{16,898 words}
by James Thomas Lee, Jr. 11/03/98 Copyrighted 1995 by James Thomas Lee, Jr. Copyright Number: XXx xxx-xxx
The Epistle of James, Chapter One {689 words}
a. Authorship, Date, and Authenticity {711 words}
b. Be Not A Respecter Of Persons (2:1-4) {2,602 words}
c. The Poor Shall Be Rich In Faith (2:5-9) {2,831 words}
d. We Are ALL Guilty Of ALL The Law (2:10-11) {1,206 words}
e. Rejoicing Against Judgment (2:12-13) {1,612 words}
f. Faith Without Works - Loving Thy Neighbor (2:14-18) {2,013 words}
g. Justification By Works - Not A Contradiction (2:19-21) {2,503 words}
h. Being Justified By WORKS !!! (2:23-26) {1,973 words}
ENDNOTES
As was presented in the discussion of Chapter One, the Epistle of James is one of the seven Catholic Epistles. The other six are I and II Peter, I, II, and III John, and Jude. The name, Catholic Epistle, was originally used to distinguish those seven epistles from the ones that had been written by the Apostle Paul. Copies of the early manuscripts and evidence for the acceptance of the Epistle of James date back to the time of Origen [1]. Origen was a writer and also one of the early users of Scriptures. Dr. Doremus Almy Hayes, Professor of New Testament Interpretation at the Garrett Biblical Institute in Evanston, Illinois, wrote that Origen seems to have been one of the first writers to quote from this epistle as Scriptures [2]. Biblical scholars through the years have used many of Origen's decisions about which Books of the Bible were and were not authentic.
During the first century, each part of the newly-written New Testament was read in the churches.
During the first century, each part of the newly written New Testament was read in the churches. As a result, early members of those churches learned to distinguish the original writings from those that were phony. Over time, however, as more and more writings appeared and as the early saints died off, knowing which manuscripts were authentic became more and more of a challenge. Some of the key individuals who took part in the canonization process were Clement of Alexandria, Tertullian of Carthage, Irenaeus of Lyons, Clement of Rome, Ignatius, Justin Martyr, Polycarp, Papias, Cyril of Jerusalem, Gregory of Nazianzus, Athanasius, Jerome, Augustine, and as was just mentioned above, Origen. These biblical scholars were writers and users of Scripture, and as such, they provided credibility to the early church concerning which works could and could not be trusted.
Dr. James Borland, in his book A General Introduction To The New Testament, wrote about the process of authenticating or canonizing the New Testament Scriptures. He said that the formation of the New Testament canon occurred over several centuries [3]. He indicated that certain books became recognized as part of Scriptures while others were accepted only after very rigorous examination. Canon means "a rule or ruler by which other things can be measured." It is a standard for determining truth. Canonizing the Books of the New Testament meant that biblical scholars, during the early centuries after Christ, tried to scrutinize each manuscript to ensure that the church was only using the true Word of God.
Because it was not addressed to a specific church and because it was relatively short, the Epistle of James also underwent that same close scrutiny. According to Dr. H. C. Thiessen, in his book, Introduction to the New Testament, the Epistle of James was considered by some to be a part of the antilegomena. This meant that it was listed among other popular works which were thought to be questionable as far as their being a part of Scriptures. By contrast, the homologoumena was the list of works considered universally acceptable as Scriptures by all. Origen suggested that the Books of Hebrews, II Peter, II and III John, James, Jude, Barnabas, the Shepherd, the Didache, and the Gospel of Hebrews belonged in the antilegomena. However, he still believed that only Jude and II and III John were really doubtful [4]. Eusebius, another writer and early user of Scriptures, also indicated that the Epistle of James was well known, yet disputed by many [5].
According to Dr. James Orr, former Professor of Apologetics and Theology at the Theological College of United Free Church in Glascow, Scotland, the silence of the western Fathers cast doubt on the Epistle of James, but Origen clearly recognized it as authentic, authoritative Scripture [6]. Others who recognized James as Scripture were Cyril of Jerusalem, Gregory of Nazianzus, Athanasius, Jerome, and Augustine [7]. In addition, Clement of Rome quoted from James 4:6, in his work The Letter of the Romans to the Corinthians, thus showing a similar belief that this epistle should be treated as authentic Scripture [8].
In the opening verse of Chapter One, the author identified himself as James, but which James was it? Dr. Thiessen described this epistle as the most Jewish book in the New Testament [9]. He said that this Book is even more Jewish than the Gospel of Matthew, which was written by a Jew for other Jews, the Book of Hebrews, and the Apocalypse (the Book of Revelation). With the exception of the first verses of Chapters One and Two, the name of Christ does not even appear elsewhere in these words. Therefore, in identifying the James who wrote this epistle, one must first take into account the very distinctive Jewish style of authorship.
Four men known to New Testament scholars are the most likely candidates to have authored this book. In the NIV Study Bible [10], these four are the Apostle James, brother of the Apostle John, but he is quickly eliminated because he died very soon after the birth of the early church. The details of his death are described in Acts 12:1-2. Two other men named James, James the son of Alphaeus and James the son of Zebedee, did not have the stature or influence to have authored a work such as this. Therefore, the overwhelming favorite is James, the brother of Jesus our Lord.
All of this evidence points to James, the brother of Jesus, as the most likely author of this epistle.
In Acts, Chapter Fifteen, at a special Council in Jerusalem, James, the brother of Jesus, was the one who presided over the meeting. He had gained influence with the early church and also with the Apostles. In addition, he was known for his very strong Jewish manner. In I Corinthians 15:7, this James is one of those to whom the resurrected Jesus had appeared. In Galatians 2:9, the Apostle Paul described him as a pillar of the church. In Acts 12:17, Paul wanted James to know that he had been released from prison. In Jude 1:1, the author described himself as the brother of James, thereby showing that James was well known and respected. All of this evidence points to James, the brother of Jesus, as the most likely author of this epistle.
Next, we consider the possible date of authorship. If James, the brother of Jesus, wrote this epistle, then when did he write it? For a variety of reasons, Dr. Thiessen and others have favored an early date. Some of their rationales for such a belief are that the epistle is very Jewish in nature. As has already been stated above, this epistle only mentions Jesus twice, and a more Jewish text suggests a time period closer to the Old Testament. A second reason for an early date is that there are not any references to the church offices of deacon and bishop. Dr. Thiessen indicated that the terms "teachers" and "elders" were used, not deacon and bishop. Another reason for believing an early date is that James has written a work that many have difficulty tying to the writings of the Apostle Paul. Since Paul was such an influential leader of the church, it does not seem likely that James would have intentionally written something that outwardly appeared contradictory. A final reason for an early writing is that, according to the epistle, the people were still meeting in the synagogue [11].
The persecutions, which would have matched a later date, seem to fit the tone of the epistle.
Dr. Hayes wrote about some of the reasons for a later date of authorship [12]. First, the epistle seems to support a sufficient enough time for some of the fervor of Pentecost to have worn off. Second, James does not seem to be writing to recent converts. Third, the persecutions, which would have matched a later date, seem to fit the tone of the epistle. And fourth, the writings about patience suggest that the church may have been waiting a long time for Jesus' return. Dr. Hayes concluded, however, that no strong, clear proof exists to positively date the writing of this epistle either way. He points out that James probably wrote it while Bishop at Jerus and, of course, before he was martyred in 63 AD.
001 My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.
002 For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;
003 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:
004 Are ye not then partial in yourselves, and are become judges of evil thoughts?
In the first chapter of this epistle, James dealt mostly with the subject of temptation. He indicated that God gives wisdom to the person who asks in faith so that he or she can endure and overcome their trials and testing. He spoke about the source of our temptations as often being our own lustful, sinful nature. He encouraged the beloved brethren to be quick to hear, slow to speak, slow to wrath, and able to exercise self-control. He indicated that pure religion is to visit those who have lost someone close to them, to visit and help the widows, and to keep oneself unspotted in this present, sinful world. In Chapter Two, he started out by saying that we should not be respecters of persons.
