What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? 15 If a brother or sister has nothing to wear and has no food for the day, 16 and one of you says to them, “Go in peace, keep warm, and eat well,” but you do not give them the necessities of the body, what good is it? 17 So also faith of itself, if it does not have works, is dead. 18 Indeed someone may say, “You have faith and I have works.” Demonstrate your faith to me without works, and I will demonstrate my faith to you from my works. 19 You believe that God is one. You do well. Even the demons believe that and tremble. 20 Do you want proof, you ignoramus, that faith without works is useless? 21 Was not Abraham our father justified by works when he offered his son Isaac upon the altar? 22 You see that faith was active along with his works, and faith was completed by the works. 23 Thus the scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” and he was called “the friend of God.” 24 See how a person is justified by works and not by faith alone. 25 And in the same way, was not Rahab the harlot also justified by works when she welcomed the messengers and sent them out by a different route? 26 For just as a body without a spirit is dead, so also faith without works is dead.
Some scholars suggest that James’ letter was in response to a misinterpretation of Paul’s teaching on justification by faith (Rom. 4:1-6) where Paul uses the example of Abraham to illustrate how faith, rather than adherence to the Mosaic Law, is the basis for justification before God. This is in response to the question of whether salvation required obedience to the Mosaic Law, especially circumcision and other ritual practices. Paul contrasted faith in Christ with works of the Law and emphasized that believers are justified by faith apart from works of the Mosaic Law (Rom. 3:28; Gal. 2:16).
In his letter, James was concerned with a misunderstanding within the early Christian community regarding the nature of faith, particularly how it related to salvation and ethical conduct. The “works” James refers to are not works of the Mosaic Law but rather works of charity and moral action—deeds that naturally flow from a living faith. He is writing to address Christians who may misunderstand the nature of faith, believing that intellectual assent or belief in doctrine alone (faith without corresponding actions) is sufficient for salvation. James argues that faith cannot be separated from works, which are its necessary fruit, completing and proving the authenticity of one's faith. Works, in this sense, do not replace faith but make it visible and operational, reaching its fullness and perfection through loving actions.
James poses a rhetorical question to introduce his argument – Can faith that is purely intellectual, not supported by good works of charity, mercy, and obedience to God’s moral law, lead to salvation? He provides a practical example to illustrate that merely offering words of encouragement or prayer to someone in need without giving them tangible assistance is useless. Such faith is lifeless. James argues that faith cannot be demonstrated apart from works which are a necessary consequence of authentic faith.
James acknowledges that belief in monotheism (“God is one,” Deut. 6:4) is important, but he points out that even demons have this belief but it does not lead them to salvation. He uses forceful language "ignoramus" to point out the gravity of their error in believing that faith alone can save them. He uses the example of Abraham’s faith which was tested and made perfect through his willingness to offer Isaac, demonstrating the authenticity of his faith (Genesis 22).
James clarifies that works are not separate from faith but work together with faith. Faith is “completed” by works - it reaches its intended goal through action. Abraham’s faith reached its fulfillment because he acted on it. However, these works do not replace faith as the basis for salvation but serve as the necessary evidence of its genuineness. Abraham’s faith reached its fulfillment because he acted on it, and that was the basis of his righteousness. James’ emphasis is on the fact that works make faith operational and visible, thus completing it.
James states that works are necessary for justification. Faith alone, without works, is insufficient. This does not mean that James contradicts Paul, but rather that James is addressing a different aspect of justification. Whereas Paul speaks about initial justification before God (against the reliance on Mosaic Law), James speaks about the ongoing demonstration of faith through works, which show the authenticity of one’s faith and final justification.
James introduces Rahab (Joshua 2), whose actions in hiding the Israelite spies were counted as righteousness. Her faith was demonstrated through her courageous deeds. Rahab, like Abraham, responded in faith through action, showing that even those outside the covenant (as a Gentile) can be justified by works. James’ use of “justified by works” refers to how works vindicate and demonstrate true faith before others and before God. Just as Rahab’s actions proved her faith, so too must believers show their faith through actions. James concludes that faith must be active and lived out to be alive.
Heavenly Father, grant us a living faith that is demonstrated by our actions. Help us to love as You love, showing mercy and compassion to those in need. May our faith be made perfect through works of charity and obedience to Your will, so that we may glorify You in all we do. This we pray through Christ our Lord. Amen!
References
- McSorley, Joseph. An Outline History of the Church by Centuries (From St. Peter to Pius XII). 2nd ed., B. Herder Book Co., 1944.
- Orchard, Bernard, et al. A Catholic Commentary on Holy Scripture. Feb. 1953.
- Chiu, José Enrique Aguilar, et al. The Paulist Biblical Commentary. Paulist Press, 2018.
- Faculty of the University of Navarre. The Navarre Bible: New Testament Expanded Edition. Four Courts / Scepter, 2008.
- Brown, Raymond Edward, et al. The New Jerome Biblical Commentary. Prentice Hall, 1990.
- Charpentier, Etienne. How to Read the Old Testament. Translated by John Bowden, 1981.
- Komonchak, Joseph, et al., editors. The New Dictionary of Theology.
- McKenzie, John. Dictionary of the Bible. Collier Books, 1965.
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