I am reading James 2 with a focus on James 2:14-26. James 2:14–19 In Romans 3:20, Paul says, “By the works of the law no flesh will be justified.” On the other hand, James 2:21–24 apparently states that man is not justified by faith only but also by works. The difficulty of the seeming contradiction is accentuated by the statement of Paul himself in Romans 2:13,
13(For not the hearers of the law are just before God, but the doers of the law shall be justified.
“The doers of the law will be justified.” These two statements Romans 3:20 and James 2:21–24 can be reconciled as follows:
Romans 2:13 The word for “hearers” here is not the usual word akouō which refers to the act of hearing, but akroatēs, used of pupils who hear, constant hearers who are educated in the law. Denney says, “No degree of familiarity with the law avails if it is not done.”Vincent comments, “Like the Jews, who heard it regularly in the synagogues. Only here in Paul. Three times in James. It brings out, better than the participle hoi akouontes those that hear, the characteristic feature, those whose business is hearing.” Alford says, “This is to explain to the Jew the fact, that not his mere hearing of the law read in the synagogue (his being by birth and privilege a Jew) will justify him before God, but (still keeping to general principles and not touching as yet on the impossibility of being thus justified) the doing of the law.” Translation: For not those who are instructed in the law are righteous in the presence of God, but those who are doers of the law shall be justified.[1]
James 2:14 does not say, “What doth it profit … though a man have faith?” rather, “What use is it, my brethren, if a man says he has faith.” A mere profession of faith does not mean the possession of faith or the natural accompaniments of faith. Faith that is not accompanied by its inevitable and expectant fruits of faith is no faith at all. It is a mockery, and James calls such a faith “dead.” Moreover, Paul speaks of a true, living faith which purifies the heart and works by love (Gal. 5:6). James in this instance speaks of a profession or presumption of faith, barren and destitute of good fruit. Such a faith is dead (James 2:17); it is a “faith” like the devils may have (James 2:19). It consists only of an intellectual belief of God’s being or existence, not consenting to His offer of salvation through repentance and turning from sin nor a reliance on His promises. When Paul speaks of faith, he speaks of it as including the works of faith. When James speaks of faith in this instance, he speaks of false faith that does not result in the works of faith. When any apostle speaks of works resulting from faith as saving anyone, inherent in those works is included the faith that is the only way whereby those works can be produced. When they speak of fruit, the whole process of the development of the fruit is included. When works, however, are spoken about as the works not resulting from faith, they are meant to be false works or fruits, fruits of a nonexistent faith. One cannot have the fruits of faith that are true and real without true and real faith, no more than oranges can come from pine trees. This sort of reasoning would shed light upon a statement concerning baptism which results from the exercise of living faith in Jesus Christ (see 1 Pet. 3:21). It is not actually the baptism that saves, because the act of physical baptism without the antecedent of living, spiritual faith in Christ is nothing but an empty and ineffective act (see note on Mark 16:16).[2]
James 1:25-27 introduces the topic of being blessed by God.
25 But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does. 26 If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man’s religion is worthless. 27 Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world.[3]
What does it take to become "unstained" by this world? Hebrews 7:26
2 Corinthians 6:17
Wherefore—Since you are a special people. Since God, the holy and blessed God, dwells with you and among you.
Come out from among them—That is, from among idolaters and unbelievers; from a frivolous and vicious world. These words are taken, by a slight change, from Isaiah 3:11. They are there applied to the Jews in Babylon, and are a solemn call which God makes on them to leave the place of their exile, to come out from among the idolaters of that city and return to their own land; see my note on that place. Babylon, in the Scriptures, is the emblem of whatever is proud, arrogant, wicked, and opposed to God; and Paul, therefore, applies the words here with great beauty and force to illustrate the duty of Christians in separating themselves from a vain, idolatrous, and wicked world.
And be ye separate—Separate from the world, and all its corrupting influences.
Saith the Lord—see Isaiah 3:11. Paul does not use this language as if it had original reference to Christians, but he applies it as containing an important principle that was applicable to the case which he was considering, or as language that would appropriately express the idea which he wished to convey. The language of the Old Testament is often used in this manner by the writers of the New.
