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James 2:1-26

Study By: Bob Utley
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Paragraph Divisions Of Modern Translations

UBS4

NKJV

NRSV

TEV

NJB

Warning Against Partiality

Beware of Personal Favoritism

The Respect Due to the Poor

Warning Against Prejudice

Respect for the Poor

2:1-4

2:1-13

2:1-7

2:1-7

2:1-4

2:5-13

2:5-9

2:8-13

2:8-13

2:10-13

Faith and Works

Faith Without Works is Dead

Faith and Works

Faith and Actions

Faith and Deeds

2:14-17

2:14-26

2:14-27

2:14-17

2:14-17

2:18-26

2:18-26

2:18-24

2:18-23

2:24-26

2:25

2:26

Reading Cycle Three (See P. V)
Following The Original Author’s Intent At The Paragraph Level

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author’s intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

Contextual Insights To 2:1-13

A. James 2:1-13 is an expansion of the discussion about the relationship between the rich and poor in 1:9-11,27.

B. It is uncertain whether the rich referred to in 1:10-11; 2:6 or 5:1-6 are believers. Possibly they were wealthy Jews, the very ones who persecuted the early Christians.

C. Wealth in the OT was a sign of God’s pleasure (cf. Lev. 26; Deut. 27), but later teachings bring the needed balance to this concept (cf. Job, Ps. 73; Matt. 5-7). Poverty even came to be a metaphor for spiritual hunger (cf. Matt. 5:3; Luke 6:20).

D. The section develops into two related topics:

1. the ways of this age (vv. 1-7)

2. the ways of the coming Messianic Age (vv. 8-13)

Word And Phrase Study

Text: James 2:1-7

1My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism. 2For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in dirty clothes, 3and you pay special attention to the one who is wearing the fine clothes, and say, "You sit here in a good place," and you say to the poor man, "You stand over there, or sit down by my footstool," 4have you not made distinctions among yourselves, and become judges with evil motives? 5Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? 6But you have dishonored the poor man. Is it not the rich who oppress you and personally drag you into court? 7Do they not blaspheme the fair name by which you have been called?

2:1 “My brethren” See notes at 1:2 and 1:9.

  • “do not hold” This is a present active imperative with a negative particle which usually means to stop an act that is already in process. The Williams translation has “stop trying to maintain. . .” This implies that the people acting this way were misguided believers.
  • NASB, NJB “your faith”
    NKJV “the faith”
    NRSV “really believe”
    TEV “as believers”

This is not “faith” in the sense of doctrine, as in Acts 6:7; 13:8; 14:22; Gal. 1:23; 3:23; 6:10; Phil. 1:27; Jude 3 and 20, but personal trust in Christ (objective genitive).

  • “in our glorious Lord Jesus Christ” This genitive phrase is literally “of the glory” and is in apposition to the genitive phrase literally “of the Lord.” This is a title for deity in the Bible (cf. Ps. 29:1-9; Acts 7:2; Eph. 1:17). The rabbis used the term “Shekinah glory” to speak of YHWH dwelling with Israel (cf. Exod. 16:10; II Chr. 7:1-3).

Here the phrase describes Jesus (cf. Luke 2:32; John 1:14; 17:5; I Cor. 2:8; Heb. 1:3). Notice that Jesus is called (1) Messiah (Christ in Greek); (2) Lord (Greek translation of YHWH using the meaning of the substituted term Adonai); and (3) “of glory” (unique title for YHWH). These titles are a literary technique of attributing the divine characteristics of YHWH to Jesus of Nazareth.

Special Topic: Glory (Doxa)

The biblical concept of “glory” is difficult to define. Believers’ glory is that they understand the gospel and glory in God, not in themselves (cf. 1:29-31; Jer. 9:23-24).

In the OT the most common Hebrew word for “glory” (kbd, BDB 217) was originally a commercial term relating to a pair of scales (“to be heavy”). That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God’s majesty (cf. Exod. 19:16-18; 24:17; Isa. 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exod 33:17-23; Isa. 6:5). YHWH can only be truly known through Christ (cf. Jer. 1:14; Matt. 17:2; Heb. 1:3; James 2:1).

The term “glory” is somewhat ambiguous.

1. it may be parallel to “the righteousness of God”

2. it may refer to the “holiness” or “perfection” of God

3. it could refer to the image of God in which mankind was created (cf. Gen. 1:26-27; 5:1; 9:6), but which was later marred through rebellion (cf. Gen. 3:1-22). It is first used of YHWH’s presence with His people during the wilderness wandering period in Exod. 16:7,10; Lev. 9:23; and Num. 14:10.
  • “Lord” The term Kurios only appears once in this context, not twice as in the RSV, NKJV, TEV, and NJB translations.
  • NASB “with an attitude of personal favoritism”
    NKJV “with partiality”
    NRSV “with your acts of favoritism”
    TEV “you must never treat people in different ways according to their outward appearance”
    NJB “do not let class distinctions enter”

This reflects an OT idiom, “to lift the face.” God does not show partiality (cf. Deut. 10:17) nor should Israel’s judges (cf. Lev. 19:15; Deut. 1:17; 16:19; 24:17). The NT counterpoint of God’s impartiality is found in Acts 10:34; Rom. 2:11; Gal. 2:6; Eph. 6:9; and I Pet. 1:17. Believers must be careful of worldly distinctions. They must also be impartial. God (in Christ), has torn down every barrier that humans have raised to their fellow man: rich-poor; Jew-Gentile; slave-free; and men-women (cf. I Cor. 12:13; Gal. 3:28; Col. 3:11).

Grammatically, verse 1 is either a statement or a question which expects a “no” answer (NRSV). Most translations make it a statement (NASB, NKJV, TEV, NJB, NIV).

Special Topic: Racism

I. Introduction

A. This is a universal expression by fallen mankind within his society. This is mankind’s ego, supporting itself on the backs of others. Racism is, in many ways, a modern phenomena, while nationalism (or tribalism) is a more ancient expression.

B. Nationalism began at Babel (Genesis 11) and which was originally related to Noah’s three sons from which the so called races developed (Genesis 10). However, it is obvious from Scripture that humanity is from one source (cf. Genesis 1-3; Acts 17:24-26).

C. Racism is just one of many prejudices. Some others are (1) educational snobbery; (2) socio-economic arrogance; (3) self-righteous religious legalism; and (4) dogmatic political affiliations.

II. Biblical Material

A. Old Testament

1. Gen. 1:27 – Mankind, male and female, were made in the image and likeness of God, which makes them unique. It also shows their individual worth and dignity (cf. John 3:16).

2. Gen. 1:11-25 – Records the phrase, “. . .after their own kind. . .” ten times. This has been used to support racial segregation. However, it is obvious from the context that this refers to animals and plants and not to humanity.

3. Gen. 9:18-27 – This has been used to support racial dominance. It must be remembered that God did not curse Canaan. Noah, his grandfather, cursed him after awakening from a drunken stupor. The Bible never records that God confirmed this oath/curse. Even it He did, this does not affect the black race. Canaan was the father of those who inhabited Palestine and the Egyptian wall art shows they were not black.

4. Joshua 9:23 – This has been used to prove one race will serve another. However, in context, the Gibeonites are of the same racial stock as the Jews.

