Chapter 2

1 It is not agreeable to Christian profession to regard the rich, and to despise the poor brethren: 13 rather we are to be loving, and merciful: 14 and not to boast of faith where no deeds are, 17 which is but a dead faith, 19 the faith of devils, 21 not of Abraham, 25 and Rahab.

1. My brethren. See on ch. 1:2. This common phrase is especially suitable because of the stress here placed on the principle of equality. If church members keep themselves “unspotted from the world” (ch. 1:27), they will carefully avoid discriminating between fellow believers because of wealth or poverty.

Have not. The context suggests that there had been favoritism in the church toward the “rich.” The apostle’s counsel was therefore directed to an immediate problem in local churches.

Faith of our Lord. The Greek may mean either “our Lord’s faith” or “faith in our Lord.” Here, the context implies that the latter is intended (see on Mark 11:22; Eph. 3:12).

Glory. Literally, “the glory” (cf. 1 Cor. 2:8). Our Lord Jesus possesses all the prerogatives of Deity (see Vol. V, p. 919). He is the “King of glory” (Ps. 24:7). In proper perspective, even the richest of men is poor compared with the saint who shares the inheritance of the Lord of “glory” (see on Rom. 8:17).

Respect of persons. Gr. prosoµpoleµpsiai, “acts of partiality” (see on Rom. 2:11). In keeping themselves “unspotted from the world” (James 1:27) church members must be careful lest riches and worldly position are made qualifications for church office, in place of the needed spiritual graces.

2. For. James now gives a practical illustration revealing the dangers of partiality.

Assembly. Gr. sunagoµgeµ, “meeting,” “assembly.” This is the only place in the NT where sunagoµgeµ is applied to the Christian church.

With a gold ring. Gr. chrusodaktulios, “with a gold ring [or “rings”] on one’s finger[s].” Rings were common ornaments of the rich.

Goodly. Gr. lampros, “shining,” “magnificent,” “splendid” (cf. Luke 23:11; Rev. 18:14).

Vile raiment. That is, unwashed and poorly kept clothing, in contrast with the elegant clothing of the rich. James here seems to refer to those who casually visit the worship service of Christians rather than to the members themselves. These visitors were evidently being treated according to their riches, one neglected and another honored.

3. Have respect. Or, “look upon,” “regard,” with a concern to please.

Gay. Gr. lampros (see on v. 2).

In a good place. Gr. kaloµs, which some think here means “comfortably,” and others, “please” (see RSV). Regardless of the reading, the picture is of deference and fawning respect.

Stand. The poor man is given no courteous consideration. The alternative is between standing inconspicuously along the wall or sitting on the floor between the footstools of the presumably more respected members or guests.

Under. That is, beside, another’s footstool. Having a footstool as well as a seat, this favored person treats the poor man as though he were not worth the least attention.

4. Partial. Gr. diakrinoµ, “to make distinctions,” “to differentiate” (cf. on ch. 1:6). Such partiality is really an indication of uncertainty over the plain teachings of the Lord regarding humility and service for others. By this double standard, according to which the rich and the poor are treated so differently, the church members are denying by deed their professed allegiance to the lowly Jesus (see on ch. 2:1). By showing partiality such persons show they are double-minded (ch. 1:8), halting between God and the world.

Thoughts. Gr. dialogismois, “reasonings.” The apostle calls the partial ones “judges” because they have expressed their judgment by their conduct. They judged the rich and the poor by un-Christlike standards. Their judgment in making a distinction between the rich and the poor was based on a false sense of values—the standard usually practiced by the “world” (see ch. 1:27). To a genuine Christian the soul of the poor man is worth as much as the soul of the rich man, Calvary being the great equalizer.

5. Hearken. As it were, James here brings these self-constituted judges to trial (v. 4).

Brethren. See on chs. 1:2; 2:1.

