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Nazarene Commentary 2000©

21^st Century Paraphrase of the Hebrew Scriptures© –
21^st Century Version of the Christian Scriptures© [NCMM]

THE LETTER OF JAMES

CHAPTER TWO:
“Faith Without Works is Dead”

[“Inactive Belief”]
Theme Verse: 25

James 2:1-4 – Favoritism and Class Distinctions

JA2:1 My brothers, do not hold conviction in our glorious Master Jesus Christ with partiality or favoritism. 58

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Partiality or favoritism: Or, KJV: respect of persons; NAS: an attitude of personal favoritism; WMS: acts of partiality; KNX: flattery of human greatness; NEB: never show snobbery; TCN: worship of rank. [Proverbs 24:23; see notes on Matthew 22:16; 1 Timothy 5:21; see notes on James 3:17] Even the thought of favoritism – class partiality, status, personality cults, economic bias, race and national distinctions – within the Christian community is unthinkable, even disgusting. The Nazarene and such attitudes are alien to one another. And yet, here James finds it – has observed and witnessed it sufficiently to write about it. This is not one mere isolated case which could be handled personally and corrected. It is a widening attitude. What caused it? How did such a thing come about? Obviously egotism and pride are at the root of class distinctions – rooted in the idea that my way of life, my family status, my financial standing, my racial group, my nation, even the part of the country I am from – is superior. Even language or accent difference can cause such attitudes. [Acts 6:1, 2] Who bears the brunt of this arrogance? It is generally the poor and it is from this perspective James writes. So, here, in James 2:1, “favoritism” is economically based. Shocking such a thing would exist among those who profess to follow the poor Nazarene – a man unable to scrap up the temple tax together with a close follower so that a miracle had to be performed by finding the coin in a fish’s mouth! A man so poor when a scribe offered to follow him anywhere the Nazarene responded, “Unlike birds with roosts I do not know where I am sleeping tonight.” That was enough to put off the educated copyist. It is Paul who writes to the rich Corinthians about their fellows and [2 Corinthians 8:2] “their deep poverty” and then reminds them of [2 Corinthians 8:9] “… our Master Jesus Christ, that though he was rich he became poor for your sakes, that you might become rich through his poverty.” Writing himself, the Nazarene gives stern warning to a congregation which would boast, [Revelation 3:17] “I am rich and do not need anything.” The Greek for “acts of favoritism” is PROSOPOLEPSIAS and literally means a “respecter of faces (persons).” It occurs again at James 2:9 but in its handful of occurrences it is always used to show what God is not! [Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25] Only here in James does it raise its ugly, prejudicial head as an attitude existing within the Christian community. To be fair, the rich man in these verses cannot be automatically condemned for it is others who also demonstrate the preferential treatment of favoritism to the rich. Though perhaps we can censor this rich man for not refusing the elitist treatment which shames his poor brethren. Or, he is a rich man who has not yet heard of the Nazarene’s teaching at Luke 12:33. Of course, at this moment, we do not even know that he is a Christian, but a stranger who has some interest in this “meeting.” Surely, if this is his first Christian meeting he will draw poor conclusions about such a group and perhaps choose to examine some other form of worship which lacks this prejudice. Jesus cautioned his disciples: [Luke 14:13] “when you spread a feast, invite poor people,” and [Luke 14:8-11] “When you are invited by someone to wedding festivities, you should not recline at the places of honor. For someone more distinguished than you may have been invited by the host. And the host will come to you with the one he invited and tell you, ‘Give this person your place.’ Then very embarrassed you will move down to occupy the lowest place. Instead, when you are invited go and recline in the last place. Then, when the host who invited you may tell you, ‘Friend, move up to the higher place.’ You will be held in honor before all those present at the table with you. Because everyone exalting self will be humiliated, and the one humbling self will be exalted.” [NCMM]

JA2:2 For if a [rich] man in splendid clothing, with gold rings 59 on his fingers, enters your synagogue 60 – and also at the same time a poor man 61 in shabby clothing –

