My brothers, you are not holding . . . , are you?: Or “My brothers, stop holding to the faith of our glorious Lord Jesus Christ with acts of favoritism.”

showing favoritism: James expresses concern that some of his readers are showing special favor to the wealthy or prominent. (Jas 2:2-9) Acts of favoritism are incompatible with “holding to the faith of our glorious Lord Jesus Christ.” Followers of Christ have always been “under obligation to go on walking just as that one walked.” (1Jo 2:6) Jesus taught his disciples to treat others impartially regardless of their station in life, and he himself showed no favoritism (Lu 14:12, 13); even his opposers acknowledged this (Mt 22:15, 16). He always acted in harmony with the ways of his Father, who is impartial. (Job 34:19; Joh 12:44, 45; 14:9; Ro 2:11 and study note) God provided the ransom for rich and poor alike. (2Co 5:14, 15) And he never favors people on the basis of their wealth, race, or social status.​—Le 19:15; De 1:17; Ac 10:34, 35.

with gold rings on his fingers: Lit., “golden-ringed.” The Greek word used here could describe a person who adorns himself with one or more gold rings. There is evidence that rich people in the first century C.E. wore many rings as a sign of their wealth and social status. For example, Roman philosopher Seneca (c. 4 B.C.E.–65 C.E.) said of his contemporaries: “We adorn our fingers with rings; a jewel is arranged on every joint.”

meeting: Here James uses the Greek word sy·na·go·geʹ, which originally referred to an assembly of people (lit., “a bringing together; an assembly”). In most of its occurrences in the Christian Greek Scriptures, this word refers to the places where the Jews met for worship and is rendered “synagogue.” (Mr 1:21; Ac 13:14; see Glossary, “Synagogue.”) In this context, however, it refers to a Christian meeting, a public gathering for worship. A related term (e·pi·sy·na·go·geʹ) is rendered “meeting together” at Heb 10:25, also with reference to Christian meetings.​—See study note.

a poor man in filthy clothing: The men James describes in this hypothetical example are both unbelievers who attend a Christian meeting. (Compare 1Co 14:23, 24.) Despite the “filthy clothing” of this unbeliever, Christ’s example should have moved those present to welcome him impartially, no matter how shabby his appearance.​—Mr 10:46-49; Lu 5:12, 13.

“Take that seat there under my footstool”: James here portrays a member of the congregation who is sitting in a comfortable seat with a footstool​—a low stool designed to serve as a rest or support for the feet. When a wealthy visitor enters, the Christian graciously offers to give up his comfortable seat and footstool. But he contemptuously tells a poor visitor to keep standing or to sit on the floor next to the footstool, at the feet of the one sitting in the comfortable chair.​—Compare Mt 23:6 and study note.

judges rendering wicked decisions: Christ himself humbly refused to judge in matters over which he had not been appointed. (Lu 12:13, 14 and study note) Yet, some Christians were acting as self-appointed judges, and they were rendering “wicked decisions”​—judging the value of others based on wealth or superficial traits. As one translation says here, they were “acting like a crooked judge.” By rendering such decisions, they were promoting “class distinctions” that, in turn, would cause divisions in Jehovah’s congregation. (Ga 3:28) Judgments of that kind were truly wicked.​—Mt 23:8; Joh 17:20, 21.

my beloved brothers: See study notes on Jas 1:1, 16.

Did not God choose those who are poor . . . ?: James does not imply that God excludes rich people from coming into a close relationship with him. (Le 19:15; compare Ac 16:14 and study note; 1Ti 6:17 and study note.) Rather, his statement reflects the reality that people who are materially poor seem to be more inclined to accept the message of the good news. (Mt 19:23, 24; 1Co 1:26-29) Poor people often suffer from the injustices of this world and thus are usually more “conscious of their spiritual need.” (Mt 5:3 and study note; Lu 6:20 and study note) In contrast, many of the rich rejected the teachings of Jesus, choosing instead to trust in material wealth.​—Mr 10:20-23; Lu 6:24, 25.

to be rich in faith and heirs of the Kingdom: Materially poor people who accepted the good news became “rich in faith.” Real faith is a precious gift that is a product of God’s holy spirit, and it “is not a possession of all people.” (2Th 3:2 and study note; Ga 5:22) The expression “rich in faith” implies having great, or abundant, faith. Spirit-anointed Christians who exercised such faith would be “heirs of the Kingdom,” that is, they would rule together with Christ in “his heavenly Kingdom.” (2Ti 4:18) Jehovah held out this priceless opportunity to all, regardless of their financial status.

which he promised to those who love him: Compare study note on Jas 1:12.

