(5) An Objector Speaks (2:18,19)

In 2:18-19 James introduces the words of an imagined objector.⁶ The entirety of these verses belong to the objector. The response of James only begins in verse 20.  This is shown by the words, “But do you want to know, O foolish man . . . ”⁷ 

The literary format James uses here was familiar in ancient times from the Greek diatribe. The diatribe was a learned and argumentative form of communication. The two phrases (“But someone will say” [verse 18], and “But do you want to know, O foolish man” [verse 20]) clearly show that the diatribe format is being employed. These two phrases bracket the words of the objector in verses 18, 19. Elsewhere in the New Testament, this same format appears in 1 Corinthians 15:35, 36.⁸

Since the statements in verse 19 about the belief of men and demons are the words of the objector - not of James! - their use by commentators to make a theological point is totally misguided. But what does the objection mean? Since most Greek manuscripts read the word “by” in place of the familiar word “without” in verse 18,⁹ the objector’s statement may be given as follows:

But someone will say:
“You have faith and I have works. Show me your faith from your works, and I will show you, from my works, my faith. You believe that there is one God; you do well. The demons also believe, and tremble” (Jam. 2:18, 19, Greek).

The argument which these words express appears to be a reductio ad absurdum (a reduction to absurdity). It is heavy with irony. ¹⁰

“It is absurd,” says the objector, “to see a close connection between faith and works. For the sake of argument, let’s say you have faith and I have works. Let’s start there. You can no more start with what you believe and show it to me in your works, than I can start with my works and demonstrate what it is that I believe.” The objector is confident that both tasks are impossible.

The impossibility of showing one’s faith from one’s works is now demonstrated (so the objector thinks) by this illustration: “Men and demons both believe the same truth (that there is one God), but their faith does not produce the same response. Although this article of faith may move a man to ‘do well,’ it never moves the demons to ‘do well.’¹¹ All they can do is tremble. Faith and works, therefore, have no built-in connection at all. The same creed may produce entirely different kinds of conduct. Faith cannot be made visible in works!”

No doubt James and his readers had heard this argument before. It was precisely the kind of defensive approach a man might take when his orthodoxy was not supported by good deeds. “Faith and works are not really related to each other in the way you say they are, James. So don’t criticize the vitality of my faith because I don’t do such and such a thing.”

James’s reply (2:20) may be paraphrased: “What a senseless argument! How foolish you are to make it! I still say that without works your faith is dead. Would you like to know why?”

Verses 21-23 are James’s direct rebuttal of the objection. This is made clear in the Greek text by the singular form of “do you see” in verse 22. This shows he is addressing the objector. Only with the “you see” of verse 24 does James return to the plural and to his readers as a whole.

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