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Splendid clothing, with gold rings: How does one identify the rich? Proverbs warns there is the rich person pretending to be poor. But, generally, this is not the case and one estimates a person’s material worth by jewelry, clothing, residence or automobile. The poor could not afford gold rings – note it is plural – and Jesus said, “… fine, soft clothing is found in the homes of wealthy royalty.” Though at Jesus’ execution the soldiers ‘cast lots’ on his garments, this is little proof Jesus dressed elegantly. Jesus received out of the “things” of those women who followed his troop and ministered to him from their belongings. [Luke 8:3] The poor were blessed with but one lifetime garment usually in three or four layers. Jesus did not dress differently for those coming to arrest him have difficulty even identifying him without the Judas-Kiss. Paul counsels women – and we may assume the general principle applies to men – [1 Timothy 2:9] “not with braided hair and gold or pearls, nor costly clothing.” And, Peter adds: [1 Peter 3:3] “[Not the] the exterior show of hair-braiding – or the wearing of gold.” Interestingly the Greek word LAMPROS used here is used of the garment Jesus is forced to wear at his mocking [Luke 23:11] and elsewhere it is the garment of angels [Acts 10:30] or victorious saints. [Revelation 15:6] Peter (and John) confesses to the cripple before the Temple, “Gold and silver I do not possess.” The first disciples at Pentecost obeyed the command of the Nazarene and “sold their belongings to distribute to their poor brothers.” [Acts 2:45; 4:32-37] Unlike, this rich man entering the Christian gathering, Paul was “homeless” and often ill-clad for the weather. [1 Corinthians 4:11] Any serious adherent of the Nazarene would not be identified by “fancy clothing” or “expensive garb” nor be gold-fingered (Greek CHRYSODAKTYLIOS).

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Enters your synagogue: The rich man and the poor man enter a Christian (Jewish) “gathering” or “meeting” or “assembly.” The Greek is SYNAGOGEN and if the word is transliterated and left untranslated it would become ‘into the synagogue.’ It is so rendered in each of the 20 cases in Acts where “synagogue” is mentioned. There is a heightened use in the form EPISYNAGOGEN used at Hebrews 10:25 regarding Hebrew-Christian meetings as well as once with regarding to the Great-Gathering of the saints. [See notes on 2 Thessalonians 2:1] The use of “synagogue” here strengthens the view that James is primarily addressed to Christian-Jews in that early period when Paul and the other disciples were still making use of the synagogue as a standard preaching platform. [Acts 9:20; 13:5, 14, 42, 43; 14:1; 17:1, 10, 17; 18:4, 7, 19, 26; 19:8] Like the Jews, the first Christians gathered in regular assembly and often this was in the private homes of individuals and later during persecution wherever there was a convenient and secret place to meet. In the case in James either the place is very large and crowded or very small because it is standing-room-only. The idea that there would be a “footstool” might argue for a private home. This is a unique occurrence of the word outside of a Hebrew Bible quotation. Perhaps it is an absurdum – though it is not unlikely one might bring such a footstool to a Christian gathering for comfort.

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A poor man: It is the Nazarene who pronounces the Blessing, “Happy are the poor.” He himself was such by every form of the word: he was often to sleep out doors under the stars, he was hungry on occasion, he relied on the hospitality of others, and he was regularly and normally supplied by those charitable women who looked to his needs. It is true on rare occasions he was treated in an extravagant manner such as the woman of ill-repute and the “waste” (according to Judas) of a year’s wages in perfuming Jesus’ body prior to his burial. But these are extremely isolated. Jesus was poor, and poverty – even what many today would consider extreme asceticism, or at least a roundly self-sacrificing lifestyle – was the lot he chose. In this regard he was different from Agur who prayed, “Give me not poverty or riches.” [Proverbs 30:8] Jesus shared the poverty of that majority which responded to him. When the Nazarene says, “You always have the poor with you, and whenever you want to you can always do them good,” it has the ring of Moses – “Someone poor will never cease to be in the midst of the land.” [Deuteronomy 15:11.] Jesus’ touring group had a “poor box” and the Nazarene displayed a keen interest in the poor. (See notes on Matthew 26:9-11; Mark 14:5-7; John 12:5-8; John 13:29) This genuine charity was practiced by his disciples as shown in the instructions of the apostolic body and elders in Jerusalem. [Galatians 2:10] Paul praises the Hebrew-Christians for their general disposition of charity – “You plundered your belongings to assist the poor.” [Hebrews 10:34] The word “poverty” and “poor” occurs upwards of 130 times and the first use of both words is in connection with Joseph. [Genesis 41:19; 45:11] “Poverty” occurs most often in Proverbs and generally with a negative connotation. The word only occurs 2 times in the Christian Bible, once to the Corinthians and once in Revelation. James continues in James 2.5, “God chose the poor as kingdom heirs.” This echoes the Nazarene’s warning regarding the possibility of the rich entering the kingdom. [Luke 16:24-26] Paul encourages a simple lifestyle [“be content with covering and sustenance”]; he warns those “determined to be rich”; and he tells Timothy to “give orders” to the rich. [1 Timothy 6:17-19] All things considered it is wise to keep God’s view – “He that gives to the poor is lending to God” – and though a rich man can become a Christian, he is wise to “make friends with his filthy lucre” and to avoid arrogance like the plague of leprosy!

