BIG IDEA:
OBEDIENT DEEDS (GOOD WORKS) = THE TEST ( OR EVIDENCE) OF GENUINE FAITH
INTRODUCTION:
Dale Allison: James appeals to Abraham to teach that justification is by works and not by faith alone. Romans and Galatians, by contrast, appeal to Abraham to teach that justification is not by works but by faith. Readers of the NT have often wondered what to make of this apparent contradiction. Augustine wrote much on the issue, and whether justification is by faith alone, as Paul argues, or must be accompanied by works, as James clearly says, became a standard theological question for the medieval schools. The Reformation greatly enlarged the debate, which has continued ever since. The upshot is that the relevant books, chapters, and articles are as the sands of the sea. Indeed, the secondary literature on Jas 2:14-26 seemingly exceeds that dedicated to the rest of James put together.
Curtis Vaughan: Re differences between Paul and James —
1) First, the situations faced by the two writers were entirely different. Paul had in mind those who denied the doctrine of salvation by grace through faith; he was refuting their insistence that one must observe the ceremonial requirements of the Mosaic law in order to be saved. James, on the other hand, had in mind those who, by the barrenness of their lives, distorted the doctrine of salvation by faith; he was insisting that any faith worthy of the name must express itself in deeds…
2) Second, by “justified” Paul means acquitted, declared to be righteous, treated as righteous. As used by James the word means having a just claim to one’s profession, shown to be righteous, vindicated. Paul means the initial justification (acquittal) before God that brings one into a saving relationship with God. James means justification (vindication) of one’s profession at any after-moment in the Christian life, and finally before the throne of judgment.
3) Third, the intention of James was not to contrast two opposing methods of salvation … but two kinds of faith — one genuine, the other spurious; one alive, the other dead; one that saves, another that does not save. What he says may be summed up in three statements:
(1) Genuine faith is not an empty claim (verses 14-17);
(2) Genuine faith is not mere acceptance of a creed (verses 18-20); and
(3) Genuine faith is faith that produces an obedient life (verses 21-26).
Peter Davids: That which will be useless in the final judgment is a faith lacking works. The hypothetical situation introduced by ἐάν is described as a person “claiming to have faith.” And a claim it is, for whatever the content of the faith in terms of orthodox belief, pious expressions, prayers, etc., it appears only in the person’s verbalizations (and ritual actions) but not in such deeds as would prove the reality of an eschatological hope. The emptiness of such profession is not new in the NT. One has only to scan the prophets to discover a condemnation of ritual piety without practical justice for the poor (cf. Miranda, 111–160). John the Baptist is also reported as demanding deeds be added to faith (Lk. 3:7–14), and Jesus warned that it would not do to enter the last judgment merely verbalizing his lordship (Mt. 7:15–27; cf. 5:16). Paul also reiterates this theme (Rom. 1:5; 2:6–8; 6:17–18; 1 Cor. 13:2; 15:58; 2 Cor. 10:5–6; Gal. 6:4–6). James has already mentioned this theme in 1:22–27; here he underlines it. Works are not an “added extra” to faith, but are an essential expression of it
Dan McCartney: This passage contains many marks of the type of Greek discourse known as diatribe, especially the use of rhetorical irony, hyperbolic examples, colorful metaphors and analogies, and a hypothetical interlocutor (see Ropes 1916: 12–16; Burge 1977; see also the various rhetorical observations in Dibelius 1975: 124–206).
This particular diatribe comprises three subsections:
(1) inactive faith is useless and dead (2:14–17);
(2) two types of false faith: that which separates faith and works and that which confuses faith with intellectual assent to a creed (2:18–19);
(3) two examples of genuine faith: Abraham and Rahab, concluding with a reiteration of the principle that inactive faith is dead (2:20–26).
Craig Blomberg: Main Idea: Those who claim to be believers but offer not the slightest aid to Christians in dire need, whom they are in a position to help, demonstrate the emptiness of their claims. True saving faith will by nature produce good works, as illustrated by examples as diverse as Abraham and Rahab.