In this second chapter as in the first, James used the Greek word, adelphos, for brethren to show that we, who name Christ as Savior and who try to do His will, are all brethren. Luke 8:19-21 says, "Then came to him his mother and his brethren, and could not come at him for the press. And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee. And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it." The word, adelphos, literally means that we have all been exalted to the same heavenly place. We have been brought together by a common Savior for a common cause, to exalt and glorify our heavenly Father.
We have been brought together by a common Savior for a common cause, to exalt and glorify our heavenly Father.
The Apostle Peter wrote , in I Peter 5:8, "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour." The devil would love to bring each of us down. As followers of Christ and brethren in Him, we should all work together to be good, faithful servants and as much as possible to carry each other's burdens. Romans 12:1-2 says, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God."
James used the Greek word, pistis, for faith in James 1:6 and again in Verse One of Chapter Two. This word means having a firm persuasion based upon hearing. It also means the conviction that God exists and is the Creator and Ruler of all things, the Provider of and One Who bestows eternal salvation through Christ Jesus our Lord. In this context, the word means having reliance upon or trusting in divine Sources. Vine's Complete Expository Dictionary says that this word is always used in the New Testament to mean having a faith in God, Christ, or other things spiritual [13]. When the centurion asked Jesus to heal his ailing servant, Jesus was amazed by the man's faith. In Matthew 8:10, the Bible says, "When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel." Concerning another sick man brought to Jesus, Matthew 9:2 says, "And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee."
In the above two situations, the possession of a strong faith in our Lord was considered very positive. That kind of faith enabled the afflicted individual to be delivered from his or her malady. In this verse, however, James actually used a negative expression along with this very positive, spiritual aspect of faith. He told the brethren to not have the faith of the Lord Jesus as it pertains to the subject of showing a special respect or prejudice to other people, and he did this to make his point. The Greek word, prosopolepsia, was used for respect of persons, and it means the fault of one who when called upon to give judgment has respect for the outward circumstances of the person and not for their intrinsic merits. The tendency among many is to show favoritism toward those who appear to be more affluent or more important. However, having a prejudicial respect for others is not the godly way. Romans 2:11 says, "For there is no respect of persons with God." Ephesians 6:9 says, "And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him." Colossians 3:25 says, "But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons."
Having a prejudicial respect for others is not the godly way. Romans 2:11 says, "For there is no respect of persons with God."
In Verse Two, James presented a simple illustration of two people coming into your assembly. One is very well dressed, and the other is adorned in much more modest apparel. In this passage, James described the one as being wonderfully dressed while the other was wearing vile raiment. Vile raiment comes from the Greek words, rhuparos esthes, and means clothing, raiment, or apparel which is dirty or becoming filthy. Thus, James was talking about someone whom we might describe as a bum or maybe even a street person.
The Greek word used for assembly was sunagoge, and it literally alludes to what we would today call a Jewish synagogue. This place of assembly would have been where Jews could formally gather with each other to offer their prayers and listen to the reading and expositions of the Scriptures. In the days before the birth of the church, the Jews worshipped in their synagogue. For the typical Jew of that period, this assembly would have been their sacred place of worship. They would have cherished the times when they could have come together and praised God. Interestingly, Dr. Thiessen supported an early authorship for this epistle simply because James wrote in this verse about the synagogue as the place of worship rather than the church.
Because people, like animals, can be very territorial, the suggestion is that most people would not desire for just anyone to enter into their assembly.
Because the synagogue was their natural place to assemble, the everyday Jew would have easily recognized the significance of that place as their assembly. In Matthew 16:16-18, the Bible says, "And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it." The Greek word which Jesus used for church was ekklesia, and it means an assembly of Christians gathered for worship in a religious meeting. Essentially, sunagoge and ekklesia mean the same thing, which suggests that Jesus was using a new word to describe a concept that would have already been familiar to the listening Jews. When Jesus spoke of an assembly, each of the disciples had an immediate frame of reference for understanding His meaning. To Him, it was ekklesia. To them, it was their sunagoge. He had used a different word to show that the church is different and new with respect to the synagogue but that it was also very similar in its utility and significance to worshippers.
The Greek word, humon, means yours and shows possessiveness. James' use of this word in Verse Two was his way of suggesting that the entrance of the two people into the assembly would have been viewed as something of a personal infringement. These intruders would not have just come into the general assembly that belonged to all Jews. It was as if he was saying that they would have been entering into my very own, personal assembly. Because people, like animals, can be very territorial, the suggestion is that most people would not desire just anyone to enter into their assembly. Unless we forget, though, God is not a Respecter of persons. Romans 10:12-13 says, "For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved."
In Verse Three, James used the same two Greek words, lampros esthes, for gay clothing as he had in Verse Two for goodly apparel. These two words mean clothing, raiment, or apparel that is splendid or magnificent. On the one hand, a person dressed in street-person attire enters your assembly, and on the other, one enters who is dressed magnificently. Which of the two is more likely to find acceptance and a friendly response? All of us know the answer, but James wrote the beloved brethren that this kind of prejudicial behavior is wrong. When we see someone who is economically not as well off as we, our heart should reach out to that person anyway. Never should any of us lift ourselves above another simply because of our varying economic statuses. Jesus loves all, and He gave Himself for all. Matthew 18:11 says, "For the Son of man is come to save that which was lost."
Jesus loves all, and He gave Himself for all. Why do people show preferential treatment to some and not to others? Why are many people prejudiced against certain segments or classes of humanity? Is being prejudiced always wrong?
James wrote that we should receive each person equally. However, he also wrote that we rarely do so. Typically, we tell the affluent to sit in a good place of honor and prestige, yet we tell the poor, vile person to take a lower position. James used the Greek word, hupopodion, for footstool, and it means to reduce under one's power. Metaphorically, this word refers to the practice of conquerors that placed their feet on the necks of their conquered enemies. Why do people show preferential treatment to some and not to others? Why are many people prejudiced against certain segments or classes of humanity? Is being prejudiced always wrong? These are questions that require some consideration.
If they had simple answers, then maybe these questions would also have simple remedies. Why do people show special treatment to some and not others? Two possible explanations are greed and selfishness. Most people have a need to feel important and special. Many have a need to feel in control. As a statement of fact, however, most of us are just normal, and very few of us are ever really in control of much of anything. Therefore, we often take these unmet needs and anxieties into our relationships. Even if we cannot feel important to ourselves, we still try to make ourselves appear important to others. Even if we cannot really control very much about our own lives, we still very often try to control those around us. If the rich, well-dressed person acknowledges my existence, then that can make me feel important and worthy, even if I really know that I am only normal. Perhaps, that well-to-do person can even enhance my pocketbook, through a business deal or some other means, and make my life even more comfortable and affluent.
We praise the apparently successful because they are apparently successful.
We praise the apparently successful because they are apparently successful. We want to be seen with them or at least be seen close to them. And if possible, we want to reap some of the benefits of being close to the center of power and what is happening. If we can somehow do some of these things, then we might be able to realize our hope and need to feel important or even be important to those around us. Then, maybe someone will tell us someday to assume that exalted position of honor.
The emotions that drive us to show favoritism to the well off are like those that cause us to be prejudiced against the less well off. Basically, we do not have much use for individuals who cannot do anything for us. No one prospers by keeping company with a poor person. Very few will ever tell me to take the exalted seat of honor just because I have tried to reach out equally to everyone, rich and poor. In the mind of the average person, the rich are to be exalted while the poor and less acceptable are to be controlled. Like the conquered foe, whose head is beneath the foot of his or her conqueror, we like to assert our power and control over those who are less fortunate than we. Often, instead of reaching out to those around us who are in need, we simply walk right past and rarely even acknowledge their existence.