JA2:3 you look on the one wearing the splendid clothing, and tell him, “You sit here in this good seat.” But to the poor man you say, “You stand in the back or squat here by my footstool.” – JA2:4 Are you not making distinctions 62 among yourselves and have become judges with evil thoughts? 63

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Distinctions: Or, Class Distinctions. The very thought is disgusting and would without argument be repulsive to the Nazarene! In Greek this is DIEKRIPHETE EN EAUTOIS and DIEKRITHETE is related in the doubting, wavering man in James 1:6. It means to separate in order to make a distinction and often is translated “doubt.” It is also related to DIAKRISIS and a judicial differentiation as at Romans 14:1 [see notes on Romans 14:1]. It is used in Jude 22 of the doubter in need of mercy. The Greek suffix KRITH is that of the word “judge” (KRITAI) which follows. [English “critic” finds its root here.] These are critical, judgmental persons who “doubt” the value of the poor man and appraise the rich more than he deserves. By these “wicked decisions” they make themselves judges. Jesus warned against this: [see notes on Matthew 7:1-2] “Stop judging that you may not be judged.” [Luke 6:37] Paul pursues this powerful theme in Romans chapter 14. [See notes] The idea of “class” and the prejudicial distinctions which arise from it is so common to fallen human nature there seems not a time when it has not been present among mankind. [2 Kings 24:14; 1 Chronicles 23:11; Isaiah 53:9; Jeremiah 5:4; Galatians 2:12] What gives rise to it? Pride and egotism – for what man does not believe his own opinion correct and his own lifestyle superior? Paul warns of this: [2 Corinthians 10:12] “But they – in measuring themselves with their own standards, and comparing themselves by a self-evaluation – are without understanding.” [NCMM] It is the rare individual, indeed, who is the personification of modest humility and who, despite having firm convictions, with empathy views all others to be his “superior.” [Philippians 2:3] It is clear that class distinction rise mainly from economic status but for a disciple of the Nazarene who is taught by his Master to “sell all and give” this is meaningless. There is, of course, the danger of reverse snobbery. There is also the danger among Christians that an elitist attitude develops among the righteous and favored and this is then carried over into what are really job descriptions but become in reality titles. Jesus warned against this. [See notes on Matthew 20:25-26; Mark 10:42-44; Luke 22:25-26] The only legitimate title among Christians ought to be “Brother” or “Sister.” There is no justification from the Nazarene or from the writings of the disciples to make “Elder,” “Deacon,” or any other designation into a title.

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Judges with evil thoughts: Or, KJV: judges of evil thoughts; ABU: evil-thinking judges; TCN: prejudiced judges; NEB: judge by false standards; WMS: prove to be critics with evil motives. Those who verbally or mentally become critics of their brothers and who then render what are truly “wicked judicial decisions” waste their time within the Christian community. They belong to the world and they speak the things of the world. How they infiltrated into the ranks of the common Christian can only be a METHODIAS of the Devil himself.

James 2:5-9 – Rich Favored but Poor Chosen

JA2:5 Listen, my beloved brothers, did not The God choose humanity’s poor 64 to become rich in deep conviction 65 and heirs of the Kingdom 66 which He promised to those loving Him?

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Did not The God choose humanity’s poor: God chose. God chooses whom he pleases and he has been making choices for thousands of years. [Deuteronomy 4:37; Acts 13:17; Psalm 78:68, 70; Matthew 12:18; Luke 6:13; John 15:16; 1 Corinthians 1:27, 28] With the coming of Christ a special election or choosing began – the calling of persons to become “people who are the saints of the Most High.” [Daniel 7:27] The word-group occurs 300 times but most often in the Christian Bible with regard to the spirit election of God. The term “chosen ones” or The Elect occurs rarely in the Hebrew Bible but often in the Christian Bible. [1 Samuel 26:2; Matthew 24:22; Matthew 24:31; Romans 8:33; Colossians 3:12; 2 Timothy 2:10; Titus 1:1] The election of God is not dependent on works but on God’s calling and the word “calling” and “choosing” often appear together. [Romans 9:11] God’s choosing is a “selection” made by Him according to his own purpose [2 Thessalonians 2:13] and it is the “chosen” who will share in the Ultimate Triumph. [Revelation 17:14] But, James emphasizes, as does Paul, that it is the “poor” who will represent the majority in this. This is wholly in line with the Nazarene. [Luke 18:24-26] There is not single case of a rich disciple of the Lord save those who were such in secret. Whether Zacchaeus remained rich after his promise to the Master is unknown. Paul does mention “those who are rich” but it would seem if they obeyed his “orders” they would in time do exactly as the Master instructed his apostles at Luke 12:33. It is this choosing in which the poor of James 1:9 “exult.” The rich are exempt or fail to muster to the call for the reasons given later in James.

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Rich in deep conviction: As pointed out in James 1:3 faith has strengths and sizes – here it has values. The idea of being rich materially and poor spiritually dates from the Proverbs and is taught by the Nazarene. It may be said that the rich will probably never fully trust God because they always have their material resources to rely on. The poor have nothing – but also they have fewer distractions which eat up precious time.

