Greek: Ti to ophelos, adelphoi mou, ean pistin lege (3SPAS) tis echein, (PAN) erga de me eche? (3SPAS) me dunatai (3SPPI) e pistis sosai (AAN) auton?

Amplified: What is the use (profit), my brethren, for anyone to profess to have faith if he has no [good] works [to show for it]? Can [such] faith save [his soul]? (Amplified Bible - Lockman)
KJV: What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him?
NLT: Dear brothers and sisters, what's the use of saying you have faith if you don't prove it by your actions? That kind of faith can't save anyone. (NLT - Tyndale House)
Phillips: Now what use is it, my brothers, for a man to say he "has faith" if his actions do not correspond with it? Could that sort of faith save anyone's soul? (Phillips: Touchstone)

Before you read (and are biased) by the following notes, let me strongly encourage you to read James 2:14-26 through on your own asking the Holy Spirit to illuminate your study. Read it through several times, the first time to simply get a general sense of the subject/theme. Then read it again, this time circling the key words (usually works repeated, although not always). What are the key words in this passage. I would suggest you will find at least 3 key words (or synonyms), two are repeated many times and the third is not found as frequently but is a strategically important word (and for that reason it is a key word). From this key words can you discern the "theme" of this section? What is James' repeated emphasis? What is he trying to explain to his readers? More specifically is James trying to tell his readers how to become saved? Now that you have pondered this passage on your own, you are ready to read the following notes in a "critical" (discerning) manner.

JAMES:
A RIGHT STRAWY EPISTLE

James 2:14-26 is the main reason Martin Luther although not questioning its canonicity, did find the epistle of James to be “a right strawy epistle” and for this reason relegated it to an appendix of his Bible! Luther questioned the usefulness of James because it said so little about  justification by faith, but instead emphasized works as it dealt more with the practical aspects of Christian conduct and described how faith works itself out in everyday life. Luther’s negative evaluation appears to be brought to a crescendo in his debate in Leipzig in 1519 where his Roman Catholic opponent, Johann Maier of Eck, used James 2:17 (“Faith by itself, if it has no works, is dead.”) to argue against Luther’s position of salvation by faith alone apart from works. It is unfortunate that Luther was sucked into Maier’s proof texting method of reasoning. As we study this controversial passage the good inductive student will begin to see the inestimable value of considering the context (immediate paragraphs, the other 5 chapters and finally the teaching of the remainder of the NT). "Yanking" a single text out of it's context to yield a proof text is the common modus operandi of skeptics, false and/or deceived teachers and cultists. As is often said, these godless men major on the minors. And thus it behooves all believers to be thoroughbred "Bereans" (see note Acts 17:11), so that they are not duped by such spiritual sleight of hand. If a spiritual giant such as Martin Luther could fall prey to such techniques, then certainly we must all be aware of our vulnerability. It follows that even as you read the notes on this difficult section of Scripture, the discerning reader is encouraged to filter what is written through the grid of the whole counsel of God's Word under the leadership of the Teacher, the Holy Spirit. John reminds us that as believers, we...

have an anointing from the Holy One, and you all know... And as for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him. (1 John 2:20, 27)

So John was reminding his readers that they had an anointing which in context refers to the Holy Spirit, Who would be their ultimate and final guide in discerning between truth and error. John is not saying we are to abandon all human teachers, for the whole counsel of God's Word, instructs us on the need for Spirit filled men with the gift of teaching (e.g., see the practice of the early church in Acts 2:42, 13:1, cp Ep 4:11, 12, 13, 14- notes on Ep 4:11; 12; 13; 14)

As background remember the audience to whom James addresses his letter...

James, a bond-servant of God and of the Lord Jesus Christ, to the twelve tribes who are dispersed abroad, greetings. (James 1:1)

The phrases "twelve tribes" (cp "twelve tribes" - the Jews) and "dispersed abroad" (cp "the dispersion" - those away from Jerusalem and scattered around the Roman empire) indicate that this epistle was addressed primarily to a Jewish audience, the very ones who constituted the first Christian church (a truth Gentile believers today often forget).

Furthermore, James wrote to readers who were experiencing trials as indicated by his opening exhortation to...

Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, that you may be perfect and complete, lacking in nothing. (James 1:2-4) (Comment: This opening statement regarding faith implies that the intended audience was believing Jews, Jewish Christians. Dearly beloved of God, are you going through a trial [singular or plural] as you read these words? Then take heart, James is a book you will want to study diligently to know what God says about how believers can weather trials, which are inevitable. God wants to equip you to walk through the valley of the shadow of death, whatever that shadowy trial might be, not by yourself and not as simply a survivor, but as more than a conqueror in Christ Jesus. The truth in James will equip you for this journey!)

Regarding the status of his readers as to whether they were saved or unsaved, James went on to describe the audience as those Jews who had been born again (see esp Jn 3:3, 4, 5f) writing in James 1...

In the exercise of His will He brought us forth by the word of truth (What would be another name? Surely this is a synonym in context for the gospel - Ro 1:16-note), so that we might be, as it were, the first fruits among His creatures. (James 1:18)

As an aside as Morris says...

It is a fascinating testimony to God's grace that James, who had been an unbelieving brother of Jesus, was chosen to write the first inspired book to believing Jews (Ed: circa AD 45-49, 49 being the date of the Jerusalem Council, Acts 15:1ff), and Paul, the chief persecutor of the early church, was chosen to write the first epistle to believing Gentiles. (Comment: Amazing grace that saves and uses wretches like all of us were in Adam! Amen? Amen!)

And so here in James 2 feels compelled by the Holy Spirit to deal with a crucial topic, the relationship of faith to works. How does faith work?

Earlier James had alluded to the delusion of hearing without doing challenging his readers (and all of us) to...

prove yourselves doers of the word, and not merely hearers who delude themselves. (see note James 1:22)

WHAT USE IS IT MY BRETHREN IF SOMEONE SAYS HE HAS FAITH BUT HE HAS NO WORKS? CAN THAT FAITH SAVE HIM?:  Ti to ophelos, adelphoi mou, ean pistin lege (3SPAS) tis echein, (PAN) erga de me eche? (3SPAS) me dunatai (3SPPI) e pistis sosai (AAN) auton?: (James 2:16; Jeremiah 7:8; Romans 2:25; 1 Corinthians 13:3; 1 Timothy 4:8; Hebrews 13:9 ) (18,26; 1:22-25; Matthew 5:20; 7:21-23,26,27; Luke 6:49; Acts 8:13,21; 15:9; 1 Corinthians 13:2; 16:22; Galatians 5:6,13; 1 Thessalonians 1:3; 1 Timothy 1:5; Titus 1:16; 3:8; Hebrews 11:7,8,17; 2 Peter 1:5; 1 John 5:4,5) (1 Corinthians 15:2; Ephesians 2:8-10)

Notice how James uses the technique of asking questions in six of the 13 verses.

James 2:14-26 speaks to the major issue that spawned the Reformation, the reformers teaching that man is justified by faith alone whereas the established church taught man is justified by faith plus works.

Here are some key observations in James 2:14-26. Observe that the key words in James 2:14-26 is faith (or believe) used some 15 times (including one pronoun, "itself" 2:17) and works, which is used some 12 times. Most of the uses of faith and works are related to each other. Only once does James mention salvation per se. Although James does use justified (dikaioo) 3 times, note that there are no other uses of dikaioo in this epistle (used in James 2:21, 24, 25) in contrast to Paul's writings in which he uses dikaioo 27 times. Even from these simple observations, it follows that if we want to understand what the NT teaches on justification we need to study Paul's uses rather than James 3 uses in this one section. In addition, as we will discuss later that James uses the verb dikaioo with a distinct and different meaning from most of Paul's uses. In summary, just observing the key words in James 2:14-26 one can conclude that his major theme in this controversial section is faith, not salvation.

James 2:14-20
Describes dead faith (including "demonic" faith)

James 2:21-26
Describes dynamic, living, useful faith giving three illustrations

James' objective is to answer the question "What is genuine, saving faith?".  This question makes James 2:14-26 one of the most vitally important sections of Scripture because the truth James explains deals directly with a person's eternal destiny. The most frightening deception in this life is to think that "I possess saving faith" when it fact in God's eyes it is not genuine saving faith.

Hiebert explains that...

The rhetorical questions of verse 14 state the theme of this third test of faith. James insists that a living faith will authenticate itself in the production of works. There is no antagonism between faith and works. They are not totally distinct concepts but rather two inseparable elements in salvation. James insists that "works are not an 'added extra' to faith, but are an essential expression of it."' In this passage James is echoing the teaching of Jesus in Matthew 7:21, 22, 23, 24, 25, 26, 27. (Commentary on James)

Jesus spoke some of the most frightening words ever uttered at the end of His Sermon on the Mount to those who surely thought they were saved (e.g., they called Him "Lord, Lord") declaring...

Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven; but he who does the will of My Father who is in heaven. "Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' "And then I will declare to them, 'I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS. (See notes Matthew 7:21; 22; 23)

To reiterate, James is concerned that his readers understand the nature of genuine, saving faith so that they do not have to hear those fateful words from the Judge of all men...

"I never knew you.
Depart from Me!"

As D Edmond Hiebert says...

A saving faith is a working faith, proving its vitality by its production of works... The Epistle of James has much to say about faith. The noun faith pistis (see word study) occurs sixteen times and the verb believe  pisteuo (see word study) three times. But a glance at the contents of the epistle makes it obvious that James is not concerned with developing a theological exposition of the nature of Christian faith. He holds that a saving faith accepts Jesus Christ as the all-sufficient Savior (James 1:1; 2:1), but otherwise he says but little about the theological content of such a faith. His purpose is practical rather than doctrinal.

The purpose of James is to goad his readers to recognize and accept their need for a living, active faith and to challenge them to test their own faith by the basic criterion that “faith without works is useless” (James 2:20). James insists that a saving faith is a living faith, proving its genuineness by what it does. But it is a misconception to assume that his purpose is simply to stress the importance of good works. James is not advocating works apart from faith, but he is vitally concerned to show that a living faith must demonstrate its dynamic character by its deeds.

The, contents of the epistle, further, make it clear that James is not content simply to establish the abstract truth that a saving faith is a dynamic, productive faith. His purpose is practical, to present a series of tests whereby his readers can determine the genuineness of their own faith. “The testing of your faith” (James 1:3) seems to be the key which James left hanging at the front door, intended to unlock the contents of the book. This writer proposes that tests of a living faith is indeed the unifying theme of the epistle and that it provides ready access to its contents...

In James 1:2-18 James states and discusses his theme. This paragraph is basic to a proper understanding of the thrust of the epistle. For James “faith,” the subject of his opening sentence (James 1:2-), is central to the Christian life and its true energizing principle. It is essential, therefore, that its genuineness be tested. “The testing of your faith” (James 1:3) marks the basic thrust of the message. The Greek noun peirasmos (word study) has a double meaning, “testing” and “temptation.” Since in human experience the two aspects are often related, James discusses both in this opening section. In James 1:2-12 he deals with the tests and trials of believers, while in James 1:13, 14, 15, 16 he discusses the nature of temptation and then shows that it cannot come from God in view of His beneficent activities in human experience (James 1:17-18 ).

In order to profit from the testings of their faith, believers must rightly evaluate their testings (James 1:2, 3, 4). Prayer makes available to them the needed wisdom to profit from their testings (James 1:5); but such prayer must be unmixed with doubt and hesitancy (James 1:6-8). The testing of their faith equalizes believers (James 1:9, 10, 11), and successful endurance assures future reward (James 1:12). (The Unifying Theme of the Epistle of James Bibliotheca Sacra 135:539 Jul 1978) (Bolding added for emphasis)

James is not raising a question about whether one is saved by faith alone (this is Paul's emphasis), but he is dealing with the question of what is genuine or true saving faith?

What use is it? - Literally James asks "What the profit"? Clearly he is challenging his readers to think about what would be the gain (as it relates to salvation which becomes clear in the second question) from the situation he then presents - faith that has no works.

Use (3786) (ophelos from ophello = to heap up, to increase, to accumulate or benefit) means an advantage or some benefit derived. Talk is cheap. The advantage or profit in talking about helping is only realized when we follow through with action.

My brethren - In context this suggest James' tenderness and concern for in dealing with this vital matter. James of course hopes that they will not be like the people pictured.

If a man (tis) - This is the impersonal pronoun and could be translated "If anyone...". James is not singling anyone out specifically, but is concerned with any individual who might profess the kind of faith he describes.

Faith - In the Greek text this is placed forward for emphasis. James wants them to certain to understand that faith is the issue. So literally it reads somewhat awkward in English "If faith anyone may speak of having." Faith is James' focal point, his point of concern. His Greek readers fully understood his emphasis.

As someone has said...

Faith is like calories; you can’t see them but you can see the results! 

It is easy to hold your hand up in an evangelistic service and say "I believe in Jesus", but James is challenging this profession to be validated by appropriate behavior, obedience, a changed life, good works.

The apostle John also addressed false or superficial faith in his writings.

For example in John 2 we read...

Now when He was in Jerusalem at the Passover, during the feast, many believed (pisteuo) in His name (this would seem to speak of salvation but read on), beholding His signs which He was doing. But Jesus, on His part, was not (ou = absolute negation) entrusting (same verb for "believed" - pisteuo = imperfect tense = pictures this as occurring over and over) Himself to them, for He knew all men, and because He did not need anyone to bear witness concerning man for He Himself knew what was in man. (John 2:23-25)

Comment: Most commentators agree these "believers" in John 2:23-25 were not saved as shown by a few random commentaries below...

J. Vernon McGee...

A great many folk read that and say, “My, isn’t it wonderful that people were believing on Him.” But it wasn’t wonderful, friend, because theirs was not saving faith at all. They merely nodded in assent when they saw the miracles that He did. So notice what follows.

D A Carson...

The people ‘believed in his name’: the expression is episteusan eis to onoma autou, even though their faith is spurious....To exercise faith on the grounds of having witnessed miraculous signs is precarious (John 4:48; cf. Mark 8:11, 12, 13). Although miracles cannot command faith (John 10:32), it is better to believe on the ground of miracles than not at all (cf. John 10:38). Sadly, their faith was spurious, and Jesus knew it. Unlike other religious leaders, he cannot be duped by flattery, enticed by praise or caught off-guard in innocence. His knowledge of men’s hearts is profound, and accounts in part for the diversity of his approaches to individuals in the Gospels. He therefore did not entrust himself to these spurious converts. (The Greek repeats the verb, but with a slightly different meaning: we might paraphrase, ‘the people trusted in his name, but he did not entrust himself to them.’) (Carson, D. A. The Gospel According to John. W. B. Eerdmans)

KJV Bible Commentary...

Jesus remained in Jerusalem for the Passover, and many believed in his name, when they saw the miracles. The word used to express belief (Greek pisteuo) is used in the next verse. But Jesus did not commit himself. Christ did not entrust Himself to them because they were not true believers. He concluded this because he knew all men. These were nominal believers whose only interest was the miracles. He did not need their testimony for he knew what was in man. These people had not accepted Him with saving faith, but rather they accepted Him as a powerful miracle worker. (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson or Logos)

Clarke's Commentary...

They believed him to be the promised Messiah, but did not believe in him to the salvation of their souls: for we find, from the following verse, that their hearts were not at all changed, because our blessed Lord could not trust himself to them.

Warren Wiersbe...

The words believed in John 2:23 and commit in John 2:24 are the same Greek word. These people believed in Jesus, but He did not believe in them! They were “unsaved believers”! It was one thing to respond to a miracle but quite something else to commit oneself to Jesus Christ and continue in His Word (John 8:30, 31). John was not discrediting the importance of our Lord’s signs, because he wrote his book to record these signs and to encourage his readers to trust Jesus Christ and receive eternal life (John 20:30, 31). However, throughout the book, John makes it clear that it takes more than believing in miracles for a person to be saved. Seeing the signs and believing in them would be a great beginning; in fact, even the disciples started that way and had to grow in their faith (compare John 2:11 and v. 22). (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos)

In John 3 the apostle links genuine saving faith with obedience (actually lack thereof) that...

He who believes (present tense = as the habit of their life) in the Son has eternal life; but he who does not (ou = absolute negation) obey (present tense = as discerned by the general direction of their life) the Son shall not see life, but the wrath of God abides on him. (John 3:36)

In John 8 we see another example of superficial faith John recording that...

As He spoke these things (eg, He warned them "I said therefore to you, that you shall die in your sins; for unless you believe that I am He, you shall die in your sins."), many came to believe in Him.

Then Jesus proceeds to describe the evidence called for to show that one's belief is not just intellectual but has resulted in a genuine changed heart...

Jesus therefore was saying to those Jews who had believed Him (Notice that He did not question that they had expressed a belief in Him), "If you abide (present tense = as the habit of their life) in My word, then you are truly disciples of Mine..." (John 8:31)

So Jesus like James specifies "abiding" in His Word (which will determine what one believes and consequently how one behaves) is the proof that their belief was genuine, saving belief. So if belief determines behavior, it behooves us as good Bereans to examine the behavior of these "believing" Jews for fruit that either substantiates or refutes the authenticity of the root (true, saving faith). In fact what we discover is rotten fruit according to our Lord (remember He knew all men from John 2:23-25) who declared...

