in my life? Do I maintain good works, or are my good works occasional and weak? Do I seek to grow in the things of the Lord? Can others tell that I have been with Jesus?

Do I have a desire to share Christ with others? Or am I ashamed of Him?

Do I enjoy the fellowship of God’s people? Is worship a delight to me?

Am I ready for the Lord’s return? Or will I be ashamed when He comes for me?

To be sure, not every Christian has the same degree of faith; those who have had more time to grow should be stronger in faith
But for the most part, the spiritual inventory can assist a person in determining his or her true standing before God

May our prayer be similar to that of the Psalmist’s:

“Search me, O God, and know my heart; try me and know my anxieties; “And see if there is any wicked way in me, and lead me in the way everlasting.”

– Psalms 139:23-24 Note: Much of the material for this outline was adapted heavily from The Bible Exposition Commentary, Volume 2, by Warren W. Wiersbe, pages 353-357

James 2:15

James 2:15 James 2:15 εανG1437 δεG1161 NOW IF αδελφοςG80 A BROTHER ηG2228 OR αδελφηG79 A SISTER γυμνοιG1131 NAKED υπαρχωσινG5225 [G5725] BE, καιG2532 AND λειπομενοιG3007 [G5746] ωσινG5600 [G5753] τηςG3588 MAY BE εφημερουG2184 OF DAILY τροφηςG5160 FOOD, . James 2:5, Job 31:16-21, Isaiah 58:7, Isaiah 58:10, Ezekiel 18:7, Matthew 25:35-40, Mark 14:7, Luke 3:11, Acts 9:29, Hebrews 11:37 Deuteronomy 10:19 - General Deuteronomy 15:7 - thou shalt Judges 19:20 - let all thy wants 2 Chronicles 28:15 - clothed Psalms 112:9 - dispersed Proverbs 3:27 - Withhold Proverbs 19:7 - yet Proverbs 25:20 - that taketh Matthew 5:42 - General Matthew 6:2 - when Matthew 25:42 - General Acts 9:39 - and showing Romans 12:9 - love Romans 16:1 - our 1 Corinthians 7:15 - A brother 2 Corinthians 8:10 - expedient 2 Corinthians 11:27 - nakedness Galatians 2:10 - that Galatians 5:13 - but Ephesians 4:15 - speaking the truth Hebrews 6:10 - which James 2:24 - General 1 Peter 1:22 - unto 1 John 3:18 - let James 2:15 The conditions mentioned designate needs that are actual and not merely some imaginary ones, so that the persons deserve assistance of their brethren. James 2:15 ——————————————————————————– Be (ὑπάρχωσιν) The distinction between this word and the simple εἶναι, to be, is very subtle. The verb ὑπάρχω originally means to make a beginning; hence, to begin or to come into being; and, though used substantially as a synonym of εἶναι, of a thing actually existing and at hand, it has a backward look to an antecedent condition which has been protracted into the present. Thus we might paraphrase here, “If a brother or sister, having been in a destitute condition, be found by you in that condition.” Εἶναι, on the other hand, would simply state the present fact of destitution. See on 2 Peter 1:8. ——————————————————————————– Destitute (λειπόμενοι) Lit., left behind; and hence lacking, as Rev. Compare 1:4, 5. This usage of the word occurs in James only. ——————————————————————————– Daily (ἐφημέρου) Only here in New Testament.

James 2:15 ——————————————————————————– If a brother or sister be naked (ean adelphos η adelphη gumnoi huparchτsin). Condition again of third class (supposable case) with ean and present active subjunctive of huparchτ, to exist, in the plural though η (or) is used and not kai (and).

Hence gumnoi is masculine plural in the predicate nominative. It does not here mean absolutely naked, but without sufficient clothing as in Matthew 25:36 ff.; John 21:7; Acts 19:16. ——————————————————————————– In lack of daily food (leipomenoi tηs ephηmerou trophηs). Present passive participle of leipτ and ablative case trophηs like leipetai sophias (James 1:5). The old adjective ephηmeros (ho epi hηmeran τn, that which is for a day) occurs here only in the N.T., though ephηmeria (daily routine) is found in Luke 1:5; Luke 1:8. This phrase occurs in Diodorus, but not in LXX. 15. If a brother or sister be naked—James begins his discussion of the merits of the claim for a non-working faith by an illustration in which he supposes a fellow Christian, a “brother or sister,” did not have the necessities of life.

Hereby he emphasizes in a strong and concrete way the necessity of the work of faith. A Christian is under obligation to work that which is good toward all men, but especially toward those of the household of faith (Galatians 6:10).

We must not love in word only, but in deed as well (1 John 3:17-18). James has just demonstrated that works of mercy are necessary toward the poor (James 2:13). “Naked” does not mean no clothes absolutely. The word is often used for scanty clothes (John 21:7) or clothes which are virtually none at all. ——————————————————————————– in lack of daily food,—The lack of clothing and food emphasizes the destitution of the fellow Christian. A Christian who does not rise to help his brother in such condition has not the love of God (1 John 3:17).

James 2:16

James 2:16 James 2:16 ειπηG2036 [G5632] δεG1161 AND SAY τιςG5100 ANYONE αυτοιςG846 TO THEM εξG1537 FROM AMONGST υμωνG5216 YOU, υπαγετεG5217 [G5720] GO ενG1722 IN ειρηνηG1515 PEACE; θερμαινεσθεG2328 [G5728] BE WARMED καιG2532 AND χορταζεσθεG5526 [G5744] BE FILLED; μηG3361 δωτεG1325 [G5632] δεG1161 BUT GIVE NOT αυτοιςG846 TO THEM ταG3588 THE επιτηδειαG2006 NEEDFUL THINGS τουG3588 FOR THE σωματοςG4983 BODY, τιG5101 WHAT “IS” τοG3588 THE οφελοςG3786 PROFIT? . one: Job 22:7-9, Proverbs 3:27, Proverbs 3:28, Matthew 14:15, Matthew 14:16, Matthew 15:32, Matthew 25:42-45, Romans 12:9, 2 Corinthians 8:8, 1 John 3:16-18 what: James 2:14 Deuteronomy 10:19 - General Deuteronomy 15:7 - thou shalt Judges 19:20 - let all thy wants 2 Chronicles 28:15 - clothed Job 31:19 - General Psalms 112:9 - dispersed Proverbs 19:7 - yet Proverbs 25:20 - that taketh Isaiah 58:7 - to deal Matthew 5:42 - General Matthew 6:2 - when 2 Corinthians 8:10 - expedient 2 Corinthians 11:27 - nakedness Galatians 2:10 - that Ephesians 4:15 - speaking the truth 1 Peter 1:22 - unto 1 John 1:6 - If 1 John 3:18 - let James 2:16 It is well to have sympathy for those in need if the expressed wishes are supplemented with actions. But the most touching sentiments that can be spoken will not put any clothing upon a naked body. James 2:16 ——————————————————————————– Depart in peace (ὑπάγετεἐνεἰρήνῃ) Compare ὕπαγε or πορεύουεἰςεἰρηνήν, go into peace, Mark 5:34; Luke 7:50. ——————————————————————————– Be filled (χορτάζεσθε) See on Matthew 5:6. ——————————————————————————– Those things which are needful (τὰἐπιτήδεια) Only here in New Testament. James 2:16 ——————————————————————————– And one of you say unto them (eipηi de tis autois ex humτn). Third-class condition again continued from James 2:15 with second aorist active subjunctive eipηi. ——————————————————————————– Go in peace (hupagete en eirηnηi). Present active imperative of hupagτ. Common Jewish farewell (Judges 18:6; 1 Samuel 1:17; 1 Samuel 20:42; 2 Samuel 15:9). Used by Jesus (Mark 5:34; Luke 7:50). ——————————————————————————– Be ye warmed and filled (thermainesthe kai chortazesthe).

