James 2:14
What good is it, my brothers, if someone claims to have faith, but has no deeds? Can such faith save him?
What good is it
The phrase "What good is it" challenges the reader to consider the practical value or benefit of a claim. In the Greek, the word "ὄφελος" (ophelos) is used, which implies usefulness or profit. This rhetorical question sets the stage for a discussion on the tangible outcomes of faith. In a historical context, early Christians were often scrutinized for their beliefs, and this question would resonate deeply, urging them to reflect on the visible impact of their faith in their communities.

my brothers
The term "my brothers" (ἀδελφοί, adelphoi) is a term of endearment and solidarity, indicating that James is addressing fellow believers with a familial bond. This reflects the early Christian understanding of the church as a family united in Christ. It emphasizes the communal aspect of faith, where believers are accountable to one another and are encouraged to live out their faith collectively.

if someone claims to have faith
The phrase "if someone claims to have faith" introduces a hypothetical scenario that James uses to illustrate his point. The Greek word for "claims" (λέγῃ, legei) suggests a verbal profession or assertion. This highlights the distinction between mere verbal acknowledgment of faith and genuine belief that is evidenced by action. Historically, this would have been significant in a time when many were converting to Christianity and the authenticity of one's faith was often questioned.

but has no deeds
The contrast "but has no deeds" underscores the core argument of the passage. The Greek word for "deeds" (ἔργα, erga) refers to works or actions. This phrase challenges the notion of a faith that is purely intellectual or emotional without corresponding actions. In the scriptural context, deeds are seen as the natural fruit of genuine faith, reflecting the teachings of Jesus in the Gospels about bearing good fruit.

Can such faith save him?
The rhetorical question "Can such faith save him?" is pivotal, as it questions the salvific efficacy of a faith devoid of works. The Greek word for "save" (σῶσαι, sōsai) implies deliverance or preservation, often in a spiritual sense. This question would have been particularly provocative in the early church, where the relationship between faith and works was a topic of significant theological debate. It calls believers to examine the authenticity of their faith, urging them to demonstrate their beliefs through actions that align with the teachings of Christ.

Persons / Places / Events
1. James
The author of the epistle, traditionally identified as James, the brother of Jesus and a leader in the early Jerusalem church. He is known for his practical approach to Christian living.

2. Early Christian Communities
The audience of the letter, likely Jewish Christians scattered outside of Jerusalem, facing trials and needing guidance on living out their faith.

3. Faith and Works
Central themes in this passage, where James addresses the relationship between belief and action in the life of a believer.
Teaching Points
Faith Without Works is Dead
Genuine faith is evidenced by actions. A claim to faith without corresponding deeds is empty and ineffective.

The Nature of Saving Faith
True saving faith is transformative, leading to a life characterized by good works. It is not mere intellectual assent but involves the whole person.

The Role of Works in the Christian Life
Works are not the basis of salvation but the fruit of it. They are the natural outcome of a living faith and a relationship with Christ.

Community and Accountability
Believers are called to live out their faith in community, encouraging and holding one another accountable to live lives that reflect their beliefs.

Practical Christianity
Christianity is not just a set of beliefs but a way of life. Our faith should be visible in how we treat others and respond to their needs.
Bible Study Questions
1. How does James 2:14 challenge the common understanding of faith in your own life?

2. In what ways can you ensure that your faith is accompanied by deeds in your daily routine?

3. How do the teachings of Paul in Ephesians 2:8-10 complement James' message in this passage?

4. Reflect on a time when you saw faith in action. How did it impact your understanding of what it means to live as a Christian?

5. How can your local church community support one another in living out the principles found in James 2:14?
Connections to Other Scriptures
Ephesians 2:8-10
Paul discusses salvation by grace through faith, emphasizing that we are created for good works, which God prepared in advance for us to do. This complements James' teaching by showing that genuine faith naturally results in good works.

Matthew 7:21-23
Jesus teaches that not everyone who calls Him "Lord" will enter the kingdom of heaven, but only those who do the will of the Father. This underscores the necessity of actions aligning with faith.

