Study the Bible with Me | Kim Howard
James’ Second Letter to the Church
Favoritism Condemned
James 2:1-4, “1My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. 2For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; 3and ye have respect to him that weareth the gay clothing, and say unto him, sit thou here in a good place; and say to the poor, stand thou there, or sit here under my footstool: 4Are ye not then partial in yourselves, and are become judges of evil thoughts?”
Personal Translation: My brothers and sisters, do not show favoritism as you hold the faith of our Lord Jesus Christ, the Lord of glory. For if a man wearing a gold ring and fine clothes comes into your gathering, and a poor man in worn-out clothes also comes in, and you pay special attention to the one wearing fine clothes and say, ‘Sit here in a good place,’ while you say to the poor man, ‘Stand over there,’ or, ‘Sit at my feet’—have you not shown partiality among yourselves and become judges with evil motives?
Faith in Jesus is incompatible with favoritism. Jesus, the “Lord of glory,” showed no partiality—He welcomed the poor, the outcast, and the overlooked. To favor one person over another based on status contradicts Jesus’ character. James is saying, you cannot truly follow Christ while judging people by outward appearance.
James gives a very practical example from everyday church life. A wealthy man enters the gathering wearing expensive clothing and a gold ring—clear symbols of status and influence. At the same time, a poor man enters wearing worn, shabby clothes. The congregation responds differently: The rich man is honored and given a good seat. The poor man is dismissed, told to stand, or seated in an inferior place. This is not just bad manners—it reveals a deeper heart issue.
The phrase “respect of persons” is addressed four times in the New Testament (Romans 2:11; Ephesians 6:9; Colossians 3:25), each indicating that God does not show favoritism. When we sin by respecting only certain persons we imply that God did not make all men and women equal. Thus, anyone who shows favoritism is guilty of having “evil thoughts”.
Why evil thoughts? Because when a person shows favoritism based on appearance or wealth, their thoughts are driven by selfishness, personal gain, and misguided motives. Christians who show this kind of favoritism reveal their lack of faith. Their actions show they don’t really believe that Christians who are poor in this life will be equal heirs to the riches in heaven. Instead, they’ve made themselves judges, distinguishing who is worthy of honor and who is not. Their discrimination reveals their evil, earthly way of thinking.
God does not show favoritism and neither should we.
James 2:5, “5Hearken, my beloved brethren, hath not God chosen the poor of this world rich in faith, and heir of the kingdom which He hath promised to them that love Him?
Personal Translation: Listen, my dear brothers and sisters: has God not chosen those who are poor in the eyes of the world to be rich in faith and heirs of the kingdom in which He has promised to those who love Him?
James is calling for careful attention here. What he is about to say directly confronts worldly thinking and challenges human values. This does not mean that poverty itself saves a person, neither is he saying that rich people cannot have faith. Rather, James is pointing out that God often works through those the world overlooks or dismisses. The poor are frequently more aware of their need for God and more receptive to Him.
It is not that God favors the poor by making them rich in faith, but He knows that the riches of this world can become an obstacle to faith. The wealthy man too often will place his hope in his money and wealth to get him out of difficult circumstances, instead of relying on the Lord to provide what he needs.
A poor man living in needy circumstances, a destitute widow without hope in the world, or a penniless orphan, is much more likely to grasp hold of God’s great gift of salvation which is given freely to all. The poor are much more likely to put their faith in God for their needs.
This verse directly reinforces James’s warning against favoritism—reminding us that God often honors the very people the world ignores.
The kingdom is promised to all that love God.
The Rich Exploiting Poorer Citizens
James 2:6-7, “6But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? 7Do not they blaspheme that worthy name by the which ye are called?
Personal Translation: But you have dishonored the poor. Is it not the rich who oppress you and drag you into court? Is it not they who blaspheme the honorable name by which you are called?
James is exposing a serious contradiction in the life of Christians. James addresses the contradiction in their behavior. God has shown special care for the poor, yet the believers are treating them with contempt. By favoring the wealthy, they are rejecting those God often honors.