Present imperative either middle (direct) or passive. We have thermainomai as a direct middle in John 18:18 (were warming themselves) and that makes good sense here: “Warm yourselves.” Chortazτ was originally used for pasturing cattle, but came to be used of men also as here. “Feed yourselves” (if middle, as is likely).

Instead of warm clothes and satisfying food they get only empty words to look out for themselves. ——————————————————————————– And yet ye give not (mη dτte de). Third-class condition with de (and yet) and mη and the second aorist active subjunctive of didτmi, to give, cold deeds with warm words. ——————————————————————————– The things needful to the body (ta epitηdeia tou sτmatos). “The necessities of the body” (the necessaries of life). Old adjective from adverb epitηdes (enough), only here in N.T. ——————————————————————————– What doth it profit? (ti ophelos;). As in James 2:14 and here the conclusion (apodosis) of the long condition begun in James 2:15. 16. and one of you say unto them,—James is thinking of any Christian who might speak these words of seeming concern for brethren. It is not to be thought that James means that those who argue that faith alone is sufficient for salvation are the ones who act this way. He is simply using an illustration to show such people that faith expressed in word only would be worthless.

There are many who say and do not, just as there are many who look into the perfect law and do not obey it. ——————————————————————————– Go in peace,—A similar farewell greeting occurs in Judges 18:6 (Ms. B); 2 Samuel 3:21; and Acts 16:36.

The phrase means something like our English “Keep well” (Arndt-Gingrich). The phrase indicates a real concern for the welfare of the needy. ——————————————————————– be ye warmed and filled;—Huther takes the verbs as reflexive (middle) as meaning “warm and fill yourselves.” This is possible from the form of the verbs, as the forms can be interpreted two ways. But Ropes correctly shows that the context demands the passive. “Warmed” means warmed by good clothes (Job 31:20; Haggai 1:6). Thus James’ words might be translated, “Keep well. Dress warmly and eat well.” ——————————————————————– ye give them not the things needful to the body;—It is to be noted that James had begun by supposing that this should be done by a member of the church. So he says, “Ye give them not.” The necessities are, of course, the food and clothing necessary to life. ——————————————————————– what doth it profit?—What value would your good blessing and farewell be?

They would not only be useless, but somewhat of a mockery. The application to the thought of the context is given in the next verse.

James 2:17

James 2:17 James 2:17 ουτωςG3779 SO καιG2532 ηG3588 ALSO πιστιςG4102 FAITH, εανG1437 IF μηG3361 NOT εργαG2041 WORKS εχηG2192 [G5725] IT HAVE, νεκραG3498 DEAD εστινG2076 [G5748] IS καθG2596 BY εαυτηνG1438 ITSELF. . so: James 2:14, James 2:19, James 2:20, James 2:26, 1 Corinthians 13:3, 1 Corinthians 13:13, 1 Thessalonians 1:3, 1 Timothy 1:5, 2 Peter 1:5-9 alone: Gr. by itself Ezekiel 18:11 - that Matthew 7:24 - whosoever Luke 6:49 - that heareth 1 Corinthians 15:2 - unless Colossians 2:13 - dead Philemon 1:6 - the communication James 2:17 Faith is a grand principle and no man can be a Christian without it. Neither will he be regarded by the Lord as one unless he makes his faith a living one by good works, such as supplying the comforts of life to those in need and worthy. James 2:17 ——————————————————————————– Being alone (καθ’ ἑαυτήν) Wrong. Rev., correctly, in itself. The phrase belongs to dead. It is dead, not merely in reference to something else, but absolutely. James 2:17 ——————————————————————————– If it have not works (ean mη echηi erga). Another condition of the third class with ean and mη and the present active subjunctive of echτ, “if it keep on not having works.” ——————————————————————————– In itself (kath’ heautηn). In and of itself (according to itself), inwardly and outwardly dead (nekra). Same idiom in Acts 28:16; Romans 14:22.

It is a dead faith. 17. Even so faith, if it have not works,—James thus applies the illustration to the contention. Just as the answer to the needy man without deeds of charity would be profitless, so also faith if it have not works is useless. Faith’ s “having works” is to be thought of in the sense of something having or including something in itself, and thus bringing it about or causing it (Arndt and Gingrich). James has talked of patience “having perfect work” (James 1:4); compare “fear hath torment” (1 John 4:18) and “boldness which hath great recompense of reward” (Hebrews 10:35). Thus James means that faith may or may not lead to or be characterized by works or good deeds.

Compare Paul’ s “work of faith” (1 Thessalonians 1:3). If it does not produce works or good deeds, it is of no value. ——————————————————————————– is dead in itself.—A faith which does not cause works is dead.

James does not contrast faith and works, but a faith which is active and a dead faith which is not. The dead faith is idle or vain (James 2:20). This sense of “dead” to mean “idle” or “without value” is common: Revelation 3:1 ; Hebrews 6:1; Hebrews 9:14; Romans 6:11; Romans 7:8. James says that “of itself” it is dead, thus not able to accomplish anything. “In itself” probably means “as long as it remains or continues by itself” or alone (Arndt and Gingrich). This is the usual meaning of the Greek phrase (Cf. “to live by one’s self,” Acts 28:16). This is more likely than Ropes’ idea that it means “within itself,” referring to the inward power. As long as faith is strictly by itself, it is valueless; the moment it acts it is no longer without works and is no longer dead or useless.

James 2:18

James 2:18 James 2:18 αλλG235 BUT ερειG2046 [G5692] WILL SAY τιςG5100 SOME ONE, συG4771 THOU πιστινG4102 FAITH εχειςG2192 [G5719] HAST καγωG2504 AND I εργαG2041 WORKS εχωG2192 [G5719] HAVE. δειξονG1166 [G5657] SHEW μοιG3427 ME τηνG3588 πιστινG4102 σουG4675 THY FAITH εκG1537 τωνG3588 FROM εργωνG2041 WORKS σουG4675 THY, καγωG2504 AND I δειξωG1166 [G5692] WILL SHEW σοιG4671 THEE εκG1537 FROM τωνG3588 εργωνG2041 μουG3450 τηνG3588 MY WORKS πιστινG4102 FAITH μουG3450 MY. . Thou: James 2:14, James 2:22, Romans 14:23, 1 Corinthians 13:2, Galatians 5:6, Hebrews 11:6, Hebrews 11:31 without thy works: Some copies read, by thy works. and I will: James 2:22-25, James 3:13, Matthew 7:17, Romans 8:1, 2 Corinthians 5:17, 2 Corinthians 7:1, 1 Thessalonians 1:3-10, 1 Timothy 1:5, Titus 2:7, Titus 2:11-14 Genesis 22:12 - now Leviticus 11:9 - General Ezekiel 18:9 - is just Matthew 9:2 - seeing Matthew 25:20 - behold Mark 2:5 - saw Luke 5:20 - he saw Luke 19:16 - Lord Romans 14:18 - and Ephesians 4:5 - one faith James 2:21 - justified James 2:25 - justified 1 John 1:6 - If James 2:18 The first sentence represents a man who seems to think that faith and works are two distinct virtues of equal worth, and that a person is at liberty to make his own choice of them and the reward from the Lord will be the same in either case. James replies with a remark that shows he will not endorse either without the other. Show me thy faith without thy works only states what the pretender claims to show, not that James is admitting that the claim is true. He does not ask anyone to take his word but proposes to prove his faith by actions. James 2:18 ——————————————————————————– Without (χωρὶς) Rev., more literally, apart from. ——————————————————————————– And I will shew thee, etc The Rev. brings out the antithesis more sharply by keeping more closely to the Greek order: I by my works will shew, etc. James 2:18 ——————————————————————————– Yea, a man will say (all’ erei tis). Future active of eipon. But all’ here is almost certainly adversative (But some one will say), not confirmatory. James introduces an imaginary objector who speaks one sentence: “Thou hast faith and I have works” (Su pistin echeis kagτ erga echτ). Then James answers this objector.

