James Chapter Two

Verse By Verse Through James

Chapter Two

James 2:1 “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.”

The phrase “have not the faith” brings the point of possession of the faith to the forefront (I Timothy 1:18-19).
The faith, as it the system of our beliefs (Acts 6:7, Acts 14:22, Acts 16:5, Romans 1:1-5, I Corinthians 16:13, Colossians 1:23, I Timothy 4:1, II Timothy 4:6-8, and Jude 1:3).
The timeframe of which this letter is written is early. Much had not been taught. The Gentiles were not yet converts. Yet, these Jews should have known better from the Law of Moses (Deuteronomy 1:17, Deuteronomy 16:19, Proverbs 24:23, and Proverbs 28:21). How could one be in the faith of Lord Jesus Christ and have respect of persons [partiality, that is, favoritism] which is contrary to the nature of God (Acts 10:34-36, Romans 2:11, and I Peter 1:17)?
For whom did Jesus die (I John 2:1-2; cf. Matthew 28:14-20, John 1:29, and I John 4:14)?
To think such could be the mindset of those whom have been called to the obtaining of the glory of Christ (II Thessalonians 2:14) is crazy.
As we proceed through this chapter, we will see they respected the wealthy over the poor. We will also see that having any respect of persons is sinful (James 2:9).

James 2:2-4 “For 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; And 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: Are ye not then partial in yourselves, and are become judges of evil thoughts?”

In first century Jewish religious culture, apparel and seating erringly meant something to the people (Matthew 23:1-12, Luke 11:43, and Luke 20:46).
Their logic did not at all line up with the Lord’s will (Luke 14:1-14).
Sadly, from long ago, the wealthy have had preference among people (Proverbs 14:20 and Proverbs 19:4).
God did not want the poor treated in such fashion as we see here (Deuteronomy 15:7-14, Proverbs 17:5, Proverbs 19:17, Proverbs 21:13, Proverbs 29:7, and Galatians 2:9-10).
Don’t be partial (Malachi 2:7-9 and I Timothy 5:21).
Don’t create classes of rich vs. poor (Proverbs 22:2).
The prejudice against the poor terribly misses some valuable things (Ecclesiastes 9:13-18).
Any division among the saints is wrong (I Corinthians 1:10 and I Corinthians 11:16-19).

James 2:5 “Hearken, 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?”

Hearken, or hear (Isaiah 42:18-23, Mark 4:9, and Luke 11:27-28).
Remember the instruction in chapter one, “be swift to hear” (James 1:19).
This is the third time we read in this letter “my beloved brethren” (James 1:16; James 1:19).
The poor are rich in faith and heirs of the kingdom (Zephaniah 3:12, Matthew 11:5, Luke 6:20, and Luke 16:19-31).
Think about rich in faith vs. material wealth (Hebrews 11:24-26 and Revelation 2:9).
Promised (Titus 3:7 and I John 2:25).
Them that love Him (John 14:15-24).

James 2:6 “But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?”

Again, with their background in the Law of Moses, they should have known better than to despise [dishonor; entreat shamefully] the poor (Leviticus 19:10, Deuteronomy 15:7, Psalms 10:2, Psalms 41:1, Psalms 140:12, Proverbs 14:21, Proverbs 17:5, Proverbs 19:17, and Ezekiel 22:29-31).
As we shall discuss later in this letter, the rich were oppressing the saints as much as the poor (James 5:1-6). Why would the saints join with their foes in oppressing the poor? Why not be sympathetic?
The history of Israel was terrible in regard to these things (Jeremiah 5:26-29, Amos 8:4-8, and Micah 6:9-12).
Jesus told the disciples about being brought before judgment seats before Jerusalem would be invaded and the temple destroyed (Mark 13:9).

James 2:7 “Do not they blaspheme that worthy name by the which ye are called?”