1 John 3:17-18
John emphasizes love in action, stating that if anyone has material possessions and sees a brother in need but has no pity, how can the love of God be in that person? This aligns with James' call for faith to be demonstrated through deeds.
Works the Test of FaithC. Jerdan James 2:14-19
A Barren FaithM. Luther.James 2:14-26
A Child of God Cannot Live an Ungodly LifeSword and Trowel.James 2:14-26
A Dead FaithJ. H. Hambleton.James 2:14-26
A Living FaithAbp. Sumner.James 2:14-26
A Working Faith NecessaryR. Erskine.James 2:14-26
Abraham the Friend of GodEssex RemembrancerJames 2:14-26
Abraham the Friend of GodThos. Coleman.James 2:14-26
Abraham the Friend of GodT. Kidd.James 2:14-26
Abraham the Friend of GodJames 2:14-26
Abraham's Faith and PrivilegesT. Manton, D. D.James 2:14-26
Believing and DoingS. Rutherford.James 2:14-26
Believing and WorkingJames 2:14-26
Cheap BenevolenceJames 2:14-26
Conviction not ConversionJames 2:14-26
Creed and ConductT. Bagley.James 2:14-26
Doctrine and PracticeLife of Archbishop Whately.James 2:14-26
Doing Better than TalkingJames 2:14-26
Empty-HeadedA. Plummer, . D. D.James 2:14-26
FaithJ. Parker, D. D.James 2:14-26
Faith a Nerve-CentreRobt. Whyte, D. D.James 2:14-26
Faith and EmotionJ. Parker, D. D.James 2:14-26
Faith and its ManifestationA. Maclaren, D. D.James 2:14-26
Faith and WorksT. Guthrie, D D.James 2:14-26
Faith and WorksArchbishop Whately.James 2:14-26
Faith and WorksJeremy Taylor, D. D.James 2:14-26
Faith and WorksJ. Trapp.James 2:14-26
Faith and WorksBp. Beveridge.James 2:14-26
Faith and WorksA. Macdonald.James 2:14-26
Faith and WorksT.F. Lockyer James 2:14-26
Faith in Germ and ManifestedA. R. Fausset, M. A.James 2:14-26
Faith More than CreedDean Plumptre.James 2:14-26
Faith Perfected by WorksJ. A. Bengel.James 2:14-26
Faith Shown by WorksThe ChurchJames 2:14-26
Faith Without Works is DeadM. O'Sullivan, M. A.James 2:14-26
Friendship with GodS. Palmer.James 2:14-26
Friendship with GodD. Thomas.James 2:14-26
Friendship with GodC. P. Eyre, M. A.James 2:14-26
Good WorksJ. Donne.James 2:14-26
Good WorksR. W. Lowrie.James 2:14-26
Good WorksD. Swing.James 2:14-26
Inconsideration and IgnoranceT. Manton.James 2:14-26
JustificationR. W. Evans, B. D.James 2:14-26
JustificationWilliam Marsh, D. D.James 2:14-26
Justification by Works, and not by Faith OnlyJames Stark.James 2:14-26
Justification, According to St. Paul and St. JamesW. Weldon. Champneys, M. A.James 2:14-26
Living .Faith a Working FaithW. Arnot.James 2:14-26
Luther's View of FaithProctor's Gems of ThoughtJames 2:14-26
Mouth MercyJ. Trapp.James 2:14-26
On the Existence of a DeityG. Clayton, M. A.James 2:14-26
One FaithfulF. Jackson.James 2:14-26
Opposite FoesW. Arnot, D. D.James 2:14-26
Pretence of LiberalitR. Turnbull.James 2:14-26
Productive FaithG. Fisk, LL. B.James 2:14-26
RahabC. H. Spurgeon.James 2:14-26
Religion More than Intellectual AssentA. Maclaren, D. D.James 2:14-26
Saving FaithT. L. Cuyler, D. D.James 2:14-26
Scriptural Evidence of Saving FaithC. Yale.James 2:14-26
St. James and St. PaulA. R. Fausset, M. A.James 2:14-26
St. Paul and St. James on FaithW. H. M. Aitken, M. A.James 2:14-26
The Connection Between Faith and WorksB. Beddome, M. A.James 2:14-26
The Faith of Christians Contrasted in its Results with the Faith of Fallen SpiritsD. Thomas.James 2:14-26
The Faith of RahabT. Manton.James 2:14-26
The Friend of GodG. Brooks.James 2:14-26
The Friend of GodC. H. Spurgeon.James 2:14-26
The Friendship of GodHomilistJames 2:14-26
The Highest FriendshipHomilistJames 2:14-26
The Test of FaithJ. Eyre, M. A.James 2:14-26
The Vital Efficacy of FaithTheological Sketch-bookJames 2:14-26
Two Kinds of Faith -- the Spurious and the GenuineJohn King, M. A.James 2:14-26
Vain ManDean Plumptre.James 2:14-26
What Doth it ProfitA. Plummer, D. D.James 2:14-26
Words and DeedsJ. Trapp.James 2:14-26
Words UselessJ. Trapp.James 2:14-26
Works the True Test of FaithT. Hammond.James 2:14-26
Works Through FaithH. A. James, B. D.James 2:14-26
People
Isaac, James, Rahab
Places
Dispersion
Topics
Able, Actions, Brethren, Brothers, Claims, Correspond, Deeds, Faith, Nothing, Professes, Profit, Salvation, Save, Sayeth, Says, Someone, Speak, Though, Works, Yet
Dictionary of Bible Themes
James 2:14