The objector can be regarded as asking a short question: “Hast thou faith?” In that case James replies: “I have works also.” ——————————————————————————– Show me thy faith apart from thy works (deixon moi tηn pistin sou chτris tτn ergτn). This is the reply of James to the objector.

First aorist active imperative of deiknumi, tense of urgency. The point lies in chτris, which means not “without,” but “apart from,” as in Hebrews 11:6 (with the ablative case), “the works that properly belong to it and should characterise it” (Hort). James challenges the objector to do this. ——————————————————————————– And I by my works will shew thee my faith (kagτ soi deixτ ek tτn ergτn mou tηn pistin). It is not faith or works, but proof of real faith (live faith vs. dead faith). The mere profession of faith with no works or profession of faith shown to be alive by works. This is the alternative clearly stated.

Note pistin (faith) in both cases. James is not here discussing “works” (ceremonial works) as a means of salvation as Paul in Galatians 3; Romans 4, but works as proof of faith. 18.

Yea, a man will say,—The meaning of this verse seems plain, but it is difficult to explain in detail. Some commentators take the whole sentence as the saying of one contending that faith alone will save. Others take the first part to be the contention of such a one, but they take James’ answer as beginning with “show me.” In this view the man is simply a supposed objector, as in 1 Corinthians 15:35. Still others see the speaker as different from either James or the “faith only” man of verse 14. Lenski makes the speaker someone who comes to James’ readers and says that “you” (some Christian) have faith, and “I” (James) have works. It does not appear important to the thought to settle this point.

It is clear that James is refuting the idea that one may be saved in one way, another by a different way. ——————————————————————————– Thou hast faith, and I have works:—The point of this statement is that one person may excel in one thing and another in still something else, but this does not mean that both may not be acceptable. Each man has his strong points.

One man may be saved by his faith, another by his good deeds. Huther and others cannot see these words as coming from an objector who argues for “faith only,’ since, in this regard, the objector ought to say, “You have works and I have faith,” instead of “You have faith and I have works.” To avoid this he understands the speaker (like Lenski, above) to be someone different from both James and the man of verse 14. This man on the side might say to James’ opponent, “You have faith and I (James) have works.” Either way James is rejecting the contention that a one-sided insistence on faith or works will benefit. ——————————————————————————– show me thy faith apart from thy works,—Whichever way the former part of the sentence goes, this seems to be the reply to the contention that one may have faith and another works. The challenge is to demonstrate or prove the existence of faith without works. How can it be done? If a man tells me that he will kill me if I don’ t surrender my wallet, how can I demonstrate that I believe him?

I might believe he meant it and still value the contents so much that I would try to avoid parting with my wallet, but it would be hard to prove the presence of faith except by obeying the thief. There is a semantic sense in which some would argue that “real” faith must act and that, unless faith acts, it is not genuine.

This is probably not James’ point. Faith is demonstrable only through works. ——————————————————————————– and I by my works will show thee my faith.—This is the logical and (to James) the only way to prove one’ s faith. The man who professes the faith of Christ and really works at the job of producing fruits to the name of Christ will never be doubted as being a sincere believer. He proves his faith by his works. One who boasts of his faith but never does anything about it would be doubted. ——————————————————————————– The use of the “you” in the refutation of an idea, in which the writer turns aside to address an imaginary opponent, is supposed to be the evidence that James is patterning his document on the Greek Diatribe style. But it is doubtful that James had ever seen or heard any such in reality.

There are too many other possible parallels. Note what is said on the point in the introduction.

Metzger points out that the style is well known in rabbinical writings. The Old Testament style of the prophets in addressing their enemies could be James’ model, if one is needed (see on James 5:1).

James 2:19

James 2:19 James 2:19 συG4771 THOU πιστευειςG4100 [G5719] οτιG3754 οG3588 THAT θεοςG2316 GOD ειςG1520 ONE εστινG2076 [G5748] IS. καλωςG2573 WELL ποιειςG4160 [G5719] THOU DOEST; καιG2532 EVEN ταG3588 THE δαιμονιαG1140 DEMONS πιστευουσινG4100 [G5719] BELIEVE, καιG2532 AND φρισσουσινG5425 [G5719] SHUDDER. . Deuteronomy 6:4, Isaiah 43:10, Isaiah 44:6, Isaiah 44:8, Isaiah 45:6, Isaiah 45:21, Isaiah 45:22, Isaiah 46:9, Zechariah 14:9, Mark 12:29, John 17:3, Romans 3:30, 1 Corinthians 8:4, 1 Corinthians 8:6, Galatians 3:20, Ephesians 4:5, Ephesians 4:6, 1 Timothy 2:5, Jude 1:4 thou doest: James 2:8, Jonah 4:4, Jonah 4:9, Mark 7:9 the: Matthew 8:29, Mark 1:24, Mark 5:7, Luke 4:34, Acts 16:17, Acts 19:15, Acts 24:25, Jude 1:6, Revelation 20:2, Revelation 20:3, Revelation 20:10 1 Samuel 18:29 - yet the Mark 3:11 - unclean Mark 5:6 - he ran Luke 4:41 - Thou Luke 8:28 - I beseech John 2:23 - many John 8:48 - Say John 13:13 - and Acts 8:13 - believed Romans 8:15 - the spirit Romans 11:20 - Well James 2:17 - so 1 John 3:7 - let 1 John 4:18 - fear hath James 2:19 It is well to believe there is one God if a man does not stop there; if he does he is no better than the devils (or demons). Matthew 8:29 gives one account of the trembling of these beings. But while they trembled their expressions of terror did not bring them any benefit, which shows that trembling or belief is not enough. James 2:19 ——————————————————————————– Tremble (φρίσσουσιν) Only here in New Testament. It means, originally, to be rough on the surface; to bristle. Hence, used of the fields with ears of corn; of a line of battle bristling with shields and spears; of a silver or golden vessel rough with embossed gold. Aeschylus, describing a crowd holding up their hands to vote, says, the air bristled with right hands. Hence, of a horror which makes the hair stand on end and contracts the surface of the skin, making “gooseflesh.” Rev., much better, shudder. James 2:19 ——————————————————————————– Thou believest that God is one (su pisteueis hoti heis theos estin).

James goes on with his reply and takes up mere creed apart from works, belief that God exists (there is one God), a fundamental doctrine, but that is not belief or trust in God. It may be mere creed. ——————————————————————————– Thou doest well (kalτs poieis).

That is good as far as it goes, which is not far. ——————————————————————————– The demons also believe (kai ta daimonia pisteuousin). They go that far (the same verb pisteuτ). They never doubt the fact of God’s existence. ——————————————————————————– And shudder (kai phrissousin). Present active indicative of phrissτ, old onomatopoetic verb to bristle up, to shudder, only here in N.T. Like Latin horreo (horror, standing of the hair on end with terror). The demons do more than believe a fact. They shudder at it. 19. Thou believest that God is one;—Having taken care of his objector, James now goes to the heart of the argument over the relation of faith and works.

