James: “not by faith alone” “Works?”
“let everyone be quick to listen, slow to speak, slow to anger”
James 2:14-26 James 2:24: “You see that a person is justified by what he does and not by faith alone.”
Introduction The Apostle Paul wrote to the Ephesians:: “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God—not the result of works, so that no one may boast.” (2:8-9 NRSV). But James writes, “You see that a person is justified by works and not by faith alone” (2:24; NRSV).
Who is right? Paul or James? Why do they appear to contradict each other? Can they possibly be saying the same thing? How do we account for the obvious difference? This interpretive problem has been much discussed both in sermons and in scholarly literature. Our key text, “You see that a person is justified by what he does and not by faith alone” (James 2:24), suggests one biblical commentator, is “a crux interpretum (a crucial interpretive issue), not only for James, but for NT theology in general.”
As you are aware we are using Jeanne Serrãos’ forthcoming commentary on the book of James. What does she have to say about these problems? How does she handle the seeming contradiction? We quote from her in a different type, making many omissions, and often changing her wording for the purposes of this lesson. If you want to know what she really says, buy her commentary!
In one of her “From the Text” sections she discusses this issue.
I.
FROM THE TEXT
James 2:14-20 deeply bothered the protestant reformer, Martin Luther (1483-1546), who was fighting a battle similar to St. Paul’s. In both Paul’s and Luther’s day there were those who insisted that one observe some religious rituals to be accepted by God.
In Paul’s time it was Jewish purity and dietary laws. In Martin Luther’s day it was the abuse of indulgences which were bought to substitute for the punishment in purgatory for sins that had been forgiven. James’ insistence that “a person is justified by what he does [works] and not by faith alone” upset Luther.
But it was only Luther’s first edition of Preface to the New Testament in 1522 that contained his now famous negative quotation about the Book of James:
In a word St. John’s Gospel and his first epistle, St. Paul’s epistles, especially Romans, Galatians, and Ephesians, and St. Peter’s first epistle are the books that show you Christ and teach you all that is necessary and salvatory for you to know, even if you were never to see or hear any other book or doctrine. Therefore St. James’ epistle is really an epistle of straw [bold added], compared to these others, for it has nothing of the nature of the gospel about it.
Martin Luther, however, also writes in his Preface to the New Testament, “For where works and charity do not abound, there the belief is not right; the Gospel does not apply, and Christ is not rightly known.” So Luther’s comment on James as an epistle of straw was said only in the context of comparison to Peter and Paul’s writings, especially their Christology. He left the remark out of all subsequent editions of his Preface to the New Testament.
James was fighting a different battle from Paul and Luther. His readers needed to understand that real faith produced a change in behavior. James’ opponents were paying lip service to what the Church believed and God commanded. They thought that if they had faith (belief), nothing else was required of them. In one sense that was true, but James was showing his readers that true faith does result in godly actions.
II.
Faith and Actions (2:14-26)
This section does not come “out of the blue.” The theme that has been implicit all along in the book, James only makes more explicit, that of acting out one’s faith in deeds: “Do not merely listen to the word, and so deceive your selves. Do what it says” (1:22).
This section is often referred to as “faith and works.” But because “works” in English has developed a specialized meaning, we use the term “actions.” This speaks clearly to the current generation familiar with the saying, “Actions speak louder than words.”
This famous section on faith and actions consists of three parts (vv 14-17; 18-20; 21-26). Verses 14-17 illustrate that faith without action is dead.
Verses 18-20 are set in diatribe form with someone making a distinction between faith and action. James says no distinction can be made because one’s faith is evidenced by one’s actions. Thus this kind of faith is useless.
Verses 21-26 give two examples of OT personages, one man and one woman, whose actions revealed their faith and resulted in their salvation.
1. Action-less Faith is Dead (2:14-17)
14What good is it, my brothers, if a man 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 says to him, "Go, I wish you well; keep warm and well fed," but does nothing about his physical needs, what good is it? 17In the same way, faith by itself, if it is not accompanied by action, is dead (bold mine).
