The singularly most-discouraging encounters I have had in discussing Christian faith with others have been regarding the reading and application of James 1 & 2 — for a variety of reasons. The most pressing of those is the application of James 2 in the salvation of man. The most common application one will find strongly advocated from these passages is that works are necessary for salvation. The conclusion is always reached by quoting and quoting and quoting James 2:14 and 2:17 and 2:20 and 2:26 without regard for the rest of James’ message in these two chapters. And, almost without fail, that application is made to combat the doctrine of salvation by faith alone. My thesis in establishing this web page is three-fold:
  1. To dispel the false notion that James advocates works as a means of gaining salvation
  2. To provide an example of proper introductory-level exegesis — that is to say, exegesis which relies on the commonly-translated text without advanced knowledge of the original language
  3. To establish a small library of similar works for reference sake, as recomposing interpretations like this one can wear one down.
That said, let’s walk through the text of James 1 and 2 as we would any text: line by line, uncovering the author’s meaning by reading what he says. (NASB) James 1:1   James, a bond-servant of God and of the Lord Jesus Christ, To the twelve tribes who are dispersed abroad: Greetings. I find it edifying reading the first sentence of almost every epistle in the New Testament — the personal assurance of each writer in the existence of God, the Lordship of Christ, and the calling that writer knows he received. In the case of Paul, we have the account of his conversion and the terms God laid upon him to reach the gentiles. But in the case of James, we see the assurance of a man whose conversion experience is somewhat veiled as it is apart from Scripture. We do know this: James, the brother of Jesus (as men would account), did not believe his brother’s claims when he was alive. Yet, after his death, we find him in utter submission to Christ — he calls himself a "bond servant". Paul uses the same words: bond servant. That’s a person who is not at his own disposal but to be first bought at a price, and then put to work as his master sees fit. While I promised this to be an inroductory-level exegesis, I find Harpers Dictionary of Classical Antiquities (1898) comment on the original language interesting: In historic times the institution of slavery was very much developed, so that there is scarcely a State in which even the poorer citizens did not own a male or female slave to do the rough work considered unworthy of a free man ( Plut. init.). In Attica, when the State was in its most flourishing condition, there were some 400,000 slaves, or about four times the number of the free citizens (Ctesicles ap. Athen. vi. p. 272 c). The Greeks justified slavery, much as did our antebellum teachers, by alleging that there were certain barbarians who had been intended by nature to be slaves. . . . . . . The work done by the slaves was of the most varied character, and the great diversity of their occupations is partly explained by the fact that almost every kind of work required a special slave, and it was considered not consistent with good breeding, and a sign of poverty, if the same slave was intrusted with several different duties. Thus there were in the country special slaves for the various branches of agriculture, horticulture, and the tending of cattle, the cultivation of olives and vines, the keeping of bees and of poultry, and for the preserves and fishponds. Let’s see if that has any application as we advance through James’ letter . . . 2   Consider it all joy, my brethren, when you encounter various trials, 3   knowing that the testing of your faith produces endurance. Now let’s consider what James here says: "the testing of your faith produces endurance". He doesn’t begin that trials which obstruct work produce strength, or some other encouragement. He encourages that trials of faith produce endurance. "Endurance" is defined as "the ability to withstand hardship or adversity; especially : the ability to sustain a prolonged stressful effort or activity." James says, then, that "the testing of your faith produces the ability to withstand hardship or adversity; especially : the ability to sustain a prolonged stressful effort or activity." So what? Consider the phrase "sustain a prolonged stressful effort or activity". What does that mean? What words mean "sustain a prolonged stressful effort or activity"? There is one that comes to mind quickly: work. James is saying that the testing of faith produces the ability to do work. Also critical is that James says that the testing produces endurance — not that it might produce, or should produce, but that the testing actually does produce this ability to do work. It is not a conditional statement, and it is an event that produces a specific result. This will be important as we read through chapter 1 as James simple does not forget this statement as he describes the testing of faith. James says, in 3 verses, that he is one bought for the purpose of hard work, and that true faith -- his faith -- produces the ability to do hard work. 4   And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing. Thus James asserts that endurance — the ability to do work — has its perfect result, which is the perfection of the believer, the completion of the believer. The theology is simple to this point: faith comes first — it is the premise of the first statement as it must exist to be tested, and is inherent in James’ self-description of "bond servant" to Christ. The testing of faith produces the ability to do work, and the ability to do work perfects and completes the believer. The questions remain:
  1. Perfected in what way?
  2. Completed in what way?
Let's see if James answers those questions. 5   But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him. v.5 begins to answer our two outstanding questions, through exclusion: trials of faith do not perfect the believer in wisdom. James says that if one lacks wisdom, ask God for it and it will be given. But James makes a very strong qualification: 6   But he must ask in faith without any doubting, for the one who doubts is like the surf of the sea, driven and tossed by the wind. One must ask God in faith without any doubting — he must have a sure faith to rightly ask for wisdom. What is amplified is that faith is prior to asking God for wisdom. It is also worth noting that James provides the antithesis of what one who has faith is: the one who doubts is like the surf of the sea, as opposed to the one who is tried in faith who has endurance. 7   For that man ought not to expect that he will receive anything from the Lord, 8   being a double-minded man, unstable in all his ways. Moreover, James makes the negative point as well: asking God without having sure faith first is a formula for failure. The work cannot be done without sure faith first. In 8 verses, James has made the point in three distinct ways that faith preceeds works, and it is in faith that God puts us to work. 9   But the brother of humble circumstances is to glory in his high position; 10   and the rich man is to glory in his humiliation, because like flowering grass he will pass away. 11   For the sun rises with a scorching wind and withers the grass; and its flower falls off and the beauty of its appearance is destroyed; so too the rich man in the midst of his pursuits will fade away. 12   Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. Now consider this conclusion to the previous 3 verses: the humble man should rejoice in his "high position", and the rich man should rejoice in his "humiliation". What is James talking about? Here James, having said that faith is the preparation for work, sets forth to tell us about the character of that work. If one, in the world, has a low station, he should rejoice that he is made for a new work and a higher purpose than the world held out for him (v. 9); if one has a high station in the world, he should rejoice in being made a slave — as above, doing work not fit for the free — to an eternal purpose as opposed to the mortal station he previously held (v.10-11). 

