Bible Commentaries

My brethren (αδελποι μου — adelphoi mou). Transition to a new topic as in James 1:19; James 2:5, James 2:14; James 3:1; James 5:7.

Hold not (μη εχετε — mē echete). Present active imperative of εχω — echō with negative μη — mē exhortation to stop holding or not to have the habit of holding in the fashion condemned.

The faith of our Lord Jesus Christ (την πιστιν του κυριου ημων Ιησου Χριστου — tēn pistin tou kuriou hēmōn Iēsou Christou). Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετε πιστιν τεου — echete pistin theou (Mark 11:22), “have faith in God.” See the same objective genitive with πιστις — pistis in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in James 1:1 “our Lord Jesus Christ” (there on a par with God).

The Lord of Glory (της δοχης — tēs doxēs). Simply “the Glory.” No word for “Lord” (κυριου — kuriou) in the Greek text. Της δοχης — Tēs doxēs clearly in apposition with του κυριου Ιησου Χριστου — tou kuriou Iēsou Christou James thus terms “our Lord Jesus Christ” the Shekinah Glory of God. See Hebrews 9:5 for “the cherubim of Glory.” Other New Testament passages where Jesus is pictured as the Glory are Romans 9:4; 2 Corinthians 4:6; Ephesians 1:17; Hebrews 1:3. Cf. 2 Corinthians 8:9; Philemon 2:5-11.

With respect of persons (εν προσωπολημπσιαις — en prosōpolēmpsiais). A Christian word, like προσωπολημπτης — prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε — prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν — prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α — a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια — prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality.

For (γαρ — gar). An illustration of the prohibition.

If there come in (εαν εισελτηι — ean eiselthēi). Condition of third class (supposable case) with εαν — ean and second (ingressive) aorist active subjunctive of εισερχομαι — eiserchomai your synagogue (εις συναγωγην υμων — eis sunagōgēn humōn). The common word for the gathering of Jews for worship (Luke 12:11) and particularly for the building where they met (Luke 4:15, Luke 4:20, Luke 4:28, etc.). Here the first is the probable meaning as it clearly is in Hebrews 10:25 (την επισυναγωγην εαυτων — tēn episunagōgēn heautōn), where the longer compound occurs. It may seem a bit odd for a Christian church (εκκλησια — ekklēsia) to be termed συναγωγη — sunagōgē but James is writing to Jewish Christians and this is another incidental argument for the early date. Epiphanius (Haer. XXX. 18) states that the Ebionites call their church συναγωγη — sunagōgē not εκκλησια — ekklēsia In the fourth century an inscription has συναγωγη — sunagōgē for the meeting-house of certain Christians.

A man with a gold ring (ανηρ χρυσοδακτυλιος — anēr chrusodaktulios). “A gold-fingered man,” “wearing a gold ring.” The word occurs nowhere else, but Lucian has χρυσοχειρ — chrusocheir (gold-handed) and Epictetus has χρυσους δακτυλιους — chrusous daktulious (golden seal-rings). “Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle” (Vincent).

In fine clothing (εν εστητι λαμπραι — en esthēti lamprāi). “In bright (brilliant) clothing” as in Matthew 11:8; Luke 23:11; Acts 10:30. In contrast with “vile clothing” (εν ρυπαραι εστητι — en ruparāi esthēti), “new glossy clothes and old shabby clothes” (Hort). υπαρος — Ruparos (late word from ρυπος — rupos filth, 1 Peter 3:21) means filthy, dirty. In N.T. only here and Revelation 22:11 (filthy).

Poor man (πτωχος — ptōchos). Beggarly mendicant (Matthew 19:21), the opposite of πλουσιος — plousios (rich).

And ye have regard to (επιβλεπσητε δε επι — epiblepsēte de epi). First aorist active subjunctive (still with εαν — ean of James 2:2) of επιβλεπω — epiblepō followed by repeated preposition επι — epi to gaze upon, old compound, in N.T. only here and Luke 1:48; Luke 9:38.

Weareth (πορουντα — phorounta). “Wearing,” present active participle of the old frequentative verb πορεω — phoreō (from περω — pherō), to bear constantly, to wear (Matthew 11:8). Note repeated article την — tēn (the) with εστητα — esthēta pointing to James 2:2.