the fine name: Jesus Christ’s name was linked to his disciples in that they “were by divine providence called Christians.” (Ac 11:26) Jesus was sent by Jehovah, so Christians were by extension also associated with Jehovah’s name. Furthermore, the phrase by which you were called reflects a common Hebrew idiom. Commenting on this expression as used in the Hebrew Scriptures, one reference work states: “When God calls a name over someone, it means that this person becomes God’s possession and has a special relationship to him.” (De 28:10; Jer 14:9; Am 9:12; compare Ac 15:17 and study note.) Christians were in a special relationship with both Jesus and Jehovah. Yet, those first-century disciples were often persecuted by the rich class, who sought to harm their reputation, thus blaspheming “the fine name by which [they] were called.”​—Ac 5:17, 18; 26:9-11; compare 1Pe 4:14, 16.

the royal law: Or “the kingly law.” According to Jesus, the second greatest commandment of God’s Law to Israel was “you must love your neighbor as yourself.” (Mt 22:39 and study note; Le 19:18) The disciple James calls this command “the royal law.” This term, which is used only here in the Scriptures, is appropriate for several reasons. The law of love may be called royal because it originates from the great King, Jehovah. (1Th 4:9 and study note) In addition, it could be viewed as “royal,” or kingly, because of its prominence among other laws governing human relationships. It is a king among laws, as it were. (Ro 13:8-10; Ga 5:14) Jesus stated that this law is one of the commandments on which all the Law and the Prophets hang. (Mt 22:40 and study note) In this context, James shows that all who favored the rich over the poor were violating this “royal law.”

you are doing quite well: Christians who truly carried out “the royal law” were worthy of this commendation. It was good and right for them to show love and kindness. However, some needed to improve in showing neighborly love to the rich and the poor alike. Those favoring the rich revealed that their motives were selfish. In the context of this verse, James warns that Christians should not show partiality and favoritism in the congregation while claiming to show love. (Jas 2:1-6, 9) One reference work thus notes that such “selective love of neighbor is not love at all.” So James’ commendation here actually serves as counsel to those showing partiality. (Compare Jas 2:19.) He is saying, in effect, ‘It is fine to say that you are carrying out the royal law, but you can only do so in reality if your love is without favoritism and class distinctions.’

you are convicted by the law as transgressors: James is here continuing his discussion of “the royal law.” (Jas 2:8 and study note; Mt 22:39) The law about neighborly love was first recorded at Le 19:18, and in that same context, Jehovah also prohibited the showing of favoritism. (Le 19:15; see also De 1:17; 16:19.) Christ reaffirmed those laws for his followers, commanding them to love one another and to be impartial. (Mt 22:39; Joh 7:24; 13:34, 35) Here James reminds Christians that since ancient times, Jehovah has always required that his servants be impartial. So those who favored the rich over the poor, for example, were “convicted,” or reproved, for violating one of Jehovah’s long-standing requirements.​—See study note on Jas 2:4; compare Ro 13:8; 1Co 13:1-3; 1Jo 4:8.

For if anyone obeys all the Law: James uses the Law of Moses as an example to teach Christians an important truth about “the law of the Christ.” (Ga 6:2) The phrase “all the Law” reminded readers that the Mosaic Law was not merely a collection of over 600 laws from which God’s people could pick and choose those they wanted to obey. Rather, the individual laws comprised one body of Law that governed all aspects of life. Jesus denounced the scribes and Pharisees for picking which laws to obey scrupulously while disregarding “the weightier matters of the Law.” (Mt 23:23 and study note) Clearly, Christians who showed favoritism and created class distinctions in the congregation were violating the spirit of “the royal law” that James has been discussing.​—Jas 2:8.

you have become a transgressor of law: In this verse, James uses a vivid example to illustrate his point that the Mosaic Law was all one, a single body of sacred law. Surely none of James’ readers would argue that a man who committed murder could excuse himself by saying that he had never committed adultery. In fact, by breaking one of the Law’s commands, he made himself “an offender against all of it.” (Jas 2:10; compare Ga 3:10, 12.) Similarly, a Christian who showed partiality was a transgressor against “the royal law,” a basic feature of “the law of the Christ.”​—Jas 2:8; Ga 6:2; Ac 10:34; Ro 2:11.

the law of a free people: Or “the law that gives freedom.” Lit., “law of freedom.” Here James refers to “the law of the Christ,” “the perfect law that belongs to freedom.” (See study notes on Ga 6:2; Jas 1:25.) It is this law, not the Mosaic Law, that God uses as the basis for judging Christians. In order to be judged favorably, they need to imitate Jesus’ example in the way they speak and act, obeying his teachings. That gives them the prospect of complete freedom from sin and death, something the Mosaic Law could never provide.​—Ps 130:3, 4; Joh 8:32, 36; Ro 8:2-4; Ga 5:22, 23.

