Faith without Works
is Dead
Certainly a major point
of the Letter of James is to call Christians to right action. Tamez
argues that James' message is that "Christians are recognized not
by their being but by their doing" (Tamez 42).
What is it that James wants us to do? James is calling Christians
to follow the law, to live a life of integrity and a life of prayer.
Tamez argues James also calls us to patience, militant patience
in the face of oppression.
Law
James refers directly to the law in 1:25, 2:8 and 2:12. It is likely
that 1:22-24: but be doers of the word, is an indirect reference
to the law, so that by verse 25 the word is synonymous of
the law. What is the perfect law, the law of liberty?
If verses 26 and 27 are examples then the law calls us to bridle
our tongues, care for orphans and widows, and to keep ourselves
unstained by the world. The way of God's rule, the law of liberty,
is not the way of our world.
And the law of liberty in James 2:12 will be the law by which we
are judged. At that judgment, we see in verses 13-17, we will be
asked about our works. For faith by itself, if it has not works,
is dead (James 2:17). The test of whether we really have faith,
James continues, will be in the works that we do. Abraham and Rahab
are examples of great faith. But James uses them to show that God
recognizes faith by our actions. The chapter proceeds logically
to the conclusion: For just as the body without the spirit is
dead, so faith without works is also dead. -James 2:26.
The image of the kingdom (basileia) of God comes to mind
in James 2:8, where we are called to fulfill the royal (basilikos)
law. The royal law: you shall love your neighbor as yourself,
is from Leviticus 19:18. In verses 9-13, we are also called avoid
partiality, adultery and murder, and to show mercy. But the point
here is the completeness of the law, rather than the specific laws
to follow. We are not to fail in any one part of the law, but to
follow the whole law.
Integrity
Wholeness is a theme that James stresses, both for individuals and
for the community. And the example James offers of complete wholeness
is God, the Father of lights. In 1:17 God has not variation
or shadow due to change. The point is that God is constant and unchanging,
and thus cannot tempt people with evil choices. The temptations
we face in 1:3 produces endurance, and will make us complete, lacking
nothing. If we are, in fact, lacking, we can turn to God, who gives
wisdom generously and ungrudgingly.
The image of giving generously echoes Matthew 7:7 ask and it
shall be given (Moo 58). But the Greek haplos is derived
from the word simple or sincere, or perhaps most importantly,
single. The Septuagint uses the word 11 times in Wisdom texts
to mean integrity. Moo argues that James' point is to emphasize
God's "single, undivided intent to give us those gifts we need"
(Moo 59). Indeed in verses 6-8, we are called to avoid wavering
and double-mindedness. In 2:19 the affirmation that God is one
is the starting point for right faith. This is the basic statement
of faith in Deuteronomy 6:4
In contrast to the unity of God is the divided, wavering nature
of people. James uses the Greek dipsychos twice, in 1:8 and
4:8. Translated double-minded, the word brings to mind the
condemnation of the divided hearts in Psalm 12:2 and Hosea
10:2, and of the sinner who walks in two ways in Sirach 2:12
(Moo 63). Those who doubt, are tossed by the wind, or are unstable
will not receive God's wisdom. (James 1:6-8). They are called to
single-mindedness, a mind that is focused on the way of God. Draw
near to God and God will draw near to you proclaims James 4:8.
Drawing near requires cleansing our hands, purifying our hearts,
and giving up double-mindedness. In 4:10 this is summarized as humbling
ourselves. Tamez argues that cleaning our hands requires giving
up the corruption that has made us rich, turning away from the values
of society toward the values of God. It is clear that we are called
to a decision. Johnson argues that James 3:13-4:3 describe the competition,
violence, murder and war that result if we choose the way of the
world (Johnson 181). In 4:4 adultery is condemned, it seems likely
that for James adultery is double-mindedness, trying to be friends
with the world and with God. Tamez notes that people who can't make
the decision for God are not trustworthy, they are both with the
community and against it (Tamez 48).
The community is called to integrity, but individuals are given
advice for single-minded living as well. James 3:2 calls us to control
our bodies, and 3:9-12 specifically condemns our use of language
to curse one another. You can see the image of double vs. single-mindedness
in James' argument that saltwater cannot yield fresh. We must chose
one way, and that is the way of transparency, sincerity, and singleness.
Thus in 5:12 we should not swear oaths, but rather simply be honest.
Let your "yes" really mean yes! In verses 13 and 14, James calls
individuals to be single-minded in their care for one another-pray
and sing and confess together that the community might be one before
God.