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Heirs of the Kingdom: This expression is unique to James though the idea is not. Daniel mentions these kingdom heirs in Daniel 7:22. Jesus promises the kingdom to his “little flock.” [Luke 12:32] In doing so he infers it is the Father’s promise, as does James. This is dependent on “love” of God. The expression is similar to James 1:12 [where it is ambiguous as to the object of the love] and here it is clear God is the object. Paul is very critical of the rich Corinthians who seem to “rule already”. [1 Corinthians 4:8] The vast majority of persons who have lived on earth have been poor and it seems in keeping with God’s fairness to allow the majority of earth’s future heavenly government to be composed of such persons. Thus mankind will have peers or equals as judges. [1 Corinthians 6:2; Revelation 20:4-6]

JA2:6 But you have dishonored the poor person. Do not the rich oppress 67 you? Are not the rich those who drag you into law-courts? 68

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Rich oppress: Historically it is a truism that “the rich oppress.” It is their greed which makes them squeeze every farthing from the mouths of the poor. But, what “rich” does James have in mind? A generic statement of principle? Or, was he aware of rich Christians (or, Jews) who were behaving oppressively? Judging from things he says later it may be true there were such examples within the Christian community just as there were in the Jewish community. The Nazarene gives precise counsel on dealing with some of these problems [See notes on Matthew 5:25,26; Luke 12:58] as do the Proverbs.

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Drag you into law-courts: Paul sensors the rich Corinthians for having lawsuits and dragging brothers into courts though in the case(s) he has in mind the defrauded person may be the one doing the suing. [1 Corinthians 6:1-8] With James it is the rich who oppress the poor by means of the judicial and legal system. The rich can afford the attorneys and the time in court – the poor cannot. It is also possible the rich – because they can bribe judging elders [a time-honored tradition] – can manipulate judgments in their favor even within the Christian community. The rich have subtle ways of currying favor with responsible men who lose their freeness of speech because of the largess of rich sponsors. James 1:9 says the poor or lowly brother is exalted, but the rich “dishonored.” They do not follow what Paul would later exhort in Romans 12:10. How is it the rich drag the poor before courts? Or why is it? Solomon says “the poor are immune from threats because they have nothing.” In Corinth it was the defrauded one who took his brother to court. Here in James it is rich oppression which “drags the poor into judicial hearings.” The rich are so greedy they cannot rest if there is a single penny they cannot squeeze out of the poor. In James 5:4 the wages of the worker (poor worker) is withheld – an old trick of the rich because they hate to let go. If the poor laborer made the mistake of borrowing from the rich while waiting for his rightful wage and then that was not forthcoming, the rich could take legal action. The rich do not follow the Nazarene’s teaching, “Give to the one asking and do not expect interest or insist on repayment.” [Luke 6:34, 35] This judicial pressure on the poor Christian abuses the “fine name” by which they are called because it brings reproach on God’s name.

JA2:7 Do not the rich blaspheme the good name 69 by which you have been called?

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Rich blaspheme the good name: Which “name” does James have in mind? It is true this disciple may have been chairman or presiding officer of the apostolic body in Jerusalem and it is he who quotes Amos. [Acts 15:17] After this verse the use of the word “name” occurs 2 times and in both cases with regard to YHWH. In James the name “Jesus” occurs 2 times. But, one of these is in James 2:1 where it is associated with the subject at hand – the oppressive rich. In Peter’s epistles it is the name “Christian” for which one suffers. [1 Peter 4:14, 16] So, though “God” is mentioned in James 2:5, it may well be the “fine name” is that of Jesus Christ and that designation “Christian” which developed in Antioch. [Acts 11:26] Either way, whether Yehowah or Jesus Christ, God is blasphemed by the actions of the rich.

JA2:8 You will do well indeed if you continue to perform the royal law 70 according to the Scripture, “You must love your neighbor as yourself.” [Leviticus 19:18]

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The royal law: James recommends the Christian alternative – love – by quoting Leviticus 19:18 [as did the Nazarene] and giving it the title, The Kingly Law or Royal Commandment. It is “kingly” because God gave it and Jesus repeated it. It is interesting James does not quote Jesus or use as his authority the many teachings of the Nazarene on this subject of neighbor love. Most formal religions would make the most of that authority from their founder or master. But nothing carries more weight with James’ audience than the Law of Moses and thus the quote from Leviticus. The phrase “you are doing quite well” strikes a harmonious chord with Jesus’ response to the scribe. [Mark 12:34] Paul makes use of Leviticus 19:18 twice and in so doing summarizes all the law with this one principle. [Romans 13:9-11; Galatians 5:14] Paul also alludes to this as the “law of the Christ” and so voices something similar to James’ “kingly law.” [Galatians 6:2] Yes, if the rich would practice this and do so in the manner outlined in the Nazarene’s Mountain Teachings this reproach on God and Christ would be removed and these rich men would “prove themselves disciples of the Master by the exercise of love.”