When talking about the true deity; the name of the Lord is worthy (Deuteronomy 28:58, Psalms 99:3, Psalms 111:9, Acts 4:10-12, and Philippians 2:9-11) and He cares about His name [reputation] even among the heathen (Ezekiel 36:16-38).
The word translated “blaspheme” here is from the Greek word “βλασφημέω” meaning: “to vilify; specifically to speak impiously: - (speak) blaspheme (-er, -mously, -my), defame, rail on, revile, speak evil” (Strong’s # 987). Consider a few other terms this Greek word is translated as: “slanderously reported” (Romans 3:8), “evil spoken of” (Romans 14:16), “defamed” (I Corinthians 4:13), and “to speak evil of” (Titus 3:2).
So, why would saints join in on the cause of those that speak evil of God the Father, Son, or Holy Spirit? Are we not named of Him (Ephesians 3:14-15). Do we not profess His name and thus have a relationship with Him (I John 4:15)?

James 2:8 “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:”

The word royal is like to saying the “nobleman” (John 4:46) or king’s (Acts 12:20). That is how “βασιλικός” is translated in those verses.
Thus, this law is from our King. Our King is Jesus (I Timothy 6:14-15).
Love thy neighbor as thyself (Leviticus 19:18, Matthew 19:16-19, Matthew 22:35-40, Luke 10:25-37, Romans 13:9-10, and Galatians 5:13-14).

James 2:9 “But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.”

The context comes full circle here (James 2:1-4).
Do not have respect of persons (Leviticus 19:15, Deuteronomy 1:17, Deuteronomy 16:19, Proverbs 24:23, Proverbs 28:21, and I Timothy 6:17-21).
The writing here is abundantly clear. To respect persons is to transgress the law, which is sin (I John 3:4; cf. Romans 6:23).
God made man in His own image (Genesis 1:26-28 and James 3:9-10).
Whether rich, poor, different cultural practices, different skin color, etc.; all humans are the offspring of God (Acts 17:24-30).
There is no respect of persons with God (Acts 10:34-35 and Romans 2:11).
There is no difference; we have the same Lord (Romans 3:29 and Romans 10:12).

James 2:10-11 “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For 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.”

God’s word is not a buffet wherein one can pick and choose which instructions to obey. Such has never nor will ever be the case (Genesis 6:22, Genesis 7:5, Deuteronomy 5:32, Deuteronomy 27:26, Deuteronomy 30:1-8, Joshua 1:6-9, Jeremiah 7:23, Matthew 5:18-19, Matthew 23:23-24, Matthew 28:18-20, Luke 4:4, Luke 11:42, I Timothy 5:21, II Timothy 1:13, II Timothy 3:14-17, and I John 2:3-6).
In the event that one is confused, the Holy Spirit guides James to be very clear. The one who does not commit adultery, but does kill; is a transgressor of the law.
Though the two are separate instructions (Deuteronomy 5:17-18 and Romans 13:9), you do not have to break both to be a transgressor.
Once one is a transgressor, he or she no longer has a relationship with Jesus or the Father (II John 1:9).
Think about the point made in the book of Hebrews (Hebrews 2:1-3 and Hebrews 10:26-31).

James 2:12 “So speak ye, and so do, as they that shall be judged by the law of liberty.”

Lest one get confused about what law we are talking about in James 2:8-11, this verse makes it clear we are reading about the law of liberty (James 1:21-25).
We addressed this when we looked at James 1:25, but to briefly remind us; remember that the Law of Moses was a law of bondage (Galatians 3:15-4:7).
This therefore is not James taking them backwards. If he were doing such he’d be taken them back to bondage and causing them to fall from grace (Galatians 5:1-4).
Saints are supposed to speak and do according to the Law of Christ (Galatians 6:1-2, Colossians 3:16-17, I Thessalonians 4:1-2, and I Peter 4:11).

James 2:13 “For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.”

