James 2:15

KJV

If a brother or sister be naked, and destitute of daily food,

KJV (with Strong's)

If {G1437}{G1161} a brother {G80} or {G2228} sister {G79} be {G5225} naked {G1131}, and {G2532} destitute {G3007}{G5600} of daily {G2184} food {G5160},

Complete Jewish Bible

Suppose a brother or sister is without clothes and daily food,

Berean Standard Bible

Suppose a brother or sister is without clothes and daily food.

American Standard Version

If a brother or sister be naked and in lack of daily food,

Commentary

### SUMMARY
James 2:15 introduces a vivid, hypothetical scenario designed to expose the inadequacy of a faith that is merely verbal or intellectual, devoid of practical action. It presents the plight of a fellow believer suffering from extreme material deprivation—lacking essential clothing and daily sustenance—setting the stage for James’s powerful argument that genuine faith must manifest itself through tangible deeds of compassion and charity. This verse serves as the critical premise for demonstrating that faith without works is indeed dead.

### CONTEXT
* **Literary Context:** James 2:15 functions as the crucial illustrative example within James's broader argument concerning the relationship between faith and works, which begins in [James 2:14](/james/2-14 "James 2:14 - Faith Without Works Is Dead"). Having declared that "faith, if it hath not works, is dead, being alone," James immediately provides a concrete, relatable scenario to demonstrate this truth. Verse 15 describes the dire need, while [James 2:16](/james/2-16 "James 2:16 - Empty Words of Comfort") then presents the inadequate, verbal-only response. This two-part illustration is central to James's refutation of a purely intellectual or propositional faith, emphasizing that true belief inevitably expresses itself through active love and practical care for others. The passage anticipates the famous examples of Abraham and Rahab in [James 2:20-26](/james/2-20-26 "James 2:20-26 - Abraham and Rahab as Examples of Faith and Works"), further solidifying the necessity of works as evidence of saving faith.
* **Historical & Cultural Context:** In the Greco-Roman world, and particularly within early Christian communities, social welfare systems as we know them today did not exist. Poverty was widespread, and individuals often relied on family, community, or religious groups for survival. Hospitality and care for the poor, widows, and orphans were deeply ingrained virtues, especially within Jewish tradition and the nascent Christian movement. Early Christian communities, often comprising people from various social strata, would have understood the immediate and dire implications of someone being "naked" (meaning poorly clothed or without adequate covering, not necessarily nude) and "destitute of daily food." This context underscores that James is not merely speaking theoretically but addressing a very real and pressing need within the early church, where mutual support was not just an ideal but a matter of survival and a profound expression of their shared faith in Christ.
* **Key Themes:** This verse, as part of [James 2](/james/2 "James 2 - Faith and Works"), contributes significantly to several key themes. Foremost is the theme of **Authentic Faith**, emphasizing that true belief is not merely intellectual assent but a dynamic, active force that produces tangible fruit. It highlights **Practical Compassion** and **Social Responsibility** as indispensable aspects of Christian discipleship, urging believers to move beyond mere sentiment to concrete acts of mercy. The scenario in [James 2:15](/james/2-15 "James 2:15 - The Plight of the Needy") also underscores the **Integrity of Christian Witness**, suggesting that the credibility of one's faith is validated by how one treats those in need. Ultimately, it reinforces the biblical teaching that **Love in Action** is the truest evidence of God's love dwelling within a believer, echoing the sentiments found in [1 John 3:17-18](/1_john/3-17-18 "1 John 3:17-18 - Love in Deed and Truth").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **naked (Greek, _gymnós'_):** This term, while literally meaning "nude," is often used in ancient literature to describe someone poorly clothed, insufficiently dressed, or lacking adequate protection from the elements. It conveys a state of extreme vulnerability and destitution, indicating a severe lack of necessary garments rather than complete nudity. In the context of the early church, it would signify someone without proper clothing for warmth, modesty, or social acceptance.
* **destitute (Greek, _leípō'_):** Derived from a primary verb meaning "to leave" or "to fail," this word here is used in the passive sense, "to be left behind" or "to be lacking." It emphasizes the state of being in want or deficiency. When combined with "daily food," it paints a picture of someone who has nothing left, completely lacking the basic necessities for sustenance, highlighting a chronic and severe state of poverty.
* **food (Greek, _trophḗ'_):** This term refers to "nourishment" or "sustenance," specifically "daily food" (_ephemeros trophē_). It speaks to the most fundamental human need for sustenance to survive. The phrase "destitute of daily food" vividly portrays a person experiencing hunger and starvation, emphasizing that even the most basic, day-to-day provisions are absent.

#### Verse Breakdown
* **"If a brother or sister be naked":** This clause sets up a hypothetical but common scenario within the early Christian community. The use of "brother or sister" emphasizes the familial bond and shared spiritual identity among believers, highlighting the responsibility one has towards fellow members of the body of Christ. "Naked" signifies a state of severe material need, specifically a lack of adequate clothing, implying exposure, shame, and vulnerability.
* **"and destitute of daily food":** This second clause amplifies the gravity of the hypothetical situation, adding another critical dimension of extreme poverty. "Destitute" (lacking) combined with "daily food" (basic sustenance) describes someone who is literally starving, without the most fundamental provisions for survival. Together, these two clauses present a stark, undeniable picture of profound physical suffering and need, making the subsequent argument about the inadequacy of mere words even more impactful.