I know that you are Abraham's offspring (physically the Jews came from Abraham's lineage); yet (stark contrast) you seek to kill Me, because My word has no place in you (cp with John 8:31 where He had just stated "if you abide in My word..."). (John 8:37)

It is quite instructive to read John 8:30-59 and observe the final act of "belief", John recording that...

they (the same audience who had "believed" in HIm!) picked up stones to throw at Him; but Jesus hid Himself, and went out of the temple. (John 8:59)

Below are a number of commentaries on John 8:30-59 that address the issue of genuine belief.

J Vernon McGee comments that...

Faith alone saves, but the faith that saves is not alone. It will produce something. After a person believes on the Lord Jesus Christ, he will want to “continue in His Word.” The proof of faith is continuing with the Savior. As the pastor of a church, I learned to watch out for the person who is active in the church but is not interested in the study of the Word of God. Such a one is dangerous to a church. (McGee, J V: Thru the Bible Commentary:  Thomas Nelson or Logos)

Barton writes that...

As the following verses (John 8:30-59) demonstrate, some of these new believers did not remain his followers for long. (Barton, B, et al: The NIV Life Application Commentary Series: Tyndale or Logos)

Borchert, explains that

As Jesus was not convinced by the believing of the Jews in Jas 2:23, 24, 25, he was not misled by the believing noted in 8:30. Instead, he called forth from those who believed the quality of consistency epitomized in the Johannine term “abide,” “continue,” or “remain” (menein, “hold to”). The believer who is committed to abide in Jesus and his word is in this Gospel to be designated as an authentic (alēthēs) disciple (cf. John 6:64, 65, 66; contrast Jn 5:38). (Borchert, G. L. Vol. 25A: John 1-11 The New American Commentary. Nashville: Broadman & Holman Publishers)

Dr Charles Ryrie comments that the belief of the Jews (John 8:30) was...

Likely only a profession because of what they said in verse 33 (Ed: Not to mention what they sought to do in Jn 8:59!). (The Ryrie Study Bible: New American Standard Translation: 1995. Moody Publishers)

NIV Study Bible comments that the belief of these Jews...

Here seems to be imperfect and transitory. Their words show that these people were not true believers (see John 8:33, 37).

In the Bible Knowledge Commentary Edwin Blum commenting on John 8:31-32 says that...

It was possible to “believe” in the message of repentance and the coming kingdom without being born again. Continuing in the truth is the sign of true followers and learners (disciples). If they really grasped His message, they would find salvation truth. Knowing this salvation truth would liberate them from their bondage in sin. (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor or Logos)

In summary, just from the isolated passages in John, we can see that Jesus taught the same truth vital relationship between faith and works which James is teaching in this section.

Says - Some translate this with the nuance "claims" (NET Bible, NIV) or "professes" (Weymouth). Note that since faith is invisible, this person's possession of faith is dependent upon his verbal testimony alone.

Wuest has an interesting rendering...

What profit is there, my brethren, if a person is saying, I am in possession of faith, and he is not in possession of works?

Has (echo) is in the present tense indicating that this man's life is marked by the continuing absence of "deeds". Here is where we need to be careful not to twist what James is saying (or not saying). He is not saying that one must add deeds to his faith in order to be saved but rather that the deeds spring out of a saved person's life.

Alexander Maclaren bluntly comments that...

The people who least live their creeds are not seldom the people who shout the loudest about them. The paralysis which affects the arms does not, in these cases, interfere with the tongue. (James 2:14-23: Faith Without Works)

Faith (4102) (pistis) is synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief  respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it.

Swindoll observes that...

James used the word “faith” in two senses. In one sense it meant that kind of mental assent that even the demons possess (James 2:19). Such faith or belief, he said, is not sufficient to save. It must be a faith instead that is living and gives evidence of life in works. “Works” to him were the outworking of saving faith.

On the other hand, by “faith” Paul meant a genuine belief that issues in action. He spoke of a faith that works through love (Gal. 5:6). When he opposed “works” and “faith,” he meant works of a legal nature by which people supposed that they could gain merit before God. Thus, when we consider the meaning of these words in their contexts, both Paul and James believed the same thing. Each was emphasizing a certain facet of the truth. Paul believed that individuals are saved only by faith, a faith that is alive and working. James also believed that people are saved by faith, a faith that is more than mental assent, one that works. (Swindoll, C. R., & Zuck, R. B.. Understanding Christian theology. Nashville, Tenn.: Thomas Nelson Publishers) (Bolding added)

Able (1410) (dunamai) conveys the basic meaning of that which has the inherent ability to do something or accomplish some end. Thus dunamai means to be able to, to be capable of, to be strong enough to do or to have power to do something. The derivative word dunamis (from dunamai) refers to intrinsic power or inherent ability, the power or ability to carry out some function, the potential for functioning in some way, the power residing in a thing by virtue of its nature.

As stated the Greek expects a negative reply - That faith does not have the inherent ability to bring about salvation! Hiebert notes that "The negative me (3361) at the head of the question implies that the answer must be a resounding no."

Save (4982)(sozo) has the basic meaning of rescuing one from great peril. Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole.  The Philippian jailer summed up spiritual salvation asking Paul and Silas

And so James introduces his analysis of genuine versus non-genuine faith with a rhetorical (rhetoric = the art of effective or persuasive speaking or writing) question (a statement that resembles a question but does not require a response) -

What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him?

The Greek construction is such that it demands a negative answer and thus the second question could be paraphrased...

That faith cannot save him, can it?

John Blanchard put it well when he said that...

The evidence of saving faith is not how much you believe but how well you behave.

R. B. Kuiper said that...

Nowhere does the Bible tell us that salvation is by a faith that does not work.

As an aside notice that the KJV (and NKJV) has a potentially misleading translation of the last phrase rendering it "Can faith save him?" (KJV ignores the definite article in the Greek). That is not what James asked. He is not questioning whether we are saved by faith! He is raising the question concerning the quality of that faith.

James does not open this section by saying that faith alone does not save but addresses the quality of the faith that results in salvation.

Billy Graham echoed James' concern when he said...

Faith that saves has one distinguishing quality; saving faith is a faith that produces obedience, it is a faith that brings about a way of life.

J I Packer wrote that...

What saves is faith alone, but the faith that saves is never alone.

Says he has faith - In essence this man professes to have faith (where profess is used in the sense of declaring in word only). As we often say today "He made a profession of faith." But the question arises as to how do we know his profession of faith represents genuine faith or faith that has wrought a new birth? At the risk of being redundant, that is the question that James seeks to address.

Hiebert notes that

The aorist infinitive of sozo (translated "to save") primarily looks to the future culmination of the believer's salvation. The reference is to acquittal in the coming Judgment Day. "The criterion then will not be profession but performance."  (Commentary on James)

Zodhiates remarks that

This verse is a pronouncement of the practicality of the Christian faith. Christianity is not getting a few notions into our heads, but it is a change of the seat of all our affections and dispositions, a change of the heart. True, we begin with the head, but we travel to the heart, and from the heart we travel to the hand. (The Labor of Love)

J Vernon McGee writes that...

James is not talking about the works of the Law. He simply says that the faith which saves you will produce works, works of faith. The faith that James is talking about here is professing faith, that which is phony and counterfeit. Paul refers to the same idea when he says in 1Corinthians 15:2, “...unless ye have believed in vain.” Paul also wrote, “Examine yourselves, whether ye be in the faith..." (2Co 13:5). One of the greatest dangers for us preachers of the gospel is that we like to see people converted, and we are willing to accept a brazen and flippant yes from some individual who says, “Yes, I’ll trust Jesus.” However, it might be just an impertinent, impudent, and insolent nod of the head; it is so easy today to be as phony as a three-dollar bill. (Listen to Dr McGee's Mp3's on James 2:14 ; James 2:14 - continued)

After James' introductory question he immediately illustrates his point in a way that all can comprehend, stating in the next two verses that talk is fine, but it's just talk unless it is backed up by appropriate deeds. In the context of faith, the idea is that one can profess faith, but this profession is shown to be a true possession (saving faith) by one's good deeds. James does not say the good deeds save a person but his implication even in this introduction is that these deeds demonstrate the authenticity of one's profession.

As you ponder James' sobering analysis of saving versus non-saving faith, remember that God is not a God of confusion (1Cor 14:33). Remember also that God does not contradict Himself, so that although some of this section at first appears contradictory to other NT teaching (especially by Paul), this seeming contradiction reflects our failure to understand, not God's failure to be orderly and non-contradictory! The Bible is a unified whole and it behooves us to seek to understand all that Scripture teaches on a specific doctrine such as salvation lest we misinterpret passages that seem less clear (this is the goal of "systematic theology"). A good rule of thumb in interpreting Scripture is always to seek to understand the more difficult or "obtuse" passages in the light of the more obvious and easily understood teachings.