James reminds them of reality. In their society, it was often the wealthy who used their power unfairly, took advantage of the poor, and brought legal action to exploit others. James exposes the irony: they are honoring the very people who mistreat them, while despising the poor who share their faith.
The “honorable name” refers to the name of Jesus Christ. James calls attention to the way in which rich members of the community were using the court to gain further advantages against the poorer members. By doing so, the rich insult Jesus’ name, when they speak against Jesus directly or against the members of the church. By honoring those who dishonor Christ, the believers are aligning themselves with attitudes that oppose their own faith.
James is calling the Church to examine who they honor and why, reminding them that loyalty to Jesus Christ must come before respect for wealth, status, or influence.
This verse aligns perfectly with the previous verses on favoritism, reinforcing James’s teaching that honoring the wealthy while despising the poor contradicts God’s values and exposes the danger of judging by outward status rather than genuine faith.
The Royal Law
James 2:8-9, “8If ye fulfill the royal law according to the scripture, ‘thou shalt love thy neighbor as thyself’, ye do well: 9but if ye have respect of persons, ye commit sin, and are convinced of the law as transgressors.
Personal Translation: If you truly fulfill the royal law found in Scripture, ‘Love your neighbor as yourself,’ you are doing what is right. But if you show favoritism, you commit sin and are convicted by the law as lawbreakers.”
James continues building on his teaching about favoritism by pointing his readers back to Scripture. His pointing back to Jesus’ teaching is evident again in the way he summarizes the royal law (Matthew 22:37-40). Attitudes among Christians should be based upon the royal law, which says, ‘love thy neighbor as thyself.’ James is direct—showing favoritism violates this command, thus convicting those guilty of its practice as transgressors of the law and committing sin.
Showing favoritism places a person in violation of God’s law. Even if someone keeps many commands, favoritism still makes them a lawbreaker.
James is teaching that partial obedience is still disobedience.
The Whole Law
James 2:10-11, “10For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. 11For he that said, ‘Do not commit adultery’, said also, ‘Do not kill’. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.
Personal Translation: For whoever keeps the whole law but stumbles upon one is guilty of breaking all. For the same God who said, ‘Do not commit adultery,’ also said, ‘Do not murder.’ So even if you do not commit adultery, but do commit murder, you have become a lawbreaker.
James continues teaching about favoritism by explaining how God’s law works as a unified whole.
James is teaching that God’s law is not a list of unrelated rules. It is a single expression of God’s holy will. To break one command is to break the law’s unity. This means that no one can claim righteousness by selectively obeying certain commands while ignoring others.
James does not mean a person has committed every sin, but that they have violated the authority behind the law—God Himself. Breaking one command places a person in the position of a lawbreaker.
James uses two well-known commandments:
- Do not commit adultery
- Do not murder
Both come from the same Lawgiver. Obeying one does not excuse breaking the other. Obedience is not a matter of comparison but submission.
James is making this point very clear—favoritism may seem minor compared to other sins, but it still violates God’s law, therefore, it places a person in guilt before God. Selective obedience is still disobedience.
Likewise, we should be humbled and conscience-stricken by the many sins we have committed, and not feel superior to those who sin in ways we have not. The function of the law is not to justify but to bring awareness of sin (Romans 4:14-16; 5:19-21; 1 Corinthians 15:56).
James is calling the Church to humility—recognizing that obedience flows from a heart surrendered to God, not from comparing sins or people, or showing favoritism.
Mercy, Judgment, Freedom
James 2:12-13, “12So speak ye, and so do, as they that shall be judged by the law of liberty (freedom). 13For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.”
Personal Translation: So speak and act as those who will be judged by the law that gives freedom. For judgment will be without mercy to the one who has shown no mercy—but mercy rejoices over judgment.
The law of liberty refers to God’s Word fulfilled in Jesus Christ—a law that does not enslave, but frees. It frees us from sin, pride, favoritism, and self-righteousness. Because we live under this law, our words and actions should reflect Jesus’s character.
