“My brothers and sisters, believers in our glorious Lord Jesus Christ must not show favoritism.” (James 2:1, New International Version)
James, deeply immersed in the Hebrew prophetic tradition and the practical teachings of Christ, addresses a temptation deeply embedded in human nature: favoritism. In the Greco-Roman world of James’ listeners, social hierarchy and honor culture defined everyday interactions. Rich benefactors were publicly honored; those without influence were easily overlooked or even despised. James delivers a strong rebuke to this practice, asserting that in Christ’s community, such distinctions are utterly foreign and deeply sinful.
It is important to recognize that James frames favoritism as more than mere bad manners—it contradicts the core truth of the gospel. Christ deliberately bridged divides between Jew and Gentile, rich and poor, master and slave (Galatians 3:28; Colossians 3:11). Therefore, showing partiality insults the work of Christ, who became poor for our sakes that we might become spiritually rich (2 Corinthians 8:9).
Historically, notable Christian leaders like John Calvin emphasized this passage as central to understanding the communal ethics of the early church: partiality undermines Christian witness to a divided world desperately in need of true unity.
Cross-reference: Acts 10:34–35 shows Peter’s realization that God shows no favoritism, breaking down racial and socioeconomic barriers.
“If you really keep the royal law found in Scripture, ‘Love your neighbor as yourself,’ you are doing right.” (James 2:8, New International Version)
James invokes what he calls the “royal law.” Why royal? Primarily because it was pronounced by Christ, the King, affirming the deep Jewish tradition established in Leviticus 19:18: “Love your neighbor as yourself.” James reminds us that love is not abstract—it must dictate our behavior toward all, not merely those we prefer.
Yet, he goes deeper, declaring that choosing to love selectively violates the entire moral law of God. James draws upon the Jewish understanding prevalent in rabbinical teaching that breaking one part of the Law is equivalent to breaking the whole, since the entire Law reflects the unified holy character of God.
Significantly, mercy triumphs over judgment (James 2:13). The Greek word for “mercy” here, ἔλεος (eleos), carries a sense of kindness, compassion, and genuine concern. James calls believers to resemble God’s character, a reality eloquently summed up by church father Augustine who wrote, “Charity is the fulfillment of the Law; where true charity is present, judgment is gracious and merciful.”
Cross-reference: Matthew 22:36–40; Romans 13:8–10
“In the same way, faith by itself, if it is not accompanied by action, is dead.” (James 2:17, New International Version)
This passage represents perhaps the most controversial and misunderstood section of James. Protestants have often wrestled with a perceived contradiction between James and Paul’s writings—particularly Paul’s assertion that salvation is by faith and not by works of the Law (Ephesians 2:8–9; Romans 3:28). Martin Luther famously struggled with this tension, at one time labeling James an “epistle of straw.”
Yet, understood properly and contextually, there is no contradiction. James and Paul are addressing different but complementary perspectives. Paul attacks the wrong idea that we can achieve a right relationship with God through external, ritual performance of the Law (like circumcision, dietary laws, or ceremonial rituals). James focuses instead on the evidence or fruit of authentic faith. For James, works simply reveal the quality and authenticity of faith, not earning salvation but demonstrating it.
When James says “faith without works is dead,” he uses the Greek term νεκρά (nekra), literally “a corpse,” reinforcing the vividness of the metaphor: lifeless, ineffective intellectual assent without transformation of one’s heart and visible actions—utterly powerless.
James cites Abraham and Rahab as vibrant examples of real, alive faith. Abraham’s willingness to sacrifice Isaac (Genesis 22) and Rahab’s courageous assistance to Israelite spies (Joshua 2) provide historical anchors illustrating that true faith always manifests itself in meaningful actions.
Culturally, a western reading sometimes diminishes how revolutionary it was for James, steeped in Jewish tradition, to cite Rahab—a Gentile woman with a scandalous past—as a prime exemplar of genuine faith. James’ choice underscores deeply that faith’s validity is proven not by family lineage or social respectability, but by active trust and risk-taking obedience to God.
Cross-reference: Hebrews 11 provides further examples confirming James’ teaching: living faith always manifests itself through obedience.
James 2 contains distinct rhetorical questioning (“What good is it?”; “Can that faith save him?”), invoking ancient Greco-Roman diatribe style—a literary device involving hypothetical objections to draw readers personally into the discussion.
Historically and archaeologically, excavations of early Christian worship spaces reveal deliberate design to discourage favoritism. Simple, communal seating arrangements were standard, challenging the honor-based seating arrangements of pagan community gatherings. Indeed, early Christians took James’ warning seriously in practice.
Consider the hymn, “We Are Called to Be God’s People”, highlighting our communal responsibility to act justly, love mercy, and demonstrate our faith tangibly, faithfully reflecting James’ exhortations.
Gracious God, forgive us when we reflect the partiality of our culture rather than your impartial love. Help us embody your “royal law,” genuinely loving each neighbor as ourselves. Breathe life into our faith, that it may reveal itself through tangible actions filled with mercy and kindness. Transform our communities into vibrant reflections of Christ’s compassion and justice. Amen.