Chosen. Gr. eklegomai (see on Rom. 8:33). The form of the Greek word here used emphasizes that God chooses men for Himself. That is, He chooses men who make it a life habit to contemplate, and to trust in, Jesus (see on John 6:40). God will take unto Himself only those who genuinely desire to be like Him. Paul also uses eklegomai to describe God’s choice of the “base things of the world” in the formation of the Christian church (see on 1 Cor. 1:26–28).

Poor of this world. That is, poor in the estimation of this world. Because the “world” (see on ch. 1:27) judges a man’s worth on the basis of his material possessions, the poor are often despised by those more fortunate. However, Christ has pronounced a blessing on them, teaching that His kingdom will be made up largely of the poor (see on Luke 6:20–25). Men are not called because they are poor but because they are willing to give wholehearted loyalty to Jesus Christ and to trust Him completely (see on Matt. 6:33). The possessions of the rich man often become a substitute for trust in God. Consequently, complete confidence in Christ may not seem so needful to the rich man as it does to the poor man.

Rich in faith. That is, rich in the exercise of faith. The same man may be poor in the eyes of the world but rich in the sight of God.

Heirs of the kingdom. James is here speaking of the future kingdom of glory, the plan for which was laid prior to the entrance of sin into our world (see Dan. 7:27; see on Matt. 25:34). Christians are not only heirs but “joint-heirs” with Jesus, and obtain all the privileges that such an honor imparts (see on Rom. 8:17). This “kingdom” may be compared with the “crown of life” (James 1:12), which also is given “to them that love him.”

6. Despised. Gr. atimazoµ, “to dishonor.” The first sentence of this verse seems to be more closely connected in thought with v. 5. God’s dealings with men are contrasted with those of the church members James here refers to. God treats all men alike, preferring no man on the basis of worldly status. If God had judged and selected men as these church members were doing, how very few of them would then have been in the church and become “heirs of the kingdom” (cf. 1 Cor. 1:26). This practice of discrimination may have appeared to nonchurch members as standard Christian procedure, and it is this false representation of Jesus Christ that James is anxious to avoid (see on v. 1).

Rich. That is, the rich as a class, most particularly the rich Jews (see v. 7). The early persecution of the Christian church was instigated by the politically powerful Jews, notably the Sadducees (see Vol. V, p. 52; see on Acts 8:1), the traditional oppressors of the poor.

Oppress. Gr. katadunasteuoµ, “to exercise harsh control.” The same Greek word is used to describe the afflictions by Satan (see Acts 10:38). Church members are to treat others as they would wish to be treated (see on Matt. 7:12). James reminds the “partial” (v. 4) church members of the injustices inflicted on them by the “rich,” and thereby urges these members to avoid any similar oppression of the “poor” in their congregation.

Judgment seats. Gr. kriteµria, “courts of justice” (see on 1 Cor. 6:2, 4). These courts need not be confined to the Jewish tribunals, although Jewish men of wealth frequently led out in the persecution (see Acts 16:19; 17:6; 18:12).

7. They. Emphasis is placed upon this word in the Greek. It refers back to the “rich men” in v. 6. Is it not “they,” these very rich ones who blaspheme your Lord, to whom you are disposed to give preference?

Blaspheme. Obviously these rich blasphemers were either unbelieving Jews (see Acts 13:45) or heathen, for no Christian would “blaspheme” the name of Jesus Christ. It was obedience to Christ that made normal living so difficult in the first few centuries of the Christian Era.

Worthy. Gr. kalos, “beautiful,” “excellent,” “honorable.”

Name. Undoubtedly, the name of Christ, by which the disciples were known (see on Acts 11:26) and for which they suffered (see Acts 5:41; 1 Peter 4:14–16). The name of Christ is “worthy,” or “honorable,” for it reflects honor and imparts worth to those who bear it.

Which ye are called. A similar expression is found in Acts 15:17 in the speech of James (see Amos 9:12). James is saying that in view of these arrogant practices of “rich men” (v. 6) the rich visitor does not deserve the fawning partiality granted him when he visits the church. Church members are to show respect for the rich, but no more than the respect and consideration they show the poor.

