2:24 The use of the plural "you"in this verse in the Greek text shows that James had completed his response to the objector. He was now addressing his readers directly again (cf. vv. 14-17).
Works declare us righteous in the sense that our works testify to onlookers that we have exercised saving faith. They are the external fruit that bears witness to the eternal life within. "You see . . . by [his] works."However, James previously said that not every believer will bear visible fruit (v. 17; cf. John 15:2). Such a believer's faith is not productive but "dead."Nevertheless he has faith. Some unbelievers appear to bear the fruit of saving faith, but God will one day expose their "wheat"as "tares"(Matt. 13:30).
". . . Paul and James are best understood as addressing quite dissimilar situations . . . Whereas Paul's audience is in danger of relying on works' for salvation, James' readers are excusing themselves from good works, thereby showing only a faith that is dead . . ."120
2:25 James could have ended his argument about the "revered patriarch"Abraham. He chose to add the illustration of Rahab, the "redeemed prostitute,"to borrow the terms of another writer.121
"Rahab . . . is superbly suited to tie the strands of his thoughts together. This passage had begun, as we have seen, with an allusion to his theme of saving the life' (2:14; 1:21). Not surprisingly, therefore, Rahab is selected as a striking example of a person whose physical life was saved' precisely because she had works."122
Apparently Rahab trusted in God before the spies ever arrived at her door (cf. Josh. 2:9-13). Rather than being originally part of the Israelite nation she was a proselyte to Judaism. Thus with these two examples James showed the necessity of works for believers regardless of one's background and origins. Abraham and Rahab were poles apart.
"The contrast is neat: Abraham, a major Bible figure; Rahab, a minor participant. Abraham the father of the faithful; Rahab a foreigner. Abraham the respected; Rahab the disreputable. Abraham a man; Rahab a woman. As so often, the contrast is intended to alert us to the fact that a fully comprehensive statement is being made--as it were, covering the situation all the way from Abraham to Rahab and back again. The primary works of faith, then, are the works of Abraham and Rahab and they apply to all without exception.
"What was the work of Abraham? He held nothing back from God. God said, I want your son' and Abraham rose early in the morning' (Gn. 22:3) in prompt obedience. What was the work of Rahab? She reached out and took into her own care those who were needy and helpless, regardless of the cost to herself."123
2:26 Faith without works is as dead as a body without a human spirit. It is of no practical value. This is James' final illustration and affirmation on the subject. Our faith becomes only dead orthodoxy when we stop obeying God. Vital faith then becomes dead faith. Both a dead body and dead faith were alive at one time.
"Does James then contradict Paul's doctrine of full grace, or John's insistence on faith as the single condition for eternal life? Far from it. But neither does he offer support to the widespread notion that a dead faith' cannot exist in the life of a Christian. Ironically, that is exactly what he is warning against. Thus the misconstruction of his words has not only bred unnecessary confusion about the terms for eternal life, but it has also deprived the church of a much needed and salutary warning.
"The dangers of a dying faith are real. But they do not include hell, and nothing James writes suggests this. Nevertheless, sin remains a deadly nemesis to Christian experience which can end our physical lives themselves. To that, the wisdom of the Old Testament adds its witness to the warnings of James. And if a man is to be saved from sucha consequence, he musthave works."124
"Never once does James question whether the rich--or poor--have been saved. Neither does he admonish them in such a way that should cause them to question whether they have been saved. He never says, for example, The trouble with you people is that you are not saved.' He does not come forward with a plan of salvation; he does not warn them of a false assurance; he does not go over the basis of saving faith."125
The key to understanding this passage is a correct understanding of what dead faith is. James used "dead"(vv. 17, 26) as a synonym for "useless"(vv. 14, 16, 20). He was not saying the person with dead faith has no faith, that he is unsaved. He meant that the person with dead faith has saving faith, but he is not living by faith now. His faith has no vital effect on the way he presently lives. He is not trusting and obeying God day by day.
"The faith which is mentioned in this section [2:14-26] can be presupposed in every Christian . . . [James'] intention is not dogmatically oriented, but practically oriented: he wishes to admonish the Christians to practice their faith, i.e. their Christianity, by works."126
To summarize, I believe what James wrote in verses 14-26 means this. Good works are not necessary to keep us from going to hell. However they are necessary to keep us from falling under God's disciplinary punishment that may even result in premature physical death. It is possible for a Christian not to use his or her faith, to stop "walking by faith."In such a case his or her faith is of no practical use here and now. Therefore we who are Christians should be careful to continue to keep trusting and obeying God day by day. It is possible for a Christian to exercise "saving faith"and then to stop "walking by faith."That is what James is warning us to avoid. He is dealing with sanctification primarily, not justification, here and throughout this epistle. This is Christian life teaching, not teaching on how to become a Christian.
"James' emphasis on faith alone shows that he affirms the necessity of faith; what he is opposing is a faith that denies the obligation to obey Christ as Lord."127
