James 2:14-18 is about the relationship of "faith" and "works" and the absence of "works" makes for a "dead" faith -- a faith incapable of saving. Anyone familiar with the writings of Paul would note the apparent contradiction between this section of James and certain pronouncements of Paul regarding the sufficiency of faith without works. The contradiction is apparent since even Paul speaks of a faith operating through charity. In fact, it can be shown that even for Paul, a faith that is dead -- as James would put it -- also matters for nothing.
The argument regarding the uselessness of faith without works continues until verse 26 with the idea that faith without works is dead faith (v. 17.20.26). An outline of the context showing the place of vv. 14-18 can be drawn as follows
- Introduction Faith without works is a faith that cannot save (15)
- Example (16)
- Faith without works is dead faith (17)
- Anticipated Objection and Response
- The works of my faith against your faith without works (18)
- Example: Demons have faith but no works(19)
- Reiteration: Faith without works is dead (20)
- Proof 1: Abraham (21-23)
- Abraham carried Isaac to the altar to be offered (21)
- Here, faith is brought to perfection in works (22)
- Hence the scriptures were fulfilled (23)
- Conclusion 1: A man is justified from works, not from faith alone. (24)
- Proof 2: Rahab the Prostitute, saved because of works (25)
- Conclusion with analogy: Just as the body without the spirit is dead, so is faith without works (26)
From this outline one can immediately notice how the main concern of the author in this section is that his audience express their faith in good works. He had already touched upon this question from a different perspective, that of doing the Word and not hearers only (1:19-25). In verse 18, James makes a challenge: "Show me your faith apart from works and I will show you the works that derive from my faith." The second part of this challenge actually echoes some of Jesus' statements about the tree and its fruits. In Matthew 7:16-20, fruits verify the authenticity of a prophet; In Luke 3:8, fruits of righteousness prove the sincerity of one's conversion. In verse 19, James puts forward the example of those who has faith but do not have the expected "works" deriving from faith: the demons themselves. In vv. 21-25, the central declaration "A man is justified/saved from works not from faith alone (v. 25)" is illustrated in the examples of Rahab the prostitute and Abraham.
Rahab and her family were saved from destruction when she helped Joshua's spies (Joshua 2:1-20;6:22-25). The harlot also believed that the Lord was giving their land to the Israelites; she had a faith that was formed from the stories she heard about the exploits of the Lord (Joshua 2:8-11). That faith she expressed by assisting the spies complete their mission. It was that faith accompanied by her good work that saved her and her household.
The example of Abraham bringing Isaac to the altar of sacrifice (Gen. 22:9-12) is also for James an example of faith expressing itself in works. In fact, James describes this example as that of Abraham's faith "conspiring" (Knox) with his works such that his faith is "brought to perfection" in deeds (v. 22). It is interesting that here, the same text from Genesis 15:6 which James says is fulfilled because of Abraham's faith and work is used by Paul in Gal. 3:6 to bring home the point that it is by faith alone that the Galatians have become children of Abraham. The difference in application is due to a difference of perspectives. James was speaking of faith that is verified in good works (similar to Matthew 7:16-20), while Paul is speaking of faith as a response to the gratuitousness of God's saving act.
Perhaps James is here dealing with a particular interpretation of Paul's pronouncements regarding the primacy of faith. It is more obvious however that he is concerned about a faith that is -- in the words of Paul -- operative in charity (cf. Gal. 5:6). If we take the previous section about not being impartial in favor of the rich and obeying the regal law of charity (2:1-13) as a particular instance of doing what was heard (1:19-25), then the present section is about the living faith -- not a dead one -- that is being described in those two previous sections. Hence the example that is given (vv. 15-16) is precisely something to which the regal law of charity can be applied: "love your neighbor as yourself" (James 2:8; Lev. 19:18). One is not practising the law if before the need of a brother or sister one can only give good wishes without providing for their needs. By that same token too, one's faith is dead.
In The Liturgy of the 24th Sunday OT B
James 2:14-18 is offered for reading on the 24th Sunday (OT B) together with a passage from the Servant Songs (Is. 50:5-9) and Mark 8:27-35. A superficial glance at the readings may lead one to conclude that the selection from James has nothing to do with the two other readings which have a thematic link between them. Jesus' challenge to his disciples "to deny himself, carry his cross and follow me" is a challenge to follow him -- as the healed Bartimaeus would do later on -- to the cross of Good Friday and later to the empty tomb of the Resurrection. In fact it is an echo of Jesus' call to his disciples to join him in His Hour (see John 12): "Whoever wants to serve must follow me, so that where I am there my servant will also be." If we reflect on the phrase "deny oneself", then we may find a connection with the reading from James. If one helps another and in the process denies oneself, then one is actually expressing one's faith in good works. Paul's statement about the Christian being baptized into the death of Christ is relevant here: we die to ourselves when we die to sin -- selfishness, envy, greed -- so that Christ can be alive in us.
