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(56) 2.14 What good is it,                my brothers,                      if one claims to have faith,                                  but                             does not have works? (57)      Such faith is not able to save him, is it?      2.15            If a brother or sister is without adequate clothes                                                     and                                                 lacking in daily food,                              and                         one from among you say to them,                                                        "Blessings on you,                                                         keep warm,                                                         eat to your heart's content,"     2.16                     but                         you do not give them the necessities of life, (58)     what good is it?     2.17      So also                       if not accompanied by works, (59)     such faith is dead                       by itself.     2.18      But (60)     someone raises the objection,                                       "You have faith                                             and                                        I have works." (61)     Prove to me your faith apart from works.               and (62)     I will prove to you my faith by my works. (63)2.19 Do you believe                         that there is only one God? (64)     You do well;               also (65)     the demons believe               and (66)     --- ------ tremble in fear.     2.20      Now (67)     do you wish to know,               O empty-headed one,                                  that faith...is useless?                                          apart from works (68)2.21 Was not Abraham our father vindicated                                        by works                                        when he offered up Isaac his son                                                   upon the altar? (69)2.22 You can see                      that his faith worked together                                        with his works,                                and                           his faith was brought to completeness,     2.23                       and                           the scripture was fulfilled,                                  which says,                                             "Abraham believed God                                                   and                                              it was counted to him                                                        as righteousness."                                and                           he was called Friend of God. (70)2.24 You see                  that a person is vindicated                                      by works                                           and                                       not by faith alone.     2.25      And                                          in a similar way                                           also (71)     was not Rahab the prostitute vindicated                                          by works                                          when she took in the messengers                                                    and                                               --- sent them out by another way?     2.26      For                            just as the body...is dead                                                 apart from the spirit, (72)     so also faith...is dead.                            apart from works

Summary:
        In a similar pattern to 2:1-13 where the core rhetorical structure began with a basic spiritural principle, then was illustrated, and thirdly was defended and explained in detail, 2:14-26 follows essentially the same rhetorical structure. To be sure, the particulars are developed differently, but the foundational pattern is the same.
       The basic spiritual principle, found in core statements 56 and 57 (verse 14), sets forth the premise that authentic faith naturally leads to a life of obedience to the Lord. Two rhetorical questions are used to forcefully introduce this position, and they are tied together with connections both logically and with formal grammar. Also expressed in these statements is that a non-working faith has no salvational power. That is, for faith to be real it must be more than mere words; concrete actions have to flow from it. Thus, issues with eternal implications are at sake here. The negative side of a faith claim is used via a hypothetical person ("if one claims") making a claim to faith but without backing it up in deeds. This will set a pattern for the remainder of the passage, since hypothetical situations will resurface further into the author's discussion. Whether or not the author originally had a specific person, or group of persons, in mind during the composition of these words can't be determined with certainty. But the text certainly points toward having historical individuals in mind. Very doubtful, however, is the earlier Tübingen school view expressed by F.C. Bauer in the late 1800s that this hypothetical person was none other than the Apostle Paul. The specific identification of an individual or Christian group in the middle of the first Christian century is impossible, given the limited information available.
       The illustration of the author's premise is contained in statements 58 and 59 (verses 15-17). Although the specific setting where the Christian brother and sister in dire need interact with the believing community isn't clearly identified, the close parallels of this illustration to the one in 2:2-4 argue strongly that the setting is a worship service here also, just as it was clearly identified before. Here, however, instead of discriminatory treatment of visitors to the worship service, the issue now is that of horrible neglect to minister to basic needs of those inside the community of faith. To be sure, hyperbole is clearly used in the language of James in describing the situation, but this strong language serves to make a dramatic point, driving home his view about the nature of authentic faith.
        When the author begins to expand and defend his view in statements 60 through 72 (verses 18-26), he develops this section in two segments. In the underlying Greek text this shines forth very clearly but, because of the English language use of the personal pronoun 'you' for both singular and plural expressions, this distinction is completely washed out in translation.
        The first tier of elaboration in statements 60 through 69 (vv. 18-23), the 'you' is singular. In statement 60, James introduces an objection to his stance in verses 14-17. Statements 61 through 69 constitute a carefully crafted response to his objector. He draws upon an ancient Greek literary device popularly called a "straw man" in statement 60; this 'straw man' serves as a sounding board for James to develop his view in greater detail while obliterating any possible objection to his view. The objection, "You have faith, and I have works," frames the structure of the response, which occurs at two levels. To be sure, the foundational issue is not that one person possesses faith and another possesses works. Implied in this is a dicatomy between faith and deeds of obedience, suggesting that the two have little essential connection to one another. James ardently rejects the validity of this. His response is more focused on addressing the falseness of this dicatomy.
       Statement 61 challenges the objector to "prove his faith," which James is convinced can't be done apart from deeds of obedience. He subsequently elaborates on this point in statements 64 through 66, where he assumes his objector will point to sabbatic worship recitation of the Shema as proof of authentic faith. In dramatic fashion the author rejects this ancient worship practice as evidence of true faith. Sure, one needs to orally confess faith, but mere confession is no indicator of authentic faith.
      Statement 62 declares that the author's claim to faith can be verified by his deeds of obedience. In his elaboration of this point in statements 67 through 69, instead of pointing to expressions of faith in his own life, the author points to the father of the Jewish people, Abraham, as his evidence. Drawing upon patterns of first century Jewish interpretation of Abraham, James set forth that the offering up of the only son Isaac by Abraham was the undeniable confirmation of Abraham's faith via the divine provision of an alternative sacrifice by the Lord. Statement 68 makes this point, and statement 69 provides a four-fold interpretative commentary on this event in Genesis 22.
        The second tier of explanation and defense is found in statements 70 through 72. Statement 70 (verse 24) shifts to a plural you, thus engaging his original readership more directly in the discussion in the same way the first part of the passage had with the same plural you (verses 14-17). The plural you will dominate the remainder of the passage. Using a frequently repeated pattern (cf. statements 57, 59, 70, 72), this second tier restates the foundational premise of the inseparability of faith from deeds of obedience. This adds transition from the 'straw man' objector to his readership. Next, the OT example of Rahab from Joshua 2 is set forth as evidence of the author's view (statement 71). Finally, the entire discussion is brought to a climatic expression of his premise in statement 72, with very picturesque and forceful language.
        All of this can be charted out as follows:

