A pastor spoke to a young lawyer who had visited his church several times. He was very interested in obtaining eternal life. He admitted that he was a sinner and needed a savior. He believed Jesus is the Son of God and that Jesus endured crucifixion, then rose from death to win life for all who believe. Then, although they were not talking about money at all, he added: “But there is one idea I can’t stand – tithing. I don’t make that much money now, so it’s not a big issue yet, but in a few years, I’m going to be making a lot of money, and there’s no way I’m going to give away 10 percent of it. I could never give away that much money.” Is this man a Christian? Will his brand of faith unite him to Christ, so that he gains eternal life?

That is the question James addresses through much of his epistle. He states the question starkly in 2:14. This question addressed a real issue in James’s church, and it remains a real issue today. Many of us know people like the lawyer. They accept the biblical diagnosis of the human condition. They understand how Jesus’ life, death, and resurrection remedy their estrangement from God. They go to church from time to time. They like to read and talk about spiritual things. They know the central teachings of Christian faith. They are pleasant folks. They seem to live decent lives, though they may indulge a vice or two. When conversation turns to Jesus or what happens after death, they sound like believers. They adhere to orthodox, evangelical theology.

Yet there is nothing distinctively Christian about their behavior. They may be decent neighbors and may perform a little community service. But there is no real self-sacrifice, no costly obedience, no good deed that goes against their grain, nothing that challenges their well-designed life.

When James 2 asks what is the benefit of that kind of faith, he is preparing his concluding remarks on a topic that already gained his attention in chapter 1. The next passage, 2:1-13, maintains the theme. James’s concern for the treatment of the poor, begun in 1:27, continues in 2:1-6. Compassion for the poor includes care for their spirit. We treat then with the dignity they deserve as humans and Christian brothers. James tells his readers their treatment of the poor is no trivial matter. It is part of the “royal law,” to “love your neighbor as yourself” (2:8). James closes the section by telling his readers they will be judged by the law (2:12).

Perhaps some in the church were surprised to hear that they were still liable to judgment. They thought they were saved by faith and therefore free from judgment. But James, as a true pastor, shredded their false sense of security so they could see themselves as they really were.

James begins the process with a question: “What good is it [or “What is the benefit”], my brothers, if someone says he has faith but does not have works? Can that faith save him?” (v. 14). That is, does the kind of faith that affirms orthodox theology, but produces no distinctively Christian deeds, save? Does that faith lead to justification before God the Judge? It is an old question: Does every brand of faith save? Is there a faith that does not? Does an evangelical confession of faith, with nothing more, make one right with God?

These are contemporary questions. When James faced it, he answered directly. There is a “faith” that does not save. It is the faith that adheres to orthodox theology but has no actions. The literal translation of verse 14b is quite stark: “Faith can’t save him, can it?” In Greek, there is a way to ask questions that shows the author anticipates the answer no; James uses that form, making his position clear: No, “faith” cannot save the person who has no works.

Once James states his theme – that faith without works cannot save – he illustrates it with four case studies. We will consider two in this study and the last two in the next study. Case #1: Faith without deeds of compassion for the needy brother does that brother no good. Thus “faith without works is dead (vv. 15-17).

Here James sketches a realistic scene with great economy of words. He pictures a brother or sister who is poor, even by ancient standards. When James says someone is “without clothes” (v. 15), he doesn’t mean naked. More likely “without clothes” indicates someone is wearing only an inner tunic (underwear) or is dressed inadequately. His clothes are either few or ragged, not enough to keep warm. He lacks “daily food,” as well. He has not yet received the answer to the prayer, “Give us this day our daily bread.” Either he is hungry that day, or, more likely, he chronically lacks food.

Jesus says genuine faith meets the needs of the poor. It is not content to say, “Go, I wish you well; keep warm and well fed,” but do nothing. Real faith knows that on the last day, when Jesus judges all people, He will mark whether we did or did not help the needy whom we met (Matt. 25:36-40). The kind of faith that offers warm wishes and trite advice is no good on the last day (Matt. 25:41-43).

James anticipates a plausible objection to the message of verses 15-17. Someone will view faith and good works roughly the way we view spiritual gifts. James lets an imaginary critic speak: “But someone will say, ‘You have faith; I have deeds’” (v. 18). James replies, “Show me your faith without deeds, and I will show you my faith by what I do. You believe that there is one God. Good! Even the demons believe that – and shudder” (vv. 18-19).

The objection says faith and works are like spiritual gifts; some have one, some have the other. Faith is even called a gift in Romans 12:3 and 1 Corinthians 12:9. Works are never called a gift, but Peter does divide spiritual gifts into two categories, gifts of speech and gifts of service (1 Peter 4:11). As the objection sees it, those who offer food and clothing to the hungry and the ragged have a gift for good works. So someone will say, “Good works are for those with the gift, but my gift is knowledge or faith, not action.

If someone says, “I believe in God,” James replies, “I will believe you have true faith when it manifests itself in deeds.” That is, if someone claims to have faith, but only has orthodox theological ideas, it proves nothing. James uses the “faith” of demons to illustrate his point. Demons have at least some orthodox theological ideas. They are monotheistic. They believe that there is one God and that Jesus is His unique Son. Yet demons are tormented and terrified by their beliefs. They shudder when they think of God. They are not saved by their theological orthodoxy. The truth torments and terrifies them, for they do not add love of God to their “Knowledge” of Him.

Millions have a dead, orthodox faith. They attend church frequently and know the gospel intellectually. They even live morally. But the thought of meeting the eternal God creates terror. John says perfect love (for God) “drives out fear” (1 John 4:18). True faith, faith that knows and trusts God as He presents Himself in the gospel, casts out servile fear. It grants peace with God, a desire for His Word, and the capacity to put away sin – a capacity that shows itself in stronger relationships and better behavior at work and at play.

James’s critique of false faith feels like bad news. But as the next section of James will show, there is good news too. Real faith does express itself in acts of love. It does care for the needy. Christians so not simply grit their teeth and resolve to keep more laws. New behavior flows from a new heart. We fail so often. But real faith does lead to good deeds. They are the fruit of new life in Christ.

James 2:14-19 Study Questions:

In verse 14, James points to the insufficiency for salvation of a certain kind of faith, when he asks, “Can that faith save him?” Is James questioning the doctrine of salvation by faith? Why or why not? If not, what is he affirming quite strongly in this verse?

What comments does James’s imaginary character make to the brother or sister who is lacking food or clothing (vv. 15-16)? What attitude seems to lurk behind these comments? What does this person “who says he has faith” fail to do?

What point is James making in verse 17 about “faith by itself”? Does such faith actually exist? Describe in your own words what such a kind of “faith” might look like in today’s context.

What motivation seems to be behind the objection that James anticipates in verse 18? In what way does this objection seek to make a separation that James immediately rejects as invalid?

How would you characterize the belief of the demons in God, which James mentions in verse 19? In what sense do they “believe” in God? What do they lack, as part of this belief?

What in this passage seems objectionable – or dangerous – to you? Why do you think that is the case? What reactions does James intend to draw out from his audience?