8. If. Literally, “if indeed.”

Fulfil. Gr. teleoµ, “to bring to completion,” “to perform perfectly.” Teleoµ is stronger than teµreoµ(v. 10). Compare pleµrooµ “fulfill,” in Matt. 5:18, which is used in the sense of “fill full.”

Royal. Gr. basilikos, “belonging to a king,” hence, “chief,” “supreme.” “Royal law” may thus mean either a law given by a king, here the King of heaven, or a supreme law. The law of love is the supreme principle upon which all other sacred law hangs. This “royal law,” the Decalogue, which is also called the “perfect law” (see on James 1:25; cf. GC 466), is based on this principle.

Scripture. Gr. grapheµ, literally, “writing.” The rule of Christian practice is settled by the Scriptures. James, in common with other NT writers, employed the term grapheµ to denote the OT (see on 2 Tim. 3:16). The precept to “love thy neighbour as thyself” first appears in Lev. 19:18, and is endorsed and strengthened by the teachings of Christ (see on Matt 5:43; 19:16–19; 22:37–40; Luke 10:27–29; John 13:34).

Ye do well. The divine approbation rests on the church member who lives out this law of love perfectly in his daily life. But this law applies to the poor as well as to the rich, for both are “neighbours” and without partiality should be considered as equals. Loving only the “rich” as “thyself” is not fulfilling the law.

9. Respect. See on v. 3.

Sin. By showing deference to the “rich,” Christians could conceivably think that they were fulfilling the law of love. But this very law shows that they are sinning by their practice of exhibiting partiality in their dealings with people.

Convinced. Gr. elegchoµ, “to convict [with proof of guilt],” “to expose” (see on John 16:8).

Law. The law is the perfect standard of righteousness by which the deeds of men are evaluated (see on Rom. 3:20; James 1:25).

Transgressors. Gr. parabatai, literally, “those who deviate from the [true] way.”

10. Keep. Gr. teµreoµ, “to guard,” “to attend to carefully.” James here sets forth the example of a church member who supposedly keeps the whole law, save for one point. He does not say that such an example actually exists.

Offend. Gr. ptaioµ, “to stumble,” “to fail in one’s duty.”

Point. The law is not a mere collection of isolated precepts; it is a perfect harmonious transcript of the divine will. All the precepts are manifestations of love at work, either to God or to our fellow men. To select that part of the law that is convenient and to ignore the claims of the rest, even if in only one detail, reveals a desire to do our own will and not God’s. The unity of love is broken and the basis sin of selfish willfulness appears.

Guilty of all. Lawbreaking, whether civil or religious, need not be a violation of all the laws—one violation is enough. The basic question if loyalty to authority is the primary problem, and one violation is sufficient to show the disposition of the heart.

“A glass that is struck at only one point is nevertheless shattered. The law is not a set of ten pins, one of which may be knocked down while the others are left standing. The law is a unit, its unity is love; to violate it at one point is to violate love as such, the whole of it”

(R. C. H. Lenski, Interpretation of the Epistle to the Hebrews and of the Epistle of James, Wartburg Press, Columbus, Ohio, 1946, p. 572).

As a chain is snapped by the failure of its weakest link, as one note may spoil the whole harmony, as one wounded part injures the entire body, or as leprosy in any part causes the whole man to be called leprous, so the breaking of one commandment spoils the completeness and harmony of the whole law for the transgressor.

11. He. There is only one Lawgiver (cf. ch. 4:12), the law being the expression of His will (see on Ex. 20:1). Thus His authority is equally revealed in each of the ten precepts spoken by Him on Sinai, and whoever deliberately violates one commandment rebels against the expressed will of God.

Said. Probably a reference to the fact that the Lord spoke the Ten Commandments (see Ex. 20:1; Deut. 5:26).

