James (Jacob) 2

Commentary

A Warning against Favoritism

1My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. 2For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; 3And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: 4Are ye not then partial in yourselves, and are become judges of evil thoughts? 5Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? 6But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? 7Do not they blaspheme that worthy name by the which ye are called?

8If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: 9But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. 10For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. 11For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. 12So speak ye, and so do, as they that shall be judged by the law of liberty. 13For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

Faith and Works

(Genesis 15:1-7; Romans 4:1-12; Galatians 3:1-9; Hebrews 11:8-19)

14What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? 15If a brother or sister be naked, and destitute of daily food, 16And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? 17Even so faith, if it hath not works, is dead, being alone.

18Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. 19Thou believest that there is one God; thou doest well: the devils also believe, and tremble. 20But wilt thou know, O vain man, that faith without works is dead? 21Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? 22Seest thou how faith wrought with his works, and by works was faith made perfect? 23And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. 24Ye see then how that by works a man is justified, and not by faith only. 25Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? 26For as the body without the spirit is dead, so faith without works is dead also.

King James Bible

Text courtesy of BibleProtector.com.

A Warning against Favoritism

1 My brothers, don’t hold the faith of our Lord Jesus Christ of glory with partiality. 2 For if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in; 3 and you pay special attention to him who wears the fine clothing, and say, “Sit here in a good place;” and you tell the poor man, “Stand there,” or “Sit by my footstool;” 4 haven’t you shown partiality among yourselves, and become judges with evil thoughts? 5 Listen, my beloved brothers. Didn’t God choose those who are poor in this world to be rich in faith, and heirs of the Kingdom which he promised to those who love him? 6 But you have dishonored the poor man. Don’t the rich oppress you, and personally drag you before the courts? 7 Don’t they blaspheme the honorable name by which you are called?

8 However, if you fulfill the royal law, according to the Scripture, “You shall love your neighbor as yourself,” you do well. 9 But if you show partiality, you commit sin, being convicted by the law as transgressors. 10 For whoever keeps the whole law, and yet stumbles in one point, he has become guilty of all. 11 For he who said, “Do not commit adultery,” also said, “Do not commit murder.” Now if you do not commit adultery, but murder, you have become a transgressor of the law. 12 So speak, and so do, as men who are to be judged by a law of freedom. 13 For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.

Faith and Works
(Galatians 3:1–9)

14 What good is it, my brothers, if a man says he has faith, but has no works? Can faith save him? 15 And if a brother or sister is naked and in lack of daily food, 16 and one of you tells them, “Go in peace, be warmed and filled;” and yet you didn’t give them the things the body needs, what good is it? 17 Even so faith, if it has no works, is dead in itself.

18 Yes, a man will say, “You have faith, and I have works.” Show me your faith without works, and I by my works will show you my faith. 19 You believe that God is one. You do well. The demons also believe, and shudder. 20 But do you want to know, vain man, that faith apart from works is dead? 21 Wasn’t Abraham our father justified by works, in that he offered up Isaac his son on the altar? 22 You see that faith worked with his works, and by works faith was perfected; 23 and the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him as righteousness;” and he was called the friend of God. 24 You see then that by works, a man is justified, and not only by faith. 25 In the same way, wasn’t Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way? 26 For as the body apart from the spirit is dead, even so faith apart from works is dead.

A Warning against Favoritism

1 My brothers, as you hold out your faith in our glorious Lord Jesus Christ, do not show favoritism.

2 Suppose a man comes into your meeting a wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. 3 If you lavish attention on the man in fine clothes and say, “Here is a seat of honor,” but say to the poor man, “You must stand” or “Sit at my feet,” 4 have you not discriminated among yourselves and become judges with evil thoughts?

5 Listen, my beloved brothers: Has not God chosen the poor of this world to be rich in faith and to inherit the kingdom He promised those who love Him? 6 But you have dishonored the poor. Is it not the rich who oppress you and drag you into court? 7 Are they not the ones who blaspheme the noble name by which you have been called? b

8 If you really fulfill the royal law stated in Scripture, “Love your neighbor as yourself,” c you are doing well. 9 But if you show favoritism, you sin and are convicted by the law as transgressors.

10 Whoever keeps the whole law but stumbles at just one point is guilty of breaking all of it. 11 For He who said, “Do not commit adultery,” d also said, “Do not murder.” e If you do not commit adultery, but do commit murder, you have become a lawbreaker.

12 Speak and act as those who are going to be judged by the law that gives freedom. 13 For judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment.