Often, instead of reaching out to those around us who are in need, we simply walk right past and rarely even acknowledge their existence.
Is it always wrong to be prejudiced? I once stated that I am prejudiced, and my openness about such a controversial idea brought quite a reaction. I was amazed at how quickly people took my words and read so many negatives into them. Am I prejudiced? Yes. But I am not prejudiced against poor people. I am not prejudiced against those who have less education than I, nor am I prejudiced against any particular segment of society. What I am prejudiced against is the bad, evil person. I do not like those who would viciously and without feeling hurt others. Proverbs 8:13 says, "The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate." When I consider my prejudice in light of Scriptures, I feel like my feelings are consistent with the Bible. Fortunately, the Bible gives us hope against evil people. Proverbs 2:10-12 says, "When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul; Discretion shall preserve thee, understanding shall keep thee: To deliver thee from the way of the evil man, from the man that speaketh froward things."
In Verse Four, James wrote that we make ourselves judges and equal to God when we look down on others because of things about themselves which they cannot control. As followers of Christ, we should always receive those among us who wish to associate themselves with us.
005 Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?
006 But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?
007 Do not they blaspheme that worthy name by the which ye are called?
008 If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
009 But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.
James began Verse Five with the Greek word, akouo, for hearken, which means to attend to, to consider what is or has been said, or to understand and perceive the sense of what is being said. He has just spoken about the importance of not being a respecter of persons and also about how people often show preferential treatment to those who appear to be more affluent. Beginning with this verse, he used the above Greek word because he wanted to get the attention of the beloved brethren. After having described how people usually treat or mistreat others, he wanted to next emphasize how God sees and treats people. We many times judge by outward appearance, but God looks on the heart. James wrote that God has chosen the poor of this world to be rich in faith and heirs to His kingdom.
What does it mean to be chosen by God? What does it mean to be the poor of this world, and what does it mean to be rich in faith and heirs to His kingdom? The Greek word for chosen is eklegoma, and this word means to pick out, to choose, or to pick or choose out for one's self. An example was when Jesus chose His disciples. Our Lord walked about the countryside and selected men to follow Him. Those men became His closest companions and confidantes, and they stayed with Him throughout His earthly ministry. In the same sense, James wrote that God chooses the poor of this world to be rich in faith and the heirs to His kingdom. The Greek word, ptochos, was used for poor, and it means to be reduced to beggary, begging, or asking alms. According to James, the street person, whom most of us would quickly reject, is the very individual whom God will typically choose to be rich in faith and heirs to His kingdom.
Does a person have to be poor and reduced to beggary to be rich in faith or to be heirs to God's kingdom? Certainly not, but James wanted to show the extremes with which people can perceive things. Those individuals, whom we would routinely reject, are often able to find the open arms of acceptance and blessing from the Lord. The Greek word used for faith in this verse, pistis, is the same word used in James 1:6 and again in Verse One of this chapter. In James 1:6, the author had written that we must ask in faith for the wisdom which enables us to overcome our trials and temptations. In Verse One of this chapter, he had used the same word in a negative context to introduce the topic of being prejudiced. Here, in Verse Five, the author wrote that God gives a capacity for faith to the poor and along with that faith comes the rights of being an heir to His kingdom.
However, God does not choose the poor to be the recipients of His faith just because they are poor, nor does He keep the rich from having the same because they are rich.
However, God does not choose the poor to be the recipients of His faith just because they are poor, nor does He keep the rich from having the same because they are rich. In these verses, the author has really presented another truth, which is even subtler. He has described the poor person as the one who will most likely turn to the Lord while the more affluent do not usually allow themselves to sink to that level. The important point of understanding this truth is that the individual, rich or poor, is the one who makes the choice of whether or not to accept or reject God. It is not God.
Matthew 19:21-24 says, "Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. But when the young man heard that saying, he went away sorrowful: for he had great possessions. Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." God did not reject the rich man in this account from Matthew because he was rich. But because the man was rich, he did not want to give up his riches and what they could mean to him in order to have a relationship with the Lord. Romans 10:13 says, "For whosoever shall call upon the name of the Lord shall be saved."
The idea of letting one's riches affect their relationship to God is consistent with the earlier discussion about why people are respecters of persons in the first place. People have a need to feel important and to be seen as important by others. They also have a need to be in control. The rich person easily appears more important to others because their riches set them apart and keep them from just being a commoner. The rich person is also usually granted a measure of control, either explicitly or implicitly, over those who are less well off. Then, of course, there is also the idea that rich people live a more affluent and more comfortable lifestyle than those who are of more modest means. Because of these clear temporal advantages, many poor people would quickly turn from the Lord to be rich, while a great many rich people would continue to reject Him indefinitely rather than part with their riches.
In the sense that these verses address the rich and the poor, James 1:22-25 also spoke to the importance of living one's faith in light of God and eternity when they indicated that we should be doers of the Word. The truth presented in that discussion was that a person should strive to live equally well on both sides of the grave. This same truth applies here to the idea of trying to gain wealth, of trying to appear important and in control, and also in how we treat one another. People often have a live-for-today mentality. They want to maximize their pleasures now, but they many times do not consider the long-range consequences of their choices. If there were not an eternity and if life ended forever at the moment of physical death, then it would not be so important to be a doer of the Word. In like manner, it also would not matter so much if a person showed favoritism or chose to put their hope in riches.
Living on both sides of the grave equally well means to consider this life's decisions in light of how they will affect you for eternity. If being rich causes a person to ignore their need for the Lord, then that person would be much better off poor.
But because there is an eternity, what we do with the Lord in our life has paramount importance. Consider the rich man in Luke, Chapter Sixteen, who died lost and entered eternity unprepared. Luke 16:25 says, "But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented." The rich man had had all that riches could give to a person in this life. He had lived sumptuously. However, when his life was ended, he found that he had not established a right relationship with the Lord, and in death, his failure to have done that was all that mattered. Living on both sides of the grave equally well means to consider this life's decisions in light of how they will affect you for eternity. If being rich causes a person to ignore their need for the Lord, then that person would be much better off poor.
At the end of Verse Five, James described the poor as receiving a full portion of faith and as being heirs to the kingdom. These are other promises of God to those who love Him. In James 1:12, he had earlier indicated that God has promised a crown of life to those who love Him and endure temptation. The Greek word used in both instances for promise is epaggello, and it means to announce that one is about to do or furnish something. The obvious implication in James 1:12 was that the child of God, the Christian, will love the Lord and will seek Him for empowering wisdom when trials and temptations come. As a result, that person will endure their temptations and receive the promised crown. The obvious implication in the current verse is that the poor, based on their need, are more likely to love the Lord than the rich. Therefore, they are also more likely to turn to Him and receive the blessings of these two very special promises.
In Verse Six, James reminded the beloved brethren that they have rejected and despised the poor, and he pointed out that their actions were very foolish. As was mentioned earlier, all people have a need to feel important. All people have a desire to live comfortably and to have a measure of control over their life and others. The simple fact, however, is that a pitiful few of us ever really attain to those desires. Regardless of what we have or the level to which we have reached, most of us tend to want more. Our desire to be counted among the rich and powerful is often what causes us to trample over those around us. Yet, as James wrote, the very people among whom we wish to be counted are typically the ones who reject and oppress us.
It hurts to be rejected, and many people live every day with this particularly difficult pain.