Remembering that James is speaking primarily to first century Jews who had come out of Judaism, it is not surprising that James would see to clarify the role of works in one's salvation. Before these Jews had been become believers in the Messiah, they had emphasized the importance of good deeds. Now in the New Covenant which is entered by grace, they might have been a tendency to assume that works were not part of this new relationship to God.

As Steven Cole wisely reminds us regarding the apparent contradiction of the teaching of Paul and James...

we must seek to understand the particular problem that each author was addressing. Paul wrote Galatians to deal with the error of adding some outward work, such as circumcision, to faith alone for salvation. James wrote this text to confront the problem of those who profess to believe in Christ, but do not have any fruit to show for it. If we lose sight of this, we will err.

C. E. B. Cranfield (cited by John MacArthur, Faith Works [Word], p. 148) correctly observes, “The burden of this section is not (as is often supposed) that we are saved through faith plus works, but that we are saved through genuine, as opposed to counterfeit, faith.” Satan is the master deceiver. Since salvation is through faith, it is not surprising that he works overtime to lead people astray on the matter of saving faith. If Satan can get someone to think that he will get into heaven because of his many good deeds, apart from faith in Christ, he is perfectly content to watch that person devote his entire life to good deeds. Or, if a person who was born and raised in the church thinks, “I’m going to heaven because I believe in Jesus as my Savior”—but, his faith is merely intellectual and it doesn’t affect his daily life—Satan is happy with such false “faith.” (Saving Faith: Genuine or False?)

Alexander Ross commenting on the apparent conflict between James and Paul writes that...

They are not antagonists facing each other with crossed swords; they stand back to back, confronting different foes of the Gospel. (The New International Commentary on the New Testament)

Paul addresses the false teaching that insisted works must be added to faith in order for one to be justified (declared righteous), whereas James is insisting on the need for good works in the one who has been justified by faith. Paul taught that no one can be justified by his efforts but only by faith...

For by grace you have been saved through faith; and that not of yourselves, it is the gift of God not as a result of works, (why?) that no one should boast. (see notes Ephesians 2:8; 2:9)

James taught that one who professes to be a new creation  (cp Jas 1:18) must demonstrate his or her new life by their good (God) works.  And when one compares the next verse in Ephesians 2, it is clear that Paul completely agreed with James...

For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. (see note Ephesians 2:10)

Paul was not opposed to good works but spoke specifically against the idea that faith was insufficient for salvation. As John MacArthur correctly concludes...

Both James and Paul view good works as the proof of faith—not the path to salvation. (see Faith According To The Apostle James - Journal of Evangelical Theological Society Volume 33:1 - Mar 1990)

Hiebert offers a summary of James based upon the centrality of faith...

Faith Tested by Its Response to the Word of God (James 1:19-27)

Faith Tested by Its Reaction to Partiality (James 2:1-13)

Faith Tested by Its Production of Works (James 2:14-26)

Faith Tested by Its Production of Self-Control (James 3:1-18)

Faith Tested by Its Reactions to Worldliness (James 4:1-5:12)

Faith Tested by Its Resort to Prayer (James 5:13-18)

This survey of James suggests that the key which is found hanging at the front door (James 1:3) is indeed the proper key to unlock the structure of the epistle. The use of the key, tests of a living faith, has readily unlocked the door and given ready access to its various chambers. Not only does it give ready access to all parts of the house but it also brings into conscious display the fact of the underlying unity of the whole. Its use gives unity and coherence to the entire epistle. It displays the full harmony of this epistle with the rest of the New Testament. James, like Paul, fully believed in “faith working through love” (Gal 5:6).

This understanding of the Epistle of James heightens its practical and timely message. The author’s stern insistence on Christian practice consistent with Christian profession, his open contempt for all sham, and his stinging rebukes of worldliness in its varied forms are notes that are urgently needed in Christendom today. As long as there are professed Christians who are prone to separate profession and practice, the message of this epistle will continue to be relevant. (The Unifying Theme of the Epistle of James Bibliotheca Sacra 135:539 Jul 1978)

SUMMARY OF THE
MAJOR INTERPRETATIONS
OF JAMES 2:14-20

What are the major interpretations of James 2:14-20?

1) FAITH + WORKS: James is advocating that works must be added to faith for faith to be efficacious in saving a sinner, a view held by one of the largest denominations in the world. This is the very error Paul argued vehemently against in both Romans and Galatians where he dealt particularly with the "works of the law".

2) FAITH VERSUS WORKS: James is contradicting Paul's teaching that salvation is by faith alone apart from works. We can discard this possibility immediately because the Word of God never contradicts itself.

3) FAITH THAT WORKS: James is not arguing that faith alone saves but that the faith which is genuine and which truly saves is not alone but is intimately connected to works. This website strongly favors this third interpretation as explained in the following notes.

WHAT ARE
GOOD WORKS?

Beloved, as we seek to walk in and bring forth those good deeds which were prepared beforehand, we must be careful to notice that the phrase good deeds differs from your deeds. Remove one letter from good and we have the desired result -- God Deeds! One of the primary sources for instruction on good deeds is the Pauline epistles. In Paul's writings we observe that he is calling for good (agathos = good in its character or constitution, beneficial in its effect) deeds, and the only "good" deeds are those borne by believers (like "branches") who are abiding in Christ ("the Vine"). Good deeds reflect Christ's life in us and flowing through us, these deeds being initiated and energized by His Spirit and bringing glory to His Father (see note Matthew 5:16). Paul reminds us of this necessary supernatural dynamic in Philippians writing that

See also the related discussion of Good Deeds . (see sermon by Spurgeon on Good Works

Good deeds (see study of good deeds) are not the root of salvation, but they are the fruit of genuine salvation (cf Mt 3:8, Ephesians 2:10 [note]). 

Although Martin Luther found James to be a "right strawy epistle", he made a statements similar to James regarding faith and works noting that...

Faith is a living, restless thing. It cannot be inoperative.

The true, living faith, which the Holy Spirit instills into the heart, simply cannot be idle.

The lives of true believers should demonstrate the reality of their spiritual regeneration and supernatural transformation received by grace through faith in Jesus Christ. 

Brother or sister - Implies they are of the household of faith or fellow believers which is in accord with other uses in the NT, for example in 1 Corinthians...

Yet if the unbelieving one leaves, let him leave; the brother or the sister is not under bondage in such cases, but God has called us to peace. (1Cor 7:15)

So irregardless of their sex, if they are in need, they should be assisted, for there is no inequality with God.

This calls to mind Paul's charge in Galatians...

So then, while we have opportunity, let us do good to all men, and especially to those who are of the household of the faith. (Gal 6:10)

Vincent has somewhat of a technical note on the verb "is" (huparcho) writing that...

The distinction between this word and the simple einai, to be, is very subtle. The verb huparcho, originally means to make a beginning; hence, to begin or to come into being; and, though used substantially as a synonym of einai (eimi = to be) of a thing actually existing and at hand, it has a backward look to an antecedent condition which has been protracted into the present. Thus we might paraphrase here, “If a brother or sister, having been in a destitute condition, be found by you in that condition.” Εinai, on the other hand, would simply state the present fact of destitution. (Vincent, M. R. Word Studies in the New Testament 1:743)

Hiebert explains this point as follows...

The verb rendered "is" (huparcho) seems to add a subtle touch to the picture. The common verb eimi ("to be") would simply have stated the present fact; this verb (huparcho), which basically means "to make a beginning," has a backward look; it suggests that the need discovered was a past condition extending into the present.

Without clothing (1131) (gumnos/gymnos) literally means naked, unclad, without clothing. In context it probably doesn't mean totally naked but poorly dressed or partially dressed or as the RSV renders it "is ill clad" or as the New English Bible renders it "is in rags".

In need (3007) (leipo) means to leave behind (transitive) or lack, fall short of (intransitive). Here in James leipo means to be deficient in something that ought to be present.

Of daily food - So not only are the poorly clothed but this sad state is compounded by their being poorly fed. The phrase does not speak so much to that which is needed day by day, but to the fact that this person did not have enough food for even a single day. James is barring no verbal holds so to speak to create a picture of extreme destitution, not only cold but also hungry.

Thomas Watson (Puritan writer)...

Grace does not lie as a sleepy habit in the soul, but will put forth itself in vigorous and glorious actings. Grace can no more be concealed, than fire. Grace does not lie in the heart as a stone in the earth—but as seed in the earth. It will spring up into good works! "Our people must also learn to devote themselves to good works." Titus 3:14-note

The lamp of faith must be filled with the oil of charity. Faith alone justifies—but justifying faith is never alone. You may as well separate weight from lead, or heat from fire—as works from faith.  Good works, though they are not the causes of salvation—yet they are evidences of salvation. Though they are not the foundation—yet they  are the superstructure. Faith must not be built upon works—but works must be built upon faith.

