Bible Commentaries
James 2

Verses 1-4

FAVORITISM

My brothers and sisters, believers in our glorious Lord Jesus Christ must not show favoritism. James 2:1

This passage gives us great insight into the earliest Christian meetings. They were open to people of all classes and conditions.^(F1) James points out that favoritism cannot be shown to any group. Of course, this was the teaching of the Old Testament in Leviticus 19:15, where it says, "Do not pervert justice; do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly." As the New Testament books were written they too made plain that there can be no partiality in the Christian church (cf. Acts 10:34-35; Romans 2:11; Ephesians 6:9).

Favoritism is something deep in sinful human nature and something about which we still must continue to struggle. Donald A. McGavran in his thesis on today's missionary work says, "Missions from the wealthy West usually overlook the Bible at this point. Missionaries customarily place a high value on the educated, the wealthy, the cultured – in a word, the middle and upper classes."^(F2) I can remember in my own younger years when our denomination made great strides to reach the lost people of Africa, but at the same time would not allow African Americans into their churches at home.

The expression "our glorious Lord Jesus Christ" seems placed here to diminish the supposed glory of humanity and to put it in its place. The reformer John Calvin says, "For so great is the brightness of Christ, that it easily extinguishes all the glories of the world."^(F3)

"Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in filthy old clothes also comes in" (2:2). It is interesting in this verse that the Greek word sunagowgos (synagogue) is used here for the Christian assembly. Peter Pett remarks that "The use of the term suggests an early date when the church and the synagogue were closely related."^{synagogue is applied to the Christian church."4 Peter Pett, Book of James, comment on v. 2.">(F4)} Apparently in ancient times small synagogues were scattered all over Jerusalem and other cities just as they are today. The reason for this was that Jewish custom forbids Jews using transportation on the Sabbath, and thus synagogues must be within walking distance to everyone.

We see here that the rich man comes into the assembly wearing gold rings and fine clothes. Marvin R. Vincent in his Word Studies in the Greek New Testament notes that it was customary for the Romans to wear gold and even jeweled rings in profusion. These were worn on the left hand since wearing rings on the right hand was considered a mark of effeminacy. He adds that the wearing of rings was indispensable to the Hebrew's attire as well.^(F5)

In addition to the gold rings the rich would also be clothed in expensive and colorful garments. The rich wore fine and "brightly shining" (Gk. lampros) clothes while the poor were shabbily dressed (Gk. rhyparos).^(F6) The poor who were often poorly clothed may have also been without an outer garment (Exodus 22:26-27; Job 22:6; 24:7). Just a few decades later the famous Jewish Rabbi Akiva and his wife shared a single outer garment between them. When one went out the other had to stay home. At night they had to bury themselves in straw to keep warm.^(F7) In our affluent age we really do not realize how poor some people were in the early centuries.

"If you show special attention to the man wearing fine clothes and say, 'Here's a good seat for you,' but say to the poor man, 'You stand there' or 'Sit on the floor by my feet,' have you not discriminated among yourselves and become judges with evil thoughts?" (2:3-4). John Calvin says regarding the rich, "For he does not simply disapprove of honor being paid to the rich, but that this should not be done in a way so as to despise or reproach the poor."^(F8) We know from scripture that God does not see as we humans see. We look on outward things but God looks on the heart (1 Samuel 16:7). Too often the way in which we look toward poor people tells what we believe about God.^(F9)

Pett shares this about the great English General, the Duke of Wellington, when he once went to partake of communion. "A private soldier was awaiting his turn, and as he began to move forward he saw the Duke coming and immediately stepped back. But the Duke said to him, 'No, you go first. We are all equal here.' And that is how it should be in the assembly of God's people."^(F10)

Verses 5-7

THE CHOSEN POOR

Listen, my dear brothers and sisters: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him? James 2:5

It is an indisputable fact of scripture that God has chosen the poor to receive the riches of his kingdom. Paul says in 1 Corinthians 1:26-29, "…Not many of you were wise by human standards; not many were influential; not many were of noble birth…God chose the lowly things of this world and the despised things – and the things that are not – to nullify the things that are, so that no one may boast before him."

One of the facts meant to authenticate the ministry of Jesus was that he preached the gospel to the poor (Matthew 11:5). It is more difficult for the rich to enter the kingdom (Matthew 6:19-24; 19:24) and it just seems that the poor have more opportunities to trust God than the rich. Throughout church history more of the poor have responded to the gospel.^(F11) James Burton Coffman, the preacher, teacher and commentator remarks that "the poor visitor at church is a hundred times more likely to become a Christian than the wealthy visitor; and it is a sin against the growth of the church to exhibit the kind of partiality that would tend to discourage the poor."^(F12) The kingdom of God is a topsy-turvy thing in this sense because the rich become poor and the poor become rich in faith (2 Corinthians 8:9).

