Yakobus 2:14

Alkitab Terjemahan Baru

Apakah gunanya, saudara-saudaraku, jika seorang mengatakan, bahwa ia mempunyai iman, padahal ia tidak mempunyai perbuatan? Dapatkah iman itu menyelamatkan dia?

Parallel Translations

Bahasa Indonesia Sehari-hari
Apakah gunanya, saudara-saudaraku, jika seorang mengatakan, bahwa ia mempunyai iman, padahal ia tidak mempunyai perbuatan? Dapatkah iman itu menyelamatkan dia?

Alkitab Terjemahan Lama
Hai saudara-saudaraku, apakah faedahnya jikalau orang mengatakan dirinya ada iman, tetapi tiada padanya perbuatan, dapatkah iman itu menyelamatkan dia?

Bible Verse Review
  from Treasury of Scripure Knowledge

What: James 2:16, Jeremiah 7:8, Romans 2:25, 1 Corinthians 13:3, 1 Timothy 4:8, Hebrews 13:9

though: James 2:18, James 2:26, James 1:22-25, Matthew 5:20, Matthew 7:21-23, Matthew 7:26, Matthew 7:27, Luke 6:49, Acts 8:13, Acts 8:21, Acts 15:9, 1 Corinthians 13:2, 1 Corinthians 16:22, Galatians 5:6, Galatians 5:13, 1 Thessalonians 1:3, 1 Timothy 1:5, Titus 1:16, Titus 3:8, Hebrews 11:7, Hebrews 11:8, Hebrews 11:17, 2 Peter 1:5, 1 John 5:4, 1 John 5:5

can: 1 Corinthians 15:2, Ephesians 2:8-10

Reciprocal: Proverbs 14:21 - that despiseth Ezekiel 18:5 - if Ezekiel 18:21 - and keep Ezekiel 33:31 - for with Matthew 25:36 - Naked Mark 7:6 - honoureth Mark 14:7 - ye have Luke 7:50 - Thy Luke 11:41 - rather Acts 2:45 - parted Acts 16:34 - when 2 Corinthians 8:8 - prove 2 Corinthians 9:12 - only 1 Timothy 6:4 - words Philemon 1:6 - the communication James 1:23 - General James 2:17 - so James 2:20 - that 2 Peter 1:9 - lacketh 1 John 1:6 - If 1 John 2:4 - that saith

Gill's Notes on the Bible

What doth it profit, my brethren,.... The apostle having finished his discourse on respect of persons, and the arguments he used to dissuade from it, by an easy transition passes to treat upon faith and works, showing that faith without works, particularly without works of mercy, is of no profit and advantage:

though a man say he hath faith, and have not works? it is clear that the apostle is not speaking of true faith, for that, in persons capable of performing them, is not without works; it is an operative grace; it works by love and kindness, both to Christ, and to his members; but of a profession of faith, a mere historical one, by which a man, at most, assents to the truth of things, as even devils do, James 2:19 and only says he has faith, but has it not; as Simon Magus, who said he believed, but did not.

Can faith save him? such a faith as this, a faith without works, an historical one, a mere profession of faith, which lies only in words, and has no deeds, to show the truth and genuineness of it. True faith indeed has no causal influence on salvation, or has any virtue and efficacy in itself to save; Christ, object of faith, is the only cause and author of salvation; faith is only that grace which receives a justifying righteousness, the pardon of sin, adoption, and a right to the heavenly inheritance; but it does not justify, nor pardon, nor adopt, nor give the right to the inheritance, but lays hold on, and claims these, by virtue of the gift of grace; and it has spiritual and eternal salvation inseparably connected with it; but as for the other faith, a man may have it, and be in the gall of bitterness, and bond of iniquity; he may have all faith in that sense, and be nothing; it is no other than the devils themselves have; and so he may have it, and be damned.

