Exegetical and Hermeneutical Commentary of James 2:20
But wilt thou know, O vain man, that faith without works is dead?
20. wilt thou know, O vain man ] The term, as applied to men, is not found elsewhere in the New Testament, but is used with something of the same significance in the LXX. of Jdg 9:4. The idea is primarily that of “emptiness,” and the Greek adjective is almost literally the equivalent of our empty-headed, as a term of contempt. It answers clearly to the Raca of Mat 5:22.
that faith without works is dead ] The MSS. vary between “dead” and the adjective rendered “idle” in Mat 12:36; Mat 20:3. The meaning is substantially the same. That which is without life is without the activity which is the one proof of life.
Fuente: The Cambridge Bible for Schools and Colleges
But wilt thou know – Will you have a full demonstration of it; will you have the clearest proof in the case. The apostle evidently felt that the instances to which he was about to refer, those of Abraham and Rahab, were decisive.
O vain man – The reference by this language is to a man who held an opinion that could not be defended. The word vain here used ( kene) means properly empty, as opposed to full – as empty hands, having nothing in them; then fruitless, or without utility or success; then false, fallacious. The meaning here, properly, would be empty, in the sense of being void of understanding; and this would be a mild and gentle way of saying of one that he was foolish, or that he maintained an argument that was without sense. James means, doubtless, to represent it as a perfectly plain matter, a matter about which no man of sense could have any reasonable doubt. If we must call a man foolish, as is sometimes necessary, let us use as mild and inoffensive a term as possible – a term which, while it will convey our meaning, will not unnecessarily wound and irritate.
That faith without works is dead – That the faith which does not produce good works is useless in the matter of salvation. He does not mean to say that it would produce no effect, for in the case of the demons it did produce trembling and alarm; but that it would be valueless in the matter of salvation. The faith of Abraham and of Rahab was entirely different from this.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. But wilt thou know] Art thou willing to be instructed in the nature of true saving faith? Then attend to the following examples.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But wilt thou know? Either this question is in order to teaching, as Joh 13:12; Rom 13:3; and then the sense is: If thou hast a mind to know, I shall instruct thee: or, it is a teaching by way of question, as more emphatical and pressing; and then it is as if he had said, Know, O vain man.
O vain man; an allusion to an empty vessel, which sounds more than one that is full. The carnal professor to whom he speaks is vain, because empty of true faith and good works, though full of noise and boasting.
Objection. Doth not the apostle sin against Christs command, Mat 5:22?
Answer.
1. He speaks not of any particular man, but to all in general, of such a sort, viz. who boasted of their faith, and yet did not evidence it by their works.
2. It is not spoken in rash anger, or by way of contempt, but by way of correction and just reproof; see the like spoken by Christ himself, Mat 23:17,19; Lu 24:25 and by Paul, Gal 3:1; 1Co 15:36.
That faith without works is dead; a defective speech, faith without works, for that that which is without works, or, faith, if it be without works. He doth not say, faith is dead without works, lest it should be thought that works were the cause of the life of faith; but faith without works is dead, as Jam 2:17,26; implying, that works are the effects and signs of the life of faith.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. wilt thou know“Vain”men are not willing to know, since they have no wish to “do”the will of God. James beseeches such a one to lay aside his perverseunwillingness to know what is palpable to all who are willingto do.
vainwho deceivestthyself with a delusive hope, resting on an unreal faith.
without worksTheGreek, implies separate from the works [ALFORD]which ought to flow from it if it were real.
