Bible Study - James Chapter 2
Bible Study - James Chapter 2
| It's important to do exegesis, which is to study scripture for what it actually says, and not eisegesis, which is to read one's own thoughts and biases into scripture that aren't really there. One sign of doing eisegesis is to pit scripture against scripture. Scripture is in harmony, even if we can't see it. (See the article Scripture Part 1: Why Believe Scripture? on why we can trust scripture.) Pitting scripture against scripture is also a tactic of militant atheists, cults, fake Christians, and wolves in sheep's clothing in the church. James chapter 2 is one that people often misuse and read into. But it is not really difficult to understand. James used questions to make his arguments. In answering the questions, the reader is brought to understand what James was teaching. | |
| 1 My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism. |
James began this passage addressing my brethren which was not said casually like it is today. It only referred to actual fellow Christians. Like most uses of brother or brethren in scripture this also refers to female Christians. Our faith is specifically identified as being in the glorious God Jesus the Messiah. Glorious is doxa in Greek. This is the root of the word doxology, which is a verse or other form expressing glory or blessing towards God. This is a right attitude towards God that is lacking in most churches today. A song called the Doxology used to be sung Sunday morning in almost every church not long ago. This song is all about glorifying and praising God for who He is. Today's church songs are narcissistically about the person singing. When God is mentioned it is about what God does for us or how we feel about Him. The lack of respect towards God in churches today is shameful. The prohibition in this verse is to not show favoritism. This is a difficult one to follow as our fallen human nature leads us to show favoritism all the time and in many different ways. The next verses address a specific instance that was occurring in churches at the time.. However, the principle should apply to everything. In today's churches the problem is favoritism towards pastors, however they define the title at that church, and discrimination towards everyone else. The sad thing is there are probably several to dozens of people there who could speak better than the pastors, and with greater accuracy to the truth. And there are rarely any other than the janitors who know where things are, how to set up for various functions, let alone how to clean the building properly. The ones who are least respected are the more necessary and difficult to replace. And the ones who are inappropriately revered are the most replaceable. |
| 2 For 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, | For could be translated as "for example" in this context. In 1:9-11 James addressed The attitude and actions of the rich and poor. Here he addressed the reactions of others to the rich and poor. James does not say the first is actually rich. He addresses that the man appears rich because of what he is wearing. He could be wearing his master's clothing and ring. Thus a pretentious person is included in this instruction. The one described as being in dirty clothes is specifically said to be a poor man in both Greek and English. |
| 3 and 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," | Here James detailed how the churches were wrongly showing favoritism. To "pay special attention" is epiblepo in Greek, which means to look on with care or attentiveness. In the other New Testament uses of this word it refers to looking carefully at a person in need leading to meeting the needs of that person. Thus the churches were looking after a person who doesn't need it, and forgetting to look after the poor man who did need it. Then the one who appears rich is given a seat of honor close by, while the poor one is given a place of dishonor either standing or sitting on the floor. By the feet was particularly a dishonor in this culture at this time. Wearing sandals to walk dirt roads where pack animals defecate meant the feet were the dirtiest and smelliest part of a person as they travelled. This is treating people based on worldly values that have no place in the church. |
| 4 have you not made distinctions among yourselves, and become judges with evil motives? |
The sin here was making distinctions among Christians, judging them specifically with evil intentions. The Greek word for evil, poneros, could be better translated as wicked. Judging itself is not a sin as we are commanded to do so in scripture, such as judging between good and evil as commanded in Hebrews 5:14 and Ephesians 5:11. (The article "Are We To Judge?" covers what scripture says about the difference between good and bad judging.) While churches today still sin the same way as the example James stated here, there is a different way churches today commit this sin. 1 Peter 2 makes it clear that we are all a holy priesthood and a royal priesthood. Thus there is no longer a set apart priesthood above the congregation. The title pastor does not confer special status, and especially does not set them above criticism. Any church that makes such distinctions between pastors and members is in sin and error. Galatians 3:28-29 There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham's descendants, heirs according to promise. Galatians 3 is referring to all Christians. It is another passage that is against making distinctions among Christians. The only distinctions for Christians are believers, new believers, those who are in the process of becoming believers but aren't there yet, and unbelievers. Any other segregation is wrong. It is absolutely normal and right to exclude unbelievers from Church. Church is for training up believers to be disciples of Jesus. It is individual believers that are to convert people to be believers. But almost all self-proclaimed Christian churches do not use proper distinctions, instead making sinful distinctions. |
| 5 Listen, 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? |