How you judge others affects how you will be judged (Matthew 7:2).
God will not extend mercy to those who do not show mercy (Psalms 18:25-26, Matthew 6:15 [ cf. Luke 17:1-4], and Matthew 18:15-35).
On the other hand… (II Samuel 22:26 and Matthew 5:7).
The Lord is the standard to follow (Luke 6:36; cf. Numbers 14:18, Jeremiah 3:12, Ezekiel 33:10-20, Romans 2:1-11, and I John 1:9).
Our God delights in mercy (Micah 7:18) and wants to see His people be merciful (Hosea 6:4-6 and Matthew 9:9-13).
Remember, it was the poor being despised (James 2:1-6; cf. Proverbs 21:13).
This is simply the principle of you reap what you sow (Hosea 8:7, Hosea 10:12-13, Obadiah 1:15, Galatians 6:7-10, and II Thessalonians 1:6-7).
Later in this epistle, we see this applied (James 5:1-7).
Now, let’s consider the phrase, “mercy rejoiceth against judgment.” The idea is that mercy glories or is over judgment. This was true of old and the Jews should have known it from what had been taught by their O.T. prophets (Micah 6:6-8).

James 2:14 “What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?”

In chapter one, we read about being doers (James 1:19-27).
A man saying he has faith doesn’t mean he does. Works speak louder than words (Titus 1:16).
Listen, faith WORKS (Galatians 5:6 and I Thessalonians 1:3).
So, James asks: “can faith save him?” The rest of the context answers this clearly. Faith [πίστις] is dead if not accompanied by works [ἔργον] (James 2:17, James 2:20, and James 2:26).
We will see, in this context, that works [ἔργον] are necessary for man’s justification (James 2:24; cf. Romans 2:13).
Understand this, a person is not justified by works alone any more than by faith alone (Romans 5:1, Romans 8:33, Titus 3:7, etc.).
Since this letter is written to early Jewish Christians (James 1:1), it is also good to state here that justification was not going to come to them through the Law of Moses (Acts 13:38-39, Galatians 3:24-29, and Galatians 5:4). Salvation through the Law of Moses was taught by some Jewish Christians (Acts 15:1).
Before we move on, let’s consider the word [σώζω] “save” because this verse has yet to mention justification (though it is in the context). One is saved [same Greek word] by faith (Romans 10:9 and I Corinthians 1:21). Yet, not by faith alone /faith only (Matthew 10:22, Acts 15:11, Romans 8:24-25, Romans 10:13, I Corinthians 5:1-5, I Timothy 4:16, James 5:19-20, I Peter 3:20-21, Jude 1:22-23, etc.).
Now, balance is essential in all matters of Bible study. This context is going to urge the necessity of works. To be balanced, let’s remember that we could do all the good works imaginable, but without the grace and mercy of our God no one could be saved by works alone (Ephesians 2:1-17, II Timothy 1:8-13, and Titus 3:1-8).

James 2:15-17 “If a brother or sister be naked, and destitute of daily food, And 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? Even so faith, if it hath not works, is dead, being alone.”

First, let’s think back to James 1:26-27
Secondly, the Jews should have understood the need to help needy brethren for such was taught under the Law of Moses (Deuteronomy 15:7-8, Leviticus 25:35-43, Psalms 82:3-4, and Proverbs 21:13).
Now to the illustration James gives… To use words to clothe and feed a needy saint is the same as thinking that faith without works is alive. If a brother or sister in Christ is in need, saints are expected to step up individually and collectively to help (Matthew 25:31-46, Acts 11:27-30, Romans 12:13, Romans 15:25-27, I Corinthians 16:1-4, II Corinthians 8:1-9:13, I Timothy 5:3-16, I Timothy 6:17-19, and I John 3:14-18).
There is a case among brethren wherein this principle would not apply (II Thessalonians 3:6-15).

James 2:18 “Yea, 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.”