Faith and Works
(Galatians 3:1–9)

14 What good is it, my brothers, if someone claims to have faith, but has no deeds? Can such faith save him? 15 Suppose a brother or sister is without clothes and daily food. 16 If one of you tells him, “Go in peace; stay warm and well fed,” but does not provide for his physical needs, what good is that? 17 So too, faith by itself, if it does not result in action, f is dead.

18 But someone will say, “You have faith and I have deeds.” Show me your faith without deeds, and I will show you my faith by my deeds. 19 You believe that God is one. g Good for you! Even the demons believe that—and shudder.

20 O foolish man, do you want evidence that faith without deeds is worthless? h 21 Was not our father Abraham justified by what he did when he offered his son Isaac on the altar? 22 You see that his faith was working with his actions, and his faith was perfected by what he did. 23 And the Scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” i and he was called a friend of God. j 24 As you can see, a man is justified by his deeds and not by faith alone.

25 In the same way, was not even Rahab the prostitute justified by her actions when she welcomed the spies k and sent them off on another route? 26 As the body without the spirit is dead, so faith without deeds is dead.

 

Footnotes:

2 a Greek your synagogue
7 b Or the noble name invoked upon you  or the noble name of Him to whom you belong
8 c Leviticus 19:18
11 d Exodus 20:14; Deuteronomy 5:18
11 e Exodus 20:13; Deuteronomy 5:17
17 f Literally if it does not have works
19 g Or that there is one God
20 h BYZ and TR dead
23 i Genesis 15:6
23 j See Isaiah 41:8.
25 k Literally messengers

A Warning against Favoritism

1My brethren, hold not, in respect of persons, the faith of the glory of our Lord Jesus Christ, 2for if there may come into your synagogue a man with gold ring, in gay raiment, and there may come in also a poor man in vile raiment, 3and ye may look upon him bearing the gay raiment, and may say to him, 'Thou -- sit thou here well,' and to the poor man may say, 'Thou -- stand thou there, or, Sit thou here under my footstool,' -- 4ye did not judge fully in yourselves, and did become ill-reasoning judges. 5Hearken, my brethren beloved, did not God choose the poor of this world, rich in faith, and heirs of the reign that He promised to those loving Him? 6and ye did dishonour the poor one; do not the rich oppress you and themselves draw you to judgment-seats; 7do they not themselves speak evil of the good name that was called upon you?

8If, indeed, royal law ye complete, according to the Writing, 'Thou shalt love thy neighbour as thyself,' -- ye do well; 9and if ye accept persons, sin ye do work, being convicted by the law as transgressors; 10for whoever the whole law shall keep, and shall stumble in one point, he hath become guilty of all; 11for He who is saying, 'Thou mayest not commit adultery,' said also, 'Thou mayest do no murder;' and if thou shalt not commit adultery, and shalt commit murder, thou hast become a transgressor of law; 12so speak ye and so do, as about by a law of liberty to be judged, 13for the judgment without kindness is to him not having done kindness, and exult doth kindness over judgment.

Faith and Works

(Genesis 15:1-7; Romans 4:1-12; Galatians 3:1-9; Hebrews 11:8-19)

14What is the profit, my brethren, if faith, any one may speak of having, and works he may not have? is that faith able to save him? 15and if a brother or sister may be naked, and may be destitute of the daily food, 16and any one of you may say to them, 'Depart ye in peace, be warmed, and be filled,' and may not give to them the things needful for the body, what is the profit? 17so also the faith, if it may not have works, is dead by itself.

18But say may some one, Thou hast faith, and I have works, shew me thy faith out of thy works, and I will shew thee out of my works my faith: 19thou -- thou dost believe that God is one; thou dost well, and the demons believe, and they shudder! 20And dost thou wish to know, O vain man, that the faith apart from the works is dead? 21Abraham our father -- was not he declared righteous out of works, having brought up Isaac his son upon the altar? 22dost thou see that the faith was working with his works, and out of the works the faith was perfected? 23and fulfilled was the Writing that is saying, 'And Abraham did believe God, and it was reckoned to him -- to righteousness;' and, 'Friend of God' he was called. 24Ye see, then, that out of works is man declared righteous, and not out of faith only; 25and in like manner also Rahab the harlot -- was she not out of works declared righteous, having received the messengers, and by another way having sent forth? 26for as the body apart from the spirit is dead, so also the faith apart from the works is dead.

