James 2
Berean Standard Bible · Compare translations · AD 44 – AD 62 · The early church · Tap a verse to copy, share or highlight ·
26 verses · 512 words · ~3 min read · ~3 min listen
A Warning against Favoritism
1My brothers, as you hold out your faith in our glorious Lord Jesus Christ, do not show favoritism.
2Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. 3If you lavish attention on the man in fine clothes and say, “Here is a seat of honor,” but say to the poor man, “You must stand” or “Sit at my feet,” 4have you not discriminated among yourselves and become judges with evil thoughts?
5Listen, my beloved brothers: Has not God chosen the poor of this world to be rich in faith and to inherit the kingdom He promised those who love Him? 6But you have dishonored the poor. Is it not the rich who oppress you and drag you into court? 7Are they not the ones who blaspheme the noble name by which you have been called?
8If you really fulfill the royal law stated in Scripture, “Love your neighbor as yourself,” you are doing well. 9But if you show favoritism, you sin and are convicted by the law as transgressors.
10Whoever keeps the whole law but stumbles at just one point is guilty of breaking all of it. 11For He who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery, but do commit murder, you have become a lawbreaker.
12Speak and act as those who are going to be judged by the law that gives freedom. 13For judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment.
Faith and Works
14What good is it, my brothers, if someone claims to have faith, but has no deeds? Can such faith save him? 15Suppose a brother or sister is without clothes and daily food. 16If one of you tells him, “Go in peace; stay warm and well fed,” but does not provide for his physical needs, what good is that? 17So too, faith by itself, if it does not result in action, is dead.
18But someone will say, “You have faith and I have deeds.” Show me your faith without deeds, and I will show you my faith by my deeds. 19You believe that God is one. Good for you! Even the demons believe that—and shudder.
20O foolish man, do you want evidence that faith without deeds is worthless? 21Was not our father Abraham justified by what he did when he offered his son Isaac on the altar? 22You see that his faith was working with his actions, and his faith was perfected by what he did. 23And the Scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” and he was called a friend of God. 24As you can see, a man is justified by his deeds and not by faith alone.
25In the same way, was not even Rahab the prostitute justified by her actions when she welcomed the spies and sent them off on another route? 26As the body without the spirit is dead, so faith without deeds is dead.
Footnotes (11)
- a v2 Greek your synagogue
- b v7 Or the noble name invoked upon you or the noble name of Him to whom you belong
- c v8 Leviticus 19:18
- d v11 Exodus 20:14; Deuteronomy 5:18
- e v11 Exodus 20:13; Deuteronomy 5:17
- f v17 Literally if it does not have works
- g v19 Or that there is one God
- h v20 BYZ and TR dead
- i v23 Genesis 15:6
- j v23 See Isaiah 41:8.
- k v25 Literally messengers
Study notes on this chapter · 3
Abraham believed God and it was counted as righteousness
Paul builds his argument for justification by faith on Genesis 15:6 and on David's words about the one whose sin is covered. James quotes the same verse to argue that faith shows itself in works. Traditions differ on how to harmonize Paul and James, but each writer is quoting the same verse.
When: Genesis (traditionally c. 2000 BC); Romans c. AD 57; Galatians c. AD 48–55; James (c. AD 45–60 or later).
Ways people read this (3)
- Paul and James address different questions: how a person is counted righteous versus what genuine faith looks like.
- Paul and James use 'justify' in different senses (declared righteous versus shown to be righteous).
- Some interpreters see a genuine tension between the two letters that cannot be fully smoothed over.
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.
The binding of Isaac
God tests Abraham by asking him to offer his beloved son Isaac. A ram is provided instead, and Abraham names the place 'The LORD will provide'. Hebrews says Abraham reasoned that God could raise the dead, and received Isaac back 'figuratively'. Many Christian readers link Isaac and the ram with the Father's giving of his Son, and Romans 8:32 echoes the wording.
When: Genesis (traditionally c. 1900 BC); Romans, c. AD 57; Hebrews, before AD 70 (most likely).
Ways people read this (3)
- A pattern pointing to the cross: a beloved son, a wood-bearing walk up the mountain, and a substitute provided.
- Jewish tradition (the Akedah) reads the story as a model of obedience and as a merit on which later generations rely.
- The narrative's plain point is God's rejection of child sacrifice and his provision for Abraham's faith.
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.
The two great commandments
Asked which commandment is greatest, Jesus joins the Shema, love the Lord your God with everything, to the command to love your neighbor from Leviticus 19. Paul and James also treat neighbor-love as the heart of the law.
When: Law given at Sinai (traditionally c. 1446 BC or c. 1250 BC); Jesus' answer, c. AD 30–33.
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.