The Meaning of James 2:14 Explained

James 2:14

KJV: What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?

YLT: What is the profit, my brethren, if faith, any one may speak of having, and works he may not have? is that faith able to save him?

Darby: What is the profit, my brethren, if any one say he have faith, but have not works? can faith save him?

ASV: What doth it profit, my brethren, if a man say he hath faith, but have not works? can that faith save him?

KJV Reverse Interlinear

What  [doth it] profit,  my  brethren,  though  a man  say  he hath  faith,  and  have  not  works?  can  faith  save  him? 

What does James 2:14 Mean?

Study Notes

save
salvation
The Heb. and (Greek - ἀλεκτοροφωνία , safety, preservation, healing, and soundness). Salvation is the great inclusive word of the Gospel, gathering into itself all the redemptive acts and processes: as justification, redemption, grace, propitiation, imputation, forgiveness, sanctification, and glorification. Salvation is in three tenses:
(1) The believer has been saved from the guilt and penalty of sin Luke 7:50 ; 1 Corinthians 1:18 ; 2 Corinthians 2:15 ; Ephesians 2:5 ; Ephesians 2:8 ; 2 Timothy 1:9 and is safe.
(2) the believer is being saved from the habit and dominion of sin Romans 6:14 ; Philippians 1:19 ; Philippians 2:12 ; Philippians 2:13 ; 2 Thessalonians 2:13 ; Romans 8:2 ; Galatians 2:19 ; Galatians 2:20 ; 2 Corinthians 3:18 .
(3) The believer is to be saved in the sense of entire conformity to Christ. Romans 13:11 ; Hebrews 10:36 ; 1 Peter 1:5 ; 1 John 3:2 . Salvation is by grace through faith, is a free gift, and wholly without works; Romans 3:27 ; Romans 3:28 ; Romans 4:1-8 ; Romans 6:23 ; Ephesians 2:8 . The divine order is: first salvation, then works; Ephesians 2:9 ; Ephesians 2:10 ; Titus 3:5-8 .

Verse Meaning

The Arminian interpretation of this verse (view one above) is as follows. If a person claims to be a Christian but gives no evidence of true faith by the way he lives, he may never have been saved or he may no longer be saved. One Reformed view (view two above) is that if a person claims to be a Christian but gives no evidence of true faith by the way he lives, he was never saved. [1] The third interpretation (view three above) is that if a person claims to be a Christian but gives no evidence of true faith by the way he lives there are two possibilities. He may not be saved, or he may be saved, but he is not living by faith, practicing his faith.
James just dealt with the Christian who professed to love others but by practicing personal favoritism demonstrated that he did not. Now he raised the larger issue of the believer who gives no evidence of his faith in the way he lives. He began by questioning the vitality of that faith. The form of this question in the Greek expects a negative response. If we translate it, "Can that kind of faith save him," or, "Can such faith save him," we may mislead the reader. The same construction exists in James 1:2-4; James 2:17-18; James 2:20; James 2:22; James 2:26; and 1 Corinthians 13:4 where the addition of "kind of" or "such" gives a more obviously improper translation. The presence of the definite article "the" with the abstract noun "faith" emphasizes the noun. James was saying that faith without works cannot save a person. Works are a condition for some kind of salvation.
This statement seems to contradict Paul"s affirmation that works are not a condition for salvation (e.g, Ephesians 2:8-9; Romans 11:6; et al.). However, Paul and James were talking about different aspects of salvation. This is clear from James" earlier assertion that his Christian readers ( James 1:18) would be able to save their "souls" (better "lives") if they obeyed God"s Word ( James 1:21). Jesus also gave similar warnings that if His disciples did not continue to follow Him they could lose their "souls" (i.e, lives; cf. Matthew 16:24-26; Mark 3:4; Mark 8:34-37; Luke 9:23-25). He used the same Greek word that James did to describe the life (i.e, psyche). The translation "life" for "soul" may mislead us, however, into concluding that only the physical life is in view whenever we read this word (psyche). Rather it is the total person that psyche describes, not just our physical life or our eternal life (cf. 1 Peter 1:9). Any aspect of our life may be in view, and the context will help us determine what it is.
"We are not saved by deeds; we are saved for deeds; these are the twin truths of the Christian life. And Paul"s whole emphasis is on the first truth, and James"s whole emphasis is on the second truth." [2]
In James 2:14 James returned to his thought in James 1:21-22 about saving one"s life from death. His point here was that faith is no substitute for obedience. Orthodox faith without good works cannot protect the Christian from sin"s deadly consequences in this life (i.e, a deadening of fellowship with God at least, and at most physical death; cf. James 5:20; 1 John 5:16). That faith cannot save him from God"s discipline of him as a believer. Good works in addition to faith are necessary for that kind of deliverance (salvation). Many commentators believe that James was referring to eschatological salvation (i.e, salvation from eternal damnation). This interpretation obviously involves bringing works in as some type of condition for that aspect of salvation, which contradicts the clear revelation that salvation from hell is by grace alone.
"It would be difficult to find a concept which is richer and more varied in meaning than the biblical concept of salvation. The breadth of salvation is so sweeping and its intended aim so magnificent that in many contexts the words used defy precise definition. Yet these difficulties have not thwarted numerous interpreters from assuming, often without any contextual justification, that the words used invariably mean "deliverance from hell" or "go to heaven when you die." It may come as a surprise to many that this usage of "salvation" (Gk. soteria) would have been the least likely meaning to come to the mind of a reader of the Bible in the first century. Indeed, in812usages of the various Hebrew words translated "to save" or "salvation" in the Old Testament, only58 (71percent) refer to eternal salvation." [3]