James is calling the Church to live with awareness and accountability, he reminds Christians to speak and act as people who will be judged under the law of freedom. Everything we say and do matters because we will one day stand before God.
Anyone who thinks they will not be judged for their actions and professes faith in Jesus is deceiving themselves (Matthew 25:32; Acts 10:42; Romans 2:5; 14:10-12; 2 Corinthians 5:10). Those who are without mercy in judgment will not receive mercy themselves before God’s judgment (Matthew 5:7;6:14-15). God’s law does not merely punish lawbreakers, but with mercy it provides paths of restitution and reconciliation so lawbreakers can be restored to communion with God and neighbor (Hosea 6:6; Matthew 9:13; 12:7).
James warns that those who consistently refuse mercy—those who judge harshly, show favoritism, or lack compassion—should not expect mercy in return. This is the heart of the passage. Mercy does not cancel justice, but it overcomes condemnation. Those who live mercifully reflect God’s own mercy toward them.
James concludes this section by showing that true faith produces merciful living, especially toward those the world overlooks.
Faith Without Works
In this section James continues with the theme of being “hearers” as well as “doers” of the word by focusing on the relationship between faith and works.
James 2:14, “14What doth it profit, my brethren, though a man say he hath faith, and have not works? Can Faith save him?
Personal Translation: What good is it, my brothers and sisters, if someone claims to have faith but does not have works? Can that kind of faith save them?”
James begins this section with two probing questions, meant to expose a false understanding of faith. James emphasizes the word says. He is addressing a claim, not a proven reality. A person may profess faith with their words, but if that faith produces no change in behavior, it raises a serious concern.
James is not denying the importance of faith—he is questioning the kind of faith being claimed.
James questions his readers about the profit of a faith that has no accompanying works. More pointedly, he asks whether such a “faith” can save anyone. The expected answer is no. James is not asking whether true faith saves—Scripture is clear that it does. Instead, he is asking whether a faith that produces no obedience, compassion, or transformation can truly be saving faith.
Faith that never moves beyond words is dead and unproductive. A “dead” faith does not save.
James is preparing Christians for a deeper teaching: true faith is living, active, and visible.
James 2:15-16, “15If a brother or sister be naked, and destitute of daily food. 16And one of you say unto them, ‘depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?”
Personal Translation: If a brother or sister is without clothes and lacks daily food,
and one of you says to them, ‘Go in peace; keep warm and eat well,’ but you do nothing to meet their physical needs, what good is that?
James now gives a real-life example to expose the emptiness of faith that exists only in words. James intentionally chooses a situation involving fellow believers. This is not a distant stranger, but someone within the Church who has genuine, immediate needs. The problem is clear and urgent—this person lacks basic necessities for survival.
“Go in peace, stay warm and eat well” These words sound kind and spiritual, but they are empty, without action. The speaker offers good wishes instead of real help.
James is exposing a form of religion that uses spiritual language to avoid responsibility. James is not speaking about inability—he is addressing unwillingness.
This is the heart of James’s message. Faith that expresses concern but produces no action accomplishes nothing.
If faith is real, it will move a person to respond.
James 2:17, “17Even so faith, if it hath not works, is dead, being alone.”
Personal Translation: In the same way, faith by itself, if it does not produce works, is dead.
James is drawing a conclusion from the example he just gave in the previous verse. He is teaching that in the same way that kind words without action do nothing for a hungry or poorly clothed person, faith without action accomplishes nothing for a person spiritually.
Works are not added to faith to save a person. Rather, works are the natural outcome of genuine faith. When faith is alive, it expresses itself through action.
James is making one thing unmistakably clear: Faith that does not change how a person lives is not real faith.
James uses strong language intentionally. A “dead” faith is not nonexistent—it is lifeless, ineffective, and unproductive. It has the appearance of faith but lacks the life that proves it is real. A faith that produces nothing is lifeless, it is dead.
James 2:18, “18Yea, a man may say, ‘thou hast faith, and I have works’: shew me thy faith without thy works, and I will shew thee my faith by my works.”