5. Ezra 9-10 and Nehemiah 13 – These have often been used in a racial sense, but the context shows that the marriages were condemned, not because of race (they were from the same son of Noah, Genesis 10), but for religious reasons.

B. New Testament

1. The Gospels

a. Jesus made use of the hatred between the Jews and Samaritans on several instances, which shows that racial hatred is inappropriate.

(1) the parable of the Good Samaritan (Luke 10:25-37)

(2) the woman at the well (John 4)

(3) the thankful leper (Luke 17:7-19)

b. The Gospel is for all humanity

(1) John 3:16

(2) Luke 24:46-47

(3) Hebrews 2:9

(4)Revelation 14:6

c. The Kingdom will include all humanity

(1) Luke 13:29

(2) Revelation 5

2. Acts

a. Acts 10 is a definitive passage on God’s universal love and the gospel’s universal message.

b. Peter was attacked for his actions in Acts 11 and this problem was not resolved until the Jerusalem Council of Acts 15 met and came to a solution. The tension between first century Jews and Gentiles was very intense.

3. Paul

a. There are no barriers in Christ

(1) Gal. 3:26-28

(2) Eph. 2:11-22

(3) Col. 3:11

b. God is no respecter of persons

(1) Rom. 2:11

(2) Eph. 6:9

4. Peter and James

a. God is no respecter of persons, I Pet. 1:17

b. Because God does not show partiality, then neither should His people, James 2:1

5. John

a. One of the strongest statements on the responsibility of believers is found in I John 4:20

III. Conclusion

A. Racism, or for that matter, prejudice of any kind, is totally inappropriate for God’s children. Here is a quote from Henlee Barnette, who spoke at a forum at Glorieta, New Mexico, for the Christian Life Commission in 1964.

“Racism is heretical because it is unbiblical and unchristian, not to mention unscientific.”

B. This problem gives Christians the opportunity to show their Christlike love, forgiveness and understanding to a lost world. Christian refusal in this area shows immaturity and is an opportunity for the evil one to retard the believer’s faith, assurance, and growth. It will also act as a barrier to lost people coming to Christ.

C. What can I do? (This section is taken from a Christian Life Commission tract entitled “Race Relations”

“ON THE PERSONAL LEVEL”

  • Accept your own responsibility in solving the problems associated with race.
  • Through prayer, Bible study, and fellowship with those of other races, strive to rid your live of racial prejudice.
  • Express your convictions about race, particularly where those who stir up race hatred are unchallenged.

“IN FAMILY LIFE”

  • Recognize the importance of family influence in the development of attitudes toward other races.
  • Seek to develop Christian attitudes by talking over what children and parents hear about the race issue outside the home.
  • Parents should be careful to set a Christian example in relating to people of other races.
  • Seek opportunities to make family friendships across racial lines.

“IN YOUR CHURCH”

  • By the preaching and teaching of biblical truth relating to race, the congregation can be motivated to set an example for the entire community.
  • Be sure that worship, fellowship, and service through the church is open to all, even as the NT churches observed no racial barriers (Eph. 2:11-22; Gal. 3:26-29).

“IN DAILY LIFE”

  • Help to overcome all racial discrimination in the world of work.
  • Work through community organizations of all kinds to secure equal rights and opportunities, remembering that it is the race problem which should be attacked, not people. The aim is to promote understanding, not to create bitterness.
  • If it seems wise, organize a special committee of concerned citizens for the purpose of opening lines of communication in the community for education of the general public and for specific actions in improving race relations.
  • Support legislation and legislators in the passing of laws promoting racial justice and oppose those who exploit prejudice for political gain.
  • Commend law enforcement officials for enforcing the laws without discrimination.
  • Shun violence, and promote respect for the law, doing everything possible as a Christian citizen to make sure that legal structures do not become tools in the hands of those who would promote discrimination.
  • Exemplify the spirit and mind of Christ in all human relationship.

Special Topic: Women In The Bible

I. The Old Testament

A. Culturally women were considered property

1. included in list of property (Exodus 20:17)

2. treatment of slave women (Exodus 21:7-11)

3. women’s vows annullable by socially responsible male (Numbers 30)

4. women as spoils of war (Deuteronomy 20:10-14; 21:10-14)

B. Practically there was a mutuality

1. male and female made in God’s image (Genesis 1:26-27)

2. honor father and mother (Exodus 20:12 [Deut. 5:16])

3. reverence mother and father (Leviticus 19:3; 20:9)

4. men and women could be Nazirites (Numbers 6:1-2)

5. daughters have right of inheritance (Numbers 27:1-11)

6. part of covenant people (Deuteronomy 29:10-12)

7. observe teaching of father and mother (Proverbs 1:8; 6:20)

8. sons and daughters of Heman (Levite family) led music in Temple (I Chronicles 25:5-6)

9. sons and daughters will prophesy in new age (Joel 2:28-29)

C. Women were in leadership roles

1. Moses’ sister, Miriam, called a prophetess (Exodus 15:20-21 also note Micah 6:4)

2. women gifted by God to weave material for the Tabernacle (Exodus 35:25-26)

3. a woman, Deborah, also a prophetess (cf. Jdgs. 4:4), led all the tribes (Judges 4:4-5; 5:7)

4. Huldah was a prophetess whom King Josiah invoked to read and interpret the newly-found “Book of the Law” (II Kings 22:14; II Chr. 34:22-27)

5. Queen Esther, a godly woman, saved Jews in Persia

II. The New Testament

A. Culturally women in both Judaism and the Greco-Roman world were second class citizens with few rights or privileges (the exception was Macedonia).

B. Women in leadership roles

1. Elizabeth and Mary, godly women available to God (Luke 1-2)

2. Anna, godly woman serving at the Temple (Luke 2:36)

3. Lydia, believer and leader of a house church (Acts 16:14,40)

4. Philip’s four virgin daughters were prophetesses (Acts 21:8-9)

5. Phoebe, deaconess of church at Cenchrea (Rom. 16:1)

6. Prisca (Priscilla), Paul’s fellow-worker and teacher of Apollos (Acts 18:26; Rom. 16:3)

7. Mary, Tryphaena, Tryphosa, Persis, Julia, Nereus’ sister, several women co-workers of Paul (Rom. 16:6-16)

8. Junia (KJV), possibly a woman apostle (Rom. 16:7)

9. Euodia and Syntyche, co-workers with Paul (Phil. 4:2-3)

III. How does a modern believer balance the divergent biblical examples?

A. How does one determine historical or cultural truths, which apply only to the original context, from eternal truths valid for all churches, all believers of all ages?

1. We must take the intent of the original inspired author very seriously. The Bible is the Word of God and the only source for faith and practice.

2. We must deal with the obviously historically-conditioned inspired texts.

a. the cultus (i.e., ritual and liturgy) of Israel (cf. Acts 15; Gal. 3)

b. first century Judaism

c. Paul’s obviously historically-conditioned statements in I Corinthians

(1) the legal system of pagan Rome (I Cor. 6)

(2) remaining a slave (I Cor. 7:20-24)

(3) celibacy (I Cor. 7:1-35)

(4) virgins (I Cor. 7:36-38)

(5) food sacrificed to an idol (I Cor. 8; 10:23-33)

(6) unworthy actions at Lord’s Supper (I Cor. 11)

3. God fully and clearly revealed Himself to a particular culture, a particular day. We must take seriously the revelation, but not every aspect of its historical accommodation. The Word of God was written in human words, addressed to a particular culture at a particular time.