Exegetical Issues:

1. Compare the core premise of Jas. 2:14-26 to Rom. 3:28 and Gal. 2:16.

James 2.14, 17, 20, 24, 26.
14. What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him?
17.  In the same way, faith by itself, if it is not accompanied by action, is dead.
20.  that faith without deeds is useless
24. You see that a person is justified by what he does and not by faith alone.
26. As the body without the spirit is dead, so faith without deeds is dead.

Rom. 3:28. For we hold that a person is justified by faith apart from works prescribed by the law.

Gal. 2:16. yet we know that a person is justified not by the works of the law but through faith in Jesus Christ. And we have come to believe in Christ Jesus, so that we might be justified by faith in Christ, and not by doing the works of the law, because no one will be justified by the works of the law.
 

2. Using the online concordance, describe the idea of 'works' as it shows up in the New Testament.
 
 
 
 
 
 
 
 
 

3. Explain the details of the illustration in 2:15-17 by comparing the above translations.

15 Suppose a brother or sister is without clothes and daily food. 16 If one of you says to him, "Go, I wish you well; keep warm and well fed," but does nothing about his physical needs, what good is it? 17 In the same way, faith by itself, if it is not accompanied by action, is dead.

    2.15            If a brother or sister is without adequate clothes
                                                    and
                                               lacking in daily food,
                             and
                        one from among you say to them,
                                                       "Blessings on you,
                                                        keep warm,
                                                        eat to your heart's content,"
    2.16                     but
                        you do not give them the necessities of life,
(58)     what good is it?

    2.17      So also
                      if not accompanied by works,
(59)     such faith is dead
                      by itself.

4. How does Jas 2:15-17 compare to 1 John 3:17-19 and Gal. 6:10?

Jas. 2:15-17. 15 Suppose a brother or sister is without clothes and daily food. 16 If one of you says to him, "Go, I wish you well; keep warm and well fed," but does nothing about his physical needs, what good is it? 17 In the same way, faith by itself, if it is not accompanied by action, is dead.