Do not commit adultery. The apostle cites two of the Ten Commandments as examples, although any other two would have been equally illustrative. The Lord Himself cited these same two commandments in the Sermon on the Mount, where He shows that they may be violated in the heart as well as by an overt act (see Matt. 5:21–28). With this illustration James shows that the keeping of one part of the law does not cancel the violation of another part. No earthly judge will pardon the violation of one law simply because the culprit has kept many other laws. Thus, the church members who excused their deference to the rich as a carrying out of the law of love are reminded that this practice does not cancel their injustices to the poor. The unity of genuine Christian love is shattered.

Transgressor. See on v. 9.

Law. The spirit of the whole law is thus violated and reveals a lack of full commitment to God’s will.

12. Speak. In summation, the apostle exhorts his fellow church members to strive for a daily practice of speaking and doing that is conformable to God’s law. James’s assertion that men are responsible for their words and deeds is characteristic of him, and is another allusion to the teachings of Christ (see Matt. 12:36, 37).

Judged. The life record of every man will one day be reviewed by God (see on Acts 17:31; 2 Cor. 5:10).

Law of liberty. See on James 1:25. In addition to the Decalogue, the other “words” which Jesus spoke will also finally judge men (see on John 12:48). “Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty’” (DA 466). See Mishnah Aboth 6.2.

13. Judgment. James concludes his specific counsel concerning favoritism to the rich. The scriptural warning of judgment without mercy to those who fail to practice mercy is an equitable principle, and is set forth in both the OT (see on 2 Sam. 22:26, 27; Prov. 21:13) and the NT (see on Matt. 5:7; 6:15; 7:1, 18:21–35; 25:41–46).

Mercy. Gr. eleos, “compassion,” “pity,” “mercy.” Compare on Matt. 5:7 (see Additional Note on Ps. 36; see on Micah 6:8).

Rejoiceth. Gr. katakauchaomai, “to exult over,” “to boast against.” The merciful man faces the judgment with glad confidence, unafraid. He knows that God will be merciful to those who show mercy. In showing mercy God does not dispense with justice as Satan had charged. The cross proved the falsity of this charge (see DA 761, 762), and revealed the transcendent splendor of the quality of mercy divine (see on Ps. 85:10).

14. What doth it profit? Literally, “What the profit?” that is, as to eternal salvation. The apostle here turns to another aspect of the practical duties of “pure religion” (see on ch. 1:27). Presumably some church members (ch. 2:1–13) were excusing their deference to the rich on the basis of a perverted use of the law of love. Other church members (vs. 14–26) seemed to excuse themselves from their Christian duty of good works by appealing to their possession of “faith.”

Brethren. See vs. 1, 5; see on ch. 1:2.

Faith. Gr. pistis, “conviction,” “trust” (see on Heb. 11:1). Apparently, the church member in question asserts that faith can exist without works, whereas James contends that “faith” which does not result in good “works” is worthless. Genuine faith is obvious to others from the “works” it produces; its existence does not rest on mere personal testimony. The man who claims “faith” without “works” may be compared with the man who thinks himself to be religious (cf. James 1:26) but fails to manifest the deeds of “pure religion.”

Works. In chs. 1 and 2 the apostle has stressed the importance of Christian deeds. He now directly confronts those who neglect the duties of “pure religion” (cf. ch. 1:27) under the pretense of faith. Here, in common with the writings of Paul (see on Rom. 2:6–10), the epistle of James stresses the necessity of both faith and works in a genuine Christian experience. Works become the conduct of a converted life—deeds that spring forth spontaneously because of the motivation of faith.

Can faith. Literally, “can the faith [that is, faith without works].” The Greek makes clear that James expects a negative answer: “No, of course not.” Faith that does not find expression in habitual good deeds will never save any man, but neither will good deeds without genuine faith (see on Rom. 3:28).

If. James cites a common situation that frequently tests the genuineness of a church member’s faith.

Naked. Gr. gumnos (see on John 21:7). This word frequently describes those who are thinly clad and who face the elements with insufficient protection.