The Favor of God Paraphrase

Warning Against Showing Favoritism

¹ My brothers and sisters, as believers in our glorious Lord Jesus Christ, you must not show favoritism! ² Imagine someone comes into your assembly wearing fine clothes and gold rings, and another person comes in dressed in shabby, dirty clothes. ³ If you pay special attention to the one dressed in fine clothes, saying, “Sit here in this place of honor,” but say to the poor person, “Stand over there,” or “Sit on the floor by my feet,” haven’t you discriminated and judged with evil thoughts?

Listen, my beloved brothers and sisters: hasn’t God chosen the poor in the world to be rich in faith and to inherit the Kingdom He promised to those who love Him? But you have dishonored the poor! Aren’t the rich the ones who oppress you and drag you into court? Aren’t they the ones who slander the noble name of Him to whom you belong?

If you really keep the royal law found in Scripture—“Love your neighbor as yourself”—you are doing well. But if you show favoritism, you are sinning and are convicted by the law as lawbreakers. ¹⁰ For whoever keeps the whole law yet stumbles at just one point is guilty of breaking all of it. ¹¹ The same One who said, “Do not commit adultery,” also said, “Do not murder.” So if you don’t commit adultery but do commit murder, you have become a lawbreaker.

¹² Speak and act as those who will be judged by the law that brings freedom, ¹³ because judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment!

Faith and Works: Working Together

¹⁴ What good is it, my brothers and sisters, if someone claims to have faith but has no actions to show it? Can such faith save them? ¹⁵ Suppose a brother or sister is without clothes and daily food. ¹⁶ 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? ¹⁷ In the same way, faith by itself, if it is not accompanied by action, is dead.

¹⁸ But someone will say, “You have faith; I have works.” Show me your faith without deeds, and I will show you my faith by my deeds. ¹⁹ You believe that there is one God. Good! Even the demons believe that—and they shudder!

²⁰ Do you want to know, you foolish person, that faith without works is useless? ²¹ Was not our father Abraham considered righteous for what he did when he offered his son Isaac on the altar? ²² You see that his faith and his actions were working together, and his faith was made complete by what he did. ²³ 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. ²⁴ You see that a person is considered righteous by what they do and not by faith alone.

²⁵ 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? ²⁶ As the body without the spirit is dead, so faith without works is dead.

Footnotes

1.Favoritism: The Greek word used here means showing partiality or favoritism, typically based on outward appearance or status.

2.Royal Law: This refers to the command to love one’s neighbor as oneself, which is considered the fulfillment of the law.

3.Faith without works: This passage emphasizes that true faith produces action; it is not just belief, but belief put into practice.

4.Slandering the noble name: The rich were often known for exploiting the poor and even blaspheming the name of God by their actions.

5.Mercy triumphs over judgment: God’s mercy is greater than His judgment, and we are called to show mercy to others.

6.Abraham’s faith: Abraham’s willingness to offer his son Isaac was an act of faith, showing his complete trust in God.

7.Rahab’s example: Rahab, despite her background, was justified by her faith, demonstrated through her actions to protect the Israelite spies.

The F.O.G Commentary:

What is the meaning of James 2?

Introduction to James 2

James 2 stands as one of the most challenging and misunderstood chapters in the New Testament, addressing the vital relationship between faith and works in the life of a believer. The chapter masterfully weaves together practical examples and theological truth to confront the deadly problem of inactive faith and social discrimination within the early Messianic community. Through powerful imagery and direct confrontation, James, the brother of Yeshua, dismantles the notion that genuine faith can exist without corresponding action.

The power of this chapter lies in its uncompromising stance against showing favoritism and its clear articulation that faith without works is dead. These teachings remain profoundly relevant today, challenging believers to examine whether their profession of faith manifests itself in concrete actions of love and justice, particularly toward the marginalized and needy.

Context of James 2

This chapter sits within James’s larger discourse on genuine faith, following his discussion of being doers of the word, not merely hearers (James 1). The immediate context shows James addressing early Messianic congregations scattered throughout the Diaspora, likely written before the Jerusalem Council of Acts 15:1-29, making it one of the earliest New Testament writings.

Within the broader biblical narrative, James 2 serves as a crucial bridge between the Torah’s emphasis on social justice and the New Covenant’s focus on faith in the Messiah. The chapter’s teachings echo the prophetic traditions, particularly regarding care for the poor and marginalized, while simultaneously developing the implications of Yeshua’s teachings about genuine discipleship and love for neighbor.