is deadSome of thebest manuscripts read, “is idle,” that is, unavailing toeffect what you hope, namely, to save you.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But wilt thou know, O vain man,…. These are the words of the apostle reassuming the argument, that faith without works is dead, useless, and unprofitable; and the man that boasts of his faith, and has no works to show it, he calls a “vain man”, an empty one, sounding brass, and a tinkling cymbal; empty vessels make the greatest sound; such are proud boasters, vainly puffed up by their fleshly mind; but are empty of the true knowledge of God, and of the faith of Christ, and of the grace of the Spirit: the Syriac version renders it, “O weak”, or “feeble man”, as he must needs be, whose faith is dead, and boasts of such a lifeless thing; and the Ethiopic version renders it, “O foolish man”, for such an one betrays his ignorance in spiritual things, whatever conceit he has of his knowledge and understanding: the character seems levelled against the Gnostics, who were swelled with a vain opinion of their knowledge, to whom the apostle addresses himself thus. The phrase, “vain man”, is a proper interpretation of the word
, “Raca”, or Reka, used in Mt 5:22,
[See comments on Mt 5:22], which though not to be said to a man in an angry way, yet may be applied to men of such a character as here described; who were empty of solid good, and yet boasted of their knowledge. “Wilt thou know?” dost thou require proofs,
that faith, without works, is dead? as in Jas 2:17 and that true faith has always works accompanying it, and is shown and known by it? then take the following instances.
Fuente: John Gill’s Exposition of the Entire Bible
But wilt thou know? ( ?). “But dost thou wish to know?” Ingressive aorist active infinitive of (come to know). James here introduces a new argument like Ro 13:3.
O vain man ( ). Goes on with the singular objector and demolishes him. For “empty” (deficient) Paul uses (fool) in 1Co 15:36 and just in Rom 2:1; Rom 9:20.
Barren (). See 2Pe 1:8 (not idle nor unfruitful) and Mt 12:36, but Hort urges “inactive” as the idea here, like money with no interest and land with no crops.
Fuente: Robertson’s Word Pictures in the New Testament
Vain [] . Lit., empty, without spiritual life.
Dead [] . But the best texts read ajrgh, idle; as of money which yields no interest, or of land lying fallow.
Fuente: Vincent’s Word Studies in the New Testament
With direct address to the objector who says I have faith and you have works, James challenges, (Gr. anthrope Kene) 0 vain or empty man, “wilt thou not know, perceive, or recognize, that faith (Gr. choris) “without” works is barren, unfruitful, empty, or dead, as land that bears no crop, or money that bears no interest? Jas 1:22; Eph 2:10; Joh 14:15; Joh 15:14.
FAITH AND WORKS
A ferryman had the word “faith” painted on one oar and the word “work” on the other. He was asked the reason for thus “naming” the oars, and replied by showing rather than by words. He laid the oar that had “work” painted on it in the bottom of the skiff, took the oar that had “faith” on it, and with both hands pulled with all his strength, and the boat went round and round, gradually floating down the stream with the current. Then he placed faith oar in the bottom of the skiff and took up work oar with both hands, with the same result, the boat gradually floating down the stream. Then he took faith oar in one hand and work oar in the other, and pulled with both together, and the skiff moved out of the current and across the stream.
It takes both faith and works to get anywhere in the Christian life. Doing is evidence that one believes.
– The Cumberland Presbyterian
Fuente: Garner-Howes Baptist Commentary
20 But wilt thou know. We must understand the state of the question, for the dispute here is not respecting the cause of justification, but only what avails a profession of faith without works, and what opinion we are to form of it. Absurdly then do they act who strive to prove by this passage that man is justified by works, because James meant no such thing, for the proofs which he subjoins refer to this declaration, that no faith, or only a dead faith, is without works. No one will ever understand what is said, nor judge wisely of words, except he who keeps in view the design of the writer.
Fuente: Calvin’s Complete Commentary
(20) But wilt thou know, O vain man, that faith without works is dead?Vain, i.e., empty and useless. Some copies have a word which means idle, fruitless, workless, in place of that translated dead; but the sense is the same either way. If, says Bishop Beveridge, I see fruit growing upon a tree, I know what tree it is upon which such fruit grows. And so, if I saw how a man lives, I know how he believes. If his faith be good, his works cannot but be good too; and if his works be bad, his faith cannot but be bad too: for, wheresoever there is a justifying faith, there are also good works; and wheresoever there are no good works, there is no justifying faith. Works are the natural fruit of faith; and without them it is evident the tree is dead, perhaps at the very roots, ready to be cut down and cast into the fire.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Wilt thou Willest thou? for it is a matter of will. Thou canst know if it is thy will to know.
