Chapter summary:
The practice of showing partiality to the rich discriminates against the poor and is evil (2:1-4). It is also strange, as the rich rather than the poor exploit Christians and slander that name (vv. 5-7). Worst of all, it is sin, for God's Law calls on everyone to love a neighbor as yourself. Breaking that Law is the same as indulging in the more "serious" sins, for law is like a balloon: Stick a pin in one part and the whole thing breaks (vv. 8-11). We are to speak and act as those who are freed by the law of love from the law of rules. We will be evaluated on this basis: He who has received mercy must show himself merciful (vv. 12-13). James then moves to evaluate Christian faith itself (vv. 14-26). It is right to be concerned with speech and actions, for a "faith" that exists as mere intellectual assent is no faith at all! Only a faith which produces works, as Abraham's and Rahab's faith produced works, is a real faith. Surely the actions of these two demonstrated that God was justified in declaring Abraham righteous. And Abraham's justification was demonstrated and completed by his works of faith.
The believer’s personal application: A "faith" that is all talk and no actions is no faith at all.
INSIGHT
“Why does God seem to choose the poor?” (2:5): There is no special merit in poverty. But the poor are more likely to choose God. They sense their desperate need (Matthew 5:3), while the wealthy tend to depend on their riches (Mark 10:23-25). Riches corrupt character; the wealthy often exploit the poor, and despise the spiritual (James 2:6-7).
“Law and love” (2:8-13): Mosaic Law is a multifaceted expression of God's will. Violation of any aspect of the Law made a person a "lawbreaker." It follows that no one can dismiss "favoritism" as a minor sin. In fact, it is serious, for it violates Christ's royal command to love. It is even worse when we remember that we have received mercy, and instructed to be merciful. Such a sin will surely be brought up at Christ's Judgment Seat (2 Corinthians 5:10).
“Good intentions” (2:14-17): James compares faith without works to expressions of sympathy without giving any help. The latter is totally useless. In the same way a "faith" that exists without works has no value at all. James is not comparing faith and works, but two different kinds of "faith."
“Works prove a person has faith” (2:18): The verse is better rendered "one person has faith; another has deeds (works)." Neither is right, for faith cannot be demonstrated apart from deeds (works).
“Intellectual acceptance is not faith” (2:19): Mental assent is not faith. Demons believe God exists. And they shudder. So that kind of faith is not saving faith.
“Abraham exemplifies saving faith” (2:20-24): What do we learn about saving faith from Abraham? Abraham's obedience demonstrated that his faith was of a dynamic, active nature. It produced obedience, and a trust so great he was willing to sacrifice his son Isaac (Genesis 22). This action pointed back to and demonstrated the validity of God's earlier statement that Abraham's faith was accepted in place of righteousness (Genesis 15:6). So, by its very nature Abraham's faith produced righteous works, so that works were an expression of his faith. In that sense Abraham was justified by works: God's claim that he was righteous and any claim Abraham might have made to having faith were indicated by Abraham's acts. So, the kind of faith that justifies a person before God is a faith that expresses itself in works. Any "faith" which is not accompanied by works is not a saving kind of faith.