     5635   work, and redemption
     8022   faith, basis of salvation
     8239   earnestness
     8330   receptiveness
     8402   claims

James 2:14-17

     5661   brothers
     5876   helpfulness
     8142   religion

James 2:14-19

     5769   behaviour

James 2:14-21

     8442   good works

James 2:14-26

     5635   work, and redemption
     6679   justification, results
     6746   sanctification, means and results
     8021   faith, nature of
     8255   fruit, spiritual
     8316   orthodoxy, in NT
     8454   obedience, to God
     8767   hypocrisy

Library
Fruitless Faith
"Even so faith, if it hath not works, is dead, being alone."--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
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914

Dr. Beardsley's Address.
The Rev. E. E. Beardsley, D.D., LL.D., rector of St. Thomas's Church, New Haven, historian of the diocese and biographer of Bishop Seabury, then made the following address: So much has been written and spoken about the consecration of Bishop Seabury, that it must be well understood by all intelligent Connecticut churchmen, if not by all American churchmen. It is quite unnecessary to take you over the familiar ground; but I have been sometimes asked; "What was the Scottish Episcopal Church, that her
Various—The Sermons And Addresses At The Seabury Centenary

Application
1. Is Jesus Christ altogether lovely? Then I beseech you set your souls upon this lovely Jesus. I am sure such an object as has been here represented, would compel love from the coldest breast and hardest heart. Away with those empty nothings, away with this vain deceitful world, which deserves not the thousandth part of the love you give it. Let all stand aside and give way to Christ. O if only you knew his worth and excellency, what he is in himself, what he has done for you, and deserved from
John Flavel—Christ Altogether Lovely

The Middle Colonies: the Jerseys, Delaware, and Pennsylvania --The Quaker Colonization --Georgia.
THE bargainings and conveyancings, the confirmations and reclamations, the setting up and overturning, which, after the conquest of the New Netherlands, had the effect to detach the peninsula of New Jersey from the jurisdiction of New York, and to divide it for a time into two governments, belong to political history; but they had, of course, an important influence on the planting of the church in that territory. One result of them was a wide diversity of materials in the early growth of the church.
Leonard Woolsey Bacon—A History of American Christianity

The American Church on the Eve of the Great Awakening --A General view.
BY the end of one hundred years from the settlement of Massachusetts important changes had come upon the chain of colonies along the Atlantic seaboard in America. In the older colonies the people had been born on the soil at two or three generations' remove from the original colonists, or belonged to a later stratum of migration superimposed upon the first. The exhausting toil and privations of the pioneer had been succeeded by a good measure of thrift and comfort. There were yet bloody campaigns
Leonard Woolsey Bacon—A History of American Christianity

Progress of Calvinism
(a) In Switzerland. /Calvini Joannis, Opera quae supersunt/ in the /Corp. Reformatorum/, vols. xxix.-lxxxvii. Doumergue, /Jean Calvin, les hommes et les choses de son temps/, 1900-5. Kampschulte, /Johann Calvin, seine Kirche und sein staat in Genf/, 1899. Fleury, /Histoire de l'Eglise de Geneve/, 3 vols., 1880. Mignet, /Etablissement de la reforme religieuse et constition du calvinisme a Geneve/, 1877. Choisy, /La theocratie a Geneve au temps de Calvin/, 1897. /Cambridge Mod. History/, ii., chap.
Rev. James MacCaffrey—History of the Catholic Church, Renaissance to French Revolution

James the Brother of the Lord.
He pistis choris ergon nekra estin.--James 2:26 Sources. I. Genuine sources: Acts 12:17; 15:13; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12. Comp. James "the brother of the Lord," Matt. 13:55; Mark 6:3; Gal. 1:19. The Epistle of James. II. Post-apostolic: Josephus: Ant. XX. 9, 1.--Hegesippus in Euseb. Hist. Ecc. II. ch. 23.--Jerome: Catal. vir. ill. c. 2, under "Jacobus." Epiphanius, Haer. XXIX. 4; XXX. 16; LXXVIII. 13 sq. III. Apocryphal: Protevangelium Jacobi, ed. in Greek by Tischendorf, in "Evangelia
Philip Schaff—History of the Christian Church, Volume I