Our first stop in v.12 has to be the word "perseveres". It means "to continue in a state, enterprise, or undertaking in spite of counter influences, opposition, or discouragement". I list this as it is important to realize that it is the concluded state of "endurance". "Endurance" is the noun; "perseveres" is the verb. v. 12 is in contrast to the states of men both humble and rich in the previous 3 verses. Unlike the rich man who is like the grass that withers under the sun, and unlike the humble station of the poor man, the blessed man, the approved man, receives a crown of life -- that is the state for which both the humble and rich men should rejoice. This verse is the crux of the matter — because it actually advises about the state of faith vs. the state of worldliness. It also answers our two questions affirmatively — perfected how? Completed how? Remember that in v. 3, James makes the positive, unconditional statement that trials in faith produce endurance. The first phrase here — "blessed is the man who perseveres under trial" — is comparable to any beatitude: blessed are the peacemakers, or blessed are the poor in spirit. It is not conditional, and it is not subjunctive. As in v.3, one in faith under trial perseveres. In v. 3-4, James is saying that trails in faith will produce endurance. In v. 12, he says again the man who perseveres (shows endurance) is blessed.

I anticipate an objection from the "faith + works" crowd in addressing the above comments statements, based on what comes next: "once he has been approved". I am certain that the objection will be that James is not making an affirmative statement is saying "blessed is the man who perseveres under trial" — he is making a conditional or suppositional affirmation, contingent on the subsequent event "once he has been approved". The argument is, of course, that he is approved by the work of persevering, and that work earns him the crown promised by God. I think it would be easy to make this objection — if James hadn’t already said that tests in faith { true faith, not faith mixed with doubting, not some other kind of faith} produce endurance. True faith tested produces endurance affirmatively — not conditionally. To have faith, and have it tested -- which cannot fail but to produce endurance -- is what approves a man. This is what James is talking about when he says, in v.4, that one is perfected in endurance: one has the assurance that his faith is what it ought to be. One is complete not just in confessing the faith, affirming the faith, or suffering for the faith: one is finally affirmed in knowing that he has the ability to do the work of faith. Faith gives us the ability to do the work of God, and we are approved -- proven to be what we say we are -- through trials. He comes back to this again in v. 22, which we shall see.