Barnes' Notes on the Bible

What doth it profit, my brethren, though a man say he hath faith? - The apostle here returns to the subject adverted to in James 1:22-27, the importance of a practical attention to the duties of religion, and the assurance that men cannot be saved by a mere speculative opinion, or merely by holding correct sentiments. He doubtless had in his eye those who abused the doctrine of justification by faith, by holding that good works are unnecessary to salvation, provided they maintain an orthodox belief. As this abuse probably existed in the time of the apostles, and as the Holy Ghost saw that there would be danger that in later times the great and glorious doctrine of justification by faith would be thus abused, it was important that the error should be rebuked, and that the doctrine should be distinctly laid down that good works are necessary to salvation. The apostle, therefore, in the question before us, implicitly asserts that faith would not “profit” at all unless accompanied with a holy life, and this doctrine he proceeds to illustrate in the following verses, See the analysis of this chapter; and Introduction, Section 5, (2). In order to a proper interpretation of this passage, it should be observed that the stand-point from which the apostle views this subject is not before a man is converted, inquiring in what way he may be justified before God, or on what ground his sins may be forgiven; but it is after a man is converted, showing that that faith can have no value which is not followed by good works; that is, that it is not real faith, and that good works are necessary if a man would have evidence that he is justified. Thus understood, all that James says is in entire accordance with what is taught elsewhere in the New Testament.

Can faith save him? - It is implied in this question that faith cannot save him, for very often the most emphatic way of making an affirmation is by asking a question. The meaning here is, that that faith which does not produce good works, or which would not produce holy living if fairly acted out, will save no man, for it is not genuine faith.

Clarke's Notes on the Bible

Verse 14. What doth it profit - though a man say he hath faith — We now come to a part of this epistle which has appeared to some eminent men to contradict other portions of the Divine records. In short, it has been thought that James teaches the doctrine of justification by the merit of good works, while Paul asserts this to be insufficient, and that man is justified by faith. Luther, supposing that James did actually teach the doctrine of justification by works, which his good sense showed him to be absolutely insufficient for salvation, was led to condemn the epistle in toto, as a production unauthenticated by the Holy Spirit, and consequently worthy of no regard; he therefore termed it epistola straminea, a chaffy epistle, an epistle of straw, fit only to be burnt. Learned men have spent much time in striving to reconcile these two writers, and to show that St. Paul and St. James perfectly accord; one teaching the pure doctrine, the other guarding men against the abuse of it. Mr. Wesley sums the whole up in the following words, with his usual accuracy and precision: "From James 1:22 the apostle has been enforcing Christian practice. He now applies to those who neglect this under the pretence of faith. St. Paul had taught that a man is justified by faith without the works of the law. This some already began to wrest to their own destruction. Wherefore St. James, purposely repeating, James 1:21; James 1:23; James 1:25, the same phrases, testimonies, and examples which St. Paul had used, Romans 4:3; Hebrews 11:17; Hebrews 11:31, refutes not the doctrine of St. Paul, but the error of those who abused it. There is therefore no contradiction between the apostles; they both delivered the truth of God, but in a different manner, as having to do with different kinds of men. This verse is a summary of what follows: What profiteth it, is enlarged on, James 2:15-17; though a man say, James 2:18; James 2:19; can that faith save him? James 2:20. It is not though he have faith, but though he say, I have faith. Here therefore true living faith is meant. But in other parts of the argument the apostle speaks of a dead imaginary faith. He does not therefore teach that true faith can, but that it cannot, subsist without works. Nor does he oppose faith to works, but that empty name of faith to real faith working by love. Can that faith which is without works save him? No more than it can profit his neighbour." - Explanatory notes.

That St James quotes the same scriptures, and uses the same phrases, testimonies, and examples which St. Paul has done, is fully evident; but it does not follow that he wrote after St. Paul. It is possible that one had seen the epistle of the other; but if so, it is strange that neither of them should quote the other. That St. Paul might write to correct the abuses of St. James' doctrine is as possible as that James wrote to prevent St. Paul's doctrine from being abused; for there were Antinomians in the Church in the time of St. James, as there were Pharisaic persons in it at the time of St. Paul. I am inclined to think that James is the elder writer, and rather suppose that neither of them had ever seen the other's epistle. Allowing them both to be inspired, God could teach each what was necessary for the benefit of the Church, without their having any knowledge of each other. See the preface to this epistle.

As the Jews in general were very strenuous in maintaining the necessity of good works or righteousness in order to justification, wholly neglecting the doctrine of faith, it is not to be wondered at that those who were converted, and saw the absolute necessity of faith in order to their justification, should have gone into the contrary extreme.

Can faith save him? — That is, his profession of faith; for it is not said that he has faith, but that he says, I have faith. St. James probably refers to that faith which simply took in the being and unity of God. See on James 2:19; James 2:24; James 2:25.