The question in verse 14 was: “What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?” The answer was given in the next three verses (James 2:15-17).
Now, another illustration teaches that one cannot show faith without having works. The two are inseparable, they are joined together [work of faith] (I Thessalonians 1:3). Faith works (Galatians 5:6).
Listen, you cannot even have faith without the work of hearing (Romans 10:14-17, Colossians 1:4-6, and I Thessalonians 2:13).
In this letter, hearers are to be doers (James 1:21-25). It all works together!
Hebrews 10:38-11:40 shows what this verse means very clearly.

James 2:19 “Thou believest that there is one God; thou doest well: the devils also believe, and tremble.”

For those that that thought their faith alone was enough, consider that the devils not only believe but also tremble (Mark 1:21-28).
In fact, the devils also confessed Jesus in fear (Luke 8:26-28).
They knew the difference between the genuine and the false (Acts 19:11-17).
There is but one God (Ephesians 4:4-6 and I Timothy 2:5).
That belief is not sufficient by itself (Titus 3:8).

James 2:20 “But wilt thou know, O vain man, that faith without works is dead?”

What was said earlier in this text (James 2:17) is repeated.
Additionally, the one who thinks their faith alone is sufficient is referred to here as a vain man (Jeremiah 2:1-5).
This should strike a chord in light of James 1:26.

James 2:21-24 “Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And 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. Ye see then how that by works a man is justified, and not by faith only.”

When a person is justified [δικαιόω] that means: “to render (that is, show or regard as) just or innocent: - free, justify (-ier), be righteous” (Strong’s # 1344).
Justification does not come by any one_____________, alone (Matthew 12:33-37, Luke 18:9-14, Romans 3:24, Romans 5:1, Romans 5:9, Romans 6:3-7, Galatians 2:17, Titus 3:7, etc.).
Remember this, we are talking about being justified, not about salvation. Salvation comes in the end (I Peter 1:9) and Jesus coming into this world to offer salvation was not by any person’s works (Titus 2:4-5).
All of the above must also be balanced with the fact that man cannot justify himself, by himself, without any part from God (Romans 8:33).
Justification did not happen through the Law of Moses (Acts 13:38-39).
The letters to Rome and Galatia very clearly establish that Abraham was not justified by works of the Law of Moses (Romans 3:19-4:25 and Galatians 3:1-29). This should have been easily understood as the Law of Moses wasn’t even in place yet. Just understand, when the Scriptures speak of not being justified by works the contexts are talking about works of the Law of Moses (Galatians 2:16).
Under the new law, the perfect law of liberty (James 1:25; 2:12), one must be a doer of the law to be justified (Romans 2:13).
Looking back on what Abraham did with his son (Genesis 22:1-18).
Understanding what he believed at that time (Hebrews 11:17-19).
Then the Scripture which says Abraham believed God, prior to his offering of Isaac, is brought up (Genesis 15:1-6).
The fact is, Abraham’s faith predates Genesis 15 (Genesis 12:1-4; cf. Hebrews 11:8-10).
Abraham, the friend of God (II Chronicles 20:7).
Understand that by works faith is made complete. What then is faith without works? Incomplete / imperfect!
As if the context was not yet clear enough, it is clearly stated that man is justified by works and NOT by faith only. Remembering that those works need to be good, fruitful works (Colossians 1:10 and Titus 2:11-14).

James 2:25 “Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?”

The account of Rahab and the works she did (Joshua 2:1-24).
She was delivered at the fall of Jericho (Joshua 6:16-25).
She did a work of faith (Hebrews 11:31).

James 2:26 “For as the body without the spirit is dead, so faith without works is dead also.”

This is a great explanation of the relationship between faith and works.
Man is a living soul (Genesis 2:7 and I Corinthians 15:45).
Without the soul, a person’s physical body is dead (I Kings 17:17-23). Such is the relationship between faith and works.
As we need our spirit / soul to be alive in this world, faith needs works. Faith and works, as we addressed in verse 18, are inseparable (I Thessalonians 1:3).
Though this context does not address love, the three are truly inseparable (Galatians 5:6; cf. I Corinthians 13:1-3).

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