Moreover, this chapter connects to the larger theological discourse about salvation, works, and faith found throughout Scripture. While Paul emphasizes justification by faith apart from works of the Law (Romans 3:28), James focuses on the evidence of genuine faith in the believer’s life. These perspectives complement rather than contradict each other, providing a full-orbed understanding of salvation and its fruits.

Ancient Key Word Study

  • προσωποληψία (prosōpolēmpsia) – “partiality” (v.1): Literally means “face-taking,” a compound word describing the act of judging by external appearance. This term has deep roots in the Hebrew phrase נָשָׂא פָנִים (nasa panim), reflecting the biblical principle that God shows no partiality (Deuteronomy 10:17).
  • συναγωγὴν (synagōgēn) – “assembly” (v.2): This term specifically refers to a Jewish gathering place, indicating these early believers were still meeting in synagogue settings. Its use here provides important historical context about the Jewish nature of early Messianic communities.
  • χρυσοδακτύλιος (chrysodaktylios) – “gold-ringed” (v.2): A unique compound word in the New Testament, combining “gold” (χρυσός) and “finger” (δάκτυλος). This term precisely describes wealthy individuals who displayed their status through jewelry.
  • πτωχοὺς (ptōchous) – “poor” (v.5): This word describes absolute poverty, not mere financial limitation. It derives from πτώσσω (ptōssō), meaning “to crouch or cower,” painting a vivid picture of destitute persons reduced to begging.
  • βασιλείας (basileias) – “kingdom” (v.5): The term encompasses both the present reality and future fulfillment of God’s reign, particularly significant given James’s emphasis on current behavior reflecting kingdom citizenship.
  • νεκρά (nekra) – “dead” (v.17): Used metaphorically to describe faith without works, this term implies complete lifelessness. In medical writings of the time, it described tissue with no vital signs, emphasizing James’s point about totally inactive faith.
  • δαιμόνια (daimonia) – “demons” (v.19): This reference to spiritual beings who believe but tremble highlights the inadequacy of mere intellectual assent. The word choice suggests supernatural knowledge that fails to produce loving obedience.
  • ἐδικαιώθη (edikaiōthē) – “justified” (v.21): The aorist passive form indicates a past completed action with continuing results. This same verb appears in Paul’s writings about justification, though James uses it to describe the validation of genuine faith through actions.
  • συνήργει (synērgei) – “working with” (v.22): A compound word meaning “work together,” emphasizing the inseparable partnership between faith and works in the believer’s life.

Compare & Contrast

  • The address “my brothers” (ἀδελφοί μου) in verse 1 employs the possessive pronoun rather than a simple vocative, emphasizing the familial relationship that should preclude favoritism. This choice strengthens the rebuke by highlighting the contradiction between brotherly love and discrimination.
  • The description of the poor man’s clothing uses “ῥυπαρᾷ” (filthy) rather than merely “πτωχῇ” (poor), emphasizing the stark visible contrast and the superficiality of judging by appearance. This word choice intensifies the criticism of superficial judgment.
  • In verse 5, “τῷ κόσμῳ” (to the world) is placed emphatically forward in the Greek sentence, highlighting the contrast between worldly and divine perspectives on poverty. This construction emphasizes God’s counter-cultural value system.
  • The phrase “faith without works is dead” uses “νεκρά” rather than “ἀργή” (idle) or “ἄκαρπος” (unfruitful), emphasizing complete lifelessness rather than mere inactivity. This stark terminology leaves no room for complacent faith.
  • The example of Abraham uses “προσήνεγκεν” (offered up) rather than “ἔθυσεν” (sacrificed), emphasizing the voluntary nature of his act of faith. This word choice highlights genuine faith’s willing obedience.
  • The description of Rahab’s actions uses “ὑποδεξαμένη” (having received) rather than simply “κρύψασα” (having hidden), emphasizing her active hospitality alongside her protection of the spies. This broader term encompasses her full faithful response.
  • The body/spirit analogy employs “πνεύματος” rather than “ψυχῆς”, drawing on Hebrew understanding of רוּחַ (ruach) as the animating principle, making the metaphor particularly powerful for Jewish readers.

James 2 Unique Insights

The structure of this chapter reveals a carefully crafted argument using ancient rhetorical techniques. The diatribe style, with its imaginary interlocutor in verses 18-19, follows patterns found in both Greco-Roman and rabbinic discourse. This sophisticated argumentation suggests James’s familiarity with multiple cultural traditions of persuasive writing.