And touch not the unclean thing—In Isaiah, “touch no unclean thing;” that is, they were to be pure, and to have no connection with idolatry in any of its forms. So Christians were to avoid all unholy contact with a vain and polluted world. The sense is, “Have no close connection with an idolater, or an unholy person. Be pure; and feel that you belong to a community that is under its own laws, and that is to be distinguished in moral purity from all the rest of the world.”
And I will receive you—That is, I will receive and recognize you as my friends and my adopted children. This could not be done until they were separated from an idolatrous and wicked world. The fact of their being received by God, and recognized as his children, depended on their coming out from the world. These words with the verses following, though used evidently somewhat in the form of a quotation, yet are not to be found in any single place in the Old Testament In 2 Sam. 7:14, God says of Solomon, “I will be his Father, and he shall be my son.” In Jer. 31:9, God says, “For I am a Father to Israel, and Ephraim is my first-born.” It is probable that Paul had such passages in his eye, yet he doubtless designed rather to express the general sense of the promises of the Old Testament than to quote any single passage. Or why may it not be that we should regard Paul here himself as speaking as an inspired man directly, and making a promise then first communicated immediately from the Lord? Paul was inspired as well as the prophets; and it may be that he meant to communicate a promise directly from God. Grotius supposes that it was not taken from any particular place in the Old Testament, but was a part of a hymn that was in use among the Hebrews.[4]
Here it is in Youngs: Hebrews 7:26 For such a chief priest did become us—kind, harmless, undefiled, separate from the sinners, and become higher than the heavens, [6]
James 2:8 (HCSB):If you really carry out the royal law prescribed in Scripture, You shall love your neighbor as yourself,£ you are doing well. [8]
This is a block quote from 300 quotations from preachers
about loving your neighbor as yourself "You are obliged to love your neighbor as yourself, and loving him, you ought to help him spiritually, with prayer, counseling him with words, and assisting him both spiritually and temporally, according to the need in which he may be, at least with your goodwill if you have nothing else. CATHERINE OF SIENA" [9]
Mat. 5:43 “You have heard the law that says, ‘Love your neighbor’£ and hate your enemy. 44But I say, love your enemies!£ Pray for those who persecute you! 45In that way, you will be acting as true children of your Father in heaven. For he gives his sunlight to both the evil and the good, and he sends rain on the just and the unjust alike. 46If you love only those who love you, what reward is there for that? Even corrupt tax collectors do that much. 47If you are kind only to your friends,£ how are you different from anyone else? Even pagans do that. 48But you are to be perfect, even as your Father in heaven is perfect.[10]
[6]Young, Robert, trans. Young's Literal Translation of the Holy Bible Edinburgh: George Adam Young & Co., 1898. WORDsearch CROSS e-book.
[9}Ritzema, E., & Brant, R. (Eds.). (2013). 300 quotations for preachers from the Medieval church. Bellingham, WA: Lexham Press
13(For not the hearers of the law are just before God, but the doers of the law shall be justified.