And say (και ειπητε — kai eipēte). Continuing the third-class condition with εαν — ean and second aorist active subjunctive of ειπον — eipon thou here in a good place (συ κατου ωδε καλως — su kathou hōde kalōs). Emphatic position of συ — su “Do thou sit here in a good place.” Present middle imperative of κατημαι — kathēmai to sit for the literary κατησο — kathēso See Matthew 23:6 for the first seats in the synagogue (places of honour).

And ye say to the poor man (και τωι πτωχωι ειπητε — kai tōi ptōchōi eipēte). Third class condition with εαν — ean continued as before (ειπητε — eipēte). Note article τωι — tōi pointing to James 2:2.

Stand thou there (συ στητι εκει — su stēthi ekei). Second aorist (intransitive) active imperative of ιστημι — histēmi to place. Ingressive aorist, Take a stand. Συ — Su emphatic again. The MSS. vary in the position of εκει — ekei (there).

Or sit under my footstool (η κατου υπο το υποποδιον μου — ē kathou hupo to hupopodion mou). For this use of υπο — hupo “down against” or “down beside” see Exodus 19:17 υπο το ορος — hupo to oros (“at the foot of the mountain”) and υπο σε — hupo se (“at thy feet”) (Deuteronomy 33:3). Conquerors often placed their feet on the necks of the victims (Luke 20:43).

Are ye not divided in your own mind? (ου διεκριτητε εν εαυτοισ — ou diekrithēte en heautois̱). First aorist (gnomic) passive indicative of διακρινω — diakrinō to separate, conclusion of the third-class condition (future) in a rhetorical question in the gnomic aorist (as if past) with ou expecting an affirmative answer. For this idiom (gnomic aorist) in a conclusion of the third-class condition see 1 Corinthians 7:28. “Were ye not divided in (among) yourselves?” Cf. James 1:6; Matthew 21:21.

Judges with evil thoughts (κριται διαλογισμων πονηρων — kritai dialogismōn ponērōn). Descriptive genitive as in James 1:25. Διαλογισμος — Dialogismos is an old word for reasoning (Romans 1:21). Reasoning is not necessarily evil, but see Matthew 15:19 (πονηροι — ponēroi) and Mark 7:21 (κακοι — kakoi) for evil reasonings, and 1 Timothy 2:8 without an adjective. See James 1:8; James 4:8 for διπσυχος — dipsuchos They are guilty of partiality (a divided mind) as between the two strangers.

Did not God choose? (ουχ ο τεος εχελεχατο — ouch ho theos exelexato̱). Affirmative answer expected. First aorist middle (indirect, God chose for himself) indicative of εκλεγω — eklegō the very form used by Paul three times of God‘s choice in 1 Corinthians 1:27.

As to the world (τωι κοσμωι — tōi kosmōi). The ethical dative of interest, as the world looks at it as in Acts 7:20; 1 Corinthians 1:18; 2 Corinthians 10:4; James 4:4. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Matthew 10:23-26; 1 Corinthians 1:26-28).

Rich in faith (πλουσιους εν πιστει — plousious en pistei). Rich because of their faith. As he has shown in James 1:9.

Which he promised (ης επεγγειλατο — hēs epeggeilato). Genitive of the accusative relative ην — hēn attracted to the case of the antecedent βασιλειας — basileias (the Messianic kingdom), the same verb and idea already in James 1:12 (επηγγειλατο — epēggeilato). Cf. the beatitude of Jesus in Matthew 5:3 for the poor in spirit.

But ye have dishonoured the poor man (υμεις δε ητιμασατε τον πτωχον — humeis de ētimasate ton ptōchon). First aorist active indicative of ατιμαζω — atimazō old verb from ατιμος — atimos dishonoured (Matthew 13:57). In the act of partiality pictured in James 2:3.

Oppress you (καταδυναστευουσιν υμων — katadunasteuousin humōn). Not very common compound (καταδυναστευω — katadunasteuō present active indicative, from κατα — kata and δυναστης — dunastēs potentate, Luke 1:52), used of the devil in Acts 10:38 (only other N.T. example). Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords.

Drag you (ελκουσιν υμας — helkousin humas). Old and vigorous word for violent treatment, as of Paul in Acts 16:19; Acts 21:30. Cf. such violence in Luke 12:58; Acts 8:3.

