James2
New American Standard
1My brothers and sisters, 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 is dressed in bright clothes, and a poor man in dirty clothes also comes in,
3and you pay special attention to the one who is wearing the bright 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 brothers and sisters: did God not 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 good name by which you have been called?
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 violators.
10For whoever keeps the whole Law, yet stumbles in one point, has become guilty of all.
11For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have become a violator of the Law.
12So speak, and so act, as those who are to be judged by the law of freedom.
13For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment.
14What use is it, my brothers and sisters, 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,” yet you do not give them what is necessary for their body, what use is that?
17In the same way, faith also, if it has no works, is dead, being by itself.
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 acknowledge, you foolish person, that faith without works is useless?
21Was our father Abraham not justified by works when he offered up his son Isaac 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 credited to him as righteousness,” and he was called a friend of God.
24You see that a person is justified by works and not by faith alone.
25In the same way, was Rahab the prostitute not justified by works also 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.
Study Guide
Public-domain commentary and original-language notes for James 2.
Chapter Summary
In this chapter: All professions of faith are vain, if not producing love and justice to others. (1–13). The necessity of good works to prove the sincerity of faith, which otherwise will be of no more advantage than the faith of devils. (14–26).
vv1-13
Those who profess faith in Christ as the Lord of glory, must not respect persons on account of mere outward circumstances and appearances, in a manner not agreeing with their profession of being disciples of the lowly Jesus. St. James does not here encourage rudeness or disorder: civil respect must be paid; but never such as to influence the proceedings of Christians in disposing of the offices of the church of Christ, or in passing the censures of the church, or in any matter of religion. Questioning ourselves is of great use in every part of the holy life. Let us be more frequent in this, and in every thing take occasion to discourse with our souls. As places of worship cannot be built or maintained without expense, it may be proper that those who contribute thereto should be accommodated accordingly; but were all persons more spiritually-minded, the poor would be treated with more attention that usually is the case in worshipping congregations. A lowly state is most favourable for inward peace and for growth in holiness. God would give to all believers riches and honours of this world, if these would do them good, seeing that he has chosen them to be rich in faith, and made them heirs of his kingdom, which he promised to bestow on all who love him. Consider how often riches lead to vice and mischief, and what great reproaches are thrown upon God and religion, by men of wealth, power, and worldly greatness; and it will make this sin appear very sinful and foolish. The Scripture gives as a law, to love our neighbour as ourselves. This law is a royal law, it comes from the King of kings; and if Christians act unjustly, they are convicted by the law as transgressors. To think that our good deeds will atone for our bad deeds, plainly puts us upon looking for another atonement. According to the covenant of works, one breach of any one command brings a man under condemnation, from which no obedience, past, present, or future, can deliver him. This shows us the happiness of those that are in Christ. We may serve him without slavish fear. God's restraints are not a bondage, but our own corruptions are so. The doom passed upon impenitent sinners at last, will be judgment without mercy. But God deems it his glory and joy, to pardon and bless those who might justly be condemned at his tribunal; and his grace teaches those who partake of his mercy, to copy it in their conduct.
vv14-26
Those are wrong who put a mere notional belief of the gospel for the whole of evangelical religion, as many now do. No doubt, true faith alone, whereby men have part in Christ's righteousness, atonement, and grace, saves their souls; but it produces holy fruits, and is shown to be real by its effect on their works; while mere assent to any form of doctrine, or mere historical belief of any facts, wholly differs from this saving faith. A bare profession may gain the good opinion of pious people; and it may procure, in some cases, worldly good things; but what profit will it be, for any to gain the whole world, and to lose their souls? Can this faith save him? All things should be accounted profitable or unprofitable to us, as they tend to forward or hinder the salvation of our souls. This place of Scripture plainly shows that an opinion, or assent to the gospel, without works, is not faith. There is no way to show we really believe in Christ, but by being diligent in good works, from gospel motives, and for gospel purposes. Men may boast to others, and be conceited of that which they really have not. There is not only to be assent in faith, but consent; not only an assent to the truth of the word, but a consent to take Christ. True believing is not an act of the understanding only, but a work of the whole heart. That a justifying faith cannot be without works, is shown from two examples, Abraham and Rahab. Abraham believed God, and it was reckoned unto him for righteousness. Faith, producing such works, advanced him to peculiar favours. We see then, verse 24, how that by works a man is justified, not by a bare opinion or profession, or believing without obeying; but by having such faith as produces good works. And to have to deny his own reason, affections, and interests, is an action fit to try a believer. Observe here, the wonderful power of faith in changing sinners. Rahab's conduct proved her faith to be living, or having power; it showed that she believed with her heart, not merely by an assent of the understanding. Let us then take heed, for the best works, without faith, are dead; they want root and principle. By faith any thing we do is really good; as done in obedience to God, and aiming at his acceptance: the root is as though it were dead, when there is no fruit. Faith is the root, good works are the fruits; and we must see to it that we have both. This is the grace of God wherein we stand, and we should stand to it. There is no middle state. Every one must either live God's friend, or God's enemy. Living to God, as it is the consequence of faith, which justifies and will save, obliges us to do nothing against him, but every thing for him and to him.
Key Words
μοῦ (moû): of me
ἀδελφός (adelphós): a brother (literally or figuratively) near or remote (much like G1 (Α))
μή (mḗ): (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas G3756 (οὐ) expects an affirmative one)) whether
ἔχω (échō): to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or condition)
πίστις (pístis): persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself
ἡμῶν (hēmōn): of (or from) us
κύριος (kýrios): supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)
Ἰησοῦς (Iēsoûs): Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites
Χριστός (Christós): anointed, i.e. the Messiah, an epithet of Jesus
δόξα (dóxa): glory (as very apparent), in a wide application (literal or figurative, objective or subjective)
Cross References
James 2The source of the 'royal law' quoted verbatim: 'Thou shalt love thy neighbour as thyself.'
Supported by Matthew Henry, John Calvin, JFB
Quoted directly by James to illustrate the unity of the divine law: 'Do not kill.'
Supported by Matthew Poole
Quoted directly by James to illustrate the unity of the divine law: 'Do not commit adultery.'
Supported by Matthew Poole
Direct verbal echo of the title 'the Lord of glory' applied to Jesus Christ.
Supported by Matthew Poole, JFB
Underlies the principle that failing in one point of the law brings guilt for the whole.
Supported by Matthew Henry, Matthew Poole
Alludes to the Jewish Shema, affirming that 'there is one God.'
Supported by Matthew Henry, Matthew Poole
The historical account where Abraham's faith was proven by offering up Isaac.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
The Old Testament passage calling Abraham 'the friend of God,' as cited by James.
Supported by Matthew Henry, Matthew Poole, JFB
The historical account of Rahab receiving the messengers, demonstrating her active faith.
Supported by Matthew Henry, Matthew Poole, JFB
Old Testament prohibition against partiality or respecting persons in judgment.
Supported by Matthew Poole, John Calvin
Commandment not to respect persons in judgment, matching James' warning against partiality.
Supported by Matthew Poole
Parallels the warning of receiving judgment without mercy if one shows no mercy to the poor.
Supported by Matthew Henry, Matthew Poole, JFB
Demonstrates the reality of demons believing in Christ's identity and trembling in fear.
Supported by Matthew Henry