^2:1My brothers and sisters,¹ do not show prejudice² if you possess faith³ in our glorious Lord Jesus Christ.⁴^2:2For if someone⁵ comes into your assembly⁶ wearing a gold ring and fine clothing, and a poor person enters in filthy clothes, ^2:3do you pay attention to the one who is finely dressed and say,⁷ “You sit here in a good place,”⁸ and to the poor person, “You stand over there,” or “Sit on the floor”?⁹^2:4If so, have you not made distinctions¹⁰ among yourselves and become judges with evil motives?¹¹^2:5Listen, my dear brothers and sisters!¹² Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? ^2:6But you have dishonored the poor!¹³ Are not the rich oppressing you and dragging you into the courts? ^2:7Do they not blaspheme the good name of the one you belong to?¹⁴^2:8But if you fulfill the royal law as expressed in this scripture,¹⁵ “You shall love your neighbor as yourself,”¹⁶ you are doing well. ^2:9But if you show prejudice, you are committing sin and are convicted by the law as violators.¹⁷^2:10For the one who obeys the whole law but fails¹⁸ in one point has become guilty of all of it.¹⁹^2:11For he who said, “Do not commit adultery,”²⁰ also said, “Do not murder.”²¹ Now if you do not commit adultery but do commit murder, you have become a violator of the law. ^2:12Speak and act as those who will be judged by a law that gives freedom.²²^2:13For judgment is merciless for the one who has shown no mercy. But mercy triumphs over²³ judgment.

Faith and Works Together

^2:14What good is it, my brothers and sisters,²⁴ if someone claims to have faith but does not have works? Can this kind of faith²⁵ save him?²⁶^2:15If a brother or sister²⁷ is poorly clothed and lacks daily food, ^2:16and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs,²⁸ what good is it? ^2:17So also faith, if it does not have works, is dead being by itself. ^2:18But someone will say, “You have faith and I have works.”²⁹ Show me your faith without works and I will show you faith by³⁰ my works. ^2:19You believe that God is one; well and good.³¹ Even the demons believe that—and tremble with fear.³²

^2:20But would you like evidence,³³ you empty fellow,³⁴ that faith without works is useless?³⁵^2:21Was not Abraham our father justified by works when he offered Isaac his son on the altar? ^2:22You see that his faith was working together with his works and his faith was perfected by works. ^2:23And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,”³⁶ and he was called God’s friend.³⁷^2:24You see that a person is justified by works and not by faith alone. ^2:25And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? ^2:26For just as the body without the spirit is dead, so also faith without works is dead.

The Power of the Tongue

^3:1Not many of you should become teachers, my brothers and sisters,¹ because you know that we will be judged more strictly.²^3:2For we all stumble³ in many ways. If someone does not stumble⁴ in what he says,⁵ he is a perfect individual,⁶ able to control the entire body as well. ^3:3And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies.⁷^3:4Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. ^3:5So too the tongue is a small part of the body,⁸ yet it has great pretensions.⁹ Think¹⁰ how small a flame sets a huge forest ablaze. ^3:6And the tongue is a fire! The tongue represents¹¹ the world of wrongdoing among the parts of our bodies. It¹² pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell.¹³

^3:7For every kind of animal, bird, reptile, and sea creature¹⁴ is subdued and has been subdued by humankind.¹⁵^3:8But no human being can subdue the tongue; it is a restless¹⁶ evil, full of deadly poison. ^3:9With it we bless the Lord¹⁷ and Father, and with it we curse people¹⁸ made in God’s image. ^3:10From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters.¹⁹^3:11A spring does not pour out fresh water and bitter water from the same opening, does it? ^3:12Can a fig tree produce olives, my brothers and sisters,²⁰ or a vine produce figs? Neither can a salt water spring produce fresh water.

True Wisdom

^3:13Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings.²¹^3:14But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. ^3:15Such²² wisdom does not come²³ from above but is earthly, natural,²⁴ demonic. ^3:16For where there is jealousy and selfishness, there is disorder and every evil practice. ^3:17But the wisdom from above is first pure, then peaceable, gentle, accommodating,²⁵ full of mercy and good fruit,²⁶ impartial, and not hypocritical.²⁷^3:18And the fruit that consists of righteousness²⁸ is planted²⁹ in peace among³⁰ those who make peace.