Ralph Martin: James, therefore, is intent on defining the scope of saving faith, which he sets in direct contrast to (i) mere sentiment that never gets beyond a pious expression (v 16), and (ii) an intellectual conviction (voiced in v 19), which he dismisses scornfully as the mark of a mere dilettante (v 20a: “you empty-headed person”). This discussion takes a step further the condemnation already given in 1:11, 23–27 of those rich people in his community who are vulnerable to the point of self-deception by resting content simply with mental agreement and formal concurrence with “the implanted word that is able to save your lives” (v 21). The unit in 2:14–26 picks up his earlier judgment on the peril of a self-deceiving attitude that leads to a person’s becoming no better than a “forgetful hearer,” rather than a “doer of work” (ποιητὴς ἔργου, 1:25), and falling prey to mere verbal profession (1:26). The upshot is that such a person’s religion is “futile” (μάταιος, 1:26b).
Workless “Faith” Exposed (2:14–26)
I. An illustration of workless faith: People who claim to be Christians but fail to help poverty-stricken fellow believers are in fact not saved (vv. 14–17).
A. The thesis stated as a rhetorical question: Can workless faith save? (v. 14).
B. The illustration unfolded: James considers the example of Christians who refuse to help their fellow-believers in time of need (vv. 15–16).
C. The thesis restated as a declaration: Workless faith cannot save (v. 17).
II. An objection considered: Despite allegations to the contrary, faith and works are inseparable (vv. 18–26).
A. The objection posed: Some may allege that faith and works are separable (v. 18a).
B. The objection refuted: Faith and works are inseparable (vv. 18b–26).
(a) The refutation in a nutshell: Without works it is impossible to demonstrate the presence of a living faith (v. 18b).
(b) The refutation illustrated negatively: Demons have faith without works but are not saved (v. 19).
(c) The refutation illustrated positively: Abraham and Rahab demonstrated their faith by their works (vv. 20–25).
(d) The initial thesis again restated: Faith without works is dead (v. 26).
John MacArthur: In James 2:14–20, James provides three characteristics of such false, dead, and worthless faith.
- It is marked by empty confession (v. 14);
- false compassion (vv. 15–17);
- and shallow conviction (vv. 18–20).
I. (:14) FUNDAMENTAL QUESTION = THEME OF THE BOOK
WHAT USE IS FAITH ALONE?
Simple Equation: Professing Faith – Works Not = Saving Faith
“What use is it, my brethren, if a man says he has faith, but he has no works? Can that faith save him?”
Craig Blomberg: “Works” here are not the Pauline “works of the law,” such as circumcision, but rather the works of love, such as caring for those who are in need, not showing favoritism, being humble, or being slow to speak. In essence, works are the sum total of a changed life brought about by faith. Where “Paul denies the need for ‘pre-conversion works,’” James emphasizes the absolute necessity of post-conversion works. James calls a “faith” that does not bring about a changed life dead, lifeless, and useless. It does not work to save a person, for it cannot, lacking life itself. As Davids summarizes, “a ‘faith’ which is purely doctrinal and does not result in pious action (i.e., charity) is a dead sham, totally useless for salvation.”
John MacArthur: Jesus began encountering superficial believers early in His ministry. “When He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. But Jesus, on His part, was not entrusting Himself to them, for He knew all men, and because He did not need anyone to testify concerning man, for He Himself knew what was in man” (John 2:23–25). He did not entrust Himself to them because they did not belong to Him. Their belief amounted to the acknowledgment of certain truths about Jesus, but they did not trust in Him as Savior or surrender to Him as Lord.