Some commentators suppose that in this first concrete instance James touches on the idea that any Jew would claim for his justification— that he believed in the one God of Israel. Had not this belief in Monotheism been the basis of Israel’ s salvation? This was the fundamental proposition in the Jews’ confession of faith or Shema, which they prayed daily: Deuteronomy 6:4; Nehemiah 9:6; Isaiah 45:6; Matthew 23:9; Romans 3:30; 1 Corinthians 8:4; 1 Corinthians 8:6; and James 4:12. Compare Hermas, Mandates 1, 1. 2, “Believe this first of all things, that God is one.” This is the great and fundamental truth of all the Hebrew-Christian religion. But the belief of this alone is not enough. ——————————————————————————– thou doest well:—James does not despise faith. It bears repeating that James, as Paul, takes faith to be the foundation and meritorious basis of our salvation.

James would never belittle faith or any claim to faith. One who believes God is doing well.

If he lets that faith do for him what it should, he is on his way to salvation. If not, then he is no better than the demons. ——————————————————————————– the demons also believe, and shudder—“Demons” were “evil spirits” under the service of Satan. They possessed people and in the gospel age were subject to the power of Jesus and the apostles acting in His name. The Gospels show that they recognized Jesus as the Holy one of God and were tormented in His presence. They also believe. But there is no evidence that they can or will repent or express their faith so that they may be redeemed. If a man only believes, in what way is he better than the demons ? The verb “shudder” originally meant to “bristle” (as Job 4:14 f).

But it is used simply of one who stands in awe or reverence (Daniel 7:15). Here it may refer to the demons’ fear of impending punishment. ——————————————————————————– On the teaching of the Bible on demons the student may consult R. C. Trench, On the Miracles (chapter on the demoniac at Capernaum), Unger’ s Biblical Demonology, and the article by Sweet in the New International Bible Encyclopedia. We are not to attribute the statements of Bible about demons to superstition or mental diseases. God’ s word affirms their existence.

It is no more difficult to believe in demons than to believe in God, Christ, the Holy Spirit, angels, or the devil. For passages that mention and assume the existence of such, see: Luke 8:30; Matthew 11:18; Luke 7:33; John 7:20; John 8:48 f; Matthew 12:24.

The Bible hints (though it does not state plainly) that the demons were to be consigned to the abyss (Matthew 8:29; Luke 8:31). In 1 Timothy 4:1 ff the false teaching is attributed to the influence of demons.

James 2:20

James 2:20 James 2:20 θελειςG2309 [G5719] δεG1161 BUT WILT THOU γνωναιG1097 [G5629] KNOW, ωG5599 O ανθρωπεG444 MAN κενεG2756 EMPTY, οτιG3754 ηG3588 THAT πιστιςG4102 FAITH χωριςG5565 τωνG3588 APART FROM εργωνG2041 WORKS νεκραG3498 DEAD εστινG2076 [G5748] IS? . O vain: James 1:26, Job 11:11, Job 11:12, Psalms 94:8-11, Proverbs 12:11, Jeremiah 2:5, Romans 1:21, 1 Corinthians 15:35, 1 Corinthians 15:36, Galatians 6:3, Colossians 2:8, 1 Timothy 1:6, Titus 1:10 that: James 2:14 Micah 6:8 - O man Matthew 5:22 - Raca Matthew 7:21 - saith Matthew 7:26 - doeth Matthew 15:9 - in Mark 7:7 - in vain John 2:23 - many John 13:17 - happy Romans 2:1 - O man Romans 3:20 - no flesh Romans 9:20 - O man 1 Corinthians 15:14 - General Colossians 2:13 - dead James 2:17 - so James 2:26 - so Revelation 2:26 - keepeth James 2:20 Vain means empty or useless, and James so considers a man who makes a profession of faith but does not back it up with something helpful. James 2:20 ——————————————————————————– Vain (κενέ) Lit., empty, without spiritual life. ——————————————————————————– Dead (νεκρά) But the best texts read ἀργή, idle; as of money which yields no interest, or of land lying fallow. N James 2:20 ——————————————————————————– But wilt thou know? (theleis de gnτnai;). “But dost thou wish to know?” Ingressive aorist active infinitive of ginoskτ (come to know). James here introduces a new argument like Romans 13:3. ——————————————————————————– O vain man (τ anthrτpe kene). Goes on with the singular objector and demolishes him. For “empty” (deficient) Paul uses aphrτn (fool) in 1 Corinthians 15:36 and just anthrτpe in Romans 2:1; Romans 9:20. ——————————————————————————– Barren (arge). See 2 Peter 1:8 (not idle nor unfruitful) and Matthew 12:36, but Hort urges “inactive” as the idea here, like money with no interest and land with no crops. 20.

But wilt thou know, O vain man,—The language calls upon the believer in “faith only” to be willing to recognize or acknowledge the truth. Compare comment on James 1:3 and on “would be a friend” in James 4:4.

James is so confident of the truth of his position and of the force of his reasoning that he calls upon the errorists to concede. The term “vain man” is an expression somewhat equivalent to “foolish one.” The man who will argue in such fashion as the above is “vain” in James’ mind. Thus James indicates his vexation at him. From this verse James is presenting his argument’ s proof, beginning with Abraham’ s justification. ——————————————————————————– faith apart from works is barren?—“Apart from works” is a variation of “faith if it have not works.” Cf. Hebrews 4:15, “apart from sin” (without committing sin). Thus it is a faith which does not express itself in works.

The MSS. vary between “barren” and “dead,” but “dead” is probably a scribal change to make it agree with verse 26. “Barren” comes originally from a word which means “unemployed” or “idle” (Matthew 20:3; Matthew 20:6; Titus 1:12). Then the word comes to mean “lazy” and “useless.” It has no connection with the idea of fruit. “Useless” is probably the meaning here.

Cf. 2 Peter 1:8, “barren (useless) unto the knowledge of Christ.” It is useless to have faith if it does not express itself in obedience. Some commentators who think that James is refuting Paul refer the expression “O vain man” to Paul. But James certainly did not have Paul’ s teaching in mind. ——————————————————————————– Was not Abraham our father—James’ first example is Abraham, the father of the Jewish nation. The use of Abraham is due to his historical place in the Bible and also to the fact that he is the father of the Jews. His example of faithfulness was mentioned by Jewish writers. Ecclesiasticus relates: “Abraham was a great father of many nations who . . . when he was proved was found faithful” (44:19f).

We also find in 1Ma 2:52, “Was not Abraham found faithful in temptation, and it was imputed to him for righteousness?” Such quotations show that the matter of Abraham’ s faith was a familiar one to James’ audience. New Testament writers also hold up the faith of Abraham as an example.

See Hebrews 11:8 ff; Galatians 3:6 ff; Romans 4:3. As has been stated, it is possible that the point is raised because the Jews felt that being a descendant of Abraham or an orthodox believer was sufficient for salvation. ——————————————————————————– justified—The word is a key one here. It had two general meanings: (1) “to vindicate” or show that one’ s course is wise or just. This was a frequent meaning in the Old Testament, where God, by giving Israel victory in battle, justified her cause. Compare Matthew 11:29; Luke 7:25; Luke 7:35 ; 1 Timothy 3:16. (2) “To be acquitted or pronounced and treated as righteous” or innocent. This is termed the forensic or legal use of the word.

This was also a frequent use in the Old Testament. Cf.

