James 2 - Jas 2:17 Even so faith, if it hath not works, is dead, being alone.

Albert Barnes's introduction to this hard chapter...with evidence of James understanding of Paul's writing on the subject.

Jas 2:17    Even so faith, if it hath not works, is dead, being alone.

In a separate post I will put up John Gill's comment.

James 2

This chapter is evidently made up of three parts, or three subjects are discussed:

I. The duty of impartiality in the treatment of others, Jas 2:1-9. There was to be no favoritism on account of rank, birth, wealth, or apparel. The case to which the apostle refers for an illustration of this, is that where two persons should come into an assembly of Christian worshippers, one elegantly dressed, and the other meanly clad, and they should show special favor to the former, and should assign to the latter a more humble place. The reasons which the apostle assigns why they should not do this are,

(a) That God has chosen the poor for his own people, having selected his friends mainly from them;

(b) Because rich men in fact oppressed them, and showed that they were worthy of no special regard;

(c) Because they were often found among revilers, and in fact despised their religion; and,

(d) Because the law required that they should love their neighbors as themselves, and if they did this, it was all that was demanded; that is, that the love of the man was not to be set aside by the love of splendid apparel.

II. The duty of yielding obedience to the whole law in order to have evidence of true religion, Jas 2:10-13. This subject seems to have been introduced in accordance with the general principles and aims of James (see the Introduction) that religion consists in obeying the law of God, and that there can be none when this is not done. It is not improbable that, among those to whom he wrote, there were some who denied this, or who had embraced some views of religion which led them to doubt it. He therefore enforces the duty by the following considerations:

(1) That if a man should obey every part of the law, and yet be guilty of offending in one point, he was in fact guilty of all; for he showed that he had no genuine principle of obedience, and was guilty of violating the law as a whole, Jas 2:10.

(2) Every part of the law rests on the same authority, and one part, therefore, is as binding as another. The same God that has forbidden murder, has also forbidden adultery; and he who does the one as really violates the law as he who does the other, Jas 2:11.

(3) The judgment is before us, and we shall be tried on impartial principles, not with reference to obeying one part of the law, but with reference to its whole claim; and we should so act as becomes those who expect to be judged by the whole law, or on the question whether we have conformed to every part of it, Jas 2:12-13.

III. The subject of justification, showing that works are necessary in order that a man may be justified, or esteemed righteous before God, Jas 2:14-26. For a general view of the design of this part of the Epistle, see Introduction, Section 5. The object here is to show that in fact no one can be regarded as truly righteous before God who does not lead an upright life; and that if a man professes to have faith, and has not works, he cannot be justified; or that if he have real faith, it will be shown by his works. If it is not shown by works corresponding to its nature, it will be certain that there is no true religion, or that his professed faith is worth nothing. The “stand-point” from which James views the subject, is not that faith is unnecessary or worthless, or that a man is not justified by faith rather than by his own works, in the sense of its being the ground of acceptance with God; or, in other words, the place where the apostle takes his position, and which is the point from which he views the subject, is not before a man is justified, to inquire in what way he may be accepted of God, but it is after the act of justification by faith, to show that if faith does not lead to good works it is “dead,” or is of no value; and that in fact, therefore, the evidence of justification is to be found in good living, and that when this is not manifest, all a man’s professed religion is worth nothing. In doing this, he:

(a) Makes the general statement, by a pointed interrogatory, that faith cannot profit, that is, cannot save a man, unless there be also works, Jas 2:14. He then:

(b) Appeals, for an illustration, to the case of one who is hungry or naked, and asks what mere faith could do in his case, if it were not accompanied with proper acts of benevolence, Jas 2:15-17. He then,

(c) By a strong supposable case, says that real faith will be evinced by works, or that works are the proper evidence of its existence, Jas 2:18. He then.

(d) Shows that there is a kind of faith which even the devils have on one of the most important doctrines of religion, and which can be of no value; showing that it cannot be by mere faith, irrespective of the question of what sort the faith is, that a man is to be saved, Jas 2:19. He then.

(e) Appeals to the case of Abraham showing that in fact works performed an important part in his acceptance with God; or that if it had not been for his works - that is, if there had been no spirit of true obedience in his case, he could have had no evidence that he was justified, or that his works were the proper carrying out or fulfillment of his faith, Jas 2:20-24. He then:

(f) Shows that the same thing was true of another case recorded in the Old Testament - that of Rahab Jas 2:25; and then observes Jas 2:26 that faith without works would have no more claim to being true religion than a dead body, without a soul, would be regarded as a living man.

Section 5. The Evidence that the Writer Was Acquainted with the Writings of Paul; the Alleged Contradiction between Them; and the Question How They Can Be Reconciled

It has been frequently supposed, and sometimes affirmed, that this Epistle is directly contradictory to Paul on the great doctrine of justification, and that it was written to counteract the tendency of his writings on that subject. Thus Hug strangely says, “In this Epistle, Paul is (if I may be allowed to use so harsh an expression for a while) contradicted so flatly, that it would seem to have been written in opposition to some of his doctrines and opinions.” Section 157. It is of importance, therefore, to inquire into the foundation of this charge, for if it be so, it is clear that either this Epistle or those of Paul would not be entitled to a place in the sacred canon. In order to this investigation, it is necessary to inquire to what extent the author was acquainted with the writings of Paul, and then to ask whether the statements of James are susceptible of any explanation which will reconcile them with those of Paul.

