As we have noted, there are two alternative heuristics

for interpreting the "salvation by works" passage of James.

Heuristic #1:       James is discussing salvation from

trials such as poverty;

                                    and

Heuristic #2:       James is discussing the doctrine of

eternal salvation by works.

We have presented, thus far, considerable evidence for the

first position.

Fairness requires that we consider evidence for interpreting

James 2:14-26 according to the second heuristic.

In formulating evidence for this interpretation, it is important

to remember that it would be circular reasoning to use the

very passage under examination, James 2:14-24, to prove any

preconceived notion that James discussion in this passage is

directed to eternal salvation.

       And if we set aside the passage in question, we find,

amazingly, that in spite of the centuries old controversy in

interpreting James in light of eternal salvation, the entire

Epistle of James is virtually silent on the subject of eternal

salvation!  And after searching the entire Epistle of James,

we learn that there are only two verses in the entire Epistle of

James that even remotely touch on subjects related to our

eternal salvation:  James 2:18 and James 2:23.  Let's look at

both.

James 2:17-18

vs. 17    Every good gift and every perfect gift is from

above, and comes down from the Father of

lights, with whom there is no variation or

shadow of turning.

vs. 18.   Of His own will He brought us forth by the

 word of truth, that we might be a kind of first

fruits of His creatures.

       The context and thought of the above passage is

basically this:

l  You have just lost your homes and your jobs when you were forced to flee Jerusalem, and you are under severe trials (James 1:1-3).

l  You need the wisdom of God to work through these

trials.  Ask in faith and you shall receive wisdom from

above.  (James 1:4-8).

l  God isn't the author of the trials and temptations we face, they are the result of a sin scarred planet inhabited by sin scarred people, some of whom create their own trials!  (James 1:12-15).

And finally . . .

l  How do I know God will give you wisdom you need to navigate your trials and hardships?  Because God is a giver of good gifts.  (James 2:17).  How do we know that?  Well, for starters, he gave you the gift of eternal life, didn't He? (James 2:18).

In short, James oblique reference to eternal salvation, "being brought forth by the word of truth," is only used as a backdrop to demonstrate the extent of God's love for us in order to demonstrate that God is also willing to impart wisdom to those who ask in the time of their trials.  It is not used to develop a logical construct about the doctrine of eternal salvation.

Moreover, the only relevant fact one could conclude about eternal life from this passage is that eternal life is a "good and perfect gift from the Father of Lights."

There is one other verse referencing eternal salvation is in James:

"And the scripture was fulfilled which says, 'Abraham believed God, and it was imputed unto him for righteousness.'  And he was called the Friend of God."         James 2:23

Although this verse comes from the passage under question,

both sides of the aisle agree that it deals with eternal

salvation, so it is fair to consider herein.

And the first thing we notice is that this verse teaches

justification by faith, even as Paul taught.

And that's it!  The only two references within the Epistle of

James even remotely touch in any way on the doctrine of

eternal salvation.  The first James uses the freeness of the gift

of eternal life as evidence that God is willing to freely give

them wisdom to navigate their trials.

And in the first oblique reference to salvation, the Freeness of

God's give of eternal salvation is a predicate to God freely

bestowing wisdom on those who ask.

Likewise, the second verse, James 2:23, affirms that

Abraham was justified by faith alone.

       From these facts, two conclusions should be drawn:

Firstly, both times that James touches on the subject of

salvation, he affirms that salvation is a gift through faith

alone.  These are the only explicit statements James makes

about salvation per se.

Secondly, there are only two references to eternal Salvation

in his entire epistle, and neither reference is directed toward

the development of a theological construct of the doctrine of

salvation.  They are both directed in some way toward

discussing how the poor might be saved from their terrible

circumstances.  Accordingly, there is no contextual

argument that can be developed from James to support the

interpretation that James was talking about the need for

works in one's "eternal salvation" in the passage of James

2:14-26.

None of the above facts portend well for interpreting James

2:14-26,  as teaching that human works are in any way a

predicate of eternal salvation!

James 2:14-24 is not speaking about obtaining eternal

salvation by one's works, he is discussing the need for works

of charity to save the poor from the consequences of

hardships and trials--especially the hardships and trials of

poverty, which realistically include homelessness, hunger and

freezing to death.