Commentator George Stulak bemoans the perversion and distortion of the good news today in what has come to be called the "Prosperity Gospel" or the "name it and claim it" philosophy.^(F13) This gospel aberration teaches that God wants everyone rich in the natural sense and that the gospel is the ticket whereby the poor of this world can quickly become rich. It is no wonder that much of this type theology is found in the affluent United States and it seems that such thinking is essentially nothing but "materialism masquerading as theology."^(F14)

"But you have dishonored the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are blaspheming the noble name of him to whom you belong?" (2:6-7). Commentators have remarked here that verses 1-13 offer some of the strongest opposition and condemnation of the rich and some of the strongest castigation of class discrimination found in the New Testament.^{James 2:1-13 provides what is perhaps the strongest castigation of class discrimination in the New Testament…" (Gench p.103).">(F15)}

The Greek word "dragging" (elkousin) is a strong word and implies some violence as a person is dragged off to the magistrates or to prison.^(F16) This picture may sound strange in the West where debtors are seldom threatened with incarceration. This was not the case in the ancient world, nor is it the case in some countries today. I can remember one time in Israel when our organization helped rescue a poor woman who was behind on her grocery bill. Because of this, the police were coming after her that very day to drag her off to jail.

Verses 8-9

THE ROYAL LAW

If you really keep the royal law found in Scripture, "Love your neighbor as yourself," you are doing right. But if you show favoritism, you sin and are convicted by the law as lawbreakers." James 2:8-9

Jesus was once asked by an expert in the law: "'Teacher, which is the greatest commandment in the Law?' Jesus replied: 'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love your neighbor as yourself.' All the Law and the Prophets hang on these two commandments" (Matthew 22:36-40). Jesus speaks of this second law in John 13:34, "A new command I give you: Love one another. As I have loved you, so you must love one another" (cf. 1 John 3:23).

There is really nothing in our worship and service to God that is not summed up in the first commandment. In a similar sense there is nothing in our relationship with people that is not summed up in the second. If we really love people as ourselves we would never consider lying to them, cheating them, stealing from them or murdering them.

For this second commandment Jesus was going far back in the law to Leviticus 19:18. This is the first occasion where God gave this command, "…love your neighbor as yourself." James defines this as the Royal Law (Gk. basilikos nomos). Possibly he defines it in this way because this law is given by the King. Also, perhaps it is called the Royal Law because it rules over other laws.^(F17)

Some try to say that this Royal Law is connected with the whole of the Torah of Moses or the Ten Commandments. Coffman points out the impossibility of this view since Moses was never called a king.^(F18) This law has to do with the kingdom of God and with Jesus who is the King.

The Royal Law of Jesus has several other names in scripture. In James 1:25, it is called "the perfect law that gives freedom" (cf. 2:12). In Romans 8:2, it is called "…the law of the Spirit of life…" In Galatians 6:2, it is called "…the law of Christ." It is clear that this law has a connection with what is called the "Golden Rule" in Luke 6:31, "Do to others as you would have them do to you."

Verses 10-13

BREAKING THE ROYAL LAW

For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it. James 2:10

Obviously, if we show favoritism in any way we break the Royal Law of love. In our everyday lives if we get a speeding ticket for going just a couple of miles over the speed limit we are considered by the courts as law-breakers. We may be perfect citizens in all other respects but it has no bearing on the fact that we are lawbreakers.

The completeness of the law is illustrated in other ways. For instance, if a great mirror is broken in only one place, the whole mirror is broken. If a chain of a thousand links has but one broken link, the whole chain is broken. Or if a fence is down in only one place the whole fence is considered down.^(F19) This applies equally well to the breaking of the Royal Law or the breaking of the Torah.

"For he who said, 'You shall not commit adultery,' also said, 'You shall not murder.' If you do not commit adultery but do commit murder, you have become a lawbreaker" (2:11). It appears here that James is trying to guard us from the selective obedience that is so much in vogue today.^(F20) With our postmodern ideas a lot of young people choose what they consider is "true" for them and disregard all the rest. When we break a law of God, be it great or small we make ourselves lawbreakers.