B. Biblical interpretation must seek the original author’s intent. What was he saying to his day? This is foundational and crucial for proper interpretation. But then we must apply this to our own day. Now, here is the problem with women in leadership (the real interpretive problem may be defining the term. Were there more ministries than pastors who were seen as leadership? Were deaconesses or prophetesses seen as leaders?) It is quite clear that Paul, in I Cor. 14:34-35 and I Tim. 2:9-15, is asserting that women should not take the lead in public worship! But how do I apply that today? I do not want Paul’s culture or my culture to silence God’s Word and will. Possibly Paul’s day was too limiting, but also my day may be too open. I feel so uncomfortable saying that Paul’s words and teachings are conditional, first century, local situational truths. Who am I that I should let my mind or my culture negate an inspired author?!

However, what do I do when there are biblical examples of women leaders (even in Paul’s writings, cf. Romans 16)? A good example of this is Paul’s discussion of public worship in I Corinthians 11-14. In 11:5 he seems to allow women’s preaching and praying in public worship with their heads covered, yet in 14:34-35 he demands they remain silent! There were deaconesses (cf. Rom. 16:1) and prophetesses (cf. Acts 21:9). It is this diversity that allows me freedom to identify Paul’s comments (as relates to restrictions on women) as limited to first century Corinth and Ephesus. In both churches there were problems with women exercising their newly-found freedom (cf. Bruce Winter, After Paul Left Corinth), which could have caused difficulty for the church in reaching their society for Christ. Their freedom had to be limited so that the gospel could be more effective.

My day is just the opposite of Paul’s. In my day the gospel might be limited if articulate, trained women are not allowed to share the gospel, not allowed to lead! What is the ultimate goal of public worship? Is it not evangelism and discipleship? Can God be honored and pleased with women leaders? The Bible as a whole seems to say “yes”!

I want to yield to Paul; my theology is primarily Pauline. I do not want to be overly influenced or manipulated by modern feminism! However, I feel the church has been slow to respond to obvious biblical truths, like the inappropriateness of slavery, racism, bigotry, and sexism. It has also been slow to respond appropriately to the abuse of women in the modern world. God in Christ set free the slave and the woman. I dare not let a culture-bound text reshackle them.

One more point: as an interpreter I know that Corinth was a very disrupted church. The charismatic gifts were prized and flaunted. Women may have been caught up in this. I also believe that Ephesus was being affected by false teachers who were taking advantage of women and using them as surrogate speakers in the house churches of Ephesus.

Suggestions for further reading

How to Read the Bible For All Its Worth by Gordon Fee and Doug Stuart (pp. 61-77)

Gospel and Spirit: Issues in New Testament Hermeneutics by Gordon Fee

Hard Sayings of the Bible by Walter C. Kaiser, Peter H. Davids, F. F. Bruce, and Manfred T. Branch (pp. 613-616; 665-667)

2:2 “if” This is a third class conditional which refers to potential action. This refers to (1) hypothetical wealthy visitors coming to a Jewish, Christian worship meeting or (2) a synagogue-like Christian court setting.

  • “your assembly” This is literally “synagogue,” which means “to bring together.” The use of this uniquely Jewish term (found only here in the NT) reflects (1) the early date of the letter when Christians and Jews were still worshiping together (cf. Heb. 10:25) or (2) the early Jewish Christians’ worship services patterned after a synagogue structure. The presence of “seats of honor” and “footstool” in the Jewish Synagogue (cf. Matt. 23:6) seems to confirm this interpretation (cf. v. 3). I think the assembly described is not a worship setting but a Christian court similar to those held in the synagogue (cf. Mark 13:9; Luke 21:12). If so, the two visitors (litigants) are part of a legal proceeding. This may explain (1) why they do not know where to sit and (2) the reference to “drag you into court” in v. 6 (cf. Lev. 19:15).
  • “gold ring” This was a sign of wealth; often in the Greco-Roman culture several rings were worn on each hand.
  • NASB, NRSV “poor man in dirty clothes”
    NKJV “a poor man in filthy clothes”
    TEV “a man in ragged clothes”
    NJB “a poor man. . .in shabby clothes”

This implies not only poverty, but a beggar, the cultural opposite of the finely dressed man.

2:4 “have you not made distinctions among yourselves” Verses 4 and 5 are questions which expect a “yes” answer. Believers were and are guilty of showing distinctions and favoritism (much like the church in Corinth, i.e., chapter 11). “Distinctions” is a compound word of dia (through) with krina (judge).

2:5 “Listen” This is an aorist active imperative which expresses urgency. Remember James’ emphasis is on the word of God!

  • “my beloved brethren” See notes at 1:2 and 1:9.
  • “did not God choose the poor of this world” “Choose” is an aorist middle indicative (cf. Eph. 1:4). We get the English word “elect” from this Greek term. Notice how election is linked with a certain socio-economic group, not a national group (i.e., Israel, Romans 9) nor individuals. God’s ways are so different from the world (i.e., Isa. 55:6-13).. Reversals are typical (in Scripture).

“Of this world” is literally “in this world” used in the sense of this world’s goods. The irony is that God has chosen to bless the poor and socially ostracized. God has chosen them and made them rich in faith and heirs of the kingdom, but the local worship leaders were favoring the wealthy and powerful. These were the very ones who were persecuting the early believers. The gospel being preached to the poor was a sign of the New Age (cf. Isa. 61ff; Matt. 11:5; Luke 1:51-53; 4:18; 7:22).

The poor have always felt ostracized from “official” religion, but they were wonderfully accepted and embraced by Jesus. The poor gladly accepted Christ, while the rich tended to trust in their own resources (cf. Matt. 19:23-26). This is not to imply that every poor person is saved, but they surely are welcome to come to Jesus. Most of the early church were from the poorer classes of society.

  • “heirs” See Special Topic below.

Special Topic: Believers’ Inheritance

The Scriptures talk about believers inheriting (cf. Acts 20:32; 26:18; Eph. 1:4; Col. 1:12; 3:24) many things because of their family relationship with Jesus who is heir of all things (cf. Heb. 1:2), and they as coheirs (cf. Rom. 8:17; Gal. 4:7) of

1. the kingdom (cf. Matt. 25:34, I Cor. 6:9-10; 15:50; Eph. 5:5)

2. eternal life (cf. Matt. 19:29; Heb. 9:15)

3. God’s promises (cf. Heb. 6:12)

4. God’s protection of His promises (cf. I Pet. 1:4)
  • “the kingdom” This is a key phrase in the Synoptic Gospels. Jesus’ first and last sermons, and most of His parables, dealt with this topic.

The phrase relates to the eschatological (end-time) thrust of Jesus’ teachings (followed by James). This “already, but not yet” theological paradox relates to the Jewish concept of two ages (see Special Topic at 5:2-3), the current evil age and the righteous age to come, which will be inaugurated by the Spirit through the Messiah. The Jews expected only one coming of a Spirit-empowered military leader (like the Judges in the OT). The two comings of Jesus caused an overlapping of the two ages. The Kingdom of God has broken into human history with the incarnation at Bethlehem. However, Jesus came the first time not as the military conqueror of Rev. 19, but as the Suffering Servant (cf. Isa. 53) and the humble leader (cf. Zech.9:9).