Dan McCartney: In both 1:21 and 5:20 James refers to the salvation of “souls,” and this is the salvation spoken of here. It refers to the deliverance from eschatological judgment (Dibelius 1975: 152) and hence deliverance from death, and the reception of the “crown of life” (1:12) from God. Without “faith-full” behavior, the claim to have faith will not itself eventuate in deliverance from judgment, because it is an invalid claim.
Douglas Moo: James does not in any way question the vital and central importance of faith. We miss James’ point in this paragraph if we do not understand this. James does not dispute the power of faith to justify or to save. What he is concerned to do is to define the true nature of faith. As he does throughout his letter, James attacks superficial and inconsistent Christians who claim they have faith but fail to act on the basis of their faith. Such a ‘faith’, James says, amounts to no more than a verbal profession – such as the confession that ‘God is one’ (v. 19). A ‘faith’ that is apart from ‘deeds’, or ‘works’ (vv. 20, 26), is dead (vv. 17 and 26) and ‘useless’ (v. 20). It does not have the power to save (v. 14) or to justify (v. 24). True biblical faith issues in ‘deeds’ (vv. 14, 17); it works along with active obedience and is ‘completed by’ works (v. 22). It is the kind of faith exhibited by both the revered ‘father’ of faith, Abraham (vv. 21–23), and Rahab, the immoral outcast (v. 25). It is absolutely vital to understand that the main point of this argument, expressed three times (in vv. 17, 20 and 26), is not that works are a kind of second, unrelated, addition to faith but that genuine faith naturally produces works. That is its very nature.
II. (:15-17) SIMPLE ILLUSTRATION = HELPING A NEEDY BROTHER —
FAITH ALONE NEVER FED ANYONE / FAITH ALONE IS WORTHLESS
A. Immediate Pressing Need
- Involves a Close Family Member
“If a brother or sister“
Not talking about the masses in China here.
- Involves Basic Daily Needs for Existence
a. “is without clothing“
b. “and in need of daily food“
Not talking about wants or desires, but basic needs; the things which God says He will provide and with which we should be content.
John MacArthur: Without clothing does not mean stark naked but rather poorly and insufficiently clothed, suggesting they were cold and miserable due to lack of proper clothes. Similarly, in need of daily food does not necessarily indicate starvation but rather insufficient nourishment for normal, healthy living. The reference is to those who are deprived of the necessities of life.
B. Indictment of Empty Words Without Practical Help
- Empty Words
“and one of you says to them, ‘Go in peace, be warmed and be filled’“
Daniel Doriani: True faith meets the clear and present needs of brothers or sisters. False faith greets the needy brother with kind words and warm wishes, but no action. Instead of helping, false faith offers a false blessing. The blessing is “Go, I wish you well.” “Go in peace” is actually a common biblical blessing (e.g., Judg. 18:6; 1 Sam. 20:42; 2 Kings 5:19; Luke 7:50; 8:48). It means, “May God go with you.” The statement itself is not objectionable. The problem is that it functions “as a religious cover for a failure to act.” “May God go with you” stands in the place of “I will go with you.”
- Without Practical Help
“and yet you do not give them what is necessary for their body“
- Worthless
“what use is that?”
C. Irrefutable Conclusion / Refrain
“Even so faith, if it has no works, is dead, being by itself.”
John Calvin: It is faith alone that justifies, but faith that justifies can never be alone.
C. Leslie Mitton: A profession of sympathy which is no more than polite talk, and which does not lead to helpful action, when such action is in our power, is mere sentimentalism.
Thomas Lea: A verbal testimony alone is not an adequate evidence that true saving faith is present. Only works of obedience can prove the presence of genuine faith. Verse 15 provides an example of such deeds. . .
A faith not accompanied by action, that is faith alone, having no works to distinguish it, is dead. Anything with life produces fruit. The living are the acting, creating things that reveal their nature and character. Faith in Jesus produces actions revealing the nature and character of Jesus. The dead lie still doing nothing. So faith that lies still, inactive, proves it is dead. True faith brings salvation and life, not death.