Before the judgment-seats (εις κριτηρια — eis kritēria). “To courts of justice” as in 1 Corinthians 6:2, 1 Corinthians 6:4 (only other N.T. examples). Common in the papyri in this sense. From κρινω — krinō to judge, κριτης — kritēs (judge), place where judgment is given.

Blaspheme (βλασπημουσιν — blasphēmousin). Present active indicative of common verb βλασπημεω — blasphēmeō (from βλασπημος — blasphēmos speaking evil, βλαχ — blax or βλαπτω — blaptō and πημη — phēmē), as in Luke 22:65.

The honourable name (το καλον ονομα — to kalon onoma). “The beautiful name.”

By the which ye were called (το επικλητεν επ υμας — to epiklēthen eph' humās). “The one called upon you” (first aorist passive articular participle of επικαλεω — epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17.

Howbeit (μεντοι — mentoi). Probably not adversative here, but simply confirmatory, “if now,” “if indeed,” “if really.” Common in Xenophon in this sense. See the contrast (δε — de) in James 2:9.

If ye fulfil (ει τελειτε — ei teleite). Condition of first class, assumed as true with ει — ei and present active indicative of τελεω — teleō old verb, to bring to completion, occurring in Romans 2:27 also with νομος — nomos (law). Jesus used πληροω — plēroō in Matthew 4:17. James has τηρεω — tēreō in James 2:10.

The royal law (νομον βασιλικον — nomon basilikon). Old adjective for royal, regal (from βασιλευς — basileus king), as of an officer (John 4:46). But why applied to νομος — nomos The Romans had a phrase, lex regia, which came from the king when they had kings. The absence of the article is common with νομος — nomos (James 4:11). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws. Jesus had said that on the law of love hang all the law and the prophets (Matthew 22:40), and he had given the Golden Rule as the substance of the Law and the prophets (Matthew 7:12). This is probably the royal law which is violated by partiality (James 2:3). It is in accord with the Scripture quoted here (Leviticus 19:18) and ratified by Jesus (Luke 10:28).

But if ye have respect of persons (ει δε προσωπολημπτειτε — ei de prosōpolēmpteite). Condition of first class by contrast with that in James 2:8. For this verb (present active indicative), formed from προσωπον λαμβανω — prosōpon lambanō here alone in the N.T., see in James 2:1. A direct reference to the partiality there pictured.

Ye commit sin (αμαρτιαν εργαζεστε — hamartian ergazesthe). “Ye work a sin.” A serious charge, apparently, for what was regarded as a trifling fault. See Matthew 7:23, οι εργαζομενοι την ανομιαν — hoi ergazomenoi tēn anomian (ye that work iniquity), an apparent reminiscence of the words of Jesus there (from Psalm 6:8).

Being convicted (ελεγχομενοι — elegchomenoi). Present passive participle of ελεγχω — elegchō to convict by proof of guilt (John 3:20; John 8:9, John 8:46; 1 Corinthians 14:24).

As transgressors (ως παραβαται — hōs parabatai). For this word from παραβαινω — parabainō to step across, to transgress, see Galatians 2:18; Romans 2:25, Romans 2:27. See this very sin of partiality condemned in Leviticus 19:15; Deuteronomy 1:17; Deuteronomy 16:19. To the law and to the testimony.

Whosoever shall keep (οστις τηρησηι — hostis tērēsēi). Indefinite relative clause with οστις — hostis and aorist active subjunctive of τηρεω — tēreō old verb, to guard (from τηρος — tēros guarding), as in Matthew 27:36, without αν — an (though often used, but only one example of modal εαναν — ean=αν — an in James, viz., James 4:4). This modal εαν — an (πταισηι δε εν ενι — ean) merely interprets the sentence as either more indefinite or more definite (Robertson, Grammar, p. 957f.).

And yet stumble in one point (πταιω — ptaisēi de en heni). First aorist active subjunctive also of γεγονεν — ptaiō old verb, to trip, as in James 3:2; Romans 11:11. “It is incipient falling” (Hort).

He is become (γινομαι — gegonen). Second perfect indicative of παντων ενοχος — ginomai “he has become” by that one stumble.