BEHIND THE TEXT
This passage continues James’ discussion of the royal law: “Love your neighbor as yourself” (v 8). First, favoritism breaks this royal law (vv 1-13). Now it is the lack of social concern for our neighbors. James’ concern for the physical needs of people is a contribution of Judaism to Christianity.
IN THE TEXT
14What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him?
■ 14 James begins by asking what good is it or “What is the benefit, my brothers and sisters, if someone says he or she has faith, but does not have actions (works)?” This was a common question for the moralists of the day. They were concerned with behavior that shapes character rather than just the profession of ideals.
Here James shows that it is hard to believe anyone has saving faith, if their lifestyle does not reflect it.
With the second question--“Can this kind of faith save him?”--James refers specifically to the faith that exhibits no action. He asks not whether faith in general can save, but specifically whether a faith that does not produce good actions, can save. Apparently, James sees two types of faith. One is merely mental assent. The other believes down to the person’s very core and is obvious from one’s conduct in everyday life.
James is asking the eschatological (future) question (see v 13). Can faith that does not express itself in acts of charity save one at the final judgment? When Jesus describes the final judgment, eternal life and punishment are based on feeding the hungry, providing shelter, clothing the naked, visiting the sick and imprisoned (Matt 25:31-46).
For James it is not faith that is able to save, but “the ‘word of truth’ implanted by God that is ‘able to save their souls’ (v 18). But this is only, “as 1:22-25 argues, if they are ‘doers of the word and not hearers only.’”
15Suppose a brother or sister is without clothes and daily food. 16If one of you says to him, "Go, I wish you well; keep warm and well fed," but does nothing about his physical needs, what good is it?
■ 15-16 This long sentence begins with a conditional If, indicating a possible situation. “If a brother or sister is (naked and also lacking daily food...” This is a destitute situation; there is no reason to think that this brother or sister has clothing or food stored somewhere else!
The word, daily food, an expression natural to secular Greek, is used here to show “a poor person’s need as urgent.” The rare use of sister (adelphē vs alelphos) emphasizes that the destitute are not just strangers but an actual part of the community.
James responds to this dire situation with an example of faith without works:”but someone in your community would say to them: ‘Depart in peace, be warmed and be filled [with food]’, but does not give them the necessities of the body...” (v 16).
The three exhortations to the brothers and sisters--‘Depart in peace, be warmed and be filled are hollow because the needy had not the means to fulfill them.
The command to Depart in peace is a common biblical blessing. Peace refers to the goodness and blessedness that is given by God to those who walk according to his will. “It seems like the person is telling the poor person to get his life in shape and then God will bless him.” This blessing serves as a religious cover, a pious camouflage, for the failure to meet the poor person’s needs.
James follows up with, What good is it or what is the benefit? (an inclusio, see v 14). The question can be translated as “what is the use?” and suggests that this is a harsh question which tries to convince the readers of how inappropriate their position is.
17In the same way, faith by itself, if it is not accompanied by action, is dead.
■ 17 James uses three different designations to clarify what he is talking about. He is discussing (1) faith . . . not accompanied by action and not a true faith that naturally manifests itself in social action. He says, (2) “Thus also this kind of faith, if it does not have works (actions) is dead, (3)[being] by itself.” One writes, “The two things which are opposed are not faith and works (as with Paul) but a living faith and a dead faith.”
If Christians truly love their neighbors as themselves, James says, they must do something about the plight of those who are destitute, who have no options, and who are unable to help themselves.
Faith Evidenced by Action (2:18-20) 18But someone will say, "You have faith; I have deeds." Show me your faith without deeds, and I will show you my faith by what I do. 19You believe that there is one God. Good! Even the demons believe that—and shudder. 20You foolish man, do you want evidence that faith without deeds is useless? BEHIND THE TEXT
Judaism has always been an ethical religion. Its high ethical standards were one of the reasons many Gentiles in the first century were interested in knowing more about it. But with the emphasis on believing in Jesus of Nazareth as the Messiah, some misinterpreted the concept of salvation by faith. Even Paul, who emphasized salvation by faith, always included ethical exhortations in his letters.