Vain man Literally, empty man; vacant of the truth he might know.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But will you know, O vain man, that faith apart from works is barren?’
Thus he needs to recognise that he is living in vain and for nothing, because his faith is barren. Unless he does works and fulfils his Father’s will his faith will bear no fruit. It will be prove to be a useless faith. For how can anyone truly know and believe in God as He is, and yet not seek to please Him in any way by doing what He wants? He is thereby demonstrating that the God he believes in is totally unlike God as he is portrayed in the Bible.
Fuente: Commentary Series on the Bible by Peter Pett
Jam 2:20. O vain man! The word answers to the Syriac word Raca, Mat 5:22 which is there condemned, when it proceeded from unjust anger, and was used by way of insult and reproach; but here it is used out of compassion and good will to the person, and as a grave and just reproof of a very dangerous error. Many words and actions may be right or wrong, according to the temper of mind, or the principles or views from which they proceed.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jas 2:20 introduces the following proof from Scripture, that faith without works is dead, and accordingly cannot have as its consequence. The question , expresses the confident assurance of victory over the opponent; the address , deep indignation at him. does not here indicate intellectual defect (Baumgarten = stupid, incapable of thinking; Pott = short-sighted), but the want of true intrinsic worth, in opposition to the imaginary wealth which the opponent fancies he possesses in his dead faith. The word is only here used in the N. T. of persons. The , placed first, which is frequently used in reproof, see Mat 17:17 ; Luk 24:25 ; Rom 9:20 (Winer, p. 165 [E. T. 228]), intensifies the censure. The thought is essentially the same whether or is read.
] equivalent to idle, vain , that which profits and effects nothing, [141] is also used of a capital sum which lies idle, and therefore bears no interest, thus is a dead capital. Not because “deserves the preference with a view to the sense” (Wiesinger), but only because it is difficult to consider it as a gloss, is it to be considered against the authorities which testify for (see critical note) as the original reading.
As stands here instead of (Jas 2:17 ), the article is not to be supplied before (against Beza, Baumgarten, and others).
[141] It is inaccurate to take as equivalent to (Frank: unproductive); as this indicates the condition, that , on the contrary, the conduct of the subject. They are united together not as identical, but only as related ideas, in 2Pe 1:8 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
20 But wilt thou know, O vain man, that faith without works is dead?
Ver. 20. But wilt thou know ] Interrogatio doeturientis, saith Piscator. A question made by one that is desirous to teach.
Thou vain man ] Gr. Thou empty man; for works without faith are nothing else but a nutshell without a kernel, grapes without juice, chaff without grain, saith Mercer in Joh 3:8 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20 23 .] Proof of the uselessness of faith without works, from the example of Abraham: introduced by a severe and triumphant appeal to the objector .
Fuente: Henry Alford’s Greek Testament
20 .] But (passing on to another example which is to prove it even more certainly) wilt thou know (the use of serves to shew that the knowledge itself is plain and palpable, and the resisting it can only arise from perversity), O (this interjection is generally found, in the N. T., in conjurations or vituperations: e. g. Rom 2:1 ; Rom 2:3 ; Rom 9:20 ; 1Ti 6:20 ; Gal 3:1 ; see also Luk 24:25 ; Act 13:10 ) empty (void of knowledge and seriousness: content with a dead and bootless notion: , , c.) man (so in Rom 9:20 ), that faith (here abstract: all faith, faith : not merely , faith, in any supposed case) separate from works (here again, , abstract; and therefore, in subordination to the former abstract noun, the works which belong to it, which might be expected from it) is idle (bootless, without result: see reff. So Demosth. p. 815, : Isocr. Panegyr. p. 49, 48, . . The idea is much the same if we read ; but seeing that none read in Jas 2:17 ; Jas 2:26 , and it was hardly likely that the easy here would be changed into the difficult , this latter is beyond reasonable doubt the genuine reading) ?