Mercy triumphs over judgment: The context shows that James here speaks of the mercy that Christians are to show toward others. (Jas 1:27; 2:1-9, 14-17) Jehovah commanded his people to show mercy not only by forgiving others but also by helping those in need. (Pr 21:13; Zec 7:9; Mt 5:7 and study note; 12:7; 18:21, 22; compare Lu 10:36, 37.) When rendering an account to God, sinful humans who have been merciful can be confident that he, in turn, will show mercy to them. (Mt 6:12 and study note, 14, 15; 7:2) Thus the merciful conduct of Christians triumphs, or wins out, over any adverse judgment that might have been brought on them.​—See study note on Jas 3:17.

That faith cannot save him, can it?: James knows, of course, that Christians are “saved through faith”​—that they cannot please God without it. (Eph 2:8; Heb 11:6 and study note) Here, though, James stresses that genuine faith is always accompanied by works, examples of which are found in the next two verses. Without such works, James says, a Christian’s faith would be “dead,” or “useless.” (Jas 2:15-17, 20) Some have claimed that James’ words contradict what Paul said about Christians being “declared righteous by faith” rather than “works of law.” (Ro 3:28; Ga 2:16) Actually, James’ teaching on faith harmonizes with that of Paul, who likewise taught that genuine faith shows itself in actions. (Eph 2:10; Heb 11:1, 4, 7-9, 17, 24-28, 31) Paul stressed that Christians must exercise faith in Jesus Christ and obey “the law of the Christ”; this is essential for salvation. (Ga 6:2; 2Ti 3:15) However, Paul also warned against those who insisted that Christians must still have the kind of “works” that were now worthless​—those performed in obedience to the outdated Mosaic Law code. (Ro 3:20) So James’ forceful explanation here​—that genuine faith must be accompanied by Christian works​—is a vital complement to the teachings of Paul.

brothers or sisters: James uses the expression “brothers or sisters” to refer to fellow Christians. Although the expression “brothers” was often used to refer to all in the congregation, here he specifically mentions “sisters” as well. (Compare study notes on Ac 1:15; Ro 1:13; 1Co 9:5.) In contrast with the way women were often viewed in James’ day, the Christian congregation appreciated both men and women and cared for their needs.​—Ga 6:10; Jas 1:27; compare study notes on 1Ti 5:3, 9.

lacking clothing: Lit., “naked.” The Greek word here used (gy·mnosʹ) can have the meaning “lacking adequate clothing,” “poorly dressed.”​—See study notes on Mt 25:36; 1Co 4:11.

enough food for the day: The Greek word here rendered “enough . . . for the day” could refer to “the day’s supply” of food for a particular day. However, it is likely that the word here implies not merely a temporary condition but a constant lack of sufficient daily food. James seems to describe brothers or sisters whose basic needs, such as clothing and food, are not met.

Go in peace: This phrase was a customary Jewish expression of farewell, a wish for well-being. (Mr 5:34 and study note; Lu 7:50) However, to use the phrase when talking to someone in need​—and even adding “keep warm and well fed”​—without offering any practical help would be useless, perhaps even hypocritical.

faith by itself, without works, is dead: See study notes on Jas 2:14, 26.

Nevertheless, someone will say: James here introduces an imaginary “someone” to further his point on the relationship between faith and works. He apparently has in mind “someone” responding to an objector who insists that works are not necessary in order to demonstrate true faith. To answer that objection, the imaginary “someone” presents this challenge: ‘You may claim to show me your supposed faith without works, but I will show you my faith by my works.’ The point is: Any person who claims to have faith but who has no works to show his faith in action would not actually have real faith. His supposed faith would be a mere sham. However, because the original Greek text does not use quotation marks, some translations present this dialogue as if “someone” is objecting to James’ argument and James himself replies. Regardless of how the dialogue is understood, the point is the same: Real faith is shown by works.

the demons believe: With this statement, James argues forcefully that mere belief in God’s existence is not enough to save a person. The rebel spirits known as demons are absolutely certain that “there is one God.” They served in God’s glorious presence before rebelling against him. (Jude 6 and study note) So there are no atheists or agnostics among them. Yet, they have no true faith. Their belief in the simple fact of God’s existence gives them no comfort and certainly no hope.​—Compare Lu 8:31 and study note.

shudder: Lit., “they are bristling up.” The Greek word can be used regarding humans as well as animals when their hair stands on end, such as from fear. (Compare Job 4:15 and Jer 2:12 where the same Greek word is used figuratively in the Septuagint.) Here James does not refer to the kind of wholesome, godly fear, or respectful awe, that moves a faithful servant of God to reject what is bad. (Compare study note on Heb 5:7.) Rather, James refers to the sickening dread that the demons have of the all-powerful One who has promised to subject them to the punishment that they rightly deserve.​—Compare Mt 8:28, 29; Lu 4:33, 34; 2Pe 2:4; Jude 6 and study note.