"You are married to Christ—that we should bring forth fruit unto God." Romans 7:4-note

Faith is the grace which marries Christ, and good works are the children which faith bears. Works are distinct from faith—as the sap in the vine is different from the clusters of fruit which grow upon it. Works are the touchstone of faith.

"Show me your faith by your works." James 2:18-note

Works honor faith. These fruits adorn the 'trees of righteousness'. This queen—faith, has the handmaids of good works waiting upon her.

Good works are more visible and conspicuous than faith. Faith is a more hidden grace. It may lie hidden in the heart and not be seen—but when works are joined with it, now it shines forth in its native beauty! Though a garden is ever so decked with flowers—yet they are not seen until the light comes. So the heart of a Christian may be enriched with faith—but it is like a flower in the night. It is not seen until works come. When this light shines before men, then faith appears in its orient colors!

One of you - The speaker is not identified and so is applicable to each and every person who reads this letter (even me!).

Go in peace, be warmed and be filled - Each of these verbs is in the form of a command calling for continuous action (present imperative). The voice could be either middle or passive. If middle (reflexive) the translation would be something like "you yourself go, warm yourself and fill yourself".

Kistemaker favors the middle voice and renders the passage...

Let the shivering, hungry brothers or sisters pull themselves up by their own bootstraps.

Phillips paraphrase picks up this harsh dismissal tone...

Good luck to you I hope you'll keep warm and find enough to eat

Hiebert notes that...

The passive implies, "Let someone else feed and warm you," but indicates that the speaker has no intention of doing that himself...Under either voice the speaker reveals an inactive faith that fails.  to meet the needs of needy members of the Christian community

The translation favors the passive voice "be warmed...be filled." But even so with the present tense there is a tone of dismissing their need.

Yet - Marks a striking contrast between their profession and their intention.

Yet you do not give them what is necessary - In other words, it is not that this person does not have the means to provide for the need. As someone has written this self-satisfied "armchair philanthropist" has no intention of personally supplying their need.

WHAT USE IS THAT?: ti to ophelos?:

Use (3786) (ophelos from ophello = to heap up, to increase, to accumulate or benefit) means an advantage or some benefit derived.

What use is that? - Another rhetorical question. Clearly the answer to this illustration is that the words are useless when unaccompanied by appropriate actions as dictated by the dire straits of the "brother or sister". And so James' rhetorical conclusion to his hypothetical picture indicates what he thinks of such "faith" (identified by the pronoun "that").

Motyer...

C. H. Spurgeon is credited with the view that ‘If you want to give a hungry man a tract, wrap it up in a sandwich’. With great respect, he might better have said, ‘If you want to give a hungry man a sandwich, wrap it up in a tract.’ For the eye of faith sees forward into the endless reaches of eternity, and is aware that the need to be right with God far outstrips the need for earthly amelioration. Plainly our giving must have ‘the cause of the gospel’ in this narrower sense well to the fore. But we are rarely caught by this dichotomy; the limitations on our giving are those imposed by our own cramped affections and concerns. (Motyer, J. A. The Message of James: The tests of Faith. The Bible Speaks Today. Leicester, England; Downers Grove, Ill., U.S.A.: Inter-Varsity Press)

Zodhiates rightly observes that

So (3779) (houtos) refers to that which precedes and in this case draws an analogy between the previous illustration and the faith which is dead and does not bring salvation.

James is saying, in the same manner as a profession to help someone is useless (as illustrated in James 2:15-16) if it is unaccompanied by actions, so too is the profession of one who says "I believe in Jesus" and yet fails to demonstrate the genuineness with appropriate behavior including good deeds.

Wayne Grudem has these words of wisdom that relate to a faith that "works"...

But while the condition of beginning the covenant of grace is always faith in Christ’s work alone, the condition of continuing in that covenant is said to be obedience to God’s commands. Though this obedience did not in the Old Testament and does not in the New Testament earn us any merit with God, nonetheless, if our faith in Christ is genuine, it will produce obedience (see James 2:17), and obedience to Christ is in the New Testament seen as necessary evidence that we are truly believers and members of the new covenant (see 1John 2:4, 4, 6). (Grudem, W: Systematic Theology: An Introduction to Biblical Doctrine. IVP; Zondervan, 1994 or Logos) (Bolding added)

If it has no works - This more literally reads "not may be having works."

James Adamson explains that...

having form, this faith lacks force —`outwardly inoperative, because inwardly dead'. (The Epistle of James)

By itself - James is saying that in its very essence this faith is inwardly dead. The contrast is not between just faith and works but between a dead faith and a living faith.

In his opening statement, James had asked a question that assumed a negative answer to the query of whether faith that has no works is faith that is able to save a soul. In other words in his rhetorical question, James implied that faith without works is non-saving faith. In the present passage James states this conclusion more emphatically, using his easy to understand illustration to help his reader comprehend his conclusion.

Do not confuse what James is saying - He is not saying one must add works to their faith in order to be saved. He is saying that good works will be the natural (supernatural), irrevocable outcome of genuine faith. Don't place the cart before the horse as you read this passage. The "horse" is genuine faith, and the "cart" is good works coupled to and flowing out of vibrant, dynamic faith. To carry this horse/cart analogy (being aware that all analogies of spiritual truth are limited) further, if the horse is just a wooden horse and not a real horse, the cart cannot make the horse move no matter how many "good works" are piled into the cart. Perhaps this is not the best picture, but it does convey the point that we must have an alive, useful "horse" (alive, not dead faith) in order for the cart to move (for good works to be produced).

We need to remember that James is not saying that one is saved by good works but that good works are an natural and expected outflow of genuine faith producing true salvation. Here is one Bible Church's statement of belief that nicely expresses this vitally important distinction...

Good works follow redemption as an evidence of justification, never as a means to earning justification; rather, good works are the experience and expression of the sanctification process that continues until we are glorified in Heaven. (Fellowship Bible Church)

Here is a very poignant illustration of real faith versus fake faith from Pastor Matt Cassidy...

It is not unlike just a few years ago, 2002, Kansas City had the highest death rate among cancer patients. What was very peculiar in this situation is that it was in one neighborhood. If you lived in this neighborhood and you had cancer, the probability of your dying was two or three times higher than anywhere else in the country. This was a very curious thing. After years of investigation, it turned out that the pharmacist in that local neighborhood was diluting all the medications he was giving out in order to double and triple his profit. He had done this for ten years - 4,200 patients - 100,000 different prescriptions given out over that 10-year period of time. Everybody taking a pill, thinking it was truthful yet they were taking it and it was more like a placebo. The medication had no effect. It was useless. It was death to them. It led, quite literally, to their death. What would be worse: To take a pill, not knowing that it had no effect on you; or to know a pill had no effect but you took it anyway living with the consequences? There is no “C” option, take the right pill. What if you had to choose between not knowing what was right and what was a lie – or knowing what was right and what was a lie but just choosing to ignore it. Personally, I would go with knowing what was right and just living foolishly or clumsily. When I come to my senses, at least I would know what to do and where to go. This person over here is in a state of ignorance and they think they are doing the right thing.

James is talking to this person over here saying – You might think you have the right faith but it is just not doing anything. If it is not doing anything, it can’t be real. He is very passionate about this. He is convincing and convicting at the same time because he wants every single person there to know – Look. If you have certain symptoms and they continue, you are not on medication. I don’t know what you are on but it is not the right stuff. It is useless. It is ineffective. It is death. If you are on the right stuff, you take the one that is good for your soul. It has evidence. It has fruitfulness. It has joy and benefits and consequences. (Reference)

In summary, James is saying that genuine faith, like a fruit tree that is not artificial but alive, will reveal its life by the fruit it produces. This fruit (or deeds) is not some added extra any more than breath is an added extra to a living body.

Here again we find that there is no disagreement between James and Paul for Paul spoke of judging any profession of faith in Galatian writing that...

the only thing that counts is faith expressing itself through love (Gal. 5:6NIV).

Comment: Saving faith proves its genuine character by works of love. The one who lives by faith is internally motivated by love for God and Christ (Mt 22:37, 38, 39, 40), which supernaturally issues forth in reverent worship, genuine obedience, and self-sacrificing love for others.

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J C Ryle...

We must be holy, because this is the only sound evidence that we have a saving faith in our Lord Jesus Christ. The twelfth Article of our church says truly, that

"Although good works cannot put away our sins, and endure the severity of God’s judgment, yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith; insomuch that by them a lively faith may be as evidently known as a tree discerned by its fruits."