Guilty of all (ενοχος — pantōn enochos). Genitive of the crime with ενεχω — enochos old adjective from ολον τον νομον — enechō (to hold on or in), held in, as in Mark 3:29. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (holon ton nomon) to be a law-abiding citizen, even laws that one does not like. See Matthew 5:18. for this same principle. There is Talmudic parallel: “If a man do all, but omit one, he is guilty for all and each.” This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God‘s laws.

He that said (ο ειπων — ho eipōn) - said also (ειπεν και — eipen kai). The unity of the law lies in the Lawgiver who spoke both prohibitions (μη — mē and the aorist active subjunctive in each one, μοιχευσηισ πονευσηις — moicheusēisου — phoneusēis). The order here is that of B in Exod 20 (Luke 18:20; Romans 13:9), but not in Matthew 5:21, Matthew 5:27 (with ει δε ου μοιχευεισ πονευεις δε — ou and future indicative).

Now if thou dost not commit adultery, but killest (ου — ei de ou moicheueisμη — phoneueis de). Condition of first class with δε — ou (not ει μη — mē) because of the contrast with ου — de whereas παραβατης νομου — ei mē would mean “unless,” a different idea. So ou in James 1:23.

A transgressor of the law (parabatēs nomou) as in James 2:9. Murder springs out of anger (Matthew 5:21-26). People free from fleshly sins have often “made their condemnation of fleshly sins an excuse for indulgence towards spiritual sins” (Hort).

So speak ye, and so do (ουτως λαλειτε και ουτως ποιειτε — houtōs laleite kai houtōs poieite). Present active imperatives as a habit. For the combination see James 1:19-21 contrasted with James 1:22-25, and James 1:26 with James 1:27.

By a law of liberty (δια νομου ελευτεριας — dia nomou eleutherias). The law pictured in James 1:25, but law, after all, not individual caprice of “personal liberty.” See Romans 2:12 for this same use of δια — dia with κρινω — krinō in the sense of accompaniment as in Romans 2:27; Romans 4:11; Romans 14:20. “Under the law of liberty.”

Without mercy (ανελεος — aneleos). Found here only save a doubtful papyrus example (ανελεως — aneleōs) for the vernacular ανιλεως — anileōs and the Attic ανηλεης — anēleēs For this principle of requital see Matthew 5:7; Matthew 6:14; Matthew 7:1.; Matthew 18:33.

Glorieth against (κατακαυχαται — katakauchātai). Present middle indicative of the old compound verb κατακαυχαομαι — katakauchaomai to exult over (down), in N.T. only here, James 3:14; Romans 11:18. Only mercy can triumph over justice with God and men. “Mercy is clothed with the divine glory and stands by the throne of God” (Chrysostom). See Romans 8:31-39; Matthew 9:13; Matthew 12:7.

What doth it profit? (τι οπελοσ — ti ophelos̱). 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).

If a man say (εαν λεγηι τις — ean legēi tis). 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? (μη δυναται η πιστις σωσαι αυτον — mē dunatai hē pistis sōsai autoṉ). Negative answer expected (μη — mē). 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.

If a brother or sister be naked (εαν αδελπος η αδελπη γυμνοι υπαρχωσιν — ean adelphos ē adelphē gumnoi huparchōsin). Condition again of third class (supposable case) with εαν — ean and present active subjunctive of υπαρχω — huparchō to exist, in the plural though η — ē (or) is used and not και — kai (and). Hence γυμνοι — gumnoi is masculine plural in the predicate nominative. It does not here mean absolutely naked, but without sufficient clothing as in Matthew 25:36.; John 21:7; Acts 19:16.

In lack of daily food (λειπομενοι της επημερου τροπης — leipomenoi tēs ephēmerou trophēs). Present passive participle of λειπω — leipō and ablative case τροπης — trophēs like λειπεται σοπιας — leipetai sophias (James 1:5). The old adjective επημερος — ephēmeros (ο επι ημεραν ων — ho epi hēmeran ōn that which is for a day) occurs here only in the N.T., though επημερια — ephēmeria (daily routine) is found in Luke 1:5, Luke 1:8. This phrase occurs in Diodorus, but not in lxx.

And one of you say unto them (ειπηι δε τις αυτοις εχ υμων — eipēi de tis autois ex humōn). Third-class condition again continued from James 2:15 with second aorist active subjunctive ειπηι — eipēi in peace (υπαγετε εν ειρηνηι — hupagete en eirēnēi). Present active imperative of υπαγω — hupagō Common Jewish farewell (Judges 18:6; 1 Samuel 1:17; 1 Samuel 20:42; 2 Samuel 15:9). Used by Jesus (Mark 5:34; Luke 7:50).

Be ye warmed and filled (τερμαινεστε και χορταζεστε — thermainesthe kai chortazesthe). 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 (τα επιτηδεια του σωματος — ta epitēdeia tou sōmatos). “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.

If it have not works (εαν μη εχηι εργα — ean mē echēi erga). Another condition of the third class with εαν — ean and μη — mē and the present active subjunctive of εχω — echō “if it keep on not having works.”

In itself (κατ εαυτην — kath' heautēn). In and of itself (according to itself), inwardly and outwardly dead (νεκρα — nekra). Same idiom in Acts 28:16; Romans 14:22. It is a dead faith.

Yea, a man will say (αλλ ερει τις — all' erei tis). Future active of ειπον — eipon But αλλ — all' here is almost certainly adversative (But some one will say), not confirmatory. James introduces an imaginary objector who speaks one sentence: “Thou hast faith and I have works” (Συ πιστιν εχεις καγω εργα εχω — Su pistin echeis kagō erga echō). Then James answers this objector. The objector can be regarded as asking a short question: “Hast thou faith?” In that case James replies: “I have works also.”

Show me thy faith apart from thy works (δειχον μοι την πιστιν σου χωρις των εργων — deixon moi tēn pistin sou chōris tōn ergōn). This is the reply of James to the objector. First aorist active imperative of δεικνυμι — deiknumi tense of urgency. The point lies in χωρις — chōris which means not “without,” but “apart from,” as in Hebrews 11:6 (with the ablative case), “the works that properly belong to it and should characterise it” (Hort). James challenges the objector to do this.

And I by my works will shew thee my faith (καγω σοι δειχω εκ των εργων μου την πιστιν — kagō soi deixō ek tōn ergōn mou tēn pistin). It is not faith or works, but proof of real faith (live faith vs. dead faith). The mere profession of faith with no works or profession of faith shown to be alive by works. This is the alternative clearly stated. Note πιστιν — pistin (faith) in both cases. James is not here discussing “works” (ceremonial works) as a means of salvation as Paul in Gal 3; Rom 4, but works as proof of faith.

Thou believest that God is one (συ πιστευεις οτι εις τεος εστιν — su pisteueis hoti heis theos estin). James goes on with his reply and takes up mere creed apart from works, belief that God exists (there is one God), a fundamental doctrine, but that is not belief or trust in God. It may be mere creed.

Thou doest well (καλως ποιεις — kalōs poieis). That is good as far as it goes, which is not far.

The demons also believe (και τα δαιμονια πιστευουσιν — kai ta daimonia pisteuousin). They go that far (the same verb πιστευω — pisteuō). They never doubt the fact of God‘s existence.

And shudder (και πρισσουσιν — kai phrissousin). Present active indicative of πρισσω — phrissō old onomatopoetic verb to bristle up, to shudder, only here in N.T. Like Latin horreo (horror, standing of the hair on end with terror). The demons do more than believe a fact. They shudder at it.

But wilt thou know? (τελεις δε γνωναι — theleis de gnōnai̇). “But dost thou wish to know?” Ingressive aorist active infinitive of γινοσκω — ginoskō (come to know). James here introduces a new argument like Romans 13:3.

O vain man (ω αντρωπε κενε — ō anthrōpe kene). Goes on with the singular objector and demolishes him. For “empty” (deficient) Paul uses απρων — aphrōn (fool) in 1 Corinthians 15:36 and just αντρωπε — anthrōpe in Romans 2:1; Romans 9:20.

Barren (αργε — arge). See 2 Peter 1:8 (not idle nor unfruitful) and Matthew 12:36, but Hort urges “inactive” as the idea here, like money with no interest and land with no crops.

Justified by works (εχ εργων εδικαιωτη — ex ergōn edikaiōthē). First aorist passive indicative of δικαιοω — dikaioō (see Galatians and Romans for this verb, to declare righteous, to set right) in a question with ουκ — ouk expecting an affirmative answer. This is the phrase that is often held to be flatly opposed to Paul‘s statement in Romans 4:1-5, where Paul pointedly says that it was the faith of Abraham (Romans 4:9) that was reckoned to Abraham for righteousness, not his works. But Paul is talking about the faith of Abraham before his circumcision (Romans 4:10) as the basis of his being set right with God, which faith is symbolized in the circumcision. James makes plain his meaning also.

In that he offered up Isaac his son upon the altar (ανενεγκας Ισαακ τον υιον αυτου επι το τυσιαστηριον — anenegkas Isaak ton huion autou epi to thusiastērion). They use the same words, but they are talking of different acts. James points to the offering (ανενεγκας — anenegkas second aorist - with first aorist ending - active participle of αναπερω — anapherō) of Isaac on the altar (Genesis 22:16.) as proof of the faith that Abraham already had. Paul discusses Abraham‘s faith as the basis of his justification, that and not his circumcision. There is no contradiction at all between James and Paul. Neither is answering the other. Paul may or may not have seen the Epistle of James, who stood by him loyally in the Conference in Jerusalem (Acts 15; Gal 2).

Thou seest (βλεπεις — blepeis). Obvious enough with any eyes to see. This may be a question, seest thou?

Wrought with (συνηργει — sunērgei). Imperfect active of συνεργεω — sunergeō old verb for which see Romans 8:28. Followed by associative-instrumental case εργοις — ergois Faith cooperated with the deed of offering up Isaac.

Was made perfect (ετελειωτη — eteleiōthē). First aorist passive indicative of τελειοω — teleioō to carry to the end, to complete like love in 1 John 4:18. See James 1:4 for τελειον εργον — teleion ergon f0).

Was fulfilled (επληρωτη — eplērōthē). First aorist passive indicative of πληροω — plēroō the usual verb for fulfilling Scripture. So James quotes Genesis 15:6 as proving his point in James 2:21 that Abraham had works with his faith, the very same passage that Paul quotes in Romans 4:3 to show that Abraham‘s faith preceded his circumcision and was the basis of his justification. And both James and Paul are right, each to illustrate a different point.

And he was called the friend of God (και πιλος τεου εκλητη — kai philos theou eklēthē). First aorist passive indicative of καληο — kalēo Not a part of the Scripture quoted. Philo calls Abraham the friend of God and see Jubilees 19:9; 30:20. The Arabs today speak of Abraham as God‘s friend. It was evidently a common description before James used it, as in Isaiah 41:8; 2 Chronicles 20:7.

Ye see (ορατε — horāte). Present indicative active of οραω — horaō Now he uses the plural again as in James 2:14.

Is justified (δικαιουται — dikaioutai). Present passive indicative of δικαιοω — dikaioō here not “is made righteous,” but “is shown to be righteous.” James is discussing the proof of faith, not the initial act of being set right with God (Paul‘s idea in Romans 4:1-10).

And not only by faith (και ουκ εκ πιστεως μονον — kai ouk ek pisteōs monon). This phrase clears up the meaning of James. Faith (live faith) is what we must all have (James 2:18), only it must shew itself also in deeds as Abraham‘s did.

Rahab the harlot (ααβ η πορνη — Raab hē pornē). Her vicious life she left behind, but the name clung to her always. For our purposes the argument of James may seem stronger without the example of Rahab (Josh 2:1-21; Joshua 6:17; Joshua 6:22-25; Matthew 1:5; Hebrews 11:31). It is even said in Jewish Midrash that Rahab married Joshua and became an ancestor of Jeremiah and Ezekiel.

In that she received (υποδεχαμενη — hupodexamenē). First aorist middle participle of υποδεχομαι — hupodechomai to welcome.

The messengers (τους αγγελους — tous aggelous). Original meaning of αγγελος — aggelos (Matthew 11:10). In Hebrews 11:31 we have κατασκοπους — kataskopous (spies, scouts).

Sent out (εκβαλουσα — ekbalousa). Second aorist active participle of εκβαλλω — ekballō to hurl out.

Another way (ετεραι οδωι — heterāi hodōi). “By another way” (instrumental case), by a window instead of a door (Joshua 2:15.).

Apart from the spirit (χωρις πνευματος — chōris pneumatos). “Apart from breath” (the breath of life). It is not easy to tell when one is dead, but the absence of a sign of breath on a glass before the mouth and nose is proof of death. Startling picture of dead faith in our churches and church members with only a name to live (Revelation 3:2).