It hurts to be rejected, and many people live every day with this particularly difficult pain. When one studies history, he or she learns of the terrible atrocities with which some humans have treated others. Slave owners many times mistreated their slaves. Warriors usually mistreated their conquered foes. Throughout history, people have hurt others to try to have more for themselves. Fortunately, everyone who has ever felt these real pains of rejection can rejoice in our Savior and Lord, Jesus, the Christ. In Him, we have a Savior Who does not care if we are rich or famous. He does not care if we are popular, good looking, intelligent, or listed in Who's Who? Proverbs 18:24 tells us that we have a Friend Who sticks closer than a brother. When we are feeling down and out, like when no one cares, we can always lean upon Him and know that we are not alone.
As James pointed out in Verse Six, though, it also hurts to want to be accepted by an elite group that does not receive us. People let themselves be respecters of persons because they are trying to impress another person or other people. James told those of the beloved brethren who were looking for acceptance from a loftier group to not be deceived. He reminded them that the loftier group often oppressed them and brought them before the judgment seat. The Greek word for oppress is katadunasteuo, and it means to exercise harsh control over one or to use one's power against one. What James was saying in this verse is painfully simple. We often hurt others because we want to be what we are not and also because we want to hold down those around us whom we see as lesser than us.
We often hurt others because we want to be what we are not and also because we want to hold down those around us whom we see as lesser than us.
In the pecking order of life, however, we too are sometimes among those being put down. How wonderful it is when we can be free from envying those who seem to be better off than us and not drawn to exercise control over those who are lesser. Proverbs 30:7-9 says, "Two things have I required of thee; deny me them not before I die: Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me: Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain." Proverbs 10:22 says, "The blessing of the LORD, it maketh rich, and he addeth no sorrow with it." Proverbs 11:28 says, "He that trusteth in his riches shall fall: but the righteous shall flourish as a branch."
In Verse Seven, James wrote about another unfortunate truth about this life and about trying to appeal to the loftier class. Often, when we try too hard to join ourselves with those in a higher social stratum than us, we have to make some unsavory compromises. A young person will many times drink alcoholic beverages, start smoking, let themselves become sexually active, or become involved in drugs just so that he or she may belong to a particular social group. As adults, we occasionally make similar compromises. In this verse, James told the beloved brethren that the loftier crowd was blaspheming "that worthy name by the which ye are called." Worthy comes from the Greek word, kalos, and means beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable, or beautiful to look at, shapely, and magnificent.
The beloved brethren were Christians, so the worthy name that they were allowing to be blasphemed was the name of Jesus. The Greek word for blaspheme is blasphemeo, and it means to speak reproachfully of, rail at, revile, calumniate, blaspheme or to be evil spoken of. As Christians, we should not be too quick to join with those who would speak against our Lord, especially just so that we might be able to feel better about ourselves. I Peter 3:15 tells us that we should always be ready to share our hope with others. However, we must also be careful about our behavior and actions. Psalms 119:1 says, "Blessed are the undefiled in the way, who walk in the law of the LORD." Proverbs 16:19 says, "Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud." John 10:27 says, "My sheep hear my voice, and I know them, and they follow me." As we live each day, we should do our best to live right, remain humble, and follow the voice of our Great Shepherd. We should do our best to not so anxiously cast our pearls before the rich and powerful just to make a place for ourselves.
As we live each day, we should do our best to live right, remain humble, and follow the voice of our Great Shepherd. We should do our best to not so anxiously cast our pearls before the rich and powerful just to make a place for ourselves.
In Verse Eight, James presented a better alternative for the beloved brethren. Rather than form our alliances based on economic factors, we should make it our objective to love our neighbors as ourselves. The Greek word used for love is agapao, and it means to love dearly. This word for love is the highest form of emotion that one person can express for another. Christians need to love each other, but they especially need to love those who do not claim Christ as Savior. This life is not about trying to gain all that one can gain. It is not about trying to be seen with those who are rich and powerful, nor is it about trying to hold down those whom we see as inferior. It is about trying to reach others for the Lord, and it is about trying to bring honor and glory to our Lord. James wanted to present a higher plane from which these people could live. In Verse Nine, he wrote that we sin when we let ourselves be respecters of persons.
010 For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.
011 For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.
In Verses Ten and Eleven, James wrote about a truth that many Christians would probably not immediately conclude. He said that a person is guilty of the whole law if he or she offends in even one point. Most people categorize sin and try to make some sins out to be worse than others. For instance, is it worse to kill someone or to merely say something unkind about a person, either behind their back or to their face? Most people would say that it is worse to kill someone. Is it worse to drive five miles over the speed limit or to cheat on your taxes? That question might be more difficult to answer. However, according to James, all of these wrongdoings are equally wrong in the sight of God. While we tend to categorize sin based on the resulting consequences, our Lord looks on them and reminds us that He died equally for each one. Had the worst sin possible been driving five miles over the speed limit, then Jesus would have still had to die on the same rugged cross to redeem lost sinners who have a sin nature and drive five miles over the speed limit.
What James wrote to the beloved brethren was not so difficult to understand. We judge the severity of sin by the resulting consequences, either to ourselves or to others. God does the same thing, and from His perspective, our sins cost Him His Son, regardless of their severity. A simple question might show this truth in a different light. Would you rather lose your child to the carelessness of a drunk driver or to the bullet of a thoughtless bank robber? That is a ridiculous question because no one wants to lose his or her child in either way. In like manner, God did not want to lose His only begotten Son, either. All of our worst sins put Jesus on the cross. But at the same time, the least of our sins put Him there, too. As James wrote, we are ALL guilty of ALL the Law!
All of our worst sins put Jesus on the cross. But at the same time, the least of our sins put Him there, too. As James wrote, we are ALL guilty of ALL the Law!
In Verse Ten, the author used the Greek word, enochos, for guilty, and this word infers that the offending party would be worthy of punishment. The same Greek word appears elsewhere in the New Testament. In Matthew 5:21-22, for instance, the Bible says, "Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire." In this passage, the four occurrences of enochos are each translated "in danger of," and the idea of being punished is very evident.
In writing about our individual guilt for even one sin, no matter how insignificant, James reminded each of us that we are in constant need of God's grace. Apart from Him, we can do nothing, and we have no hope. Romans 5:6-8 says, "For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." Our hope against sin can only come from Jesus, the Christ. When we were in our deepest filth, it was He Who was willing to die on the cross to rescue us from our eternal doom. Moreover, His forgiving power is still available today to all who will come to Him. Ephesians 2:8-9 says, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast." As stated earlier, Romans 10:13 says, "For whosoever shall call upon the name of the Lord shall be saved."
In Verse Eleven, James used the Greek word, nomos, for law. For the typical Jew, this word would have carried the idea of obeying the entire Old Testament Jewish Law, so most of them would have probably been very pleased. For the Christian, though, James' meaning was and is even more profound. Nomos means anything established, anything received by usage, a custom, a law, a command, or any law whatsoever. Thus, what James wrote also, and probably more specifically, referred to the Christian laws which demand faith, to the moral instructions given by Christ, and to those precepts which He gave concerning love. Even though the author used two examples from the Ten Commandments, one should not read his words and automatically assume that he was talking only about the Ten Commandments.
Even though the author used two examples from the Ten Commandments, one should not read his words and automatically assume that he was talking only about the Ten Commandments.
In Matthew 22:37-39, an individual, who was a Pharisee and a lawyer, tried to trick Jesus by asking Him which was the most important law. The person was probably expecting one of the Ten Commandments to be the answer, but Jesus replied with two very different commandments. Matthew 22:37-39 says, "Jesus said unto him, Thou shalt love the Lord thy Godwith all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself."
Reading the letter of the law or the actual words written by James in these two verses does not disturb most people. That is because most people do not commit adultery and they are not killers. Jesus, however, did not let His critics of that day off so easily, and He does not let us off so easily, either. He told His followers that they would be known by their love for one another. When we fail to love the brethren as we should, then these verses from James tell us that we are guilty of the whole law. We have a clear challenge to try to live up to such words. But fortunately, we are not alone. The Holy Spirit, our Comforter, dwells on the inside of each believer and guides us in the way that we should go. As we learn to submit fully to His leadership, we will also learn to conduct ourselves in the light of God's holiness and His love.
