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About this book

James

About this book
Chapter 2

1 My brothers and sisters, do not show prejudice if you possess faith in our glorious Lord Jesus Christ.⁠ 2 For if someone comes into your assembly wearing a gold ring and fine clothing, and a poor person enters in filthy clothes, 3 do you pay attention to the one who is finely dressed and say, “You sit here in a good place,” and to the poor person, “You stand over there,” or “Sit on the floor”? 4 If so, have you not made distinctions among yourselves and become judges with evil motives? 5 Listen, my dear brothers and sisters! Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? 6 But you have dishonored the poor! Are not the rich oppressing you and dragging you into the courts? 7 Do they not blaspheme the good name of the one you belong to? 8 But if you fulfill the royal law as expressed in this scripture, “You shall love your neighbor as yourself,” you are doing well.⁠ 9 But if you show prejudice, you are committing sin and are convicted by the law as violators. 10 For the one who obeys the whole law but fails in one point has become guilty of all of it.⁠ 11 For he who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery but do commit murder, you have become a violator of the law. 12 Speak and act as those who will be judged by a law that gives freedom.⁠ 13 For judgment is merciless for the one who has shown no mercy.⁠ But mercy triumphs over judgment.⁠ 14 What good is it, my brothers and sisters, if someone claims to have faith but does not have works? Can this kind of faith save him? 15 If a brother or sister is poorly clothed and lacks daily food, 16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, what good is it? 17 So also faith, if it does not have works, is dead being by itself. 18 But someone will say, “You have faith and I have works.” Show me your faith without works and I will show you faith by my works. 19 You believe that God is one; well and good. Even the demons believe that—and tremble with fear. 20 But would you like evidence, you empty fellow, that faith without works is useless? 21 Was not Abraham our father justified by works when he offered Isaac his son on the altar?⁠ 22 You see that his faith was working together with his works and his faith was perfected by works. 23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” and he was called God’s friend.⁠ 24 You see that a person is justified by works and not by faith alone. 25 And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way?⁠ 26 For just as the body without the spirit is dead, so also faith without works is dead.

Texts in conversation

Compare James 2:23 and Irenaeus, Against Heresies 4.13

New Testament · Early Christian

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Summary

James says Abraham believed God and was called God’s friend. Irenaeus echoes this to describe Abraham following the Torah by free choice and becoming his friend through faith rather than compulsion.

Passages

James 2:23

New Testament
22 You see that his faith was working together with his works and his faith was perfected by works. 23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” and he was called God’s friend. 24 You see that a person is justified by works and not by faith alone.
80–90 CE (scholarly estimate) Read in James

Irenaeus, Against Heresies 4.13

Early Christian
4 Inasmuch, then, as all natural precepts are common to us and to them (the Jews), they had in them indeed the beginning and origin; but in us they have received growth and completion. For to yield assent to God, and to follow His Word, and to love Him above all, and one's neighbour as one's self (now man is neighbour to man), and to abstain from every evil deed, and all other things of a like nature which are common to both [covenants], do reveal one and the same God. But this is our Lord, the Word of God, who in the first instance certainly drew slaves to God, but afterwards He set those free who were subject to Him, as He does Himself declare to His disciples: I will not now call you servants, for the servant knows not what his lord does; but I have called you friends, for all things which I have heard from My Father I have made known. For in that which He says, I will not now call you servants, He indicates in the most marked manner that it was Himself who did originally appoint for men that bondage with respect to God through the law, and then afterwards conferred upon them freedom. And in that He says, For the servant knows not what his lord does, He points out, by means of His own advent, the ignorance of a people in a servile condition. But when He terms His disciples the friends of God, He plainly declares Himself to be the Word of God, whom Abraham also followed voluntarily and under no compulsion (sine vinculis), because of the noble nature of his faith, and so became the friend of God. But the Word of God did not accept of the friendship of Abraham, as though He stood in need of it, for He was perfect from the beginning (Before Abraham was, He says, I am), but that He in His goodness might bestow eternal life upon Abraham himself, inasmuch as the friendship of God imparts immortality to those who embrace it.
175–190 CE (scholarly estimate) Read in Irenaeus, Against Heresies Book 4

References

... Similarly, Irenaeus uses the phrase, “behold the judge is near,” which echoes James 5:9. Irenaeus also says twice of Abraham, “he believed God and it was reputed to him as righteousness and he was called friend of God,” which echoes James 2:23. The possibility in this last instance that James was being used is muted by the fact that the designation “friend of God” was available elsewhere. But the question remains, where would it most likely have been available to Irenaeus? ...
Luke Timothy Johnson, The Letter of James: A New Translation with Introduction and Commentary (New York: Doubleday, 1995), 128.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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James 2:23 and Irenaeus, Against Heresies 4.13

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