James believed in salvation by faith and in its ethical standards, but addresses different issues than Paul. Some among his readers saw no correlation between what they believed and how they acted.
IN THE TEXT
Verses 18-20 are among the most difficult in the NT both to translate and to understand in detail. They are an example of the diatribe rhetorical pattern that invents an imaginary conversational opponent. This objector poses a competing argument that allows the author to advance the argument.
The difficulties center in distinguishing between the speakers—between James and the imaginary opponent. With v 20 the speaker is obviously James. But does he begin at 18b (and I), 19a (You), or 19b (Good!)?
18But someone will say, "You have faith; I have deeds." Show me your faith without deeds, and I will show you my faith by what I do.
■18 But (Alla, rather) is normally understood as an adversative particle indicating a contrast to what precedes. As such we translate, But someone will say: You are having faith and I am having works.
What the original Greek shows us is the relative emphasis on faith and deeds (actions). The straw man James uses to begin this discussion separates faith from actions: “You are having faith and I am having works (actions).” James responds that a person cannot have one without the other.
Faith (pistis) is the common word for faith or trust. As such it refers to true piety or genuine religion. It can also mean what one believes such as a “body of faith” or “teaching.” In this context faith needs actions (erga) because belief in a doctrine or teaching “represents only one side of true piety.” It is obvious that James wants his the readers to understand that faith is more than mental assent to a body of teaching. It has to involve action to be genuine.
Actions (works), in the plural form carries the meaning of actions “exhibiting a consistent moral character.” James summarizes his definition of faith as evidenced by actions. Verses 14-17 contain some concrete examples (physical care of the needy) of what he means by a consistent moral character.
19You believe that there is one God. Good! Even the demons believe that—and shudder.
■ 19 James continues to address the imaginary opponent, or those who think this way. What is believed conforms to the traditional formula of Jewish orthodoxy: God is one (Deut 6:4).
James follows this statement of Jewish orthodoxy with You are doing well. It means that one believes “appropriately” or “in a manner free from objection.” The sarcasm of the following statement indicates that just believing correctly is not enough. For James adds, Even the demons believe [that God is one] and tremble with fear.
Whether it is with awe or terror, even the demons believe that God is one! Ancient people often “regarded the very pronouncing of the name of a god as having the power to provoke fear and terror.” One writes here,
The point is that the knowledge of who God is does not save them [demons]; in fact, it is this very knowledge which makes them shudder . . . ! A faith which cannot go beyond this level is worse than useless. 20You foolish man, do you want evidence that faith without deeds is useless[ \l "fen-NIV-30298a#fen-NIV-30298a" \o "See footnote a" a]? ■ 20 James begins with a question common to diatribe, “But are you wishing to know...” (Do you want evidence)? Perhaps he uses the verb, to know, to emphasize that knowledge is an important part of action. Those whom he is writing against would agree that knowledge and faith are important for a member of the Christian community.
Continuing in typical diatribe style, he addresses his audience directly, “O senseless human being”. The adjective used (kene, “empty”) designates an intellectual failure that “has moral bases or implications. A stubborn, “hard-hearted” ignorance is the general idea.” Does this empty-headed person want to know whether “faith without actions is barren”?
3. Old Testament Examples of Faith in Action (2:21-26) 21Was not our ancestor Abraham considered righteous for what he did when he offered his son Isaac on the altar? 22You see that his faith and his actions were working together, and his faith was made complete 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 God's friend. 24You see that a person is justified by what he does and not by faith alone. 25In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction? 26As the body without the spirit is dead, so faith without deeds is dead. BEHIND THE TEXT
James uses what his audience already understands, Abraham and Rahab as examples of faith, but social opposites! Before the Law of Moses was given, Abraham was justified by doing what God asked. Rahab, although a prostitute, was justified by extending hospitality to the Hebrew spies. “In Jewish tradition, Rahab was celebrated as a proselyte and a model of hospitality.”
Hospitality was an important ancient virtue (see 1 Tim 3:2; Titus 1:8: Rom 12:14). In ancient times, receiving someone who was traveling into one’s home was not just a nice thing to do. It could actually save their lives and protect them from thieves and sickness.
There were public places to stay along the main roads, but they were for those who were not fortunate enough to know anyone in the area. Christian missionaries carried letters of introduction so they could stay with other Christians or friends of Christians along the way.
James’ choice of Rahab’s actions, which resulted in her and her family’s physical and spiritual salvation, highlighted an important loving action. For Christianity to spread as it did, hospitality was necessary.
IN THE TEXT
21Was not our ancestor Abraham considered righteous for what he did when he offered his son Isaac on the altar?
■ 21 James introduces the example of Abraham with a question that expects a “yes” answer. Abraham was their common ancestor (father, Gen 17:4-5) who was highly regarded as a righteous man.
By reaching back into their common understanding, James legitimizes his position on saving faith. He says, “Was not our father, Abraham, justified by works after offering up Isaac, his son, upon the altar?” (Gen 22:1-18). NIV translates the phrase as considered righteous by what he did . . .”
This verb, was justified (edikaiōthē) is very difficult to translate “because of its frequent use by Paul in contexts opposing righteousness by faith and “works of the law” and the complex use of the verb and its cognates in the OT. As with any word, this verb must be given the meaning its author intended within its own context. Verse 18 clearly indicates that faith is demonstrated by actions that only a person with true faith and a right relationship with God could produce.
22You see that his faith and his actions were working together, and his faith was made complete by what he did. ■ 22 James says You see (singular) as a response to the foolish person he addresses v 20. You see (Blepeis) is better translated here, you are noticing or even, you are discovering.
James uses another verb of perception (orate, You see [plural]) in v 24 as well. These examples are to help the foolish person understand clearly that his [Abraham’s] faith was working with his works (actions) and, by his works (actions), his faith was made mature (“complete, perfect”). The verbs, working with and was made mature, take the reader back to 1:3-4.
23And the scripture was fulfilled that says, "Abraham believed God, and it was credited to him as righteousness," and he was called God's friend.
■ 23 James refers to Gen 15:6 and 2 Chr 20:7 to legitimize his position. He writes, And the scripture was fulfilled, the one saying, “And Abraham believed God, and it was credited to him as righteousness” [Gen 15:6] and he was called God’s friend (2 Chr 20:7; see also Exod 33:11).
Friendship, “the essential quality and unity of friends,” was a significant moral virtue in the Hellenistic world. James’ addition here of the theme of “friend of God” is significant as is seen in its uses in 4:4 where he makes an absolute distinction between friendship with the world and friendship with God.
This verse also confirms the interpretation of was justified in v 21 that Abraham’s actions were a demonstration of his faith. That Abraham believed God was manifested by the fact that he would have sacrificed his son (see also Gen 18:19). According to the Scriptures, it was credited to him as righteousness.
24You see that a person is justified by what he does and not by faith alone.
■ 24 James says You see (plural) as a second response (see v 22), now directed to his readers. The verb used here for perception (horate) means to be mentally or spiritually perceptive (see 1:22-25). This time James is more to the point. He says, that by actions a person is justified and not by faith only.
25In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction?
■ 25 And likewise or in the same way: James compares Rahab the prostitute’s actions of hospitality and protection of Joshua’s spies (Joshua 2; 6:22-25) to Abraham’s willingness to kill his son at God’s command.
The Greek asks: was not also Rahab, the prostitute, justified by actions after entertaining the messengers (or angels) as guests and sending them out by a different way? Rahab received the Israelite spies, welcomed them and entertained them as guests. Even though she knew she could lose her life for giving lodging to these enemies of her town, she did it. Both Abraham and Rahab acted on their faith when much was at stake (see Hebrews 11:13). 26As the body without the spirit is dead, so faith without deeds is dead. ■ 26 The author compares the way the spirit animates the body with how actions animate, or bring to life, faith. For just as the body is dead without [the] spirit, so also is faith, without actions, dead.