“The doers of the law will be justified.” These two statements Romans 3:20 and James 2:21–24 can be reconciled as follows:
Romans 2:13 The word for “hearers” here is not the usual word akouō which refers to the act of hearing, but akroatēs, used of pupils who hear, constant hearers who are educated in the law. Denney says, “No degree of familiarity with the law avails if it is not done.”Vincent comments, “Like the Jews, who heard it regularly in the synagogues. Only here in Paul. Three times in James. It brings out, better than the participle hoi akouontes those that hear, the characteristic feature, those whose business is hearing.” Alford says, “This is to explain to the Jew the fact, that not his mere hearing of the law read in the synagogue (his being by birth and privilege a Jew) will justify him before God, but (still keeping to general principles and not touching as yet on the impossibility of being thus justified) the doing of the law.” Translation: For not those who are instructed in the law are righteous in the presence of God, but those who are doers of the law shall be justified.[1]
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James 2:14 does not say, “What doth it profit … though a man have faith?” rather, “What use is it, my brethren, if a man says he has faith.” A mere profession of faith does not mean the possession of faith or the natural accompaniments of faith. Faith that is not accompanied by its inevitable and expectant fruits of faith is no faith at all. It is a mockery, and James calls such a faith “dead.” Moreover, Paul speaks of a true, living faith which purifies the heart and works by love (Gal. 5:6). James in this instance speaks of a profession or presumption of faith, barren and destitute of good fruit. Such a faith is dead (James 2:17); it is a “faith” like the devils may have (James 2:19). It consists only of an intellectual belief of God’s being or existence, not consenting to His offer of salvation through repentance and turning from sin nor a reliance on His promises. When Paul speaks of faith, he speaks of it as including the works of faith. When James speaks of faith in this instance, he speaks of false faith that does not result in the works of faith. When any apostle speaks of works resulting from faith as saving anyone, inherent in those works is included the faith that is the only way whereby those works can be produced. When they speak of fruit, the whole process of the development of the fruit is included. When works, however, are spoken about as the works not resulting from faith, they are meant to be false works or fruits, fruits of a nonexistent faith. One cannot have the fruits of faith that are true and real without true and real faith, no more than oranges can come from pine trees. This sort of reasoning would shed light upon a statement concerning baptism which results from the exercise of living faith in Jesus Christ (see 1 Pet. 3:21). It is not actually the baptism that saves, because the act of physical baptism without the antecedent of living, spiritual faith in Christ is nothing but an empty and ineffective act (see note on Mark 16:16).[2]
James 1:25-27 introduces the topic of being blessed by God.
25 But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does. 26 If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man’s religion is worthless. 27 Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world.[3]What does it take to become "unstained" by this world? Hebrews 7:26
2 Corinthians 6:17
Wherefore—Since you are a special people. Since God, the holy and blessed God, dwells with you and among you.
Come out from among them—That is, from among idolaters and unbelievers; from a frivolous and vicious world. These words are taken, by a slight change, from Isaiah 3:11. They are there applied to the Jews in Babylon, and are a solemn call which God makes on them to leave the place of their exile, to come out from among the idolaters of that city and return to their own land; see my note on that place. Babylon, in the Scriptures, is the emblem of whatever is proud, arrogant, wicked, and opposed to God; and Paul, therefore, applies the words here with great beauty and force to illustrate the duty of Christians in separating themselves from a vain, idolatrous, and wicked world.
And be ye separate—Separate from the world, and all its corrupting influences.
Saith the Lord—see Isaiah 3:11. Paul does not use this language as if it had original reference to Christians, but he applies it as containing an important principle that was applicable to the case which he was considering, or as language that would appropriately express the idea which he wished to convey. The language of the Old Testament is often used in this manner by the writers of the New.
And touch not the unclean thing—In Isaiah, “touch no unclean thing;” that is, they were to be pure, and to have no connection with idolatry in any of its forms. So Christians were to avoid all unholy contact with a vain and polluted world. The sense is, “Have no close connection with an idolater, or an unholy person. Be pure; and feel that you belong to a community that is under its own laws, and that is to be distinguished in moral purity from all the rest of the world.”
And I will receive you—That is, I will receive and recognize you as my friends and my adopted children. This could not be done until they were separated from an idolatrous and wicked world. The fact of their being received by God, and recognized as his children, depended on their coming out from the world. These words with the verses following, though used evidently somewhat in the form of a quotation, yet are not to be found in any single place in the Old Testament In 2 Sam. 7:14, God says of Solomon, “I will be his Father, and he shall be my son.” In Jer. 31:9, God says, “For I am a Father to Israel, and Ephraim is my first-born.” It is probable that Paul had such passages in his eye, yet he doubtless designed rather to express the general sense of the promises of the Old Testament than to quote any single passage. Or why may it not be that we should regard Paul here himself as speaking as an inspired man directly, and making a promise then first communicated immediately from the Lord? Paul was inspired as well as the prophets; and it may be that he meant to communicate a promise directly from God. Grotius supposes that it was not taken from any particular place in the Old Testament, but was a part of a hymn that was in use among the Hebrews.[4]
How should we handle our conversations?