1 John 3:17-19.  17 How does God's love abide in anyone who has the world's goods and sees a brother or sister in need and yet refuses help? 18 Little children, let us love, not in word or speech, but in truth and action. 19 And by this we will know that we are from the truth and will reassure our hearts before him

Gal. 6:10. So then, whenever we have an opportunity, let us work for the good of all, and especially for those of the family of faith.

5.  Describe the way James responds to his objector in 2:18-23.

18 But someone will say, “You have faith; I have deeds.” Show me your faith without deeds, and I will show you my faith by what I do. 19 You believe that there is one God. Good! Even the demons believe that–and shudder. 20 You foolish man, do you want evidence that faith without deeds is useless? 21 Was not our ancestor 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.

   2.18      But
(60)     someone raises the objection,
                                      "You have faith
                                            and
                                       I have works."

(61)     Prove to me your faith apart from works.
              and
(62)     I will prove to you my faith by my works.

(63)2.19 Do you believe
                        that there is only one God?

(64)     You do well;
              also
(65)     the demons believe
              and
(66)     --- ------ tremble in fear.

    2.20      Now
(67)     do you wish to know,
              O empty-headed one,
                                 that faith...is useless?
                                         apart from works

(68)2.21 Was not Abraham our father vindicated
                                       by works
                                       when he offered up Isaac his son
                                                  upon the altar?

(69)2.22 You can see
                     that his faith worked together
                                       with his works,
                               and
                          his faith was brought to completeness,
    2.23                       and
                          the scripture was fulfilled,
                                 which says,
                                            "Abraham believed God
                                                  and
                                             it was counted to him
                                                       as righteousness."
                               and
                          he was called Friend of God.
 
 

6.  How does James 2:20-23 compare to Rom. 4:1-5 and Gal. 3:6-14?

Jas. 2:20-23. 20 You foolish man, do you want evidence that faith without deeds is useless? 21 Was not our ancestor 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.

Rom. 4:1-5. 1 What then are we to say was gained by Abraham, our ancestor according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the scripture say? "Abraham believed God, and it was reckoned to him as righteousness." 4 Now to one who works, wages are not reckoned as a gift but as something due. 5 But to one who without works trusts him who justifies the ungodly, such faith is reckoned as righteousness. 6 So also David speaks of the blessedness of those to whom God reckons righteousness apart from works: 7 "Blessed are those whose iniquities are forgiven, and whose sins are covered; 8 blessed is the one against whom the Lord will not reckon sin."

Gal. 3:6-14. 6 Just as Abraham "believed God, and it was reckoned to him as righteousness," 7 so, you see, those who believe are the descendants of Abraham. 8 And the scripture, foreseeing that God would justify the Gentiles by faith, declared the gospel beforehand to Abraham, saying, "All the Gentiles shall be blessed in you." 9 For this reason, those who believe are blessed with Abraham who believed. 10 For all who rely on the works of the law are under a curse; for it is written, "Cursed is everyone who does not observe and obey all the things written in the book of the law." 11 Now it is evident that no one is justified before God by the law; for "The one who is righteous will live by faith." 12 But the law does not rest on faith; on the contrary, "Whoever does the works of the law will live by them." 13 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, "Cursed is everyone who hangs on a tree"— 14 in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promise of the Spirit through faith.

7.  Describe the two references to Abraham in 2:21-23 from Genesis.

Jas. 2:21-23. 21 Was not our ancestor 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.
 