Special Topic: The Kingdom Of God

In the OT YHWH was thought of as the King of Israel (cf. I Sam. 8:7; Ps. 10:16; 24:7-9; 29:10; 44:4; 89:18; 95:3; Isa. 43:15; 44:4,6) and the Messiah as the ideal king (cf. Ps. 2:6; Isa. 9:6-7; 11:1-5). With the birth of Jesus at Bethlehem (6-4 b.c.) the kingdom of God broke into human history with new power and redemption (new covenant, cf. Jer. 31:31-34; Ezek. 36:27-36). John the Baptist proclaimed the nearness of the kingdom (cf. Matt. 3:2; Mark 1:15). Jesus clearly taught that the kingdom was present in Himself and His teachings (cf. Matt. 4:17,23; 9:35; 10:7; 11:11-12; 12:28;16:19; Mark 12:34; Luke 10:9,11; 11:20; 12:31-32; 16:16; 17:21). Yet the kingdom is also future (cf. Matt. 16:28; 24:14; 26:29; Mark 9:1; Luke 21:31; 22:16,18).

In the Synoptic parallels in Mark and Luke we find the phrase, “the kingdom of God.” This common topic of Jesus’ teachings involved the present reign of God in human’s hearts, which one day will be consummated over all the earth. This is reflected in Jesus’ prayer in Matt. 6:10. Matthew, written to Jews, preferred the phrase that did not use the name of God (Kingdom of Heaven), while Mark and Luke, writing to Gentiles, used the common designation, employing the name of deity.

This is such a key phrase in the Synoptic Gospels. Jesus’ first and last sermons, and most of His parables, dealt with this topic. It refers to the reign of God in human hearts now! It is surprising that John uses this phrase only twice (and never in Jesus’ parables). In John’s gospel “eternal life”is a key metaphor.

The tension with this phrase is caused by the two comings of Christ. The OT focused only on one coming of God’s Messiah—a military, judgmental, glorious coming—but the NT shows that He came the first time as the Suffering Servant of Isaiah 53 and the humble king of Zech. 9:9. The two Jewish ages, the age of wickedness and the new age of righteousness, overlap. Jesus currently reigns in the hearts of believers, but will one day reign over all creation. He will come like the OT predicted! Believers live in “the already” versus “the not yet” of the kingdom of God (cf. Gordon D. Fee and Douglas Stuart’s How to Read The Bible For All Its Worth, pp. 131-134).
  • “which He promised to those who love Him” See note at 1:12.

2:6 “But you” This is an emphatic contrast (much like Heb. 6:9) to what God has done for the poor, powerless, and ostracized of v. 5.

  • “the rich” The rich are characterized as (1) oppressing you; (2) dragging you to court; and (3) blaspheming the name by which you are called. Can these be wealthy believers? I think not! See note at 2:2.

2:7
NASB “blaspheme the fair name by which you have been called”
NKJV “blaspheme that noble name by which you are called”
NRSV “blaspheme the excellent name that was invoked over you”
TEV “who speak evil of that good name which has been given to you”
NJB “who insult the honorable name which has been pronounced over you”

This is literally “called upon you.” Culturally this could refer to

1. a patriarchal family blessing (cf. Gen. 48:16)

2. a way to designate YHWH’s people (cf. II Chr. 7:14; Jer. 14:9; Dan. 9:19; Amos 9:12 [quoted in Acts 15:17])

3. a wife taking her husband’s name (cf. Isa. 4:1)

4. a slave becoming a permanent property of another

5. a baptismal formula (cf. Matt. 28:19; Acts 2:21,38)

6. an Old Testament title for the covenantal people of God (cf. Deut. 28:10; II Chr. 6:33, 7:14)

7. the title “Christian” (little Christs), first given in derision to believers at Antioch of Syria (cf. Acts 11:26).

In context #5 fits best.

Text: James 2:8-13

8If, however, you are fulfilling the royal law according to the Scripture, "You shall love your neighbor as yourself," you are doing well. 9But if you show partiality, you are committing sin and are convicted by the law as transgressors. 10For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. 11For He who said, "Do not commit adultery," also said, "Do not commit murder." Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law. 12So speak and so act as those who are to be judged by the law of liberty. 13For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment.

2:8 “If” Both verses 8 and 9 start with first class conditional sentences which are assumed to be true from the author’s perspective or for his literary purposes. His hearers/readers were fulfilling the royal law if they loved appropriately.

  • “royal law” This concept goes by several names (cf. 1:25; 2:12; Rom. 8:2; Gal. 6:2). It obviously points back to the Ten Commandments (cf. v. 11) but reaches into the inaugurated New Age of Jesus’ teachings, a new way of treating God and our covenant partners (cf. Jesus’ Sermon on the Mount in Matt. 5-7).
  • “according to the Scripture” This is a quote from Lev. 19:18, but with an eye toward Lev. 19:15 (i.e., you shall not be partial).
  • “You shall love your neighbor as yourself” Appropriate self-love, in a Christian sense, is crucial in appropriately loving others (cf. Matt. 19:19; Mark 12:31; Luke 10:27; Rom. 13:9). Jesus often used Lev. 19:18, along with Deut. 6:4-5, as summaries of the whole law (cf. Matt. 7:12; 22:40).

2:9 “if you show partiality” This is another first class conditional sentence, like v. 8. It is a strong word for the church today. We dare not play favorites with those for whom Christ died (cf. Rom. 14:15,20; I John 2:9-11; 3:9-18).

  • “you are committing sin” “Sin” is in an emphatic position in the Greek sentence. Showing partiality was a violation of the Mosaic covenant and the law of love (the royal law).
  • “convicted by the law as transgressors” Transgression means to “step over a known boundary” and was one of the OT definitions of sin. Notice this is not ignorance, but willful action against God’s revealed will.

2:10 “For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all” This is an important verse in helping to explain the theological difficulty of righteousness by human merit and the purpose of the Mosaic law (cf. Gal. 3:15-29). Partial obedience, or temporary obedience, was never enough to be accepted by God through the Mosaic covenant (cf. Matt. 5:19; Gal. 5:3). This type of summary statement about keeping the whole law (boys from age 13) and (Jewish girls from age 12) is the theological basis of Paul’s OT quotes and strong summary statement of mankind’s sinfulness in Rom. 3:9-23.

2:11 This is the order of the Ten Commandments in the Septuagint (which shows James’ early Jewish flavor), which was the Greek translation of the OT begun about 250 b.c. and is quoted by most NT authors.

2:12 “So speak and so act” These are both present active imperatives. Believers’ words and lives must agree. We must practice what we preach (cf. Matt. 7). This is the major theme of the book!

  • “who are to be judged” All humans will be judged (cf. Matt. 25:31-46; Acts 17:31; Rom. 2:6,16; 3:6; Rev. 20:11-15). Even Christians will be judged (cf. Rom. 14:10; II Cor. 5:10), but apparently not for sin, but for their attitudes, availability and for the use of their spiritual gifts.

