James Lesson 4

THE EXCELLENCE OF POVERTY AND GENEROSITY 2:1-26

by Lane Rogers

James leaves his introduction and turns to a discussion on one of the major themes he has introduced, that of wealth and charity. This is an expansion of 1:9-11 and 1:22-27 and forms the basis for the denunciations of chapter 4 and 5. This chapter (chapter 2) has two parts: 2:1-13 begins with an illustration (2:1-4) and leads to a discussion on OT precedent, and 2:14-26, likewise begins with a theme sentence and an illustration (2:14-17) and ends with a discussion based on precedent of Abraham and Rahab. The first part argues that one must honor the poor and the second that one ought to share with them.

The is no Partiality Allowed (2:1-13)

I. An Illustration of a Judicial Assembly____2:1-4

A. Verse 1____James teaches that the "poor" have an important place in the church because of the "leveling" effect of the gospel. True faith has no place for the social distinctions of the world. In fact, if a Christian assembly should even so much as consider distinctions, it becomes, by that act, "evil" and sides with the wealthy who persecute Christians.

We have our common introduction, "my brethren" as a starting point. This was used in the early church and Judaism in general. The brethren are to have or show no favoritism.

The historical use of this word found in the OT has the ring of a judicial term or court hearing. James is speaking of forming cliques (Dt. 1:17; Lv. 19:15). This is a prohibition against forming cliques primarily based on social status, but the legal concept that underpins this section is that God shows no partiality (Dt. 10:17) so neither should human judges. This same theme is repeated in the NT (Gal. 2:6). This word (προσωποληψία) first entered the NT as a characteristic of God's judgment (Col.3:25; Eph. 6:9 and Romans 2:11). Our author then is speaking of passing judgment.

But he also speaks of Christ as "Glorious" which is to speak of his reputation, fame, or honor. But__this is not simply a statement of saying our Lord is worthy of honor but this term is used of exaltation, revelation, and as one who brings salvation.

Those who hold "the faith of our glorious Lord with partiality" are not debasing just any belief, but rather debasing the Christ. As the tone implies, this is a serious matter.

B. Verse 2-3___The preceding verse has shown us that one cannot combine "faith in Christ" with partiality. Now we have an example as to how the church can "slide into" partiality. This is just an example given by our author. There is no evidence that this was actually taking place. The example is that two persons enter the "synagogue."

The use of the word "synagogue" instead of the word "ekklesia" has been the subject of much debate over the years. There were several early Christian writers who used the word "synagogue" as a replacement for "ekklesia." (Ign.Pol. 4:2; Trall. 3: Hermas Man. 11:9, 13,14; and others) late in the 2nd century. What this shows is that the term "synagogue" was used at a much later date and that James was not using it simply because he was writing in formative Christianity.

It is at this juncture that I want to make the argument that this is not the regular assembly of the church James is speaking of here, but rather a "church court." I base this on the use of the term "synagogue" which by late fist century became a fluid term for assembly or meeting in general and not for the Sunday assembly. Ekklesia was the more formal term. The use of the term "synagogue" coupled with the term prosōpolēpsia, a term used almost exclusively with "courts," plus other indicators we will observe later, point to a court scene and not a Sunday assembly.  There is more. When the "two people enter" one is seated and the other relegated to standing or sitting on the floor. If these are Christians entering a service for worship, why do they need to be told where to go? And is there any realism in describing a wealthy non-Christian visiting a church? That alone makes this a poor example.

Clearly these people (the two people) are strangers at least to this type of meeting for otherwise they do not need to be directed to their place.

The assembly or gathering here is a judicial assembly and both litigants are strangers to the process. Look no further than 1st Corinthians 6:1-11 for the idea of the "Church court" and more in Matthew chapter 18ff.

It is one of the most interesting aspects of modern Christianity to discuss the concept of a "Church court." We currently live in an age where members of the church can't pass judgment even on simple matters thus modeling the problems of 1st Corinthians the 6th chapter.

C. Verse 4____This clarifies what kind of assembly we are having since our author refers to those Christians as "judges." James accuses them of "discriminating among themselves" and they are judges with "evil thoughts" or "evil minds." This may very well be a reference to Leviticus 19:18 or several other points of law.

I. Verse 5___Again, James starts his argument by a question. "Has God not chosen the poor?" As with James' other questions, the participle here anticipates an affirmative answer. The concept of "election" (being chosen) was deeply rooted in both Jewish and Christian thought.

God chose Israel (Dt. 4:37; 7:7; 14:2) and thus, the Jews saw themselves as God's elect. Likewise God chooses among His new people (Acts 13:17; 15:7; 1st Peter 2:9; Eph. 1:4) and the poor are just another group. Even Jesus singled out the "poor" (Lk. 6:20). Looking at these people from an earthly perspective we only see poverty. Viewing the poor through the eyes of God there is exaltation for it is they who love Him and receive His promise (1:9-12).