#### Literary Devices
James employs several potent literary devices in this verse to establish his argument. The primary device is a **Hypothetical Scenario**, presented with the opening "If." This allows James to create a vivid and relatable situation that would have been immediately understandable to his audience, drawing them into the ethical dilemma he is about to present. By painting a picture of a "brother or sister" suffering from extreme poverty ("naked, and destitute of daily food"), James evokes a strong sense of **Pathos**, appealing to the readers' emotions and compassion. This emotional resonance makes the subsequent critique of empty words (in [James 2:16](/james/2-16 "James 2:16 - The Futility of Empty Words")) all the more cutting. Furthermore, there is an implicit **Juxtaposition** being set up between the severe, tangible need described in this verse and the inadequate, intangible response that will be highlighted in the following verse. This contrast underscores the central tension of the chapter: the chasm between a professed faith and its practical manifestation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
James 2:15 powerfully underscores a core biblical truth: genuine faith is never merely an abstract intellectual assent but is always evidenced by concrete actions of love and compassion, particularly towards those in need. This verse, by highlighting the tangible suffering of a fellow believer, calls the church to embody the very nature of God, who is compassionate and just, and who consistently champions the cause of the poor and vulnerable throughout Scripture. It challenges any notion of a compartmentalized faith that separates belief from behavior, insisting that our spiritual convictions must inevitably translate into practical care for our neighbors. The theological implication is profound: our works do not earn salvation, but they undeniably demonstrate the reality of a saving faith that has been transformed by God's grace and indwelt by His Spirit.

* [Matthew 25:35-40](/matthew/25-35-40 "Matthew 25:35-40 - The Parable of the Sheep and the Goats")
* [1 John 3:17-18](/1_john/3-17-18 "1 John 3:17-18 - Love in Deed and Truth")
* [Proverbs 14:31](/proverbs/14-31 "Proverbs 14:31 - Oppressing the Poor")

### REFLECTION AND APPLICATION
James 2:15 serves as a piercing mirror, forcing us to examine the authenticity and vitality of our own faith. It compels us to move beyond passive sympathy or well-meaning intentions when confronted with the tangible needs of others, particularly those within our spiritual family. This verse challenges the comfortable detachment that often characterizes modern life, urging us to actively seek out and respond to the "naked" and "destitute" among us—whether their needs are for physical sustenance, emotional support, or spiritual guidance. True faith is not measured by the eloquence of our prayers or the depth of our theological understanding alone, but by the practical, sacrificial ways we extend Christ's love to those who are suffering. It is a call to embody the gospel, transforming our beliefs into visible acts of mercy that reflect the heart of God.

#### Questions for Reflection
* **How do I typically respond when I encounter someone in obvious material need, especially within my community or church?**
* **In what ways might my faith be "naked" or "destitute" of practical works, even if my intentions are good?**
* **What tangible steps can I take this week to identify and meet a specific, practical need of a "brother or sister" in my sphere of influence?**

### FAQ

**Does "naked" in James 2:15 mean literally nude?**

Answer: While the Greek word _gymnós_ can mean literally nude, in this context, it is widely understood to mean poorly clothed, insufficiently dressed, or lacking adequate protective garments. It signifies a state of extreme poverty and vulnerability, where a person does not have the necessary clothing for warmth, modesty, or dignity. This interpretation aligns with other biblical uses of the term (e.g., [Matthew 25:36](/matthew/25-36 "Matthew 25:36 - I was naked and you clothed me")) and the historical context of the time, where such destitution would have been a common and severe problem.

**Is James 2:15 implying that Christians are responsible for solving all poverty?**

Answer: James 2:15, and the broader passage in [James 2:14-17](/james/2-14-17 "James 2:14-17 - Faith Without Works Is Dead"), emphasizes the individual and communal responsibility of believers to respond practically to the immediate, tangible needs of those within their sphere of influence, especially fellow believers. It does not necessarily imply a universal mandate to eradicate all global poverty, but rather highlights that genuine faith cannot ignore the suffering right in front of it. The focus is on the authenticity of one's faith being demonstrated through compassionate action, rather than just words, when confronted with specific, dire needs.

### CHRIST-CENTERED FULFILLMENT
James 2:15, though describing a human dilemma, finds its ultimate fulfillment and imperative in the person and work of Jesus Christ. He is the divine Son who, though rich, "for your sakes became poor, that ye through his poverty might be rich" ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")). Jesus did not merely speak words of comfort; He embodied compassion, healing the sick, feeding the hungry ([Matthew 14:13-21](/matthew/14-13-21 "Matthew 14:13-21 - Feeding the Five Thousand")), and associating with the marginalized and outcast. His life was a perfect demonstration of faith expressed through works of love and service, culminating in His ultimate act of self-giving on the cross. Furthermore, Christ explicitly identifies with the "least of these" ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Whatever You Did for the Least of These")), declaring that acts of kindness shown to the hungry, the thirsty, the stranger, the naked, the sick, or the imprisoned are, in fact, done to Him. Thus, when we respond to the "naked and destitute" brother or sister with tangible aid, we are not just fulfilling a moral obligation; we are participating in the ongoing ministry of Christ, reflecting His character, and demonstrating the transformative power of the gospel that truly lives within us. Our practical love for others is a direct outworking of Christ's love for us, making our faith visible and glorifying Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 3:11

He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.

Matthew 25:35

For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:

Matthew 25:40

And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done [it] unto one of the least of these my brethren, ye have done [it] unto me.

Isaiah 58:7

[Is it] not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?

Job 31:16

¶ If I have withheld the poor from [their] desire, or have caused the eyes of the widow to fail;

Job 31:21

If I have lifted up my hand against the fatherless, when I saw my help in the gate:

James 2:5

Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?