JA2:9 However, if you show partiality 71 you commit a sin 72 and are exposed by the Law [of Moses] as transgressors.

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Show partiality: Or, BER: discriminating. But, alas, favoritism or prejudicial and divided reckoning and judgments is the problem at hand – and not of just the rich, but also of the poor who will tend to show favoritism to the rich in hopes of some benefit to themselves. How is this favoritism shown? It may be shown by those who have the financial means by important invitations to prestigious banquets; a currying of favors for political ambition in the form of simonized appointments; by “admiring personalities to benefit from (their) charity.” [Jude 16]; by preferential treatment; by flattering speech or special recognition.

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Commit a sin: Or, working a sin. James warns such political skullduggery and back-room politics is a sin and transgression of law. Such men are in the wrong religion for one day they will be called upon to prove their faith – and in this they will fail; or, God’s own judgment will be visited upon them and they will to be found without those friends which are truly important. [Luke 16:9]

James 2:10-13 – Legal Errors and Mercy

JA2:10 For whoever observes all the Law [of Moses] but stumbles in one point 73 has become guilty of [breaking] all of them.

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Stumbles in one point: Or, MOF: single slip. [Leviticus 4:2; Deuteronomy 27:26; Galatians 3:10] When James uses the word “law” here he means the Mosaic Law given at Sinai for he goes on to quote from two of the Ten Commandments. One is either law-abiding or one is a law-breaker. In the absolute sense if one breaks any law he cannot say he is law-abiding for he has broken law. In the contractual sense the people of God agreed at Sinai, “All the things that God has spoken we will do and hearken to.” If they broke one law they had failed in their covenant promise. [Exodus 19:8 LXX] This is Paul’s argument also. It is not the same as modern law where there are varying degrees of guilt for misdemeanors and felonies. And here James is not discussing equal punishment for law-breaking – he is arguing the abstraction that a single slip in the slightest point makes one a transgressor and that is all there is to that. So in this absolute sense “There is no one who does good perfectly.” [Romans 3:12] An illustration would be man who is in prison for committing a crime. In matters not to the average person why this man is in prison – he is a prisoner because he is a law-breaker, whether extortion or murder – the result is the same; and, in the mind of society he is just a prisoner – a criminal. One point. The law made allowances for accidental mistakes and there were sanctifying actions one could take even in some capitol offenses. The subject before James is the rich and their transgression of the single law he stated, “You must love your neighbor.” These rich Jewish Christians, by violating this single law were shown to be transgressors of those laws which are based on this principle of neighbor love. For, neither murder nor adultery will occur where one has neighborly love.

JA2:11 For the same One who said, “Do not commit adultery,” [Exodus 20:14] also said, “Do not murder.” [Deuteronomy 5:17] So, if you do not commit adultery but you do murder, you have become a transgressor of the Law [of Moses]. JA2:12 So, both speak and act 74 as though you are about to be judged 75 by a law of freedom.

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Speak and act: James has already discussed these two points: the tongue and performing. The rich have transgressed with their tongue because they have set themselves up as wicked and critical judges. The have also violated the law of neighbor love by dishonor, oppression and judicial action against the poor. Though the Mosaic Law held the rich liable for the care of the poor there is no way to legislate this. But, these rich have come into a different set of rules and circumstances within the New Covenant. The subject or “doing” or becoming a “doer” and the use of he tongue is one James’ mind and he is moving toward the details

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As though you are about to be judged: The rich are now members of a community which will be judged by a different set of standards including the principle stated in the law of neighbor love. No Jew could be punished or judged for failure to control his tongue in passing personal critical judgments on others as long as he did not openly lie or offer false testimony in court. He could not be judged or punished for withholding charity from those in need. But, now, not the Law but the spirit of the law – something taught by the Nazarene in his Mountain Teachings – is the new basis for judging him. The expression in Greek NOMON ELEUTHERIAS is unique to James and he has used a similar phrase already at James 1.25 – NOMON TELEION TON TES ELEUTHERIAS. Translators approach this phrase differently. The idea of a liberating law is taken up by Paul in Galatians 5:1, 13 and Galatians 6.2 where NOMON and ELEUTHERIA are used. Paul infers the Law of Moses in a “yoke of slavery” because it is taken en toto with its law on circumcision. The “law of Christ” or the “kingly law” is based solely on Leviticus 19:18 – love thy neighbor – without the need of many scores of specifics. This law is defined elsewhere as working what is good to your neighbor. This law of the Christian community is highly liberating or “the law of a free people” released from the burden and slavery of the Mosaic Law. This royal legislation is the basis for judging “those” who are a “free people” – and this judgment comes from God. Judged. Whereas under the Mosaic Law one was judged by the sanctions imposed by individual regulations and carried out under judicial examination by the appointed elders of the community, the “free people” in the New Israel of God will be judged either worthy of everlasting non-existence or immorality in the heavens. Paul often warns of this. [1 Corinthians 4:5; 2 Corinthians 5:10]

JA2:13 Because, the judgment will be without mercy to those who have not shown mercy. Mercy 76 triumphs over judgment.