Gen. 22:1-19.  1 After these things God tested Abraham. He said to him, "Abraham!" And he said, "Here I am." 2 He said, "Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains that I shall show you."
        3 So Abraham rose early in the morning, saddled his donkey, and took two of his young men with him, and his son Isaac; he cut the wood for the burnt offering, and set out and went to the place in the distance that God had shown him. 4 On the third day Abraham looked up and saw the place far away. 5 Then Abraham said to his young men, "Stay here with the donkey; the boy and I will go over there; we will worship, and then we will come back to you." 6 Abraham took the wood of the burnt offering and laid it on his son Isaac, and he himself carried the fire and the knife. So the two of them walked on together. 7 Isaac said to his father Abraham, "Father!" And he said, "Here I am, my son." He said, "The fire and the wood are here, but where is the lamb for a burnt offering?" 8 Abraham said, "God himself will provide the lamb for a burnt offering, my son." So the two of them walked on together. 9 When they came to the place that God had shown him, Abraham built an altar there and laid the wood in order. He bound his son Isaac, and laid him on the altar, on top of the wood. 10 Then Abraham reached out his hand and took the knife to kill his son.
        11 But the angel of the Lord called to him from heaven, and said, "Abraham, Abraham!" And he said, "Here I am." 12 He said, "Do not lay your hand on the boy or do anything to him; for now I know that you fear God, since you have not withheld your son, your only son, from me." 13 And Abraham looked up and saw a ram, caught in a thicket by its horns. Abraham went and took the ram and offered it up as a burnt offering instead of his son. 14 So Abraham called that place "The Lord will provide"; as it is said to this day, "On the mount of the Lord it shall be provided."
        15 The angel of the Lord called to Abraham a second time from heaven, 16 and said, "By myself I have sworn, says the Lord: Because you have done this, and have not withheld your son, your only son, 17 I will indeed bless you, and I will make your offspring as numerous as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of their enemies, 18 and by your offspring shall all the nations of the earth gain blessing for themselves, because you have obeyed my voice." 19 So Abraham returned to his young men, and they arose and went together to Beer-sheba; and Abraham lived at Beer-sheba.

Gen. 15:1-6.  1 After these things the word of the Lord came to Abram in a vision, "Do not be afraid, Abram, I am your shield; your reward shall be very great."
        2 But Abram said, "O Lord God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?" 3 And Abram said, "You have given me no offspring, and so a slave born in my house is to be my heir." 4 But the word of the Lord came to him, "This man shall not be your heir; no one but your very own issue shall be your heir." 5 He brought him outside and said, "Look toward heaven and count the stars, if you are able to count them." Then he said to him, "So shall your descendants be." 6 And he believed the Lord; and the Lord reckoned it to him as righteousness.

8. Using the online concordance, describe the concept 'friend of God' in the Bible.
 
 
 
 
 
 
 
 

9. From the online Baker's Theological Dictionary of the Bible, describe the idea of 'friendship.'
 
 
 
 
 
 
 
 
 
 
 

10. Compare 2:20-23 to the following ancient Jewish texts:

Jas. 2:20-23. 20 You foolish man, do you want evidence that faith without deeds is useless? 21 Was not our ancestor 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.

Jubilees 17:17-18. 17 And the Lord knew that Abraham was faithful in all his afflictions; for He had tried him through his country and with famine, and had tried him with the wealth of kings, and had tried him again through his wife, when she was torn (from him), and with circumcision; and had tried him through Ishmael and Hagar, his maid-servant, when he sent them away. 18 And in everything wherein He had tried him, he was found faithful, and his soul was not impatient, and he was not slow to act; for he was faithful and a lover of the Lord.

Jubilees 19:8-9. 8 This is the tenth trial wherewith Abraham was tried, and he was found faithful, patient in spirit. 9 And he said not a single word regarding the rumour in the land how that God had said that He would give it to him and to his seed after him, and he begged a place there to bury his dead; for he was found faithful, and was recorded on the heavenly tablets as the friend of God.

Pirke Aboth 5:4. 4 Ten trials Abraham our father was tried with, and he bore them all, to make known how great was the love of Abraham our father.

11. Who was Rahab? Compare Jas. 2:25 to Jos. 2:1-21; 6:17, 22-23, and Heb. 11:31.

Jas. 2:25. Likewise, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another road?

