James 2 - A Living Faith in the Life of the Church

A. Partiality and discrimination in the family of God.

1. (1) The principle established.

My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality.

a. Do not hold the faith: The glorious faith we have, the faith of our Lord Jesus Christ, should never be associated with partiality (discrimination). The Lord of glory Himself shows no partiality (Deuteronomy 10:17 and Acts 10:34), so neither should those who put their trust in Him.

i. James used strong words to refer to Jesus Christ: The Lord of glory. Moffatt comments: “The Christian religion [is here called] more explicitly belief in the Lord Jesus Christ, who is the divine Glory – a striking term for Christ as the full manifestation of the divine presence and majesty. The Jews called this the shekinah.”

ii. This is especially significant because James is widely (and properly) regarded as one of the first letters of the New Testament written (perhaps somewhere between a.d. 44 and 48). This means that the earliest Christians considered Jesus to be God, and said so in strong, unmistakable words.

b. With partiality: We do well to remember that James wrote to a very partial age, filled with prejudice and hatred based on class, ethnicity, nationality, and religious background. In the ancient world people were routinely and permanently categorized because they were Jew or Gentile, slave or free, rich or poor, Greek or barbarian, or whatever.

i. A significant aspect of the work of Jesus was to break down these walls that divided humanity, and to bring forth one new race of mankind in Him (Ephesians 2:14-15).

ii. The unity and openness of the early church was an astonishment to the ancient world. But this unity didn’t come automatically. As this command from James shows, the apostles had to teach the early church to never hold the faith of our Lord Jesus Christ . . . with partiality.

2. (2-4) An example of the kind of partiality that has no place among Christians.

For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, and you pay attention to the one wearing the fine clothes and say to him, “You sit here in a good place,” and say to the poor man, “You stand there,” or, “Sit here at my footstool,” have you not shown partiality among yourselves, and become judges with evil thoughts?

a. If there should come into your assembly: In the ancient Greek, the word assembly is literally synagogue, the name of the meeting place for Jews. The fact that James calls a Christian meeting place a synagogue shows that he wrote before Gentiles were widely received into the church. At the time James wrote, most all Christians came from a Jewish heritage. This is the only place in the New Testament where an assembly of Christians is clearly called a synagogue.

i. “Till the final rift between Judaism and Christianity both Christian and non-Christian Jews used, at least often, the same word for their sacred meeting-place.” (Adamson)

ii. “As Christians has no church-buildings at this period, their place of meeting was usually some large room in the house of a wealthy member or a hall hired for the purpose (Acts 19:9), where outsiders were free to attend the ordinary services . . . They were to be welcomed, but welcomed without any servility or snobbery.” (Moffatt)

b. A man with gold rings: This showed the man was rich. “In Roman society the wealthy wore rings on their left hand in great profusion. A sign of wealth, rings were worn with great ostentation. There were even shops in Rome where rings could be rented for special occasions.” (Hiebert)

i. There should also come in a poor man: “The word signifies one very poor, even to beggarliness.” (Poole)

c. Have you not shown partiality among yourselves, and become judges with evil thoughts? To favor the rich man over the poor man in the way James described shows a deep carnality among Christians. Their evil thoughts are evident by their partial actions.

i. To show partiality shows that we care more for the outward appearance than we do upon the heart. For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart (1 Samuel 16:7). God looks at the heart, and so should we.

ii. To show partiality shows that we misunderstand who is important and blessed in the sight of God. When we assume that the rich man is more important to God or more blessed by God, we put too much value in material riches.

iii. To show partiality shows a selfish streak in us. Usually we favor the rich man over the poor man because we believe we can get more from the rich man. He can do favors for us that the poor man can’t.

3. (5-7) Man’s partiality rarely agrees with God’s heart.

Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? But you have dishonored the poor man. Do not the rich oppress you and drag you into the courts? Do they not blaspheme that noble name by which you are called?

a. Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom: Though it is easy for man to be partial to the rich, God isn’t partial to them. In fact, since riches are an obstacle to the kingdom of God (Matthew 19:24), there is a sense in which the poor of this world are specially blessed by God.

i. They are chosen . . . to be rich in faith because the poor of this world simply have more opportunities to trust God. Therefore they may be far more rich in faith than the rich man. “The rich man may trust Him; but the poor man must. . . . the poor man has no fortress in which to hide, except the two strong arms of God.” (Meyer)

ii. They are chosen . . . heirs of the kingdom because Jesus said that being rich made it harder to enter into the kingdom of heaven (Matthew 19:24).

iii. “This seems to refer to Matthew 11:5: And the poor have the Gospel preached to them. These believed on the Lord Jesus, and found his salvation; while the rich despised, neglected, and persecuted him.” (Clarke)

b. Has not God chosen: In the sense that the poor more readily respond to God in faith, having fewer obstacles to the kingdom, we can see how God has chosen the poor.

i. “Church history demonstrates that comparatively more poor people than rich have responded to the gospel.” (Hiebert)

ii. When we choose people by what we can see on the surface we miss the mind of God. Remember that Judas appeared to be much better leadership material than Peter.

iii. What is more, we can say that God has chosen the poor in the sense that when He added humanity to His deity and came to earth, He came into poverty. “There is nothing that men dread more than poverty. They will break every commandment in the Decalogue rather than be poor. But it is God’s chosen lot. He had one opportunity only of living our life, and He chose to be born of parents too poor to present more than two doves and his presentation in the temple.” (Meyer)

iv. Of course, God has not only chosen the poor. Yet we may say that He has chosen the poor first, in the sense Paul spoke of in 1 Corinthians 1:26: For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. “Not that God hath chosen all the poor in the world, but his choice is chiefly of them.” (Poole)

v. Calvin wrote regarding God’s choice of the poor: “Not indeed alone, but he wished to begin with them, that he might beat down the pride of the rich.”

vi. We should remind ourselves that God also never calls for partiality against the rich. If one must judge in a dispute between a rich man and a poor man, they should let the law and the facts of the case decide the judgment, instead of the economic class of those in the dispute.

c. Do not the rich oppress you and drag you into the courts? James reminded his readers that the rich often sin against them, often because the love of money is the root of kinds of evil (1 Timothy 6:10). For this reason alone, the rich are not worthy of the partiality often shown to them.

i. “Lord it over you seems to exclude the idea that the hardships were due to religious persecution; they were social in origin, and justice in the East was apt to be in favour of the rich, if they chose to take advantage of their influence with legal authorities.” (Moffatt)

ii. History shows that the rich can indeed oppress the poor. “Trample upon you with the feet of pride and cruelty; yea, devour you, as the greater fish do the lesser. . . . This is a sin against race, grace, and place.” (Trapp)

iii. Do they not blaspheme: “If the rich here spoken of were Christians, then they may be said to blaspheme Christ’s name, when by their wicked carriage they caused it to be blasphemed by others . . . but if rich unbelievers be here meant, the rich men of those times being generally great enemies to Christianity.” (Poole)

4. (8-9) Partiality is condemned by the Scriptures.

If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you do well; but if you show partiality, you commit sin, and are convicted by the law as transgressors.

a. If you really fulfill the royal law according to the Scripture: James anticipated that some of his readers might defend their partiality to the rich as simply loving him as their neighbor in obedience to the law.

b. If you show partiality, you commit sin: The problem isn’t that one is nice to the rich. The problem is that one does show partiality to the rich, and is not nice to the poor man! So you can’t excuse your partiality by saying, “I’m just fulfilling the command to love my neighbor as myself.”

c. The royal law: Our God is a great King, and His law is a royal law. Our King Jesus put special emphasis on this command (Matthew 22:36-40) from the Old Testament (Leviticus 19:18). James is reminding us that the poor man is just as much our neighbor as the rich man is.

i. “This commandment, Thou shalt love thy neighbour as thyself, is a royal law, not only because it is ordained of God, and proceeds from his kingly authority over men, but because it is so useful, suitable, and necessary to the present state of man . . . we give the epithet royal to whatever is excellent, noble, grand, or useful.” (Clarke)

5. (10-13) The serious matter of obeying all of God’s commands.