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Mercy: The Greek ELEOS may mean compassion or pity but generally it is used from the standpoint of “giving” or charity – for compassion or pity is useless without positive action toward the object of the mercy. Mercy – the Latin root meant the gift or payment to mercenaries – is kindness manifest to the poor. [Vine’s Expository Dictionary of Old and New Testament Words says: “ELEOS is the outward manifestation of pity; it assumes need on the part of him who receives it, and resources adequate to meet the need on the part of him who shows it…. sympathy manifested in act.”] The merciless will receive merciless judgment. [See notes on Matthew 7:1, 2.] Those who refuse to give generously and share liberally will likewise receive nothing from God. [James 1:7] This spirit of victorious mercy is right out of Proverbs: “The person who is charitable to the poor and needy are lending to Jehovah who reward such kindness.” (Proverbs 19:17) The phrase “mercy is triumphant over (God’s) judgment” is straight out of the Mountain Teachings [Matthew 5:7] and the Master’s Prayer. [Luke 11:4] The thrust of this is directed toward the rich as previously discussed by James [James 1:10, 27] and yet to be expanded upon in James 2:15, 16.

James 2:14-17 – Saving “Works” Identified

JA2:14 My brothers, what is the profit if anyone says, 77 “I have conviction,” 78 but does not have works? Is just his conviction able to save him?

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If anyone says: This is repeated in James 2:18 and it is probably James has in mind a real person or group of persons who have presented a view or objection. This person or group is most likely the rich who feel faith is sufficient and need not be accompanied by works of charity and humanity – which is the subject under consideration. It is interesting his question begins in the KJV and others with the word “profit” – a word the rich ought to understand.

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I have conviction: Or, belief; faith. James does not define “faith” as does Paul [Hebrews 11:1] but the Greek PISTIS is simply trust. It was a word even used of credit in business so the rich ought to know something of this. “Faith” is a Lain root word and “trust” is OE drawn from dru or the oak tree. “Faith” is used 500 times and occurs first with regard to Abraham at Genesis 15:6 most often in all Bible books it occurs 60 times in Romans and 17 times in James – all but once in chapters 1 and 2. In James 2:1 he has used “faith” with regard to Jesus Christ and he also uses it in connection with God at James 2:19. How one could reason faith could be separated from action is difficult to comprehend; however, there are millions of Christians in modern times who still think so. The subject of faith and works is a strong one in Paul and many have found a rift between James and Paul. Any close study of the two will show them in agreement. Judging from Acts the disciple, and congregational apostle, James – brother of the Lord – has Jewish roots as strong as Paul’s. But, Paul breathes of his effort to “become a Greek to win Greeks” though he is submissive to any attempt to also “remain a Jew to save Jews.” One should not struggle so hard to see a difference between the two rather than be aware of the two different audiences. Paul does not speak to a synagogue the same way he speaks to Greek philosophers. [Acts chapters 13, 17] We do not have a letter from James to a Greek audience to compare. In Paul “works” are largely a matter of the Mosaic Law and he also finally reduces this to the royal law of neighborly love. To James “works” is specifically limited to charitable humanity as James 2:16 shows. That faith and salvation are involved is shown by his phrase, “That faith cannot save him.” James writes years before Paul and Paul may be viewed as a clarification on any confusion presented in James.

JA2:15 [For example], if a brother or sister is living 79 without adequate clothing and lacks daily food,

79

[For example], if a brother or sister is living: James uses a practical example, perhaps an experience he actually knows about – or an observation he has made many times with regard to the rich. He has heard this and again he uses “a certain one” but the Greek “you” is in the plural so this no single incident. The example is one of simple kindness and charity – or lack thereof. The object of the need is a fellow believer – a brother or sister – and the need is immediate and serious. This is not a case of taking care of someone long-term but that requirement for that particular day. The Greek is different from Matthew 6:11 but the spirit is the same – daily bread. Whereas the rich will make great plans to make profits over the period of a year in a distant city they do not respond to the daily needs of those whom they profess o be related to in the faith. John uses a similar example in 1 John 3:17 and both seem familiar with the parable of the sheep and goats. [See notes on Matthew 25:31-46] James writes of the same subject as Paul. [1 Corinthians 13:2, 3] It is interesting James does not amplify or attach additional riders to this simple demonstration of faithful works. For example, he does not clarify by saying, “Of course, the most important act of charity is providing for one’s spiritual needs.” Nor does he once launch into a dissertation on the disciple-making commission of Matthew 28:19. Here he is dealing with those within the Christian community and their urgent material needs. This is the same spirit of Galatians 6:10 and see notes on Romans 12:13. [1 Thessalonians 1:3; Titus 3:8; 1 Corinthians 13:2; Job 31:19-23; Isaiah 58:7; Matthew 25:35-36; Luke 3:11; Deuteronomy 15:7, 8]

JA2:16 and anyone of you says, “Go in peace. 80 Keep warm and well fed” – but do not give them their bodily necessities – what good does that do?