012 So speak ye, and so do, as they that shall be judged by the law of liberty.
013 For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.
In Verse Twelve, James showed that he was not merely writing to the Jews about obeying their Mosaic Law. He used the Greek word, eleutheria, for liberty, and this word means having the liberty to do or to omit things having no relationship to salvation or having the liberty to do as one pleases. It suggests the idea that true liberty is living as we should, not as we please, and it gives a good picture of the freedom which Christians have in Christ. Christian liberty is often misunderstood because many interpret it to mean that we are free to live in any way we please. However, that is definitely not what the strict Jew, James, had in mind. As Christians, we are free from the curse of the Old Testament Mosaic Law. We are no longer under the Law but are under Grace. Yet, this does not mean that we are free to do whatever we want. The Apostle Paul wrote, in Romans 6:1-2, "What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?" Jesus died on the cross and purchased our redemption so that we could be free from sin, not so that we could be free to sin.
Jesus died on the cross and purchased our redemption so that we could be free from sin, not so that we could be free to sin.
In Verse Twelve, James used the Greek word, laleo, which means to speak, to talk, or to tell one's thoughts or one's mind. He used the Greek word, poieo, translated "do," which means to be the authors of, the cause of, to make ready, to prepare, to produce, to bear, or to shoot forth. The same Greek word was also used elsewhere in the New Testament as a verb meaning to cause or to make something happen. Romans 16:17 says, "Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them." Poieo, used in these two verses from Romans and James, is an action verb, so it means to make something happen. Laleo is also an action verb that means to actually speak.
Thus, James 2:12 is closely related to James 1:19 and James 1:25 because all three verses are action-oriented. In James 1:19, the author had written about being swift to hear, slow to speak, and slow to wrath. Many of us get ourselves into great trouble because of our big mouth. Most of us would rather be heard than to be the one hearing. Most of us are prone to lose our temper quickly, rather than exercising self-control, when things do not happen as we would like. By nature, we are not swift to hear, slow to speak, and slow to wrath. We are, in fact, just the opposite. James had written in Chapter One that we should resist the temptation to give in so easily to our emotions. He wrote in Chapter Two that we should use our tongue as those who are under the law of liberty, or as those who are free from sin, not free to sin. In James 1:25, James had used the expression, "law of liberty," and he used it again in James 2:12.
The same Greek word for law used in James 1:25, nomos, was also used in Verses Ten and Twelve. As was stated in the above discussion of Verse Ten, it means anything established, anything received by usage, a custom, a law, a command, or any law whatsoever. Perhaps we do not like to think so, but all of us live under some kinds of laws or standards, and all of us are servants to something or someone. None of us are as free as we would like to believe. Therefore, James wrote that we should make a conscious effort and choice to live under the laws of "doing right." He told the beloved brethren to avoid saying or doing things that do not glorify the Lord or edify the saints. He advised them to be careful and wise about the things they said or did. He had earlier written about the importance of listening rather than talking and of controlling our temper rather than being so quick to fly off the handle.
All of us live under some kinds of laws or standards, and all of us are servants to something or someone. None of us are as free as we would like to believe.
The Greek word used for judged in Verse Twelve is krino, and it means to be judged or summoned to trial so that one's case may be examined and judgment passed upon it. James wrote that we shall be judged. Notice that he did not say that we have been judged. He wrote that the basis of our judgment will be the law of liberty, and in Chapter One, he had actually called it the perfect, or mature, wanting nothing, law of liberty. What did James mean when he said that we would be judged by the law of liberty? If we are free in Christ and if we are saved by grace through faith, then what exactly is this judgment and what will it mean?
In Verse Thirteen, he warned that those who do not extend mercy would not receive mercy when they are judged. Does this mean that a Christian will only receive mercy if he or she grants mercy to others? That suggestion sounds contradictory to Christian teachings. But interestingly, James often used thoughts that seemed to go against the Christian belief of salvation by grace. In James 1:9-11, for instance, he seemed to suggest that the poor and the rich would be treated differently by God based on their financial status. In the current verses, he seemed to be saying that receiving mercy depended upon giving mercy. And in James 2:14-18, he seemed to be telling the beloved brethren that a person must perform good works to be saved. What are the connection between what James wrote and other, more traditional biblical instructions?
One way to look at these three instances by James is to consider that he was talking about the natural tendencies of certain classes of people. In James 1:9-11, the tendency of the poor person is to be more humble and thus to be more likely to seek the Lord. That is not always the case, but it probably is the case much of the time. By contrast, the rich person, who can meet his or her own needs, will be much more likely to be boastful and not seek the Lord. Again, this is not always the case either, but it probably is much of the time. The result, then, would be that the poor person, in many cases, would seek the Lord and be exalted while the rich person would turn away and be made low. This result, however, would not be because of their respective economic statuses. It would be because one type person had sought the Lord, but the other had not.
The same argument can also be applied to the current verses and to James 2:14-18. The tendency of the Christian, since he or she has been given mercy, is to be merciful towards others. As a young man, the Apostle John had been very egotistical and had had a great temper. But after walking with Christ, he became the beloved disciple and was so humble as an older man that he did not even mention his own name in his writings about Christ. Those who have received Christ's love are those who will share it. Those who have received His mercy are the ones who will extend it. Those who have a saving faith in Jesus are the ones who will work the works of the Christian faith. Christians do not do the things they do so that they can be Christians. They do them because they are Christians.
Those who have received Christ's love are those who will share it. Those who have received His mercy are the ones who will extend it. Those who have a saving faith in Jesus are the ones who will work the works of the Christian faith.
Those who show mercy are the ones who have received it, and those who have received it will not have to be fearful in judgment. James wrote that these people would watch as mercy rejoices over judgment. The Greek word for rejoice is katakauchaomai, and it means to boast against, to rejoice against, to glory, or to boast. The Greek word used for judgment is krisis, and it means judgment, damnation, accusation, or condemnation. Those in Christ do not have to fear the judgment that awaits the Christian because the Christian does not face the possibility of damnation. Those not in Christ, however, have every reason to be fearful of the judgment awaiting them because their judgment will be without mercy. Not only that, but their end will be an eternity of suffering and torment apart from our Lord. Lest we forget, though, John 3:16 says, "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." No one is forced to leave this earth unprepared.
014 What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?
015 If a brother or sister be naked, and destitute of daily food,
016 And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?
017 Even so faith, if it hath not works, is dead, being alone.
018 Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.
It can probably be said that James believed in living one's faith every day. Certainly, much of his writing would support such an hypothesis. Many people claim to have a belief in Christ, and indeed many of these probably do have some sort of faith in Him. But the evidence of their faith is never that clear.
In this second chapter of his epistle, James began by writing about not being a respecter of persons. How terrible it is when we accept one person over another for any reason, but especially when our acceptance is based on some kind of superficial factor. The beloved brethren, to whom James had addressed his epistle, might have been showing more interest in those of greater affluence, so the author wanted them to know that that kind of behavior is not Christ-like. Next, he wrote about loving our neighbor as ourselves, and of course, this teaching was based on the Lord's instructions in Matthew 22:37-39. Then, he wrote about our guilt when we transgress even one of God's laws. Finally, in Verse Fourteen, he started bringing all his thoughts in this chapter to a conclusion by proclaiming one of the major teachings of the entire epistle. He wrote that a saving faith in Christ will always be accompanied by a life of godly, good works. One might question whether or not it is appropriate to say that a saving faith will always lead to a life of godly, good works, and James would say yes.