For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but you do murder, you have become a transgressor of the law. So speak and so do as those who will be judged by the law of liberty. For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.

a. Whoever shall keep the whole law, and yet stumble in one point, he is guilty of all: James here guards us against a selective obedience, the sort that will pick and choose which commands of God should be obeyed and which can be safely disregarded.

i. We can’t say, “I like God’s command against murder, so I’ll keep that one. But I don’t like His command against adultery, so I will disregard it.” God cares about the whole law.

ii. The whole law must be kept if one will be justified by the law. “In the tract Shabbath, fol. 70, where they dispute concerning the thirty-nine works commanded by Moses, Rabbi Yochanan says: But if a man do the whole, with the omission of one, he is guilty of the whole, with the one.” (Clark) Adamson quotes one ancient Rabbi who taught: “If a man perform all the commandments, save one, he is guilty of all and each; to break one precept is to defy God who commanded the whole.”

iii. “He breaks the whole law, though not the whole of the law: as he that wounds a man’s arm wounds the whole man, though not the whole of the man.” (Poole)

iv. “For, if God should be obeyed in any one instance, he should be obeyed in all, as the authority and reason of obedience are the same in every case; he therefore who breaks one of these laws is, in effect, if not in fact, guilty of the whole.” (Clarke)

b. So speak and so do as those who will be judged by the law of liberty: We are under the law of liberty. It has liberty, yet it is still a law that must be obeyed and that we will be judged by at the judgment seat of Christ (2 Corinthians 5:10).

i. Adam Clarke on the law of liberty: “This is the law by which all mankind, who have had the opportunity of knowing it, shall be judged. But all along St. James particularly refers to the precept, Thou shalt love thy neighbour as thyself.”

ii. “It is also called a law of liberty, because it is freely and willingly kept of the regenerate, to whom it is no burden or bondage.” (Trapp)

c. For judgment is without mercy to the one who has shown no mercy: As those who will be judged by the law of liberty, we should always show mercy to others by refraining from partiality. The mercy we show will be extended to us again on the day of judgment, and that mercy triumphs over judgment.

i. James is relating another principle of Jesus from the Sermon on the Mount: For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you (Matthew 7:2).

ii. “The law of liberty is the law which defines our relationship to God and man as love-mastered. To speak and do under that impulse, is to be free indeed. If that law be disobeyed, if no mercy be shown, then judgment based upon that law will show no mercy.” (Morgan)

iii. “The law of freedom is not laxity but a strict ethical rule of God, and we shall be judged by our adherence to its supreme principle of brotherly love or mercy, i.e. compassion for the sins and sufferings of our fellows.” (Moffatt)

iv. Mercy triumphs over judgment: Moffatt translates this, “The merciful life will triumph in the face of judgment.” “That is, the merciful man glorieth, as one that hath received mercy, and shall not come into condemnation; for God’s mercy rejoiceth against such a man’s sins, as against an adversary which he hath subdued and trampled on.” (Trapp)

B. The demonstration of a living faith in loving action.

1. (14) The principle established: true faith will be accompanied by action.

What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?

a. What does it profit, my brethren: James thought it impossible that someone could genuinely have saving faith with no works. But someone could say he has faith, but fail to show forth good works. So, the question is valid: Can that kind of faith save him?

i. “The apostle had just before declared, that they who are unmerciful to men shall find God severe to themselves, and have judgment without mercy: but hypocritical professors boasted of their faith as sufficient to secure them against that judgment, though they neglected the practice of holiness and righteousness.” (Poole)

b. Someone says he has faith but does not have works: James wrote to Christians from a Jewish background that discovered the glory of salvation by faith. They knew the exhilaration of freedom from works-righteousness. But they then went to the other extreme of thinking that works didn’t matter at all.

c. Can faith save him? James did not contradict the Apostle Paul, who insisted that we are saved not of works (Ephesians 2:9). James merely clarifies for us the kind of faith that saves. We are saved by grace through faith, not by works; but saving faith will have works that accompany it. As a saying goes: faith alone saves, but the faith that saves is not alone; it has good works with it.

i. Paul also understood the necessity of works in proving the character of our faith. He wrote: For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them (Ephesians 2:10). He also wrote: This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. (Titus 3:8)

ii. Can faith save him? “That is, his profession of faith; for it is not said that he has faith, but that he says, I have faith. James probably refers to that faith which simply took in the being and unity of God.” (Clarke)

iii. Calvin, understood James’ point: “But James has quite another thing in view, even to shew that he who professes that he has faith, must prove the reality of his faith by his works. Doubtless James did not mean to teach us here the ground on which our hope of salvation ought to rest; and it is this alone that Paul dwells upon.” (Calvin)

2. (15-17) An example of dead faith.