Read in Logos

Footnotes

1 Grk “brothers.” See note on the phrase “brothers and sisters” in .
2 Or “partiality.”
3 Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.
4 Grk “our Lord Jesus Christ of glory.” Here δόξης (doxēs) has been translated as an attributive genitive.
5 The word for “man” or “individual” here is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” But as 2 says, “equivalent to τὶς someone.”
6 Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly ( 2.b.).
7 Grk “and you pay attention … and say,” continuing the “if” clauses from v. 2. In the Greek text, vv. 2–4 form one long sentence.
8 Or “sit here, please.”
9 Grk “sit under my footstool.” The words “on the floor” have been supplied in the translation to clarify for the modern reader the undesirability of this seating arrangement (so also , , , ). Another option followed by a number of translations is to replace “under my footstool” with “at my feet” (, , ).
10 Grk “have you not made distinctions” (as the conclusion to the series of “if” clauses in vv. 2–3).
11 Grk “judges of evil reasonings.”
12 Grk “brothers.” See note on the phrase “brothers and sisters” in .
13 This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2–3.
14 Grk “that was invoked over you,” referring to their baptism in which they confessed their faith in Christ and were pronounced to be his own. To have the Lord’s name “named over them” is OT imagery for the Lord’s ownership of his people (cf. 2 Chr 7:14; Amos 9:12; Isa 63:19; Jer 14:9; 15:16; Dan 9:19; Acts 15:17).
15 Grk “according to the scripture.”
16 A quotation from Lev 19:18 (also quoted in Matt 19:19; 22:39; Mark 12:31; Luke 10:27; Rom 13:9; Gal 5:14).
17 Or “transgressors.”
18 Or “stumbles.”
19 Grk “guilty of all.”
20 A quotation from Exod 20:14 and Deut 5:18.
21 A quotation from Exod 20:13 and Deut 5:17.
22 Grk “a law of freedom.”
23 Grk “boasts against, exults over,” in victory.
24 Grk “brothers.” See note on the phrase “brothers and sisters” in .
25 Grk “the faith,” referring to the kind of faith just described: faith without works. The article here is anaphoric, referring to the previous mention of the noun πίστις (pistis) in the verse. See .
26 The form of the question in Greek expects a negative answer.
27 It is important to note that the words ἀδελφός (adelphos) and ἀδελφή (adelphē) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in .
28 Grk “what is necessary for the body.”
29 There is considerable doubt about where the words of the “someone” end and where James’ reply begins. Some see the quotation running to the end of v. 18; others to the end of v. 19. But most punctuate as shown above. The “someone” is then an objector, and the sense of his words is something like, “Some have faith; others have works; don’t expect everyone to have both.” James’ reply is that faith cannot exist or be seen without works.
30 Or “from.”
31 Grk “you do well.”
32 Grk “believe and tremble.” The words “with fear” are implied.
33 Grk “do you want to know.”
34 Grk “O empty man.” Here the singular vocative ἄνθρωπε (anthrōpe, “man”) means “person” or even “fellow.” Cf. ἄνθρωπος 8 which views this as an instance of rhetorical address in a letter; the pejorative sense is also discussed under the previous heading (7).
35 Most witnesses, including several important ones (א A C2 P Ψ 33 𝔐 sy bo), have νεκρά (nekra, “dead”) here, while 𝔓74 reads κενή (kenē, “empty”). Both variants are most likely secondary, derived from ἀργή (argē, “useless”). The reading of the majority is probably an assimilation to the statements in vv. 17 and 26, while 𝔓74’s reading picks up on κενέ (kene) earlier in the verse. The external evidence (B C* 323 945 1739 sa) for ἀργή is sufficient for authenticity; coupled with the strong internal evidence for the reading (if νεκρά were original, how would ἀργή have arisen here and not in vv. 17 or 26?), it is strongly preferred.
36 A quotation from Gen 15:6.
37 An allusion to 2 Chr 20:7; Isa 41:8; 51:2; Dan 3:35 (), in which Abraham is called God’s “beloved.”
1 Grk “brothers.” See note on the phrase “brothers and sisters” in .
2 Grk “will receive a greater judgment.”
3 Or “fail.”
4 Or “fail.”
5 Grk “in speech.”
6 The word for “man” or “individual” is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. 2).
7 Grk “their entire body.”
8 Grk “a small member.”
9 Grk “boasts of great things.”
10 Grk “Behold.”
11 Grk “makes itself,” “is made.”
12 Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
13 The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5–6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 27:2, 90:26; 4 Ezra 7:36).
14 Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”
15 Grk “the human species.”
16 Most (C Ψ 1739c 𝔐 as well as a few versions and fathers) read “uncontrollable” (ἀκατασχετόν, akatascheton), while the most important witnesses (א A B K P 1739* latt) have “restless” (ἀκατάστατον, akatastaton). Externally, the latter reading should be preferred. Internally, however, things get a bit more complex. The notion of being uncontrollable is well suited to the context, especially as a counterbalance to v. 8a, though for this very reason scribes may have been tempted to replace ἀκατάστατον with ἀκατασχετόν. However, in a semantically parallel early Christian text, ἀκατάστατος (akatastatos) was considered strong enough of a term to denounce slander as “a restless demon” ( 27:3). On the other hand, ἀκατάστατον may have been substituted for ἀκατασχετόν by way of assimilation to 1:8 (especially since both words were relatively rare, scribes may have replaced the less familiar with one that was already used in this letter). On internal evidence, it is difficult to decide, though ἀκατασχετόν is slightly preferred. However, in light of the strong support for ἀκατάστατον, and the less-than-decisive internal evidence, ἀκατάστατον is preferred instead.
17 Most later (𝔐), along with several versional witnesses, have θεόν (theon, “God”) here instead of κύριον (kurion, “Lord”). Such is a predictable variant since nowhere else in the NT is God described as “Lord and Father,” but he is called “God and Father” on several occasions. Further, the reading κύριον is well supported by early and diversified witnesses (𝔓20 א A B C P Ψ 33 81 945 1241 1739), rendering it as the overwhelmingly preferred reading.
18 Grk “men”; but here ἀνθρώπους (anthrōpous) has generic force, referring to both men and women.
19 Grk “brothers.” See note on the phrase “brothers and sisters” in .
20 Grk “brothers.” See note on the phrase “brothers and sisters” in .
21 Grk “works in the gentleness of wisdom.”
22 Grk “This.”
23 Grk “come down”; “descend.”
24 Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44–46; Jude 19.
25 Or “willing to yield,” “open to persuasion.”
26 Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”
27 Or “sincere.”
28 Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.
29 Grk “is sown.”
30 Or “for,” or possibly “by.”