v1: The RAV has the phrase 'hold the faith,' (which the NIV misses); this is a reference to the body of doctrine, the apostles' doctrine, which we hold. This faith has consequences in our lives. This chapter deals with true faith.

v2-4: One such consequence is the way we judge people who come to us. We are not to judge people by their outward appearance (1 Sam 16.7), we must recognise the difference between physical appearance and the state of the heart. Body and soul are not the same; the body may be destroyed, but the soul is eternal.

It is suggested that, until 90 AD, Christians from a Jewish background continued to meet in synagogues. James certainly addresses such here. In 90 AD, a Jewish council at Jamnia (Jabneh), a clear line was drawn between those who remained Jews, and those who had believed in the Lord Jesus. In Jewish history this was a significant council, for a number of other reasons.

It seems the practice critised by Christ in Matt 23.6 had been found in Churches. James echoes the same criticism here.

v5: Some are poor in the eyes of the world (or 'the poor of this world') who lack those things valued by the world, such as money, fame, career, see 1 Cor 1.28. James says that such are often rich in faith. This is part of his observation in the churches. The poor are 'rich in faith,' accepting the message of Christ. There is no reason why the rich cannot also be 'rich in faith,' 1 Tim 6.17-19.

v6-7: The observation that many who were rich were grabbers not givers. James does not condemn all rich men as being wicked; but he does make the observation that many were mistreating others. However, in James' day many became rich at the expense of others - and that is certainly true today.

A man without great wealth may be able to serve Christ in a more single-minded way, away from the worries that money brings.

v8-9: The "royal law" applies to rich and poor alike. See note at 1 Cor 1.26-29. James refers to the 'royal law;' see Matt 22.39. This was one of the two great commandments.

v10-11: To keep one part of the law, but to transgress in another, is to be guilty before God. None can claim to be perfect. James highlights the hypocrisy of some, just as Christ did. 

v12: We must all give account, so we must live as those who will give account to God.

v13: We are judged by the judgment we show to others, see Matt 7.1-2.

v14-26: Some in the first century taught that a saved person can do what he likes. Paul refers to this in Romans and Galatians, and James also addresses the same error.

Some claimed to know Christ but exhibited no evidence of doing good, or of wanting to do good. Again, James answers the error.

In Rom 1, Paul refers to those with no faith and no works; the reprobate, under condemnation. James addresses those who claimed to have faith, but had no works. Thus, some have concluded that their teaching contradicted, but that is to fail to appreciate their different audiences.

v14: James opens his explanation with his questions. He makes it clear that he is referring to those who claim to have faith, but show no evidence of it.

v15-17: A typical example, perhaps following his observations of the uncaring rich; pious words cannot help feed a hungry man. Real love and faith is seen in simple works of compassion, 1 Thess 1.1-5.

John Calvin puts this strongly; 'Let us bear well in mind that if the poor do pass before us and we see their need and keep our purses shut, so that we condescend not to help them; it is a sure sign that we are as wild beasts, and that there is not one mite of pity in us.' (Sermon on Job 31.16-23)

v18: Faith is only demonstrated by works; James' comment is that faith cannot be demonstrated in any other way. Like Paul, he is teaching about authentic faith.

The grammar of this verse is quite striking - James uses singular pronouns, as if speaking with a particular individual. He cannot be more direct!

v19: The claim to have faith impresses no one, unless proved by works. James teaches us that even demons "believe."

v20: James' manner is very direct; such words should make the reader and hearer uncomfortable. See 2 Cor 13.5.

v21-23: The example of Abraham; Gen 15.6, quoted v27 refers to an incident probably 15 years before Isaac was born; it was then that Abraham was justified by faith. That faith produced a life of works; that faith was 'made perfect' by the works that followed. ‘Doubtless practice is the proper evidence of the life and soul of true faith by which it is distinguished from a dead faith’ (Jonathan Edwards, Religious Affections)

v24-26: James' conclusion is that works are necessary to evidence saving faith. His next example is Rahab, the prostitute, who acted through faith in God (Josh 2.12). It is striking that Abraham "our father" is commended along with Rahab "the prostitute." God truly justifies the ungodly (Rom 4.5).

We note that James is more interested in giving practical teaching than in fully explaining doctrine. He addresses Jewish Christians, in whom the word of God had been implanted (1.21), and he seeks to deal with a specific error relating to faith and works.

James' teaching on faith continues through 3.1-12.