Destitute. Or, “lacking.” This person lacks not merely luxuries but the essentials of life.

16. One of you. Without personal references the apostle tactfully highlights the inhumanity of such conduct, perhaps with actual occurrences in mind.

Depart in peace. A common form of farewell among the Jews, though not restricted to them (see Acts 16:36). It reveals, here, an offhand shirking of responsibility: “Depart, and may God or some friend provide for your needs.”

Be ye warmed and filled. Something more than faith alone is needed to clothe the shivering body and remove the pangs of hunger. To be given scriptural texts and godly precepts without the material help needed would be cruel mockery. The Greek implies that these church members suggested that someone else was to warm them.

Needful. That which is absolutely necessary for life was denied by fellow church members, who boasted of their “faith,” even though it is implied that they were able to satisfy the needs.

What doth it profit? This empty faith does not profit those who need material help. Nor does it profit the church member who loses another opportunity to help Christ in the person of one of the “least” of His “brethren.” (See 1 John 3:17; see on Matt. 25:41–45).

17. Faith. Literally, “the faith,” that is, the “faith” without “works” of v. 14. Such a faith is merely an intellectual conviction that certain doctrines are true. The mind is convinced because of the overwhelming evidence from God’s Word, but the heart remains cold and unconverted.

Not works. As good wishes for the poor and needy can be shown to be genuine by works only, so faith cannot be proved genuine without works. Faith without the fruit of Christian works is faith in name only, without the living principle controlling the actions of the heart (cf. Rom. 2:13; 1 Cor. 13).

Dead. Like a corpse, faith without works may retain an outward resemblance to its living counterpart, but it is lifeless. As a dead vine bears no fruit, dead faith produces no consistent pattern of Christian deeds. Both are worthless.

Being alone. James is not comparing faith with works, but a genuine faith with a dead faith. The dead faith believes in God, but it will prove useless in that this mental conviction has not made Christian service a life habit. In addition to being worthless in this life, this dead faith cannot save its owner (see on v. 14).

18. Yea. Gr. alla, “but.” James here presents two hypothetical persons engaged in an argument, one speaker being “thou” and the other “I.” The former, apparently a Christian, claims to be saved by faith alone, and the latter, apparently a Jew, perhaps a Christian Jew, by his own works. James does not exactly share either point of view, but addresses his own challenge (in the latter part of the verse) to the man who argues for faith alone.

Shew. Gr. deiknumi, “to demonstrate,” “to give proof.” James, as it were, now enters the argument and exposes the fallacy of thinking that faith can exist apart from works.

Without. To show faith apart from works is an impossible task because faith, being a principle, an attitude of the mind, will always reveal its nature in outward behavior. But one who exhibits an absence of good works thereby also demonstrates a lack of genuine faith.

I will shew. Genuine faith will find expression in unselfish deeds, for it begets a desire to serve men. Thus it was Christ and thus it will be with all who follow His example.

19. Believest. James concedes that a “dead” faith may accompany a correct theology.

One God. This doctrine underlies all Christian thinking. Belief in one God, omnipotent, personal, distinguished the Jews and early Christians from the followers of other religions.

Thou doest well. Compare James’s irony with that of Christ in Mark 7:9. Theological correctness is essential, but it is only a means to the more important end of a symmetrical Christian life.

Devils. Gr. daimonia, “demons” (see on Mark 1:23). Concerning the origin of demons see 2 Peter 2:4. No one doubts that demons believe in the existence of God (see on Mark 3:11; 5:7). Their belief may be intellectually correct, but they remain demons nevertheless. No one would say now that theological correctness is faith enough. The faith that saves transforms the life.

Tremble. Gr. phrisso, “to bristle,” “to be horrified,” “to shudder.” The demons are so convinced of the existence of God that they shudder at the thought of their punishment in judgment (see on Matt. 25:41; 2 Peter 2:4).