James warns us there is such a thing as a dead faith, a faith which goes no further than the profession of the lips and has no influence on a man’s character (James 2:17). True saving faith is a very different kind of thing. True faith will always show itself by its fruits; it will sanctify, it will work by love, it will overcome the world, it will purify the heart. I know that people are fond of talking about deathbed evidences. They will rest on words spoken in the hours of fear and pain and weakness, as if they might take comfort in them about the friends they lose. But I am afraid in ninety–nine cases out of a hundred, such evidences are not to be depended on. I suspect that, with rare exceptions, men die just as they have lived. The only safe evidence that we are one with Christ, and Christ in us, is holy life. Those who live unto the Lord are generally the only people who die in the Lord. If we would die the death of the righteous, let us not rest in slothful desires only; let us seek to live His life. It is a true saying of Traill’s: "That man’s state is nothing, and his faith unsound, that finds not his hopes of glory purifying to his heart and life." (Holiness)

Sanctification is the invariable result of that vital union with Christ which true faith gives to a Christian. "He who abides in Me, and I in him, the same brings forth much fruit" (Jn 15:5). The branch which bears no fruit is no living branch of the vine. The union with Christ which produces no effect on heart and life is a mere formal union, which is worthless before God. The faith which has not a sanctifying influence on the character is no better than the faith of devils (Jas 2:19-note). It is a "dead faith, because it is alone." It is not the gift of God. It is not the faith of God’s elect. In short, where there is no sanctification of life, there is no real faith in Christ. True faith works by love. It constrains a man to live unto the Lord from a deep sense of gratitude for redemption. It makes him feel that he can never do too much for Him that died for him. Being much forgiven, he loves much. He whom the blood cleanses walks in the light. He who has real lively hope in Christ purifies himself even as He is pure (James 2:17, Jas 2:18, 19, 20-note; Titus 1:1NIV-note; Gal. 5:6; 1Jn 1:7; 3:3-note). (ARE WE SANCTIFIED)

Let us set aside, in the next place, all those who know the Gospel with their heads—but do not obey it with their hearts. These are those unhappy people who have eyes to see the way of life—but have not will or courage to walk in it. They approve sound doctrine. They will not listen to preaching which does not contain it. But the fear of man, or the cares of the world, or the love of money, or the dread of offending relations, perpetually holds them back. They will not come out boldly, and take up the cross, and confess Christ before people (Ro 10:9. 10). Of these also the Bible speaks expressly, "Faith, if it has not works, is dead, being alone." "To him that knows to do good, and does it not, to him it is sin." "If any man is ashamed of Me and of my words, of him will the Son of man be ashamed when He shall come in His own glory, and in His Father's, and of the holy angels." (Jas 2:17; 4:17; Lk 9:26) Shall we say that such as these will be saved? The answer is clear to my own mind—In their present condition they will not.  (FEW SAVED)

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James 2:17: Fruitless Faith

Spurgeon's sermon on James 2:17...

Whatever the statement of James may be, it could never have been his intention to contradict the gospel. It could never be possible that the Holy Spirit would say one thing in one place, and another in another. Statements of Paul and of James must be reconciled, and if they were not, I would be prepared sooner to throw overboard the statement of James than that of Paul. Luther did so, I think, most unjustifiably. If you ask me, then, how I dare to say I would sooner do so, my reply is, I said I would sooner throw over James than Paul for this reason, because, at any rate, we must keep to the Master himself, the Lord Jesus Christ. We ought never to raise any questions about differences of inspiration, since they are all equally inspired, but if such questions could be raised and were allowable, it were wisdom to stick fastest to those who cling closest to Christ. Now the last words of the Lord Jesus, before he was taken up were these, “Go ye into all the world and preach the gospel to every creature,” and what was this gospel? “He that believes and is baptized shall be saved.” To that, then, we must always cling, but Jesus Christ has given a promise of salvation to the baptized believer, and he has said, “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, and whosoever believeth in him shall not perish, but have everlasting life.”

Here it is clear he promises everlasting life to all who believe in him, to all who trust in him. Now from the Master’s words we will not stir, but close to his own declaration we will stand. Be assured that the gospel of your salvation as a believer, with a simple confidence in Jesus Christ, whom God raised from the dead, will save your soul, a simple and undiluted reliance upon the life and death, and resurrection, and merit, and person of Jesus Christ, will ensure to you everlasting life. Let nothing move you from this confidence: it hath great recompense of reward. Heaven and earth may pass away, but from this grand fundamental truth not one jot or tittle shall ever be moved. “He that believeth in him is not condemned, but he that believeth not is condemned already, because he hath not believed on the Son of God.”

The fact is, James and Paul are perfectly reconcilable, and they are viewing truth from different standpoints, but whatever James may mean, I am quite confident about what Paul means, and confident about the truth of the two.

A second remark. James never intended, for a moment, nor do any of his words lead us into such a belief, that there can be any merit whatever in any good works of ours. After we have done all, if we could do all, we should only have done what we were bound to do. Surely there is no merit in a man’s paying what he owes; no great merit in a servant who has his wages for doing what he is paid for. The question of merit between the creature and his Creator is not to be raised; he has a right to us; he has the right of creation, the right of preservation, the right of infinite sovereignty, and, whatever he should exact of us, we should require nothing from him in return, and, having sinned as us have all, for us to talk of salvation by merit, by our own works, is worse than vanity; it is an impertinence which God will never endure.

“Talk they of morals,
O! thou bleeding Lamb,
The best morality is love of thee.”

Talk of salvation by works, and Cowper’s reply seems apt: —

“Perish the virtue, as it ought, abhorred,
And the fool with it, who insults his Lord.”

What James does mean, however, is this, no doubt, in brief and short, that while faith saves, it is faith of a certain kind. No man is saved by persuading himself that he is saved; nobody is saved by believing Jesus Christ died for him. That may be, or may not be, true in the sense in which he understands it. In a certain sense Christ died for all men, but since it is evident that many men are lost, Christ’s dying for all men is not at all a ground upon which any man may hope to be saved. Christ died for some men in another sense, in a peculiar and special sense. No man has a right to believe that Christ peculiarly and specially died for him until he has an evidence of it in casting himself upon Christ, and trusting in Jesus, and bringing forth suitable works to evince the reality of his faith.

The faith that saves is not a historical faith, not a faith that simply believes a creed and certain facts; I have no doubt devils are very orthodox; I do not know which church they belong to, though there are some in all churches; there was one in Christ’s Church when he was on earth, for he said one was filled with devils; and there are some in all churches. Devils believe all the facts of revelation. I do not believe they have a doubt; they have suffered too much from the hand of God to doubt his existence! They have felt too much the terror of his wrath to doubt the righteousness of his government. They are stern believers, but they are not saved; and such a faith, if it be in us, will not, cannot, save us, but will remain to all intents and purposes a dead, inoperative faith, it is a faith which produces works which saves us, the works do not save us; but a faith which does not produce works is a faith that will only deceive, and cannot lead us into heaven.
 

I. What Kind Of Works They Are Which Are Necessary To Prove Our Faith If It Be A Saving Faith.

The works which are absolutely necessary are, in brief, these:

(1) First, there must be fruits meet for repentance, works of repentance.

It is wrong to tell a man he must repent before he may trust Christ, but it is right to tell him that, having trusted Christ, it is not possible for him to remain impenitent. There never was in this world such a thing as an impenitent believer in Jesus Christ, and there never can be.

Faith and repentance are born in a spiritual life together, and they grow up together. The moment a man believes he repents, and while he believes he hath believes and repents, and until he shall have done with faith he will not have done with repenting.

If thou hast believed, but hast never repented of thy sins, then beware of thy believing. If thou pretendest now to be a child of God, and if thou hast never clothed thyself in dust and ashes; if thou hast never hated the sins which once thou didst love: if thou dost not now hate them, and endeavor to be rid of them, if thou dost not humble thyself before God on account of them, as the Lord liveth, thou knowest nothing about saving faith, for faith puts a distance between us and sin; in a moment it leads us away from the distance between us and Christ; nearer to Christ, we are now far off from sin.

But he that loves his sin, thinks little of his sin, goes into it with levity, talks of it sportively, speaks of sin as though it were a trifle, hath the faith of devils, but the faith of God’s elect he never knew. True faith purges the soul, since the man now hunts after sin that he might find out the traitor that lurks within his nature; and though a believer is not perfect, yet the drift of faith is to make him perfect; and if it is faith to be perfected, the believer shall be perfected, and then shall he be caught up to dwell before the throne.

Judge yourselves, my hearers. Have you brought forth the fruits of repentance? If not, your faith without them is dead.

(2) Works of secret piety are also essential to true faith.