Exodus 23:7 ; Deuteronomy 25:1; 1 Kings 8:32; Isaiah 5:23; Isaiah 50:8 (of Jehovah); 53:11 . N.T. passages which have this meaning, besides James and Paul, are Matthew 12:37 and Luke 18:14 . ——————————————————————————– It has been contended that the first meaning is that of James here and that he means that Abraham was merely declared or proved righteous; that the course of God in blessing him and selecting him and giving him the promise earlier was vindicated or shown to be right by his action in offering his son. But this hardly does justice to James’ argument. James is talking about faith saving a man (verse 14). It is not contemplated merely that one already just or acquitted is proved or declared righteous, but the action of God in declaring him righteous is referred to. ——————————————————————————– by works.—These words declare the grounds or reasons for which Abraham was declared righteous. James used the plural word as he had previously done (verses 14, 17, 18) because he is still thinking of the category of things by which one is saved , and the offering of Isaac is an instance of the category.

It is not Abraham’ s general conduct or whole life that is in point, but the one act of offering. ——————————————————————————- in that he offered up Isaac his son on the altar?—In the Greek text the verb is a participle used in an adverbial (causal) sense. Other examples of Abraham’ s faith are mentioned: believing the promise of a son (Romans 4:17-21); the departing from his native land (Hebrews 11:8-12); the sacrificing of Isaac while thinking that he would be raised (Hebrews 11:17-19).

In Genesis 22:9 ff there is nothing said of “justification.” But the offering was followed by a blessing’ s being pronounced upon him that his seed would be multiplied and all nations blessed through him “because thou hast obeyed my voice” (Genesis 22:17-18). Cf. verse 16, “because thou hast done this thing.” From this James could easily infer the blessing of justification which had been connected with the earlier faith (Genesis 15:6). Genesis 15:6 also does not mention “justification,” but in Paul’ s use of the passage he infers justification, as James does here in 2:21. Later in Genesis it was said that the promise were reiterated “because that Abraham obeyed my voice” (26:5). Thus James could see that (though is it not specifically stated) the Old Testament record indicated that acts of obedience had led Abraham to another declaration of righteousness before God. Thus the act is shown to be the basis of his justification.

This is not to say that his works alone saved him, which James would not have affirmed. James mentions only what has been left out or neglected by some in man’ s justification.

The two worked together, as James goes on to show. ——————————————————————————– In Greek James’ question “Was not Abraham justified by works?” is introduced by the negative particle (ou) which expects a “yes” as an answer. James is saying in a most emphatic way that works were the basis of Abraham’ s being justified. ——————————————————————————– As has been shown, Abraham’ s offering of Isaac was the cause of a later or additional justification to that of Gen 15:6. But Paul’ s use of the Genesis passage in Romans 4:2; Romans 4:5 to affirm that Abraham was not justified by works and that “to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness” raises the question as to whether James and Paul contradict each other in their use of the words “justified by works” and “faith.” This question must not be avoided. Schrenk (Bible Key Words, Righteousness, p. 40) says that Paul could never have stood for the contention that Abraham was justified on the ground of the work which accompanied and authenticated his faith. ——————————————————————————– It must be admitted that Paul and James use the word “justify” in the same sense (though talking about a different occasion of declaration of righteousness). But a contradiction is avoided by seeing that they used the word “works” in a different context or meaning. Paul is thinking of the works of the Law of Moses as the basis of justification.

Notice Galatians 2:16; Galatians 3:11; Galatians 5:4, where Paul adds “the law” to his denial that one is justified by works. He insists that Abraham’ s justification was before the Law and apart from it, just as he insisted (Romans 4:10 ff) that it was before circumcision.

James is thinking of works of faith or obedience. That Paul would have denied this in the sense that James means it no one can say, for Paul did not deny it. Further, in Titus 3:5; Titus 3:7 Paul combines being ’’ justified by his (God’ s) grace” with being saved by baptism as “the washing of the new birth.” Thus it is not beyond Paul’ s thought that a work of obedience growing out of one’ s faith in God or Christ is the basis of justification.

James 2:21

James 2:21 James 2:21 αβρααμG11 ABRAHAM οG3588 πατηρG3962 ημωνG2257 OUR FATHER ουκG3756 NOT εξG1537 BY εργωνG2041 WORKS εδικαιωθηG1344 [G5681] WAS , ανενεγκαςG399 [G5660] HAVING OFFERED ισαακG2464 ISAAC τονG3588 υιονG5207 αυτουG846 HIS SON επιG1909 UPON τοG3588 THE θυσιαστηριονG2379 ALTAR? . Abraham: Joshua 24:3, Isaiah 51:2, Matthew 3:9, Luke 1:73, Luke 16:24, Luke 16:30, John 8:39, John 8:53, Acts 7:2, Romans 4:1, Romans 4:12, Romans 4:16 justified: James 2:18, James 2:24, Psalms 143:2, Matthew 12:37, Matthew 25:31-40, Romans 3:20 when: Genesis 22:9-12, Genesis 22:16-18 Genesis 22:10 - General Genesis 22:12 - now Genesis 26:5 - General Nehemiah 9:8 - foundest Son 1:8 - go Ezekiel 18:22 - in his Matthew 1:24 - did Luke 16:15 - Ye Luke 18:14 - justified Romans 2:13 - justified 1 Corinthians 6:11 - but ye are justified Hebrews 11:17 - faith James 2:21 Hebrews 11:17 says Abraham’s faith was tried by the event about his son. The present verse says it was works that did it or that justified him. There is no disagreement between the passages. It was his faith that caused him to offer up his son; his works put his faith into a practical proof. James 2:21 ——————————————————————————– When he had offered (ἀνενέγκας) Incorrect. For the participle states the ground of his justification. By works gives the general ground; offered, etc., the specific work. Compare Genesis 22:16-17. Rev., correctly, in that he offered. The word ἀνενέγκας is, lit., brought up to; and means, not actually to offer up in sacrifice (though Isaac was morally sacrificed in Abraham’s will), but to bring to the altar as an offering See on 1 Peter 2:5.

James 2:21 ——————————————————————————– Justified by works (ex ergτn edikaiτthη). First aorist passive indicative of dikaioτ (see Galatians and Romans for this verb, to declare righteous, to set right) in a question with ouk expecting an affirmative answer.

This is the phrase that is often held to be flatly opposed to Paul’s statement in Romans 4:1-5, where Paul pointedly says that it was the faith of Abraham (Romans 4:9) that was reckoned to Abraham for righteousness, not his works. But Paul is talking about the faith of Abraham before his circumcision (James 4:10) as the basis of his being set right with God, which faith is symbolized in the circumcision. James makes plain his meaning also. ——————————————————————————– In that he offered up Isaac his son upon the altar (anenegkas Isaak ton huion autou epi to thusiastηrion). They use the same words, but they are talking of different acts. James points to the offering (anenegkas second aorist— with first aorist ending— active participle of anapherτ) of Isaac on the altar (Genesis 22:16-17) as proof of the faith that Abraham already had. Paul discusses Abraham’s faith as the basis of his justification, that and not his circumcision.

There is no contradiction at all between James and Paul. Neither is answering the other.

Paul may or may not have seen the Epistle of James, who stood by him loyally in the Conference in Jerusalem (Acts 15; Galatians 2).

James 2:22

James 2:22 James 2:22 βλεπειςG991 [G5719] THOU SEEST οτιG3754 ηG3588 THAT πιστιςG4102 FAITH συνηργειG4903 [G5707] WAS WORKING WITH τοιςG3588 εργοιςG2041 αυτουG846 HIS WORKS, καιG2532 AND εκG1537 τωνG3588 BY εργωνG2041 ηG3588 WORKS πιστιςG4102 FAITH ετελειωθηG5048 [G5681] WAS . . Seest thou: or, Thou seest faith: James 2:18, Galatians 5:6, Hebrews 11:17-19 faith made: 1 John 2:5, 1 John 4:17, 1 John 4:18 Genesis 22:12 - now Deuteronomy 4:9 - keep thy soul John 8:39 - If Romans 2:10 - to every James 2:24 - General James 2:25 - justified James 2:22 The word perfect means complete, and thus the works of Abraham completed or rounded out the character which was founded upon his faith. James 2:22 ——————————————————————————– Wrought with his works (συνήργειτοῖςἔργοις) There is a play on the words in the Greek: worked with his works. James 2:22 ——————————————————————————– Thou seest (blepeis). Obvious enough with any eyes to see. This may be a question, seest thou? ——————————————————————————– Wrought with (sunηrgei). Imperfect active of sunergeτ, old verb for which see Romans 8:28. Followed by associative-instrumental case ergois.

