A Study By

Gary Ray Branscome

    As the half brother of Jesus, the writer of the book of James was immersed in Jewish culture, and was the head of the first Christian congregation at Jerusalem. For that reason, he dealt primarily with Jewish believers, and his book has been called the most Jewish book in the New Testament. Not only is it addressed specifically to “the twelve tribes,” but it also refers to the place of meeting as a synagogue rather than a church (James 2:2, assembly, KJV).
  
    Because the terminology used by James differs from that used by Paul, his words are sometimes twisted to contradict what Paul taught. Since the purpose of this essay is to resolve that contradiction, what I have to say deals specifically with the first two chapters. As we examine what is actually being said, it should become evident that James is not dealing with open sinners, but with people who profess to trust in Christ, but act like Jews.
 

    During His ministry, some of the problems that Jesus had to deal with were self-righteousness (Luke 18:9), trust in riches (Mark 10:24), rationalizing sin (Luke 16:15), and explaining away the words of Scripture (Matthew 15:6, Mark 7:13). Since all of those problems were rooted in a non-Christian world-view, James makes it clear that such behavior is inconsistent with faith in Christ.

    Chapter one begins with words of encouragement, to the persecuted. Such encouragement was important because those who trust in riches assume that persecution, or poverty, are signs of God’s disfavor. That is why the book of Hebrews stresses the danger of turning away from the faith in the face of persecution.
    Verse 9 deals with trust in riches. James tells the poor believer to take heart in the fact that heaven is his, and the rich to be thankful that God has shown him his spiritual poverty, and need of forgiveness in Christ.
    Verse 12 encourages those who are persecuted by referring to the glory that belongs to every believer, as a crown.
    Verses 13-16 are directed at those who rationalize certain sins by saying that God is tempting (testing) them, and, therefore, cannot really condemn them if they fail the test. [Some Moslems use that same line of reasoning.]
    Verses 19-20 deal with the fact that the self-righteous tend to be quick to anger, quick to condemn others, and quick to want to see others punished (Luke 4:28-30).
    Verse 22 is directed at those who rationalize sin by convincing themselves that as long as they hear the law [i.e. agree with it] it will not matter if they cannot always live up to it. [Some Moslems still use that same line of reasoning.]
    Verses 23-24 compare those who are shown their sin by the law and then rationalize it away, with those who look in a mirror and then forget what they look like.
    Verse 25 assures those who are shown their sin by the law, yet do not excuse it, but instead repent as the law requires, that they will have God’s blessing.

    The second chapter begins with a rebuke that is directed at those who trust in riches. Because those who derive a false assurance of salvation from their wealth, assume that material success is a sign of God’s favor, the congregation was treating wealthy visitors like guests of honor, while treating the poor like they were not even wanted.
    Verse 5 makes it clear that such behavior is not in accord with faith in Christ, and specifically with the fact that poor believers have been chosen by God, and are heirs of all the riches of heaven.
    Verses 6-7 point out the fact that many wealthy people persecute believers and blaspheme Christ.
  Verses 8-9 carry the rebuke to the self-righteous by pointing out how inconsistent such discrimination is with the commandment “Love your neighbor as yourself”.
    Verses 10-11 drive home the point by making it clear that it is impossible to be partly righteous, and, therefore, impossible for good deeds to outweigh bad. Either we keep the whole law, or we are guilty of all. And, the Apostle Paul makes it clear that we are all guilty of all (Romans 3:9-20).

    With verse 12, James shifts from the problems cited above (such as rationalizing sin, or trust in riches) to the fact that such behavior is inconsistent with faith in Christ, and, therefore, could indicate that those guilty are not true believers.
    Verse 13 alludes to what Jesus said in regard to both mercy and forgiveness, by saying, “he shall have judgment without mercy, that has shown no mercy” (Matthew 5:7 and 18:35). However, we know that when Jesus made those comments about mercy and forgiveness, He was not talking about works, because unbelievers often show mercy or forgive, yet that does not save them. However, if a believer says “I am going to forgive you because Christ forgave me,” his act of forgiving is not just a work, but an expression of his faith in Christ. And, that is what James is talking about. He is not talking about works of the law or things we do in a vain attempt to make ourselves righteous (Titus 3:5), but conduct that is itself an evidence of faith in Christ.
    Verses 14-16 go on to say just that! Here James cites the hypocrisy of saying to someone in need, “be warmed and filled” yet giving them nothing to eat. And, when that illustration is understood in the context of what James has been saying, his point is that it is inconsistent for a Jew to claim faith in Christ, yet continue to rationalize sin, deny sin, and act like a person’s wealth reveals their standing with God.   
    Therefore, verse 17 is not saying that faith in Christ is dead unless works are added to it. On the contrary, what James is saying is that if a person truly has saving faith, it will make a difference in their life. Those who think that they can make a dead faith alive by doing good deeds are just as deluded as those who think that they can save themselves by their works.
    Verses 18-19 make it clear that what we do reveals what is in our heart. If we have a true and living faith, the works that are consistent with faith will come automatically as a fruit of that faith. On the other hand, if we do not have a true and living faith, then we have never trusted in Christ and need to be saved.

    The words “They that are unlearned and unstable wrest… also the other scriptures, unto their own destruction,” should be a warning to those who, in their zeal for works righteousness, wrest the words of James to contradict the words of Paul (2Peter 3:16). In dealing with the last part of chapter two, it is important to realize that James and Paul are talking about two entirely different things.
    When Paul spoke of works, he was talking about works of righteousness, or obedience to the law. In contrast, James is talking about the fruits of faith, and the influence that what we believe has on what we do. Likewise, When Paul spoke of faith, he was talking about faith in Christ. In contrast, the faith that James calls dead is not faith in Christ, but a Jewish idea of faith, which consists of nothing more than believing that “there is one God” (James 2:19).
    In verses 21-23 James cites Abraham’s willingness to sacrifice Isaac, as an example of faith producing works. In other words, Abraham was willing to sacrifice Isaac because he believed that his seed was going to die for the sins of the world, and that God would raise him up. That is why James 2:23 refers to God’s promise to Abraham (Genesis 15:6 and 22:18). And, that is why the author of Hebrews said “By faith Abraham, when he was tried, offered up Isaac… Accounting that God was able to raise him up, even from the dead” (Hebrews 11:17-19).
    Sadly, those who wrest the words of James to their own destruction ignore everything that James says about the faith of Abraham, and read their own ideas about works righteousness into the text.

    Verse 25 cites Rahab’s willingness to hide the spies that Joshua sent out, as a second example of faith producing works. However, as with the previous example, the works that James mentions have nothing to do with the law, or trying to make oneself righteous. Rahab hid the spies, because she believed that the Lord had given the land to Israel (Joshua 2:9). In fact, if James was talking about obedience to the law, or works of righteousness, Rahab the harlot is the last person he would give as an example. Nevertheless, you cannot reason with those who are blinded by works righteousness.
 

    Although James was a well-known pastor in the apostolic church, his book was not accepted as Scripture until it was shown that it could be understood in a way that agrees with the teaching of Paul. Those who think that the words of James somehow negate what Paul said, are under a fool’s delusion.