Does a man say I believe that Jesus died for me, and that I hope to be saved, and does he live in a constant neglect of private prayer? Is the Word of God never read? Does he never lift up his eye in secret with “My Father be thou the guide of my youth”? Has he no secret regard in his heart to the Lord his God, and does he hold no communion with Christ his Savior, and is there no fellowship with the Holy Spirit? Then how can faith dwell in such a man? As well say that a man is alive when he does not breathe, and in whom the blood does not circulate, as to say that a man is a believer with living faith who does not draw near to God in prayer, that does not live indeed under the awe and fear of the Most High God as ever present, and seeing him in all places. Judge yourselves, ye professors. Are ye neglecting prayer; have ye no secret spiritual life? If so, away with your notion about saving faith. You are not justified by such a faith as that, there is no life in it; it is not a faith that leads to the Lamb and brings salvation; if it were, it would show itself by driving you to your knees, and making you lift up your heart to the Most High.

(3) Another set of works are those which I may call works of obedience.

When a man trusts in Jesus, he accepts Jesus as his Master. He says, “Show me what thou wouldst have me to do.” The Father shows what Christ would have him to do. He does not set up his own will and judgment, but he is obedient to his Master’s will. I will not to-night speak of those who know not their Lord’s will, who shall be beaten with few stripes, but I do fear that there are some professors who are living in wilful neglect of known Christian duties, and yet suppose themselves to be the partakers of saving faith.

Now a duty may be neglected, and yet a man may be saved; but a duty persistently and wilfully neglected, may be the leak that will sink the ship, or the neglect of any one of such duties for the surrender of a true heart to Christ does not go such and such a length and then stop. Christ will save no heart upon terms and conditions; it must be an unconditional surrender to his government if thou wouldest be saved by him. Now some will draw a line here, and some will draw a line there up to this and say, “I will be Christ’s servant”; that is to say, sir you will be your own master, for that is the English of it; but the true heart that hath really believed saith, “I will make haste, and delay not to keep thy commandments; make straight the path before my feet, for thy commandments are not grievous.” “I have delighted in thy commandments more than in fine gold.”

Now, sons and daughters of sin, professedly, what say you to this? Have you an eye to the Master, as servants keep their eye to their mistress? Do you ever ask yourselves what would Christ have you to do? or do you live habitually in the neglect of Christ’s law and wills? Do you go to places where Christ would not meet you, and where you would not like to meet with him? Are some of you in the habit of professing maxims and customs, upon which you know your Lord would never set his seal? You say you believe, you have faith in him? Ah! sirs, if it be a living faith, it will be an obedient faith.

(4) Living faith produces what I shall call separating works.

When a man believes in Jesus, he is not what he was, nor will he consort with those who were once his familiars. Our Lord has said, “Ye are not of the world, even as I am not of the world.” Now Christ was not an ascetic; he ate and drank as other men do so that they even said of him a gluttonous man and a wine-bibber, because he mingled with the rest of mankind; but was there ever a more unearthly life than the life of Christ? He seems to go through all the world a complete man in all that is necessary to manliness, but his presence is like the presence of a seraph amongst sinners. You can discover at once that he is not of their mould, nor of their spirit, only harmless, undefiled, and separate from sinners.

Now such will the believer he if his faith be genuine, but this is a sharp cut to some professors, but not a whit more sharp than the Scripture warrants. If we are of the world, what can we expect but the world’s doom in the day of the appearing of our Lord Jesus Christ? If ye find your pleasure with the world, you shall meet your condemnation with the world; if with the world you live, with the world you shall die, and with the world you shall live again for ever, lost. Where there is no separation there is no grace. If we are conformed to this world, how dare we talk about grace being in our souls; and if there be no distinguishing difference between us and worldlings, what vanity it is, what trifling, what hypocrisy, what a delusion for us to come to the Lord’s table, talking about being the Lord’s sons, when we are none of his? Faith without the works which denote the difference between a believer and a worldling is a dead, unsaving faith.

Now I have not said that any believer is perfect. I have never thought so, but I have said that if a believer could be a believer altogether, and faith could have her perfect work, he would be perfect, and that in proportion as he is truly a believer, in that proportion he will bring forth fruit that shall magnify God and prove the sincerity of his faith.

(5) One other set of works will be necessary to prove the vitality of his faith, namely, works of love.

He that loves Christ feels that the love of Christ constrains him; he endeavors to spread abroad the knowledge of Christ; he longs to win jewels for Christ’s crown; he endeavors to extend the boundaries of Christ’s and Messiah’s kingdom, and I will not give a farthing for the loftiest profession coupled with the most flowing words, that never shows itself in direct deeds of Christian service. If thou lovest Christ, thou canst not help serving him. If thou believest in him, there is such potency in what thou believest, such power in the grace which comes with believing, that thou must serve Christ; and if thou serve him not, thou art not his.

ILLUSTRATION
OF A TREE

This proof, before we leave it, might be illustrated in various ways. We will just give one. A tree has been planted out into the ground. Now the source of life to that tree is at the root, whether it hath apples on it or not; the apples would not give it life, but the whole of the life of the tree will come from its root. But if that tree stands in the orchard, and when the spring-time comes there is no bud, and when the summer comes there is no leafing, and no fruit-bearing, but the next year, and the next, it stands there without bud or blossom, or leaf or fruit, you would say it is dead, and you are correct; it is dead. It is not that the leaves could have made it live, but that the absence of the leaves is a proof that it is dead.

So, too, is it with the professor. If he hath life, that life must give fruits; if not fruits, works; if his faith has a root, but if there be no works, then depend upon it the inference that he is spiritually dead is certainly a correct one.

When the telegraph cable flashed no message across to America, when they tried to telegraph again and again, but the only result following was dead earth, they felt persuaded that there was a fracture, and well they might, and when there is nothing produced in the life by the supposed grace which we have, and nothing is telegraphed to the world but “dead earth,” we may rest assured that the link of connection between the soul and Christ does not exist

I need not enlarge. We should just put it into that one sentence: “Without holiness no man shall see the Lord." Bring forth, therefore, works meet for repentance.

II. Some Facts That Back Up The Doctrine That “Faith Without Works Is Dead.”

These facts show that it is evident to all observers that many professors of faith without works are not saved. It would be very ludicrous, if it were not very miserable, to think of some who wrap themselves in the conceit that they are saved about whose salvation nobody but themselves can have any question.

I remember a professor who used to talk of being justified by faith who was most assured about it, when he contained most beer. Such professors are not at all uncommon, sad is it to say so. They seem at the moment when their condemnation seems written on their very brow to all who know them, to be most confident that they themselves are saved.

Now, brethren, if such cases are convincing and you entertain no doubt, but decide in their case, apply the same rule to yourselves, for although you may not plunge into the grosser vices, yet if you make your homes wretched by your selfishness, if you fall into constant habits of vicious temper, if you never strive against these sins, and the grace of God never leads you out of them; if you can live in private sin, and yet pacify your conscience, and remain just as you were before your pretended conversion; when you sit in judgment and pronounce the verdict on others, feel that you pronounce it upon yourself, for surely for one sin that is openly indulged in, which is manifested to you in the dissipation of your fellow-creatures, it is not hard for you to believe that any other sin, if it be constantly indulged and be loved, will do the same to you as it does to him.

You know men who have not faith, but have a sort of faith, are not saved. It must be true, or else where were the Savior’s words, “Straight is the gate and narrow the way, and few there be that find it”? For this is no straight gate and no narrow way, merely to be orthodox and hold a creed, and say, “I believe Jesus died for me”; but it is a very narrow gate so to believe as to become practically Christ’s servants, so to trust as to give up that which Christ hates.

Truths which Jesus bids us believe are all truths, which, if believed, must have an effect upon the daily life. A man cannot really believe that Jesus Christ has taken away his sin by such sufferings as those of the cross, and yet trifle with sin.

A man is a liar who says, “I believe that yonder bleeding Savior suffered on account of my sins,” and yet holds good fellowship with the very sins that put Christ to death. Oh! sirs, a faith in the bleeding Savior is a faith that craves for vengeance upon every form of sin. The Christian religion makes us believe that we are the sons of God when we trust in Christ. Will a man believe that he is really the Son of God, and then daily and wilfully go and live like a child of the devil? Do you expect to see members of the royal court playing with beggars in the street?

When a man believes himself to possess a certain station of life, that belief leads him to a certain carriage and conversation, and when I am led to believe I am elected of God, that I am redeemed by blood, that heaven is secured to me by the covenant of grace, that I am God’s priest, made a king in Christ Jesus, I cannot, if I believe, unless I am more monstrous than human nature itself seems capable of being, go back to live after just the same fashion, to run in the same course as others, and live as the sons of Belial live.

We see constantly in Scripture, and all the saints affirm it, that faith is linked with grace, and that where faith is the grace of God is; but how can there be the gift of God reigning in the soul, and yet a love of sin and a neglect of holiness? I cannot understand grace reigning and vice ruling over the living and incorruptible seed which abideth for ever to the inner man; and for this man to give himself up to be a slave of Satan is a thing impossible.