20. Wilt. Gr. theloµ, “to be determined,” “to desire.” The clause may be translated “do you desire to know?” James appeals to the intellect, for often the real obstacle to the reception of truth is willful ignorance.

Know. Gr. ginoµskoµ, “to understand appreciatively.”

Vain. Gr. kenos, “empty of content,” “deficient” (see on 1 Cor. 15:14). A dead faith is an empty faith because it will save no one. James, in solemn warning, pleads with those church members who have a faith no more effective than that possessed by demons.

Without. Gr. choµris, “apart from” (cf. v. 18). The idea is not that works cause faith to live, but that a living faith produces living works.

Dead. Important textual evidence may be cited (cf. p. 10) for the reading “unproductive,” “barren,” “ineffective.” Regardless of which reading is accepted, the meaning is clear—a mere profession of faith is profitless (see on vs. 14, 16) both to its owner and to those in need.

21. Was. The Greek implies that James’s readers would readily agree with his statement.

Abraham our father. Both Jewish and Gentile Christians are spiritual descendants of Abraham (see on Rom. 4:10–12; Gal. 3:7–9, 29). To his appeal to logic (v. 19) James now adds an appeal to Scripture. Sincere church members could wish for nothing better than a faith like Abraham’s.

Justified. Gr. dikaiooµ, “to declare righteous” (see on Rom. 2:13; 3:28).

By works. Literally, “out of works.” James does not say that “works” alone will declare a sinner righteous. He is emphasizing that Abraham’s works proved the genuineness of that faith which God had declared righteous. Like Paul (see on Rom. 4:1–25; Heb. 11:4–39), James places faith at the core of justification and illustrates its vitality by citing the worthy deeds of justified men.

When. The occasion referred to is not the first instance in Abraham’s experience when God declared him righteous. That first experience occurred some years before the birth of Isaac, and is described in Rom. 4. Years later God tested Abraham’s faith by calling on him to offer up Isaac. As Abraham engaged in the “works” preparatory to the offering, he gave full proof of the genuineness of his faith.

Offered. See Gen. 22:5–13; Heb. 11:17.

Altar. Only Abraham’s unswerving confidence in the trustworthiness of God can account for this supreme act of obedience. His faith, as evidenced in his “works,” received again, as in the first instance of justification (see Gen. 15:6), the declaration of God’s approval (see Gen. 22:15–18).

22. Seest thou? Or, “thou seest.” The Greek may be read as a simple statement, and probably should be here. The illustration of the experience of Abraham is clear for all to comprehend.

Faith. Literally, “the faith,” that is, the faith that prompted Abraham to offer Isaac.

Wrought with. Gr. sunergeoµ, “to work together,” “to cooperate with.” This verse marks the logical climax of the argument concerning the relationship of faith to works. James is not primarily contending for the recognition of works but for the complete union of genuine faith and Christians deeds. No man can willingly face problems and hazards unless he possesses the inner girding of a steadfast faith. True faith helps men to do great works.

By works. See on v. 21. The “works” of Abraham here referred to consisted of obedience to God’s commands, not of the performance of a routine of works prescribed by human authority.

Perfect. Gr. teleiooµ, “to bring [something], to its goal,” “to complete” (see on Matt. 5:48; Luke 13:32). Faith and works cannot be separated in a genuine Christian life. when the test came to Abraham his works provided proof that his faith was genuine.

Fulfilled. That is, fully realized (cf. Gen. 15:6; see on Matt. 5:17). Before the birth of Isaac God declared that Abraham would have many descendants (see on Gen. 15:1–5). This prophecy depended upon the birth of a son and the perpetuation of the family line. Abraham believed God’s promise would come true even though he was still childless in his old age (see on Gen. 15:6). Now, many years later, God called for an act that would apparently thwart the original promise to make Abraham a great nation. But Abraham still trusted the wisdom of God and obeyed.

Believed. See on Gen. 15:6.