Listen, akouo in Greek, is a command to hear and obey. This is just like a dad telling the kids to listen to their mother. The dad doesn't mean merely listen without hearing or obeying. He is commanding his kids to hear what their mother is telling them and obey her. This time James refers to Christians as beloved brethren. This is on the heels of ascribing evil motives in verse 4. That God chose the poor is a reference to God's sovereignty, but is more about our circumstances in this world that are sometimes beyond our control. Jesus also taught on this in the Gospel of Matthew. Matthew 19:23-24 And Jesus said to His disciples, 'Truly I say to you, it is hard for a rich man to enter the kingdom of heaven. Again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God.' Jesus was speaking hyperbolically in Matthew 19, like when He talked about cutting off one's own hand. He often did this to emphasize what He was teaching. In this case Jesus meant it is very easy to be dependent on ourselves instead of God when we have money. Instead of trusting God we trust our bank balance. For a poor person, faith in God comes easier because it is more of a daily necessity. The poor more easily understand they are dependent on God instead of their own ability and resources. Of course, a rich man can be totally dependent on God, especially when he realizes his wealth is temporary and could disappear at any time. And a poor man can still be arrogantly dismissive of God and depend on his own wits. It's just that circumstances make it easier for the poor man to get it right. All who get it right and follow God are heirs of His kingdom. |
| 6 But you have dishonored the poor man. Is it not the rich who oppress you and personally drag you into court? |
Making the poor man stand or sit by the feet are both a dishonor. James pointed out it was foolish to give special treatment to the rich man as the rich do not return the favor. Instead they are usually the ones who have no mercy. Adopting the world's values and segregation is inexcusable and anti-Christian. James used the segregation of rich and poor as an example. This also applies to other circumstances. Another example would be those with high social status. Giving them special treatment would be foolish as they would betray us to improve their own social standing without a second thought. |
| 7 Do they not blaspheme the fair name by which you have been called? | With a second rhetorical question James further illustrated the foolishness of seeking the approval of worldly people. That they are not worthy of the special treatment they get is evidenced by their blasphemy against the name of Jesus Christ. It is by the name of Christ that we are called Christians. These should be excluded from the church, not given special treatment. |
| Verses 2-7 are misused to attack the rich and set the poor above them. Even flipping the roles is still doing the sin that James is condemning. It is being partial to one group over another based on worldly values that are not God's. Christian values are whether one is a believer or not. Unbelievers are to be won over if possible. But they are not to be treated as believers until they become believers in reality. | |
| 8 If, however, you are fulfilling the royal law according to the Scripture, "You shall love your neighbor as yourself," you are doing well. |
In this verse James gave the opposite of the sin in verses 1-7, treating everyone as we would want to be treated. James quoted Leviticus 19:18, love your neighbor as yourself. This is a heavy-duty quotation. In Matthew 22:34-40 and Luke 10:25-37 it says the whole of the Mosaic Law is built upon Leviticus 19:18 and Deuteronomy 6:5, love God with all your heart, soul, and mind. In other words, we must treat every Christian in the church as we would want to be treated. The royal law refers to Jesus being the King of kings, and that the foundation of the Law of Moses belongs to and originates with Him. |
| 9 But if you show partiality, you are committing sin and are convicted by the law as transgressors. | Favoritism is viewed as a little thing by most people. James is saying it is sin. The military agrees. A person can be courtmartialed for it. It destroys unity and trust. Worse, this is being done in the church. Most people are on their best behavior when they are at a church. But for too many their best isn't even as good as the secular culture. Those who can't behave properly in the church certainly won't do so outside the church. That behavior is bearing bad fruit, which demonstrates that they are not really of God. |
| 10 For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. |
Starting with this verse through verse 13 James addressed those that were trying to burden others with the law. Just like today, they were picking certain parts of the law they wanted people to follow. But James made the point that the Law of Moses is not a pick-and-choose buffet. If someone fails in doing anything in the law, they have violated the entire law. Paul said the same thing in Galatians 5:3. If someone is going to try to justify themselves by the law, they have to keep it all. This includes putting tzitzit on the four corners of their shirt, the dietary restrictions, keeping the feasts and religious holidays, and so on. But since we cannot keep all the law without failing in some aspect, the law is not enough. Works cannot save us. We are saved by faith. |
| 11 For 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. |
James used the example of two of the Ten Commandments to show that it doesn't matter if we keep one when we don't keep the other. The issue is that our inner core is shown by our outward sin. It should be noted that while we are not under the Law of Moses, some parts of it God universally applies to everyone at all times, including today. The Law of Moses was only for Israel. God did not judge the other nations for violating the fourth commandment, keeping the Sabbath. Only Israel was condemned for that. But there are some parts of the Law of Moses that God judged other nations and people for violating because these were against God's universal morality. The two James used as an example in this verse are among them. So was sexual immorality, human sacrifice, and so on. Thus anyone who claims Christians don't need the Old Testament is dead wrong. The New Testament has the OT as its foundation and beginning. Many things did not need to be put in the New Testament because they were already thoroughly covered in the OT and there is no difference in application between the two testaments. The New Testament is primarily concerned with what has changed from the old covenant, and correcting the many, many mistakes of the Christian churches. |