Faith cooperated with the deed of offering up Isaac. ——————————————————————————– Was made perfect (eteleiτthη). First aorist passive indicative of teleioτ, to carry to the end, to complete like love in 1 John 4:18.

See James 1:4 for teleion ergon. 21. Thou seest that faith wrought with his works,—This statement may well be a question as the margin indicates, though it is impossible to tell from the original. Either makes good sense in the context. As it stands in the text, it forms a conclusion to the deduction that Abraham was justified by works in offering Isaac. If it is a question, then James is asking the reader if this does not follow. James asks if the fact that faith ’’ worked together with works” is not proved by the incident just mentioned. James demonstrates the mutual dependence of faith and works. Abraham’ s faith ’’ cooperated with” or ’’ aided” works (that is, to achieve their desired end— justification).

The verb means to ’’ cooperate with” or ’’ help” someone. Thus Paul used it when he said that God works together all things for good to those who love Him: “In everything God helps (or works for) those loving him in obtaining that which is good” (Romans 8:28). Cf. also 1 Corinthians 16:16; 2 Corinthians 6:1. ——————————————————————————– and by works was faith made perfect;—Some would take the verb to mean “declared or proved” complete. But Huther is right in saying that the word does not mean this. It means to be “completed” or “perfected” (Luke 13:32; Acts 20:2 f). James does not mean that Abraham had a faith which was imperfect or defective in itself so that real faith came about only after he had obeyed God’ s command.

His faith was real before. But he means that Abraham’ s faith was not perfected or completed so that it did for him what God had intended it to do until after the obedience.

The faith that he had was complemented or helped along by his work of obedience; they went hand in hand (Knowling), with faith being made stronger by the tests to which it was put until in the great test of offering his son it reached perfection. Faith and works give each other elements of character that neither has alone. James does not teach works alone any more than he teaches faith alone. There is a work of faith (1 Thessalonians 1:5; Galatians 5:6) or an obedience of faith (Romans 1:5; Romans 16:25). When the two aid each other, faith accomplishes its end— justification.

James 2:23

James 2:23 James 2:23 καιG2532 AND επληρωθηG4137 [G5681] WAS ηG3588 THE γραφηG1124 ηG3588 WHICH λεγουσαG3004 [G5723] SAYS, επιστευσενG4100 [G5656] δεG1161 NOW αβρααμG11 τωG3588 ABRAHAM θεωG2316 GOD, καιG2532 AND ελογισθηG3049 [G5681] IT WAS αυτωG846 TO HIM ειςG1519 FOR δικαιοσυνηνG1343 , καιG2532 AND φιλοςG5384 FRIEND θεουG2316 OF GOD εκληθηG2564 [G5681] HE WAS CALLED. . the scripture: Mark 12:10, Mark 15:28, Luke 4:21, Acts 1:16, Romans 9:17, Romans 11:2, Galatians 3:8-10, Galatians 3:22, 2 Timothy 3:16, 1 Peter 2:6 Abraham: Genesis 15:6, Romans 4:3-6, Romans 4:10, Romans 4:11, Romans 4:22-24, Galatians 3:6 the Friend: Exodus 33:11, 2 Chronicles 20:7, Job 16:21, *marg. Isaiah 41:8, John 15:13-15 Genesis 18:17 - General 1 Kings 4:5 - the king’s Son 5:16 - friend Luke 12:4 - my John 11:11 - he saith John 14:21 - that hath John 15:14 - my John 15:15 - friends Romans 3:22 - unto all Romans 5:1 - being Hebrews 7:4 - Abraham James 2:23 Scripture was fulfilled or made good. This refers to Genesis 15:6 where God had just assured Abraham that he would have a great many descendants. He knew that Abraham would finally prove his faith by his works, and hence he was regarded as a righteous man. Abraham is called the friend of God in 2 Chronicles 20:7 and it is repeated by James. This is on the same principle that Jesus uses the word “ friend” in John 15:14.

He says they are His friends “ if ye do whatsoever I command you.” There are people today who glory in calling themselves “friends,” yet they stoutly disobey and even resist many of the commands of Christ. According to Jesus they are not His friends; if not friends then they must be considered enemies. James 2:23 ——————————————————————————– Was fulfilled (ἐπληρώθη) Not was confirmed, which the word does not mean either in New-Testament or in classical usage, but was actually and fully realized. James here uses the formula which in the Old Testament is employed of the realizing of a former utterance. See 1 Kings 2:27; 2 Chronicles 36:22 (Sept.). ——————————————————————————– Imputed (ἐλογίσθη) Lit., as Rev., reckoned. ——————————————————————————– He was called the friend of God The term, however, does not occur either in the Hebrew or Septuagint, though it is found in the A. V. and retained in Rev. Old Testament. In 2 Chronicles 20:7 (Sept.), thy friend is τῷἠγαπημένῳ, thy beloved.

In Isaiah 41:8 (Sept.), my friend is ὃνἠγάπησα, whom I loved. “The friend of God” is still the favorite title of Abraham among the Jews and Mohammedans. James 2:23 ——————————————————————————– Was fulfilled (eplηrτthη).

First aorist passive indicative of plηroτ, the usual verb for fulfilling Scripture. So James quotes Genesis 15:6 as proving his point in James 2:21 that Abraham had works with his faith, the very same passage that Paul quotes in Romans 4:3 to show that Abraham’s faith preceded his circumcision and was the basis of his justification. And both James and Paul are right, each to illustrate a different point. ——————————————————————————– And he was called the friend of God (kai philos theou eklηthη). First aorist passive indicative of kalηo. Not a part of the Scripture quoted. Philo calls Abraham the friend of God and see Jubilees 19:9; Romans 10:20.

The Arabs today speak of Abraham as God’s friend. It was evidently a common description before James used it, as in Isaiah 41:8; 2 Chronicles 20:7. 23. and the scripture was fulfilled—The scripture referred to is Genesis 15:6, which relates that when God told Abraham that Eliezer of Damascus, his adopted heir, was not to be the one through whom the promise was to be fulfilled Abraham “believed and it was reckoned to him for righteousness.” What does James mean by “fulfilled?” Some say it means “confirmed” and that this statement was only confirmed in the offering of Isaac, not that justification actually took place then.

But “confirmed” is not a meaning which can be ascribed to the verb. In such a context the verb refers to the fulfillment of God’ s predictions or promises in some future event. Even in the O.T. this was its meaning (1 Kings 2:27). Its N.T. usage is abundant (Matthew 1:22; Luke 1:20; Acts 1:16). Even the promise of Jesus is said to have been fulfilled (John 18:9; John 18:32). ——————————————————————————- It is true that the statement as it occurs in Genesis is not a prediction but a statement of fact. But James deduced (as we have shown) from the statements of Gen 22:16-18 that a justification had taken place “because he had done this.” Huther says: “But as it notifies facts which point to later actions in which they received their full accomplishment, James might consider it as a word of promise which was fulfilled by the occurrence of these later actions.” It is possible that a thing spoken at one time and fulfilled in a measure at one time may later receive another and more complete fulfillment.