2:13 “judgment will be merciless to one who has shown no mercy” This is the spiritual principle that humans reap what they sow (cf. Matt. 6:14-15; 7:1-5; 18:22-35;Gal. 6:7). It may have been a well-known proverb in Palestine. It is the negative of Jesus’ statement in Matt. 5:7. This is not works-oriented salvation, but the family characteristics of God should be evident in His children’s lives (cf. Matt. 7:13-27; I Corinthians 13).

Discussion Questions

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How do we discriminate in our churches today?

2. Why has God chosen the poor to be blessed and saved? Why is it so hard for the rich to become believers? Why did this shock the Jews of Jesus’ day?

3. Why is v. 10 so important?

4. How do the OT commandments relate to “the law of liberty”?

5. How do verses 12-13 relate to justification by faith?

Contextual Insights Into James 2:14-26

A. This section of James has caused major theological controversy. This comes not so much from the passage, contextually understood, but from our theological presuppositions and dogmatic systems of proof-texted, western theology.

B. James and Paul do not contradict, but complement one another. The seeming contradiction comes from a misunderstanding of (1) the purpose; (2) the recipients; and (3) definitions of key words (i.e., faith, works) of the NT books of Romans and James.

1. Paul is writing to Jews who believe that they are right with God on the basis of (1) their race (nationality) and (2) their keeping the law of Moses (legalism). Paul speaks of entering into the Christian life. He uses Abraham’s life as an OT example of being declared right with God before circumcision and before the Mosaic Law (cf. Gen. 15:6), based solely on God’s initiating grace and the appropriate faith response (cf. Rom. 4:3; Gal. 3:6).

2. James is writing to church people who are making Christianity a creed instead of a lifestyle (antinomians or intellectualists, Jewish Gnostics). These folks are asserting orthodoxy as the basis for their assurance of salvation. The books of James and I John assert that daily love in action is not an option for Christians, but is the evidence of their being Christians. For James, “works” are not Jewish rules, but love in action (cf. I Corinthians 13).

3. Paul and James are not giving two ways of salvation, but two aspects of one salvation. Paul speaks of the beginning of Abraham’s walk of faith (cf. Genesis 15), and James speaks of its ongoing characteristics (birth of Isaac versus offering of Isaac, cf. Genesis 22).

4. It is not “faith or works” but “faith and works.” Not only is faith without works dead, but works without faith is also dead (cf. Matt. 7:21-23; John 15:1-6). Being a carnal, weak, baby Christian is possible (cf. I Cor. 3:1-3, 10-15; Heb. 5:11-14), but it is the exception, not the norm.

5. John Calvin said “faith alone justifies but the faith which justifies is not alone.”

C. This section functions as an encouragement to active faith. In a sense it is a passage on assurance— not assurance as a doctrine, but as a lifestyle. Assurance is surely a biblical truth, but only in connection with daily Christlikeness, not systematic theology! We are saved to serve. Service is the evidence of salvation. It is never the means, but it is the goal, the fruit (cf. Eph. 2:8-9 and 10). This truth is much needed in our day of (1) easy believism and (2) assurance as a denominational theological tenet (usually given as a dogmatic statement at the beginning of the Christian life).

D. The entire book of James deals with the practical issue of how believers use their resources (physical and spiritual) on behalf of the Kingdom. Allocation of physical resources reveals the heart!

Word And Phrase Study

Text: 2:14-17

14What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? 15If a brother or sister is without clothing and in need of daily food, 16and one of you says to them, "Go in peace, be warmed and be filled," and yet you do not give them what is necessary for their body, what use is that? 17Even so faith, if it has no works, is dead, being by itself.

2:14
NASB “What use is it”
NKJV “What does it profit”
NRSV, TEV “what good is it”
NJB “How does it help”

Grammatically this question expects a “no” answer. Faith without works is of no use, no profit.

  • “my brethren” See notes at 1:2 and 1:9.
  • “if someone says” This is a third class conditional sentence, “someone may say.” It is structured like the diatribe form (a supposed objector) of 1:26.
  • “he has faith” Biblical faith (pistis) has several aspects: (1) doctrine (cf. I John 4:1-6; Jude 3,20; (2) personal relationship and commitment to Jesus (cf. John 1:12; 3:16; Rom. 10:9-13); and (3) godly lifestyle (cf. James and I John). All three aspects are involved in genuine, mature faith.

SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament (א)

I. Opening Statement

It needs to be stated that the use of this theological concept, so crucial to the NT, is not as clearly defined in the OT. It is surely there, but demonstrated in key selected passages and persons.

The OT blends

1. the individual and the community

2. the personal encounter and covenant obedience

Faith is both personal encounter and daily lifestyle! It is easier to describe in a person than in a lexical form (i.e., word study). This personal aspect is best illustrated in

1. Abraham and his seed

2. David and Israel

These men met/encountered God and their lives were permanently changed (not perfect lives, but continuing faith). Testing revealed weaknesses and strengths of their faith encounter with God, but the intimate, trusting relationship continued through time! It was tested and refined, but it continued as evidenced by their devotion and lifestyle.

II. Main root used

A. א (BDB 52)

1. verb

a. Qal stem – to support, to nourish (i.e., II Kgs. 10:1,5; Esther 2:7, the non-theological usage)

b. Niphal stem – to make sure or firm, to establish, to confirm, to be faithful or trustworthy

(1) of men, Isa. 8:2; 53:1; Jer. 40;14

(2) of things, Isa. 22:23

(3) of God, Deut. 7:9,12; Isa. 49:7; Jer. 42:5

c. Hiphil stem – to stand firm, to believe, to trust

(1) Abraham believed God, Gen. 15:6

(2) the Israelites in Egypt believed, Exod. 4:31; 14:31 (negated in Deut. 1:32)

(3) Israelites believed YHWH spoke through Moses, Exod. 19:9; Ps. 106:12,24

(4) Ahaz did not trust in God, Isa 7:9

(5) whoever believes in it/him, Isa. 28:16

(6) believe truths about God, Isa. 43:10-12

2. noun (masculine) – faithfulness (i.e., Deut. 32:20; Isa. 25:1; 26:2)

3. adverb – truly, verily, I agree, may it be so (cf. Deut. 27:15-26; I Kgs. 1:36; I Chr. 16:36; Isa. 65:16; Jer. 11:5; 28:6). This is the liturgical use of “amen” in the OT and NT.

B. א (BDB 54) feminine noun, firmness, faithfulness, truth

1. of men, Isa. 10:20; 42:3; 48:1

2. of God, Exod. 34:6; Ps. 117:2; Isa. 38:18,19; 61:8

3. of truth, Deut. 32:4; I Kgs. 22:16; Ps. 33:4; 98:3; 100:5; 119:30; Jer. 9:4; Zech. 8:16

C. א (BDB 53), firmness, steadfastness, fidelity

1. of hands, Exod. 17:12

2. of times, Isa. 33:6

3. of humans, Jer. 5:3; 7:28; 9:2

4. of God, Ps. 40:11; 88:12; 89:2,3,6,9; 119:138

III. Paul’s use of this OT concept

A. Paul bases his new understanding of YHWH and the OT on his personal encounter with Jesus on the road to Damascus (cf. Acts 9; 22; 26).