| 12 So speak and so act as those who are to be judged by the law of liberty. |
Speak and act are in the imperative verb tense, making these commands. This means that this should be a habit for Christians. Judged is in the infinitive tense, which is passive. This implies that judgement could come at any time, not just at eschaton, (the end times.) This connects back to the royal law in verse, 8 loving our neighbor. Christians are judged by a law of liberty that sets us free. But it is sin we are set free from. It absolutely does not set us free from God's morality. It's almost ironic that while the law of freedom is much less complicated, it actually sets a higher standard than the Law of Moses. |
| 13 For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment. |
This verse is directly connected to the command in verse 12. Although we should always remember every verse is in the context of that book of the Bible and the Bible as a whole. James repeated a truism of Jesus from Matthew 18:23-35, the parable of the slave who owed an impossible debt to the king. But the king forgave the slave's debt. Yet the slave had no mercy on a fellow slave that owed him money. Matthew 18:32-35 "Then summoning him, his lord *said to him, 'You wicked slave, I forgave you all that debt because you pleaded with me. Should you not also have had mercy on your fellow slave, in the same way that I had mercy on you?' And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him. My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart." An attitude of mercy shows to ourself and others that we appreciate the undeserved mercy we have received from God. However, we must be careful to use God's definitions of love and mercy and not the sick and twisted definitions of the secular-pagan society. Their twisted definition of love and mercy is to just accept the behavior of others no matter what. God's definition says it is actually hate and cruelty to let someone go to their doom. We are to warn others who claim to be Christians when their sin is leading them off the narrow path. This often requires that we approach them in ways the world says are unloving just to get their attention and convince them they are headed for destruction. |
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Here is where most translators put in a paragraph break. This can be misleading. There were no paragraph breaks in the original text. And verses 14-28 are connected to the rest of the chapter, as well as to the rest of James and scripture. This separation from the previous verses makes it easier to misuse and take verses 14, 20 and 24 out of context to say they mean something they don't, such as is done by Roman Catholics, Mormons, and Jehovah's Witnesses. James was addressing an error by some people in the church who took Paul's teaching on salvation by faith alone out of context to mean that they didn't have to do anything, just believe. However, that is easy to see as false as the Pauline letters are filled with instructions of what we are to do and how we should live as Christians. The reality is the two writers are in harmony with each other. They are just addressing different doctrinal mistakes being made in the church. Our works do not save us. But they are the result of our faith, and our assurance we are saved. | |
| 14 What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? | Out of context, this sounds like you need works plus faith to be saved. That is absolutely not what James is saying here. What he is saying is that real faith changes us, and that is evidenced by how we behave. If there are no works it is direct evidence there is no faith. |
| 15 If a brother or sister is without clothing and in need of daily food, 16 and 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? |
These two verses assume we have the means to do something about the needs of a Christian brother or sister. If we are in the same position as them we can't help. But if we have the means to help and don't, then we are convicted by this verse. In other words, talk is cheap and actions speak louder than words. It should be noted that many have adopted the secular culture approach to money and resources, which is to consume everything we get ourselves. Or worse, consume more than our income leaving us in crippling debt. Then when we get an increase in income we just increase our spending. The biblical view is to give to God's work, save for future needs, and live on the remainder. This allows us to be able to help others, take care of unforeseen problems, and live free of the slavery of debt. For those of us who didn't do it right and have nothing left to give, we should seek wise advice for fixing this, like Dave Ramsey. |
| 17 Even so faith, if it has no works, is dead, being by itself. |
Faith that does nothing is a faith in nothing. Real faith shows in our actions and attitudes. If someone really believes that God the Son became human, suffered and died for our sins, was resurrected from the dead, saved us from death and gave us eternal life, then gratitude alone ought to show in them. Imagine you're in the lobby of a mountain resort. A man comes up to you and says, "You'd better stay close by, or just stay in today. Don't be fooled by the sunny weather. A killer blizzard is coming any time now." Then he heads outside and starts hiking on a 6-hour trail wearing shorts, a Hawaiian shirt, and flip-flops. Would you think he has any faith in the words he just spoke? I'd think he was crazy at best, or a jerk trying to ruin my day with his silly and burdensome warnings, like someone who tries to pile Old Testament laws on a Christian. In the real world a former President who constantly harped about climate change and rising sea levels spent millions buying a beachfront mansion on the low lying island of Martha's Vineyard with an elevation of a couple feet above sea level. Is that the action of a person who believes his own words? A wise person observes how someone behaves and does not accept their words that contradict their actions. |