Dan McCartney: Indeed, such a faith is less than worthless; it is repulsive. James pulls no punches here: this faith devoid of deeds is not just sick or in danger of dying; it is νεκρά (nekra, dead), a corpse (an evaluation repeated in 2:26). Religious Jews, for whom contact with a dead body imparted ceremonial pollution, would have regarded such an image as especially repugnant, but dead bodies are repulsive to Gentiles as well.
David Nystrom: As Ropes notes, the contrast is not so much between faith and deeds (although this stands in the background) but between dead, useless faith and living faith. Faith alone without works is as dead as a body without breath. Deeds are not something extra to be added to faith; they are a necessary constituent part of faith. Without deeds faith is not really true faith—it is only a shadow, a shade, an impostor of true faith.
III. (:18-20) SHOW AND TELL — FAITH ALONE DOES NOT DIFFERENTIATE YOU FROM DEMONS / FAITH ALONE IS WORTHLESS
William Barclay: Here James is meeting a possible objection. He is thinking of an objector who says, “Faith is a fine thing; and works are fine things. They are both perfectly real and genuine manifestations of real religion. But the one man does not necessarily possess both. One man will have faith and another man will have works….”
A. (:18) Show is Necessary — Only Works Make Faith Visible
“But someone may well say, ‘You have faith, and I have works;
show me your faith without the works,
and I will show you my faith by my works.”
Daniel Doriani: False religion takes religion classes in a university. True religion seeks the living God. False religion analyzes the historical and social contexts of the Bible. True religion studies Scripture itself to hear the very voice of God. False religions know what Christian creeds assert about God. True religion knows God himself. False religion is dead, because it knows Christianity, but not Christ. True religion believes and prays and works. James 2 contrasts true and false faith in four case studies.
Dan McCartney: The most common approach among recent commentaries, and the one adopted here, is to treat the hypothetical interlocutor’s comment not as specifically identifying his own faith as opposed to James’s works, but as using the “you” and “I” as a way of saying “One person says this, another that.” Thus, the position James is setting himself over against is the notion that works and faith are somehow separable, and either faith or works is a viable approach. James insists that faith and works are inseparable. Although this suffers from poor attestation of such use of “you” and “I,” it is the solution that does the least violence to natural use of language.
David Nystrom: His argument is: (1) Faith and deeds are separate entities; for (2) if faith is validated by deeds, then it can be said to have some existence prior to this validation; thus, (3) faith is both prior to and superior to deeds; and (4) the demons believe without deeds, so therefore a non-saving faith does indeed exist. While both James and his opponents believe that a faith with deeds exists and is a saving faith, James cannot agree with his opponents that there is a saving “faith” that exists without deeds.
In response James argues that (1) faith and deeds cannot be sundered; (2) the only faith that is worthy of the name is faith that expresses itself in deeds; and (3) faith without deeds is false, since it “does not work”; it fails to accomplish its purpose. . . Faith has a purpose, and that purpose is for the word to grow within us (1:18) until we are mature and complete (1:4). Any “faith” that does not move toward the goal of salvation is therefore not “true” faith. The idea is similar to that of Isaiah 55:11, where God declares that his word always accomplishes the purpose for which he sends it. Anything less is evidence that what is in view is not the word of God.
B. (:19) Tell is Not Sufficient — Even Demons Agree Intellectually with the Truth
“You believe that God is one. You do well;
the demons also believe, and shudder.”
Dan McCartney: In 2:19 James challenges another false notion, that faith is simply the acceptance of doctrine.
William Barclay: What James is arguing against is, in fact, the first kind of belief, the acceptance of a fact without allowing the fact to have any influence upon life. The devils are intellectually convinced of the existence of God; they, in fact, tremble before God; for all that they are none the less devils; their belief has not in the least altered them.