Jas 2:20 . The words of this and the following verses, to the end of Jas 2:23 , belong to the argument commenced by a supposed speaker ; it is all represented as being conducted by one man addressing another, the second person singular being used; with the of Jas 2:24 the writer of the Epistle again speaks in his own name, and, as it were, sums up the previous argument. : “Dost thou desire to know,” i.e. , by an incontrovertible fact; the writer then, like a skilful disputant, altogether demolishes the position of his adversary by presenting something which was on all hands regarded as axiomatic. As remarked above, the question of Abraham’s faith was a subject which was one of the commonplaces of theological discussion in the Rabbinical schools as well as among Hellenistic-Jews; this is represented as having been forgotten, or at all events, as not having been taken into account, so that the adversary, on being confronted with this fact, must confess that his argument is refuted by something that he himself accepts. It is this which gives the point to . For the Peshit has “feeble,” in its primary sense, but also “ignorant,” which admirably expresses what the writer evidently intends. Both Mayor and Knowling speak of as being equivalent to Raca (Mat 5:22 ), but the two words are derived from different roots, the former from a Grk. root meaning “to be empty,” the latter from a Hebr. one meaning “to spit” [see the writer’s article in the Expositor , July, 1905, pp. 28 ff.]; has nothing to do with Raca . : the reading is strongly attested; the Corbey MS. makes a pun by reading “vacua,” after having written “o homo vacue”. is not so strong as ; cf. Mat 12:36 , .
wilt. App-102.
know. App-132.
dead. In the Textus Receptus the same as Jam 2:17, but the texts read argos, idle or barren. See Mat 12:36 and 2Pe 1:8.
20-23.] Proof of the uselessness of faith without works, from the example of Abraham: introduced by a severe and triumphant appeal to the objector.
Jam 2:20. , Art thou willing?) A question full of character (marked by courtesy); for vain men are in fact unwilling to know, and do not suffer themselves to observe.-, vain man) uttering vain and empty words.- , without works is dead) This is both illustrated and proved in the following verse.-,[27] dead) without life and strength to justify and save.
[27] . is the reading of Cov. 4, Gen. and many Latin copies. Baumgarten asserts that this variation of reading ought not to have been numbered among those worthy of mention. I have mentioned it in the margin, which perhaps I should not have done, had not the Vulgate read otiosa. Yet I have added . Moreover in the smaller edition I have erased it.
is the reading of BC corrected, Vulg. (otiosa). But , of A Memph. inferior MSS. of Vulg. Tisch. and Lachm. read .-E.
O vain: Jam 1:26, Job 11:11, Job 11:12, Psa 94:8-11, Pro 12:11, Jer 2:5, Rom 1:21, 1Co 15:35, 1Co 15:36, Gal 6:3, Col 2:8, 1Ti 1:6, Tit 1:10
that: Jam 2:14
Reciprocal: Mic 6:8 – O man Mat 5:22 – Raca Mat 7:21 – saith Mat 7:26 – doeth Mat 15:9 – in Mar 7:7 – in vain Joh 2:23 – many Joh 13:17 – happy Rom 2:1 – O man Rom 3:20 – no flesh Rom 9:20 – O man 1Co 15:14 – General Col 2:13 – dead Jam 2:17 – so Jam 2:26 – so Rev 2:26 – keepeth
Jas 2:20. Vain means empty or useless, and James so considers a man who makes a profession of faith but does not back it up with something helpful.