| 18 But 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." | Here is the point. Works do not save us. We are saved by grace. However, real faith is evidenced by works. They are the outward sign of an inward faith. They are the assurance that we are saved, especially to ourselves. |
| 19 You believe that God is one. You do well; the demons also believe, and shudder. | Belief alone does not save us any more than it saves a demon. I can believe God exists, and even that Jesus is the Son of God. But unless I have faith in Him I won't be saved. This is like knowing of Leonard Nimoy's existence doesn't mean I had a relationship with him. We would have had to deliberately get to know each other. Of course it's impossible to do that as he has passed away, and it's unlikely he would want to know me when he was alive. Fortunately for us, God lives and always wants to be in a relationship with us. |
| 20 But are you willing to recognize, you foolish fellow, that faith without works is useless? | The word for foolish here is kenos in Greek, which is literally empty headed. And that is also the faith he is talking about, empty faith, a fake. Words are easy and cheap. Action is what is valuable and real. Where a man puts his treasure, there is his heart also. |
| 21 Was not Abraham our father justified by works when he offered up Isaac his son on the altar? |
This verse is referring to Genesis 22:1-19 where God commanded Abraham to sacrifice his only son, and Abraham was willing to obey God. Atheists try to use this to say the God of the Bible was evil for asking for this, and Abraham was evil for being willing to do it. But this is based on their narrow worldview and inability to comprehend an omnipotent God. Abraham knew God was omnipotent. He knew that God would still fulfill the covenant He made to create a great nation through Isaac even if he had to resurrect Isaac from the dead. Since atheists operate out of their wrong assumptions they come to wrong conclusions. It was because Abraham was willing to obey God in his actions he was justified. Justified is edikaiothe in Greek, which is literally "to pronounce righteous". He was made righteous by his actions. But do not confuse being made righteous with salvation. It should be noted that not every use of a word in scripture has the theological meaning we use it for today. In the instance of Genesis 22 justified is used the way we mean it today. Literally Abraham was pronounced righteous by God, which means he was actually justified in this. But in the case of Luke 7:29 justified does not have the theological definition. Luke 7:29 When they heard this all the people and the tax collectors justified God, having been baptized with the baptism of John; In this usage the people declared God was righteous. This did not confer righteousness on God. God was and is righteous by his own nature. The people were acknowledging that fact that God is righteous because it had been brought to their immediate attention by what just happened. When God pronounces someone righteous it is so. But not because the person is perfect, because God makes us so by the grace from His crucifixion and our decision to have faith in Him. |
| 22 You see that faith was working with his works, and as a result of the works, faith was perfected; |
Because of his faith in God Abraham took action on that faith. And by those actions his faith was perfected, eteleiothe in Greek, which is literally finished. Salvation only comes by faith. But faith results in works. Faith makes a change that is evidenced by works. Like when a guy falls for a girl. His friends see the changes. He doesn't have as much time for them. He does things he never did before, like smelling good. The changes in his actions are the completion of the changes made by his affections. If he just liked her, but never did anything about it, there would be no changes and no relationship. Just like in James 1:22-24, Abraham proved himself a doer of God's will and not merely a hearer deluding himself. |
| 23 and 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. | The quote is from Genesis 15:6, which from the passage where God was making the covenant with Abram, renamed Abraham by God. He didn't even have a son yet. But he had faith in God, and it was counted as righteousness. It was faith alone that justified Abram. James' point here is that it was his faith put into action, being willing to sacrifice the son that was the fulfillment of that faith. |
| 24 You see that a man is justified by works and not by faith alone. | Our salvation is by faith alone. That is perfectly compatible with this verses and verse 21. It is by his actions that Abraham was pronounced righteous. James was being harsh in his rebuke of those that think they don't have to do anything in order to be saved. Faith in God is how we are able to have God's grace. And if that faith is real the grace should result in works. |
| 25 In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? | This verse refers to Joshua 2:1-21. Rehab the prostitute had faith that the God of Israel was supreme. Her faith led her to protect the spies from Israel. Her actions justified her. Her faith saved her. In fact, despite her past, she married and became an ancestor of the Messiah. |
| 26 For just as the body without the spirit is dead, so also faith without works is dead. |
When the spirit has left the body, it is fit only for burial. A dead faith does as little as a dead body. It's useless and it stinks. Ephesians 2:8-10 For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. |
Scripture quotations taken from the NASB © The Lockman Foundation.