Context Summary

James 2:14-26 - Deeds The Evidence Of Faith
The Apostle is speaking here of a faith that does not result in a changed life. It is the faith which believes about Jesus Christ, as distinguished from that which believes in Him. We may believe about Him as we do about Luther or Washington, but such faith will not avail, either here or hereafter. It can no more affect our condition than the pious wish that a shivering beggar may be warmed, and fed will make him either one or the other.
The presence or absence of results in life and conduct is the real test of faith, as the green shoot of a living seed. James calls these results works. We are justified by works, because they prove our faith to be the real faith. Real faith binds the soul to the living Christ, produces deep penitence and humility, and brings about an absolutely new sort of behavior-as when Abraham was willing to offer Isaac, and Rahab received and assisted the spies. To reckon on God is to be a friend of God. [source]

Chapter Summary: James 2

1  Do not regard the rich and despise the poor brothers;
13  rather we are to be loving and merciful;
14  and not to boast of faith without deeds;
17  because faith without deeds is useless;
19  as is the faith of the demons;
21  however, Abraham displayed both faith and actions;
25  as did Rahab

Greek Commentary for James 2:14

What doth it profit? [τι οπελοσ]
Rhetorical question, almost of impatience. Old word from οπελλω — ophellō to increase, in N.T. only here, James 2:16; 1 Corinthians 15:32. “Τι οπελος — Ti ophelos was a common expression in the vivacious style of a moral diatribe” (Ropes). [source]
If a man say [εαν λεγηι τις]
Condition of third class with εαν — ean and the present active subjunctive of λεγω — legō “if one keep on saying.”He hath faith (πιστιν εχειν — pistin echein). Infinitive in indirect assertion after λεγηι — legēi have not works (εργα δε μη εχηι — erga de mē echēi). Third-class condition continued, “but keeps on not having (μη — mē and present active subjunctive εχηι — echēi) works.” It is the spurious claim to faith that James here condemns.Can that faith save him? Negative answer expected Effective aorist active infinitive σωσαι — sōsai (from σωζω — sōzō). The article η — hē here is almost demonstrative in force as it is in origin, referring to the claim of faith without works just made. [source]
He hath faith [πιστιν εχειν]
Infinitive in indirect assertion after λεγηι — legēi have not works Third-class condition continued, “but keeps on not having (μη — mē and present active subjunctive εχηι — echēi) works.” It is the spurious claim to faith that James here condemns. [source]
Can that faith save him? [μη δυναται η πιστις σωσαι αυτον]
Negative answer expected Effective aorist active infinitive σωσαι — sōsai (from σωζω — sōzō). The article η — hē here is almost demonstrative in force as it is in origin, referring to the claim of faith without works just made. [source]
What doth it profit? [τί τὸ ὄφελος]
Lit., what is the profit? Ὄφελος , profit, only here, James 2:16, and 1 Corinthians 15:32. [source]