Craig Blomberg: To show that correct doctrine is not enough, James appeals to demonic “faith.” Satan and all his evil hordes are monotheists; even they know there is only one God and that his loyalties remain undivided. The demons do something about their belief: they tremble violently when faced with the one true God of the universe. The word “tremble” (φρίσσουσιν) means more than just slight shuddering; it refers to uncontainable, uncontrollable, violent shaking from extreme fear. James asserts that the demons can match the original challenger’s theology point for point, and they are overwhelmed by the truth of these doctrines, but they remain condemned. Thus one cannot have “workless” doctrine, because that leaves one salvifically in the same position as the demons! The comparison, however, should not be pressed to say that the objector is actually demonized. Rather, James uses an extreme example to make his point that the demons are so certain of the existence of the one God that they are horrified, but even that does not bring them to salvation (because their knowledge does not change their behavior?).
David Platt: James makes three things about faith abundantly clear. First, faith is not mere intellectual assent. In verse 19 he says, “You believe that God is one; you do well. The demons also believe—and they shudder.” Every Jewish man or woman believed the Shema in Deuteronomy 6:4: “Listen, Israel: The Lord our God, the Lord is One.” The demons believe the Shema. Demons believe a lot of things that we believe—they believe in the existence of God, the deity of Christ, and the presence of heaven and hell. They know Christ is the eternal Judge, and they know that Christ alone is able to save. I fear that countless men and women have bought into the soul-damning idea that mere intellectual assent to the truth of God in Christ is enough to save, and the reality is that these people are no better off than the demons themselves.
Second, faith is not simply an emotional response. According to James 2:19, the faith of demons is not just intellectual but also emotional. The demons believe and they “shudder.” They are affected by the truth of God; they tremble at it. I wonder how many people define their faith today merely by the emotions they feel at any given time.
The third point James makes about faith is that faith involves willful obedience. You show your faith not just by what you think or by what you feel but by what you do. Faith acts. If your faith consists merely of listening to the Word, talking about the Word, or feeling a certain way about the Word, your faith is dead. Faith acts on the Word. Faith in our hearts is evident in the fruit of our lives.
C. (:20) Irrefutable Conclusion / Refrain
“But are you willing to recognize, you foolish fellow:
faith without works is useless“
IV. (:21-26) TWO OT PROOF CASES — WORKS VINDICATE THE REALITY OF OUR FAITH / FAITH ALONE IS WORTHLESS
Craig Blomberg: James realizes his listeners may not yet be convinced, so he turns to two excellent models from the Hebrew Scriptures, sandwiched in between three reaffirmations of his main point.
David Platt: Main Idea: The faith that saves always produces good works and is based on God’s saving work in Jesus Christ.
Two Pictures of Faith (2:20)
- Dead faith, which does not save
- Living faith, which does save
Two Pictures of Righteousness (2:21)
- Positional righteousness: how we stand before God
- Practical righteousness: how we live before God
Two Pictures of Works (2:22-24)
- Works fueled by the flesh, which do not honor God
- Works that are the fruit of faith, which bring great glory to God
Two Pictures of Justification (2:24)
- Initial justification
- Final justification
Two Truths to Remember
- Salvation is through faith
- Faith works
A. (:21-24) Case of Abraham
- (:21) Sacrifice of Isaac Vindicated the Faith of Abraham
“Was not Abraham our father justified by works,
when he offered up Isaac his son on the altar?”
R. Kent Hughes: What exactly did Abraham do in offering Isaac? Genesis 22 gives the full account, and we must note as we look at this experience that the offering of Isaac took place a full thirty years after Genesis 15:6 when “[Abraham] believed the LORD, and he counted it to him as righteousness.” Now, in Genesis 22, Abraham was well over one hundred years old when God said to him, “Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you” (Genesis 22:2). This is easily the most shocking command ever given to any human being by God! We can imagine the sickening horror that must have spread over Abraham’s soul. It was contrary to his common sense, his natural affections, his lifelong dreams. This makes his ready obedience almost as equally shocking as with the first glow of dawn, without a word to aged Sarah, Abraham saddled his donkey, quietly called for two servants and his son Isaac, split wood for the sacrificial pyre, and began the terrible journey (Genesis 22:3).