O empty man: James directs his words to an imaginary opponent who believes that faith alone is enough. The apostle Paul uses a similar rhetorical technique in his letters. (Ro 2:1; 9:20; 1Co 15:36) One reference work states that this was a common method of argument in ancient times. James calls this hypothetical man “empty”; he lacks accurate knowledge of God and a true understanding of his Word. By addressing an imaginary opponent, James does not offend his readers but helps them to avoid adopting wrong views.

faith without works is useless: In the preceding verse, James has made the point that even the demons have a form of belief in God; they acknowledge that he exists and shudder at his power to destroy them. (See study notes on Jas 2:19.) But James’ readers knew well that the demons are far from having the kind of faith that pleases God. Whatever belief in Jehovah the demons have is worthless; it will never move them to do anything good or righteous.​—See study note on Jas 2:14.

useless: This term translates a Greek word that could literally be rendered “idle.” Without works, faith is inactive and unprofitable; it is as unproductive and wasteful as a laborer who refuses to do the work he was hired for.​—Compare Tit 1:12, where the same Greek word is rendered “idle.”

Was not Abraham our father declared righteous by works . . . ?: According to the Genesis account, when Abraham put faith in God’s promise to make his offspring numerous, like the stars of heaven, Jehovah “counted it to him as righteousness.” (Ge 15:5, 6; Ro 4:3 and study note; Jas 2:23 and study note) Decades later, Abraham further demonstrated his faith “by works” in a most extraordinary way; he showed that he was ready to offer up his son Isaac. (Ge 22:10-12) For this reason, James could say that Abraham was “declared righteous by works after he offered up Isaac his son on the altar” and that Abraham’s “faith was perfected by his works.”​—Jas 2:22 and study notes.

Abraham our father: Although James was of Jewish descent, he was writing to Christians of all backgrounds, both Jewish and Gentile. (See study note on Jas 1:1.) So he could not here have been referring to Abraham as the natural ancestor of the Jews. Rather, he mentions Abraham in the same sense that Paul did when calling him “the father of all those having faith.” (Ro 4:11 and study note, 12) Jesus himself told natural Jews that only those “doing the works of Abraham” could rightfully claim to be Abraham’s children. (Joh 8:39) Therefore, all faithful Christians, regardless of their background, can view Abraham as their father.​—Ga 3:7 and study note, 28 and study note, 29.

declared righteous: In the Christian Greek Scriptures, being “declared righteous” usually refers to spirit-anointed Christians; they are acquitted of sin and adopted as sons by Jehovah, based on the ransom sacrifice of Jesus. (Ro 3:24 and study note; 5:17, 18; 8:30; Tit 3:7) As a result, they can rule with Christ in heaven. (Re 20:6) Abraham, however, lived long before that heavenly hope was offered to any human, so he must have been “declared righteous” in a different sense. In verse 23, James says that Abraham “came to be called Jehovah’s friend.” Therefore, Abraham was “declared righteous,” not as a spirit-anointed son of God, but as a friend of God.​—2Ch 20:7; Isa 41:8.

he offered up Isaac: By using the expression “offered up . . . on the altar,” James apparently means that Abraham went as far as binding his son Isaac and putting him on the altar; Abraham was ready to sacrifice him. (Ge 22:9-12; compare study note on Heb 11:17.) By his willingness to offer up Isaac, Abraham demonstrated his faith, obedience, and deep love for God.

his faith was active along with his works: James is apparently using a play on the Greek words for “was active along with” and “works,” and the whole phrase could be translated “his faith was working together with his works.” James’ point is that faith and works should combine to complement and support each other. Abraham believed in God’s promise, recorded at Ge 12:1-3, from the time he first received it. He then showed his faith by obeying God’s command to go out from his land; he “went just as Jehovah had told him.” (Ge 12:4) Abraham based the whole course of his life on his faith that God’s promises were sure to be fulfilled.

and his faith was perfected by his works: The Greek word rendered “was perfected” can mean “to make something complete” or “to cause it to reach its goal.” One lexicon says that in this context, the word conveys the idea that Abraham’s faith was “made such as it ought to be.” For faith to be real, genuine, or complete, it must be accompanied by good deeds and obedience to God. Abraham had faith that “God was able to raise [Isaac] up even from the dead” and fulfill His promises involving Isaac and his promised offspring. (Heb 11:19 and study note) Without such faith, Abraham would surely not have attempted to offer up his son. (Heb 11:17) It was by Abraham’s works, carried out in complete obedience to God, that “his faith was perfected,” or made complete.​—Compare Heb 12:2 and study note.