So one must consider some of the passages quoted in the N.T. See comment by J.W.

McGarvey on the passages quoted in Matthew 1 in the note at the end of his first chapter in New Testament Commentary on Matthew and Mark. So James sees that the perfection of Abraham’ s faith in the offering of Isaac and the justification which is implied following it fulfill the statement of Gen 15:6 of Abraham’ s faith and the reckoning for righteousness. It is no contradiction that Paul saw justification as taking place at the time of Gen 15:6 also. ——————————————————————————– Abraham believed God,—This passage originally referred to Abraham’ s belief that he would become the father of a seed. But it is also a general statement of Abraham’ s trustfulness exemplified by his whole life, as James sees in subsequent events. ——————————————————————————– and it was reckoned to him for righteousness,—The verb “ reckoned” is frequently used in the Septuagint “to express what is equivalent to, having the like force and weight as something mentioned” (Knowling). Cf. Isaiah 40:17 ; Romans 2:26 .

The verb also has the meaning of crediting something to one’ s account which does not (properly) belong to him (Psalms 31 [32]:2). Either of these senses will satisfy the meaning here.

God took Abraham’ s faith instead of righteousness (which he did not have in the absolute, being a sinner); he thus credited to Abraham’ s account the righteousness which he did not before possess. This is equivalent to saying, as Paul had seen (Romans 4:2 ff), that he was “justified” or declared righteous. This is practically the same as saying that he was forgiven of his sins because of his perfect faith. This remains with James, as well as Paul, the meritorious basis of man’ s salvation. Ours is the faith in the sacrifice of Jesus as God’ s son for us. James’ point is that this faith reckoned for righteousness was fulfilled (at least in an additional measure) by the offering of Isaac. ——————————————————————————– and he was called the friend of God.—Abraham became the friend of God as a result of his exercise of faith.

He was not called the friend of God (at least not in Scripture) until much later (Cf. the margin: Isaiah 41:8; 2 Chronicles 20:7). His becoming the friend of God was a result of the expression of his faith in offering Isaac.

He was justified by the deed and as a consequence also was referred to as God’ s friend.

James 2:24

James 2:24 James 2:24 ορατεG3708 [G5719] [G5720] YE SEE τοινυνG5106 THEN οτιG3754 THAT εξG1537 BY εργωνG2041 WORKS δικαιουταιG1344 [G5743] IS ανθρωποςG444 A MAN, καιG2532 AND ουκG3756 NOT εκG1537 BY πιστεωςG4102 FAITH μονονG3441G3440 ONLY. . James 2:15-18, James 2:21, James 2:22, Psalms 60:12 Luke 10:29 - willing John 14:21 - that hath James 2:24 The works that James means consist of doing what the Lord commands. He is not considering the works of the law of Moses, for at the time of this epistle those were termed “dead works” (Hebrews 6:1; Hebrews 9:14). James 2:24 ——————————————————————————– Ye see (horβte). Present indicative active of horaτ. Now he uses the plural again as in James 2:14. ——————————————————————————– Is justified (dikaioutai). Present passive indicative of dikaioτ, here not “is made righteous,” but “is shown to be righteous.” James is discussing the proof of faith, not the initial act of being set right with God (Paul’s idea in Romans 4:1-10). ——————————————————————————– And not only by faith (kai ouk ek pisteτs monon). This phrase clears up the meaning of James. Faith (live faith) is what we must all have (James 2:18), only it must shew itself also in deeds as Abraham’s did. 24.

Ye see that by works a man is justified,—This is the conclusion James thinks all can see from what he has presented. He has fully demonstrated that it takes both faith and works to procure man’ s justification.

Especially does he think that he has shown this from Abraham’ s case. It is clear that works growing out of his faith were the cause of the justification which followed his offering of his son. It was “because you have done this” that the blessing followed. So works justify, not in themselves alone, but still they justify. ——————————————————————————– and not only by faith.—To a man wishing to be saved by the “word of truth” (James 1:21) faith alone is not enough. Faith “in itself is dead,” “is useless” (verses 18, 20). As in Abraham’ s case faith must cooperate with works, and the works must complete and bring faith to its goal of justification.

The stress is on the word “only.” James could not deny that faith justified Abraham; the very passage in which he saw Abraham’ s work of offering as the “fulfillment” emphasized that “Abraham believed.” James is thinking of a faith which exists “in” or “by” itself and apart from any expression or work. Since such a faith is “idle” and “useless,” it cannot justify.

Hence salvation or justification in the sense that works perfect faith is “by works” and not “by faith alone.” Paul’ s use of “faith without works of the law” is quite different but perfectly in harmony with James. NOTE ON “FAITH ONLY” ——————————————————————————– The doctrine of “justification by faith only” has become a loaded expression in modern denominational theology. It is a real bone of contention. The modern denominational doctrine (at least in some groups) is that in conversion man is saved at the instance of faith, when he puts his trust in Christ as his personal Savior. This leads to the denial of the efficacy of other acts of obedience, especially baptism. The Bible plainly teaches that baptism as an act of faith is a condition of salvation or remission of sins (justification).

See Acts 2:38; Mark 16:16; 1 Peter 3:21; Acts 22:16. This does not mean that baptism is sacramental in the sense in which sacraments are generally understood.

A sacrament (as used in Catholicism) is an act which has its efficacy in itself and in the validity of the administrator (an authorized person) and requires no faith on the part of the one on whom it is administered. In such an act faith does not “work together,” for there is no faith. ——————————————————————————- But this use of the term “faith only” is not the historic meaning of the term. Martin Luther did not mean this by his formula, and to attribute the rise of the term in its denominational sense to him (as is so often done) is an injustice. Luther meant that faith is the only meritorious ground of justification— salvation or remission of sins can never be obtained on any grounds apart from faith in Jesus’ blood. There are only two means of salvation as Paul stated them in Romans 3:27 : “the principle” (law) of faith and the “principle” (law) of human works of merit (such as those under the law). See New English Bible on this verse.

Since Paul rejected the principle of works, it follows that, unless one is to be saved by the principle of faith, he cannot be saved. This expression did not originate with Luther; others had used it before him (Cf.

Anders Nygren, Commentary on Romans, pp. l64f). But he stoutly defended the translation of Rom 3:28 : “Man is justified without the works of the law through faith only.” To deny this (to Luther) would be to deny the whole teaching of Paul and to affirm that one can be saved by his own works without the Lord Jesus. In this understanding Luther is correct. ——————————————————————————- But Luther himself emphasized the importance of baptism. He is quoted as saying, ” We are justified by faith alone, but not by the faith which is alone.” Some of the harshest things which Luther ever said were said in one edition of his commentary— against those who deny the place of baptism in the New Testament. ——————————————————————————- Thus we see that “faith only” can be used in two senses. It can be used compositely as the principle of justification. But it can be used analytically, where the process of obedience is broken down into its component parts.

In the first sense, salvation is by “faith only” ; in the second sense, it is “by works and not by faith only,” for here faith is only one of the conditions of pardon: “He that believeth and is baptized shall be saved” (Mark 16:16); “Repent and be baptized … for the remission of sins” (Acts 2:38). Thus the denominational doctrine of salvation at the moment of faith — without obedience— is not a Biblical teaching, and it does not take its roots from the reformers.

It is rooted in the conversion experience theology of early American revivalism. It sets aside the plain teaching of the Bible on the doctrine of obedience and works of faith. ——————————————————————————- It is easy to see, therefore, that there is no contradiction between Paul s use of justification of faith and James’ teaching that justification is by works and not by faith only. Paul is thinking of the composite nature of faith as the principle of justification by faith rather than by the works of the law (or of human merit). James is thinking analytically of faith as a condition of justification and insists that it must obey the conditions of the teaching of Christ and perfect itself in works.

