James / Chapter 2

James 2

26 verses • SBL Greek New Testament 1 tradition available

Translator's Introduction

What This Chapter Is About

James 2 develops two interconnected arguments. The first (vv. 1-13) condemns partiality in the assembly: when believers honor the rich and dishonor the poor, they violate the 'royal law' of neighbor-love and stand condemned by the law of liberty. The second (vv. 14-26) is the letter's theological climax — the argument that faith without works is dead. James uses Abraham's offering of Isaac and Rahab's sheltering of the spies to demonstrate that genuine faith always produces corresponding action. The chapter's final verdict is stark: 'As the body without the spirit is dead, so faith without works is dead.'

What Makes This Chapter Remarkable

This chapter contains the most direct engagement with Pauline theology in the New Testament. James and Paul both cite Genesis 15:6 ('Abraham believed God, and it was credited to him as righteousness') but draw different conclusions — Paul to demonstrate justification apart from law-works, James to demonstrate that the faith credited to Abraham was a living, acting faith. The two are addressing different errors: Paul confronts legalism, James confronts antinomianism. The pairing of Abraham and Rahab is striking — the patriarch of the covenant and a Gentile prostitute stand together as models of living faith.

Translation Friction

The apparent tension between James 2:24 ('a person is justified by works and not by faith alone') and Romans 3:28 ('a person is justified by faith apart from works of the law') has generated centuries of debate. We render both texts straightforwardly from the Greek without harmonizing. The word 'justify' (dikaioō) may carry different nuances in each context: Paul uses it for God's initial declaration of righteousness, while James uses it for the visible vindication of faith before others. The phrase 'faith alone' (pistis monon, v. 24) is the only place in the New Testament where these words appear together — and James denies it.

Connections

The partiality prohibition echoes Leviticus 19:15 and Deuteronomy 1:17. The 'royal law' (v. 8) quotes Leviticus 19:18, the same text Jesus identified as the second greatest commandment (Matthew 22:39). Genesis 15:6 (v. 23) is cited also in Romans 4:3 and Galatians 3:6. The Abraham-and-Isaac narrative (v. 21) draws on Genesis 22. Rahab's story (v. 25) comes from Joshua 2. The faith-and-works argument anticipates the pastoral concern of 1 John 3:17-18. **Tradition comparisons:** JST footnote at James 2:14: Faith without works — rhetorical question about profitability revised See the [JST notes](/jst/james).

James 2:1

Ἀδελφοί μου, μὴ ἐν προσωπολημψίαις ἔχετε τὴν πίστιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῆς δόξης.

My brothers and sisters, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality.

KJV My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.

Notes & Key Terms 1 term

Key Terms

προσωπολημψία prosōpolēmpsia
"partiality" — partiality, favoritism, respect of persons, face-receiving

A distinctly biblical Greek word formed from prosōpon ('face') and lambanō ('receive'). It translates the Hebrew idiom nasa panim ('lift the face') used in the Torah's prohibition against judicial favoritism (Leviticus 19:15, Deuteronomy 1:17).

Translator Notes

  1. The Greek prosōpolēmpsiais ('acts of partiality, favoritism') is a compound word literally meaning 'face-receiving' — judging by outward appearance. The genitive tēs doxēs ('of glory') is in apposition to Jesus Christ: he is 'the Lord of glory,' an exalted title that makes human status distinctions absurd. The plural 'acts of partiality' suggests a pattern of behavior, not an isolated incident.
James 2:2

ἐὰν γὰρ εἰσέλθῃ εἰς συναγωγὴν ὑμῶν ἀνὴρ χρυσοδακτύλιος ἐν ἐσθῆτι λαμπρᾷ, εἰσέλθῃ δὲ καὶ πτωχὸς ἐν ῥυπαρᾷ ἐσθῆτι,

For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in,

KJV For 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;