Faith, again, is always in connection with regeneration. Now regeneration is making of the old thing new; it is infusing a new nature into a man. The new birth is not a mere reformation, but an entire renovation and revolution: it is making the man a new creation in Christ Jesus. But how a new creature, if he has no repentance, if he has no good works, no private prayer, no charity, no holiness of any kind, regeneration will be a football for scorn. The new birth would be a thing to be ridiculed, if it did not really produce a hatred of sin, and a love of holiness. That kind of "new birth" is a kind of new birth which ought to excite the derision of all mankind, for children are said to be born again, certified to be born again, made members of Christ and children of God, and afterwards they grow up, in many cases, in most cases, let me say, to forget their baptismal vows, and live in sin as others do. Evidently it has had no effect upon them, but regeneration such as we read of in the Bible changes the nature of man, makes him hate the things he loved, and love the things he hated. This is regeneration: this is regeneration which is worth the seeking: it always comes with faith, and consequently good works must go with faith too. But we pass on to the last matter, which is this:

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III. What Of Those Men That Have Faith, And That Have No Good Works?

Then what about them? Why, this about them, that their supposed faith generally makes them very careless and indifferent, and ultimately hardened and depraved men.

I dread beyond measure that any one of us should have a name to live when we are dead; for an ordinary sinner who makes no profession may be converted, but it is extremely rare that a sinner who makes a profession of being what he is not is ever converted. It is a miserable thing to find a person discovering that his profession has been a lie. A man sits down, and he says, “Why, I believe,” and as he walks he is careful, because he is afraid of what others might say. By and bye, he begins to indulge a little. He says, “This is not of works; I may do this, and yet get forgiveness.” Then he goes a little further away. I do not say that perhaps at first he go to the theater, but he goes next door to it. He does not get drunk, but he likes jovial company. A little further and he gets confirmed in the belief that he is a saved one, and he gets so much confirmed in that idea that he thinks he can do just as he likes. Having sported on the brink without falling over, he thinks he will try again, and he goes a little further and further until I may venture to say, if Satan wants raw material of which to make the worst of men, he generally takes those who profess to be the best, and I have questioned whether such a valuable servant of Satan as Judas was could ever have been made of any other material than an apostate apostle. If he had not lived near to Christ, he never could have become such a traitor as he was. You must have a good knowledge of religion to be a thorough-faced hypocrite, and you must become high in Christ’s Church before you can become fit tools for Satan’s worst works. Oh! but why do men do this? Oh! what is the use of maintaining such a faith? I think if we do not care to get the vitality of religion, I would never burden myself with the husks of it, for such people get the chains of godliness without getting the comforts of godliness. They dare not do this, they dare not do that; if they do they feel hampered. Why don’t they give up professing? and they would be at least free; they would have the sin without the millstone about their neck. Surely there can be no excuse for men who mean to perish coming to cover themselves with a mask of godliness! Why cannot they perish as they are? Why add sin to sin by insulting the Church through the cross of Christ?

When men make a profession of religion, and yet their works do not follow their faith, what about them? Why, this about them. They have dishonored the Church, and, of all others, these are the people that make the world point to the Church and say, “Where is your religion? That is your religion, is it?” So it is when they find a man who professes to be in Christ, and yet walks not as Christ walked. These give the Church her wounds; she receives them in the house of her friends; these make the true ministers of God go to their closets with broken heart, crying out, “Oh! Lord, wherefore hast thou sent us to this people to speak and minister amongst them, that they should play the hypocrite before thee?” These are they that prevent the coming in of others, for others take knowledge of them, as they think religion is hypocrisy, and they are hindered, and, if not seriously, they get, at any rate, comfort in their sin from the iniquity of these professors. What their judgment will be when Christ appeareth it is not for my tongue to tell; in that day when, with tongue of fire, Christ shall search every heart, and call on all men to receive their judgment, what must be the lot of the base-born professor, who prostituted his profession to his own honor and gain? He sought not the glory of God. What shall be the thunder-bolt that shall pursue his guilty soul in its timorous flight to hell, and what the chains that are reserved in blackness and darkness for ever for those who are wells without water and clouds without rain? I cannot tell, and may God grant that you may never know. Oh! may we all to-night go to, Christ Jesus, humbly and freely confessing our sins, and take Christ to be our complete Savior in very deed and truth. Then shall we be saved, and then, being saved, we shall seek to serve Christ with heart, and soul, and strength.

ILLUSTRATION OF
A VESSEL DRIFTING

Lest I have missed my mark, this one illustration shall suffice, and I have done. There is a vessel drifting. She will soon be on the shore, but a pilot is come on board; he is standing on the deck, and he says to the captain and crew, “I promise and undertake that, if you will solely and alone trust me, I will save thy vessel. Do you promise it; do you believe in me?” They believe in him; they say they believe the pilot can save the vessel, and they trust the vessel implicitly to his care Now listen to him. “Now,” says he, “you at that helm there!” He does not stir. “At the helm there! Can’t you hear?” He does not stir! He does not stir! “Well but, Jack haven’t you confidence in the pilot?” “Oh! yes. Oh! yes, I have faith in him,” he says; “he will save the vessel if I have faith in him.” “Don’t you hear the pilot, as he says have faith in him, and you won’t touch the helm?” “Now, you aloft there! Reef that sail.” He does not stir, but lets the wind still blow into the sail and drift the vessel on to the coast “Now then, some of you, look alive and reef that sail!” But he does not stir! “Why, captain, what shall I do? These fellows won’t stir or move a peg.” But “Oh!” says the captain; “I have every confidence in you, pilot. I believe you will save the vessel.” “Then why don’t you attend to the tiller, and all that?” “Oh! no,” says he; “I have great confidence in you. I don’t mean to do anything.” Now when that ship goes down amid the boiling surges, and each man sinks to his doom, I will ask you, had they faith in the pilot? Hadn’t they a mimicking, mocking sort of faith, and only that? For if they had been really anxious to have the vessel rescued and have trusted in the pilot, it would be the pilot that had saved them, and they could never have been saved without him. They would have proved their faith by their works. Their faith would have been made perfect, and the vessel would have been secured.

I call upon every man here to do what Christ bids him. I call upon you, first of all, to prove that you believe in Christ by being baptized. “He that believeth in Christ and is baptized shall be saved.” The first proof that you believe in Christ is to be given by yielding to the much despised ordinance of believers’ baptism, and then, having done that, going on to the other means of which I have spoken. Oh! I charge you by your soul’s salvation neglect nothing Christ commands, however trivial it may seem to your reason. Whatever he saith unto you, do it, for only by a childlike obedience to every bidding of Christ can you expect to have the promise fulfilled, “They that trust in him shall be saved.” The Lord bless these words, for his name’s sake. Amen.

Henry Drummond tells of the genesis (pathogenesis) of the Infidel Club in Glasgow, Scotland. Some men were standing at the corner of a street when a wealthy appearing man went past and one of the men observed he was founder of the Infidel Club in Glasgow. But the other man queried how that could be seeing that the wealthy man was an elder in the church, so how could he also be the founder of Glasgow’s Infidel Club. The other man then explained how the wealthy church elder's inconsistent life had borne such false witness to Christ for so long that it had undermined the faith of several young men who had joined together to form the what they called The Infidel Club. Genuine faith has good deeds.

Ralph Erskine, a seventeenth century Scottish clergyman explained the relation of faith and works as follows...

True faith is never alone, but still joined with gospel-obedience: “As ye have received, so walk.” He that would disjoin faith from obedience endeavors to walk with one foot, which is impossible. Faith and works, faith and holiness, are the two feet by which a man doth walk in Christ: and when the Spirit of Christ doth promote the one, He doth promote the other also. If a man should assay to go upon one foot, he could not walk, but only hop, which would be impossible for him to continue long in: neither can obedience be without faith, nor faith without obedience, but according to the measure of faith, such will be the measure of the gospel-walk. As the fuller a vessel is the faster will it run over at the top; so, the fuller view a man gets of Christ, by faith, the faster will he run in the way of evangelical obedience.

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John Angell James - Of little use - "Faith by itself, if it is not accompanied by works, is dead." James 2:17

True religion begins in right believing and goes on to right doing; and right believing must, through the whole of the Christian life, be the guide of right doing.

Faith is the root, out of which grows the whole tree of our godliness—its trunk, its branches, its leaves,  and its fruit. It is faith which, striking its fibers into the Word of God as its proper soil, draws up the moisture which nourishes it, and which has first come down from heaven. It is only as we understand this, that we can begin or continue in a course of true, practical, and experimental religion.

To merely understand the grand truths of Scripture, is of little use—unless they produce . . .repentance, faith, love, and holiness.

That is not right faith which does not lead to practice; and that is not a right practice which does not spring from faith. (John Angell James. Jewels from James)

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Kent Hughes writes about a cartoon in The New Yorker that showed a large sign out in front of a church which read: