Chapter two is perhaps the most popular chapter in the book of James for the legalists and religious as they endeavor to prove that salvation is more than by faith alone in Christ alone. They will always run to verses 14, 18 and 20 to demonstrate that “faith without works is dead.”

Without an understanding of the intent of the Apostle James as is evidenced in the context of this book, one may easily interpret that these verses apply to justification-faith. But though James does in fact bring up works as a practical outgrowth of faith, to interpret the subject of faith in this passage as justification-faith and make its validity a matter of works would be contrary to the preponderance of God’s Word, which emphatically teaches that justification-faith is solely a factor of God’s grace apart from any self-effort or personal works.

On the other hand, should James be speaking of justification-faith, a compelling case may be made that he is speaking not of justification before God but of justification before man. In fact, the key verse of this chapter may very well be verse 18, “But someone will say, "You have faith, and I have works." Show me your faith without your works, and I will show you my faith by my works.” And the key word, not only for the chapter but for the whole book of James, may very well be, “show.” God sees the heart. He knows whether or not a person’s faith is genuine. Man does not have this capability.

The only way man may see or believe that a person’s faith is real is by viewing a person’s production of spiritual fruit (good works). Unfortunately, this is not fail-safe. There were times in some of the most spiritual of God’s children (e.g., David, Matthew, Paul, etc.) that one, by observing their lives, would be unable to come to the firm determination that they were saved.

To make the determination that faith is “only alive” (or genuine) when it is accompanied by “good works” not only makes salvation a very uncertain and vacillating product but even more serious than that, it nullifies the sufficiency and efficacy of the sacrifice of Jesus Christ on the cross of Calvary. A Christian must never sell short the vicarious death of Jesus Christ by attempting to attach it to anything of merit by man.

As the student addresses the book of James it is well to remember that the Bible speaks of faith in a number of different ways, e.g., salvation by faith (Ephesians 2:8, 9), walking or sanctification by faith (2 Corinthians 5:7; Colossians 2:6), pleasing God as an impossibility without faith (Hebrews 11:6) and anything not of faith being sin (Romans 14:23).

Even though James addresses the practical outcropping of faith in his epistle, and especially in the latter part of chapter 2, he is speaking of a sanctification-faith or living-faith, which is a faith that a child of God is to exercise continuously so that the Spirit of God may be free to produce spiritual fruit (divine good works) through the Christian daily, which leads to ever increasing spiritual growth. When this is accomplished the child of God is in conformity with the perfect Law of Liberty.

Chuck Missler makes the statement in one of his Bible presentations, “Fellowship and friendship should be the legal tender of the Christian community.” It may be better said, “Love and impartiality should be the legal tender of the Christian community.” This verse is the natural extension of the thought contained in the last verse of the previous chapter, wherein James speaks about “pure and undefiled” religion. James continues with practical matters in the Christian life, which are a demonstration of a living-faith.

A genuine living-faith, one which allows the Holy Spirit to move without restriction in the Christian’s life, is incompatible with partiality (unjustified favoritism), which is prejudice. There is no place in the spiritual (Christian) life for snobbishness or caste discrimination.

Prejudice is an insidious sickness that has existed from the earliest times of man. It has led to slavery, the degradation of man and the expression of evil in every country upon the face of the earth. It is in fact the one great evil that continues to evaporate many of the decent qualities of the social fabric within America today. It is not confined to one ethnic group or class. It is pervasive within all of them. It is encouraged by specialty or identity names, unique identity events and the constant reminder of unjust historical events. Unfortunately Christians and local churches are subject to this tool of Satan. Prejudice is expressly forbidden by God’s Word, “. . . do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality (respect of persons).”

God’s children must always remember that God so loved the world—every single human being—that He gave His only Son to die on the cross of Calvary—equally for every single human being—so that everyone may be saved and be “in Christ.” There is no prejudice in the sight of God. Every single human being is a unique product of His creation. How a Christian treats others—saved or lost—manifests what he really believes about God, and, even more, is a practical demonstration of a positive or negative living-faith.

Prejudice is utterly incongruous with Christian faith. James outlines five reasons why it is immoral for a believer to favor the rich and look down on the poor.

The message James is conveying in this passage is that to break any one part of the law is to break or be guilty of breaking all of it. This is why Paul argued so forcefully in both Romans and Galatians against Christians who wished to place themselves back under the bondage of law. He is also attempting to get the reader to realize that showing favoritism (partiality or prejudice) is just as serious as both adultery and/or murder in the sight of God. But thankfully Christians are not under the Mosaic Law in the sense that it matters regarding their salvation. Jesus Christ fulfilled the law by living a perfect life upon earth, and He delivered the believer from the penalty or judgment of the law by His sacrifice upon the cross of Calvary.

James is definitely not attempting to place believers under law as a rule of life. This would contradict other portions of the New Testament, such as Romans 6:14—“You are not under law, but under grace;” Romans 7:6—“We have been delivered from the law;” Romans 7:4—“You also have become dead to the law through the body of Christ” (see also Galatians 2:19; 3:13, 24, 25; 1 Timothy 1:8, 9; Hebrews 7:19). Yes, the law continues to exist. It provides a frame of reference for a saved or lost person’s actions and deeds, but it no longer rules the life of a believer. The “royal law,” for the believer is far stricter than the law of bondage. At least it would be except for the provision of the Law of Liberty provided to every believer.

James concludes this passage by confirming that the Christian should conform to the “law of liberty,” which is a living-faith in Jesus Christ enabling a spiritual life empowered by the Spirit of God. Because to live apart from the “law of liberty” is to concede oneself back under the law of bondage—and there is no mercy in this law. But mercy triumphs over judgment when one speaks and does (conducts his life) in accordance with the “law of liberty.”

To understand this passage of Scripture, one in which the legalist and religious delight, it is necessary to understand (1) the context of the book of James, which speaks not of a justification-faith but of a living faith or sanctification-faith, (2) that works may be the product of divine good—a product of the Holy Spirit’s control and are of gold, silver or precious stones; or of human good—a product of self-effort without the Holy Spirit’s control and are of wood, hay or straw [1 Corinthians 3:11-15] and (3) that James is presenting the practical application of the spiritual life before man, not God—which is to say that man cannot see inner faith; he can only see the product of such faith as is evidenced by good works.

Here James refers, at least indirectly, to the sensitive issue that is quite unpopular in Christian circles. The issue is that once a person is born again by faith alone in Christ alone he will someday face the judgment of Jesus Christ for the life he has lived while a Christian upon the earth. And that which will be “tested by fire” at the Judgment Seat of Christ will be the works produced by the believer during his sojourn as a Christian. This accounting before the Savior will not be pleasant if what was produced resulted from a dead faith (a faith that is apart from the Holy Spirit). There may be works to consider, but they will be consumed (destroyed) by the fire of holy examination. On the other hand should the works be a product of a living faith (a faith that is in conjunction with the Holy Spirit), the works will be of divine good and will endure the holy fire unscathed.

The fact is that there is a judgment that every Christian must face. Justification before (or to be “saved” from any embarrassment in) this judgment will be by a Christian’s “good works.” It will not be a matter of eternal salvation because should all of a Christian’s works be burned, he will still be saved “so as by fire.” (1 Corinthians 3:15)

As mentioned previously in this study should it be interpreted that in this passage James is speaking of justification-faith, it should then be understood that he is speaking of justification before man. Many commentators interpret this passage to mean that a genuine justification-faith will, without fail, produce good works. They conclude that if there are no good works emanating from the person who has claimed to have been saved by faith then that person’s faith is not genuine, it is “dead.” It is true that once a person becomes united with Jesus Christ through faith and the indwelling of the Holy Spirit, he will doubtless be subject to a spiritual force that will encourage him to change. But even so, he still has a will that God will not violate. There are numerous passages within God’s word wherein Christians are exhorted to “walk in the Spirit” and not “in the flesh.” Christians are faced with this choice daily. And daily they must exercise their will by initiating either a living-faith in God’s Word and His power to live appropriately; otherwise, they will experience a dead-faith, which is self-effort coupled with no faith in God’s Word and power in order to live the Christian life.

There is sound Biblical support for the possibility that a Christian can and will by choice go astray. When this occurs there is little if any evident good works. This may happen for a day, a week, a month or for years. If one concludes then that this person no longer has justification-faith or saving-faith because of the absence of good works and thereby questions the genuineness of the person’s salvation, his judgment stands in conflict with an entire body of scripture that confirms the doctrine of the security of the believer. These comments are not meant to excuse or gloss over the gravity of a person outside of the will of God, but it is not an uncommon experience. Even the mighty have fallen. For certain, when this does occur, God never lets up in attempting to turn His child around. To be apart from God’s will is to live a life of emptiness, of non-productivity and of misery. God will always chastise (discipline) His children.

For this reason this writer believes James is speaking of a living-faith, which is available to every believer. Such a faith will result, without fail, in divine good (works). These will be tangible works of divine good and not empty words or efforts. Such works will clothe and feed the “brother or sister [who] is naked and destitute of daily food,” rather than heap worthless platitudes on them. If a person’s claim to spirituality (a living-faith) is indeed true, he will consistently produce divine good works.

James is saying that if such a person with such a testimony demonstrates no “good works” (1) his faith is unprofitable to him, (2) his faith will not “save” him and (3) his faith is “dead.” And this is true. When a Christian fails to “live by faith” (after accepting Christ as Savior), in accordance with the perfect Law of Liberty, (1) his life will produce no profitable rewards in heaven, (2) his faithless life will not deliver him or save him from embarrassment before the Judgment Seat of Christ and (3) his faith is inactive or inoperative (Gk. nekros—dead or inactive, inoperative).

James goes on to say that such a living-faith is more than simply a head-belief or mental assent regarding the truths of God’s Word. Even the demons have a head-belief in God, which in fact makes them tremble. A true living-faith is anchored in the heart and soul of the Christian. It is an utter (totally complete) trust (act of will) in the power of God in order to live a spiritual life. Only then is the Spirit of God free to fill (control) the believer and guide him into all spiritual blessings.

James concludes this chapter by relaying two illustrations of the faith-works relationship, one of Abraham and one of Rahab. True living-faith and works are inseparable. The first produces the second, and the second evidences the first. As to Abraham’s justification-faith one must turn to Romans 4:2, “For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? ‘Abraham believed God and it was accounted to him for righteousness.’” A person by faith alone in Christ alone is justified and is accounted righteous before God. Subsequent to this experience (willful act of faith or trust in Christ for salvation) the person, who is then a Christian, may by faith alone (living-faith) submit to the filling (control) of the Holy Spirit, which will produce divine good (works) that will “make perfect” (Gk. teleioo—to perfect or make complete) his living-faith.

No, James is not speaking of justification-faith, even though he uses the word “justified” within the passage. He is speaking of a living-faith which inevitably produces divine good (works)—and this alone “justifies” the person’s spirituality before man. Just as the body without the spirit is dead, so a living-faith without good works is imperfect or incomplete.