The Jewish Christian Theology --I. James and the Gospel of Law.
(Comp. § 27, and the Lit. given there.) The Jewish Christian type embraces the Epistles of James, Peter, and Jude, the Gospels of Matthew and Mark, and to some extent the Revelation of John; for John is placed by Paul among the "pillars" of the church of the circumcision, though in his later writings he took an independent position above the distinction of Jew and Gentile. In these books, originally designed mainly, though not exclusively, for Jewish Christian readers, Christianity is exhibited
Philip Schaff—History of the Christian Church, Volume I

Comenius and the Hidden Seed, 1627-1672.
But the cause of the Brethren's Church was not yet lost. As the Brethren fled before the blast, it befell, in the wonderful providence of God, that all their best and noblest qualities--their broadness of view, their care for the young, their patience in suffering, their undaunted faith--shone forth in undying splendour in the life and character of one great man; and that man was the famous John Amos Comenius, the pioneer of modern education and the last Bishop of the Bohemian Brethren. He was
J. E. Hutton—History of the Moravian Church

Ken
Ken, Thomas, a bishop of the Church of England, one of the gentlest, truest, and grandest men of his age, was born in Berkhampstead, England, in July, 1637; was educated at Winchester School and Oxford University, graduating B.A. in 1661. He held several livings in different parts of England. In 1680 he returned to Winchester. In 1685 he was appointed by Charles H. Bishop of Bath and Wells. In connection with six other bishops, he refused to publish the "Declaration of Indulgence" issued by James
Charles S. Nutter—Hymn Writers of the Church

Whether one who Disbelieves one Faith Can have Unformed Faith in the Other Articles
Whether One Who Disbelieves One Article of Faith can Have Unformed Faith in the Other Articles We proceed to the third article thus: 1. It seems that a heretic who disbelieves one article of faith can have unformed faith in the other articles. For the natural intellect of a heretic is no better than that of a catholic, and the intellect of a catholic needs the help of the gift of faith in order to believe in any of the articles. It seems, then, that neither can heretics believe in any articles of
Aquinas—Nature and Grace

Whether Justice and Mercy are Present in all God's Works
Whether Justice and Mercy are Present in all God's Works We proceed to the fourth article thus: 1. Justice and mercy do not appear to be present in every work of God. For some of God's works are attributed to his mercy, as for example the justification of the ungodly, while other works are attributed to his justice, as for example the condemnation of the ungodly. Thus it is said in James 2:13: "he shall have judgment without mercy that hath showed no mercy." Hence justice and mercy are not present
Aquinas—Nature and Grace

Whether Fear is an Effect of Faith
Whether Fear is an Effect of Faith We proceed to the first article thus: 1. It seems that fear is not an effect of faith. For an effect does not precede its cause. But fear precedes faith, since it is said in Ecclesiasticus 2:8: "Ye that fear God, believe in him." Hence fear is not an effect of faith. 2. Again, the same thing is not the cause of contrary effects. Now it was said in 12ae, Q. 23, Art. 2, that fear and hope are contraries, and the gloss on Matt. 1:2, "Abraham begat Isaac," says that
Aquinas—Nature and Grace

Whether Fear is Appropriately Divided into Filial, Initial, Servile, and Worldly Fear
Whether Fear is appropriately Divided into Filial, Initial, Servile, and Worldly Fear We proceed to the second article thus: 1. It seems that fear is not appropriately divided into filial, initial, servile, and worldly fear. For in 2 De Fid. Orth. 15 the Damascene names six kinds of fear, including laziness and shame, which were discussed in 12ae, Q. 41, Art. 4. But these are not mentioned in this division, which therefore seems inappropriate. 2. Again, each of these fears is either good or evil.
Aquinas—Nature and Grace

Whether Unformed Faith Can Become Formed, or vice Versa
Whether Unformed Faith can become Formed, or Vice Versa We proceed to the fourth article thus: 1. It seems that unformed faith cannot become formed, nor formed faith unformed. It is said in I Cor. 13:10: "when that which is perfect is come, then that which is in part shall be done away." Now in comparison with formed faith, unformed faith is imperfect. It will therefore be done away when formed faith is come. It follows that it cannot be numerically one habit with formed faith. 2. Again, the dead
Aquinas—Nature and Grace

The King James Version --Its Influence on English and American History
THE King James version of the Bible is only a book. What can a book do in history? Well, whatever the reason, books have played a large part in the movements of men, specially of modern men. They have markedly influenced the opinion of men about the past. It is commonly said that Hume's History of England, defective as it is, has yet "by its method revolutionized the writing of history," and that is true. Nearer our own time, Carlyle's Life of Cromwell reversed the judgment of history on Cromwell,
McAfee—Study of the King James Bible