James uses the common word for body (sōma) usually used to contrast with spirit when the dual nature of the human person is meant.
The word translated spirit (pneuma)is the common word used to indicate the spirit of a person, the spirit of Jesus and the Holy Spirit. The root meaning of pneuma is breath or wind and refers to the dimension of life that is intangible and unseen. However, its presence can move things or persons and its effects are seen (see John 3:8). The spirit gives life to the body and the Holy Spirit inspires human beings to do God’s will.
In comparison, faith is what is unseen; its presence is known only by the fact that it moves Christians to do the will of God, to loving action (see Gal 5:6)! Just as we conclude that there is wind when we see the leaves of the trees moving, so James concludes there is faith when a person exhibits that faith through actions. When the wind “dies down” we know it because the leaves no longer move. When Christians no longer act out their faith, James concludes that their faith is dead.
Conclusion
This emphasis on faith and actions is the strength of the Wesleyan heritage and its theology. John Wesley said, “The gospel of Christ knows of no religion, but social; no holiness, but social holiness.”
These words were originally spoken against a solitary mysticism and for preserving Christian fellowship. Modern interpreters of Wesley have extended that meaning, following Wesley, to include taking care of the poor and disenfranchised. Holiness will work itself out in holy actions and impact the community.
Dr. C. Jeanne Serrao jeanne.serrao@mvnu.edu (740) 397-9000 Ext. 3602 INCLUDEPICTURE "http://www.mvnu.edu/images/spacer.gif" \* MERGEFORMATINET
C. Jeanne Orjala Serrão, James: A Commentary in the Wesleyan Tradition, New Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press of Kansas City), unpublished manuscript. Greeting 1:1 Introduction 1:2-27: James’ Opening Statement on the Christian Life Exposition: 2:1-5:20 Partiality and the law of love: 2:1-13 Faith and Actions: 2:14-26 The Tongue Reveals One’s True Nature: 3:1-12 Earthly and Heavenly Wisdom: 3:13-18 The Double-minded must Humble Themselves: 4:1-10 Do not Judge your Neighbor: 4:11-12 Do not Boast about Tomorrow: 4:13-17 Warning to the Corrupt Rich: 5:1-6 Patience in Suffering: 5:7-11 The Simple “Yes” and “No”: 5:12 Prayer Offered in Faith: 5:13-18 Turning back the Wanderer: 5:19-20 James 1:19, NRSV. According to Robert W. Wall, Community of the Wise: The Letter of James, The New Testament in Context, Howard Clark Kee and J. Andrew Overman, eds. (Valley Forge, Pennsylvania: Trinity Press International, 1997), 192, following a thesis statement (1:2-21) and before the concluding exhortations (5:7-20), the main body of James consists of three essays (chs 2, 3, 4) on “wisdom from above” which the author summarizes in 1:19. Since the New Beacon Bible Commentary is based on the NIV, our quotations will follow it unless otherwise indicated. See Galatians 2:16; Romans 3:27-28 . Bold type is added. See for example the discussion and bibliographies in Luke Timothy Johnson, The Letter of James, A New Translation with Introduction and Commentary, The Anchor Bible, Volume 37 A (New Haven: Yale University Press, 1995), 58-65. Peter H. Davids, The Epistle of James, The New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1982), 130. On 2:18-20. Martin Luther, Luther’s Works. Vol. 35: Word and Sacrament, ed. E. Theodore Bachmann (Philadelphia: Muhlenberg, 1960), 362. Martin Luther, The Prefaces to the Early Editions of Martin Luther’s Bible, ed. T. A. T. A. Readwin (London: Hatchard and Co., 1863), 79. When discussing a particular verse and quoting the biblical text, bold type indicates NIV and bold italics indicates Jeanne’s personal translation. When she quotes authorities, we keep the quotation marks, but omit the documentation.
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