II. Verse 6___To dishonor the poor man is to dishonor Jesus. God has chosen the poor but these Christians are mistreating the poor in favor of the rich. They are siding with the very class of people who have historically persecuted them. Notice this verse also, we are still speaking of court settings.

III. Verse 7___These people (those who discriminate against the poor) blaspheme the "Good Name." The "Good name" here is the name of Jesus.

I. Verse 8___(μέντοι) This article is one of the most common in the New Testament. It is nevertheless or but, which tells us we are still talking about the rich and poor. James flatly states there is a "sovereign law."

This law has "royal authority."

This is probably called the "royal law" because Jesus used it so many times (Matthew 22:39; 19:19 etc.) . This command carries the authority of Jesus and goes beyond the law. Then to break one command (this one) is to destroy the entire law.

II. Verse 9___One does well if he fulfills the law and loves his neighbor as himself. But in this case, if one shows favoritism to the rich as opposed to the poor Christian, the royal law is broken. (It should be mentioned that we are speaking of Christians and not non-members of the church. These passages should not be used in an effort to say that government fulfills our Christian responsibility.) Favoritism particularly in the court system undermines the law.

III, Verse 10___One is counted a criminal no matter which particular section of a legal code that is broken. What we know is that an attitude toward the law and the authority of the law is revealed by any transgression by Christians in this community.

IV. Verse 11___James now points us to two facts concerning the unity of the law. One is the ad hominem argument that people recognize all crime under the one heading as a law breaker. The second is that the lawgiver expresses His will under each individual command. More to the point, these "commands" express the will of the lawgiver and any violation of the commands violates the will of the lawgiver. In our case study here, a violation of murder is the same as a violation of adultery since they both violate the will of the lawgiver.

V. Verse 12___The considerations above lead logically to James' conclusion. Take into account the final judgment in all your actions. This judgment will be according to the "law of liberty." (See our discussion on the law of liberty in 1:25 [Here]. The law of liberty is the "law of Moses" as interpreted and sometimes altered by Jesus Christ and the Apostles. Here we have a standard that once again focuses on Jesus.

James Chapter Two Continued____________

A Call to Obedience (Transition) 2:13

I. Verse 13____Our author makes a transition. God, according to this saying (above in 11-12), will judge unmercifully. Judgment without mercy is the most strict form of judgment with each and every sin receiving its just reward. This is a prospect that the Jews feared. Humilitaing the poor, which God honors and in transgressing the law of love (thus breaking the law) and as such those involved can expect the same at the final judgment.

II. GENEROSITY IS NECESSARY ___2:14-17

I. Verse 14___A faith which is purely doctrinal and does not result in pious action (i.e. charity) is a dead sham and totally useless in matters of salvation. True faith reveals itself in pious deeds of love. In fact, James points out that one cannot be saved "by faith alone." More to the point, when it comes judgment time a faith that is lacking works is useless.

II. Verse 15___At this point, the author introduces an example of what "faith without works" looks like. This is such a crass example of "faith without works" that it needs no explanation.

III. Verse 16___The example of v.15 is expanded. The author has a broader agenda in mind than just food and water. When one fails to give the needy what they need we are guilty of a great sin.

IV. Verse 17___The example was crass and probably would have shocked many pagans and Jews, who were used to these same ideas taught under late Judaism.

For James, there is no such thing as a true and living faith which does not produce works. The only true faith  is a faith working with love. Thus, a faith absent works is a dead faith.

The Rational Argument______(2:18-20)

I. Verse 18___At this point James begins to develop the theme started in 2:14-17. The beginning clause "but someone will say" is an introduction to an imaginary character. The point is that this person is claiming that faith and works may exist separately, as many gifts we saw in 1st Corinthians 12: 4-10. It is this separation that James attacks. You claim to have faith, and (you admit) I have works. Show me you "faith" apart from works [the essence of the argument is found in "show."] That is it is impossible for faith to be expressed in any manner besides something that someone can see. Prove to me this so called faith of yours apart from deeds. It is obviously impossible.

II. Verse 19___Once again our author addresses an imaginary opponent. It is here that James informs that this character adheres to a creed (the One God). It sounds like the shema of Judaism (Dt. 6:4ff). Even the demons confess that is one God. Here is James' point. A simple confession that Jesus is Lord will not save a person. Even the demons do that.

III. Verse 20___At first glance one might think that this question in 2:20 underlines the point made about workless faith being "demonic."

The error being discussed here is intellectual as well as moral because it puts those who believe in "faith alone" on the side of the demons. But these people are willing to be shown from the history of Israel that "faith without works" is dead.

IV. Verse 21-25___The example of Abraham serves to prove the above. Abraham proved his faith by offering up Isaac. It was the supreme example of how faith intersects with works.

Abraham's faith was faith made perfect because it worked. It then is this kind of faith that allows God "to count us righteous," that is faith that works. As a further example, look at Rahab the harlot.

V. Verse 26__Notice the language. The body is dead when there is no spirit (not a soul). But the point is well made, so are we if we try faith without works.

by Warren L Rogers

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