(1) There is undoubted evidence that the author was acquainted with the writings of Paul. This evidence is found in the similarity of the expressions occurring in the Epistles of Paul and James; a similarity such as would occur not merely from the fact that two men were writing on the same subject, but such as occurs only where one is acquainted with the writings of the other. Between two persons writing on the same subject, and resting their opinions on the same general reasons, there might be indeed a general resemblance, and possibly there might be expressions used which would be precisely the same. But it might happen that the resemblance would be so minute and particular, and on points where there could be naturally no such similarity, as to demonstrate that one of the writers was familiar with the productions of the other. For example, a man writing on a religious subject, if he had never heard of the Bible, might use expressions coincident with some that are found there; but it is clear also that he might in so many cases use the same expressions which occur there, and on points where the statements in the Bible are so peculiar, as to show conclusively that he was familiar with that book. So also a man might show that he was familiar with the Rambler or the Spectator, with Shakespeare or Milton. Such, it is supposed, are the allusions in the Epistle of James, showing that he was acquainted with the writings of Paul. Among these passages are the following:

James	Paul
Jas 1:2 “Count it all joy when ye fall into divers temptations.”	Rom 5:3 “We glory in tribulations also.”
Jas 1:3 “Knowing this, that the trying of your faith worketh patience.”	Rom 5:3 “Knowing that tribulation worketh patience.”
Jas 1:4 “Wanting nothing.”	1Co 1:7 “Ye come behind in no gift.”
Jas 1:6 “He that wavereth is like a wave of the sea, driven with the wind and tossed.”	Eph 4:14 “Tossed to and fro, carried about with every wind of doctrine.”
Jas 1:12 “When he is tried, he shall receive the crown of life ...”	2Ti 4:8 “There is laid up for me a crown of righteousness.”
Jas 1:15 “When lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death.”	Rom 7:7-8 “I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence.”
Jas 1:18 “That we should be a kind of first-fruits of his creatures.”	Rom 8:23 “Ourselves also which have the first-fruits of the Spirit.”
Jas 1:21 “Lay apart all filthiness and superfluity of naughtiness”, etc.	Col 3:8 “But now ye also put off all these: anger, wrath, malice, blasphemy, filthy communications out of your mouth.”
Jas 1:22 “But be ye doers of the word, and not hearers only”, etc.	Rom 2:13 “For not the hearers of the law are just before God, but the doers of the law.”
Jas 2:5 “Hath not God chosen the poor of this world, rich in faith”, etc.	1Co 1:27 “But God hath chosen the foolish things of the world, to confound the wise”, etc.

Compare also, on this subject, the passage in Jas 5:14-16, with Rom 3:20 ff; the examples of Abraham and Rahab, referred to in Jas 2:21, Jas 2:25, with the reference to Abraham in Rom. 4; and Jas 4:12, with Rom 2:1; Rom 14:4

These passages will show that James had an acquaintance with the writings of Paul, and that he was familiar with his usual method of expressing his thoughts. These allusions are not such as two men would be likely to make who were total strangers to each other’s mode of speaking and of writing.

It may be added here, also, that some critics have supposed that there is another kind of evidence that James was acquainted with the writings of Paul, than that which arises from mere similarity of expression, and that he meant to refer to him, with a view to correct the influence of some of his views. Thus, Hug, in the passage already referred to (Section 157), says, “In this Epistle, the apostle Paul is (if I may be allowed to use so harsh an expression for a while) contradicted so flatly, that it would seem to have been written in opposition to some of his doctrines and opinions. All that Paul has taught respecting faith, its efficacy in justification, and the inutility of works, is here directly contravened.” After citing examples from the Epistle to the Romans, and the Epistle of James, in support of this, Hug adds, “The Epistle was therefore written of set purpose against Paul, against the doctrine that faith procures man justification and the divine favor.” The contradiction between James and Paul appeared so palpable to Luther, and the difficulty of reconciling them seemed to him to be so great, that for a long time he rejected the Epistle of James altogether. He subsequently, however, became satisfied that it was a part of the inspired canon of Scripture.

(2) It has been, therefore, an object of much solicitude to know how the views of Paul and James, apparently so contradictory, can be reconciled; and many attempts have been made to do it. Those who wish to pursue this inquiry to greater length than is consistent with the design of these notes, may consult Neander’s History of the Planting of the Christian Church, vol. ii., pp. 1-23, 228-239, and Dr. Dwight’s Theology, serm. lxviii. The particular consideration of this pertains more appropriately to the exposition of the Epistle (see the remarks at the close of James 3); but a few general principles may be laid down here, which may aid those who are disposed to make the comparison between the two, and which may show that there is no designed, and no real contradiction.