Moo says, "The individual commandments are all components of one indivisible whole, because they reflect the will of the one Lawgiver. To violate a commandment is to disobey God himself and render a person guilty before him."^(F21) Perhaps the ancient rabbis had it right when they felt that any one sin had within it the seeds of all the others.^(F22) As it is said in Deuteronomy 27:26, "'Cursed is anyone who does not uphold the words of this law by carrying them out.' Then all the people shall say, 'Amen!'" We are reminded once again how impossible it is to live by the law in our own strength. The scripture shows us clearly that the law was given to prove us sinners. Whether it is the Law of Moses or the Royal Law of Christ we are still not able to keep it in our own strength. It is Christ in us who is our hope of glory (Colossians 1:27). Philippians 2:13 sums it up beautifully, "for it is God who works in you to will and to act in order to fulfill his good purpose."

James continues, "Speak and act as those who are going to be judged by the law that gives freedom, because judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment!" (2:12-13). In the New Testament we never get too far from the idea of judgment. "Every orthodox statement of faith ends with a statement about the return of Jesus Christ and the final judgment."^(F23)

As Christians we will all appear before the judgment seat of Christ (2 Corinthians 5:10). This is a judgment of both the good things and the bad things we have done. It is also clear in scripture that we can escape the difficulty of this judgment if we judge ourselves properly as we live from day to day (1 Corinthians 11:31). We remember that this is a judgment according to the law of liberty. For the obedient ones it is also a judgment of mercy.

One thing that will be very important for us who have received so much mercy is whether or not we have shown mercy. The scripture advises us to wear mercy as a necklace, "Let not mercy and truth forsake you; Bind them around your neck, Write them on the tablet of your heart…." (Proverbs 3:3 NKJ). Once again we are reminded of the Sermon on the Mount where Jesus says, "Blessed are the merciful, for they will be shown mercy" (Matthew 5:7).

We see that mercy will triumph over judgment. Coffman says, "The most wonderful truth revealed in all of the word of God is that mercy stands higher than the law as the guiding principle of God's relationship with men. This was symbolized in the Old Testament by the Mercy Seat which was placed above and on top of the Ark of the Covenant."^(F24) We remember that the ark contained the tablets of the law. Also, Jesus illustrated in his ministry how important mercy is. In Matthew 23:23, Jesus chides the teachers and Pharisees saying, "…But you have neglected the more important matters of the law – justice, mercy and faithfulness…"

Verses 14-19

FAITH VERSUS DEEDS

What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them? James 2:14

This passage of scripture has been a difficult one for commentators. It has been called "the most disputed and misunderstood passage in the New Testament."^(F25) When we first look at this section it seems to fly in the face of Paul's great theology of "justification by faith." Some have even thought that James is actually disputing the theology of Paul. However, many modern commentators have now discounted this idea.

We should be reminded here that James is not contrasting faith and works. He is rather contrasting two different kinds of faith. Paul also in his writings deals with the starting point of faith, how a person can be saved and enter into a relationship with God. James does not concern himself with the starting point of faith but how a person continues on as a believer.

James does not speak of meritorious deeds designed to win the approval of God but rather he focuses on the fruit of the Christian life.^(F26)

"The distinguished preacher Ernest Campbell captures the difference between Paul and James with a helpful analogy: Paul is dealing with obstetrics, with how new life begins; James, however, is dealing with pediatrics and geriatrics, with how Christian life grows and matures and ages."^(F27)

It is also possible in this early period of Christian history that James is addressing some current misrepresentations of Pauline theology. Nevertheless, "there is no indication of any disputation with Paul or his disciples."^(F28) We remember that in the very early days just before the Jerusalem Conference in AD 49, there were some problem with the Judaizers and their understanding of Paul's teaching in Antioch (Acts 15:1-2).

It cannot be denied that the gospel stresses the importance of works that accompany our faith. When John the Baptist announced the Messiah, he stressed that people's works would prove the reality of their repentance (Luke 3:8). Jesus in his teaching rebuked those who called him "Lord" but who did not do what he taught (Luke 6:46; cf. Matthew 25:31-46).

Even in Paul's own ministry there was not a separation of faith and works (Ephesians 2:9-10). Paul summed it all up in his address to Titus, "This is a trustworthy saying. And I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good…." (Titus 3:8). Calvin, the great theologian, once stated it this way, "It is faith alone that justifies, but faith that justifies can never be alone."^(F29)

It is sad indeed that Martin Luther the great reformer seems to have misunderstood these things. Luther, supposing that James taught a justification by works condemned the little Book, calling it an epistola straminea, or an epistle of straw.^(F30)

"Suppose a brother or sister is without clothes and daily food. If one of you says to them, 'Go in peace; keep warm and well fed,' but does nothing about their physical needs, what good is it?" (2:15-16). Orthodoxy and orthopraxy were never designed to be separated. Religion cannot be some cold distraction unaccompanied by the lack of concern for the needs of humanity (1 John 3:18). We remember how Jesus our example spent a big part of his ministry just caring for the poor and needy. He may have spent as much as a fourth of his ministry time in healing the sick and freeing the demonized. His good works certainly appear to have far exceeded the times of his formal teaching.