Colossians 4:5 (Living) Make the most of your chances to tell others the Good News. Be wise in all your contacts with them. 6Let your conversation be gracious as well as sensible, for then you will have the right answer for everyone.[5]
What does it take to become "unstained" by this world?
Here it is in Youngs: Hebrews 7:26 For such a chief priest did become us—kind, harmless, undefiled, separate from the sinners, and become higher than the heavens, [6]
What does it take to become "unstained" by this world? Hebrews 7:26 Here it is in Barnes Notes: Who is holy—Not merely “outwardly righteous,” but pure in heart.Harmless—Not injuring anyone. To no one did he do wrong. Neither to their name, person, or property, did he ever do injury; nor will he ever. He is the only one who has lived on earth of whom it could be said that he never, in any way, did wrong to another. Undefiled—By sin; by any improper desire or passion. He was unstained by crime; “unspotted from the world.”Sin always defiles the soul; but from every such pollution the Lord Jesus was free[7]
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about loving your neighbor as yourself "You are obliged to love your neighbor as yourself, and loving him, you ought to help him spiritually, with prayer, counseling him with words, and assisting him both spiritually and temporally, according to the need in which he may be, at least with your goodwill if you have nothing else. CATHERINE OF SIENA" [9]
Why does Jesus require it? The Living has info on this question as follows; Teaching about Love for Enemies
This is the end of the blog post
Appendix/Bibliography
[1] Wuest’s Word Studies, Volume 1: Mark, Romans, Galatians, Ephesians and Colossians
[4],[7]Barnes' Notes on the New Testament Author Barnes, Albert Copyright: Electronic Edition STEP Files Copyright © 1999, Parsons Technology, Inc Publisher: Parsons Technology, Inc Publisher location: Cedar Rapids, Iowa
[5],[10] The Living Bible: Paraphrased - A Thought-for-Thought Translation Wheaton, IL: Tyndale House, 1971. WORDsearch CROSS e-book.
[1] Wuest’s Word Studies, Volume 1: Mark, Romans, Galatians, Ephesians and Colossians
Mark, Copyright © 1950 by Wm. B. Eerdmans Publishing Co. All rights reserved. Romans, Copyright © 1955 by Wm. B. Eerdmans Publishing Co. All rights reserved. Galatians, Copyright © 1944 by Kenneth S. Wuest. Renewed 1972, by Jeanette Wuest. All rights reserved. Ephesians and Colossians, Copyright © 1953 by Wm. B. Eerdmans Publishing Co. All rights reserved. Electronic Edition STEP Files Copyright © 2007, QuickVerse. All rights reserved.
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[2]Copyrights The Complete Word Study Bible NotesCopyright © 1984, revised 1993 by AMG Publishers. All rights reserved. All rights reserved. No part of this book may be reproduced in any form without permission in writing from the publisher, except in the case of brief quotations embodied in critical articles or reviews. Electronic Edition STEP Files Copyright © 2006, QuickVerse. All rights reserved.
[3] NASB Holy Bible, New American Standard La Habra, CA: The Lockman Foundation, 1995. WORDsearch CROSS e-book.
[4],[7]Barnes' Notes on the New Testament Author Barnes, Albert Copyright: Electronic Edition STEP Files Copyright © 1999, Parsons Technology, Inc Publisher: Parsons Technology, Inc Publisher location: Cedar Rapids, Iowa 
[8]WORDsearch Corp.^^Copyright : Holman Christian Standard Bible® Copyright © 1999, 2000, 2002, 2003 by Holman Bible Publishers. Used by permission. All rights reserved. Electronic Edition STEP Files Copyright © 2006, QuickVerse. All rights reserved.^^Copyright © 1999, 2000, 2002, 2003 by Holman Bible Publishers. Used by permission. All rights reserved. All rights reserved. Electronic Edition STEP Files Copyright © 2006, QuickVerse. All rights reserved
Holman Christian Standard Bible (HCSB)
Publisher: Broadman & Holman
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