Notes & Key Terms

Translator Notes

  1. The word synagōgēn ('assembly, synagogue') is used here for a Christian gathering — suggesting either a very early date for the letter or a Jewish-Christian audience that still used synagogue terminology. The compound chrysodaktylios ('gold-ringed') appears only here in the New Testament and describes someone conspicuously displaying wealth. The contrast between lampra ('bright, splendid') and rhypara ('dirty, shabby') clothing is vivid and immediate.
James 2:3

ἐπιβλέψητε δὲ ἐπὶ τὸν φοροῦντα τὴν ἐσθῆτα τὴν λαμπρὰν καὶ εἴπητε· σὺ κάθου ὧδε καλῶς, καὶ τῷ πτωχῷ εἴπητε· σὺ στῆθι ἐκεῖ ἢ κάθου ὑπὸ τὸ ὑποπόδιόν μου,

Indeed, you have respect to him that weareth the gay clothing, and say to him, Sit you here in a good location. And say to the poor, Stand you there, or sit here under my footstool:.

KJV And 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:

Notes & Key Terms

Translator Notes

  1. The directive seating — 'sit here in a good place' versus 'stand over there or sit at my feet' — reflects actual social stratification in ancient assemblies. The Greek hypo to hypopodion mou ('under my footstool') is a position of extreme social inferiority. James paints the scene with sharp specificity to expose the absurdity.
James 2:4

οὐ διεκρίθητε ἐν ἑαυτοῖς καὶ ἐγένεσθε κριταὶ διαλογισμῶν πονηρῶν;

Are you not then partial in yourselves, and are become judges of wickedness thoughts?

KJV Are ye not then partial in yourselves, and are become judges of evil thoughts?

Notes & Key Terms

Translator Notes

  1. The verb diekrithēte ('made distinctions, were divided') carries a double meaning: they have both discriminated between people and become internally divided. The phrase kritai dialogismōn ponērōn ('judges of evil reasonings') means they have become judges whose criteria are corrupt — wealth rather than character.
James 2:5

Ἀκούσατε, ἀδελφοί μου ἀγαπητοί· οὐχ ὁ θεὸς ἐξελέξατο τοὺς πτωχοὺς τῷ κόσμῳ πλουσίους ἐν πίστει καὶ κληρονόμους τῆς βασιλείας ἧς ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν;

Listen, my beloved brothers and sisters: has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?

KJV Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

Notes & Key Terms

Translator Notes

  1. The imperative akousate ('listen!') signals a major theological point. God's election reverses worldly valuations: those poor 'in the world' (tō kosmō, dative of reference) are rich 'in faith.' The phrase 'heirs of the kingdom' echoes Jesus's beatitude in Matthew 5:3 and Luke 6:20. The kingdom is promised specifically to 'those who love him' — a covenantal condition.
James 2:6

ὑμεῖς δὲ ἠτιμάσατε τὸν πτωχόν. οὐχ οἱ πλούσιοι καταδυναστεύουσιν ὑμῶν, καὶ αὐτοὶ ἕλκουσιν ὑμᾶς εἰς κριτήρια;

But you have dishonored the poor. Are not the rich the ones who oppress you, and are they not the ones who drag you into court?

KJV But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?

Notes & Key Terms

Translator Notes

  1. The verb ētimasate ('dishonored, treated with contempt') is the opposite of the honor God bestows. The irony is biting: the rich whom believers fawn over are the very ones who katadynasteuousin ('exercise power against, oppress') them and physically helkousin ('drag') them to legal proceedings. James exposes the absurdity of honoring one's own oppressors.
James 2:7

οὐκ αὐτοὶ βλασφημοῦσιν τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφ' ὑμᾶς;

Are they not the ones who blaspheme the noble name by which you were called?

KJV Do not they blaspheme that worthy name by the which ye are called?

Notes & Key Terms

Translator Notes

  1. The 'noble name' (to kalon onoma) is the name of Christ, invoked over believers at baptism. The phrase to epiklēthen eph' hymas ('that was called upon you') echoes the Old Testament formula for God's name being placed upon his people (cf. 2 Chronicles 7:14, Amos 9:12 LXX). To dishonor the poor while honoring those who blaspheme Christ's name is a profound contradiction.
  2. [TCR Cross-Reference] Draws on 2 Chronicles 7:14. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  3. [TCR Cross-Reference] Draws on Amos 9:12. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
James 2:8

εἰ μέντοι νόμον τελεῖτε βασιλικὸν κατὰ τὴν γραφήν· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν, καλῶς ποιεῖτε·

If you really fulfill the royal law according to the Scripture, 'You shall love your neighbor as yourself,' you are doing well.

KJV If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well.

Notes & Key Terms 1 term

Key Terms

βασιλικός basilikos
"royal" — royal, kingly, belonging to the king

Applied to the love commandment, this adjective elevates it above all other laws. It is the law that belongs to the kingdom James has just mentioned (v. 5).

Translator Notes

  1. The 'royal law' (nomon basilikon) may be called royal because it comes from the King (God), governs the kingdom, or is the supreme law that rules over all others. The quotation is from Leviticus 19:18, which Jesus identified as the second greatest commandment (Mark 12:31). The adverb mentoi ('really, indeed') adds a conditional edge — 'if you truly do this.'
  2. [TCR Cross-Reference] References Leviticus 19:18 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
James 2:9

εἰ δὲ προσωπολημπτεῖτε, ἁμαρτίαν ἐργάζεσθε, ἐλεγχόμενοι ὑπὸ τοῦ νόμου ὡς παραβάται.

But if you show partiality, you are committing sin and are convicted by the law as transgressors.

KJV But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.

Notes & Key Terms

Translator Notes

  1. The verb prosōpolēmpteite ('show partiality') is the verbal form of the noun in verse 1. Showing favoritism is not a minor social error — it is hamartian ('sin') and makes one a parabatēs ('transgressor, lawbreaker'). The law that convicts is not merely the Mosaic code but the 'royal law' of love.
James 2:10

ὅστις γὰρ ὅλον τὸν νόμον τηρήσῃ, πταίσῃ δὲ ἐν ἑνί, γέγονεν πάντων ἔνοχος.

For whoever keeps the whole law but stumbles at one point has become guilty of all of it.

KJV For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.

Notes & Key Terms

Translator Notes

  1. The logic is not that every sin is equally severe but that the law is a unified whole — violating any part ruptures the entire relationship of obedience. The verb ptaisē ('stumbles') is gentler than 'transgresses,' suggesting that even a misstep brings full liability. This principle was recognized in rabbinic teaching as well.
James 2:11

ὁ γὰρ εἰπών· μὴ μοιχεύσῃς, εἶπεν καί· μὴ φονεύσῃς· εἰ δὲ οὐ μοιχεύεις φονεύεις δέ, γέγονας παραβάτης νόμου.

For the one who said, 'Do not commit adultery,' also said, 'Do not murder.' If you do not commit adultery but do murder, you have become a transgressor of the law.

KJV For 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.

Notes & Key Terms

Translator Notes

  1. James grounds the unity of the law in the unity of the lawgiver — 'the one who said' (ho eipōn) both commandments is the same God. The examples come from the Decalogue (Exodus 20:13-14). Selective obedience is no obedience at all.
  2. [TCR Cross-Reference] Quotes Exodus 20:13-14. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
James 2:12

οὕτως λαλεῖτε καὶ οὕτως ποιεῖτε ὡς διὰ νόμου ἐλευθερίας μέλλοντες κρίνεσθαι.

So speak and so act as those who are to be judged by the law of liberty.

KJV So speak ye, and so do, as they that shall be judged by the law of liberty.