The Jewish people seem to better understand the importance of caring for the needy than we Christians. Traditionally the Jewish home has been open to the wayfarer and the needy (Hebrews hakhnasat orhim).^(F31) A place is usually found at the Jewish Shabbat table for hungry guests and the same is true during the great festivals. The Jews have been careful to visit the sick (Hebrews bikkur holim) and to provide for the needy. The notable Jewish sage, R. Hiyya, once said, "He who turns his eyes away from almsgiving is as if he worshipped idols."^(F32)

"In the same way, faith by itself, if it is not accompanied by action, is dead" (2:17). We should remember here that the contrast James is making is not a contrast between faith and works. It is rather a contrast between a faith that has works and a faith that has none.^(F33)

"But someone will say, 'You have faith; I have deeds. Show me your faith without deeds, and I will show you my faith by my deeds'" (2:18). Faith is an invisible thing. We have no way of seeing faith apart from its works. As Coffman remarks, faith has an inherent flaw. It is predicated upon something which is un-demonstrable to others.^(F34)

"You believe that there is one God. Good! Even the demons believe that – and shudder" (2:19). The beginning statement here may well be part of the ancient Shema (Deuteronomy 6:4-9), which is still repeated at least twice daily by all devout Jews. It begins with the Hebrew, "Shema Israel Adonai Elohenu, Adonai Echad" (Hear, O Israel: the Lord our God, the Lord is one). This statement may be regarded as the very cornerstone of Jewish belief.

We have a surprising fact here and it is that demons believe in God. We see this demonstrated often in the ministry of Jesus. Demons knew he was the Son of God (Mark 5:7) and they respected his power (Luke 8:31). They had a clear knowledge about who he was but it was impossible for them to follow him or serve him. We do learn that demons tremble (frissousin) when they think of him. This Greek word is used only here in the New Testament and conveys the idea of a horror which makes one bristle or having one's hair stand up on end.^(F35)

Peter Davids notes that "the demons frequently give fuller confessions of Christ than the apostles" (Mark 1:24; 5:7; Acts 16:17).^(F36) How sad it is that demons can fully confess that Jesus is the Son of God when many liberal churchmen today are not willing to make such a confession.

We might conclude these verses by saying that in all references to the end of the age, we see people being judged based upon their works (Matthew 25:31-46; Revelation 14:13; 20:12). After all, their works are the only real evidence of their faith.

Verses 20-24

FATHER ABRAHAM AND HIS WORKING FAITH

You foolish person, do you want evidence that faith without deeds is useless? James 2:20

Clearly, someone who does not believe that faith without deeds is useless is a fool according to James. The word "foolish" used here (Gk. kene) means vain, empty or without spiritual life. Also the word "useless" (Gk. argos), means idle as in money that earns no interest or in land that is lying fallow.^(F37)

"Was not our father Abraham considered righteous for what he did when he offered his son Isaac on the altar?" (2:21). The author quickly turns to Abraham as an example of one whose faith really worked. Warren Wiersbe, well-known pastor and writer says of Abraham that he "was not saved by faith plus works, but by a faith that works." He cites D. L. Moody who often said, "Every Bible should be bound in shoe leather."^(F38)

James seems to be talking directly to 21st century western Christians. Many today fulfill the words of Titus 1:16 which says, "They claim to know God, but by their actions they deny him. They are detestable, disobedient and unfit for doing anything good." Unfortunately, for many Christians their "faith" is a useless head-knowledge and is very similar to the kind of faith expressed by demons.

How different all this is from the life of Abraham whose faith was always working. How different it is from the life of Jesus who always "went around doing good" (Acts 10:38).

The offering of Isaac by Abraham must have been one of the most heart-rending trials that any person has ever had to bear. He was called upon to offer up the child of promise, his only hope of an heir. Yet, Abraham did it immediately with no hesitation. In the ancient Hebrew pseudepigraphic book of Jubilees it is said that Abraham had a total of ten such trials.^(F39) He passed all these tests with flying colors which proved beyond any doubt that his faith really worked. It was then evident to all that Abraham's unseen faith was real.