13   Let no one say when he is tempted, "I am being tempted by God"; for God cannot be tempted by evil, and He Himself does not tempt anyone. 14   But each one is tempted when he is carried away and enticed by his own lust. 15   Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death. James is starting a new arc here to come back to his point about faith and works -- that man is the author of his own sin, and that man is the author of his own death in that he is carried away by his own desires. James contrasts this work of man thus: 16   Do not be deceived, my beloved brethren. 17   Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. 18   In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures. Indeed: men bring forth sin, but God brings forth only good things, and only -- notice this -- perfect gifts which do not change. And in that, James makes this bold statement: He brought forth the believers by His will for His purpose. James has asserted that faith tested produces endurance -- and here we have the reason why: God has done it all, and done so perfectly. Faith cannot change because it is a perfect gift -- and in gaining faith, we are a first fruits among His creatures. 19   This you know, my beloved brethren. But everyone must be quick to hear, slow to speak and slow to anger; 20   for the anger of man does not achieve the righteousness of God. 21   Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. In drawing his contrast between what man's work does and what God's work does, James goes on, in speaking to believers, that the reader knows this already -- but they must hear it again and not be angered that they are receiving admonishment: "in humility receive the word implanted, which is able to save your souls." And more so, James returns to his major theme -- which I would propose is the theme of both chapters 1 and 2 as we receive them: 22   But prove yourselves doers of the word, and not merely hearers who delude themselves. Be a doer of the word and not merely a hearer. What a fantastic summary of what he is advocating! Prove it: if you have this faith, if you have received the word, if you have the perfect gift of God, just prove it by doing what the word says you will do. Don't kid yourselves that hearing what is said is good enough: prove it by doing it. In this, he now provides us with 3 excellent examples of this thesis:  

Example 1

James 1:22-27

Example 2

James 2:1-13

Example 3

James 2:15-17
22   But prove yourselves doers of the word, and not merely hearers who delude themselves. 23   For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; 24   for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. 25   But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does. 26   If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man's religion is worthless. 27   Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world. James 2:1   My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism. 2   For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in dirty clothes, 3   and you pay special attention to the one who is wearing the fine clothes, and say, "You sit here in a good place," and you say to the poor man, "You stand over there, or sit down by my footstool," 4   have you not made distinctions among yourselves, and become judges with evil motives? 5   Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? 6   But you have dishonored the poor man. Is it not the rich who oppress you and personally drag you into court? 7   Do they not blaspheme the fair name by which you have been called? 8   If, however, you are fulfilling the royal law according to the Scripture, "YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF," you are doing well. 9   But if you show partiality, you are committing sin and are convicted by the law as transgressors. 10   For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. 11   For He who said, "DO NOT COMMIT ADULTERY," also said, "DO NOT COMMIT MURDER." Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law. 12   So speak and so act as those who are to be judged by the law of liberty. 13   For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment. 15   If a brother or sister is without clothing and in need of daily food, 16   and one of you says to them, "Go in peace, be warmed and be filled," and yet you do not give them what is necessary for their body, what use is that? 17   Even so faith, if it has no works, is dead, being by itself.
In example #1, James is clear: if you hear the word and do not do what the word says, you are just a vain man -- someone who looks in the mirror to see what he looks like, but doesn't do anything about it and doesn't even remember what he sees. One is deceived if he thinks just hearing the words are enough. What makes a man "blessed" -- "blessed" already defined in v.1:12 as one of good faith -- is that he looks intently upon the word and is an effectual doer of the word. This is exactly the same model presented in vv. 1:2-8: the double-minded man fails, and receives nothing from God; the one in true faith has endurance and does God's work.