If a brother or sister is naked and destitute of daily food, and one of you says to them, “Depart in peace, be warmed and filled,” but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself, if it does not have works, is dead.

a. If a brother or sister is naked and destitute of daily food: To fail in the most simple good work towards a brother or sister in need demonstrates that one does not have a living faith, and we can only be saved by a living faith in Jesus.

i. “Under these two of nakedness and hunger, he comprehends all the calamities of human life, which may be relieved by the help of others; as food and raiment contain all the ordinary supports and comforts of life, Genesis 28:20; Matthew 6:25; 1 Timothy 6:8.” (Poole)

b. Be warmed and filled: To say this means you know that the person in front of you needs clothing and food. You know their need well, but offer nothing to help them except a few religious words.

i. “How many have we now-a-days that will be but as friends at a sneeze! The most you can get out of these benefactors is, ‘God bless you, Christ help you.’” (Trapp)

c. What does it profit? Real faith, and the works that accompany it, are not made up of only “spiritual” things, but also of a concern for the most basic needs - such as the need for comfort, covering, and food. When needs arise, we should sometimes pray less, and simply do more to help the person in need. We can sometimes pray as a substitute for action.

i. “Your pretending to have faith, while you have no works of charity or mercy, is utterly vain: for as faith, which is a principle in the mind, cannot be discerned but by the effects, that is, good works; he who has no good works has, presumptively, no faith.” (Clarke)

d. Thus also faith by itself, if it does not have works, is dead: This is the first time James speaks of a dead faith. Faith alone saves us, but it must be a living faith. We can tell if faith is alive by seeing if it is accompanied by works, and if it does not have works, it is dead.

i. A living faith is simply real faith. If we really believe something, we will follow through and act upon it. If we really put our trust and faith on Jesus, we will care for the naked and destitute as He told us to do.

ii. “He doth not say, faith is dead without works, lest it should be thought that works were the cause of the life of faith; but faith without works is dead; implying, that works are the effects and signs of the life of faith.” (Poole)

iii. What are some marks of saving faith?

· It is faith that looks not to self, but to Jesus Christ.

· It is faith that agrees with God’s word, both inwardly and with words.

· It is faith that in itself is not a work that deserves reward from God; in this sense it is simply refusing to think God is a liar, and that in itself is not a good work, simply the absence of a sinful work.

· It is faith grounded in what Jesus did on the cross and by the empty tomb.

· It is faith that will naturally be expressed in repentance and good works.

· It is faith that may sometimes doubt; yet the doubts are not bigger than the faith nor are they more permanent than the faith. This faith can say, “Lord I believe; help my unbelief.”

· It is faith that wants others to come to the same faith.

· It is faith that says more than “Lord, Lord” as in Matthew 7:21-23.

· It is faith that not only hears the word of God but does it, as in Matthew 7:24-27.

3. (18-19) A living faith cannot be separated from works.

But someone will say, “You have faith, and I have works.” Show me your faith without your works, and I will show you my faith by my works. You believe that there is one God. You do well. Even the demons believe; and tremble!

a. You have faith, and I have works: Some might try to say that some have the “gift” of works and others have the “gift” of faith. “It’s fine for you to have your gift of works and that you care for the needy. But that isn’t my gift.” But James will have none of this kind of thinking. Real faith will be demonstrated by works.

b. Show me your faith without your works, and I will show you my faith by my works: The appeal of James is clear and logical. We can’t “see” someone’s faith, but we can see their works. You can’t see faith without works, but you can demonstrate the reality of faith by works.

c. You believe that there is one God. You do well. Even the demons believe; and tremble! The fallacy of faith without works is demonstrated by the demons, which have a “dead” faith in God. The demons believe in the sense that they acknowledge that God exists. But this kind of faith does nothing for the demons, because it isn’t real faith, and that is proved by the fact that it doesn’t have works along with it.