In this verse we see once more what seems to be a clash between the ideas of James and Paul on the subject of faith. James says that Abraham was "considered righteous for what he did." It is likely that Paul would never make such a statement. However, upon closer examination, the two are not so far apart. Moo says of them, "Paul wants to make clear that one 'gets into' God's kingdom only by faith; James insists that God requires works from those who are 'in.'"^(F40)

"You see that his faith and his actions were working together, and his faith was made complete by what he did" (2:22). Abraham's faith "worked with" (Gk. synergei) Abraham's works (Gk. ergois). Thus, his faith worked. His works completed (Gk. telioo) his faith and brought it to perfection and maturity.^(F41) We can see from this how fitting the exhortation in Philippians 2:12 really is: "…continue to work out your salvation with fear and trembling…."

"And the scripture was fulfilled that says, 'Abraham believed God, and it was credited to him as righteousness,' and he was called God's friend" (2:23). Abraham made a great spiritual "discovery" important to all succeeding generations. That discovery or revelation of God is called "credited righteousness" (cf. Romans 4:3ff; Galatians 3:6). Abraham was credited with righteousness by faith before he actually did anything (Romans 4:11). The works would surely follow. As Pett says, "he is seen to have been already accounted as righteous and that his works now prove that he is so."^(F42)

We are told that Abraham was called God's friend (2 Chronicals 20:7; Isaiah 41:8). Interestingly, that description of Abraham still comes across in the Arabic language portraying Abraham as "the friend" (El Halil). We cannot miss the fact that Abraham had a relationship with God and it was a right relationship. How we have managed to lose the significance of relationship over these last twenty centuries. This is what real religion is all about. Jesus will say to many on that last day, "…I never knew you. Away from me, you evildoers!" (Matthew 7:23).

"You see that a person is considered righteous by what they do and not by faith alone" (2:24). "With this statement we reach the climax of the tension between James and Paul. For does not Paul say almost exactly the opposite? 'We hold that a man is justified by faith apart from works of law (Romans 3:28).'"^{Romans 1:5) and say that it is 'faith working through love' that avails in Christ (Galatians 5:6) In other words, faith for Paul includes the commitment to obedience." He continues on page 119 saying, "Paul is thinking of justification as the initial granting to the believer of a righteous status James, as we have argued, operates, with a different meaning of dikaioo using it to refer to the ultimate verdict of God over our lives." Reicke also adds saying, "It is quite impossible to speak of any direct or indirect contradiction of Paul, who, according to Gal 5:6 and other passages, emphasized that faith should be realized in deeds of love" (Reicke, p.32).">(F43)} Here we need to recall what we have said before in verse 14, that James and Paul are dealing with two different aspects of salvation. Paul is dealing with salvation at the starting point and James is dealing with how a person continues and matures in the faith. There is really no conflict. We will note that James makes it clear here that faith is part of this process. Also, Paul in Romans 1:5 speaks of "…the obedience that comes from faith…"

Verses 25-26

THE WORKING FAITH OF RAHAB

In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction? James 2:25

Here we come to a woman who was highly esteemed by the early church, although she was a prostitute.^(F44) She was esteemed because of her faith. By that faith she hid the Israelite spies, cared for them and helped in their escape from Jericho (Joshua 2:4). This has got to be one of the most incredible stories in the Bible.

In the Book of Hebrews (11:31) it is said of her, "By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient." When Joshua took Jericho the whole population perished with the exception of Rahab the harlot and her family. Earlier she had made a great statement of faith to the spies saying, "…I know that the Lord has given you this land…" (Joshua 2:9). What a strange statement for a woman living in an ancient fortified city threatened only by a band of desert wanderers. Barclay remarks, "At the moment when she was speaking, there seemed not one chance in a million that the children of Israel could capture Jericho."^(F45)

Because of her faith Rahab the prostitute escaped the utter destruction of her city. She not only joined with the people of Israel but she went on to gain a place in the Messiah's line. We read about her in Matthew 1:5-6, "Salmon the father of Boaz, whose mother was Rahab, Boaz the father of Obed, whose mother was Ruth, Obed the father of Jesse, and Jesse the father of King David…." It is amazing what faith in God can do! But we also must notice that the person of faith had to do something and this is the key. Rahab didn't just think good thoughts about God and his plan and wish the spies well. She joined in that plan at the risk of her life.

"As the body without the spirit is dead, so faith without deeds is dead" (2:26). Albert Barnes, the early American theologian, says of this verse, "There is as much necessity that faith and works should be united to constitute true religion, as there is that the body and soul should be united to constitute a living man."^(F46)

Moo helps us end this chapter with an amazing insight from none other than Martin Luther, the great antagonist of James. "Somewhat ironically, no-one has captured the basic message of James 2:14-26 more forcefully than Luther (from his preface to Romans): 'O it is a living, busy active mighty thing, this faith. It is impossible for it not to be doing good things incessantly…Whoever does not do such works, however, is an unbeliever.'"^(F47)