Whether all Sins are Connected with one Another?
Objection 1: It would seem that all sins are connected. For it is written (James 2:10): "Whosoever shall keep the whole Law, but offend in one point, is become guilty of all." Now to be guilty of transgressing all the precepts of Law, is the same as to commit all sins, because, as Ambrose says (De Parad. viii), "sin is a transgression of the Divine law, and disobedience of the heavenly commandments." Therefore whoever commits one sin is guilty of all. Objection 2: Further, each sin banishes its opposite
Saint Thomas Aquinas—Summa Theologica

Whether a Man who Disbelieves one Article of Faith, Can have Lifeless Faith in the Other Articles?
Objection 1: It would seem that a heretic who disbelieves one article of faith, can have lifeless faith in the other articles. For the natural intellect of a heretic is not more able than that of a catholic. Now a catholic's intellect needs the aid of the gift of faith in order to believe any article whatever of faith. Therefore it seems that heretics cannot believe any articles of faith without the gift of lifeless faith. Objection 2: Further, just as faith contains many articles, so does one science,
Saint Thomas Aquinas—Summa Theologica

Whether Sins once Forgiven Return through a Subsequent Sin?
Objection 1: It would seem that sins once forgiven return through a subsequent sin. For Augustine says (De Bapt. contra Donat. i, 12): "Our Lord teaches most explicitly in the Gospel that sins which have been forgiven return, when fraternal charity ceases, in the example of the servant from whom his master exacted the payment of the debt already forgiven, because he had refused to forgive the debt of his fellow-servant." Now fraternal charity is destroyed through each mortal sin. Therefore sins already
Saint Thomas Aquinas—Summa Theologica

Whether Mercy Can be Attributed to God?
Objection 1: It seems that mercy cannot be attributed to God. For mercy is a kind of sorrow, as Damascene says (De Fide Orth. ii, 14). But there is no sorrow in God; and therefore there is no mercy in Him. Objection 2: Further, mercy is a relaxation of justice. But God cannot remit what appertains to His justice. For it is said (2 Tim. 2:13): "If we believe not, He continueth faithful: He cannot deny Himself." But He would deny Himself, as a gloss says, if He should deny His words. Therefore mercy
Saint Thomas Aquinas—Summa Theologica

Whether in Every Work of God There are Mercy and Justice?
Objection 1: It seems that not in every work of God are mercy and justice. For some works of God are attributed to mercy, as the justification of the ungodly; and others to justice, as the damnation of the wicked. Hence it is said: "Judgment without mercy to him that hath not done mercy" (James 2:13). Therefore not in every work of God do mercy and justice appear. Objection 2: Further, the Apostle attributes the conversion of the Jews to justice and truth, but that of the Gentiles to mercy (Rom.
Saint Thomas Aquinas—Summa Theologica

Whether the Judge Can Lawfully Remit the Punishment?
Objection 1: It would seem that the judge can lawfully remit the punishment. For it is written (James 2:13): "Judgment without mercy" shall be done "to him that hath not done mercy." Now no man is punished for not doing what he cannot do lawfully. Therefore any judge can lawfully do mercy by remitting the punishment. Objection 2: Further, human judgment should imitate the Divine judgment. Now God remits the punishment to sinners, because He desires not the death of the sinner, according to Ezech.
Saint Thomas Aquinas—Summa Theologica

Whether all those who Perform Works of Mercy Will be Punished Eternally?
Objection 1: It would seem that all who perform works of mercy will not be punished eternally, but only those who neglect those works. For it is written (James 2:13): "Judgment without mercy to him that hath not done mercy"; and (Mat. 5:7): "Blessed are the merciful for they shall obtain mercy." Objection 2: Further, (Mat. 25:35-46) we find a description of our Lord's discussion with the damned and the elect. But this discussion is only about works of mercy. Therefore eternal punishment will be awarded
Saint Thomas Aquinas—Summa Theologica

Whether in the Demons There is Faith?
Objection 1: It would seem that the demons have no faith. For Augustine says (De Praedest. Sanct. v) that "faith depends on the believer's will": and this is a good will, since by it man wishes to believe in God. Since then no deliberate will of the demons is good, as stated above ([2335]FP, Q[64], A[2], ad 5), it seems that in the demons there is no faith. Objection 2: Further, faith is a gift of Divine grace, according to Eph. 2:8: "By grace you are saved through faith . . . for it is the gift
Saint Thomas Aquinas—Summa Theologica

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