Reverse Greek Commentary Search for James 2:14

1 Timothy 5:8 He hath denied the faith [τὴν πίστιν ἤρνηται]
The verb not in Paul, but Quite often in Pastorals. The phrase only here and Revelation 2:13. Faith demands works and fruits. By refusing the natural duties which Christian faith implies, one practically denies his possession of faith. Faith does not abolish natural duties, but perfects and strengthens them” (Bengel). Comp. James 2:14-17. [source]
James 1:21 Putting away [αποτεμενοι]
Second aorist middle participle of αποτιτημι — apotithēmi to put off, metaphor of removing clothing as in Romans 13:12; Colossians 3:8; Ephesians 4:22, Ephesians 4:25; 1 Peter 2:1.Filthiness (ρυπαριαν — ruparian). Late word (Plutarch) from ρυπαρος — ruparos dirty (James 2:2), here only in N.T. Surely a dirty garment.Overflowing of wickedness Περισσεια — Perisseia is a late word (from περισσος — perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας — charas (of joy), in Romans 5:17 with χαριτος — charitos (of grace). Κακια — Kakia (from κακος — kakos evil) can be either general like ρυπαρια — ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι — en praūtēti). In docility. “The contrast is with οργη — orgē rather than κακιας — kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω — emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον — emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι — dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι — sōsai from σωζω — sōzō). [source]
James 1:21 Overflowing of wickedness [περισσειαν κακιας]
Περισσεια — Perisseia is a late word (from περισσος — perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας — charas (of joy), in Romans 5:17 with χαριτος — charitos (of grace). Κακια — Kakia (from κακος — kakos evil) can be either general like ρυπαρια — ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι — en praūtēti). In docility. “The contrast is with οργη — orgē rather than κακιας — kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω — emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον — emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι — dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι — sōsai from σωζω — sōzō). [source]
James 1:21 The implanted word [τον εμπυτον λογον]
This old verbal adjective (from εμπυω — emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον — emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι — dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι — sōsai from σωζω — sōzō). [source]
James 1:21 Able to save [δυναμενον σωσαι]
Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι — sōsai from σωζω — sōzō). [source]
James 2:1 My brethren [αδελποι μου]
Transition to a new topic as in James 1:19; James 2:5, James 2:14; James 3:1; James 5:7. [source]
James 2:16 Be ye warmed and filled [τερμαινεστε και χορταζεστε]
Present imperative either middle (direct) or passive. We have τερμαινομαι — thermainomai as a direct middle in John 18:18 (were warming themselves) and that makes good sense here: “Warm yourselves.” Χορταζω — Chortazō was originally used for pasturing cattle, but came to be used of men also as here. “Feed yourselves” (if middle, as is likely). Instead of warm clothes and satisfying food they get only empty words to look out for themselves.And yet ye give not (μη δωτε δε — mē dōte de). Third-class condition with δε — de (and yet) and μη — mē and the second aorist active subjunctive of διδωμι — didōmi to give, cold deeds with warm words.The things needful to the body “The necessities of the body” (the necessaries of life). Old adjective from adverb επιτηδες — epitēdes (enough), only here in N.T.What doth it profit? (τι οπελοσ — ti ophelos̱). As in James 2:14 and here the conclusion (apodosis) of the long condition begun in James 2:15. [source]
James 2:16 The things needful to the body [τα επιτηδεια του σωματος]
“The necessities of the body” (the necessaries of life). Old adjective from adverb επιτηδες — epitēdes (enough), only here in N.T.What doth it profit? (τι οπελοσ — ti ophelos̱). As in James 2:14 and here the conclusion (apodosis) of the long condition begun in James 2:15. [source]
James 2:16 What doth it profit? [τι οπελοσ]
As in James 2:14 and here the conclusion (apodosis) of the long condition begun in James 2:15. [source]
James 2:24 Ye see [ορατε]
Present indicative active of οραω — horaō Now he uses the plural again as in James 2:14. [source]
James 3:4 Are yet turned [μεταγεται]
Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25). [source]
James 3:4 Though they are so great [τηλικαυτα οντα]
Concessive participle of ειμι — eimi The quantitative pronoun τηλικουτος — tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα — kai elaunomena). Present passive participle of ελαυνω — elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 3:4 Rough [σκληρον]
Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]

What do the individual words in James 2:14 mean?

What [is] the profit brothers of me if faith says anyone to have works however not he has is able the faith to save him
Τί τὸ ὄφελος ἀδελφοί μου ἐὰν πίστιν λέγῃ τις ἔχειν ἔργα δὲ μὴ ἔχῃ δύναται πίστις σῶσαι αὐτόν

Τί  What  [is] 
Parse: Interrogative / Indefinite Pronoun, Nominative Neuter Singular
Root: τίς  
Sense: who, which, what.
ὄφελος  profit 
Parse: Noun, Nominative Neuter Singular
Root: ὄφελος  
Sense: advantage, profit.
ἀδελφοί  brothers 
Parse: Noun, Vocative Masculine Plural
Root: ἀδελφός  
Sense: a brother, whether born of the same two parents or only of the same father or mother.
μου  of  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
πίστιν  faith 
Parse: Noun, Accusative Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
λέγῃ  says 
Parse: Verb, Present Subjunctive Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
τις  anyone 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
ἔχειν  to  have 
Parse: Verb, Present Infinitive Active
Root: ἔχω  
Sense: to have, i.e. to hold.
ἔργα  works 
Parse: Noun, Accusative Neuter Plural
Root: ἔργον  
Sense: business, employment, that which any one is occupied.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἔχῃ  he  has 
Parse: Verb, Present Subjunctive Active, 3rd Person Singular
Root: ἔχω  
Sense: to have, i.e. to hold.
δύναται  is  able 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: δύναμαι  
Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom.
πίστις  faith 
Parse: Noun, Nominative Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
σῶσαι  to  save 
Parse: Verb, Aorist Infinitive Active
Root: ἐκσῴζω 
Sense: to save, keep safe and sound, to rescue from danger or destruction.