Early rabbinic literature provides fascinating parallels to James’s teaching on faith and works. The Pirkei Avot’s emphasis on both study and practice echoes James’s insistence that genuine faith produces action. The Dead Sea Scrolls community similarly emphasized the integration of belief and behavior, though their application often led to legalistic separation rather than active engagement with those in need.

The early church father Origen saw in this chapter a profound exposition of the nature of true faith. He particularly noted how James’s examples of Abraham and Rahab demonstrated that genuine faith necessarily produces corresponding actions. This interpretation influenced much of early Christian understanding about the relationship between faith and works.

The chapter’s treatment of rich and poor reflected complex social dynamics in first-century synagogues. Archaeological evidence from synagogue remains shows designated seating areas that often reflected social status, suggesting James was addressing a very real and visible problem in worship gatherings.

James 2 Connections to Yeshua

James’s teaching on favoritism directly reflects his brother Yeshua’s ministry to the marginalized and His criticism of religious hypocrisy. The command to love one’s neighbor as oneself (James 2:8) explicitly connects to Yeshua’s teaching about the greatest commandments (Mark 12:31).

The emphasis on faith producing works aligns with Yeshua’s teachings about genuine discipleship bearing fruit (Matthew 7:16-20). James’s practical examples illustrate what Yeshua meant when He said, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father” (Matthew 7:21).

James 2 Scriptural Echoes

This chapter resonates deeply with Torah teachings about justice and impartiality. The prohibition against favoritism echoes Leviticus 19:15, which commands judging without partiality. The emphasis on caring for the poor reflects numerous passages in the Law and Prophets, particularly Deuteronomy 15:7-11.

The examples of Abraham and Rahab connect to key Old Testament narratives about faith in action. Abraham’s willingness to offer Isaac (Genesis 22) and Rahab’s protection of the spies (Joshua 2) demonstrate how genuine faith produces concrete actions of obedience.

The royal law of loving one’s neighbor quotes directly from Leviticus 19:18, showing how the Messiah’s teaching fulfills and properly interprets Torah. James’s emphasis on caring for the poor echoes countless prophetic calls for justice and mercy (Isaiah 58:6-7).

James 2 Devotional

This chapter challenges us to examine whether our faith is truly alive and active. Do we show favoritism based on external appearances? Are we treating all people with equal dignity as image-bearers of God? James’s words about partiality should cause us to examine our hearts and actions toward others, particularly those different from us.

The teaching about faith and works calls us to honest self-reflection. Living faith produces action – it cannot help but do so. Just as a healthy tree naturally bears fruit, genuine faith naturally produces works of love and mercy. This isn’t about earning salvation but about expressing its reality in our lives.

The examples of Abraham and Rahab encourage us that faith often requires costly obedience. Yet their stories also assure us that God honors such faith-filled action. When we act on our faith, even in challenging circumstances, we participate in God’s redemptive work and demonstrate the reality of our trust in Him.

Did You Know

  • The term “synagogue” in James 2:2 suggests these early believers were still meeting in Jewish settings, providing important historical context about the early Messianic movement’s Jewish roots.
  • The description of the rich man’s gold ring specifically refers to a type of ring that designated Roman equestrian or senatorial rank, indicating James was addressing real social distinctions that affected congregational life.
  • Archaeological evidence from first-century synagogues shows designated seating areas that often reflected social status, making James’s criticism of seating discrimination particularly relevant.
  • The phrase “if the Lord wills” (4:15) reflects a common Jewish expression “im yirtzeh Hashem” that continues to be used today.
  • The example of demons believing and trembling likely refers to accounts of demon possession in the Gospels where evil spirits recognized and feared Yeshua’s authority.
  • The Greek word for “justified” used in discussing Abraham is the same term Paul uses in his letters, though James emphasizes the demonstration of faith while Paul focuses on its basis.
  • The specific mention of Abraham offering Isaac uses terminology that echoes the Septuagint’s description of the Akedah (Binding of Isaac), connecting to deep themes in Jewish theology.
  • Rahab is one of only two women mentioned in Hebrews 11’s “Hall of Faith,” making James’s use of her as an example particularly significant.
  • The phrase “royal law” may reflect both the Torah’s divine origin and its status as the law of the Kingdom that James’s brother Yeshua proclaimed.
  • The warning about faith without works being “dead” uses medical terminology that would have been familiar to ancient readers from Greek medical writings.

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Jean Paul Joseph
Jean Paul Joseph

After a dramatic early morning encounter with King Jesus, I just couldn’t put my Bible down. The F.O.G took a hold of me and this website was born. Learn more about the F.O.G.

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