4. (20-24) Abraham as an example of living faith.

But do you want to know, O foolish man, that faith without works is dead? Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect? And the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him for righteousness.” And he was called the friend of God. You see then that a man is justified by works, and not by faith only.

a. Do you want to know, O foolish man, that faith without works is dead? James will now use the Old Testament to demonstrate what he has already said about the character of a living faith, showing that a faith that is not accompanied with works is a dead faith that cannon save.

b. Was not Abraham our father justified by works when he offered Isaac his son on the altar? Abraham was justified by faith long before he offered Isaac (Genesis 15:6). But his obedience in offering Isaac demonstrated that he really did trust God.

i. James properly estimates that Abraham actually did offer Isaac his son on the altar, even though the angel stopped him from actually killing his son. Yet he had offered Isaac his son in his firm resolution and intentions, and would have surely completed the act had not God stopped him; Abraham was so complete in his obedience that he counted Isaac as dead and set him on the altar.

c. Faith was working together with his works, and by works faith was made perfect: Faith and works cooperated perfectly together in Abraham. If he never had believed God, he could have never done the good work of obedience when asked to offer Isaac. As well, his faith was proven true – was completed, was made perfect – by his obedient works.

i. “Here is a proof that faith cannot exist without being active in works of righteousness. His faith in God would have been of no avail to him, had it not been manifested by works.” (Clarke)

d. You see then that a man is justified by works, and not by faith only: The faith only that will not justify a man is a faith that is without works, a dead faith. But true faith, living faith, shown to be true by good works, will alone justify.

i. “It is faith that justifieth the man; but they are works that justify faith to be right and real, saving and justifying.” (Trapp)

ii. “And not by faith only; not by a mere profession of faith, or a bare assent to the truth, without the fruit of good works.” (Poole)

iii. Works must accompany a genuine faith, because genuine faith is always connected with regeneration - being born again, becoming a new creation in Jesus (2 Corinthians 5:17). If there is no evidence of a new life, then there was no genuine, saving faith.

iv. As Charles Spurgeon is reported to have said: “The grace that does not change my life will not save my soul.”

5. (25-26) Rahab as an example of living faith.

Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way? For as the body without the spirit is dead, so faith without works is dead also.

a. Rahab the harlot: Significantly, James used two examples of a living faith – Abrhaham (the father of the Jews) and Rahab (a Gentile). James perhaps is subtly rebuking the partiality that may have developed on the part of Jewish Christians against the Gentile believers starting to come into the church.

b. Was not Rahab the harlot also justified by works: Rahab demonstrated her trust in the God of Israel by hiding the spies and seeking salvation from their God (Joshua 2:8-13). Her faith was shown to be living faith because it did something. Her belief in the God of Israel would not have saved her if she had not done something with that faith.

i. The lesson from Abraham is clear: if we believe in God, we will do what He tells us to do. The lesson from Rahab is also clear: if we believe in God, we will help His people, even at our own expense.

ii. “He designedly put together two persons so different in their character, in order more clearly to shew, that no one, whatever may have been his or her condition, nation, or class in society, has ever been counted righteous without good works.” (Calvin, cited in Hiebert)

c. For as the body without the spirit is dead, so faith without works is dead also: As much as you can have a body with no life (a corpse), so you can have a faith with no life - and faith without works is a dead faith, unable to save.

i. “Therefore, if no deeds are forthcoming, it is proof that the professed faith is dead. Notice that James does not deny that it is faith. He simply indicates that it is not the right kind of faith. It is not living faith, nor can it save.” (Burdick)

ii. We can think of an apple tree; where is the life of the tree? It is in the root, and underneath the bark of the tree in the trunk. The life is not in the apples, the fruit that is displayed in season; but if the tree is alive it will bring apples in season.

iii. “There can be no more a genuine faith without good works, than there can be a living human body without a soul.” (Clarke)

iv. “Man is not justified by faith alone, that is, by a bare and empty knowledge of God; he is justified by works, that is, his righteousness is known and proved by its fruits.” (Calvin)