Does the very young, new convert demonstrate the kind of works to which James might be referring? The answer is probably a resounding yes. Most of the time, the new Christian will be very zealous in Bible study, church attendance, and sharing their faith with others. Does the person who has been saved for a while also continue to demonstrate a life of good works? Again, the answer is yes. One would not have to look far to find a Christian struggling with their life yet still trying to promote the cause of Christ. Even old saints are still in the spiritual battle and trying their best to live for the Lord.
One might challenge James' boldness and question how anyone can be so sure about the automatic association of good works with a saving faith in Christ. The answer is not so deep as one might think. The author was not really taking a big chance by making his remarks. II Corinthians 5:17 says, "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." The Bible tells us that a person with saving faith will be changed into a new spiritual creation and that that new creature in Christ will walk, talk, and act differently. The reason, however, is not because we make ourselves good or better. The mark of Christianity is not struggling with all our might to resist sin. Instead, our walk is really about our following the leadership of the indwelling Holy Spirit and trying to minister to others. John 14:26 says, "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." Hence, the Christian life is a positive step into the light more than a negative departure from the darkness.
Notice two things, however, which James did not say. First, he did not say that a saving faith would make all our works always good and godly. The second thing that James did not say is that Christians are saved because they do good things.
Notice two things, however, which James did not say. First, he did not say that a saving faith would make all our works always good and godly. A Christian can love the Lord yet still stumble into the sin of respecting persons. A Christian can love the Lord yet still transgress one of God's laws. A Christian can love the Lord yet still slip into the mode of not loving their neighbors as themselves. The bumper sticker appropriately says that Christians are not perfect, only forgiven. Even the Apostle Paul supported our fallibility by writing in I Corinthians 10:12, "Wherefore let him that thinketh he standeth take heed lest he fall." Christians, indeed, are not perfect. We make mistakes all the time. But the person who truly loves the Lord and has placed their faith in His finished work on Calvary will always have a deep, inner desire to do the right thing and exalt Christ. That desire might vary from time to time in intensity, but it will never disappear completely.
The second thing that James did not say is that Christians are saved because they do good things. What he said is that Christians consistently, even characteristically, do good things. But these two statements are not the same. We live in a society where one of our pet sayings is that there is no such thing as a free lunch. We teach our children about the virtues of hard work and of trying to accomplish much, and we expect others to live up to some of the same basic standards of hard work and integrity. Our fathers and forefathers would probably talk about the good old days when everyone worked hard and then declare that America used to be a country of hardworking Americans. At one time in this country, being an American went hand-in-hand with working hard. However, did these people work hard to become Americans, or did they work hard because they were Americans? The answer, of course, is the latter.
In the same sense, Christians work hard not to become Christians but because they are Christians. Ephesians 2:8-10 says, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." We have been saved by faith in the finished work of Jesus, the Christ, and that faith automatically produces good works in the heart and life of the Christian every time, even if not all the time.
In Verse Fourteen, James asked an interesting question. After saying that good works are important, he asked if faith alone can save someone. We just quoted Ephesians 2:8 which says, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God." John 3:16 compliments that verse by saying, "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." These verses imply that a simple belief in Jesus will save a lost sinner. But is that really true? Of course, we know that the Bible is true and complete. But is there something in the Greek language that may not have come out in the translation, and the answer to that question is yes. In John 3:16, the Greek word, eis, was used for the word "in," and it means "into."
When James asked if faith alone can save, implying that good works should also be evident, he was really saying that believing "into" Jesus and having that unique relationship with Him causes us to do good works.
When John wrote that verse, he was teaching that we believe not just in, but into, Jesus. We recognize His deity. We acknowledge His virgin birth, His sinless life, His death on the cross for our sins, His resurrection from the grave, and His ascension back to heaven. We do not just believe in the existence of some kind of faraway god. We believe in the one and only true God of the universe, the One Who created everything, and oversees all. We believe in the God of the Bible, and we believe in the inerrancy of His Word because it is His Word. In short, when the Apostle John wrote about believing in Jesus in John 3:16 and when the Apostle Paul wrote about believing in Him in Ephesians 2:8, both men were writing about a belief "into" Christ which brings us to Him in a permanent, bonding relationship. When James asked if faith alone can save, implying that good works should also be evident, he was really saying that believing "into" Jesus and having that unique relationship with Him causes us to do good works.
In Verses Fifteen through Seventeen, James gave an example of what he defined as dead faith. He had begun this chapter by talking about the respecting of persons and the Jewish person who might not want the poorly adorned individual to come into his or her synagogue. People routinely cast away those whom society has cast away, but James indicated that Christians should not be that way. If someone has come to you in need, then the author of this epistle told the beloved brethren to help that person rather than turn away and ignore their needs. We should always pray for others. But if we only pray when we can do more and the Holy Spirit is leading us to do more, then our faith is dead. The Greek word used for dead was nekros, and it means being lifeless.
Can a Christian's faith really be dead towards others and the person still be a Christian? Of course, that is possible. Since James was writing to the beloved brethren, one would have to conclude that a Christian can stumble in just about any way that a non-Christian can. Just as a Christian can be a respecter of persons and just as a Christian can stumble into some other kind of wrongdoing, so a Christian can also learn to be pious and turn away from those in need. The point of James' remark is not that a Christian cannot do such things. He was merely indicating that such behavior is not Christ-like. But then, neither is driving five miles over the speed limit or cheating on one's taxes. James 1:12 says, "Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him." Living the Christian life is not easy. We are often tempted, and we often stumble. True spiritual victory only comes when a person's life is yielded completely to the leadership of the Holy Spirit. Therefore, no one is ever a good Christian by accident.
We are often tempted, and we often stumble. True spiritual victory only comes when a person's life is completely yielded to the leadership of the Holy Spirit. Therefore, no one is ever a good Christian by accident.
In Verse Eighteen, James completed his discussion by making a summary statement about good works. He said that he would show his faith in Christ to others by his good works. The Greek word used for works was ergon, and it meant any product whatever or anything accomplished by hand, art, industry, or intellect. When we have the right kind of faith, James said that it would produce in us the right kind of works.
019 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.
020 But wilt thou know, O vain man, that faith without works is dead?
021 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?
022 Seest thou how faith wrought with his works, and by works was faith made perfect?
In Verse Nineteen, James continued his discussion about good works and their natural association to salvation. In his time as well as in our own, many people looked for the easiest way to get something done, even when that way was not necessarily profitable. Consequently, it can probably be said that many or most people are naturally lazy. In the matter of a person's walk with the Lord, James wrote to those individuals who were always looking for the easiest way to get to heaven. A person might believe that he or she can come to God in a lazy, haphazard, uncommitted style, but James responded by emphatically suggesting that that is not the case. Most likely, he wrote his epistle well before the Apostle John wrote the most popular salvation passage in the Bible, John 3:16-17. But James still wrote this part of his epistle as a way to refute the fallacy of an easy believe-ism. His words were sort of a forerunner of some of the writings that were still to come. John 3:16-17 says, "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved."
These words from John make it sound like a person can believe in the existence of God and be saved, but such a simplistic belief is not true biblical salvation. James wrote that even the devil believes in one God and trembles. After all, the Bible has recorded numerous instances where God and the devil have locked horns in head-to-head conflicts. In Isaiah, Chapter Fourteen, and Ezekiel, Chapter Twenty-eight, the devil was cast out of heaven. In Genesis, Chapter Three, Satan came to Eve in the Garden of Eden and later had words with the Lord. In Genesis, Chapters Six and Eleven, the devil was in the midst of the peoples of the world, leading them into all sorts of unrighteousness until God intervened. In John, Chapter Nineteen, Jesus judged the devil from the cross and purchased our pardon. The Bible then talks about the future, when it states that God and the devil will have direct conflict with each other during the Rapture and then at the end of the Millennium. Based on these instances, it should be obvious that the devil believes in God, but at the same time, the devil just as obviously is not saved. So, one might ask, what is the difference between the two forms of believe that are seen in the writings of John and James?