Josh. 2:1-21.  1 Then Joshua son of Nun sent two men secretly from Shittim as spies, saying, "Go, view the land, especially Jericho." So they went, and entered the house of a prostitute whose name was Rahab, and spent the night there. 2 The king of Jericho was told, "Some Israelites have come here tonight to search out the land." 3 Then the king of Jericho sent orders to Rahab, "Bring out the men who have come to you, who entered your house, for they have come only to search out the whole land." 4 But the woman took the two men and hid them. Then she said, "True, the men came to me, but I did not know where they came from. 5 And when it was time to close the gate at dark, the men went out. Where the men went I do not know. Pursue them quickly, for you can overtake them." 6 She had, however, brought them up to the roof and hidden them with the stalks of flax that she had laid out on the roof. 7 So the men pursued them on the way to the Jordan as far as the fords. As soon as the pursuers had gone out, the gate was shut.
        8 Before they went to sleep, she came up to them on the roof 9 and said to the men: "I know that the Lord has given you the land, and that dread of you has fallen on us, and that all the inhabitants of the land melt in fear before you. 10 For we have heard how the Lord dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites that were beyond the Jordan, to Sihon and Og, whom you utterly destroyed. 11 As soon as we heard it, our hearts melted, and there was no courage left in any of us because of you. The Lord your God is indeed God in heaven above and on earth below. 12 Now then, since I have dealt kindly with you, swear to me by the Lord that you in turn will deal kindly with my family. Give me a sign of good faith 13 that you will spare my father and mother, my brothers and sisters, and all who belong to them, and deliver our lives from death." 14 The men said to her, "Our life for yours! If you do not tell this business of ours, then we will deal kindly and faithfully with you when the Lord gives us the land." 15 Then she let them down by a rope through the window, for her house was on the outer side of the city wall and she resided within the wall itself. 16 She said to them, "Go toward the hill country, so that the pursuers may not come upon you. Hide yourselves there three days, until the pursuers have returned; then afterward you may go your way." 17 The men said to her, "We will be released from this oath that you have made us swear to you 18 if we invade the land and you do not tie this crimson cord in the window through which you let us down, and you do not gather into your house your father and mother, your brothers, and all your family. 19 If any of you go out of the doors of your house into the street, they shall be responsible for their own death, and we shall be innocent; but if a hand is laid upon any who are with you in the house, we shall bear the responsibility for their death. 20 But if you tell this business of ours, then we shall be released from this oath that you made us swear to you." 21 She said, "According to your words, so be it." She sent them away and they departed. Then she tied the crimson cord in the window.

Josh. 6:17.  The city and all that is in it shall be devoted to the Lord for destruction. Only Rahab the prostitute and all who are with her in her house shall live because she hid the messengers we sent.

Josh. 6:22-23. 22 Joshua said to the two men who had spied out the land, "Go into the prostitute's house, and bring the woman out of it and all who belong to her, as you swore to her." 23 So the young men who had been spies went in and brought Rahab out, along with her father, her mother, her brothers, and all who belonged to her—they brought all her kindred out—and set them outside the camp of Israel.

Heb. 11:31. By faith Rahab the prostitute did not perish with those who were disobedient, because she had received the spies in peace.

Easton's Bible Dictionary article, 'Rahab':
Rahab
insolence; pride, a poetical name applied to Egypt in Psalms 87:4; 89:10; Isaiah 51:9, as "the proud one."

Rahab, (Heb. Rahab; i.e., "broad," "large"). When the Hebrews were encamped at Shittim, in the "Arabah" or Jordan valley opposite Jericho, ready to cross the river, Joshua, as a final preparation, sent out two spies to "spy the land." After five days they returned, having swum across the river, which at this season, the month Abib, overflowed its banks from the melting of the snow on Lebanon. The spies reported how it had fared with them (Joshua 2:1-7). They had been exposed to danger in Jericho, and had been saved by the fidelity of Rahab the harlot, to whose house they had gone for protection. When the city of Jericho fell (6:17-25), Rahab and her whole family were preserved according to the promise of the spies, and were incorporated among the Jewish people. She afterwards became the wife of Salmon, a prince of the tribe of Judah (Ruth 4:21; 1 Chronicles 2:11; Matthew 1:5). "Rahab's being asked to bring out the spies to the soldiers (Joshua 2:3) sent for them, is in strict keeping with Eastern manners, which would not permit any man to enter a woman's house without her permission. The fact of her covering the spies with bundles of flax which lay on her house-roof (2:6) is an 'undesigned coincidence' which strictly corroborates the narrative. It was the time of the barley harvest, and flax and barley are ripe at the same time in the Jordan valley, so that the bundles of flax stalks might have been expected to be drying just then" (Geikie's Hours, etc., ii., 390).
 
 

Application of the Text:

1. How do you acknowledge your Christian faith?
 
 
 
 

2. Does Christian ministry to others, especially those in need, come easily to you?
 
 
 
 
 
 
 

For Further Study:

See the Bibliography listing for James under Bibliography, especially Individual Volumes and Articles.

Lorin L. Cranford, "What About Your Faith? An Exposition of James 2," Southwestern Journal of Theology, fall 1986.

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