Jas 2:20. But wilt thou know, or rather, Art thou willing to know, to recognise this truth? implying that such knowledge was not palatable to him.
O vain man; that is, O empty man, puffed up with pride, trusting to thy outward privileges, but without seriousness and spiritual life.
that faith without works is dead. Some manuscripts read is idle, that is, inoperative or useless; a reading which makes no alteration in the sense. Faith without works is properly not faith at all, but reprobate faithlessness.
Our apostle here goes on to prove, that a person is justified by works, that is, by a working faith, from the example of Abraham; and the argument lies thus: “If Abraham of old was justified by a working faith then we cannot be justified without it at this day; but Abraham, the father of the faithful, and the friend of God, was justified by a working faith, therefore faith without works will justify no man. As Abraham was justified, so must we and all others be justified; because the means and method of justification were ever one and the same, and ever will be uniform and alike. But Abraham was justified by a working faith, his faith was full of like, efficacy, and power, in bringing forth obedience unto God; witness his ready compliance with that hard and difficult command, the offering up his son Isaac. Seest thou how faith wrought with his works? that is, how his faith did both direct and assist him in that work. By faith Abraham offered up Isaac, and by works was his faith made perfect Heb 11:17, that is, declared to be perfect; for Abraham was justified five and twenty years before he offered up his son, but his conquering the difficulties of that work, shewed the perfection of this faith: as the goodness of the fruit declares the excellency of the tree, so the furit of obedience evidenced the sincerity of Abraham’s faith.”
From hence then it may and must be concluded, that a barren and empty faith is a dead faith;
dead because it may be found in and with a person dead in trespasses and sins;
dead, because it receives not the quickening influences of the Spirit of God;
dead, because it wants operation, which is the effect of like;
dead, because unavailable to eternal life.
Observe farther, the honourable character and noble testimony here given of Abraham, for and upon the account of this faith and obedience; He was called the friend of God. All true believers are God’s friends, as friends they are reconciled to him; as friends they enjoy communion with him, and communications from him; as friends there is a conformity of wills and affections between them, they like and love, they will and chuse the same things; as friends they desire and long for the complete fruition and enjoyment of each other.
Observe lastly, the inference which St. James draws from this instance of Abraham, Ye see then how that by works a man is justified, and not by faith. By faith only, he means faith that is alone, solitary, and by itself, without works.
Quest. But does not St. James, by affirming, that By works a man is justified, and not by faith only, contradict St. Paul, who says, By the deeds of the law shall no flesh be justified in God’s sight? Rom 3:20
Ans. Not at all,
1. Because they do not speak, ad idem, to the same thing; St. Paul speaks of justification before God, St. James of justification before men: St. Paul speaks of the justification of our person, St. James of the justification of our faith.
2. They do not speak iisdem to the same persons: St. Paul had to do with hypocritical professors, who abused St. Paul’s doctrine of free grace, and took encouragement to sin, affirming, that if they believed, it was sufficient, no matter how they lived; therefore St. James urges the necessity of good works, as evidences of the sincerity of our faith.
The sum of the matter is this, what God has joined none must divide, and what God has divided none must join; he has separated faith and works in the business of justification, according to St Paul, and none must join them in it; and he has joined them in the lives of justified persons, as St. James spake, and there we must not separate them. St. Paul assures us, that works have not a co-efficiency in justification itself; but St. James assures us, that they may and ought to have a co-existency in them that are justified.
Faith Without Works Is Dead
James wanted his objectors to acknowledge the obvious truth that faith without works is dead. Woods says “foolish man” literally means “an empty-headed fellow” ( Jas 2:20 ). Those who really understood God’s word should have known Abraham was not only the father of the Jewish nation. He was also the father of all the faithful ( Rom 4:1-25 ; especially 16). James says Abraham was pronounced free from guilt by works. Abraham’s works were those done to follow God’s specific instruction, as Coffman notes ( Heb 11:8-19 ). The Hebrew writer shows that it was because of his faith that Abraham took action. Words like “obeyed,” “went out,” “sojourned,” “dwelling” and “offered up” show specific actions he took to please God. It is these works which demonstrate one’s faith that James has in mind ( Jas 2:21 ).
