2:1 with partiality James advises the church not to show partiality in their interactions with others; the implication is that the church was already engaged in this practice.

2:2 someone enters into your assembly Illustrates partiality shown within a community. Apparently the recipients of this letter had shown favoritism to a visitor or member of high social standing.

2:4 distinctions among yourselves The ot prohibits people from discriminating between the rich and the poor (Lev 19:15); the practice also goes against God’s character (Deut 10:17; Job 34:19).

become judges with evil thoughts The church may have been passing judgment based on evil motives, or using unacceptable standards in judging.

2:5 poor of the world James does not mean that the rich are at a disadvantage when it comes to believing, but that the poor are more apt to rely on God and subsequently come to faith because of their immediate physical needs. People without physical needs only feel spiritual needs (and at times the things they think are needs but are actually desires), whereas people with physical needs feel them and spiritual needs.

to be rich in faith James indicates that the poor are wealthy in terms of their salvation and its associated blessings, not in terms of material goods. From God’s perspective, the impoverished are destined to possess the spiritual wealth that accompanies faith.

the kingdom Refers to the full rule of God—a state of blessing in which God’s will and reign are absolutely established. Being an heir of the kingdom means possessing eternal life (Mark 10:17–23; Luke 18:29–30) and salvation (Luke 18:18–26). See Matt 3:2 and note, as well as Matt 4:17 and note.

The Kingdom of God: Already but Not Yet

2:6 you have dishonored the poor Even though God chose the poor, the church has treated them with disrespect. See note on Jas 2:2.

dragging you into the courts The wealthy apparently were applying legal pressure to the poor, perhaps regarding wages, rent, and other forms of debt.

2:7 blaspheme the good name James accuses the wealthy of insulting or slandering the name of Christ. See note on v. 6.

2:8 royal law James may use this term because he associates the law with the kingdom of God. See note on 1:25.

You shall love your neighbor as yourself James quotes Lev 19:18. Jesus cites this in Matt 22:39 as the second-greatest commandment (see Matt 7:12 and note).

2:9 if you show partiality, you commit sin Contrasts obedience to the royal law (see note on Jas 2:8); showing partiality is opposed to loving one’s neighbor—it is an act of sin.

convicted by the law James personifies the law as a judge pronouncing a guilty verdict on the accused for breaking it. It is unclear whether James refers here to the royal law or the ot law, but based on his next phrase—and it being steeped in a Jewish context—it seems that he is referring to the ot law.

2:10 has become guilty of all Reflects the belief that the ot law was to be kept in its entirety (Gal 5:3).

2:11 the one who Refers to God, who spoke these commands (Exod 20:13–14).

2:12 by the law of liberty See note on Jas 1:25.

2:13 the one who has not practiced mercy Failure to show mercy means a failure to understand God’s mercy (Matt 6:14–15; Gal 6:7).

2:14 faith is not able to save him James asserts that genuine faith affects the believer’s behavior; faith that does not affect behavior is superficial and cannot save.

2:17 if it does not have works A living faith is expressed by deeds of Christian love (see note on James 2:8), such as looking after widows and orphans in their distress (1:27).

2:18 someone will say James now introduces a third person into the discussion to defend his position (for rhetorical purposes).

faith apart from your works James implies that faith cannot be demonstrated apart from action.

2:19 You believe that God is one James continues to respond to the rhetorical opponent introduced in v. 18 (Deut 6:4; Mark 12:29; Rom 3:30).

Even the demons believe, and shudder Demons expressed belief in the divine (Mark 1:24; 5:7; Acts 16:16–17). They also demonstrated fear before Christ (Mark 1:23, 24; 5:7). Here, James emphasizes that acceptance of a creed is not enough to save a person.

2:20 foolish person The Greek term used here, kenos, refers to intellectual deficiency. In this context, it indicates a person who lacks understanding of spiritual truth.

2:21 our father See note on James 1:1.

offered up his son Isaac on the altar James uses the example of Abraham, who proved his faith through deeds. Abraham didn’t actually sacrifice Isaac, but he bound and placed him on an altar in obedience to God’s command. Thus, God found him faithful through his actions. See Gen 22:1–19.

2:22 faith was working together Works are the result of faith, or at least they should be.

2:23 credited to him for righteousness This phrase implies that the cooperation of Abraham’s faith and deeds was acceptable in God’s sight.

God’s friend See Isa 41:8.

2:24 justified Here, the Greek term dikaioō means “to vindicate” or “to prove or demonstrate something to be true or just” (see Jas 2:21).

by works and not by faith alone James is not saying that people must perform works in order for God to accept them. Rather, he is asserting that an individual’s true conversion will be justified by deeds of Christian love; deeds are the proof of conversion to other people, and they are the natural result of being faithful to God. Deeds demonstrate the validity of a person’s profession of faith.

Biblical Theology

2:25 was not Rahab the prostitute James uses the example of Rahab to further support his claim regarding the unity of faith and deeds. See Josh 2:1–21 and Heb 11:31 and note.