Notes & Key Terms

Translator Notes

  1. The 'law of liberty' (nomou eleutherias) reprises 1:25 — the paradoxical idea that true freedom comes through obedience to God's law. Believers should live in awareness that their future judgment will be measured by this standard. Both speech (laleite) and action (poieite) are included — anticipating chapter 3's focus on the tongue.
James 2:13

ἡ γὰρ κρίσις ἀνέλεος τῷ μὴ ποιήσαντι ἔλεος· κατακαυχᾶται ἔλεος κρίσεως.

For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.

KJV For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

Notes & Key Terms

Translator Notes

  1. The first clause warns: those who show no mercy (eleos) will face merciless judgment. The second clause is one of the great one-line summaries in the New Testament — katakauchātai eleos kriseōs, 'mercy boasts against / triumphs over judgment.' The verb katakauchaomai means to boast triumphantly over a defeated opponent. Mercy does not ignore judgment but overcomes it.
James 2:14

Τί τὸ ὄφελος, ἀδελφοί μου, ἐὰν πίστιν λέγῃ τις ἔχειν ἔργα δὲ μὴ ἔχῃ; μὴ δύναται ἡ πίστις σῶσαι αὐτόν;

What good is it, my brothers and sisters, if someone says he has faith but does not have works? Can that faith save him?

KJV What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?

Notes & Key Terms

Translator Notes

  1. The pivotal section begins with a rhetorical question expecting a negative answer. Note carefully: James does not say 'if someone has faith' but 'if someone says he has faith' (legē tis echein) — the issue is claimed faith without evidence. The article hē pistis ('that faith,' 'the faith in question') is crucial: James asks not whether faith in general saves but whether this particular kind of faith — faith that produces no works — can save. The expected answer is no.

Joseph Smith Translation (Footnotes)soteriological

Faith without works — rhetorical question about profitability revised

The JST footnote at the beginning of James's faith-and-works argument revises the rhetorical question 'what doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?' to provide greater clarity about the kind of faith under discussion.

James 2:15

ἐὰν ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι τῆς ἐφημέρου τροφῆς,

If a brother or sister is without clothing and lacking daily food,

KJV If a brother or sister be naked, and destitute of daily food,

Notes & Key Terms

Translator Notes

  1. The illustration is deliberately simple and urgent — not a hypothetical but a scenario the audience would recognize. The phrase tēs ephēmerou trophēs ('of daily food') echoes the Lord's Prayer's petition for daily bread (Matthew 6:11). The need is not exotic but elemental: clothing and food.

Joseph Smith Translation (Footnotes)ethical

Illustration of naked and hungry person — practical charity example clarified

The JST footnote adjusts the practical illustration James uses to demonstrate faith without works, ensuring the moral logic is clear.

James 2:16

εἴπῃ δέ τις αὐτοῖς ἐξ ὑμῶν· ὑπάγετε ἐν εἰρήνῃ, θερμαίνεσθε καὶ χορτάζεσθε, μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια τοῦ σώματος, τί τὸ ὄφελος;

One of you say to them, Depart in peace, be you warmed and filled. Even so you give them not those things which are needful to the body. What does it profit?

KJV And 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?

Notes & Key Terms

Translator Notes

  1. The dismissal 'go in peace' (hypagete en eirēnē) uses pious language — the standard Hebrew farewell blessing — while withholding practical help. The passive imperatives 'be warmed and filled' (thermainesthē kai chortazesthē) are either middle ('warm and feed yourselves') or divine passives ('may God warm and fill you'). Either way, the speaker passes responsibility to someone else. James exposes religious language used as a substitute for action.
James 2:17

οὕτως καὶ ἡ πίστις, ἐὰν μὴ ἔχῃ ἔργα, νεκρά ἐστιν καθ' ἑαυτήν.

So also faith, if it does not have works, is dead by itself.

KJV Even so faith, if it hath not works, is dead, being alone.

Notes & Key Terms

Translator Notes

  1. The first occurrence of the chapter's verdict: faith without works is nekra ('dead'). The phrase kath' heautēn ('by itself, on its own') clarifies that such faith is not merely incomplete but lifeless — it has no animating principle. This is not an attack on faith itself but on a counterfeit version of faith that exists only as verbal claim.

Joseph Smith Translation (Footnotes)soteriological

'Faith without works is dead' conclusion revised or reinforced

The JST footnote at this concluding statement of the faith-works section provides additional precision about the relationship between faith and works in Restoration soteriology.

James 2:18

Ἀλλ' ἐρεῖ τις· σὺ πίστιν ἔχεις κἀγὼ ἔργα ἔχω· δεῖξόν μοι τὴν πίστιν σου χωρὶς τῶν ἔργων, κἀγώ σοι δείξω ἐκ τῶν ἔργων μου τὴν πίστιν.

But someone will say, 'You have faith and I have works.' Show me your faith apart from your works, and I will show you my faith by my works.

KJV Yea, 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.

Notes & Key Terms

Translator Notes

  1. This is one of the most debated verses in James due to the difficulty of identifying the objector's position. The most natural reading is that James is addressing a hypothetical person who tries to separate faith and works as independent spiritual gifts. James's response is a challenge: demonstrate faith without works — it cannot be done. Faith is invisible apart from its expression in action. The verb deixon ('show') demands visible, demonstrable evidence.
James 2:19

σὺ πιστεύεις ὅτι εἷς ἐστιν ὁ θεός; καλῶς ποιεῖς· καὶ τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν.

You believe that God is one. You do well — even the demons believe that, and shudder.

KJV Thou believest that there is one God; thou doest well: the devils also believe, and tremble.

Notes & Key Terms

Translator Notes

  1. James quotes the Shema (Deuteronomy 6:4), the most fundamental confession of Jewish faith: 'God is one' (heis estin ho theos). The devastating comparison follows: demons possess orthodox theology — they believe the correct proposition — yet their belief produces not obedience but phrissoousin ('shudder, tremble with horror'). Mere intellectual assent to truth, even the highest truth, is not saving faith.
  2. [TCR Cross-Reference] Echoes Deuteronomy 6:4. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
James 2:20

θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων ἀργή ἐστιν;

Do you want to be shown, you empty person, that faith apart from works is useless?

KJV But wilt thou know, O vain man, that faith without works is dead?

Notes & Key Terms

Translator Notes

  1. The address ō anthrōpe kene ('O empty person') is sharp — kenos means hollow, lacking substance, like the faith being described. Some manuscripts read nekra ('dead') instead of argē ('useless, idle, barren'), but argē is the better-attested reading in critical editions and creates a wordplay: a-rgē means 'without work,' matching the 'without works' (chōris tōn ergōn) that James condemns.
James 2:21

Ἀβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη ἀνενέγκας Ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον;

Was not Abraham our father justified by works when he offered up his son Isaac on the altar?

KJV Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?

Notes & Key Terms 1 term

Key Terms

δικαιόω dikaioō
"justified" — justify, declare righteous, vindicate, show to be righteous

In James, this verb functions as 'demonstrated righteous' or 'vindicated as righteous' through visible action — distinct from Paul's forensic usage of the same word for God's declaration of righteousness based on faith (Romans 3:24, 28).

Translator Notes

  1. James appeals to the Aqedah, the binding of Isaac (Genesis 22). The verb edikaiōthē ('was justified, was shown righteous') in James's usage means 'was demonstrated to be righteous' — Abraham's willingness to offer Isaac was the visible proof that his faith (confessed in Genesis 15:6) was genuine. Paul cites Genesis 15:6 for the moment of faith; James cites Genesis 22 for the demonstration of that same faith in action.
  2. [TCR Cross-Reference] Quotes Genesis 22. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
  3. [TCR Cross-Reference] Quotes Genesis 15:6. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
James 2:22

βλέπεις ὅτι ἡ πίστις συνήργει τοῖς ἔργοις αὐτοῦ καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη,

You see that faith was working together with his works, and faith was completed by works.