B. He found OT support for his new understanding in two key OT passages which use the root א.

1. Gen. 15:6 – Abram’s personal encounter initiated by God (Genesis 12) resulted in an obedient life of faith (Genesis 12-22). Paul alludes to this in Romans 4 and Galatians 3.

2. Isa. 28:16 – those who believe in it (i.e., God’s tested and firmly placed cornerstone) will never be

a. Rom. 9:33, “put to shame” or “be disappointed”

b. Rom. 10:11, same as above

3. Hab. 2:4 – those who know the faithful God should live faithful lives (cf. Jer. 7:28). Paul uses this text in Rom. 1:17 and Gal. 3:11 (also note Heb. 10:38).

IV. Peter’s use of the OT concept

A. Peter combines

1. Isa. 8:14 – I Pet. 2:8 (stumbling block)

2. Isa. 28:16 – I Pet. 2:6 (cornerstone)

3. Ps. 111:22 – I Pet 2:7 (rejected stone)

B. He turns the unique language that describes Israel, “a chosen race, a royal priesthood, a holy nation, a people for God’s own possession” from

1. Deut. 10:15; Isa. 43:21

2. Isa. 61:6; 66:21

3. Exod. 19:6; Deut. 7:6 and now uses it for the church’s faith in Christ

V. John’s use of the concept

A. Its NT usage

The term “believed” is from the Greek term (pisteu_). which can also be translated “believe,” “faith,” or “trust.” For example, the noun does not occur in the Gospel of John, but the verb is used often. In John 2:23-25 there is uncertainty as to the genuineness of the crowd’s commitment to Jesus of Nazareth as the Messiah. Other examples of this superficial use of the term “believe” are in John 8:31-59 and Acts 8:13, 18-24. True biblical faith is more than an initial response. It must be followed by a process of discipleship (cf. Matt. 13:20-22,31-32).

B. Its use with prepositions

eis means “into.” This unique construction emphasizes believers putting their trust/faith in Jesus

a. into His name (John 1:12; 2:23; 3:18; I John 5:13)

b. into Him (John 2:11; 3:15,18; 4:39; 6:40; 7:5,31,39,48; 8:30; 9:36; 10:42; 11:45, 48; 17:37,42; Matt. 18:6; Acts 10:43; Phil. 1:29; I Pet. 1:8)

c. into Me (John 6:35; 7:38; 11:25,26; 12:44,46; 14:1,12; 16:9; 17:20)

d. into the Son (John 3:36; 9:35; I John 5:10)

e. into Jesus (John 12:11; Acts 19:4; Gal. 2:16)

f. into Light (John 12:36)

g. into God (John 14:1)

2. en means “in” as in John 3:15; Mark 1:15; Acts 5:14

3. epi means “in” or “upon,” as in Matt. 27:42; Acts 9:42; 11:17; 16:31; 22:19; Rom. 4:5, 24; 9:33; 10:11; I Tim. 1:16; I Pet. 2:6

the dative case with no preposition as in Gal. 3:6; Acts 18:8; 27:25; I John 3:23; 5:10

5. hoti, which means “believe that,” gives content as to what to believe

a. Jesus is the Holy One of God (John 6:69)

b. Jesus is the I Am (John 8:24)

c. Jesus is in the Father and the Father is in Him (John 10:38)

d. Jesus is the Messiah (John 11:27; 20:31)

e. Jesus is the Son of God (John 11:27; 20:31)

f. Jesus was sent by the Father (John 11:42; 17:8,21)

g. Jesus is one with the Father (John 14:10-11)

h. Jesus came from the Father (John 16:27,30)

i. Jesus identified Himself in the covenant name of the Father, “I Am” (John 8:24; 13:19)

j. We will live with Him (Rom. 6:8)

k. Jesus died and rose again (I Thess. 4:14)

VI. Conclusion

Biblical faith is the human response to a Divine word/promise. God always initiates (i.e., John 6:44,65), but part of this Divine communication is the need for humans to respond.

1. trust

2. covenant obedience

Biblical faith is

1. a personal relationship (initial faith)

2. an affirmation of biblical truth (faith in God’s revelation)

3. an appropriate obedient response to it (daily faith)

Biblical faith is not a ticket to heaven or an insurance policy. It is a personal relationship. This is the purpose of creation and humans being made in the image and likeness (cf. Gen. 1:26-27) of God. The issue is “intimacy.” God desires fellowship, not a certain theological standing! But fellowship with a holy God demands that the children demonstrate the “family” characteristic (i.e., holiness, cf. Lev. 19:2; Matt. 5:48; I Pet. 1:15-16). The Fall (cf. Genesis 3) affected our ability to respond appropriately. Therefore, God acted on our behalf (cf. Ezek. 36:27-38), giving us a “new heart” and “new spirit,” which enables us through faith and repentance to fellowship with Him and obey Him!

All three are crucial. All three must be maintained. The goal is to know God (both Hebrew and Greek senses) and to reflect His character in our lives. The goal of faith is not heaven someday, but Christlikeness every day!

Human faithfulness is the result (NT), not the basis (OT) for a relationship with God: human’s faith in His faithfulness; human’s trust in His trustworthiness. The heart of the NT view of salvation is that humans must respond initially and continually to the initiating grace and mercy of God, demonstrated in Christ. He has loved, He has sent, He has provided; we must respond in faith and faithfulness (cf. Eph. 2:8-9 and 10)!

The faithful God wants a faithful people to reveal Himself to a faithless world and bring them to personal faith in Him.
  • “Can that faith save him” This is used in an eschatological sense. Judgment will be based on (1) works (cf. Matt. 25:31ff; Rom. 2:6; II Cor, 5:10; Gal. 6:7-9) and (2) faith (cf. Rom. 4; I Cor. 3:10-15; Gal. 3). This is the second question of verse 14. It also expects a “no” answer.

2:15 “if” This is a third class conditional sentence which is an example of how believers should not act, especially toward other believers.

2:16 “Go in peace” This phrase is a Present active imperative. “Be warmed” is a present middle (deponent) imperative and “be filled” is a present middle imperative. This is a veiled prayer for God to provide their needs. It is an OT idiom for God’s provision (cf. Judg. 18:6; I Sam. 1:17; 20:42; II Sam. 15:9). It reflects a shallow, flippant response, much like our “I will pray for you” (cf. I John 3:17-18) when used in an insincere manner. One thing is sure, the ones saying these veiled prayers are not going to do anything themselves to help!

2:17 “if” This is another third class conditional sentence. James is using this literary construction which suggests a contingency to illustrate the difference between true faith and fake faith or possibly mature faith versus weak faith.

This is an important theological summary statement (cf. vv. 20 and 26). In his Study Guide Commentary on James Curtis Vaughan sees these three summary statements as constituting the main outline: (1) genuine faith is not an empty claim (vv. 14-17); (2) genuine faith is not mere acceptance of a creed (vv. 18-20); and (3) genuine faith is faith that produces an obedient life (vv. 21-26, p. 56).