(a) The view which is taken of any object depends much on the point of vision from which it is beheld - the stand-point, as the Germans say; and in order to estimate the truthfulness or value of a description or a picture, it is necessary for us to place ourselves in the same position with him who has given the description, or who has made the picture. Two men, painting or describing a mountain, a valley, a waterfall, or an edifice, might take such different positions in regard to it, that the descriptions which they give would seem to be quite contradictory and irreconcilable, unless this were taken into the account. A landscape, sketched from the top of a high tower or on a level plain; a view of Niagara Falls, taken above or below the falls - on the American or Canada side; a view of St. Paul’s Cathedral, taken from one side or another, from the dome or when on the ground, might be very different; and two such views might present features which it would be scarcely possible to reconcile with each other. So it is of moral subjects. Much depends on the point from which they are viewed, and from the bearings and tendencies of the doctrine which is the particular subject of contemplation. The subject of temperance, for example, may be contemplated with reference, on the one hand, to the dangers arising from too lax a view of the matter, or, on the other, to the danger of pressing the principle too far; and in order to know a man’s views, and not to do injustice to him, it is proper to understand the particular aspect in which he looked at it, and the particular object which he had in view.

(b) The object of Paul - the “stand-point” from which he viewed the subject of justification - on which point alone it has been supposed that he and James differ - was to show that there is no justification before God, except by faith; that the meritorious cause of justification is the atonement; that good works do not enter into the question of justification as a matter of merit, or as the ground of acceptance; that if it were not for faith in Christ, it would not be possible for man to be justified. The point which he opposes is, that men can be justified by good works, by conformity to the law, by dependence on rites and ceremonies, by birth or blood. The aim of Paul is not to demonstrate that good works are not necessary or desirable in religion, but that they are not the ground of justification. The point of view in which he contemplates man, is before he is converted, and with reference to the question on what ground he can be justified: and he affirms that it is only by faith, and that good works come in for no share in justification, as a ground of merit.

(c) The object of James - the “stand-point” from which he viewed the subject - was, to show that a man cannot have evidence that he is justified, or that his faith is genuine, unless he is characterized by good works, or by holy living. His aim is to show, not that faith is not essential to justification, and not that the real ground of dependence is not the merit of the Saviour, but that conformity to the law of God is indispensable to true religion. The point of view in which he contemplates the subject, is after a man professes to be justified, and with reference to the question whether his faith is genuine; and he affirms that no faith is of value in justification but that which is productive of good works. By his own character, by education, by the habits of his whole life, he was accustomed to look on religion as obedience to the will of God; and everything in his character led him to oppose all that was lax in principle, and loose in tendency, in religion.

The point which he opposed, therefore, was, that mere faith in religion, as a revelation from God; a mere assent to certain doctrines, without a corresponding life, could be a ground of justification before God. This was the prevalent error of his countrymen; and while the Jews held to the belief of divine revelation as a matter of speculative faith, the most lax views of morals prevailed, and they freely indulged in practices entirely inconsistent with true piety, and subversive of all proper views of religion. It was not improper, therefore, as Paul had given prominence to one aspect of the doctrine of justification, showing that a man could not be saved by dependence on the works of the law, but that it must be by the work of Christ, that James should give due prominence to the other form of the doctrine, by showing that the essential and necessary tendency of the true doctrine of justification was to lead to a holy life; and that a man whose life was not conformed to the law of God, could not depend on any mere assent to the truth of religion, or any speculative faith whatever. Both these statements are necessary to a full exposition of the doctrine of justification; both are opposed to dangerous errors; and both, therefore, are essential in order to a full understanding of that important subject.

(d) Both these statements are true:

(1) That of Paul is true, that there can be no justification before God on the ground of our own works, but that the real ground of justification is faith in the great sacrifice made for sin.

(2) That of James is no less true, that there can be no genuine faith which is not productive of good works, and that good works furnish the evidence that we have true religion, and are just before God. A mere faith; a naked assent to dogmas, accompanied with lax views of morals, can furnish no evidence of true piety. It is as true, that where there is not a holy life there is no religion, as it is in cases where there is no faith.

It may be added, therefore, that the Epistle of James occupies an important place in the New Testament, and that it could not be withdrawn without materially marring the proportions of the scheme of religion which is there revealed. Instead, therefore, of being regarded as contradictory to any part of the New Testament, it should rather be deemed indispensable to the concinnity and beauty of the whole.

Keeping in view, therefore, the general design of the Epistle, and the point of view from which James contemplated the subject of religion; the general corruptions of the age in which he lived, in regard to morals; the tendency of the Jews to suppose that mere assent to the truths of religion was enough to save them; the liability which there was to abuse the doctrine of Paul on the subject of justification - it will not be difficult to understand the general drift of this Epistle, or to appreciate its value. A summary of its contents, and a more particular view of its design, will be found in the “Analyses” prefixed to the several chapters.