KJV Seest thou how faith wrought with his works, and by works was faith made perfect?

Notes & Key Terms

Translator Notes

  1. The verb synērgei ('was working together with, cooperated with') presents faith and works as collaborative, not competitive. The verb eteleiōthē ('was completed, was brought to its goal, was perfected') means that Abraham's faith reached its intended maturity through action. Faith without works is not merely deficient — it is unfinished, like a seed that never germinates.
James 2:23

καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα· ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, καὶ φίλος θεοῦ ἐκλήθη.

Indeed, the scripture came to fulfillment which says, Abraham believed God, and it was imputed to him for righteousness — then he was called the Friend of God.

KJV And 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.

Notes & Key Terms

Translator Notes

  1. The quotation is Genesis 15:6 (LXX), the same text Paul cites in Romans 4:3 and Galatians 3:6. James's argument is that Genesis 22 (the offering of Isaac) 'fulfilled' (eplērōthē) what Genesis 15 declared — Abraham's faith was genuine and was proven so by his obedience decades later. The title 'friend of God' (philos theou) is not found in Genesis but appears in Isaiah 41:8, 2 Chronicles 20:7, and Jewish tradition. It represents the highest intimacy between a human and God.
  2. [TCR Cross-Reference] References Genesis 15:6 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  3. [TCR Cross-Reference] References Genesis 22 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  4. [TCR Cross-Reference] References Isaiah 41:8 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  5. [TCR Cross-Reference] References 2 Chronicles 20:7 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
James 2:24

ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον.

You see that a person is justified by works and not by faith alone.

KJV Ye see then how that by works a man is justified, and not by faith only.

Notes & Key Terms

Translator Notes

  1. This is the only verse in the New Testament that contains the phrase 'faith alone' (pisteōs monon) — and it denies its sufficiency. The statement must be read in context: James is not contradicting Paul but addressing a different problem. Paul argues against those who add law-observance as a requirement for initial acceptance by God; James argues against those who claim saving faith while producing no evidence of transformed life. The word dikaioutai here means 'is shown to be righteous' in the visible, evidentiary sense.
James 2:25

ὁμοίως δὲ καὶ Ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη ὑποδεξαμένη τοὺς ἀγγέλους καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα;

And in the same way, was not Rahab the prostitute also justified by works when she received the messengers and sent them out by another route?

KJV Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?

Notes & Key Terms

Translator Notes

  1. The pairing of Abraham and Rahab is extraordinary: the father of the nation and a Canaanite prostitute. If Abraham represents the highest pedigree of faith, Rahab represents the most unlikely. Her 'work' was sheltering the Israelite spies (Joshua 2) and sending them away safely — an act of faith expressed in concrete, risky action. She appears in Matthew's genealogy (1:5) and Hebrews 11:31. The word pornē ('prostitute') is not softened; James retains it to emphasize that works-producing faith is available to anyone.
  2. [TCR Cross-Reference] This verse quotes Joshua 2 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
James 2:26

ὥσπερ γὰρ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, οὕτως καὶ ἡ πίστις χωρὶς ἔργων νεκρά ἐστιν.

For just as the body without the spirit is dead, so also faith without works is dead.

KJV For as the body without the spirit is dead, so faith without works is dead also.

Notes & Key Terms

Translator Notes

  1. The chapter's closing analogy is devastating in its clarity. The Greek pneumatos ('spirit, breath') refers to the animating life-force — without it, a body is a corpse. Works are to faith what breath is to the body: not an addition but the evidence of life. A faith that produces no works is not weak faith or immature faith — it is dead faith, a spiritual corpse. This is the third and final declaration of faith's death in the chapter (cf. vv. 17, 20), forming the definitive verdict.
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