What is the difference between the two forms of believe that are seen in the writings of John and James?
In John 3:16 and in James 2:19, both men used the same Greek word, pisteuo, which means to think to be true, to be persuaded of, to credit, or to place confidence in. Obviously, the use of the same Greek word by both men suggests that the key word in these verses is not the word "believe." In John 3:16, it is the word "in." John wrote that we are to believe in Jesus, and as was stated above, he used the Greek word, eis, to express the idea of believing into or unto. The preposition, eis, is used over seventeen hundred times in the New Testament, and it is translated either into or unto seven hundred and eighty times. It is translated "in" in only one hundred and thirty-eight of its occurrences. When John wrote that we are to believe in Jesus, he was more specifically saying that we are to believe into or unto Him.
As just indicated, eis is translated as into or unto in many places in the New Testament. A few of these instances are as follows. Matthew 2:14 says, "When he arose, he took the young child and his mother by night, and departed into Egypt." John 1:9 says, "That was the true Light, which lighteth every man that cometh into the world." John 5:7 says, "The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me." I Corinthians 12:13 says, "For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." Each of these verses, and especially the last, present the idea of entering into something. Matthew 2:14 speaks about entering into Egypt. John 1:9 talks about light entering into the world. John 5:7 speaks about the man entering into the water. I Corinthians 12:13 presents the illustration of the new believer being baptized into one body and of him or her drinking into one Spirit. When we believe into Jesus, we enter into Him, and He enters into us. We have a personal relationship with Him, and that personal relationship becomes the essence of our salvation.
When we believe into Jesus, we enter into Him, and He enters into us. We have a personal relationship with Him, and that personal relationship becomes the essence of our salvation.
By contrast to the writings of John, James did not write in Verse Nineteen about believing into God. He was only speaking about believing in God or about the mere acknowledgment of some fact or event. Hence, James was writing about an intellectual faith where one simply acknowledges God's existence. In Verse Twenty, he came to the point of what he had already implied. If a person's faith does not produce good works in that person's life, then their faith is dead. Their belief in God is only intellectual rather than being Holy Spirit driven. Christians should do good works, and most of them most of the time do. However, as was stated earlier, their good works are not so that they can become Christians. Their good works are because they already are Christian.
In Verse Nineteen, James also stated that the devils believe in one God and tremble. The word devils is plural and comes from the Greek word, daimonion, meaning evil spirits or the messengers and ministers of the devil. It can also refer to the devil. Tremble comes from the Greek word, phrisso, and means to shudder, to be struck with extreme fear, or to be horrified. Why would anyone believe in God and tremble, unless of course their belief is not the right kind of belief? Once again, the answer is based on the idea of believing into God rather than just believing in Him. The devil knows that God exists, but he has not entered into a saving relationship with Him. He has not put his trust and faith in the finished work of Jesus at Calvary.
How can a person have the right kind of faith in God, the kind of faith that brings peace and comfort rather than fear and trembling? The Apostle Paul wrote, in Romans 3:23, "For all have sinned, and come short of the glory of God." Having peace with God begins with honestly seeing our position before God as an unbeliever. Many individuals believe that they can be good and satisfy a holy God. However, the Bible does not support that belief. Instead, the Bible tells us that all of us are sinners before Him. Isaiah 64:6 says, "But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away." Jeremiah 17:9 says, "The heart is deceitful above all things, and desperately wicked: who can know it?"
The next step towards having peace with God is to recognize the penalty for our unclean, undone condition before Him. We are all sinners, and the Bible teaches that our sins have a severe consequence. Romans 6:23 says, "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." According to the Bible, people die because of sin. We have learned to think that we die because of disease, old age, or disaster, but the truth is that we die because we are sinners. We are taught to view death as a type of finality where the body ceases to exist and function, but this idea is not biblical, either. Death is not the end. It is only a separation. When a person dies to this world, they do not cease to exist. They simply do not continue to exist in this world. They are separated from this world and ushered into eternity. Romans 6:23 says that the wages of sin is death. Thus, the wages of our sin are death or separation from this world. When we enter into eternity and the presence of our God and Creator, if we have not found peace with Him, then our separation from Him becomes eternal. We will be separated from Him forever and ever.
The devils are destined to spend eternity in torment and suffering, forever separated from the God that they rejected and have tried to overthrow. However, the same condemnation does not need to be upon any of us.
The devils tremble because they are not ready to stand before the Lord, and they never will be. The devils are destined to spend eternity in torment and suffering, forever separated from the God that they rejected and have tried to overthrow. However, the same condemnation does not need to be upon any of us. Romans 5:6-8 says, "For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." To have the right kind of belief in God, one merely needs to accept His love and forgiveness for their sins. It is the wicked heart that tries to appease a righteous God by good works. We can never do that. Instead, we must recognize Jesus as God's gift to lost humanity. We must see Him dying on the cross for our sins and then, accept what He did for all of us. We can invite the Lord into our heart, and He will not cast us away. At that point, the new believer will have the right kind of belief, and that person will never again have to tremble at the thought of standing before God or at the thought of having to be separated from this world.
In Verses Twenty through Twenty-two, James asked three questions. First, he asked the beloved brethren if they understood that faith without works is dead. This question has already been discussed, and the conclusion presented was that the indwelling Holy Spirit would cause the Christian to perform good works. Those good works will not be so that the person can become a Christian but rather because he or she already is.
The question in Verse Twenty-one, by mentioning Abraham, supports the association of good works and a faithful walk with the Lord. However, it is useful to remember that Abraham's good works did not justify him with God. Instead, they justified the statement that he was a man of faith, and being a man of faith is what justified him with God. Dikaioo is the Greek work used for justified, and it means to declare or pronounce one to be just, righteous, or such as he ought to be. It also means to show, exhibit, or evince one to be righteous, such as he is or wishes himself to be considered. Abraham's good work, alluded to by James, was to exercise his faith in God by being willing to offer his son, Isaac, as an altar sacrifice. Hebrews 11:17-19 says, "By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, Of whom it was said, That in Isaac shall thy seed be called: Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure."
Abraham's faith was more than intellectual acknowledgement of God's existence. It was heart-driven, and it provoked him to do works that were pleasing to God. Verse Twenty-two shows a form of growth in Abraham's faith. He had faith in God that led him to do something that most people would have called wicked and sinful, that of killing his son as an offering to God. Yet, God blessed him for his action and even increased his faith. When we are faithful in small things, the Lord will trust us with bigger things. When we believe Him for small tasks, He will increase our faith so that we can believe Him for even bigger tasks.
When we are faithful in small things, the Lord will trust us with bigger things. When we believe Him for small tasks, He will increase our faith so that we can believe Him for even bigger tasks.
No one can say that Abraham was a model person. In fact, he did some things in his life that were wrong. However, James wrote about him as a model for our faith. The Greek word used for wrought in this verse is sunergeo, and it means to work together, help in work, or be partner in labor. We waste our time when we struggle with all our might to not commit sin. We also waste our time when we simply try to clutter our life with good works. Instead of doing either of these, we should trust our sins to the Lord and then struggle with all our might to trust and follow the leading of the indwelling Holy Spirit. The results, as James wrote, will be that our faith will be made more perfect in Christ. Our faith and good works will be in perfect harmony and then more accurately reflect our position in the Lord. Perfect comes from the Greek word, teleioo, and means to complete or to add what is yet wanting in order to render a thing full. James would encourage each of us to let our faith be made full and complete, such that it would be wanting of nothing.
023 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
024 Ye see then how that by works a man is justified, and not by faith only.
025 Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?