Text: James 2:18-26

18But someone may well say, "You have faith and I have works; show me your faith without the works, and I will show you my faith by my works." 19You believe that God is one. You do well; the demons also believe, and shudder. 20But are you willing to recognize, you foolish fellow, that faith without works is useless? 21Was not Abraham our father justified by works when he offered up Isaac his son on the altar? 22You see that faith was working with his works, and as a result of the works, faith was perfected; 23and the Scripture was fulfilled which says, "And Abraham believed God, and it was reckoned to him as righteousness," and he was called the friend of God. 24You see that a man is justified by works and not by faith alone. 25In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? 26For just as the body without the spirit is dead, so also faith without works is dead.

2:18-20 Grammatically this is a very ambiguous passage as to punctuation and pronoun antecedents. It is uncertain whether there is (1) one supporter of James’ position; (2) one objector to James’ position; (3) one of each; or (4) two opposing hypothetical persons alluded to by James. It is uncertain whether the quotation stops at v. 18a (NKJV, NRSV, NIV) or 18b (NASB, TEV) or if it goes through v. 19.

It is possible that James’ supposed objector is claiming that Christians have different spiritual gifts, some faith and some works. James responds that faith is not a gift, but a bedrock relationship of trust in Christ. To know Christ is to emulate Him; to live as He lived; to love as He loved; to give oneself to others as He gave Himself to others (cf. I John 3:16).

Spiritual giftedness is not a reduction of Christian responsibility, but an empowerment for effective ministry (in conjunction with other believers).

  • “show me your faith without works” This is an aorist active imperative. This would be a similar truth to the parable of the sower in Matt. 13. Fruit-bearing, not initial response, proves genuineness (cf. Titus 1:16; I John 2:4). No fruit, no root!

2:19 “You believe that God is one” This truth (monotheism) was the first test of orthodoxy for Judaism (cf. Deut. 4:35,39; 6:4-5; Mark 12:29). Yet the demons believe this also (cf. Matt. 4:3; Mark 5:7). Christianity is not only correct doctrine, but a relationship of obedience and love. Orthodoxy alone, without orthopraxy, is empty (cf. I Corinthians 13). A theological, intellectual commitment to monotheism (cf. Rom. 3:30; I Cor. 8:4,6; Eph. 4:6; I Tim. 2:5) does not make one right with God. Proper belief cannot save, for who among fallen humanity has perfectly accurate theology? Salvation through Christ affects the head (doctrine), the heart (volitional trust in Christ), and the hand (lifestyle Christlikeness).

  • “the demons also believe” Demons know who Jesus is! Demons believe in monotheism!

Special Topic: The Demonic (Unclean Spirit)

A. Ancient peoples were animists. They attributed human personality traits to forces of nature, animals, and natural objects. Life was explained through the interaction of these spiritual entities with mankind.

B. This personification became polytheism (many gods). Usually the demonic (genii) were lesser gods or demigods (good or evil) that impacted individual human lives.

1. Mesopotamia, chaos and conflict

2. Egypt, order and function

3. Canaan, see W. F. Albright’s Archaeology and the Religion of Israel, Fifth Edition, pp. 67-92

C. The OT does not dwell on or develop the subject of lesser gods, angels, or the demonic, probably because of its strict monotheism (cf. Exod. 8:10; 9:14; 15:11; Deut. 4:35,39; 6:4; 33:26; Ps. 35:10; 71:19; 86:8; Isa. 46:9; Jer. 10:6-7; Mic. 7:18). It does mention the false gods of the pagan nations (Shedim, cf. Deut. 32:17; Ps. 106:37) and it does name some of them.

1. Seáim (satyrs or hairy demons, cf. Lev. 17:7; II Chr. 11:15)

2. Lilith (female, a seducing demon, cf. Isa. 34:14)

3. Mavet (Hebrew term for death used for Canaanite god of the underworld, Mot, cf. Isa. 28:15,18; Jer. 9:21; and possibly Deut. 28:22)

4. Resheph (plague, cf. Deut. 33:29; Ps. 78:48; Hab. 3:5)

5. Dever (pestilence, cf. Ps. 91:5-6; Hab. 3:5)

6. Azáazel (name uncertain, but possibly a desert demon or place name, cf. Lev. 16:8,10,26)

(These examples are taken from Encyclopaedia Judaica, vol. 5, p. 1523.)

However, there is no dualism or angelic independence from YHWH in the OT. Satan is a servant of YHWH (cf. Job 1-3; Zech. 3), not an independent, self-directing enemy (cf. A. B. Davidson, A Theology of the Old Testament, pp. 300-306).

D. Judaism developed during the Babylonian exile (586-538 b.c.). It was theologically influenced by the Persian personified dualism of Zoroastrianism, a good high god called Mazda or Ormazd and an evil opponent called Ahriman. This allowed within post-exilic Judaism the personified dualism between YHWH and His angels and Satan and his angels or demons.

Judaism’s theology of personified evil is explained and well documented in Alfred Edersheim’s The Life and Times of Jesus the Messiah, vol. 2, appendix XIII (pp. 749-863) and XVI (pp. 770-776). Judaism personified evil in three ways.

1. Satan or Sammael

2. the evil intent (yetzer hara) within mankind

3. the Death Angel

Edersheim characterizes these as (1) the Accuser; (2) the Tempter; and (3) the Punisher (vol. 2, p. 756). There is a marked theological difference between post-exilic Judaism and the NT presentation and explanation of evil.

E. The NT, especially the Gospels, asserts the existence and opposition of evil spiritual beings to humanity and to YHWH (in Judaism Satan was an enemy to mankind, but not to God). They oppose God’s will, rule, and kingdom.

Jesus confronted and expelled these demonic beings, also called (1) unclean spirits (cf. Luke 4:36; 6:18) or (2) evil spirits (cf. Luke 7:21; 8:2), from human beings. Jesus clearly made a distinction between illness (physical and mental) and the demonic. He demonstrated His power and spiritual insight by recognizing and exorcizing these evil spirits. They often recognized Him and attempted to address Him, but Jesus rejected their testimony, demanded their silence, and expelled them. Exorcisms are a sign of the defeat of Satan’s kingdom.

There is a surprising lack of information in the NT Apostolic letters on this subject. Exorcism is never listed as a spiritual gift, nor is a methodology or procedure for it given for future generations of ministers or believers.

F. Evil is real; evil is personal; evil is present. Neither its origin nor its purpose is revealed. The Bible asserts its reality and aggressively opposes its influence. There is no ultimate dualism in reality. God is in total control; evil is defeated and judged and will be removed from creation.

God’s people must resist evil (cf. James 4:7). They cannot be controlled by it (cf. I John 5:18), but they can be tempted and their witness and influence damaged (cf. Eph. 6:10-18). Evil is a revealed part of the Christian’s world-view. Modern Christians have no right to redefine evil (the demythologizing of Rudolf Baltmann); depersonalize evil (the social structures of Paul Tillich), nor attempt to explain it completely in psychological terms (Sigmund Freud). Its influence is pervasive, but defeated. Believers need to walk in the victory of Christ!
  • “and shudder” This is possibly related to the practice of exorcism in YHWH’s name. This term was often used in this sense in the magical papyri found in Egypt.