80

Go in peace: Or, NEB: good luck to you. The idea is absurd of someone hearing or observing the need of someone and then just wishing this person good luck. Some rich Christians will phrase it this way: “Well, if you need help let me know.” This puts the needy person in the position of begging. Indeed, the Nazarene Master recommended giving with the receiver ever knowing the source. [Matthew 6:3, 4]

JA2:17 Just so, conviction without works is dead 81 by itself.

81

Conviction without works is dead: Faith is dead without positive action. Dead faith is unconscious, sleeping, lifeless, non-existent. It may be active in other areas but if faith forgets basic human need and dignity it is completely worthless and will make no impression on God Almighty. The Father is the epitome of charitable caring as the Nazarene teaches [Matthew 5:45] and any who profess to be His worshippers must be characterized by those attributes of the kindly Samaritan. [Luke 10:33] Compare also Luke 3:11; Deuteronomy 15:7, 8; 1 John 3:17; Matthew 7:22, 23; Romans 12:13; 1 Timothy 5:14.

James 2:18-23 – An Objection and Abraham’s Works

JA2:18 Now, someone will argue, 82 “You have conviction and I have works. Show me your conviction without the works 83 and I will show you my conviction from my works.” 84

82

Someone will argue: A certain one shows up again, probably the same fellow, type or class of James 2:14 and probably representing the rich for the only justification in clinging to his wealth is to convince himself that faith is enough. He does not feel the need follow the Nazarene’s teaching at Luke 12:33, and elsewhere, and give to his poor brothers. [Galatians 5:6; James 3:3]

83

Show me your conviction without the works: This is a real objection known to James or he anticipates an argument in favor of the sufficiency of belief alone. Actually this argument is fallacious for the rich man does not have works as he claims. He says to James, “You have faith,” and claims, “I have works,” as he creates a straw-man argument. He claims to be a show-me person: “Demonstrate to me belief without works and I will demonstrate my belief by works.”

84	I will show you my conviction from my works: Or, I challenge you to prove to me that you have faith in any other way than by actions [BAR].

JA2:19 You do well if you believe that The God is One. 85 [Deuteronomy 6:4] Even the demons believe and shudder.

85

You believe that The God is One: See TCN, “God is one.” [Deuteronomy 6:4] This is not an atheist the rhetorical question indicates. Nor is this a polytheist or agnostic. Nor is this a Trinitarian like an Egyptian. James does not ask if this “certain one” believes in Jesus the Nazarene. Since from the outset it is apparent James is writing to Jewish Christians the question regarding “one God” is highly appropriate. Every Jew was familiar with and repeated often the anthem of Israel – the Shema – “Jehovah our God is one Jehovah.” [Deuteronomy 6:4] The intelligent scribe paraphrased this idea when asking the Nazarene about the law. [Mark 12:32] The scribe said to him: “Teacher, you stated the matter excellently and in harmony with truth, ‘He is One, and there is no other than He’.” – and Paul three times refers to the “one God.” [1 Corinthians 8:6; Ephesians 4:6; 1 Timothy 2:5] This person is commended for his belief in one God; however, as pointed out, “the demons believe and shudder from fear.” This later phrase is unique to James. The demons have PISTEUOUSI – a word rooted in PISTI for faith or belief. After all they have first-hand experience about God from their previous state. The sense of their trust or belief is shown in their fear when demons beg Jesus not to send them into the abyss or suggest the Nazarene will “torment” them before the due time.

JA2:20 O hollow person, 86 are you unwilling to realize that conviction without works is fruitless. 87

86	O hollow person: Or, O Empty Man. This “certain one” is now a man of KENE or empty and James drives his point home: “faith without works is dead.” He proceeds with his Scriptural argument based on the case of Abraham.

87

Conviction without works is fruitless: Or, AMP: is inactive and ineffective and worthless; GDS: without good deeds amounts to nothing; NEB: divorced from good deeds is barren. One who is convinced about something usually has no trouble expressing an opinion or even trying to convince others. Paul expresses himself this way, “I believed and therefore I spoke.” [2 Corinthians 4:13] According to both Jesus and James the most important element of faith is charity.

JA2:21 Was our father Abraham 88 not pronounced innocent without works, having offered up his son Isaac upon the altar?