026 For as the body without the spirit is dead, so faith without works is dead also.
Justification by works is a very touchy topic with many Christians, and well it should be. Scriptures clearly teach that we are not saved by our good works. John 3:16 says that our salvation is a gift from God to those who believe into Jesus. Ephesians 2:8 tells us that works do not save us and then goes on to report that our salvation is a gift from God. Yet, James wrote about the importance of good works as a way to show or demonstrate our faith, and that is exactly the point of his writings. As has already been stated numerous times, knowing Christ as Savior produces good works in the life of the believer, but those good works alone cannot and do not produce saving faith.
James wrote in Verse Twenty-three that all Scripture was fulfilled. The good news for all of us is that the Good News of the Scriptures will be fulfilled for all of us. Fulfilled comes from the Greek word, pleroo, and it means to complete, to fill to the top so that nothing shall be wanting to full measure, or fill to the brim. In Abraham's case, he believed God, his belief was imputed unto him for righteousness, and he was called the Friend of God. Believe comes from the Greek word pisteuo, and it means to think to be true, to be persuaded of, to place confidence in, or to credit. Hebrews 11:17-19 says, "By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, Of whom it was said, That in Isaac shall thy seed be called: Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure."
How big was Abraham's action of offering to offer Isaac? Genesis 12:1-3 says, "Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed." According to these verses, God had made Abraham a great promise. Abraham was becoming an old man, and he still did not have any children. God had promised to make of him a great nation, so the natural extension was that Abraham would have to father a son. Isaac was that son. But in Genesis 22:2, God told Abraham to offer Isaac as a sacrifice. If Abraham had not obeyed, then he would have been disobedient to his heavenly Father. If he did obey, though, then he would have been possibly killing his hope for being the father of a great nation.
How big was Abraham's action? It was so big that about two thousand years later, the writer of Hebrews wrote about it and James described his action as an example of extreme faith.
How big was Abraham's action? It was so big that about two thousand years later, the writer of Hebrews wrote about it as an act of faith and James described it as an example of extreme faith. Abraham did not trust in sight. He trusted in God. He did not concern himself with the loss of a son. Instead, he realized that God could raise up Isaac and still use him to produce a great nation. James was not telling the beloved brethren to offer their children as sacrifices, but he was telling them to trust God with every part of their life. He was also saying that that kind of trust is an evidence of faith. Abraham did not believe in God, a stranger Who had wandered in from the desert one day. He believed the God with Whom he had communed ever since leaving Ur of the Chaldees some twenty-plus years earlier. When we have walked with the Lord for a while, we should be able to trust Him for the bigger tasks and challenges. Abraham trusted God with an incredibly difficult challenge, and it was imputed unto him for righteousness.
We serve a God Who is pleased when we make ourselves vulnerable for Him, Who is glorified when we place our complete trust in Him no matter how bleak the circumstances.
The Greek word for impute is logizomai, and it means to pass to one's account or to give credit for something. For his faith in God and for his willingness to demonstrate that faith, God gave Abraham credit for having a high degree of faith. Hebrews 11:6 says, "But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Why did James say that Abraham was the Friend of God? The answer, based on Hebrews 11:6, should be obvious. We serve a God Who is pleased when we make ourselves vulnerable for Him, Who is glorified when we place our complete trust in Him no matter how bleak the circumstances. This life can be very difficult. Many people go from one day to the next and do not know what to expect or how to deal with things which happen. The beloved brethren, to whom James was writing, either were in the midst of intense persecution or they soon would be. James wrote these verses to encourage all those who name Christ as Savior to keep the faith and to let their trust in Him be sure.
Demonstrating our faith in the midst of conflict and difficulty is a good work that can point others to the Lord. Those close to Abraham might have thought that he was foolish when he headed for the place to offer Isaac. But when he returned home and told everyone what had happened, many people might have been drawn closer to the Lord. When a nonbeliever steps out on faith and receives Christ as Savior, many people might think that person to be very foolish. However, when the person completes his or her journey to the cross and shares the results, other nonbelievers can be drawn to the Lord, too. Abraham was called a Friend of God because he had believed God, but that distinction can be obtained by anyone. All who trust in the Lord and who are willing to let that trust direct their path will be known as friends of God.
All who trust in the Lord and who are willing to let that trust direct their path will be known as friends of God.
In Verse Twenty-four, James again made reference to his reason for speaking about Abraham. He wanted the beloved brethren to know that people who follow Christ walk differently from those who do not. He also wanted people to know that Christianity is not an easy pursuit where one merely acknowledges God's existence. Believing into Jesus, as is taught by Scriptures, means that the believer is indwelled by the Holy Spirit. The Holy Spirit convicts of sin, leads in paths of righteousness, and leads the believer into areas of ministry that ultimately should exalt Christ. As Christians, our focus should be Jesus, and the Holy Spirit dwells within us to keep us focused.
Verse Twenty-five shares the account of another Old Testament person who was spared by her faith. Rahab was described by Joshua as a harlot. Joshua 2:1 says, "And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there." When the children of Israel were camped outside Jericho and preparing to overthrow the heavily fortified, walled city, Rahab protected a couple of Jewish spies. Later, when Joshua and the people overtook the city, they did not harm either Rahab or her family. Joshua 6:23-24 says, "And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel. And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the LORD."
Rahab was not saved from God's wrath because she had helped the spies. She did not acquire the faith to be saved from His wrath because she was spared when Jericho fell. Actually, she believed into the God of the Bible from the beginning when word spread about the pending attack. Then, when the spies showed up at her house, her faith in the God of the Bible was demonstrated by her willingness to protect them from danger. God could have protected His own servants from the people of Jericho, but He chose instead to use a person. The Lord usually uses people to do those things which they can do. He, then, usually does those things Himself which humans cannot do.
Could Abraham have had a saving faith into God and not obeyed His instructions to offer Isaac? Could Rahab have had a saving faith into God and not offered cover for the Israeli spies? Perhaps they could have, but James would have described their faith as dead. When someone trusts the Lord as the Bible teaches, that person will be moved to do great works for their Lord, again, not to be saved but because he or she is saved.
When someone trusts the Lord as the Bible teaches, that person will be moved to do great works for their Lord, again, not to be saved but because he or she is saved.
1. H. C. Thiessen, Introduction to the New Testament (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1943), p. 271.
2. Doremus Almy Hayes, "James, Epistle Of," The International Standard Bible Encyclopedia, Volume III (Grand Rapids, Michigan: William B. Eerdsman Publishing Company, 1986), p. 1566.
3. James A. Borland, A General Introduction To The New Testament (Lynchburg, Virginia: University Book House, 1982), pp. 129-134.
4. Thiessen, p. 10.
5. Eusebius, The Ecclesiastical History of Eusebius Pamphilus (Grand Rapids, Michigan: Baker Book House, 1994), p. 110.
6. James Orr, "Bible, The," The International Standard Bible Encyclopedia, Volume I (Grand Rapids, Michigan: William B. Eerdsman Publishing Company, 1986), p. 462.
7. Thiessen, p. 273,
8. Clement of Rome, The Letter of the Romans to the Corinthians, Translated by J. B. Lightfoot and J. R. Harmer, The Apostolic Fathers, 2nd edition (Grand Rapids, Michigan: Baker Book House, 1989), p. 44.
9. Thiessen , pp. 271-272.
10. The NIV Study Bible, Edited by Kenneth Barker (Grand Rapids, Michigan: Zondervan Bible Publishers, 1984), p. 1879.
11. Thiessen, p. 277.
12. Hayes, pp. 1565-1566.
13. W.E. Vine, Vine's Complete Expository Dictionary Of Old And New Testament Words, Edited by Merrill F, Unger and William White, Jr. (Nashville, Tennessee: Thomas Nelson Publishers, 1985), p. 222.
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