How could he do it? we wonder. Our text gives us the answer: “On the third day Abraham lifted up his eyes and saw the place from afar. Then Abraham said to his young men, ‘Stay here with the donkey; I and the boy will go over there and worship and come again to you’” (Genesis 22:4, 5). Abraham was confident they would return together! This was because, as the writer of Hebrews reveals, “He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back” (Hebrews 11:19; cf. Hebrews 11:17, 18). Abraham believed God would bless him through Isaac, giving him offspring as numerous as the stars. God would certainly therefore resurrect his son!
- (:22) Works Complement and Perfect our Faith
“You see that faith was working with his works,
and as a result of the works, faith was perfected“
Craig Blomberg: Abraham’s willingness to sacrifice his son not only showed his faith to be real, but also through his obedience his faith actually “grew up.” Abraham’s faith was not mature until he acted upon it. In the process he learned more about God’s character, further bolstering his faith. His confidence in God’s trustworthiness was “brought to the goal for which it was intended.”
Douglas Moo: But the faith of Abraham and God’s verdict of acquittal were ‘filled up’, given their ultimate significance, when Abraham ‘perfected’ his faith with works and the angel of the Lord reasserted God’s verdict: ‘now I know that you fear God’ (Gen. 22:12). James does not deny that Abraham was given a righteous standing with God through his faith, long before he offered Isaac in obedience to God. But he wants to emphasize that Abraham’s faith was a vital, active faith and that God’s verdict was reconfirmed on the basis of that activity. The initial declaration of righteousness on the basis of faith is given its ultimate meaning and validity through the final declaration of righteousness on the basis of a ‘faith that works’.
- (:23) Role of Faith in Justification
“and the Scripture was fulfilled which says,
‘And Abraham believed God, and it was reckoned to him as righteousness,’ and he was called the friend of God.”
John MacArthur: It is important to understand that the Greek verb dikaioō (justified) has two general meanings. The first pertains to acquittal, that is, to declaring and treating a person as righteous. That is its meaning in relationship to salvation and is the sense in which Paul almost always uses the term. . .
The second meaning of dikaioō pertains to vindication, or proof of righteousness. It is used in that sense a number of times in the New Testament, in relation to God as well as men. Paul says,” Let God be found true, though every man be found a liar, as it is written, ‘That You may be justified in Your words, and prevail when You are judged’” (Rom. 3:4). He writes to Timothy that Jesus Christ “was revealed in the flesh, was vindicated [from dikaioō] in the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory” (1 Tim. 3:16). Jesus commented that “wisdom is vindicated [justified] by all her children” (Luke 7:35).
It is the second sense in which James uses dikaioō in 2:21, asking rhetorically, Was not Abraham our father justified by works? He explains that Abraham’s supreme demonstration of that justification occurred when he offered up Isaac his son on the altar, which, as noted above, happened many years after his justification by faith recorded in Genesis 15:6. It was when he offered up Isaac that the whole world could perceive the reality of his faith, that it was genuine rather than spurious, obedient rather than deceptive, living rather than dead.
- (:24) Irrefutable Conclusion / Refrain
“You see that a man is justified by works, and not by faith alone.”
David Platt: What James is confronting in his letter is different from what Paul is confronting. Paul wants us to avoid thinking we need to work in order to earn salvation. Then there’s the danger James wants us to avoid: thinking that works are not necessary as evidence of our salvation. Again, works are not the basis of our justification. Final justification is not based on our works, but rather James is wanting us to see that when we stand before God on the day of judgment, it will be clear whether we had real, true, and authentic faith or dead, demonic faith.