88

Our father Abraham: It is noteworthy that Abraham is called “our father” which further supports the view the audience is of Jewish roots. This is a claim made by the Pharisees, “Our father is Abraham.” [John 8:39] It is a subject they know about – Abraham. It is possible James foresees Paul’s “Abraham, the father of all those having faith” including non-Jews. James refers to the offering up of Isaac and states it was after this event Abraham was justified by this action or work. This initially presents an interesting problem. The expression “count it to him as righteousness” occurs at Genesis 15:6, “And he put faith in Jehovah; and he proceeded to count it to him as righteousness.” It is not Abraham but Abram and the occasion is much earlier – at least 25 years or more earlier. It is upon that occasion described in the Genesis account, after having left Ur and traveled to Canaan. [Romans 4:10-12, 18-21; Hebrews 11:8] Abraham is circumcised after his name change and the making of his covenant with God at the age of 99. How is it James could use this argument for works when, as Paul argues, it was a justification based on faith and not on works, for the “work” James mentions had not occurred and would not occur for another 25 years? One answer would be a telescopic view in which the original justification for faith was fully realized or perfected when the seed finally arrived in fulfillment of God’s promise and upon Abraham’s attempt to offer up his son. Thus, Abram’s initial faith in God’s promise was put to the test with the action of offering up Isaac. By this, that initial faith was proven beyond doubt. So, it says at Hebrews 11:17, “In faith when Abraham was tested and approached with Isaac and offered up the only-begotten – the very one who had received the promises.” The “test” was of the initial faith so in this sense that justification which occurred in the original uncircumcised state takes on a more perfected meaning – which is what James 2:22 suggests – and James telescopes his view without a contradiction. He sees the altar event as the real culmination of Abraham’s faith and also the complete and mature justification which ushers Abraham into “friendship” status with God.

JA2:22 You observe that the deep conviction was working together with Abraham’s works and by these works the conviction was completed. 89

89

By these works the conviction was completed: Or, KJV: by works was faith made perfect; RHM: became full grown; NEB: and that by these actions the integrity of his faith was fully proved. Though James has given above charity as an example of living faith, Abraham’s works involved two major actions: a) He left Ur and traveled to Canaan; and, b) He offered up his son.

JA2:23 And so the Scripture was fulfilled which said, “And Abraham believed and it was accredited to him for righteousness,” [Genesis 15:6] and, “God’s friend,” 90 [Isaiah 41:8] he was called.

90	God’s friend: Compare 2 Chronicles 20:7; Isaiah 41:8. Observe that Abraham is never called a “son of God.”

James 2:24-26 – Hospitable Harlot Justified

JA2:24 You observe that a human is pronounced innocent by works and not just conviction alone. 91

91

A human is pronounced innocent by works and not just conviction alone: Or, TCN: you see, then, that it is as a result of his actions that a man is pronounced righteous; WMS: you see that a man is shown to be upright by his good deeds. When viewed from a knowledgeable perspective of Paul’s writings, there is no contradiction here. One cannot insist there were no disagreements at all between those in the Church who wished a continuing Jewish legalistic influence and those who saw a growing Greek influence. We note after chapter 15 in the book of Acts that Peter vanishes and there seem two stellar individuals: James and Paul. Romans 4:5 may be understood to refer to works of the Law in an attempt to be justified by self-righteous efforts. Paul is to echo the Nazarene: “If you are really the children of Abraham, then do the works of Abraham.” [John 8:39; Romans 4:13] By this Jesus likely means “works [of faith].” Works cannot be separated from works as James has already stated at James 2:17 and will yet state at James 2:26. In both cases the works are those of charity and hospitality.

JA2:25 And just so, also, was not Rahab the prostitute 92 pronounced innocent by works, having received the messengers and then sent them out by another way?

92

Rahab the prostitute: Or, KJV: harlot. The Greek for “harlot” [Hebrew = zohnah] is from PORNE, the root of PORNEIA often rendered “fornication.” Rahab had already heard the news regarding the Israelites and their escape out of Egypt. [Joshua chapter 2] She had heard of YHWH and had a basis for her faith. Rahab becomes a forebear of the Messiah. (Ruth 4:20-22; Matthew 1:5, 6) Rahab is one of only two women named by Paul as examples of faith. [Hebrews 11:30, 31]

JA2:26 Therefore, just as the body without breath is dead, 93 so also, conviction without works is dead.

93	As the body without breath is dead: Literally, PNEUMA. Or, KJV: without spirit. Compare Psalm 146:4 and Ecclesiastes 3:19-21. For details on spirit and soul see Nazarene Commentary© under Where Are the Dead?

Review Questions on Chapter Two

Summary of Chapter Two

Chapter two of James is about partiality and favoritism in the Church. The rich members are favored while the poor ignored and oppressed. God chose the poor. If the rich break the law of loving a neighbor then they have become transgressors of all the Law of Moses. Conviction or faith in God is proven by works of charity. James uses the examples of Abraham and Rahab, both pronounced righteous by their works. Like the body without breath, faith without works is dead.