2:20
NASB “that faith without works is useless”
NKJV “that faith without words is dead”
NRSV “that faith apart from works is barren”
NJB “that faith without deeds is useless”

Three possible translations come from the most ancient Greek manuscripts:

1. À, A, C2 have “dead,” (cf. v. 26)

2. B and CΑ have “barren”

3. P74, the Bodmer Papyri, has “vain” (used earlier in v. 20)

USB4 rates #2 as “B” (almost certain”).

2:21 This question expects a “yes” answer.

  • “Abraham” He is used by both Paul (cf. Gen. 15 quoted in Rom. 4) and James (quotes Gen. 22) to prove their theological points, but each uses different events in his life. Paul speaks of his initial call and promises (i.e., the birth of Isaac), but James speaks of the consummation of his faith years later (i.e., the offering of Isaac).
  • “our father” This term seems to reflect Jewish Christian recipients (cf. Matt. 3:9; John 8:39). However, Paul uses this same concept for Gentiles (cf. Rom. 2:28-29; 4:11-12,16; Gal. 3:7; 6:16).
  • “justified by works” This is the Greek verb dikaioo„. The semantic field (possible meanings and connotations) this term has is interesting:

I. From Bauer, Arndt, Gingrich, and Danker, A Greek-English Lexicon of the New Testament (p. 196-197)

A. “Show justice” or “do justice to someone”

B. “Justify, vindicate, treat as just”

C. Paul uses the term for God’s judgment

1. of men

a. “be acquitted”

b. “be pronounced and treated as righteous”

2. of God’s activity - “make upright”

3. “to make free or pure” (ACTIVE) or “to be made free or pure” (PASSIVE)

4. “God is proved to be right”

II. From Louw and Nida, Greek-English Lexicon of the New Testament based on Semantic Domains, 2nd edition (vol. 2 p. 64).

A. “to put right with” (vol. 1, 34:46, p. 452)

B. “show to be right” (vol. 1, 86:16, p. 744)

C. “acquit” (vol. 1, 56:34, p. 557)

D. “set free” (vol. 1, 37:138, p. 489)

E. “obey righteous commands” (vol. 1, 36:22, p. 468)

When one compares these lexical usages it becomes clear how Paul could use this term in one way (specialized forensic sense of “made righteous”) and James in another (shown to be righteous by one’s godly living). The term is fluid enough to allow both. But please remember it is a “both/and” situation, not an “either/or.” Also be careful of a set theological definition of this term (or any term) which is then read into every usage of the word in Scripture. Words only have meaning in specific contexts! See Special Topic: Righteousness at James 1:20.

  • “offered up Isaac” The offering of Isaac (cf. Genesis 22) was not the grounds of Abraham’s faith (cf. Genesis 12,15), but the result and expression. James is using the term “works” in a different way than Paul. James is speaking of the Christian’s lifestyle faith (cf. I John), while Paul is speaking of a works-righteousness of the Jews (or Judaizers of Galatians) as a basis for being accepted by God (cf. Rom. 10:2-3).

2:22 “faith was working with his works” This is an Imperfect active indicative which denotes continual action in past time. There is a word play between “working with” (syn + ergon) and “works” (ergo„n). The word “work” is used eleven times in vv. 14-26 and only three times in the rest of the book of James.

  • “faith was perfected” This is an aorist passive indicative. Faith is initiated and perfected by God, but believers’ volition and actions are also part of the equation. The term “perfected” means “mature,” “equipped for the assigned task,” “complete.” The biblical covenant concept unites the sovereignty of God and the free will of humanity to form a contract or agreement which has both benefits and obligations, a gift and a requirement.

Special Topic: Covenant

The OT term berith (BDB 136), covenant, is not easy to define. There is no matching verb in Hebrew. All attempts to derive an etymological definition have proved unconvincing. However, the obvious centrality of the concept has forced scholars to examine the word usage to attempt to determine its functional meaning.

Covenant is the means by which the one true God deals with His human creation. The concept of covenant, treaty, or agreement is crucial in understanding the biblical revelation. The tension between God’s sovereignty and human free-will are clearly seen in the concept of covenant. Some covenants are based exclusively on God’s character and actions.

1. creation itself (cf. Genesis 1-2)

2. the call of Abraham (cf. Genesis 12)

3. the covenant with Abraham (cf. Genesis 15)

4. the preservation and promise to Noah (cf. Genesis 6-9)

However, the very nature of covenant demands a response.

1. by faith Adam must obey God and not eat of the tree in the midst of Eden

2. by faith Abraham must leave his family, follow God, and believe in future descendants

3. by faith Noah must build a huge boat far from water and gather the animals

4. by faith Moses brought the Israelites out of Egypt to Mt. Sinai and received specific guidelines for religious and social life with promises of blessings and cursings (cf. Deuteronomy 27-28)

This same tension involving God’s relationship to humanity is addressed in the “new covenant.” The tension can be clearly seen in comparing Ezekiel 18 with Ezek. 36:27-37 (YHWH’s action). Is the covenant based on God’s gracious actions or mandated human response? This is the burning issue of the Old Covenant and the New. The goals of both are the same: (1) the restoration of fellowship with YHWH lost in Genesis 3 and (2) the establishment of a righteous people who reflect God’s character.

The new covenant of Jer. 31:31-34 solves the tension by removing human performance as the means of attaining acceptance. God’s law becomes an internal desire instead of an external law code. The goal of a godly, righteous people remains the same, but the methodology changes. Fallen mankind proved themselves inadequate to be God’s reflected image. The problem was not God’s covenant, but human sinfulness and weakness (cf. Romans 7; Galatians 3).

The same tension between OT unconditional and conditional covenants remains in the NT. Salvation is absolutely free in the finished work of Jesus Christ, but it requires repentance and faith (both initially and continually). It is both a legal pronouncement and a call to Christlikeness, an indicative statement of acceptance and an imperative to holiness! Believers are not saved by their performance, but unto obedience (cf. Eph. 2:8-10). Godly living becomes the evidence of salvation, not the means of salvation. However, eternal life has observable characteristics! This tension is clearly seen in Hebrews.

2:23 “the Scripture” This refers to Genesis 15:6, as do Romans 4:3 and Galatians 3:6. James is saying that this verse was “fulfilled” by Abraham’s later actions in his willingness to obey God and offer Isaac, the son of promise, as a sacrifice on Mt. Moriah (cf. Genesis 22).

  • “the friend of God” Abraham is called by this title two times in the OT (cf. II Chr. 20:7; Isa. 41:8).

2:24 “You” This is plural. James is now addressing his readers/hearers!

  • “justified by works” See note at 2:21.

2:25 “Rahab the harlot” She was Judaism’s ultimate proof of God’s forgiveness and the power of repentance (i.e., a Canaanite prostitute, cf. Joshua 2). She also is an ancestor of Jesus (cf. Matt. 1:4). James uses two extremes, Abraham and Rahab, to prove his point.

2:26 Active love is to faith what the breath is to the human body. We could summarize James’ description of lifeless faith as (1) demonic, v. 19; (2) vain, v. 20; and (3) dead, v. 26.

Discussion Questions

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is faith?

2. Define the minimum biblical requirements for salvation.

3. Do Paul and James contradict each other? Why or why not?

4. Why do Paul and James both use Abraham as an example?

5. List the ways that Rahab is an opposite of Abraham.

6. How does James’ necessity of “works” relate to carnal Christians?

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