Jehovah: In this quote from Ge 15:6, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Existing Greek manuscripts of James’ letter have the word The·osʹ (God) here, perhaps reflecting the term used at Ge 15:6 in available manuscripts of the Septuagint. This use of “God” in Greek manuscripts may explain why most translations say “God” here. However, the original Hebrew text from which this quotation is taken contains the Tetragrammaton, and therefore the divine name is used in the main text of the New World Translation. The whole phrase taken from Ge 15:6 is also quoted at Ro 4:3 and Ga 3:6.​—See App. C1 and C2.

it was counted to him as righteousness: Abraham’s faith was “counted [or, “credited; attributed”] to him as righteousness” by Jehovah, according to the words of Ge 15:6. Thus God viewed Abraham as guiltless in a relative sense. (Ro 4:3 and study note) But that declaration of Jehovah was fulfilled, or verified, when Abraham further proved his faith by works. His willingness to offer up Isaac, the offspring that God had promised him, demonstrated that Abraham’s faith in God was unwavering.​—Ge 22:12.

and he came to be called Jehovah’s friend: James here refers to the most precious friendship that any human can enjoy. Abraham put faith in Jehovah and proved it by obedience. Jehovah, in turn, showed in various ways that Abraham was His friend. For example, Jehovah did so when he openly revealed his intentions regarding Sodom. (Ge 18:17; compare Joh 15:15 and study note.) Jehovah honored his friendship with Abraham throughout the man’s life and has loyally continued to do so.​—Ge 18:19, 23-33; 22:12; Ex 3:6; Isa 41:8; Mt 22:31, 32.

Jehovah’s friend: James may here be alluding to the two instances in the Hebrew Scriptures in which Abraham is called God’s friend. (2Ch 20:7; Isa 41:8) The Hebrew expression used in those two verses literally means “one who loves.” In the case of Abraham, the term refers to a loving and beloved friend. The friendship between God and his beloved servant was marked on both sides by loyalty, trust, and open communication. Here at Jas 2:23, James uses the Greek word phiʹlos (friend), which is related to the verb meaning “to have affection for.”​—See study notes on Joh 5:20; 16:27; for the use of the divine name here, see App. C3 introduction; Jas 2:23.

declared righteous by works and not by faith alone: See study note on Jas 2:14; see also study note on Ga 2:16.

In the same manner: Remarkably, James says that Jehovah declared “Rahab the prostitute” righteous “in the same manner” as He did “the father of all those having faith,” Abraham. (Ro 4:11 and study note; Jas 2:21 and study note) That Rahab is mentioned favorably right along with Abraham exemplifies James’ own inspired counsel, recorded earlier in this letter, in which he condemns class distinctions and partiality in the congregation. (Jas 2:1 and study note, 4) Jesus too reflected his Father’s impartiality in the way he treated sincere individuals who were looked down on by society in general.​—Mt 21:31, 32.

Rahab the prostitute: Rahab was a prostitute living in an idolatrous nation, but Jehovah took note of her outstanding faith in him as the true God. (Jos 2:1, 9-11) Risking her life, Rahab courageously hid the Israelite spies and thus backed up her faith by works. (Jos 2:4, 16, 21-23; see study note on Heb 11:31.) Therefore, as James points out here, Rahab was declared righteous by works. That is, Jehovah viewed Rahab as guiltless, although she was an imperfect human. (Compare study notes on Jas 2:21.) Rahab is one of the five women mentioned in the genealogy of Jesus.​—Mt 1:5; compare study note on Mt 1:3.

the body without spirit: The Greek word here rendered “spirit” may also be translated “breath.” (See Glossary, “Spirit.”) It refers here to the force that animates the body, making it live. (Compare Lu 8:55 and study note.) James’ point: Just as a body without spirit, or breath of life, is dead, so faith without works is dead, or useless and ineffective. This reasoning would have been powerful to Christians familiar with the Hebrew Scriptures. As one reference work states, the Hebrews “knew nothing of the immortality of the soul and the possibility of its being independent of the body.” In fact, the Hebrew Scriptures repeatedly make the point that the dead are incapable of doing anything. (Ps 115:17; 146:3, 4; Ec 9:5, 10) None of James’ readers would have wanted faith that was dead.