Yet James understands that this call for integrity is a difficult
one. It is not our place to judge our brothers and sisters, but
the job of the great Judge. In 4:1-10 sinners are called to repentance,
but James follows immediately with a reminder to avoid judging one
another. God will decide who are the sinners and the saved; it is
our job to live with single-minded focus on God. James 5:9 is even
more specific-do not grumble against one another, lest God judge
you. The community is called to right living, single-minded focus
on God's way, and integrity within the community. We are not to
judge one another, but to work together to live rightly and by God's
law. To do this we must be right in our action, single-minded in
our focus, and we must depend on prayer.
Prayer
From the beginning to end, James' call to action is also a call
to prayer. Although it is typical for New Testament letters to end
with a call to prayer, James is significant in the both the detail
and length of his exhortation (Moo 235). He calls us to prayer in
suffering, sickness and oppression, but also to sing praises or
psalms when we are euthumeo: that is, happy, cheerful, or keeping
up courage (James 5:13). "James cannot imagine a Christian community
that is not inspired by prayer, for it is through prayer that the
Christian identity of these oppressed communities become visible"
(Tamez 56).
And so James starts turns us to prayer staring in 1:5 inviting
us to God for the gifts we need. And he ends chapter five with Elijah
who uses prayer to show the power of God. Elijah was only human,
yet he prayed confidently and his prayer was answered. In prayer
James continues the theme of single-mindedness and being unwavering.
Right prayer is confident of response, asking in faith and never
doubting (James 1:6). It is not double-minded, but is focused on
God's way. Pray confidently and God will restore us in every way
in (James 5:13-15).
But God's restoration is contingent on our single-minded focus
on God's way. James 4:3-4 is a condemnation of the way of the world.
Do not pray for things that the world values! God will not answer
prayers of the rich and oppressors who are friends of the world.
There are no promises for those who remain double-minded, refusing
to choose between God's way and the way of the world. In 5:4, however,
God clearly hears the cries of the oppressed, and in 5:13 the whole
community is called to prayer for the suffering. Moo argues that
this suffering includes all forms of oppression, including the economic
oppression by the rich, and the suffering illustrated by the example
of Job-illness, death of family, and economic disaster (Moo 235).
Are we ill? We should ask the elders (presbuteros) to pray over
us, and to anoint us with oil (James 5:14). The word astheneo,
usually translated weak or feeble, can mean spiritually
weak or physically ill, although in the Gospels it is always physical
illness (Moo 237). In Mark 6:13, anointing with oil applies to physical
healing. In either case we see in 5:15 that the prayers of the faithful
can forgive our sins. In contrast to the prayers of the elders,
James 5:16 calls everyone to pray for one another, again with the
promise that all the righteous can offer effective prayer.
Militant Patience
The oppressed are called to prayer for their plight, but also to
patience in their suffering. Tamez argues that this call to patience
is also a call to action. Patience, she says, is not passive or
submissive waiting, but militant patience. James is using a military
term as a metaphor for life's battles (Tamez 43).
Two Greek words are used for patience in James, hypomonei
and makrothymia. Moo translates the first as what we do with
those who oppress us-long suffering patience with others.
The second is more like strong, determined fortitude or endurance
of the difficulties we face (Moo 222). However, Moo is skeptical
whether the two meanings can be separated in James, especially in
5:7-11 where James uses both.
Tamez notes that hypomonei, which she translates as perseverance
and resistance, is accompanied by perfect works in 1:3-4.
That is, James call to patience here and in 1:12 is a call to action.
It is resistance to temptation in 1:12 and growth toward maturity
and completeness in verses 3 and 4. It is the patience of Job in
5:11. Remember that Job was not patient in terms of submitting to
his tribulations, but was rather one who cried out against his oppression,
who argued with his "friends" and with God, demanding justice for
his suffering. Hypomonei is the perseverance of Romans 5:3-5,
which produces character, but more importantly, brings hope.
Hope is the point, as well, in James 5:7-10. Makrothymia,
or endurance, is holding out in the face of oppression, holding
out with hope for the future. Tamez says the message is don't
despair, or wait, alert for the promised hope is sure
to come (Tamez 46). For James' use of parousia in James 5:7
and 8, translated coming or presence, is not about some long off
kingdom of God. James says the Judge is at the door, the
waiting is like the time a farmer spends waiting for crops. Waiting
for the judge, enduring for the judge, preparing for the presence
that is soon to be here, this is what James says we must do.
Luke Timothy Johnson, The Letter of James in The New
Interpreter's Bible Volume XII, Leander E. Keck et al, editors.
(Nashville: Abingdon Press, 2000).
Douglas J. Moo, The Letter of James in The Pillar
New Testament Commentary, DA Carson, general editor. (Grand
Rapids, Michigan: William B. Eerdmans Publishing Company, 2000).
Elsa Tamez, The Scandalous Message of James: Faith Without
Works Is Dead. John Eagleson, translator. With Study Guide
by Pamela Sparr. (New York: Crossroad Publishing Company, 2002).
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