In example #2, we have a negative example -- that is, an example which is the "how not to be" example of faith. If men prefer men on the basis of status -- social, economic, worldly status -- they are violating what James has called "the law of liberty", the Gospel message of justice in mercy. If one prefers those with worldly riches, he is saying (vv.2:6-7) he prefers their life of blasphemy and contention, and will be judged as a transgressor of the whole law (v. 2:11). Rather, James says that if one instead acts by the great commandment "Love thy neighbor as thyself", one does what is right, and will be judged with mercy. The advocate for "faith + works" will undoubtedly take this statement to mean that the doing is what brings the merciful judgment -- but James has already dispelled that interpretation. It is not the doing that brings or dispels the judgment: it is faith which enacts the doing, and the doing which "approves" the faith -- that proves the faith is evident. It is the approved faith -- the kind of faith that proves itself -- which saves (v. 1:12).

Example #3 is again a negative example. James says that is there is a person in need but all you have are good wishes, you have something that is useless -- it doesn't help them, and you are not doing anything at all. He concludes with the statement, "Even so faith, if it has no works, is dead, being by itself," meaning that in the same way warm words with no action are useless, faith that is lip service that does not persevere, that does not produce endurance, is a useless faith. Let's be clear: James has already defined true faith as something that is not useless -- it is a perfect gift from God which produces good works (v. 1:2-12), and has reiterated this theme 3 times as we have seen. After laying this groundwork, James comes to this:

18   But someone may well say, "You have faith and I have works; show me your faith without the works, and I will show you my faith by my works." 19   You believe that God is one. You do well; the demons also believe, and shudder. 20   But are you willing to recognize, you foolish fellow, that faith without works is useless? This is again a favorite of the faith + works crowd, but they always -- ALWAYS -- relieve it of the foundation James has provided to this point. The contrast in the whole letter to this point is between the faith which can prove itself and any other kind of faith. Faith is not just a mental ascent -- which example #3, above, makes transparently clear. Faith in not just recognizing God. Faith is that which produces endurance under testing -- that which produces work. When James says here that faith without works is "useless", he is echoing his exact same statement in v. 2:14 and 2:17. James next moves to two Scriptural examples of works proving faith: 21   Was not Abraham our father justified by works when he offered up Isaac his son on the altar? 22   You see that faith was working with his works, and as a result of the works, faith was perfected; 23   and the Scripture was fulfilled which says, "AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS," and he was called the friend of God. 24   You see that a man is justified by works and not by faith alone. The "faith + works" advocate will tell you that 2:21 says Abraham's works "justified" him -- as opposed to his faith. The work produced the salvation Abraham received. This problematic reading simply rends the verse out of the message James has delivered in the previous 47 verses, contradicting what James and the Holy Spirit have woven together. Sure: v.2:21 says, "Was not Abraham our father justified by works . . . ?" But James does not stop there -- in v. 2:22 has continues, "You see that faith was working with his works (cf. 1:2-3), and as a result of the works, faith was perfected (cf.1:4 and 1:22)." James has not abandoned his thesis -- he has stated it yet again! Faith was working with the works of Abraham; faith was producing endurance in Abraham, so to speak. And in that working, faith was perfected -- work had its perfect result, namely perfecting and completing Abraham.

Further, when James says that the Scripture was fulfilled in that "ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS", James is citing Gen 15:1 -- in which Abraham believed God's promise to furnish him an heir in his own seed. The faith came first -- even before the birth of Isaac -- and that faith was fulfilled (completed, perfected -- cf. 1:4 and 1:22) when offered Isaac up. Without getting side-tracked, the episode James cites even further amplifies this interpretation -- because when God tells Abraham to offer Isaac up, and Isaac asks Abraham as they walk up the mountain with no sacrifice what they are going to give up, Abraham says unequivocally, "My son, God will provide himself a lamb for a burnt offering." That is Abraham's faith in a nutshell -- and it is proven by his actions James has not changed his mind for the sake of a keen example: his example is keen because it underscores from Scripture the case that faith produces works.

 25   In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? 26   For just as the body without the spirit is dead, so also faith without works is dead. Again, "justified by works" is the unadorned statement James makes -- but again he means that her faith was proven by action. Why? How can we draw that conclusion? Because he uses the same sentiment to explain his statement: that a faith without works is dead -- the corollary of which he has spent the entire two previous chapters building: true faith produces good works. James' theme is simply not contrary to the doctrine of Sola Fide in the salvation of man. Those who would say otherwise simply do not account for the complete text of James 1 & 2, and would do well to review the text as we receive it.
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