In contrast to James emphasis upon works of obedience which show we have faith, Paul is talking about works which earn an entrance into heaven in Rom 4:1-25 . In verse 4., Paul says, “Now to him who works, the wages are not counted as grace but as debt.” Would anyone accuse James of saying our works make God owe us heaven as a reward? Certainly not. Instead, he is saying our salvation is contingent upon faith. The only way to have a living faith is to have a working, obedient faith like Abraham. Paul likewise teaches us that we must work God’s will to be saved ( Php 2:13-15 ; Gal 5:1-6 ). To be baptized in accord with the Lord’s will ( Mar 16:16 ) is not to do a work thinking it will justify us. Instead, it is an act of obedience which shows our trust in Jesus’ promise to save. Our works plainly show where our trust (faith) rests ( Tit 1:16 ).
Abraham’s faith was tested when God told him to take Isaac, the son of the promised blessing, and offer him up as a sacrifice ( Gen 22:1-19 ). When he obediently went forth to work God’s bidding, Abraham showed his faith was real. Because he did God’s will, the blessing promise was his (see verses 15-18.) In verse 16, the angel of the Lord says “because you have done this thing.” God saw Abraham’s faith in his works.
But wilt thou know, O vain man, that faith without works is dead?
Another statement of clear fact. Faith without works is dead. Not partially alive, not kind of alive, but dead – no life. The term “dead” is just that – dead, it is the word used of a person dropping dead. The lexicon states it is “one that has breathed their last.”
So, we might want to assure that the works are present in our lives. Not that we have to worry about enough works, but that we have the motivation of love for our Lord that moves us to do good things for Him.
Barnes tends to use plain words in relation to “vain man” when he says, “O vain man. The reference by this language is to a man who held an opinion that could not be defended. The word vain used here, (kenov,) means properly empty, as opposed to full–as empty hands, having nothing in them; then fruitless, or without utility or success; then false, fallacious. The meaning here, properly, would be “empty,” in the sense of being void of understanding; and this would be a mild and gentle way of saying of one that he was foolish, or that he to maintained an argument that was without sense.”
The implication is that if you think faith without works is dead you are empty – in our society might I suggest that they are empty headed? Seems a good translation.
Recently there was a man on television that was justifying his affair as being an old relationship concept that has been around for centuries. It is called poly-fidelity. It is being with only two women at once and being committed to only them. As he talked, he was appearing to be empty-headed and arrogant. Arrogant because he was the superior intellect and all that were listening were a little retarded because they weren’t grasping and embracing his line of baloney. He was empty of understanding for his wife, he was empty of truth and he was empty in his rhetoric.
2:20 {11} But wilt thou know, O vain man, that faith without works is dead?
(11) The third reason from the example of Abraham, who no doubt had a true faith: but he in offering his son, showed himself to have that faith which was not without works, and therefore he received a true testimony when it was laid, that faith was imputed to him for righteousness.
James thought his objector’s argument was foolish. He still asserted that without good works a person’s faith in God is useless, not non-existent but useless (Gr. argos, ineffectual, lit. without work; cf. Mat 20:3; Mat 20:6).
A Christian who has stopped living by faith day by day is similar to a person who has a non-functioning organ in his body. As the organ is dead, so the faith of such a Christian is dead, useless. Furthermore, his dead faith will contribute to his physical death, as a dead organ will shorten physical life.
James then proceeded to explain what he meant by "useless" in Jas 2:21-23. Note how often James said that he was writing about the uselessness of faith unaccompanied by works, not the absence of faith unaccompanied by works (Jas 1:26; Jas 2:14; Jas 2:16; Jas 2:20).
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)