You may ask, “How will I know if my faith was real?” And the answer is, “Was there any fruit?” Because if there was faith, then there will be fruit. Paul says Abraham’s faith was credited to him as righteousness at the moment he believed. That leads us to ask questions like, “How do we know Abraham’s faith was real?” And James tells us Abraham was willing to sacrifice his son in obedience to God. This can only be the fruit of faith. When Paul says, “For we conclude that a man is justified by faith apart from the works of the law” (Rom 3:28), he is saying a man is justified by wholehearted trust in the grace of Christ, not from any work he can do to earn his way to God. And James is in the background saying, “Amen!” And when James says, “You see that a man is justified by works and not by faith alone” (Jas 2:24), he is saying a man is not justified by a cold, intellectual belief in Jesus that even the demons have. Instead, a man is justified by a faith that produces radical obedience and sacrifice. And Paul is in the background saying, “Amen!”
B. (:25-26) Case of Rahab
- (:25) Rahab also was Justified by Works
“And in the same way was not Rahab the harlot also justified by works,
when she received the messengers and sent them out by another way?”
R. Kent Hughes: Abraham was a patriarch, Rahab a prostitute. He was moral, she was immoral. He was the original Jew, she a Gentile woman. He was upwardly mobile, she lived in the gutter.
Peter Davids: Her actions are those of receiving hospitably (ὑποδεξαμένη in its classical sense) the spies (ἀγγέλους, normally used of heavenly messengers in the NT; the LXX follows the MT, using νεανίσϰοι or ἄνδϱες, while Hebrews and 1 Clement use the clearer ϰατάσϰοποι) and then saving their lives (ἑτέϱᾳ ὁδῷ ἐϰβαλοῦσα, which contains the complex idea of her refusal to betray them to the king, her sending them out of the city through her window—thus the appropriateness of ἐϰβάλλω—and her directing them to avoid the pursuit). This was seen in later Jewish literature as part of Israel’s treasury of merit (Marmorstein, Doctrine, 86).
John MacArthur: Abraham’s and Rahab’s justification by works was not demonstrated by their profession of faith, their worship or ritual, or any other religious activity. In both cases it was demonstrated by putting every thing that was dear to them on the line for the Lord, entrusting it to Him without qualification or reservation. They were supremely committed to the Lord, whatever the cost. It is in the vortex of the great plans, decisions, and crossroads of life—where ambitions, hopes, dreams, destinies, and life itself are at stake—where true faith unfailingly reveals itself.
- (:26) Irrefutable Conclusion / Refrain
“For just as the body without the spirit is dead,
so also faith without works is dead.”
Warren Wiersbe: You could not find two more different persons! Abraham was a Jew; Rahab was a Gentile. Abraham was a godly man, but Rahab was a sinful woman, a harlot. Abraham was the friend of God, while Rahab belonged to the enemies of God. What did they have in common? Both exercised saving faith in God.
Alexander Ross: James concludes his argument here by making use of this figure of the body and the soul. When body and spirit are separated, death and putrefaction result: so, if faith be separated from works, it is a dead faith; it is ‘dead in itself‘ (v. 17). Faith of that kind indicates the absence of all real spiritual life, and shows that spiritual death and corruption still reign.
Craig Blomberg: Here is the final answer to the question first raised in 2:14, “is such faith able to save a person?” The answer, throughout all the arguments and examples of 2:14–26, has been a resounding “no.” Faith that does not reveal itself in works—in a changed lifestyle that glorifies God and seeks his heart for the world—is dead, lifeless, workless, and worthless. In reality, it is not faith at all; it is only the shell or the corpse of faith. As Davids declares, “dead orthodoxy has absolutely no power to save and may in fact even hinder the person from coming to living faith, a faith enlivened by works of charity.” . . .
Gench shows keen insight when she observes that James’s question is not “what good is faith without works?” but “what good is it to say you have faith but do not have works.” Nothing in this passage suggests that James believes in two kinds of faith—one that is mature and one that is nominal. One either has saving faith or one does not.