Personal Translation: Someone may say, ‘You have faith, and I have works.’ Show me your faith without works, and I will show you my faith by my works.
James answers a hypothetical question against his claim that faith without works is dead. You have faith, and I have works. This statement proposes a division of labor between those who show concern but do nothing—and those who act with compassion. James exposes this as a false division.
Faith that exists only inwardly, without outward expression, cannot be demonstrated. There is no visible proof. Faith, by nature, is unseen—but its reality is revealed through what it produces. Works are the visible evidence of invisible faith. He is not claiming that works replace faith, but that they display it. Obedience, compassion, and transformed behavior make faith recognizable and credible.
James 2:19-20, “19Thou believest that there is one God, thou doest well: the devils also believe, and tremble. 20But wilt thou know, oh vain man, that faith without works is dead?”
Personal Translation: You believe that there is one God—you do well: the demons believe also, and they tremble. But do you know, oh foolish person, that faith without works is dead?”
James teaches that belief alone is not enough. A person may believe correct truths about God—such as believing there is one God—and that belief, in itself, is good. However, James makes a sobering point: even demons believe these truths, and their response is fear, not obedience or transformation.
This shows that belief without submission, obedience, or change is not saving faith.
James then presses the point firmly: faith that produces no action is dead. It is empty, ineffective, and lifeless. Genuine faith does more than acknowledge truth—it responds to truth.
Saving faith involves more than mere knowledge of God. It includes trust and obedience to God, for faith without works is dead.
This is James’s response to the mistaken claim that belief in God alone is sufficient for salvation.
James 2:21-24, “21Was not Abraham our father justified by works, when he offered Isaac his son upon the altar? 22Seest thou how faith wrought with his works, and by works was faith make perfect? 23And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. 24Ye see then how that by works a man is justified, and not by faith only.”
Personal Translation: Was not Abraham our father considered righteous by what he did when he offered his son Isaac on the altar? You see that his faith was working together with his actions, and his faith was made complete by what he did. In this way, the Scripture was fulfilled that says, ‘Abraham believed God, and it was credited to him as righteousness,’ and he was called the Friend of God. You see then that a person is justified by works and not by faith alone.
James points to Abraham, as an example of genuine faith. Abraham was already counted righteous by faith long before Isaac was born. However, his willingness to offer Isaac as a sacrifice (Genesis 22:1-19)did not earn his salvation, but demonstrated that his faith was real, obedient, and complete. His trust in God was counted as righteousness (Genesis 15:6; Galatians 3:6).
James is not saying Abraham was saved by works, but that his faith was validated or vindicated by his actions.
Because his faith was genuine, Abraham was called the Friend of God—a title rooted in trust, obedience, and relationship.
A faith that does not obey is not the faith that saves.
James 2:25-26, “25Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? 26For as the body without the spirit is dead, so faith without works is dead also.”
Personal Translation: In the same way, was not Rahab the prostitute also justified by her actions when she welcomed the messengers and sent them out by a different route? For just as the body without the spirit is dead, so faith without works is dead also.
James concludes this section with one more example. Rahab believed in the God of Israel, and her faith was proven when she acted on that belief, risking her life to protect God’s people and aiding them in their mission (Joshua 2:1-15).
Rahab was also shown to be righteous by her actions when she believed in the God of Israel and demonstrated that faith by protecting the messengers and helping them escape. Her actions revealed that her faith was genuine.
James is not teaching that works save a person, but that true faith cannot exist without works. Just as the body without the spirit is dead, faith without works is dead also.
Faith that does nothing is dead. Works are the outward evidence of an inward faith that is alive.
Summary
In this chapter James teaches that genuine faith is revealed through action. James confronts favoritism, reminding us that God shows no partiality and that loving one’s neighbor fulfills the royal law. He warns that selective obedience still makes one a lawbreaker and calls us to live with mercy, knowing we will be judged by the law of liberty. James then explains that faith without works is dead—mere belief or words are not enough. Through the examples of Abraham and Rahab, James shows that true faith is proven by obedient action. In the same way a body without the spirit is dead, faith without works is dead and cannot save.
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