James 2:25

James 2:25 James 2:25 ομοιωςG3668 δεG1161 BUT IN LIKE MANNER καιG2532 ALSO ρααβG4460 RAHAB ηG3588 THE πορνηG4204 HARLOT ουκG3756 NOT εξG1537 BY εργωνG2041 WORKS εδικαιωθηG1344 [G5681] WAS , υποδεξαμενηG5264 [G5666] HAVING τουςG3588 THE αγγελουςG32 , καιG2532 AND ετεραG2087 BY ANOTHER οδωG3598 WAY εκβαλουσαG1544 [G5631] HAVING PUT “THEM” FORTH? . was: Joshua 2:1, Matthew 1:5 the harlot: Matthew 21:31 justified: James 2:18, James 2:22 when: Joshua 2:19-21, Joshua 6:17, Joshua 6:22-25, Hebrews 11:31 Joshua 6:25 - because Son 1:8 - go James 2:25 Rahab was justified by works in the same sense as that of Abraham. (See the comments at verse 21.) James 2:25 ——————————————————————————– Rahab Also referred to in Hebrews 11:31, among the examples of faith. Dante places her in the third heaven: “Thou fain wouldst know who is within this light That here beside me thus is scintillating, Even as a sunbeam in the limpid water. Then know thou, that within there is at rest Rahab, and being to our order joined, With her in its supremest grade ’tis sealed. · ····· First of Christ’s Triumph was she taken up. Full meet it was to leave her in some heaven, Even as a palm of the high victory Which he acquired with one palm and the other, Because she favored the first glorious deed Of Joshua upon the Holy Land.” Paradise, ix., 112-125. Rahab became the wife of Salmon, and the ancestress of Boaz, Jesse’s grandfather. Some have supposed that Salmon was one of the spies whose life she saved.

At any rate, she became the mother of the line of David and of Christ, and is so recorded in Matthew’s genealogy of our Lord, in which only four women are named. There is a peculiar significance in this selection of Rahab with Abraham as an example of faith, by James the Lord’s brother. ——————————————————————————– Sent them out (ἐκβαλοῦσα) Better, thrust them forth, implying haste and fear.

Compare Mark 1:12; Luke 4:29; Acts 16:37. ——————————————————————————– Another way Than that by which they entered. Through the window. See Joshua 2:15. James 2:25 ——————————————————————————– Rahab the harlot (Raab hη pornη). Her vicious life she left behind, but the name clung to her always. For our purposes the argument of James may seem stronger without the example of Rahab (Joshua 2:1-21; Joshua 6:17; Joshua 22-25; Matthew 1:5; Hebrews 11:31).

It is even said in Jewish Midrash that Rahab married Joshua and became an ancestor of Jeremiah and Ezekiel. ——————————————————————————– In that she received (hupodexamenη). First aorist middle participle of hupodechomai, to welcome. ——————————————————————————– The messengers (tous aggelous).

Original meaning of aggelos (Matthew 11:10). In Hebrews 11:31 we have kataskopous (spies, scouts). ——————————————————————————– Sent out (ekbalousa). Second aorist active participle of ekballτ, to hurl out. ——————————————————————————– Another way (heterβi hodτi). “By another way” (instrumental case), by a window instead of a door (Joshua 2:15-16). 25. And in like manner was not also Rahab . . . justified by works, —James now adds a case drawn from people other than the family of Abraham. The reason for this probably was to broaden the principle and to show that it operated outside the chosen family in the Old Testament. The principle includes every race, sex, and condition of life.

Paul argues that anyone who comes to accept the principle of faith upon which Abraham was justified becomes in this sense a “child of Abraham” as he becomes “the father of all them that believe” (Galatians 3:7-9). ——————————————————————————– Rahab was a Canaanite, a woman fallen under the weight of sin. Yet by believing in the God of Israel, of whom she had heard (Joshua 2:9 ff), and receiving the spies and sending them out another way, she walked in the steps of the faith which Abraham had (Romans 4:12).

In this way her acceptance with God is proved. She is listed among the Old Testament worthies of faith (Hebrews 11:31) and appears among the genealogy of Jesus Christ the Savior Himself (Matthew 1:5). Thus believing in the God of Israel and showing her faith through deeds, she was justified by her works and became listed as an ancestress of the Messiah. ——————————————————————————- she received the messengers, and sent them out another way —The details are given in Joshua 2, 6. Hebrews 11:31 says, “By faith Rahab the harlot perished not with them that were disobedient, having received the spies with peace.” Thus the writer of Hebrews, as well as James, emphasized that her faith was demonstrated in “obedience” in receiving the spies. Her justification by works is therefore proved. Her faith cooperated with, or helped, her works and was perfected by what she did.

James 2:26

James 2:26 James 2:26 ωσπερG5618 γαρG1063 FOR AS τοG3588 THE σωμαG4983 BODY χωριςG5565 APART FROM πνευματοςG4151 SPIRIT νεκρονG3498 DEAD εστινG2076 [G5748] IS. ουτωςG3779 SO καιG2532 ηG3588 ALSO πιστιςG4102 FAITH χωριςG5565 τωνG3588 APART FROM εργωνG2041 WORKS νεκραG3498 DEAD εστινG2076 [G5748] IS. . as: Job 34:14, Job 34:15, Psalms 104:29, Psalms 146:4, Ecclesiastes 12:7, Isaiah 2:22, Luke 23:46, Acts 7:59, Acts 7:60 spirit: or, breath so: James 2:14, James 2:17, James 2:20 1 Kings 17:17 - that there was Ezekiel 18:21 - and keep Luke 8:13 - which John 7:31 - believed 1 Corinthians 15:2 - unless Colossians 2:13 - dead Revelation 3:1 - and art Revelation 13:15 - life James 2:26 The spirit or soul of a man does not operate in this world separate from his body. Neither can the body act without the spirit and hence when alone the body is dead. The circumstance is used to illustrate the difference between faith and works. James 2:26 ——————————————————————————– Works (τῶνἔργων) Note the article: the works belonging or corresponding to faith; its works. James 2:26 ——————————————————————————– Apart from the spirit (chτris pneumatos). “Apart from breath” (the breath of life). It is not easy to tell when one is dead, but the absence of a sign of breath on a glass before the mouth and nose is proof of death. Startling picture of dead faith in our churches and church members with only a name to live (Revelation 3:2). 26. For as the body apart from the spirit is dead,—James sees the whole case as made out and concludes the argument with another illustration. The “for” is added as a particle of conclusion.

This is grounds for saying what has been said already about faith and works. He is drawing the same conclusion as in verse 24.

But he also repeats the statement of verse 17 that “faith apart from works is dead” and adds to it the illustration which gives it vividness. ——————————————————————————– “The body” is the human body, and “the spirit” is the animating principle of life. As in Ecclesiastes 12:7, “The dust returneth to the earth as it was, and the spirit returneth unto God who gave it.” When the spirit leaves the body, it dies and returns to the dust. From then on the body is nothing. So James insists that apart from works faith is dead. Faith not expressed in works is like the body which has been left by the spirit; it is a dead body. The sense of “dead” here is probably like that of “idle” or “barren” in verse 20; it is to be taken in the sense of “useless,” unable to profit. ——————————————————————————– Let us all take heed to James’ admonition. Let the sinner respond to the commission to heed what Jesus says to those who ask, “What must I do to be saved?” And let the Christian (to whom this is written primarily) remember that a life of genuine obedience to the will of Christ in worship, service, and morality is necessary to perfect the faith with which he began to live for Christ.

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