Imputed. Gr. logizomai, “to reckon,” “to count” (see on Rom. 4:3). Abraham was declared righteous because he trusted God’s word and joyfully accepted the promise of a Redeemer (see on Gal. 3:6). The crowning evidence that he trusted God was revealed in his willingness to slay Isaac at God’s command-an act that apparently would have nullified God’s own promises. This supreme ordeal vindicated God’s declaration of the patriarch’s worthiness.

Friend of God. See 2 Chron. 20:7. This title was commonly applied to Abraham by the Jews, and is current among Arabs today. The transparent genuineness of Abraham’s trust in God is an example all should aspire to emulate.

24. Ye see. Using Abraham as an example of the inseparability of faith and works, James now draws his conclusion to the argument of vs. 14–23.

By works. No man who chooses to be increasingly like Christ will live a life barren of good works.

Is justified. James does not deny that a man is declared righteous by faith, for the quotation he has just given from Gen. 15:6 is evidence of this belief. However, he does deny that a mere profession of faith alone can justify a man. Good works accompany faith and prove the validity of the faith by which a man is justified. If there are no “works,” it is evident that genuine faith does not exist (see on James 2:17, 20).

Only. Or, “alone.” The apostle continues to stress the inseparability of faith and works (see on v. 22). He, of course, is not discussing the problem of “works of the law” in the sense of the ritual requirements of Judaism (see on Rom. 3:28).

25. Likewise. James cites another well-known OTincident to illustrate the principle of faith demonstrated by good works. The lesson is parallel with that drawn from Abraham’s experience, though the supreme act of faith in each case differed much from the other.

Rahab. See on Joshua 2:1; Heb. 11:31. Abraham was noted for piety; Rahab for immorality. Abraham believed for many years before the offering up of Isaac; Rahab possessed a young faith. But both proved their faith by their utter disregard for personal security and by casting their lot with God’s program. James shows that the most venerated of the faithful and the most despised of the Gentiles alike find justification through a faith that works.

Justified. See on v. 21. Rahab cast her lot with the people of God and demonstrated her faith in Israel’s God by jeopardizing her life to save the spies. James implies that if she he had professed faith in the God of Israel and yet had not hidden the spies, her faith would have been barren and dead.

26. Spirit. Or, “breath.” The apostle closes his argument with an irrefutable fact that he invites his opponents to consider—there is not life in the body when the breath is absent (see on Gen. 2:7).

Faith. That is, so-called faith, because apart from works genuine faith does not exist. Intellectual assent, creedal conviction, may exist without good works, but not living faith, which cooperates with God’s plan for man’s restoration.

Dead. There was nothing dead about either Abraham’s or Rahab’s faith or that of any of the other heroes of faith honored in Heb. 11. By faith they obeyed. Church members in name only, without personal witness that reflects the ministry of Christ on their behalf, are, as it were, mere corpses.

Ellen G. White comments

1–26TM 125

2–54T 550

5 CH 424; Ev 565

5, 6 2T 160

6, 7 AA 157

7 MB 107; MH 491

8 GC 466

10 AH 327; DA 763; Ev 372; FE 118; GC 582; MB 51; 1T 532; 3T 524; 4T 55, 253

12 DA 466; GC 482

13 COL 178; 6T 282

14 GC 472; 2T 657, 663; 4T 58, 250

14–162T 685

14–172T 160

15–17MM 251; WM 32

16 7T 291

17 CS 29; PP 73, 154; SC 61; 1T 192, 620, 705; 2T 159, 167, 236, 645, 663; 3T 249, 393; 4T 58, 228; WM 316

17–192T 657

18 CS 41; FE 337; PP 279; 1T 123, 132; 4T 308, 596; 5T 537

19 DA 777; EW 227; SC 63; 2T 161

20 CS 29; TM 443; 4T 250, 527; 6T 112

20–22GC 472

21–23PP 153

22 CS 263; PP 73; SR 289; 2T 689; 3T 393

23 PP 128, 140; 4T 615; 6T 342

24 GC 472; 3T 526